THE COVRSE OF CONFORMITIE as it hath proceeded.

I Begin no sooner to think upon the progresse of my short time in the Ministerie, but I remember of the Students of Athens, who the first yeare were wisemen, the second yeare Philoso­phers, onely lovers of wisedome; the next year Rhetoricians, no better then babblers; and the last yeare Idiots. At the first I seemed somewhat to others, and more then somewhat to my selfe; like many in these times, at whose blind boldnesse, out of mine own experience, I would smile, were it not a subject of com­passion. But afterward the Lord in his great mercie, opening my eyes to see, and touching my heart to blush at my owne insuffici­encie and naughtinesse, I began to denie my selfe, to unsecret my soule to you: and at the first poured out all my former phan­tasies and present thoughts into your bosome. At which time my reverend Epaphras, I received happie information, in some mea­sure to be that indeed, which I was before in appearance; and ma­nie times since haue I beene with great delight, exercised with you in heavenly contemplations for the furtherance of Gods work: But now my harp, with Iobs, is turned to mourning, and my Or­gan into the voice of thē that weep. Through the iniquitie of the present Polemicall times. I am led aside to Controversies, which are not in the high way to heaven wherin we were walking before: All my former delight is cha [...]ged into an earnest desire to bee throughly informed concerning the division which hath happe­ned in this our mother Kirk, so renoumed in the Christian world for perfect reformation, through the late alterations wrought at the last Parliament holden at Edinburgh in August, 1621, for the ratification of the fiue now famous Articles of Perth Assemblie; Since which time the whole quarters of this Kingdome hath been universally filled with dinn and diversitie of motions and [Page 2] speeches. Some like Haman when the letters of revenge were pub­lished against Mordecai and his people; some like the Israelites when they sate down to eat and drink and rose up to play; Others like the Iewes themselues when they were in perplexitie & great sorrow: The fourth sort equalling the first in miserie of scene-serving sycophants, who finding the religion before them, and not within them, are readie to serue God or the divel, as the compa­nie will. Three things de­manded con ern ng conformitie And finally some so petted and empacque, that they sus­pend both their judgement & practise, till they see which side shall prevaile. As therefore I never went from your societie but either wiser or better, so must I now in my great need, importune you for my comfort and quietnesse of my minde, to giue me some sa­tisfaction in these three particulars, all linked in one chaine. First, out of your old experience; what hath been the methode of this mysterie of iniquitie from our reformation to this time. Se­condly, out of your diligent observation, by what meanes, and after what manner past it in an Act in the late Parliament. Third­ly, after conclusion past in Kirk and Parliament, out of your graue direction, what is to be done of us, especially in the case of mans immediate opposition, of the Necessitie of Conformitie or De­privation: Promising for dutie to follow after you in the straitest waies of passiue obedience, so farre as I finde truth going before you, and leaving the successe with cheerefulnesse, to his high pro­vidence, who makes all things work together for good to them that loue him.

And no sooner think I upon my long course in the holy Ministerie, begun about the flourishing times of our first temple, but with incredible joy of heart I call to mind the good­nesse of my God, where with in a time of so great defection, I haue escaped the danger of the proverbiall speech of the Hebrews, first uttered of Balaam, who seeking preferment lost the gift of Prophecie; Camelus coruna quae­rens aures amisis. Drus. The Camel seeking bornes, lost his eares. Had my care beene to haue lift up my horne on high, my gift of Prophecie in publick, and grace of giving good counsell in private, had long since perished: And so by this time I am sure (whatsoever is be­come of others, vvhom I judge not) I had been troad on as unsa­vorie salt; a burden to my selfe, and unprofitable to you, and all others of your disposition, who for your invinceable courage are worthie of the oracle of Counsell. Il ne perd rien qui ne perd Dieu. And therefore albeit my me­diocritie cannot promise full satisfaction, because your demand requires a deep knowledge of things past, present and to come; with the height of the highest spirit, not onely prepared to break the neck of his present fortune, but also overlooking all casualties; & equally armed for all events: And in a word a man that knows [Page 3] much of the world and cares little for it: Yet because all that I haue I owe to God and his people, by his grace in whom I am pre­served, & who is able to keep me that I fall not, I shall assay what I can, with this premonition, that in case the historicall part of my answer, concerning things past and present, shall happen to halt in some places, and to walk upon one foot, [...]r [...]p achepte le miel qui sur espines le le­che. not daring to set down the other in the midst of so many thornie purposes, where­in all the veritie would not, may not be heard; let a vvord now and then, albeit covertly uttered, be enough to your vvise eare: And let it bee my imputation that, of the twofold commen­dation of a good historie, No trueth unspoken, Nihil Verum non, nihil non Verum. no untreuth spo­ken, Charitie hath made me to bee content with the latter till I come to the third point vvhere I shall set down both my feet, and vvithout danger of so great offence walk with greater libertie.

Your mind I perceiue malices no man, [...]. A threefold considera­tion for sa­tisfying of the first De­mand. and your mea­ning according to your fashion of conference, vvhich was ever more materiall then personall, is rather tovvard then to giue a blow. My desire also (albeit an hieroglyphicall historie be halfe dumb) is not so much after men as matter; persons as purposes: let me onely know by things past from whence vve are come, and by things presently done and in doing, where we now are, that my course in time to come may be the more sate and sound.

All prefaces are song to the greedie hearer. To beginne then vvith your first Demand, the length thereof reaching from the first reformation through manifold alterations to the last Par­liament, shall be abridged to a threefold consideration: First, vvhat Christ did for us in the beginning of his undeserved loue: secondly, vvhat Antichrist did against us in his unquenchable ma­lice; and thirdly, vvhat the true members of the Kirk did in their sincerity and faithfulnesse.

That project punctually pursued, vvill delight any true Scots heart to heare, and vvill giue eye to me borne out of time to see, as that I had lived then, that vvhich I both feare and loue to knovv: first then, vvhat vvas that incomparable loue vouch­safed on us.

Our Saviour Christ did plant a vineyard in this land, as in a verie fruitfull hill, he hedged it, The first considera­tion. and gathered out the stones of it, and planted it vvith the best plants, he built a tovver in the midst of it, and also made a vvine-presse therein, and after ma­nie yeares, and divers troubles and travells (according to the truth uttered by a deere servant of God vvhen the gospell first be­gan to shine among us) the realme vvas illuminated vvith the light of Christs Evangell as clearely as ever vvas any realme since [Page 4] the daies of the Apostles: The house of God was builded in it; yea, it did not lacke (whatsoever the enemie imagine in the contrarie) the verie coapstone: the jurisdiction and libertie of the true Kirk, Generall and Provinciall Assemblies, Presbyteries, Sessions and Discipline were brought to their perfection: all lawes of idolatrie abrogate; all presentations of Benefices directed to the particular Presbyteries, with power to put order to all matters Ecclesiasti­call within their bounds, Hic fuit vni­t [...]s sine schis­mate, ventas sine haeresi & bonitas abs (que) hypocrisi. according to the discipline of the Kirk. But all this faire and flourishing estate is tyed to it own condition of contrary change; if the people shall be after unthankfull, then fearefull and terrible shall the plagues be.

That truth of the man of God, I must confesse, mee­teth us this day in our face, for as the loue hath been great, the people haue proved unthankfull, and the plagues are alreadie be­gun: The Lord looked for grapes, and behold nothing but wilde grapes; why should he not then lay his vineyard wast, and com­mand the clouds that they raine no more raine upon it: But what secret would you haue me to consider upon the Antichrist his side.

Antichrist inflamed with the furious zeale of his cursed Kingdome, and enraged by his inveterate malice against our pro­fession, Secondly what Anti­christ did. as a burning light to discover his damnable darkenesse, never ceased to resist the grace of God among us, to his uttermost possibilitie: sending forth, as he might command, the armies of crueltie, his wilde Boares and roaring Lyons, with open mouth and readie pawes to threaten and proclaime their enmitie, as in that bloudie enterprise of the 88, when God shewing his might, no lesse against these mortall enimies, then for the Kirks & King­domes of this Iland, redeemed his own people mightily from the teeth of the Dog; and ruined these Vnicornes as mightily in his wrath: But that marvellous overthrow from the heaven aboue, and the waters beneath, conspiring to represse the pride of that tyrant, did no wise moue him to forsake his bloudie purpose, but within few daies thereafter, assaying to practise by craft which hee could not performe by open crueltie, like a sworne enemie to the oath of Alleageance, he treacherously inchanted, and mise­rably perverted diverse of this Kingdome to negotiate with him and his Emissaries, Iesuites and seminarie Priests, for subver­sion of this whole state. You may reade and remember the exe­cution of [...]entrie, the Bridge of Dee, and the unnaturall and trea­cherous attempt of the 93, &c.

You seeme to me if you would follow forth that dis­course in speaking of the times past to point at the present; and to taxe the treacherie of living men in their persons who are long [Page 5] since dead But I rest content for the present with your pointing at that Spanish spring from whence the streames haue been com­ming northward this time by past which now overflow this Kirk and Iland: and desires to know what was done at that time for resisting of Antichrist.

The watchmen of the Lords house and sincere professors as they were directed and assisted by grace, Thirdly, how Anti­christ was resisted. resisted the violence of open enemies, and diligently searched the hid wickednes of lurk­ing vipers, intending to sting to the death, and after tryall taken of the venomous heads of those Romish monsters, who spared not to adventure themselues, their friends and whole estate in that foule and unnaturall trick, they proceeded against them, and put them under the highest censure Ecclesiasticall, and therupon pro­cured their deserved forefalture.

Those Satanicall supposts of that Italian Priest and In­dian Pluto deserved no lesse: And now it seemeth that the Kirk and the Country are well purged of such Antichristian and dis­natured spirit.

Had the successe been answerable to the censure, the fire had been quenched, and we quit of them and their adulterous ge­neration multiplying in midst of us to this day: But the general As­sembly holden at Edinburgh 1594 declareth the contrarie in these words of Inscription. The dangers which through the impunitie of the excōmunicate Papists trafiquers with the Spaniards and other enemies of the Religion & estate, are imminent to the true Religion professed within this Kingdom, his Majesties person, crown & libertie of this our natiue Countrie. And at more length in Eleven Articles, of which number the first is: It is certaine, that the Spaniard who with so great prepa­rations in the 88, did interprise the conquest of this Ile, remaines as yet of that same intention, and waites onely upon a meet occasion to accom­plish that his devilish purpose, as cleerely appeares in his continuing in this intertainment of intelligence and traffiquing with the foresaid excommu­nicates ever since the dissipation of his Navie. And the last: whereas his Majestie and Estates at the first discoverie of their conspiracies appre­hended a verie great danger to true Religion, the Kings estate and crown, and libertie of the Countrie; and notwithstanding that the same cause of danger as yet remaines whole unremoved, their is no apprehension of any danger, nor earnest care to withstand it, it is evident that their is an in­clination and purpose to cover, extentiate & bear forth the evil cause, wher­through they will not see: or else the Lord in judgement hath blinded and hardned the hearts of all estates to grop in the mid day at that which they cānot see, which is the greatest danger of al, & a most certain argument of the wrath of God, and his heavie judgement hanging over the land, & so much the more to be feared, because there is no cause of fear apprehended.

[Page 6] Archip. But what could either the civill or spirituall sword doe more for the good of the kirk and countrey against their vnnatu­rall malice.

When you tempt me after that sort, ye forget my prote­station in the beginning: I will onely shew what the kirk (now holding the wolfe by the eares) resolved to doe, out of the appre­hension of so great danger for preventing of ensuing evils, and for purging the realme from open offences ready to draw on higher wrath; They begin carefully to mark the corruptions of every state and calling, earnestly recommending to all vnfaigned and ti­mous repentance: and for that effect publick humiliations were kept, a covenant renewed with God first in the generall Assembly holden at Edinburgh the penult of March 1595, and thereafter in the Provinciall Assemblies, Presbyteries, and Sessions for stir­ring up and moving all more carefully to cleaue to their comfor­table profession. In great plainnesse and zeale sounded the Pulpits against papistry and their resetters. The Assemblies of the kirk were frequentlie kept, delinquents without respect of persons ad­monished and censured, Residence of Ministers earnestly vrged, and all men and meanes, as they had grace and place, were set a-work for reformation of abuses, and defence of the kirk against her bloudy enemies.

The holy courage of the ministerie, and spirituall hap­pinesse of the kirk in that time, puts me in mind of that which is in the Canticle, Thou art beautifull, O my loue, as Ti [...]za, comely as Ierusalem, terrible as an army with banners.

But while the faithfull servants of God were thus set to cure the wound lately received, and to prosecute the reformation of corruptions; the persons standing under both civill and ecclesi­asticall censure of the unnaturall crimes afore named, without shame or feare, yea in great boldnes, durst presume to shew them­selves openly within the countrey.

What could be done in that case of so proud contempt and manifest danger.

The messengers of God were set with fresh courage, as became their holy calling and vigilant care to provide new reme­dies for that so deadly maladie. But as they assayed to cure that disease, a more dangerous sore brake out. A woefull question was moved about the marches of the kirkes Iurisdiction, and certain ministers were pursued before civil Iudges for matters of doctrine. By those and other unhappy occasions, were the ministers of God taken off the pursute of the enemies of religion, & intended course for reforming corruptions, and constrained to bestow their thoughts and endevours in defence of themselves, and libertie of [Page 7] the Kirk; but with what successe the event will declare.

That policie hath at all times proved pernitious to the Kirk, and advantagious to the enemie. But my ignorance makes me to marvell more how the kirk having authoritie for her, could be forced to take her to the defenders part: And therefore I pray you make this part somewhat plaine.

Machiavell will never be plain to a prentise in his craft, albeit he were a maister in other Arts. In those dayes there fell out a discontentment amongst Statesmen: the Octavians and the Chalmermen went in factions, according to the customes of such times. The kirk then being somewhat, and the credit thereof not a little respected, what could curry favour was suggested to chiefe ministers in such measure, and by one of them so apprehended for extremitie and present danger, as he was then in a high place of the ministerie, and now as high in credit but in a new mould, was not affraied in great boldnes to affirme in a place of chiefe re­spect, as he repeated himselfe in a publick conference concerning the difficulties then in hand, That the Kirk gat but faire promises, and words without effect, and the enemies gat the deeds. It were but sorrow to remember, and pittifull to repeat the lamentable broyles of October, November, and December of the yeare 1596, each one following another like the heads of Hydra stricken off, or the ab­hominations of Ezechiels Temple, after the sight of some, stil moe. By these vnexpected hurly-burlies, the vnitie of the faithfull and carefull concurrence for offices due to the necessities of religion, was strangely shaken; and they by proclamations, the terrible trumpets of authoritie, scattered like the ships of Tarshis. Vpon this untimous distemper of a body whole in appearance, and well compacted to the eye, but secretly racked in some principall mem­bers, wittie wickednes quickly began to lay the foundation of a cursed Babell, and first to divide Hippocrates twins, and then to charge the kirk with sedition, insurrection, as Archenemie of common peace, and likely to disquiet all rankes and persons, as in­deed the remedies against enemies of the truth, and reformation of notorious corruptions, if they had been prosecuted, as honestie required, and without respect of mens persons, would have made some sort of sturre amongst the maisters of strange plots. But in few dayes the kirk lost the smiling surmises of those discontented or rather dissembled factions. These cunning controversies were quickly composed, and they set aworke to compasse the way of peace for the excommunicats, as did appeare at Fackland and Dum­fermeline: and thereafter in the processe of their relaxation, and many favours secretly insinuated, and openly showen in the forme thereof, and before and after the same, not onely by civill m [...]n, [Page 8] but also by some provinciall assemblies, and sundry ministers. In this vncouth rite and mysticall form of dealing, the mouth of the Canon was turned from Babylon the mother citie of force and falshood, desperately set to snare the world to her subjection, and the generation of the wise found it was high time, every man in­viting another, Come, let vs worke wisely with the kirk, least that they increase and we decrease: for at that time Ierusalem was a strong citie: her Motto then was, Vnitie strengthens the cause, her wall was discipline and her assemblies, her sword the sword of the spirit, plaine pertinent and powerfull doctrine: her glory, the fa­vour of God, manifested in her manifold deliverances, florishing estate and still triumphing over her enemies; Then did she con­stantly hold that such was the crueltie of Rome, that she is the se­cond beast thirsting for the Saints bloud. Pax cum ha­reticis este non potest, bellum [...]. Catholici non patiuntur in suo grege ullos qui oftendunt ullo signo ex­terno so fauere Lutheranis Bell. de Laicis l. 3. c. 19. Vpon their side, As many as wil not worship the image of the beast, shall be killed. The firie Fathers of Trent, All Lutherans, Calvinists, and such as are of the new religion, shall vtterly be rooted out. Bellarmine the oracle of Rome: The Ca­tholickes suffer none in their societie that by any outward signe giue evi­dence of their favour to Lutherans. And upon our part, it should be a great height of vnthankfulnesse in us freed from the Romane bondage, not to stand out against the present kirk of Rome, but to yeeld ourselves to plots of Reconciliation, so long as they cry. What care we for the same creed? No peace with Rome. &c.

That Italizing craft of Scottish windings, and secret underminings, brings me out of the element of my simplicitie, into an vncouth world of policie, & remembers me of the comparison of Epiphanius, likening an hereticke to a modiwort or brok, wor­king hid under the ground, and making the earth aboue her to swell and to moue: yet I see not how these earthly moles can shake a citie builded upon a rock.

To this time the kirk notwithstanding all oppositions externall and intestine, did stand whole and sound in the vnitie of her ministers, authoritie of her assemblies, order of her ministery, and puritie of divine worship. But there was the beginning of her calamitie. The enemies being frustrated in the yeare 88. and not finding after that time how they shall (like Caligula) cut the throat of the whole Kirk and religion at one stroke, they resolue to be still working the maine conclusion by degrees, and to maime her of her members, that in the meane time the Kirk may be still de­creasing in beautie and strength, the ministery may be more exer­cised in their owne defence men in their pursute. At last they or their posteritie may bring the purpose to an end. And it may be, that by some intervening occasion, the work may be made short. Working and waiting will doe the turn in the end.

[Page 9] Archip. God hath not plagued us finally with that occasion as we haue deserved, and they desire. Defection of the kirk in foure es­sential de­grees. But we may all see division in the kirk for Vnitie, for Iurisdiction and authoritie vsurpation and tyrannie, for order Episcopacie, and for the puritie and power of worship, polluted and perfunctorious service. Albeit I cannot for my selfe marvell enough upon what side of a citie so compact in it selfe they could make the first assault, and desire to know if, as I perceiue now, that the weed hath growen so in former times, ye did see it to be growing, and by what meanes.

Know yee not the maxime, Divide and overcome: The first degree, Di­vision for Vnitie. The kirk at that time was so respected for a strong estate, that scarcely durst any without helpe from her owne hand, enterprise her hurt; and therefore her enemies dealt with her Cassander like friends to divide the Ministerie: And for this end a quarrell was professed against the great libertie vsed in application of the doctrine. Item, against divers poynts of discipline: and for remedie of that pre­tended disease, there was offered to the ministers a bond restrai­ning the power of their office in doctrine, application thereof, and in discipline. And divers ministers vvere called and accused (as multitudes yet living may vvell remember) but that band vvas modestly and happily refused vpon reasons unanswerable for the time, and no cause found in the ministers sufficiently to ground the change intended.

When that course failed vvhat vvas next assayed? Begun at Perth.

With a better lustre there were penned and printed 55 questions, to be resolved by the estates and generall assembly to be holden at Perth the last Febr. 1596. And vvhat paines vvas ta­ken there by some of a farre other minde now both to direct the ministers in their studies and sermons, and to repell these questi­ons by strong and well prepared answers, their old papers, and their old conscience vvill best record in time and place, as the judge of the world shall think meet.

I would vnderstand something of the keeping and pro­ceedings of that meeting.

Vpon the day appointed at the same Borough, a great number of ministers from all the Presbyteries of this realme (but specially from Aberdene, Murray and Angus) as they vvere requi­red by his Maiesties missiue, did convene, and some two dayes af­ter came a number of the Nobilitie. In that meeting the ministers being as yet all of one minde, refused a mixture of the Nobilitie and Ministerie to make up an Ecclesiasticall or rather confused meeting. But after some dayes spent in secret conference betwixt some Civilians and some of the chiefe Ministers, a course was ta­ken for opening the dore to Division, that shee might as should [Page 10] be thought meet, weaken vnitie, and make way to the proiects in hand.

In vvhat particulars vvere the ministers divided at that meeting?

In these four especially: first, an [...]nt the nature of the meeting, some holding that all generall assemblies vvere either or­dinary, or Pro re nata consisting of commissioners authorized with commission, and directed from Provinciall assemblies or presbyte­ries to meet in a certain time and place appointed by the kirk with his Maiesties consent, and having Moderator and Clark according to the institution and custome of the said meeting, vvhich were no vvaves here to be found: Others holding, that in respect of the missiue it vvas lawfull, vvhich alleageance vvas so farre granted as it concerned the libertie of the persons met; but denied to bee a sufficient vvarrant for them to performe the duties proper for a generall assembly. But in the end, it vvas born away vvith strong hand, that it should be called an extraordinary generall assembly. Secondly, about cerain answers given more liberally then advised­ly to these 13 articles proponed to that meeting, as a favourable ease of the 55 questions, vvhich of reason should have been seen and considered at length in inferiour assemblies before they had been concluded to be the ground work of such a strange building as now is raised upon thē. Thirdly, an ample cōmission granted in favour of the excommunicats, from the ministery there met, to cer­tain of their own number, as inclined to accept, as they vvere prone to give, notwithstanding of the troublesome condition of that time, and informality of that conuention. And lastly for presu­ming to alter the order of calling the roll, and marking the votes usually observed all times before.

By vvhat means could so many vvorthy & vvise men be separat from their brethren, & depart from their own stedfastnes.

The meanes are best known to themselues, bodie semina­tum est venenum aspidum in Ecclesia Dei. I may say of them that vvhich was sayd of flattering Gregorius in the beginning of the Roman Hierarchy. That they vvere the vvorst amongst the best, and the best amongst the worst. That the schisme by vvhich many now are called Schismatickes, began at this time on their side: and that they carried away the ignominious victory not by their own valor, but by the modesty of their brethren, & over great reverence tovvards them for their courage and good cariage in former times.

And perhaps it vvould trouble their vvits now to answer speeches and arguments used and vttered by themselues then, no lesse then it would haue busied the braine of the same Gregorius raised from the dead to answer his own argument in the dayes of [Page 11] Bonifacius the third, Whosoever will be called vniversall Bishop, is the fore-runner of Antichrist. &c.

Yet Bellarmine hath found out two shifts for Bonifacius, and they twentie for themselues. But being baited on this begin­ning, they not onely grew want on themselves, and ran away vvith the harrowes, but wrought upon others by terrors and promises as they thought to prevaile; and the course once inclining to the dounwith and growing calme, men fell away by heaps: the sweet name of peace being made a visor to cover the ugly face of a strange monster.

The beginning of strife is as when one letteth out water, Prov. 17.14. And you seeme to have sayd that our present inundations did begin at that breach.

It was so indeed: 1 May 1597. Continued and increa­sing at Dun­die. for in the next assembly holden at Dun­die the water becomes broader, and the schisme begun at Perth, groweth greater: 1. by difference of judgement anent the confir­mation of the former assembly holden at Perth: 2. by diversitie of opinions concerning the setting down of some notes in forme of declaration of certaine of the acts concluded at Perth, explaining his Maiesties and the assemblies meaning for the satisfaction of such as then vvere not acquainted therewith, and now to be regi­stred in this assembly at Dundie, to remaine, &c. but like the glosse of Orleans: 3. by indulgence, for duetie, directed in a new commission carying greater favour to the excommunicats & their vassals, their insinuating care of the dangers of the Kirk imminent from a higher cause: 4. from a new forme of commission draw­ing power from the generall assembly to a few number of persons, and aiming them for execution of some of the dangerous articles rashly yeelded to, as did appeare in diverse attempts. Lastly, a­bout excommunication and other points of Ecclesiasticall Iuris­diction. And againe the spait of division swelleth to a great height, the flouds encrease and prevaile in the assembly holden at Dundie the 7 of March 1597, 1. by certaine greeves put in Arti­cles by brethren of divers quarters of the countrey; and given in a­gainst the the proceedings of the commissioners anent alterations made at Edinburgh and Santandros and forme of casting out and putting in ministers: the vvhich greeves behoved to be buried, o­therwise no peace for the Kirke. 2. for the commissioners pre­sumption taking upon them vvithout expresse and particular war­rant from the Kirk to treat with the parliament holden at Edin­burgh the 19 of December 1597. anent the Kirkes vote in parlia­ment, she standing as yet in doubt if it should be thought leesome that the ministers should succeed in the prelates places for voting in Parliament. 3. About the diversitie of Iudgement anent the [Page 12] conditions of the sayd vote, some holding that the Kirk should be declared the third estate of parliament, and authorized with all lawfull priviledges, and having libertie as Barons and Burgesses have, to choose their own commissioners, others ready to take the same in what sort and vpon vvhat conditions it might bee had. 4. About that woefull commission continued and enlarged vvith a seeming, but sore clause for keeping the Ministers free of of­fences.

Your vvaters are like to grow to a sea vvherin the course of navigation looseth the sight of the one pole, and entreth in some degrees of elevation of the other. Beware of shipwrack of religion in the end.

The truth is, the division prevailing at Dundie, becom­meth a great sea at Montrose, Preuailing at Montrose and bringeth in that Trojan horse so pleasantly palliat vvith a faire mantle of fine caveats, and even then greedily gaped for by some, foresmelling their own wealth & honour in that Ecclesiasticall Tragedie, but constantly refused by others foreseeing and fearing more sorrow to the Kirk in the con­ditions annexed, then apprehending good in a seeming benefit so violently offred. In that generall assembly the 18 day of March 1600, after many combats and braulings about the cautions restrai­ning the commissioners voters in Parliament from corruption frowardly, as it might be, the caveats, the lurking deceit of hierar­chie vvere finally set downe.

These palliative caveats are in form and effect much like the professions set out by Foegadius and Servatio, to save the Kirk as they imagined from Arrian perfidie, but in event a furtherance to their blasphemous haeresie and cruell victorie. It vvere better to hold theeves at the doore, then wait upon them in the house that they steale not. I vvould know before I proceed, vvhat mi­series followed upon this unhappy division and alteration made in these foure assemblies begun at Dundie, and concluded at Montrose.

Evils ensu­ing upon the former division.The tongue and pen of another Nizianzene vvere not sufficient to deplore and expresse them to the full. In the generall assembly holden at Bruntyland the next yeare 1601 May 12. and at Halyrood-house the yeare following 1602, November 10. these are pointed at: Defection from the puritie, zeale and practise of true religion proceeding from the just vvrath of God for dishonouring of our profession, the negligence of the Mini­sters against Papists, the desolation of divers parts of the countrey for lack of Pastors, the neglecting of places of chiefest importance to the interest of religion, in not planting them vvith suffici­ent Pastors: the ouer-hasty admission of men to the ministerie [Page 13] before their sufficiencie be knowne: the negligence of Ministers in reading the Scriptures, and controversies betwixt the reformed Kirk and enemies thereof: the uncomely carriage of Ministers framing themselves excessiuely to the humors of men in commu­nications, intemperance, and light apparrell, the distraction vvhich is supposed to bee from some of the ministerie, and of themselves from themselves, the desolation of the Kirke of Edinburgh, the great favour showne to Papists, and their great credit by that meanes, in negligent education of noble mens children, the impunitie of Saylers transporting and bringing within the countrey Seminarie Priests and Iesuits vvith their coffers and books, that men suspect in religion when they are cha­lenged, haue accesse to court during the time of their processe. That the late reconciled Papists are not urged to performe the conditions agreed to at their reconciliation to the Kirke; All vvhich were either caused or occasioned by the former di­vision.

It had been high time vpon these evident dangers and pittifull cryes of the Kirk, to haue repented of the former di­vision, and to haue returned to their brotherly vnitie and Phila­delphian profession, Nec enim vllum maius concordiae vinculum quam timor externus.

Multi clerici sunt progenies viperarum, Policie did fore­see that that happy course vvould not satisfie the burning lust of Hierarchie: Second de­gree of de­fection, for Iurisdiction usurpation. and therefore they are so farre from once looking back to brotherly agreement upon equall conditions, that estee­ming the fire of division to be the most naturall element for their purpose, they add fresh oyle by labouring to abolish the Iurisdi­ction of the Kirk, and giving a dead stroake to her chiefe privi­ledge of holding of generall Assemblies ordinarily once in the yeare, and after pro re nata, which is the second essentiall degree of our defection.

I haue seen the rent of vnitie, I beseech you to bee as plaine in this poynt, that I may be informed upon what occasion and by what meanes the Kirk was deprived of that awfull power and faire libertie.

According to the order usually observed, Assemby at Aberdine. the Assem­bly at Halyrood house 1602 appointed the next generall As­sembly to bee holden at Aberdene in the yeare 1604 by rea­son 1 of the insolencie of Papists in the North countrey, 2 a purpose to plant Noblemens houses and chiefe places with suffici­ent ministers, 3 to prosecute the remedies of defection remembred in the assembly at Bruntyland, 4th at the late reconciled Papists might be urged to performe the conditions agreed to by them. [Page 14] Lastly, to follow out the common affaires of the Kirk. Notwith­standing these and other intervenient causes that dyet was not kept, but the Assembly continued once & to be continued again: Wherupon the Provinciall Assemblies and Presbyteries conside­ring that the Parliament was approching for which Articles were to be dressed in the Assemblie, according to the order continually obserued since the reformation, that the people were begun to de­lude the censures of inferiour Assemblies by appellation to the generall, that all the forenamed evils were daily growing greater; and thinking upon the necessitie of that rare benefite so deerly bought, and fearing the losse thereof so many waies apparant, as 1 by abridgement, or deprivation of wonted libertie to convene: 2 by division of the members therof, begun at Perth, and now come to so great height: 3 by terrours and strange imputations against their Ministers, their meetings and assisters: 4 by often changing of appointed dyets, and at some times bringing the As­semblie within the pallace: 5 by a cunning, but woefull commis­sion drawing from the wisest counsell of the Kirk, to certaine Mi­nisters, the credit and guiding of the greatest affaires: 6 by con­tinuations multiplyed as prejudiciall to the Kirk, as Papistrie, pro­fannesse, and other corru [...]ns did se [...]sibly increase, conforme to the order and custome of the Kirk ratified by the lawes of the countrie; they directed their commissioners to meet at Aberdeen the 2 of Iuly 1605 for holding the Generall Assemblie, as was for­merly appointed: of these commissioners a certaine number kept and the rest were absent, and so nothing was done but Call and Continue for safetie of the priviledge, by appointing a new Diet, a silly Seminarie, but of many and grievous troubles: the men were first called, and for a long time put in prison, therafter pro­ceeded against by course of law, found guiltie of high treason, re­turned to their severall prisons, and therafter banished. Since that Assemblie we haue had the name of Generall Assemblies, but no more, according to the maine maxime of policie, that the name bee as little changed as may bee, though the thing bee changed.

Third de­gree for or­der Episco­pacie, ad­vanced by 6 steps. First step of Prelacie vote in Par­liament.When unitie and authoritie are now gone, I marvell not that Hierarchie comes the greater speed. But I would know the rest of the waies of that Ambition, and therein see the third step of our defection: For as yet I see it riseth upon the ruines of the Kirk, and proues like the melt in the bodie, as it swelleth and waxeth great the strength and beautie of the bodie decayeth.

Neither was this Rome builded the first day: The first great step of their blind-winding staires, whereupon they are lif­ted by all the former engines and preparations was, their vote in [Page 15] Parliament. For upon the former calamities, as wishes before the wind of their great prosperitie, a Parliament was appointed and kept at Perth the first of Iuly 1606, where they having croppen into Bishoprickes, vvithout respect to Calling, Commission or Ca­veat, were horsed upon the highest honours of their Episcopall dignitie. At that beginning they looked somewhat modestly as new come from the schoole of old ministeriall paritie, and as no­vices in their new world, would haue been glad of the counte­nance of their old acquaintance: but since that they haue learned to walk in state and soft rayment, as little respecting the greatest seculars as they were regarded of all honest men before: but gay clothes and great places will make Monkies to seem Monsicures, and forgetfull fooles to say, this cannot be I. At that berrie mer­cat of Kirk livings by that common interchange where havocke beares sway, Take thou this, and I that: for the purchase of thir­teen dilapidate Bishoprickes forth of the hands of civill men, to the use of civilized Ministers, the Kirk did loose the greatest part of her rent destinate for the service of the Gospell, and ad pios usus. And without all feare to follow such sacriledge, Restitutio ad integrum was deerly bought what by erections of Ecclesiasticall rents in temporall Lordships, and eversions of Kirk priviledges by Hierarchicall domination.

It had been easie to bring them down again from that first step; neither at any time before or since could the opportuni­tie be greater: before, the working was secret under the ground, and denyed; now the monsters of ambition and avarice set out their heads, aftervvards they became stronger. A shame that the watchmen are now all fast asleep, that all the friends of the Kirk haue dealt treacherously vvith her. A pitie that there be none to speak a word in season for her against her enemies.

Soft I pray you, be not so passionate, breath a little, there was no neglect of dutie; for the ministers of the Gospell having commission from their Provinciall Assemblies and Presby­teries to convene there for the vveale of the Kirk, apprehending her hurt, & having neither place nor povver to resist did solemn­ly and humbly protest in the manner and vvords follovving.

I blesse the Lord for the demonstration of his power in the libertie of his servants, and thinkes the course should haue halted there, if the protestation had been made good by reasons. But they ever object unto you froward affections, and great zeale, with small knowledge and little actions; strong protestations and conclusions upon weak probations, and feeble premisses.

A Disputation is one thing and Protestation is another: Reasons of the Prote­station. They had no place thē, nor I pupose now to reason the matter yet for stopping your mouth, & the mind of the adversarie, I shal giue you a view of the reasons that were at that time penned against that first step of Prelacie, according to the heads & order proponed [Page 20] in the protestation, wherein ye will perhaps behold a copie of the plaine, pertinent and pithie simplicitie of the Ministers of that time: and how new wits with their quiddities, are as far degene­rate in knowledge as in affection.

THE COURSE OF CONFORMITIE, AS IT IS CONCLUDED in the last Parliament, Anno 1621.

Second de­mand con­cerning the parliament.YOV are now vvhere I would haue you, and vvhere my second demand proponed in the beginning, desired to bring you. As ye haue led me through a long labyrinth, and many secret vvayes of defection, to the beginning of that parliament; so I beseech you wearie not to lead me to the end thereof, that I may know what I am bound to do by vertue of that act, in the presence of God: for according to his acts I desire to be professor and pastor both.

Satisfied in [...] particu­lars.Remembring for preface my premonition in the begin­ning, I will first shew you the introduction to the Parliament, concerning certaine preparations for dressing the five articles for the parliament, and the Parliament for them. Secondly the, par­liamentarie proceedings, and paines taken in time of Parliament for their ratification, untill the inacting of the statute it selfe. Thirdly, some memorable and rate events falling forth at that time by his providence, vvho beholdeth from heauen the actions of men; 1. Prepara­tion for the parliament. Qui aduersus multos bellū gerunt, eos su­perare possun [...] quamu [...]s vi [...]i­bus inferiores su [...], si modo sust [...]in [...] que­ [...] [...] m [...]m impetum. and at extraordinary times leaves not himselfe vvithout an extraordinary vvitnesse.

The delay of time vvas an introduction of it selfe accor­ding to the Florentines policie. The first brash of a multitude is e­ver strongest, and time vvorketh. But vvhat were the particular preparations?

After their conception and pressing towards the wombe at Aberdein, Saintandrowes, and before, their birth followed at Perth, and begat some lovers. Afterward they gat the favourable names of the kings service and conformitie; and vvere carefully fostered by a rumour that the learned and wise of the land is for them, that the people would gladly embrace them, and to them [Page 63] vvas tied all peace and quietnes. Multi percu­tiunt ut gran­dines, pot [...]nt [...] ut sulmina.

That had been a strong argument indeed in the schoole of common-wits, if it vvould goe on this forme. Our fathers did it, our Princes gave us leaue, and our Prophets defended it.

But this yong conformitie vvanting such authoritie, came little speed at Presbyteries and Paroches. Her cause then was pleaded first in the court of Facilitie. The Bishops did con­vene their Synodals, and there the blast of conformitie vvas raised with all inforcements of terror; And of the fearfull sort of Gede­ons army, some were moved to promise at least the practise of con­formitie contrary to their own vote at Perth, and others mista­ken in their modest silence, as consenting to the course. Next, in the transcendent court of Extremitie, the high commission did convene, and as it pleased them to make choyce, faithfull pastors vvere drawn before them; and contrary to all order and law of this kirk and kingdome, summarily silenced and confined. By these preparatorie assayes many were induced to call evill good, by spea­king for it, by not speaking against it, by defending it as they were doers of it; and a busie sort defending it in others which as yet they had not done themselves. By such proceedings scandall and confusion vvere mightily increased, The people did run from no­velties at home to seek the sacrament, where they might haue it according to the old forme. And although for covering this de­formitie, and drawing the ministers to the course intended, it was openly given out, that it was never meaned, that the people should be compelled to alt [...]r that forme received and confirmed by law and long practise: yet so pregnant and piercing were these new formes, that many moe suspected some hard event of these varied policies, then were throvghly persuaded to change their profession; But some readier way was found out to make disciples of some Noble men and Borrowes, the earth vvas compassed, and sundry were made but upon sensible cost. When it was perceived to bee hard and difficile to get place for these strange novelties in the worship of God, and in the paroches of this kingdome, without more helpe of the secular arme, the leaders of that imployment after great stormes grew calme for a Parliament.

But how was the matter brought to a Parliament?

The skill vvas to catch a fit opportunitie, Ad res geren das semper temporum oc­casiones ex­pectare intuc­riq. oportere. Machiavel. and a strong occasion vvas offered by the seeking of a voluntarie supply for the afflicted state of Bohemia; vvhen the Nobilitie and others were assembled for that busines, it was resolved, that the generall contribution of the Lieges would bee more honourable for the countrey, and fitting for that worthy cause, and for presenting their overture, choyce was made of the Bishop of Saintandrowes, who [Page 64] went to Court in the midst of a winter storme, and persuaded the refusall of the voluntary contribution, and delay for a time to bee good service. And having obtained libertie for holding a Parlia­ment, came speedily home againe with greater ioy to such as sent him, then appearance of timous ayd to the state distressed.

That was too strike under cover a Bastinado de bombaso.

After that the deeps betwixt the two rockes of highest displeasure and popular indignation were tried; the peoples dis­position and opinion sounded they greedily grip the wished opor­tunitie of that charitable supply so vniversally liked: finally, all m [...]ane, and men being fervently disposed, set on edge and in rea­dines and prom [...]ses passed for hope of good successe in this princi­pall earthly desire. This parliament so long delayed, and as long desired, with all solemnities of state is proclaimed at the market crosse of Edinburgh.

You are now drawing towards the second poynt, which I [...]annot well take vp, except ye give me the tenor of the procla­mation as best expressing the causes of that honorable meeting.

Left you or I either should be mistaken, behold the true copie thereof.

Was there no further done for convocation?

Missiue letters and precepts were directed according to the ordinary custome from his Maiesties Counsell, to all Noble­men of the land, Marquises, Earles, Vicounts, Lords, Barons, Com­missioners of Shires, Bishops and Burrowes.

I see not a word in the proclamation of the fiue Arti­cles, and I see a fa [...]re occasion offered to the kirk or any of her members to give in their petitions according to their feares or desires.

The cover of the subsidie will not let you see them, grope rather, Videndi ficultas omnes attingit, attrectandi vero p [...]s duntaxat, Machiavel. What was done in the petition yee shall see. The corporations of the kingdome in privat persons, as they had their publick or privat affaires to be done in Parliament, as they were wakened and warned by this occasion, according to their cu­stomable priviledges, appointed and kept their ordinary meetings, for preparing their petitions and articles to be timously presented according to the wil of the proclamation. But a necessarie corpora­tion, & divers ministers and members thereof under great necessi­ties and need of support from the compassion at hands of that high and honourable meeting, being deprived not onely of the ancient vigorous generall assembly, but of the weak image thereof, and in that respect of wonted order and Councell for preparing their desires, and authorizing commissioners to present the same, vvas left unrespected and desolate.

Yet his Maiesties proclamation not onely permitting, but inviting, and the concurrence of so many weightie causes in­forcing, as the great growth of corruptions, boldnesse of Papists, and increase of Pa [...]stry rather plaistered then punished, and the distractions of the Kirke now turned into persecution of the Mi­nisters, and grievous offen [...]e of the faithfull professors like a fire devouring and wasting all vnitie, order, and brotherly kindnesse, with no small danger to the state of religion, the ministers of dutie ought, and without wrong or offence to any, might haue presented their humble [...]etion.

Chien o [...] chau­dè [...]a [...]t l [...] causroide.Ye may guesse at the difficultie of that dutie by your owne disposition and retirednes at that time; yet it pleased the Lord to move the ministers in most quiet and peaceable maner to joyne their hearts and hands in this forme of supplication.

The supplication seemeth so reasonable and religious that no man needed to be ashamed to present it, no man could re­fuse to accept it.

It was indeed presented by a faithfull Minister in name of the Kirk, and of his fellow Ministers, in all humility and after the prescribed order, to the hand appointed by Authority, and ob­liged by office to receiue petitions of that kind from any corpora­tion, o [...] [...]e le [...]ge of this Kingdom. But after some refusals and sun­dry significations of unwillingnes, it was received at last, but subscri­bed by the Presenter, and with su h misregard of the messengers of God, and matters of his Kirk, that he pla nly prof [...]ssed his doubt­ing, whether he vvould exhibit it in Parliament or not. Relegentem oportet esse religiosum nefas.

Notwithstanding all this diligence in proclamations, conventions, devising and presenting of petitions and supplicati­ons the Parliament was not holden then, but in August, what could be in doing in the two month [...]s interjected? For the estate of Bo­home and the Pala [...]nate abroad cryed to hasten the subsidie for their present succour and safety: And the Parents of Perth Arti­cles at home, longed to see the day when that birth of their braines should be perfected in a Parliament.

Parliament continu [...]e.From the first of Iune, vvhich vvas the appointed day, the Parliament was continued to the twenty three of Iuly, upon what causes in so urgent a necessity upon the one part, and so earnest de­sire on the other, it belongeth to the search of stately wits. It is well known that the length of secret deliberation and shortnes of open determination is meetest for some matters. And as well known amongst us, that there vvas als great unwillingnesse to the [Page 71] one cause, as affection to the other. Nihil mag [...] discriminis cō ­sihis tam ini­micum quam celeritas. Qu c [...]uid est incoctum non expromunt, be­necoctum du­unt. But the pretext behoved to attend the intended purpose. And therefore, during this delay, great was the negotiation betwixt the rich Merchants of faire vvords and fine promises, and the hungry servants of lingring hope, who thought it now a fit time to draw up their particulars, and the principall cause in one bargaine, What will y [...]e giue me, &c. All these things &c. Everie wit that had a venal [...] vote, thought at this Market to repaire his losses, to re-edifie his estate upon the ruines of the Kirk, and faire words made fooles faine. Our vigilant Bishops set themselues, and send forth their explo­rators and Brokers to try the inclinations of Noblemen, Com­missioners of Shires, Barones and Burgesses: And as they were found affected, cold, hot or lukewarme, they vvere vvrought upon to bee present, absent, or to resolue vvisely a­gainst the day appointed, vvhereby many honest simple soules vvere put to a hard choice, either to perill Religion or to vvant promotion; Nō minus ego te spe, quam tu me vo [...]e tua delectasti. and so made many to vvrong themselues in forsaking the truth, vvhich vvas in their heart, for hopes, vvhich are never likely to fill their hand. Where the feare of the Leaders of the course vvas greatest, there, albeit vvith a dissembled secrecie greatest confidence vvas professed, by making it come to mens cares privily, that Perth Articles vvould certainly bee ratified, and therefore it vvas needlesse to oppone, vvhich vvent through the Countrie as a Proclamation of victorie to dash some, and as terrours of desperation to make others to crie, Our opposition will doe us evill, and the cause no good. And servile spirits to deter­mine, where the mightie, and multitude are, there will wee bee. By this crooked policie the sillie simpli [...]itie of many profes­sours rawly resolved to stand in the day of tryall vvas de­luded. And Noblemen tempted to lurke in a diffi [...]ill time, easily obtained licence vvithout great triall of a just cause, as vvhose absence then presence vvas accounted better service.

When these two moneths of Preparation vvas thus past, and the purpose matured, vvhether vvas the appointed day observed.

As there vvere preparatorie years betwixt Perth Assem­bly and the Proclamation, and preparatorie moneths betwixt the moneths appointed in the Proclamation and the keeping of the Parliament; so also that the proportion may be fall, there were daies of preparation betwixt the day appointed and the riding of the Parliament.

Know ye vvhat vvas done in that last time of prepa­ration immediatly going before the work it selfe.

Albeit it was not the first, it was not the last: After the long expected comming of his Majesties Commissioner Iames Marqueshe of Hammilton, vvho upon the 18 of Iulie, fiue daies before the appointed day of the Parliament, was accompanied vvith divers of the Nobilitie, and some of his own friends (but not so many as would haue vvaited on him vvillingly in a better errand) to Halyroodehouse his Majesties owne palace prepared royally for the Commissioner, according to the affection carried to the commission; a great part of the Nobilitie having feasted with him that night, upon the morne the 15 of Iulie, he had his first meeting in private with the Officers of Estate, and Plot-maisters of Perth Assembly, vvhere according to their loue to the conclusion and feare of impediments, all their heads were set on vvork for the fore-casting, preventing, or removing opposition and purchasing the victorie: Vpon the 20 day there was an uni­versall Counsell meeting, vvhere all things for peaceable resorting to the Parliament were concluded, and the day destinate proro­gated from Monday the 23 till Wednesday the 25, that they might yet once againe assay the foord, fill up holes, and remoue rolling stones before the riding.

Ye tell me of great preparation against the Kirk upon worldly respects on the one side, but I heare of no diligence for the Kirk upon better considerations on the other: In that trou­blesome time of the vvorld so dangerous for Kirkes, Kingdomes and Common-weales, vvherein all vvits and hearts vvere aloft, and every minde of friend and foe, as he respected the publick estate or his own particular, vvas bended for his own intention: It seemes ye and others of credit in the Ministerie should not haue been negligent, but at least should haue backed your own suppli­cation, and waited upon the occasions of doing good.

Not onely Noblemen, Comissioners of Shriefdomes, Bishops and Burrowes vvere present, but from all the quarters of the Countrie, according to the common libertie so many of the free Lieges of the land, as had to doe in that highest Court. And amongst them multitudes of Ministers, some to be idle beholders of the celebritie, others vvith greater desire of the ratification of their own erronious facilitie, then of the puritie of Gods worship and reformation of the Kirk, Papists of both sorts Iesuites and Dominicanes, vvise in their own generation: It had been a won­der then if there had not resorted thither a number of faith­full Ministers to doe their best Pastorall endevours for the liberty of the Kirk, and at least for manifesting to the after ages, that the truth vvas not altogether deserted to help to make up Catalo­gum Testium veritatis.

Their interest was not meanest in the eyes of God, nei­ther could that giue just offence to any person: his gracious Maj. never refused that libertie to any of his free subjects, nor to them at the last Parliament, vvhere he vvas present in proper person.

Yet my Lord Commissioner, by suggestion of his vvi­sest counsel, searching the safest vvay for successe, had learned that the presence of the Ministers might be verie prejudiciall to the ratification of Perth Articles; at least might be a powerfull mean to stay many from giving their consent to the making of such a Law: & therfore, by their advice he findeth it verie speedfull, that th [...]se Messengers of God be straitly charged & commanded by opē pro [...]lamation at the Market cross to passe out of the town of Edin.

That seemeth to haue been but a boast for their more peaceable behaviour, or for preventing their dealing and suspected Protestation; they vvere not called, let be convinced of any fault, and therfore could not be punished vvith deprivation of that liber­tie, vvhich the verie law of nature yeeldeth, and vvas not denyed to the enemies of Religion and meanest of the subjects.

Yet upon tuesday the 24 of Iuly, the letters vvere exe­cute against them allanerly, among all the subjects of the King­dome. Onely there was joyned at the same instant a Proclamation for bringing in Allane Machonil Do [...] chiefe of the Clanca [...]ron Laird of Lochaber known for a vvitch and sorcerer, and declared to be an infamous murtherer, a rebell and despiser of Authoritie: vvhereupon it vvas ordinarie in the mouthes of the people, that the Parliament could not end vvell, because at the beginning ther­of, they vvere banishing God and bringing in the devill. But per­haps ye vvill be as incredulous, as that Papist who feared his fellow professors in forrain parts should be, upon the report of that pro­ceeding against the pastors of the Kirke; albeit your incredulitie & theirs arise upō diverse grounds. Ye think it too evil to be true: they will thinke it too good to be true: for one of the Papists in the time of the riding of the Parliament bursted out upon the open street into these words with great exultation; When I come to Rome and Avinjon to report how I haue heard the Ministers of Scotland dis­charged out of Edinburgh by open proclamation at the Market crosse in time of Parliament, the newes will be so joyfull, that scarsly will they bee beleeved by the Catholickes.

All goeth wrong, Que v [...] t [...]r s [...]nchi [...] luy met a rage su [...]. when they rejoyce vvho should be made to weep, & they do weep who should be made to rejoyce: with what colour of pretence could that uncouth proceeeding be plaistered.

He that would haue his dog fell'd will soon find a cudgel: One pretence vvas, their a sence from the charge of their flocks, wherof they are bound before God and man to be diligent Over­seers. [Page 74] God and the vvorld knowes, whether they who used this pretence are carefull of the fidelity of Ministers: whether they o [...] the other sort who were permitted to stay, wait better upon their vocation: and whether it was not a principall point of their charge to attend at such a time, wherin such matters were to be handled, as could not but fall under their own & their peoples practise in the ordinarie worship of God. Another was a shew of mitigation in the and of the Proclamation, excepting so many of the Ministers as [...]ight procure a warrant from a Bishop to stay still: that is to say (according to the Bishops own interpretation vvhen some craved leaue of t [...]e [...] so many as would promise to make no interpellation, intercession private or publicke, nor protestation against their be­loved articles, wherof they were so jealous. The third and sidest cloak was the twofold accusation of two brethren in the Ministe­rie, vvho vvere deceiued by the Counsell to be patternes of extre­mitie and preparatiues of terrour to the rest.

What accusation meane yee, and of which Ministers?

One was of Mr. Andrew Duncan minister at Crail (but holden from the function of his Ministerie by the fine craft of a ti­morous tēporizer his cunning collegue, wrestling betwixt the wind of the world, [...] the waue of his conscience) for presenting the Sup­plication aboue written; who vvas sent for by the B. of S. androes, & detained by him in his lodging, till he delivered him to the Cap­tain of the guard to be presented that same day afternoone before the Counsel, where compe [...]ing he was accused by the Bishop upon his subscription of the supplication (albeit the B. had spokē nothing of that to him in private when he sent for him) & having acknow­ledged his hand writ, he declared his readines, at the command of the L. of Counsell, upon assignation of a competent time to pro­duce his warrant of gr [...]at numbers of Preachers and Prof [...]ssors, in whose name he had subscribed; subjoyning, for stopping the mouth of his accuser that Cuivis private [...]icet [...]gere causam publicam: where­upon the B giues out this sentence, It is thought good ye be com­mitted presently. But because the Defender pleaded the poor mans right: An non lic [...] [...]uili et [...]otesta [...]i [...]mendicare, The Lords not see­ing how th [...]y [...]ould put [...]h him for such causes, & liking better the innocency of the defender then the iniquity of the accuser, thought [...]eet to cal him in again where the B. Vt quae non prosunt singula mul­ [...] [...] [...]ubent, first layd to his charge that he had preached in Crail the vveek before, which he confessed: That hee was his Ma [...] rebel lying at the Horn; he denyed that he was ever at the Horn: That he had broken ward in Dundie: he answered that for obedience he had remained at Dundie the space of half a year upon double charges, [...]ing separate from his vvife and six children, the approaching [Page 75] Winter made him to draw homeward, thinking that either they had forgot him or would pitty him after so long trouble. Like as he had received a letter from the B to be at Santand. at a meeting of some Brethren of the Ministers. In end he besought the L. not to impri­sone him upon his own charge; & to consider that it vvere greater mercie to kill them vvith the bloudie sword, then to pine them to death vvith hunger. But his doom was dight before his cōpeirance.

What was the other accusation?

Mr. Alex. Simson minister at Drieburgh, not having any such intention, was earnestly desired by a brother serving in one of the ordinary places of the Ministers of Edin. to preach for him up­on the Saboath, vvhich was the 22 of Iuly immediately going be­fore the day appointed for holding the Parliament. Wherunto he was perswaded upon sufficient reasons alledged by his requester. He Preached upon Ezech. 3.16 according to his own custom & the present occassion, in the good old Scottish fashion, Cādide m [...] and not after the new Laodicean forme, more plainly to all then pleasantly to some, & in greater simplicie of heart then vvisedome of words. [...]. He spake against the manner of the entrie of many yong men into the ho­ly calling of the Ministerie, against the negligence of watchmen, vvho because of the fear of men, of loue to the wages of iniquity, and their own guiltines of the same sin, are silent in censuring the sinnes of others, and especially against the defection of Bish. All which & much more spoken not in a corner, but in the publick au­dience of so great variety of hearers, as were in that town at that time, I need not record. Vpon the day next following he vvas cal­led before the Counsell, and when he had confessed all that he had preached in publick: At last the former Minister and he vvere con­voyed by the guard to the Cannongate, where they were forced to stay that night without libertie to goe to their own lodging pla [...]: and upon the morne were led by three of the guard to the Castle of Dunbartane, vvhere they entered upon Thursday Iuly 26.

I see not how the proclamation could passe with any probabilitie against the whole Ministerie, more upon this pretence then the first: for by vvhat propagation could their personall acti­ons be derived to the rest.

Ye vvill know that best, and will be put out of all your doubts, when yee haue seene the Copie of the Proclamation it­selfe in these vvords.

That is more then ever I looked could haue proceeded from Christian authoritie professing the same reformed religion with us. It was a strong prognostick of great rigor against the persons of the Ministers, and of great preiudice to the cause of re­ligion. What was the resolution of the Ministers?

They could not stay against the proclamation; they could not altogether desert the cause in so desperate a time. And there­fore finding, that the commissioners of Shires were sent for; and earnestly desired to make knowne their grievances with faire promises of satisfaction, a strong preparation to purge the great matter of all opposition: and that after assayes there was no hope of recalling of the rigor denounced against them; for obedience first to God, and next to God unto his Maiestie: they resolved as followeth.

Informations and admonitions good for them, cannot be evill for me and others: and who knoweth if being represented to them after so many sensible confirmations from heaven and earth, they consider of them more advisedly and unpartially: and so many as haue lost their first loue, remember from whence they are fallen, and doe their first workes.

Some preposterously iudge of all reasons by the con­clusion, and not of the conclusion by the reasons: [...]. others are so obstinatly set against al persuasion, that Ne si persuaseris, persuadebis. And a third sort close their eyes and ears against all information: they fear that the light of their minde prejudge their affection: and they be made to beleeve that for true, which they wish were false: yet both for their sakes whose repentance wee are seeking, and for your owne and others whom we would confirme, behold some of the many then left behind us.

If they had taken time to ponder your reasons and ex­hortations, I cannot think that they could haue resisted so great evidence of truth so powerfully expressed. But what resolution was taken in case all these meanes should fail [...]?

The Ministers resolved upon the last remedie: a Pro­testation vvhich they left behind them in these words.

Ye haue shewed me evident testimonies of their fideli­tie, vvhich maugre oblivion and malice vvill bide after them, vvhen they are gone out of [...]his vvorld, as they l [...]ft [...]hem behind, vvhen they vvere put out of that Towne I would now know vvhat vvas the successe.

The former reasons and admonitions took impression in many hearts, few vvere in any doubt vvhat to doe, if they had been left to their own libertie: for there was not one vvh [...] either respected these fiue Articles for their own good qualitie, or for the Kirks authoritie: neith [...]r ever to this day were they honoured with the name of an Act of the generall Assembly, but beare the note of basenesse in the title of Articles. All the perplexity was, vvhat to doe in so great extremitie and urging importunitie: for the Masters of vvork, both for compassing the purpose, and keeping themselues from censure, set their wits by all meanes to vvorke so many, as they might, to be of their mind. And for this effect there vvas no small businesse in the beginning to single out and set inclinable Lords and Noblemen, and so to make way for their Election, who vvere to sit upon the Articles, that therby might be gained in hope of further victorie thirty and two Votes at least in their judgement, vvho had made prosperous tryall of such cun­ning first at Perth: and now knowing vvith vvhom they dealt, had no lesse hope of successe here.

That would seeme to be like the policie of our late [Page 87] Ecclesiasticall Assemblies, in chosing of the privie conference. But after so full preparation, vvhether vvas the day appointed for holding the Parliament now at last observed vvith the vvonted solemnitie?

It vvas; Riding of the Parli [...] ment. for upon Wednesday the 25 of Iuly 1621 at the Palace of Halvroode-house, there is first a Majesticall appea­rance of high honour and splendor glancing from that glorious convention prepared for the sacred and high Court of Parliament, the most excellent person of the mightie King and Head of this Monarchie, being resembled by the potent and noble Lord Iames Marquesse of Hammilton his Highnesse Commissioner, and the Estates of Parliament ranked according to the worth of their persons, and the deserved and unspotted dignitie of their places. And then they marched in state from the said palace with honour [...] borne according to th [...] custome of this ancient Kingdome, the Crown by the Earle of Angus [...], the Scepter by th [...] Earle of Mar [...], the Sword by the Earle of Rothesse to the Parliament house, where they entred and set themselues in their honourable places, neither Papists nor any other sort of persons desirous to heare and see, be­ing excluded.

Why passe yee the Prelacie, vvho of dutie ought to haue beene first remembred in this their owne Ceremoniall Par­liament.

Neither ye not I can remember them vvith such accla­mation of joy, as a Papist did, who before many Gentlemen cryed aloud in the street vvith lifted up hand directing his speech to the Bi hop of Santandroes. God blesse you my Lord, with all your Bre­thren and favourers of your course; for you and they are furthering the way to content his Majestie, and us all that are Catholickes, which God prosper, and none resists, except a number of evill disposed Ministers. But the clamour of the multitude, and the accustomed noise at su [...]h times suppressed the bablings of the seditious Parasite, and buried them in their eares vvho vvere neerest unto himselfe.

Seeing Papists tooke the boldnesse both to speak up­on the street, and to be present in the house, modest Ministers would haue been overseen, notwithstanding of the straitnesse of the Proclamation against them.

Yet there vvas speciall care recommended to the double guard vvithout and vvithin, and as great attendance given that no M [...]nister vvanting the Bishops licence should be suffered to en­ter. And after that the members of the Parliament vvere placed, a second search made for Ministers, that if any had been permitted to enter, they might be removed.

How can yee be able to lead me through to the end, [Page 88] seeing ye were neither an actor, nor permitted to be witnesse of the remanent proceeding?

The Ly [...]ian ring is worne away long since. Any of the beholders could relate all that vvas done openly: every one of the members of the Court could not see vvhat vvas done secretly. Lookers on many times see more then gamesters; and in the val [...] the hill is best seen.

If ye take upon you to tell me the truth, I will cease to be curious about the mean of your information: vvhat was done in that first meeting.

First the B. of Santandroes after a verie short prayer, read a part of Scripture, Speeches in [...]e house of Parliament Rom. 13.7. and delivered a discourse chiefly in­tending to perswade the taxation. After him my Lord Commissio­ner had a speech, declaring to the Estates his Maj. great and extra­ordinary troubles, and continuall debursements in supporting the King of Boheme, his Queen, & their mother, and in continual sen­ding of Embassadors to France, Germany and Spaine to travel for peace among the Christian Princes, besides the extraordinary aids given to the Germane Princes to retain them vvithin the compasse of the band of friendship and alliance, the charges of maintaining a sea Navie under the conduct of Sir Robert Mansfield; adding al­so that his Maj. suslained and suffered more for the persecutions & afflictions of the Protestants, and for the defence of the Reformed Kirk then all the Princes in the world besides, with divers other in­sinuations to perswade a large supply: And for furtherance therof his L. professed to haue vvarrant to giue vvay to any good advice, wherby mony might increase & abound among us after the taxa­tion. His L spake for the [...]ue Articles under the name of matters of Kirk Discipline, that had been concluded in former Assemblies, practised in the Primitiue Church, not forbidden by the word of God, & so able to be defined by the Prince, who hath lawful power to command in matters indifferent. He doubted nothing of their good affection, & concourse to the good advancement of so neces­sary a service, is was then in hand. And for himself he should striue to let his Maj. know every mans part: & he for his part would con­tribute his best endevours to a good successe. In the third place [...] Lord Chancell [...]r had his Quanqu [...]m, wherin he spake to the [...]our of the auncient, the quality of the Solium Regale, where the Commissioner [...]a [...], the persons vvho were members of that Assem­bly severally, giving every one his own due, & with repetition of some things touched by the Cōmissioner & the Bish. of S. androes, concerning the necessity imposed upon our liberality, & experience to giue way to the Church ordinances, fetching some conclusion from old judgement of Re [...] and Sacerdos in the person of Numa: [Page 89] he ended with an exhortation to the Lords, to goe cheerfully and with a good mind to the election of the Lords of Articles.

Never was Scipio, Hannibal, Maccabeus, never C [...]drus, Thrasybulus, nor Themistocles, or any Grecian, Romane, or Iew, so much obliged for their Countrey, as these three persons for the defence and maintenance of the true Religion, and common estate of Scotland; of the priviledges, lawes and liberties pertaining to the one and the other: they being debters to the Kirk and Com­mon-weale of their life, liberty, honourable places and callings, of their present condition and future expectation: and lying un­der the obligation of birth, education, imitation of their honou­rable predecessours, of their offices, personall promises, and what­soever other obligatorie respects: And therefore it cannot be but in the midst of so many dangers present and imminent, they be­hoved to say something, both for testfying their hearty affections, and for the weale of the Realme.

That was not their errand, and had been a contradicti­on to the other part of their speech, and to their following acti­ons: and therefore without further mention of publicke matters, or any insinuation of their oblished affection to their spirituall mother the Kirk crying for their help; or to their naturall mo­ther the Countrey trembling under the burthen of divers calami­ties, and under the terrour of forrain feare, the actions of the ut­ter house were closed for that time.

Was there no further done that day for advancement of the purpose?

Not so much in shew, as that vvhich is done, but more in substance. For the Lord Commissioner, Election of the Lords of Articles, and their proceedings the Nobility and Pre­lates, with Chancellour, Treasurer, Secretarie, and Clerke Regi­ster, Officers of Estate, the life and leaders of this compend of the Kingdome, went into the inner house, for election of the LL. of Articles, not after that most free forme beseeming Parliaments and Counsels, where choice is made of persons most indifferent, of best judgement, and no way partially affected to any partie, or restrained to the loue of any cause, but by some learned oblivion of this most reasonable rule, and by some new law, hid custom and singular practick, for performing of the most free, harmelesse and innocent part of this high action, the election of the Lords of Ar­ticles proceeded in another sort.

Ye are now upon the primum mobile, the secret wheeles, which guide the hand and hammer without: and therefore re­move the cover, that I may see the beginnning of the motion.

The Bishops who from their first fabrick haue sounded many ill houres to this Kirk and Countrey, continually behaving [Page 90] themselues as Peeres of the Kingdome, professed parties against the Ministers and Discipline, and as partiall Iudges and led Wit­nesses, when questions concerning Ministers or Kirk governe­ment did occurre: or where opposition was to be made to matters proponed in prejudice of the one and the other, they went to their roomes, and were not onely silent contrary to the debt of their places: but all singing one song, the rest following the first, in a reasonlesse harmony rare to be found in Paris, Venice, or the most famous Counsells in the world: they did choose those eight of the Nobility, Auguss, Mortoun, Nithesdall, Wigtoun, Roxburgh, Buck [...]lugh, Scone, Carnegie and these made eight of the Bishops, Sant [...]ndroes, Glasgow, Dunkeld, Aberdeen, Brechin, Dumblane, Argyle, Orknay: and these altogether did choose eight Barones and eight Burgesses. A faire election of foure eights, receiving their names from the clieff of the song, and inspired with the concord of the first eight, who would bee loath to choose any different from their owne minde, and of the second eight conforme to them.

Was there never a note out of tune?

By providence two notes of the third eight, and one of the fourth jarred a little to make the melodie of the whole 32 the more sensible to the eares of the hearers by their irregula­rity. Finally, for augmenting the number of fair drawn voters, the seven Officers of Estate, Chancellour, Treasurer, Secreter, Privie-seale, Iustice Clearke, Advocate, and Clearke Register are adjoyned; all faithfull servants, and loath by crossing or comming in the contrary of present intentions, to perill their liberall pensions, their great Offices, their present imployments, and hopes of higher pre­ferment.

That election so enlarged and qualified with those last seven, is a strong first fell, and a great conquest of votes in favours of chiefe desires.

Yet it is not quarrelled here, as in former times, when mens own particulars were in hand. Then presence was weak, now absence is strong. What Prince and prelate could nor work vvhen Kirk rent sacrilegiously possessed was but under feare of quarrell, now in these Halcion daies, vvhen mens particulars are out of feare, Politickes and Prelates can easily bring to passe, and so the first strength of the Parliament is taken in presage of expected victorie.

No marvell, for the case is altered. Which vvas the first meeting of the Lords, I may say, of the fiue Articles thus elected?

Vpon Thursday the 26 of Iuly, after the Cabinet [Page 91] Counsell, vvhich daily met in the Abbay by sixe in the mor­ning and sate vvhile nine, to dresse and dispose matters to be done in such a course, as might leade most easily to the destinate end.

Those Lords of Articles convened did they enter at their first meeting upon the fiue Articles?

The Kirk is prejudged heere of her ancient priviledge, to her great losse, and they, that all matters may be rightly tymed, are wisely directed to treat of the matter of Taxation in the first place: because so many as vvere affectioned to liberty from Cere­monies, under that hope would be easily induced to a large subsi­die, vvherein they had perhaps been found lesse willing, or more hardly disposed, if they had not looked to decline that bondage. When the taxation vvas concluded then vvere brought in into the second place the matters of the Kirk.

Yet considering the oppositions justly made against these Articles at Perth; the violent and crooked wayes, vvherby they vvere rather forced and imposed, then concluded vvith con­sent, as reason and the custome of the Kirkes craved; the hard pra­ctises past against certain honest Ministers, and great discontent­ment universally in the Country tending to dangerous distractions for refusall of a sort of obedience, vvhich is no vvaies directed by the act it self, nor nor once motioned, but greatly feared, when they vvere so eagerly dealt for, and now, when the just fear of more des­perate inconveniences, and the conscience of the calling of God did inforce to try the difference betwixt an act, or rather an ad­vice of the Kirk simple and free of all sanction or censure, to be imposed upon the Contraveeners, and a law of authority which may be made vigorous and forcible by the hand of the Magistrate for arbitrarie execution against innocent and harmelesse Pastors, and people uncapable of these practises by reason of personall re­straint and perswasion of their own minds to the contrary, I can hardly be induced to thinke howsoever nothing vvas spoken in the face of the Parliament, yet now in private amongst themselues, they vvill peremptorily determine, without due deliberation at least, if not for purging the humour, yet for snibbing the Canker to prevent utter consumption, their care will be more bended there then in all other matters.

Your commendable judgement of charity tels you, what should be done, but verity must tell vvhat vvas done. At the in­comming of the Article of the taxation, the Lord Commissioner spake as before, to further, upon the ordinary and extraordinary taxations, proportions therof, & questions moved anent the exemp­tion and priviledges of the Lords of Session, which being matters [Page 92] touching mens persons and their worldly particulars, are atten­ded diligently, a large time b [...] the space of whole three daies spent in reasoning, voting, preferring petitions, receiving an­sweres, and setling conditions in favour of men fearing their own hurt. Nothing concluded but with great advisement and very circumspectly. But the other being matters of Religion touching men in their conscience, and the Kirk in her peace, as things indifferent were quickly and smoothly past in verie short space vvithout search of any of your many difficulties, albeit with seene opposition and dissassent of so many, as in the provi­dence of God might in such a time and place beare witnesse to the truth.

Was the consent of the Lords of the Articles of such force, that there was no hope of remedy afterwards.

By ordinary custome of former times, purposes once past in the Articles haue good appearance to goe through at Parliament. But the Plot-masters of the fiue Articles; partly through feare of hard successe, which they had certainely found by suddain voting in publick; and partly to keep their own plan­tation free of disgracefull opposition, and themselues with their Associates from the blame of madnesse by the multitude of com­panions, they dare not hazard at the first; but resolue to hold the Parliament sitting and the Lords of the Articles doing for some daies, Policies making way for conclu­sions. till they can see a faire day for conclusion through the stormes of common rumour, and diligent travels of many then set to opposition.

What was the task of the Lords of Articles during that large time; for the Parliament was not closed till the 4 of August?

After some particulars of private men; they were set to hunting, hauking, fowling &c. to make some sumptuarie lawes against banquetting, and some vestiary against Pasments silk &c. for prolonging time, when their minds were upon nothing lesse then upon that pastime.

What cunning vvas used in the meane time for contri­ving the conclusion?

Ye know that it is taught by the Masters of Policy, that they who would worke men to their purpose, must either haue some knowledge of their inclinations, and so perswade them: or their infirmities and feares, and so awe them, or of those who haue the government of them, and so rule them. And at this time the very profundities of our homely policies were opened up, tanquam pro aris & fo [...]is.

But I know that Commissioners of Parliament should [Page 93] be men of another mettall. He that willeth Christians to be in­nocent as Doues in their dealing with others, warneth them also to be as wise as serpents in the dealing of others with them.

Yet some are so possest with a prejudicate opinion, that they thinke all sincerity and conscience, either to be pretended onely, as it is too often, or to proceed out of phantasie, sim­plicitie of manners, and inexperience of the affaires of the world: So that in their estimation, confirmed by so many instan­ces, as may make up more then one experience, no man almost is so nice, but he may be talked with, if he be taken on the right side. Vpon this ground the solistations, protestations, [...]. Maxima pars hominū hunc habet morem, quod sibi vo­lunt, dum id impet [...]ant bo­ni sunt, sed id ubi penes so habent ex bo­nis pessimi & fraudulentis­simi fiunt. and promi­ses of great reward, often used since the beginning of the Parlia­ment are here againe enlarged amply, and engyred finely for sou­pling such with suceties, as they take to be Minnies mouthes. And for the hopefull generation of greater spirits, whether thinking by contradiction to ascend, or straited with their own necessities, there were dressed large promises of great rewards for service to be done at this time, with great enforcements of nodds and com­plements of the most significant sort for bewitching the eyes of the good Gentlemen to apprehend felicity in their own facility, and their standing or falling in the verball insinuations of their said friends.

That might be a policie for some, but it could not serue for all, especially for such as were at their hopes end with the world.

Benefits already received were presented to that sort in the cup of exprobation, to dash them with the wrath of their un­thankefulnes, and feare of former favour to be unrecoverably lost, if at this time they did not proue more then honest men. Some were threatned with utter ruine: and the sillier sort terrified out of their wits with loud blasts of highest displeasure, ready to draw on without delay a deluge of desolations upon the Kirk, if the Articles happened at that time to be refused.

Both these are like Mathematicall Midses to demon­strate Metaphysicall conclusions; with vvhat face could the world be so used for an argument in matters of Religion?

The matters were couched in the corners of extenuati­on, and vilified in the dust of indifferencie; howsoever they were eminent and highest in their desires and intention, and had more lovers and friends to doe for them, then Religion it selfe I feare should find were it to passe in an act of Parliament.

Yet I am sure these Ringleaders could not well know the names of many Commissioners and Voters, farre lesse their severall dispositions and intentions.

For gaining be unknown, and trying all, treacherous Intelligencers are sent forth, in outward apparance men of verie good sort, but indeed of the generation of the Neronian quadru­plators to shuffle themselues in all honest companies, but specially in the meetings of Noblemen commissioners of Shires and Bur­rowes, Delator [...], ho [...]num genus publice exitio [...]ep [...]tium & po [...]nis quid [...]m nun [...]nam sa­tis co [...]citum. Tacit. vvhere under colour of the same affection and inclination to like or dislike, as those Sinons found the disposition of com­panies vvhere they happened to be, they lurked; but still aboue all things they counterfeited a dislike of Per [...]h Articles; and by that vile and base Iudas like dissimulation sucked out mens minds, and became acquaint vvith all their counsels that vvisely vvere not aware of them. The points of their false profession vvere to learne mens names, their natures and their purposes, that thereby they might be the more able to enforme their Masters, Who was what, and who was not. And some of the cut-throats, vvhere they were admitted vvould seeme in presence to giue approbation to such things as they heard, that so they might goe lesse suspected: and sometime by their pernicious fraud, vvhere they durst adven­ture, they vvould divert honest men most craftily from good mo­tions and resolutions, and then at night returne to their directors, like venemous vvaspes clogged vvith filthy lies and flattering sug­gestions; Albeit there vvere some like Aesops Flee, that sate up­on the Axetree of the Coach vvheele, and sayd, What a dust doe I raise?

Particular persons might be known and disappointed by that craft; but vvhen they conveened vvith the Estates, wherof they vvere members, they b [...]hoved to bewray themselues, and so be brought by the rest to a right mind againe.

The Noblemen and Commissioners of Shires and Bur­rowes, in a mild manner of Imperious request, vvere restrained from the necessary use of the ancient priviledge granted to the se­verall Estates of this land, to conveene by themselues in time of Parliament, for advising, reasoning, and preparing themselues the more deliberately to vote in publicke. And although for their bet­ter information it vvas promised, that they should haue inspecti­on of things past by the Lords of Articles, at least 24 houres before meeting in publick, it vvas not onely refused, but they were enjoy­ned that they should never upon any condition haue meeting at any time or place, vvithout speciall consent given by my Lord Commissioner.

[...].I can reply nothing in this case; your depths are become so shallow that a vveake eye may see the ground of them. I vvould never haue looked that the former deceivers could haue reported so much as the common favour of Augustus or Phillip, Amopro­dituro [...], [Page 95] non proditores, or that the alternatiue of Themistocles go­ing with commission to the Andrians, could haue been heere allowed, either fairnesse or force, words or violence.

I might open unto you greater depths, [...]. Suadam & violentiam [...]. vvherein Shippes vvere seene sailing, and Eagles attending them, and discover secrets vvhere Serpents vvere gliding, and the greatest Like a man with a maide playing, vvhen the most expert in the matter of Articles, and of best credit to make voters, vvent in paires: The first man, and his fellow labourer, The Scholer and his Pedigogue, The Principall and his cautioner, all running under great hope to come speed, and that both privately and publickely, in the house, and upon the street, at evening and morning, in all places and occasions, vvith as many fine formes as they did meet with fashions of men.

Your Hieroglyphicks are obscure, and ye delight to be Acroamaticall.

I shall trouble you no more vvith them, but shall relate one policie as pithie as plaine to all; vvhereby absents vvere made present for voting, and they vvho vvere present vvere made absent from voting.

Pithie it may be, but plaine it cannot be; for that seemes an impossibility through force of contradiction.

Ye are in the schooles, and I in the house of Parliament: ye are upon the Logicks, and I upon the Politicks. Ye perhaps ne­ver heard of Proxeis. Proxeit. But such vvas the force of our procuration in her prime and first rudiments, that she brought forth three miraculous effects: 1 Shee brought English Noblemen, nei­ther having portion nor inheritance in this Realme, nor know­ledge in our affaires Civill or Ecclesiasticall, to vote in a Scottish Parliament: 2 She made some, vvho had licences passed to remain from Parliament at that time, and had their excuses, admitted to vote by procurators: 3 She made some by the greater vvisedom and care of their faithfull Procurators, to vote against their own minds. And another vvay to make absents present, vvas by moving some vvho had obstinately refused, when they were ele­cted by their Shires to accept commission, upon their refusall had taken instruments, and had sworn neither to ride nor vote in Par­liament at that time, both to accept commission, and to be ready to vote.

But how was it possible to make them vvho vvere pre­sent to be absent?

This was more easie, and was brought about with singu­lar artifice, by many wayes and divers degrees. And first before the last day of the Parliament, divers Commissioners, who in de­rision [Page 96] were called Puritanes, because they were more affected to the ancient liberties of the Kirk against obtruded novelties, Three po­licies to make them who were present to absent. were mo­ved to leaue both Town and Parliament; & so were found some of them stragling through the Countrey; some visiting their friends, and some posting homeward, while the Parliament was yet sit­ting; all flying from apprehended danger upon the one side, and from inforcing importunity on the other.

When was the last day, for that behoved to be the great day?

There was first a cautelous bruite broched and blowen abroad with a snell aire of seeming discontentment, that the Par­liament would sit longer then was looked for, and it might be till the Articles were concluded: and then the voters of victorie be­ing numbred, and successe brought under the eye of good hope, suddenly without the knowledge, and beside the expectation of many of the members of the Parliament, Saturday the foutth of August was chosen as the fittest time for closing the action.

But it is not time yet for you to close your narration, ye must both shew me the other wayes of making them who were present, to be absent; and what was more done in that day.

The second vvay was as skilfull, but not so successefull as the first. Vpon some question of place betwixt two Lords of Parliament, both lovers of Religion, it was apprehended that they would rather loose their votes, then perill their dignity: And therefore strait commandement was given to Noble men to keep their own places. But as that worthy Grecian with his fellow-ambassadour buried their private emulations till their return, when the publicke affaires of the common-wealth were exped; so they perceiving the snare, packed up the controversie for that time, and of their Christian discretion, and generous affection, preferring a substantiall duety to a circumstantial ceremony kept their liberty, and so disappointed that policie. And as the first policie of this sort perswaded some to leaue the Town, so the second vvould haue moved others to leaue their riding. But on the other side I vvill tell you by the way that their policie could not make all to be present of vvhose concurrence they assured themselues. Divine providence in one example might haue been a sufficient instruction to let them see, how easily his Majestie might haue tur­ned all their purposes and counsels to folly, if it had beene his pleasure, for that which befell one might haue befallen the rest. For one of the Commissioners vvhom they had to be a ring­leader of the rest of the Commissioners of the Burgesses fell off his horse and gaue place to another. And vvho vvas this but that Commissioner of the chiefe Burgh Edinburgh, vvho fell [Page 93] that day in the street, and was forced to giue place to a craftsman chosen in his roome to be peere to that first kneeling Provest of that Town, which was once as another Ierusalem s [...]nding the pu­ritie, power and loue of the Gospell through all the corners of the kingdome but now (albeit the power of grace remaine in the hearts of many hundreds) is as vniversally scandalous through suddenly admitted novations by themselves and their pastors too penitent of their protestation, practisers, and preachers of contra­ry conformitie, and paternes of change to the whole countrey. The Lord give them hearts to remember from whence they are fallen, that they may repent and doe their first workes.

Who knoweth, but they who haue done so many things well for their common estate, common workes and privi­ledges of their towne, may doe somewhat (and the Lord blesse them with an open doore) for the libertie and flourishing estate of their kirke, to the wonted benefit of the whole realme. But pro­ceed in the rest of your policies.

The next degree must be to keep them from voting, who had ridden, and now entred in the house of Parliament, and this vvas also brought about by perswading some Noblemen inward­ly warned to vote against the fiue articles, but outwardly wrought upon to vote for them; to make a mid course, and to lurk in the inner house till the kirkes part was acted, and Gods vvorship through her sides had received a deadly wound, and then to come forth to the stage, and in their owne places to play their parts in civill matters. It is better to be altogether Christians with Paul, then to be almost Christians with Agrippa, or not all with Fe [...]tus; He that loveth father or mother (far more he that loveth the wo [...]) more then me, is not, &c.

Yee remember Nicodemus, and Ioseph of Arimathea: But there had been no place left for that policie, if the former or­der kept in the Articles, when the kirk was postponed, had been now observed in face of Parliament.

To the end that this policie might haue place, when it was now made manifest, that other matters would not find great opposition, the kirk had a pathy pleader for her precedencie in publi [...]ke. For after the Lord commissioners speech, the Lord Chancellour spake for the kirkes right, alleadging that both reason and custome required, that the kirk haue the first place, and for that cause giveth direction, that the Act concerning the kirk, meaning the fiue articles, and ratification thereof, bee first read.

What speech meane yee of the Lord Commissi­oner?

When all were now entred into the house, and were set in their owne places, after deep silence he had a preface for voting, short, but vehement; partly exhortatorie for yeelding to the fiue Articles of Per [...]artly apologetick for defence of his Ma against surmises of Popish religion, partly declaratory, attesting that there was nothing under heaven that could be so acceptable to his Ma­jestie, as that the Kirk of Scotland would receiue these fiue Arti­cles; and partly promissorie, that he would ingage his honor, saith & credit upon that princely word which his Maiesty past to him, that if they would receiue these 5 articles at that time, his Highnes would never burden them with any more ceremonies during his life time; according to a promise utt [...]ed by the Bishop of Aber­dein to the same meaning for casing the way to the articles, but without such reply, as was made to him by a Noble man, that hee was too liberall of his promises, having no assurance: for his Ma­jesty would not bind himselfe after that sort.

That prefa [...]e was a strong cup of digestion.

And was well seconded with the sweet sauce of my Lord Chancellors oration composed of two ingredients, loue and lear­ning. For after he had pleaded in his Exordium for the Church her dignitie; it is, saith his L. an evident declaration of his Ma. loue to God and religion, that he hath so great care of the Kirk: and as for matters proponed, they require not much disputation, being already concluded by learned Bishops, Fathers, Doctors & Pastors convened at Perth for that effect. After this confirmation, the Lord Commissioner addeth the confutation: for against the apprehen­sion & surmise, that his Maiestie was resolved to make this kirk in all things conforme to the Church of England; he did assume that his Ma. willed him to signifie unto them, that these being once concluded, he would urge no other rite nor ceremonie, and that by their according to these, they would give singular declaration of their loyalty; and therfore requested to take heed how they voted.

Was there no mouth opened at this time to make reply, or to offer reason in the contrary?

No place was l [...]t for reason, onely against that summa­ry form of proceeding the promise made to the Nobility for ha­ving the conclusions of the Lords of Articles 24 houres at least before they were voted in publi [...]ke, was timously remembred and urged by a Noble man, to the effect they might, proceed with de­liberation according to the worth of matters, especially the acts being long, and of great consequence, and not to give suddain iudg­ment, like as many ciphers, as in effect (sayd he) they were made by that form of dealing. I will not trouble you with the answer made to reasonable a motion, and bitter repulse of all further delibera­tion: [Page 95] but I will draw now to the conclusion.

That is all, and I long to heare it, that I may see what pro­portion of policie is keeped, whether the end be answerable to the the beginnings and proceedings.

In the conclusion, Threefold confusion in voting. when the matter is brought to the voters of the house, there was a threefold well studied confusion: first albeit the fiue articles were different in themselus, and the most part had different opinions concerning them; yet they were all hudled up in one bundell according to the practick & successe at Perth, that all of them might carry the savour of any one that was least resisted, and then every one the most misliked of them the favour of all. The same skill was used in ioyning the ordinary and extraordinary taxation: for divers of every estate thought hardly of the extraordinary taxation, all being most willing to giue large supply in the ordinary, answerable to the grat affaires in hand, and honour of the kingdome. And therefore upon assurance, that it would be refused by no man, the other was straitly tied to it. Secondly, advantage was taken of the conceived words, Agree and disagree the prescribed form of voting: for all being straitly dischar­ged here as at Perth, to give any reason for their votes, that the cōclusion might passe ad numerum non ad vondus; or least the weight should be prejudicial to the number, & all directed to expresse thē ­selues simply in these words, it come to passe, that the second silla­ble of Disagree through the wide opening of the mouth at A, did eat up the first, especially in the low pronounciation of some, who being desired to speak out, threatnings and boastings vvith me­na [...]ing eyes vvere breathed out against them, for the terror of o­thers following: and so the negatiue vvere noted for affirmatiue. And thirdly, in calling the roll and marking the votes, the distin­ction of the three severall estates was suppressed, and all who had power to vote, were called promiscuously as so many single per­sons, that the conclusion might be made up by pluralitie of perso­nall voters, without respect na [...] to their corporations; whereas the Barrowes, one of the estates disagreed directly; and the other estate rightly considered, as it consisteth of greater & lesser Barons with­out mixture of officials of estate; and absents made present by their procurators, would haue made that estate doubtsome, if not ne­gatiue; and so all the preceeding diligence from Perth assembly to this houre notwithstanding, the act of ceremonies had sound no other father at this time, except the Estate of Bishop, with others of equall engagement; as it will stil proue frowen faced as long as it is fathered upon others vvho begat it against their vvills; let men reioyce at the birth thereof, and busk it up as they please.

Bu [...]king it hath need of, but the joy at the birth could no [...] b [...] great it b [...]ing conceived and formed by such meanes.

Y [...]t, as upon the one side, the commissioners of Bor­ [...] [...] sil [...]nt, or negatiue in the voting of that act of [...]h [...] f [...] A [...]l [...] [...] [...]fused of the ratification of the privi­l [...]g [...] o [...] th [...] B [...]ves, whi [...]h was granted to others: So upon th [...]h r [...]si [...], [...] things are now [...] might unto the wished end, an [...] w [...] [...] Bishops of th [...] businesse many faire [...] house presented by the [...] with a [...]ratulatorie sweet­ [...] [...] liberalitie to his Ma­ [...] [...] matters, closing all with [...] never be troubled with more c [...]remo [...] [...] vvas great for conquest of the conclus [...], bu [...] the time w [...] not yet of sorrow for the pre­m [...]s▪

Y [...] [...]ll [...] of the ratification of the [...] articles: but I ha [...]e h [...]d nothi [...]g wheth [...]r the pr [...]station, penned by the Mi­nisters, and l [...]ft behind them, was vsed [...]r not.

The last [...]ay, the entry of the house of Parliament, the most proper pla [...]e for using thereof, was most straitly kept, least any Minister should enter vvithout an Episcopall pasport. And for further se [...]uitie the Bishop of Saint Androwes man for his egregious eminencie, lest any gift should want imployment, was set over the inner barre, lik [...] Saul amongst the people, for debarring all Ministers, in vvhose faces hee could see any prognosticke of a Protestation. And that Bishop himselfe re­quired the Chancellour to charge the Constable and Mar­shall of the house to challenge all ministers within: of which number one being named by the Marshall upon that occasion answered, My Lord yee take me for the wrong man, the Bi­shop himselfe brought me in. Where through the Minister, un­dertaker to publish the protestation in the name of the Kirke, albeit hee was within the house of Parliament, yet could not fi [...] a [...]cesse for th [...]t [...]ff [...]ct, and therefore vvent forth, and fixed one copie of the protestation aboue vvritten upon the doore of the T [...]oth, and another upon the crosse. Againe upon the 20 of August, when the Acts of Parliament were proclaimed at the crosse of E [...]nburgh, hee published three copies, one upon the Crosse; another upon the kirke doore; and the third upon the pila [...]e gate of Haly [...]ood house, vvhereupon hee took instruments with all r [...]quisi [...]e sol [...]mnities, using the vvords following: Here in the name of the brethren of the Ministery professing the religion a [...] i [...] hath been practised in our kirk since the reformation of the same: [Page 97] I protest against all these things that haue been concluded in prejudice of our priviledges since the first reformation therof, and adheres to my for­mer protestation m [...]e and fixed on the Tolboo [...]h [...]lore [...]nd other places; and to all the Protestations made in favours of the Kirk in the time of preceding Parliaments.

It seemeth, that the fear of that Protestation before it was used, the distressed Estate of Religion through the Christian vvorld, and their own profession that they stand for the substance of Gods vvorship and l [...]bertie of the Kirk, howsoever they bee lib [...]rall in Ceremonies, should haue made them car full of the ra­tification of the truth, and of abolishing all contrary errour and superstition.

By the contrarie, upon deeper considerations, Act of Par­liament. albeit the ratification of the libertie of the Kirk, of the Assemblies and Dis­ci [...]line thereof, and anent tryall and punishment of the adversaries of true R [...]ligion hath ever been as ordinarie in Parliament since the reformation of Religion, as it was now necessarie: ye shall not find a word of that purpose among all the printed actes of this so long lasting Parliament. But ye may see in the last words of of the first act an act neither read nor voted in Parliament rescin­ding actes made in former times against superstition.

But that nullitie is restrained by the clause, In so far [...] as th [...]y be derogatiue to any of the Articles aboue written.

It is apparant then by their owne confession, that some­thing is he e enacted against former actes of Parliament concer­ning the worship of God since the reformation, which some do [...] altogether deny. But to answer you. I ask, if a transcendent pow­er, a great man, or a ring leader presuming to doe vvhat he vvil, and through the spirit of slumber excusing himselfe from the common warning, Giue an account of thy stewardship, command a yong man in a place of service to doe vvhat pleaseth him; whether of the two shall make the commentary upon that clause? And must not such a tender flexible creature be more readie to please his Maker, then to stand upon points to the vvhat becommeth his place?

So great alteration against so many strait bonds, the omitting of the ratification of the reformed Christian R [...]ligion at such a time, and the re-establishing of superstitious Antichristi­an ceremonies, might haue made the hearts of the agents to quake, the mindes of the multitude, vvho vvere suffered to bee present to bee miscontent; and the heavens and earth to bee astonished.

Ye bring me now to the third point that I proponed, [Page 98] wherein I may say, Many wit­ness [...] o [...] a [...] sorts against the [...]e­ding & con­clu [...]on of Parliament. that beside the Supplication, Informations, Ad­mi [...]tions and Protestation of the Messengers of God put out of the town, the mindes of the Actors, the voyces of the people de­claring their feare and griefe, and the Heavens aboue vvere wit­nesses of the truth against that Act.

How can yee judge of the mindes of the Actors? The Lord knoweth the hearts and tryeth the reines.

And will also reward every man openly according to his vvorks done in [...]. Yet none of the Actors could say, that in that action heavē [...] to honour God, or to do good to his worship. The most part of the [...] had professed freely in private many times before their dislike of the cause and crooked convoy thereof. And the Lord in his vvise providence discovered the feare of their hearts that last day of the Parliament very early. For about foure houres in the morning there went a pittifull cry through the high street of Edinburgh, Eye f [...]ly, Fire, Fire. The terrible sound of the common bell, which is seldome heard but upon great motions, filleth the cares of men, raiseth many out of their beds, and bring­eth them in armes bare footed to the street, thinking that the peo­ple had made some insurrection. Through this confused conflu­ence of people, and trouble of the vvhole town, albeit it was hard to discern, whether Master or servant was readiest to doe homage to servile feare; yet it vvas manifest, that men in highest places and known to haue strongest hand in the present course, were in grea­test perturbation and perplexitie, till they were assured that there was no other intention, but to quench a fire, wherby a lodging at the New will of the Cowgate was destroyed vvithout recoverie, vvhich had been interpreted prodigious in any other place at such a time, and at this time and place, if the hearts of men had not been possessed vvith a greater fear at the first.

How vvere the people vvitnesses, and by what meanes did they declare their judgement.

It vvere a thing impossible, to relate all their Observati­ons. As when the newes vvere first brought to Scotland, that the Marquesse of Hammilton had undertaken that Commission, it vvas [...]grated by the best sort of all rankes, that the sonne of so vvo [...]hie Parent [...] a nobleman of so great expectation and good affection to Kirk and Commonwealth, should be tempted to giue proofe of his fortaine learning, upon employment so directly cros­sing the will of the on [...] and weale of the other. So the common­people partly out of their respect to him, and partly out of their feare of his Commission had frequently in their mouthes [...]hese old verses of Knight Keggow.

And,

Again the last day of the Parliament, great multitudes, being conveened in the utter Court of H [...]ly [...]oode-house to b [...]hold the solemnity, order and honours, as they were borne, did obserue at the verie instant, vvhen the Lords vvent to their horses and vvere now mounted, a Swan flying over their heads from the North to­wards the South, flaffings with her vvings & muttering her omi­nous song, whereat shaking their heads in their manner, and whis­pering amongst themselues, they declared vvhat opinion they had of the proceeding, and vvhat feare of a bad conclusion.

Ar hip. These two instances, vvhatsoever for [...]e they haue in themselues, are sufficient testimonies of the disposition and feares of the people. But how was it that the heavens were witnesses at that time? for I can not thinke that yee can like superstitious ob­servation more then superstitious adoration.

I loue not the snares of superstition, which is the very reproach of the Godhead I know that faith in things divine, and right reason in things civill is better directer, then the observati­on of rare and prodigious events made by man, who are guided by their senses. Signes must follow and not lead the truth. Lucretius ait Epi [...]urum magno met [...] liberasse hu­m [...]nas men­tes, quod su­perstitiones [...]ustulent, & fortuito ge [...] omnia confir­ma [...]t. But I dare not deny the power of particular providence in all the works under the Sun; lest vvith sensuall Epicures, or vvith the secure world I be forced to distribute her heavenly praises, betwixt her enemie fortune in secret, and her handmaid nature in seen second causes. The incomprehensible course of that highest providence in Gods admirable vvisedom to the foot of vvhose chair the highest link of the chaine of second causes is fast tied) hath made the great changes of states, whether of Kirkes or Commonwealthes to be sensible by concurring signes, as it hath been ordinarie in all time, by observation and record of these vvorks of God, to giue warning to the vveak agents of great actions, touching the great God in his honour and men in their happinesse, to try themselues vvhether in their proceedings they haue vvalked dutifully with the convoy of truth going before, & with wisdome at the one hand & charity at the other, that so they may either rejoyce or repent, or at least be cō ­vinced against that day of the rightous judgmēt of God. When the [Page 100] controversi [...] vvas betwixt Cyrillus and N [...]storius, vvhich by many K [...]k men in the cast favouring Nestorius part, vvas counted [...] a [...]a [...]l [...] about vvords, especially by Acacius, vvho cal­led Cy [...]llus [...] precise in termes. And vvhen that Con­troversie vvas to be decreed by the Councell of Ephesus, upon certaine signes and presages of hard successe, this verse vvas ordi­narie in the mouthes of men.

And Machiavel him selfe agreeth to the generall, de Repub l. 1. c. [...]6 through force of experience in the mutations of States, but he neither can finde out the cause, nor make any good use of the particulars.

Ye know both the truth of the generall, and the true cause thereof, and therefore let me know the particular.

Vpon that last day of the Parliament before foure houres after noone, vvhen all the Actes vvere now concluded, and mens hearts vvere insulting upon the Defenders, glorying in their own vvittie counsels, rejoycing in their great success [...], gaping for great thankes and reward, and wishing every one he vvere the first reporter, that he might be carver of his own praise, as if he had recovered the Kingdom of Bohemia and the Palatinat: The Lord Commissioner rising from his throne, for ratifying all that vvas done by touch of the Scepter, vvas trysted by the God of heaven. For at the verie moment of that ratification, the heavens send in through the vvhole vvindowes of the house an extraordi­narie great lightning: after the first a second more glancing; and then a third most terrible of all. Immediately after the light­nings, an un [...]outh and extraordinarie darkenes, for the sudden­nesse and greatnesse therof astonishing all, and couching the inso­lent joyes of some. The lightning, vvere seconded vvith three lou [...] blasts of thunder, in sound and short continuance of every blast like the shot of some Cannon extraordinary great: and were taken by many vvithin the house of Parliament to be shotts from the Castle. It appeared to all that dwelt within ten or twelue miles, that the clowdes stood right aboue the town, and that the darkenesse overshadowed that part onely. By one of the blasts the Beacon standing in the entry of Leith haven vvas beaten down. After the lightnings, darknes and thundering, their fell down a shoure of haile stones extraordinary great, and last of all a strange [Page 101] raine making the streetes to runne like rivers, imprisoning the Lords about the space of an houre and a halfe, and straitly for­bidding to honour these fiue Articles vvith ordinarie pompe and solemnity: So that the servants rode home on the footmantles, and the Masters vvith drew themselues, some by coach and some on foot through the neerest privie wayes. Next, as if the heavens had resolved never to countenance these ill-gotten creatures, upon Munday the 20 of August, vvhen the Act [...]s vvere proclaimed, the same m [...]g [...]ation vvas renewed by thunder, si [...], [...], and great raine, co [...]ing all the time of the riding at the Crosse: And thirdly, vvhat hath followed since, yee can vvitnesse your selfe. The tempests of vvind and raine b [...]g [...]n at that time haue so continued through the u [...]outh unseasona [...]nesse of the [...]e harvest in many places. S Luke gat not a st [...]w [...]k, and the [...]ne, universally are shaken, and rotten in such measure that never was there in this Country such it equality of [...]ri [...]es in [...] short time; never greater feare of famine, & vvant of [...]ed to s [...] the ground for the next crop. It is pittifull to remember (if it could be for­gotten so long as there is a Kirk in Scotland) the impetuous in­undations of vvater carrying away vvith their violen [...]e not onely cornes, cattle, and bridges, but houses, plenishing people and all. Perth hath good reason to call to mind the month of May, the yeare 1591, vvherein by certaine commissioners they confessed to the Generall Assembly, their rash and suddain receiving of the apostat Lords, troublers of Kirk and Kingdome, and promised never to giue su [...]h occasion in time comming, but to assist and maintaine the Kirk of God, and the true Religion presently pro­fessed vvithin th [...] Realme, as at more length is contained i [...] the [...] own confes [...]ion. From the months of March 1 [...]6, and August 1618, vvherein r [...]s [...]e [...] vvas both begun and c [...]ncluded that unhappie cha [...]ge, wh [...] i [...] hath been and is a cursed mother of ma­ny miseries to this Kirk and Kingdome: unto vvhich howsoever they were disposed, it vvas openly spoken in the publi [...]k meeting that they were inclinable. And if it were so, they [...] as farre from their first prom [...]s [...] as th [...]y inclined to that alt [...]ation. Item, Item the moneth of Octob. 1621 vvherein the [...] and rum­bling of vvaters, and fear and danger vvithin their [...] sends them to seek their safety by the losse of their fa [...] & [...]ly bridge, vvith such affection as the merchant casts his goods in the sea, or the owner runnes his ship on ground for safety of mens l [...]ues: The Lord had an eye to the teares of their sorrow, and h [...]ard their cryes; from the depths he releeved and saved them, and they stand his debters of thems [...]lues for their great redemption, and that wonderfull deliverance. And likewise the town of Berwick did [Page 102] see the unresistable rage of Tweed, by whose violence was hurled away, not onely their ancient vvodden bridge, but that new and strong one sinely builded of stone, no lesse destinate to beare that honourable remembrance: Hoc uno ponte duo regna conjunxi. De­us diu conjuncta cons [...]rvet, then to be a common servant to the North and South parts of this Iland. It is moreover pittifull to heare the lamentation of vvidowes, children and friends at home, for the l [...]sse of their deere husbands, loving fathers, and trustie and tender friends by sea, and specially in those townes that are most z [...]alous to follow novelties in religion: and also pittiful to remember the great regrat of Borgh and Land for vvant of fewel to prepare their meat and drinke, and refresh their persons against the injuries of the vehement cold. And yet few strikes upon the thigh, and askes why are all these things come upon us? But for fur­ther humiliation, the Lords hands is yet stretched out, to see if any vvill repent and returne. For before the vvearisome end of this unseasonable harvest, and the vvheat seed, which farre by the or­dinarie custome of this Country, vvas not begun in December, there is come on a heavie Winter, vvith great hunger and cold, striking all that haue fore sight vvith feare, and care to ease them­selues of such persons as they may spare, and to liue as retired as possible they can; and daily increasing pittifull cryes, not onely of vagabond beggars, but of many honest persons, who if they had employment as before were able to succour themselues by the fruit of their labours. What the spring and summer fol­lowing may bring forth of such beginnings it is hard for us to in­quire, [...]. Read Euseb. l. 9. cap. 7. & after him Niceph. l. 7, cap. 28. Rules for reducing the iudge­ments of God to their own proper cau­ses. and best for all, To watch and pray, to be zealous and amend, and to resolue to exercise their patience and charitie, as the Lord hath mea­sured unto them.

I know that the providence of God ruleth, and the fin of man procureth all judgements and afflictions. And (I thank my God) I haue learned against the Atheisme of the times some rules to direct me how to reduce particular judgements to parti­cular causes, and to father them right upon their owne deserving sinnes. As 1 by denunciation in the word, vvhen I find in Scrip­ture a particular judgement threatned against a particular sinne, I must confesse that I am become so simple, that I ascribe the judge­ment when it falleth out to that sin as the proper cause: 2 by Re­taliation; vvhen the judgement is so like to the sinne that the sin appeareth in the judgement as in a mirrour: 3 by propagation, vvhen sinne in the own nature bringeth forth such a judgement as the birth thereof: 4 by accusation when the conscience upon the comming of the judgement immediately remembreth and convinceth of the same sinne: 5 by deprehension, vvhen the sin­ner [Page 103] is taken in the verie act, as a thiefe with the fang. When ma­ny or all of these rules concurre in one particular, they leaue no scruple of dubitation in my heart, whether the matter concerne my owne personall case, or the common estate of the Kirk, or Weale-publick. And I doubt nothing, but men separating them­selues for that end, might Savanorolalike, by the grace of God disposing them to joyne in their observation the course of the vvord and vvorkes of God, know much more of the procuring and intended causes of the judgements of God, and learne more of him vvho is known by executing judgements then they doe. But to prevent all mistaking my desire is not so much for the present to make particular application of my rules to that vvhich you haue related as to haue satisfaction to the third of my De­mands according to my proposi­tion, Third De­mand. and your promise in the beginning.

CONFORMITIE SHOVLD BE REFVSED.

Fa [...] [...] [...]i [...] at q [...] [...] [...]di q [...]e [...]cer [...]nt pudor [...] [...] [...]a [...]ndi que au [...]ire [...]ube cunt, l [...] li [...]u [...] [...] v [...]ren [...] [...]ur, hic ubi [...]ihil o [...]u [...] est [...], ver [...]ntur [...]. Epaphras. TH [...] [...] quality of the purpose, the ini­ [...] [...] [...]o some m [...]ns persons, [...] my [...]ing answeres, [...] in the following [...]iscourse free of s [...]h [...] And th [...]r [...]fore be free vvith me to [...] y [...]r [...] and g [...]a [...]st diffi [...]ultie to the full, and you shall see that I shall bee as resolute now as reserved before.

All that I vvould say is this Seeing the controverted cer [...]monies are not matters of faith, but in th [...]r nature s [...]eme to be in [...]fferent, are now [...]on [...]luded in Kirk and Parliament, upon so religious and reasonable pretences, suffi [...]ient promises given that no further should be urged upon the Kirk hereafter, and loo­king upon all second causes, no hope of the restitution of our for­mer order, but all appearance that this course shall prevaile, what shall be done? Were it not good to make a vertue of necessitie? And is it not better after due testification of our zeale to our an­cient liberty, and of our misliking of the present course, for our short time either vvillingly to receiue, or patiently to tollerate that vvhich we cannot m [...]n [...], then to striue vvith our Superiours, trouble the peace of the Kirk g [...]ue place to the common adversa­rie, carie th [...] infamous n [...]es of S [...]hisme and Puritanisme: and, vvhich we must respect also, hazard Ministerie, living, liberty, and all? There it is.

Foure p [...]in­cipall diffi­cult [...]es answered.If you hau [...] no more to say (as I see not vvhat can be said more by the Prelate and Politi [...]ian both) I perceiue that you stand upon the diffi [...]ult [...]es of [...]ppearance, Pretence, Promise and Successe, the foure great enchanters of mankind, and rolling whe [...]les of def [...]ction, which I will labour to silence by the truth, and [...]ogge in their impetuous course by the resistance of solide reason.

My first and greatest diffi [...]ultie is Appearance: for they fr [...]m to me and to the m [...]st part, [...]o be no matters of faith, but things meerly indiff rent.

It is a happy thing [...]hat the thoughts and words of men bring no chang [...] upon the ver [...]s of G [...]. 1 Diff [...]culty, Appearance of indiffe­rencie. Had we been these se­ven yeares [...]st like the s [...]ven sl [...]ing Martyrs of Ni [...]epho [...]us in the time of De [...]ius, this [...]in of in [...]ff [...]n [...] i [...] which de [...]ives us [...]ow, had ma [...]e us to [...]hink that we had [...] her been wakned in another world, or else that we had mistaken our grounds, when we learned, that matters were the rules of mens min [...]; and that the errors of m [...]n could doe no harme to the truth of God. All the operations of the mind of man, his cognos [...]ing, fa [...]ing, apprehending, de­du [...]ing, concluding, &c. although fortifi [...]d by can [...]ns, customes, and lawes, are no of that force. For when the mind of man go­eth astray from the truth, he incountreth the shadow in place of the substance. Ieroboam in his time, and his followers imagined, that they worshipped not the cal [...]es, but Iehovah in a sensible signe: yet their worship was in seed presented not to Iehovah, vvho was not so much as conceived by them, but to Divels. He that conceiveth a round ca [...] to be squared, conceiveth not in his minde a circle, but angles; and the cap remaineth the same that it was before.

To what purpose insist you in that vvhich all men admit?

To answer your seeming and appearance: although ye and all others should think, and authoritie both intend and iudge the matters in hand to be indifferent in the exercise of religion; yet they are not for all that indifferent. Sitting at the communion is the same now in nature that it was, when it was sworne to bee most convenient to the institution: and kneeling is no better this year then at the time of reformatiō, when it had not the bold­nes to bide behind Idolatry. The Yu [...]le preaching hath no more pietie, albeit the Christmas pye make it more pleasant then before. Albeit these bee the dreggs of times and manners transforming things good into evill, e [...]ill into good, and both into indifferent: veritie into heresie, and heresie into veritie, and both into phan­tasie, that few things s [...]me as they are, or be as they seeme: yet veritie carrying th [...] image of God, is still vnchangeable, and in the middest of the mask [...]s of whoorish errors, hath such maiestie in her presentation, that vvith the one of her eyes she ravish­eth the hearts of her lovers, and with the other disdaineth all the courters of carnall sense, her deadly enemies.

If either naturall or supernaturall verities had depen­ded upon opinion, we would neither know nor beleeue any thing [Page 106] at all. But I would know of you first, how men are brought to this opinion of indifferencie, if the things themselues bee not in­different.

Three waies wher­by men are brought to the opinion of indiffe­rencie.Some men come to it at the first; while they stay their mindes from judging that to be a matter of difference, which they heartily wish were indifferent. Even as many stay their mindes, so farre as they can, from thinking that to bee true, which they vvish were false. They cannot doe a thing unlawful, but they can judge a thing unlawfull to be indifferent, and so doe a thing in­different. Others there bee, vvho bring on their mindes by de­grees. As in Atheisme men are first Godlesse in conversation, having the forme of godlinesse but denying the power thereof, and living as without God in the world. Next, they become A­theists in affection, vvishing that there were not an infinite iu­stice to bee revenged vpon their vvickednesse. At last the Lord giveth them over to Atheisme in opinion, that they say in their hearts, There is not a God. So may I say of Adiaphorisme, and iudging of indifferencie, many at the first are brought to practise without consideration. Afterward finding themselves wrong, but either for feare of shame or skaith, refusing to follow the retrait of their conscience, they wish in affection that they were not matters of faith. In the end, the mistresse being vowed by the hand-maid, understanding is set on worke to finde out probabilities, colours and appearances, to make them to seeme indifferent. Observe particular practises, and ye shall finde it to be so.

These indeed are the methods of earthly wisedome. Vpon the contrary by heavenly order the truth comming from a­boue, shineth first in the minde by her light, sendeth down her heat to the heart, and then in knowledge and zeale ruleth the outward action. But whatsoever bee the vvayes of mens vvits, thinke yee indeed, that the things in question are matters of faith, and not indifferent, I vvould not vvish you to be sin­gular.

A peremptory answer I perceiue vvould chase you a­way: I shall let you see my reason, before I tell you my opinion: first, of matters of faith, and then of things indifferent. If yea joyne vvith mee, I vvill bee no more singular, at least in your e­stimation: And I nothing doubt to bring you, and all such as will giue place to the truth, to be of my opinion, be upon what side they will.

There is nothing I desire more to heare: vvhat haue you then to say of the first, vvhether they bee matters of faith

It is a sound and received distinction, that matters of faith are not all of one kinde, Three de­grees of maners of faith. but stand in three degrees of dif­ference. There be some things of the foundation of faith, some­things vpon the foundation, and some things about the founda­tion. The first sort toucheth the life and soule of Christian religi­on: and thus the Articles of the Creed are accounted matters of faith. The second is of their necessarie attendants, by cleare and undenyable consequence following the former at the heeles: so that no man perswaded of the former first principles, can haue any hesitation almost concerning these. And the third is ex­tended to all things revealed in Scripture concerning whatsoever purpose although most indifferent in it selfe. There is nothing of so meane importance written in the word, but it must bee ran­ked among the matters of faith, how soone it is manifested to bee of divine authoritie. Neither can hee haue any faith at all, who hath not faith of all that hee knoweth to bee written.

No man will deny that: for I haue learned, Quaedam nec sum necessa­ria cre [...]tu per se nec per au­thoritatē scrip­turae quaedam necessaria per se & per au­thoritatem scripturae, quaedam ne­cessaria credi­tu non per se sed per autho­ritatem scrip­tura. that as there be some things neither necessarie of themselues to be be­leeved, nor by the authoritie of Scripture; some things that are necessarie both wayes, so there be many things necessary to be beleeved not of themselves, but by authority of scripture. But what is that to the purpose.

I haue heard great men say, They are no matters of salva­tion, that is to say, they are not of the first degree of matters of faith, and therefore not to bee much respected, as neither hel­ping nor hindering our happinesse. But consider I pray you this second ground, and compare it with the former, that according to the three forenamed degrees of matters of faith without, there bee answerably within the minde of man as many degrees of damnable infidelitie, these are Ignorance, Error, and Obsti­nacie: Ignorance of matters of faith of the first degree, condem­neth: for whether amongst professors, And accor­dingly three degrees of infidelitie. or without the limits of the visible Kirk, he that knoweth not the principles of Christian religion, cannot be saved. Error in the second, bringeth condemnation, because he who denieth that which followeth by necessary consequence upon the principles of religion, hath not knowledge of the principles themselues; He that denieth the consequent, de­nieth also the antecedent, albeit he should professe that hee cannot see the necessity of consequence.

I doubt of that: for may not I know many grounds without knowledge of the conclusions, which may bee even by necessary consequence deduced from them, because I never had occasion perhaps to think upon them.

Therefore I say not that Ignorance, but Error of matters of the second sort is damnable. And that he who after considera­tion denieth the consequent, denieth the antecedent. The Iew making confession, vvith the fathers, of his faith in the Messiah, but denying that the Messiah is come, doth indeed deny the Mes­siah. The Anabaptist, professing that he beleeveth in Christ, but denying him to haue taken flesh of the virgin, doth indeed deny the Mediator. Al [...] the Papist avouch, that hee is sound in the doctrine of Christs person and offices, yet by consequent hee de­nyeth both, and may look for Anathema [...] preaching another Gospell. He that sweareth the king to be h [...]s Soveraigne, and de­nieth him lawful obedience, cannot be excused by pretending, that he seeth not the necessitie of consequence. And he that admitteth the princely office of Christ, but vvill giue no place to his r [...]yall scepter, neither in his owne heart, nor in the government of the kirk, but putteth a crowne of thornes upon his head, and in his hand a [...]eed, will be attained of treason against the king of glory, and vvill bee iudged an usurper of his incommunicable dig­nitie.

It is now evident, and I cannot but thinke worse of such false friends, then of avowed adversaries. Albeit I would pro­fesse that if I wer ministring the Lords supper, yet it is but my ima­gination, except I keepe the Lords institution, 1 Cor. 11.20. But come to the third degree, of infidelitie.

[...]na domi [...]a non est, [...]si que le [...]it [...]me ī [...]xta instiu­ [...]onem domi­nica [...] obser­ [...]tur. Pa­ [...]us.In the third kind of matters of faith, neither Ignorance nor Error, but obstinacie, bringeth condemnation. We are all ig­norant of many things, but vve must know the articles of faith. We all erre in many things, but we must be free of error about the necessarie consequents of these articles, and free of obstinacie in the meanest matters. S [...], that as it is not Ignorance, but Error in the second sort that condemneth, so it is not error simply, but ob­stinacie in the third sort, and Ignoranti [...] pra [...]e dispositionis that con­demneth. No man beleeveth expresly all matters of saith. No Christian but he carrieth a minde prepared and ready to yeeld to all matters of faith, how soone they appeare in Scripture. In this third kind, m [...]n may sinne very [...]ang [...]rously of obstinacie, as in the second of Error, and in the first of Ignorance. Albeit before men, the greatnesse of the injurie bee esteemed for the most part, by the obiect; [...]a [...]tia per­sonae su p [...]et [...]mp [...]tatem [...]. before God the qualitie of the doer, and maner of doing aga [...]egs the sinne, no lesse th [...]n the substance of the deed. Paul his eating of flesh may be a great guiltinesse as well as his per­secution. Remember the hoove of Moses, Daniels meat, and the opening of his window, Mordecai his pre [...]senesle, Eleazars morsel, Pauls houre and appearance of evill, Christ Rac [...], his rite of wa­shing [Page 109] of hands, Ismaels laughing, &c. The smallest matters, the least gestures, the shortest time, the meanest appearance of evill, which are mole-hills in the worlds estimation, may be mountains in the eyes of God, especially being found in some persons, and done after a certaine manner. The warning, Be ye holy as I am ho­ly, is most frequent in Leviticus a book of ceremonies; which both giveth comfortable assurance that God will accept of our services in the least duties; and teacheth also, that true holinesse, the perfect paterne whereof he pointeth at in his own holines, extendeth it selfe to the care of the smallest rites.

I must confesse by your discourse and examples, that it is so. But I see not the reason, wherefore it should be so: how can so mean matters be capable of so great guiltinesse?

A natural Naaman would speak so of the whole rites of Christian religion, of the very substance of both sacraments. But I vvould wish you to thinke that as in matters fundamentall; so also in rituall there bee three sorts of sinne; one of Ignorance, the cause wherof is in the mind: another of Infirmitie comming of the affections: and the third of obstinate maliciousnesse roo­ted in the will. No man but he sinneth daily in things indifferent of Ignorance, not knowing them to be indifferent: No man but he sinneth frequently of Infirmitie in things indifferent, miscar­ried with some passion or temptation but who against engyring light doth sinne obstinately in the least jot of that unalterable ve­ritie, can you deny but hee sinneth heynously in a matter of faith. The enforced ceremonies may seeme small to our adver­saries, because they bring small reason for them, and may seeme to bee no matters of faith, because they bring no word of faith for them; yet the matters vvherewith Christ charged the Scribes and Pharisees, were not so great. I haue often observed in my experience, That a little leav [...] sowreth the whole lumpe; and I know by my owne heart, That a narrow faith makes a roome con­science.

Shew me then how a man shall behave himselfe, that he faile not in matters of faith?

It is a good distinction of faith, How every one shall be kept from fa [...]ing in matters of faith. that is observed by Lombardus out of Augustine. There is one faith vvhereby vve beleeue: another faith which vve beleeue. In respect of the one, all our actions especially in the vvorship of God, and more specially such of them as are controverted and called in que­stion, must bee matters of faith. Hee that doubteth is damned if hee eat, because hee eateth not of faith. In respect of the o­ther, whatsoever is prescribed in the word, is a matter of faith, whe­ther it be ceremony or substance: whether expresly or by conse­quent, [Page 110] whether in the particular or in the generall. Fides quae cre­ditur ducat fidem quā creditur. Now right or­der requireth, that the faith which I beleeue, be the leader of the faith, whereby I beleeue; otherwise this will bee a faithlesse faith, and proue effectlesse in the end. As the order of Nature is; Mat­ters, Res conceptus voces. Ver­bu [...] fides, en [...]us. Though [...]s, Words, so the order of the kirk is; Scripture, Faith, Worship. I [...] [...] the first Axiome of our profession, and the best rule for our dir [...]ction, That the S [...]ture is the one [...]y Canon of all things be­longing to religion, and the onely judge of all controversies. All which shall be more cleare, w [...]n we s [...]ke of indifferencie the other branch of your appearance.

D [...]ctrine of th ngs in­different ob [...]cure.As Archim [...]des tombe, when Cicero came to visite it, was all overgrow [...] with th [...] [...], so seemeth the matter of indif­ferencie to me; no [...]h [...]ng more talked of, nothing lesse knowne. We are all in time, [...]la [...]e, motion, &c. yet the nature of time, place, motion, is so all digested after so manifold assayes, that it gaue occasion to one [...]o say, That they hau [...] so many bones, that the Philosoph [...]rs are like to wi [...]rie on them, and haue need of cra­nes to pluck them out of their throats. All our senses and wits are exer [...]ised about things indiff rent: and yet so ignorant of the nature and vse of things indiff [...]rent, that the wittiest that I haue h ard or read, are like the Fox in the Fable li [...]king onely the out­side of the glasse, but never comming to the meat within: wherof if it hath been your happines to taste, I beseech you call me to the banket.

What wiser will ye be, when I haue told you the Scho­lastik distinction of Indifferentia Identitati [...] in things altogether coincident, Indifferentia communitatis of things generall in respect of their particulars, Receptionis, of the matter in respect of the di­versitie of formes; Indifferen­cie taken in a th [...]efold sen e. Aliq [...]d d [...]ci­tut Adiaphorā sive indifferēs [...]ribas modis. 1 Compara­t [...]ve & per [...]ationem. 2 Effective et per cons quentia [...] 3 Subiective et formaliter. actionis in respect of this or that particular action; and have out of their smokie subtilties discoursed vp­on them severally, when I haue deaved you with Puel, Meisne­rus, and many moe, their rul [...]s, their restrictions, and amplia­tions, yee will esteeme them all but shelles, and not kirnels: and so will depart as hungry as yee came. And therefore to l [...]aue them to themselves, and not to bee nice with you about the word of Indifferencie, brought rather from Athens or Rome, then from Ierusalem, would you tune your care a little to our common phrase, yee may obserue, that we call a thing Indiffe­rent in a threefold sense: First by comparison or relation of one thing to another. Secondly, in respect of the effects and consequents that it hath. And thirdly, a thing is indifferent in the owne nature and qualitie; beside which three wayes we use not to name any thing indifferent. I will cleare them unto you orderly.

Ye haue need: for that popular indifferencie of yours seemeth to mee as obscure as the other Scholasticke indifferencie, And first what call ye the Relatiue indifferencie, or indifferent by comparison.

Any thing is called of us indifferent in the first sence, 1 Comparati­v [...] & pe [...] re­lationem in­differens. vvhen it is taken with comparison or relation to the maine or superlatiue extremes, as that which albeit it bee good, is not best; or albeit it bee evill, is not worst; albeit it bee verily good or verily evill, yet is neither very good nor very evill, 1 By com­parison in­different. but so par [...]pateth of evill, that wee know a worse of that kind, or so part [...]pateth of good, that we know a better of that kind. And you may perceiue, that whosoever speaketh this, as the most part do, vnwittingly presupposeth two grounds: one is, that com­parison bee made betwixt two things accidentall of one and the same kinde for [...]hat which is a meane betwixt best and worst, must ag [...]e with them in all things, wherein they agree betwixt themselves, and whatsoever is common to both extreames, must be common also to the m [...]ane. Thus we use to say, that a pearle is indifferent great, and that a hill is indifferent small; yet meaning, that it is neither the greatest nor smallest pearle, neither the high­est nor lowest mountaine.

That is true; and so it runneth in our daily use through all the ca [...] g [...]es of a [...]ents, indifferent, great, good, like, unlike, learned, actiue, neere, early, decent, &c. But what is the other suppos [...] [...]?

The other ground is, that the comparison be made, and the relation b [...] understood according to the bounds of our know­ledge, and experience For we speak of the extreames according to our knowledge, and so must we of the meane, when wee call any thing great, [...]st we meane greatest in our knowledge, and so when we say indifferent great.

What is that indifferencie for our purpose?

I wish it were lesse in our practise, it is nothing else in matters of religion but luke-warmnesse. For in this sence the pre­sent constitution of the kirke of England, hath been and is repu­ted by many of her owne most loving children, labouring zea­lously for her further reformation, to bee indifferent and luke-warme, her government, her ceremonies indifferent. This in­differencie or medio [...]ritie is not here as in morall habits, where both extreames swarving from the golden vertue, in excesse and defect, are sinfull and vitious: But here the one extreame is the matter of commendation, as being the onely excellen­cie, which the coldnesse and luke-warmnesse cannot climb unto. Such a mediocritie as Solon could not tolerate in Athens, as the [Page 112] king Tullus Hostilius punished proportionally in Metius Suffe­tius that Adiaphorist at Rome. Qui quod ex praescripto soedevis ad bell [...] [...]our [...]alē vo [...]us eun tibus in hostē Ro [...]us suos praelio [...]luxe­rat iussu Tul­li duabus admotus qua­drig [...]s discerp­tus e [...]t. Liv [...]u [...]. Such Adiaphorists vvere some of the Princes of Gods people, neither of the best sort still pousing reformation, nor altogether Idolatrous and Apostati­call, but subverting Baal and reteining the Calves of Dan and Bethel, abolishing Idolls, but not demolishing the high pla­ces. It was this Indifferencie that ruled Pilates policie, vvhen hee resolved to scourge I [...]sus Christ for saving his life. In our times goodnesse is growen so s [...]ant, that we [...]ut him who is after this sort indifferent in some degree of goodnesse; and at least call him no ill man, vvho doth not all the evill hee may; there is vvorse then hee, and that is all. In this compa­ratiue sence, kneeling in the act of receiving the communion, is not a gesture in different, nor (as wee use to speake) midway, except wee take [...]way for wallaway himselfe, Controuer­ted ceremo­nies are not indifferent in the first sence. or his neerest kinsman. For howbeit generally there bee many things worse, as the opinion it selfe of reall presence; yet making the compa­rison amongst things of the same kinde, there is amongst gestures of communicants, according to the one supposition, and spea­king so farre as we know any gesture to bee used in the Sacra­ment, as it was secondly persupponed, I conclude, that of all gestures kneeling (as most Antichristian) is the worst, sitting, as most convenient to Christs owne institution, is the best; and standing neither best nor worst, but indifferent, or midway.

Yee haue cleared that sufficiently. At the reformati­on of a Kirke it is a sinne not to change kneeling into sit­ing; At the first plantation of a kirke it is a greater sinne to make choyce of kneeling, and not of sitting; but the grea­test sinne, and a degree of defection, is to change sitting in­to kneeling, that is to leaue the best, and take the worst of all gestures. But come now to the second sort of Indiffe­rencie.

2 Effective et per consequen­tiam indiffe­rens.Secondly, a thing is sayd to bee indifferent in re­spect of the effects and consequents that follow upon it, as that which doth neither good nor evill, helpe nor harme, but for any knowne sequell may bee done or left undone. Thus fooles who see not farre before them, 2 By conse­quent in­different. thinke many things indifferent, which wise men know to bee evill or good. In this sence many things may bee indifferent to the body, which are pernicious or profitable to the soul, indifferent externally, & internally materiall; indifferent physically and morally, but good or evill civilly; indif­ferent all these wayes, but evill spiritually: finally, indiffe­rent every vvay at one time, in one person and place; but [Page 113] at another time, in another person and place evill every way. Wherin everie man judgeth according to his own estimation and apprehension of the particular good or evill that commeth nee­rest unto him. And the most part are inve [...]gled with their own selfe-loue sophistication. It is neither good nor evill for me, A secundum quid ad sim­pliciter. therefore not at all. The penny wise worldling thinketh the change of Religion more indifferent then the taxing of usurie. He will not giue a penny betwixt the best and worst of that, which taketh nothing out of his purse, which serveth nothing for augmentati­on nor diminution of the rentall, a booke that he studyeth more then the Bible. The Epicurean loveth festivall daies because they are far, and counteth in his Kalender all fasting daies for dismall. He that would be great, and aimeth to be the onely figure among ciphers, vvill haue every thing in Kirk and Policie indifferent, that signifieth not something to him. The saucie Cynick sitting Dicta­tor like in his Cloister, vvhere he studyeth bookes and not men, gybeth at all, and vvith his master Diogenes idly tumbleth his tub, vvhen his town is turmoil. Every man rolling his thoughts vvith­in his own sphere, and making himselfe the miserable center, dis­daineth [...]ilk thing in Kirk & Common wealth that is Eccentrick; thinketh upon nothing lesse then Religion in matters of Religion, and upon any good or evill more, then upon spirituall good or evill in matters spirituall.

Whether thinke ye the controverted Ceremonies may be called indifferent in the second sense?

Some men haue found them vvell profitable. They are not indiffe­rent in the secōd sense. But for my selfe I thinke, to remoue this indifferencie from them vvould require at my hands more vvords then vvit; and from you rather sense then reason. Beside the doolefull complaints of the Anci­ents, resounded by so many late Divines, vvishing in one heart and voice that the matter of contention vvere removed. Besides the deep and drowned sighes of Hooker himselfe, both in his own and Nazianzens vvords: besides M. Sprint his first tables and ceremo­niall bickerings, vvith his palinod and necessity of recantantion (for so was it with him) in case of deprivation, and beside the late speech of the Kirk our Mother, daily experience of evill spiri­tuall to the most, of evill naturall, oeconomicall, civill, and Eccle­siasticall to the best, may let you see a world of evils issuing from them.

It will be said, that all these millions of miseries, which no man can deny haue entred vvith the ceremonies, follow upon them onely by accident, and that it is not their nature to beget so bad effects.

He is not vvorthy of his hire, that can say nothing for [Page 114] them. Whether the evils be naturall and necessarie consequents, let the observed universality in mixing of mans inventions with Gods institution beare witnesse, that whatsoever hath been either brought in or maintained in the Kirk of God without warrant from himselfe, hath ever proved like the brasen serpent and Ge­deons Ephod. Specificative & Redupli­cative. The ornaments by the Philistimes added to the Ark, albeit they vvere gold, vvere but mi [...]e and emerandes. It is tragically felt and more to be feared, that ceremonies shall proue in our Kirk such woodb [...]nd to the wo [...]ship, as Ministers haue found the dignity of Bishops to themselues, no withstanding all their faire promises, who, as it is seen through the land, doe beare them down as he great barren ashes doe the small fruitfull trees growing neere unto them: and as the fa [...] festivall daies make the fasting daies vvhich are next unto them the leanest in all he yeare. But I hast to the third and last signification, as the more principall and the most proper.

And I long to heare it; for in the former two the que­stion is not great.

3 Subiective et formaliter indiffer [...]ns. 3 By nature indifferent in 2 sensu [...] In 3 sensu [...]In the third sense things are said to be indifferent, which considered in themselues are neither good nor evill, as not incli­ning to the one side more [...]hen the other of their own nature: but equally in [...]lnable and alike readie to be inclined to either by su­pervenient determination. And therefore a [...] in the second sense they are called things s [...]rving nothing either f r happinesse or mi­serie; so in this last sense they are called things in our power, the middes betwixt extremes That yee may the more exactly take up their nature, yee must learne to distinguish betwixt a naked action, and an action cloathed vvith circumstances. Inter a [...]um nudum sive praecisum à circumstantiis & actum circum­stantionatum.

Tea [...]h me [...]ow to distinguish betwixt them?

For the first: All our thoughts, speeches, and actions, as they lye before our eyes in their own nature, before they be defi­ned, v [...]ste [...] wi [...]h conditions and circumstantiate, are morally in­different: our apprehension, our reasoning, our remembring, our beleeving, our l [...]ue, hope, joy hatred, feare, griefe, or speaking and uttering, Distinction betwixt naked actions and actions clothed with circumstan­ces. all these by word, writ, gesture or labouring, resting, eating, [...]nking, standing, sitting, lying, kneeling, and vvhatso­ever else is the operation or exercise of any power of the soule or bodie, vvithin or vvithout, nakedly considered and without all limitation are as yet indifferent, neither good nor evill, but may be good, and may be evill; and how farre they happen to be determined, as much they loose of their indifferencie, inclyne towards the extremee, and become good or evill. Thus all things [Page 115] are indifferent. For the second: [...] est dei solius, creaturae om­nes etiam dig­nissimae in rebus omnibus etiam indig­nissimis impe­ri [...] & pr [...]vi­dentiae sub­ [...]iciuntur. As all those naturall faculties and functions forenamed, are of God, through God, and for God, so is it his soveraignty to set down their marches for their morall or spirituall determination, to make them good or evill. Neither can any created power make that vvhich is good to be evill, that which is evill to be good, that which is indifferent to be good or evill; except upon the supposall of Predetermination from him vvho is the Maker and Lord of all. Except man had his being of himselfe, and a vvorld of his own making, his determinations could not be absolute or uncontrouleable in the meanest matters. And thus upon the contrary nothing is indifferent, as shall be more manifest afterward.

All the matter I see stands in that divine determinati­on. Would ye make it plaine how by vertue thereof things lay aside their indifferencie, and become good or evill, the light would be greater.

This divine determination (vvhich is indeed the prin­cipall part of our theame) so farre as it concerneth your intenti­on is threefold; the first may be called Morall and Vniversall; Three sorts of divine determina­tion remo­ving the in­differencie of things. the second Ceremoniall and Nationall; and the third Evangeli­call and Christian.

I beseech you hast not, but goe through them in order, and stay upon every one of them, till I be in some measure satis­fied. Now first vvhat call yee that Morall and Vniversall Deter­mination?

It is to be found in the ten Commandements of the Morall Law, 1 Deter­mination morall. as they are an transumpt or rather an extended co­pie of the Law of nature given to man in the beginning from that first patterne of the law eternall: And afterward framed for mans estate since his fall and restitution, as it is expressed and exponed by Moses and the Prophets, but vvithout any nationall respect to the people of the Iewes.

I would haue you to apply this determination, that I may conceiue how it removeth the naturall Indifferencie of things.

This law of the eternall God directs and commands all the foresaid faculties, functions and actions, inward and outward, to th [...]r right objects and ends, affecteth them vvith their inse­parable accidents, & clotheth them vvith their unchangeable cir­cumstances; in such sort, that the action good, by this law can never be made evill; that vvhich is evill by this law can never be made good; that vvhich is good or evill by this Law can never be made indifferent. For example; by vertue of this determination, the knowledge of God, faith in God, hope in God, joy in God, [Page 116] Loue of God, &c. are unchangeablie good: Distrust, hatred of God are unchangeable evils. The true vvorship of God, good; Idolatry, and vvhatsoever is idolatrous evill. Both killing and kneeling (offend not I pray you for it cannot be denyed) vvhich nakedly considered vvere indifferent by the authority of this law according to the objects, Occidere ho­minem quod est idem secū ­dum speciem naturae potest ordinari sicut in fin [...]m, ad conservationem justititae & ad satisfaciendum irae. Et ne hoc erunt di­versi actus secundum speciem m [...]ris quia uno modo erit actus v rtutis, al [...]o modo erit actus viti [...]. Thom. 12 41 art. 3. ends, and conditions, are made unchange­ably good or evill.

The danger is great I perceiue in the application: For if I passe that for indifferent, vvherupon the Lord hath before pas­sed his determination to be good or evill, I fall into the transgres­sion of the law of God, and under his curse: and therfore I would heare more of that Application.

Two obser­vations for sound appli­catiō of the first deter­mination. Circumstan­ [...]ae vel acci­dentia fixitā ­ti momenti sunt ut penes illa peccatum judicetur id quod agitur. Pet. Martyr Lo [...]. Com. p. 347. Humani actus non solum ex object [...]s verum ex circumstantus boni vel mali dicuntur. Thom. 2.2 qu. 18. art. 3. Quando circumstantia res [...]icit ordinem actionis pro vel contra ex tali circum­stantia censt [...]uitur allqua species mora is actus in bonitate vel ma [...]itia, Ibid. art. 10. Ipsae Cir­cumstantiae interdum constituunt rerum earum quae aguntur speciem, ex qua res sive actiones nostrae di [...]u [...]tur bonae aut malae. Nam quae v [...]s simpliciter & per [...] bonae sunt eae inter [...]ū malae fiunt circum­stantus: est tempus quo res bona aut indifferens redditur mala, quia intempe [...]tiva est: similiter de lo [...]o & instrumentis. Iunius de P [...]t. M [...]ssis c. 7. thess. 34.For that end I giue you two Observations, vvithout vvhich it can never be sound. One is, that the Accidents or Cir­cumstances of a morall or spirituall action are of the same essence, and substance thereof. The squarest Conformitant shall either proue a praecisian heere in standing upon circumstances, or else quit his conformity vvith the law of God. The circumstances of persons vvill make fornication, adulterie, incest; the circumstance of place, sacriledge; of time the profanation of Sabboth &c.

I vvill never think it strange then, that the observation of one day is good service to God, and the observation of ano­ther is will worship and superstition: that the circumstance of a private person, or a Midwife; the circumstance of a private place where the Congregation is not assembled; the removall of a table; the taking away of Sacramentall distribution, the hurting of Sacramentall fraction &c. doe alter the substance of the mini­stration of the Sacrament of Baptisme, or of the Lords Supper. That kneeling in one action be pious, in another action at another time be idolatrous. Circumstance will make an action otherwise [Page 117] laudable to be laesae majestatis; and he that can swallow a Camel in the matters of God vvithout an hoast, vvill straine a gnat in the circumstances of his own affaires, as though they vvere all sub­stance. What is your second observation?

That the ten commandements be not taken literally, as ten vvords, but largely as Christian Pandects and common­heads of all morall duties toward God and Man, to be exponed & extend [...]d according to the commentary of the Prophets, Christ, & the Apostles in the old and new testament, according to the perfe­ction of the large law of God, vvhich commands every du [...]y & for­biddeth every sin: So that, whatsoever is cōmanded or forbi [...]ē in the whole word is cōtained here & contrary to the sinistrous glos­ses of naturall men, the least degree of every sin is censured under the name of the highest degree & grossest of that kind: Vnadvised anger is murder. All vvh [...]ch (vvhich I vvould haue you to obserue) may be reduced to three heads. Some are so naturally evident that none is found who vvill deny them, as loue to God and our neigh­bour, vvorship of God &c. Praeceptorum mora [...]m tri­plex est gra­dus, n [...] quae­ [...]am [...]t cō ­mun [...]ssima, quaedam v [...]ro sunt m [...]gis determinata qu [...] [...] [...]i­que quorum ratio non est [...]u [...]l be [...] n [...]a­nis [...]a sid so­ [...] S [...]i [...] ­tibus Thom. 12 qu 100 art. 11. The second sort is of such duties and sinnes as may be easily discerned, and yet in this blindfolded estate of man may be unknown or denyed by some, as the par­ticular sins and duties expressed in the severall commandements, and other duties are sinnes like unto them▪ As perhaps some are ignorant, that they cannot tell vvhich of the commandements forbiddeth drunk [...]nnesse, gluttony &c There is finally a third sort of such as are not known but by the vvise, through a diligent search of Scripture, as Levit. 14. the rising up before th [...] hoary head is to be reduced to the fift commandemant. The abomination of the Nations forbidden in many particu­lars, D [...]ut. 18 is to be reduced to the first and second command. All vvhich expositions and determinations are also moral precepts by the force of nature obliging no lesse then the letter of the ten commandements.

Every thing that may be reduced to the ten comman­dements, and that is a determination of the morall Law is not mo­rall: for all the precepts, Ceremoniall and Iudiciall, Ist [...] autem [...]on, un [...] de­term nativa praec [...]ptorum de [...]a [...]og [...]a vi i [...]si [...]iutio [...], sed e [...] vi na­tu [...]alis ins [...]n­ctus. Thom. ibid. may and must be reduced thither; and yet they are alterable, as the ceremonies of the Kirk seeme to be.

Ye haue touched that string vvhich hath deceived ma­ny even of the learnedest eares. Consider then that the exposition and particular determinations of the morall precepts be of two sorts, some are immediate, and determine by force of the law of nature. Another sort are positiue, and oblige by mediation of ano­ther law and force of institution. Had Mr. Sprint sounded this ground he might haue felt that the comparison of Ceremoniall [Page 118] duties and morall, the one having the force of institution onely, the other of the law of nature, as wel as the rising before the hoarie head, the one mediately the other immediately commanded, was no sure ground to build his necessitie upon. The ignorance of that thi [...] sort of duties and sinnes extends the bounds of indifferencie beyond her right.

I perceiue that every externall thing, vvhich vve call a ceremonie is not of the ceremoniall Law, but many of them be of the law Morall, Both made p [...]ain in the second comman­dement. and therefore unchangeable as being sparkles of the light of the law of nature. Make your second observation plaine in some part [...]cular comman [...]ement.

The first commandement bidding us haue Iehova one­ly for our God, forbiddeth the having of no God at all; the sin of Atheist, Psal. 14 the having of strange Gods and not the true, as the Pagans Acts 14 11 12 the having of strange gods with the true, as the Samaritanes 2 King 17 33: the not having of the true God aright, Tit. 1 16. But the second commandement is a more per­tinent example, vvhich enjoyning to vvorship the true God ac­cording to his vvill, dischargeth all invention and vvil worship. Coloss. 2; all imitation of others vvithout the true Kirk, Lev. 18; all translation of Gods owne ordinances, 1 King. 12: and finally all degrees to the least, all signes, all monuments, meanes, causes, incentives, occasions, provocations, beginnings of evill, hat may tempt o [...] induce our hearts, all shew and appearance of any of those evils. And as every precept commands the communion of Saints, to vvin our neighbour, and to furth [...]r his salvation: so eve­ry precept forbiddeth to haue any fellowship vvith the unfruitfull vvorkes of darkenesse, or to be accessorie to other mens sinnes. Whosoever faileth in any of them, Quo ceremo­niall loquendi g [...]nere leg [...] imperato [...]os tinetur mu ta quae in odio esse vr [...] bo­nis no [...]t A­post quarum qua [...]um est contagio Insius enim it Ambrosius nō solum crimen metuit sed conta ionem peccati. Quintum est maula ex peccato. His adde si placet sentum [...] Thess. 5 22 pecuni peccati quamvis a peccato perse a [...]nam. Afferentes itaque dederum I [...]c [...] ­bo omnes deos al [...]ni populi qui erant in [...]ann [...]ua, & in aure [...]s quae [...]rant in autibus s [...] [...]s [...] ­ditque ea Iacob sub illa quercu quae prope Schecc [...]nam crat I [...]. in I [...]. 22. he faileth not in a ceremoni­all (as men vvould haue it) but in a morall dutie. His sin is not a sinne by accident, but in it selfe and most kindly a sin, directly against the law of God. Peter Martyr proveth at length vvhat great evils there be in the occasions of evils, Lo [...]. com. p. 348. Iu­nius upon Iude v. 22 recordeth six things detestable to good men, the sixt vvherof is the appearance of evils, albeit in it selfe it be not evill, which he maketh plaine by the example of Jacob, and the like we may see in [...]sh [...], Elith, Daniel. Ierome upon Esay sheweth, that by Gods stopping of the Israelites vvay vvith thornes, lest they should returne to their former lovers, that we haue need of a strong fence against Idolatry. All our Divines use this Argu­ment against the Lutheran Images.

Thinke ye that there is a divine determination passed upon the urged Ceremonies, and that they fall in any sort ender the law morall?

I put it our of question. Besides the evill of Scandall, The urged ceremonies transgressi­ons against the first de­termination of the law Morall. in respect wherof, they be by accident sinnes, and forbidden in the sixt commandement: beside their externall superstition and idolatry, vvhich cannot be denied more then that the glance of the eye, that a gesture or a rash vvord of anger, are Adultery and Murther by Christs own determination. And as to command such glances of the eye, and vvords or gestures of that sort, howsoever they seeme nothing in the eye of the world, were in Gods estima­tion to command adulterie and murther, and to obey such lawes were to obey men rather then God: so must we judge of autho­ritie and obedience in the other. I say, besides that, they are many otherwaies transgressions of the second commandement i [...] in that th [...]y are occasions and shewes or appearance of another supersti­tion and Idolatry more grosse and abominable For they are of that kind of evill actions, vvherein there be two evils, one externall, that is seen to be done: another internall imported and signified by that vvhich is done, vvhich also is sometimes done, & sometimes not done, according to the quality of the minde, & secret intention of he door. For if the perill be great, & the doer simple, as vvhen ignorant people kneel at the Sacrament, both the evils concurre. Another not so vvell informed as Peter Iudaizing vvith him and by his example, might haue been indeed as superstitious as any of the Iewes, vvhich he seemed onely to be. And so it falleth out, that there is a double guiltines, both upon the strong and upon the weak. Because they who are strong, fall under the outward trans­gression, and by their example make the vveak vvho can not di­stinguish and discern so punctually fall under the inward transgres­sion; vvhen vvith them they are committing the outward: 2 They are transgressions of the second commandment, as they be inven­tions of man, and vvill worship, or imitations of the enemies of God, and a draught of that wine of Babels fornication wherwith the inhabitants of the earth haue been made drunk, Revel. 17 2, vvherof Gods people ought not to tast at all, I am the Lord your God, after the doing of the land of Egypt wherein yee dwel [...] shall yee not doe, Levit. 18. Take heed to thy selfe that thou be not snared by following them, Deut. 12. 3 As translations (at least some of them) of Gods own institutions; Ministers like Gods Mini­sters, dayes, altars, vestures likewise; the sinne of Ieroboam ordaining a feast like unto the feast in Iudah, 1 King 12 32 wher­in the Proverbiall truth holds, that the l [...]ker the [...]se is to man, the more deformed it is. To leaue this first main determination of [Page 120] indifferencie, let the stretching out of the hand, and bowing of the knee in their nature be equally indifferent, and the one capa­ble of good an [...] evill [...]s well as the other: yet after determinati­on of both by circumstances from God, if vve condemne the one and command the other, we may condemn murder and command idolatrie, condemn the transgression of the second and command the transgression of the first table.

The Indiff [...]rencie of th [...]se ceremonies being taken away by divine determination of the morall law as ye haue made it sensible, all the vvorld cannot mak [...] them good or indifferent again. As the fault of the first con [...]ction cannot be mended in th [...] second nor third, so the errour of the first delib [...]ration upon th [...]se matters can neither be cure [...] by [...]he ca [...]on of the Kirk, nor by the law of the Country It vvere good either to recant and vomit them up againe, or else to let them pass [...] with the excre­ments by the dungport. For good nourishment I f [...]are shall they never proue, but daily more and more the face of the Kirk shall become pale, her knees feeble, and armes vveak, till all her beau­tie and strength be gone. Your promise and my desire leades you now to the second determination.

Second de­term [...]na [...]ion ceremonial.The second I called Ceremoniall and Nationall, making things ceremonially good or evill, cleane or uncleane, and there­fore to be used or not to be used by the people of the Iewes by reason of divine institution, which before in respect of morall and universall determination were left indifferent, as having nothing intrinsecally in their own nature, or by vertue of inherent circum­stances, vvhich might make them good or evill.

Aliis sacra­mentis prenī ­ciare Christi [...] cum ventu­rus esset, aliis cum v [...]nisset, ann [...] [...]a [...]o portuit sicut modo no [...]id ipsum [...]oquentes divosi [...]is terum etiam compulit verba mutare, siqui­qu dem aliud est praenuntiare a [...]d [...] aliud cum venturus esset, aliud um venisset. Au­gu [...]l e [...]t [...] Immitib [...]s mut [...]bi [...]u [...]n sicut re [...]tor [...]ta noder [...]o [...], done, universi saeculi pul­ch [...]o [...]us p [...]t [...]n [...]ae u [...]t q [...] sus qu bu q [...]e temo [...]ri [...]us apt [...] sunt velu [...] magnum [...]armen [...]u [...]dam [...]n [...]ffabilis moderatoris e [...]urrat at [...]n [...]n [...]e tran cat in aet [...]r [...]am cantem [...]lationem speciti qui da [...] rit [...] co unt etiam cu [...] tem [...]us est file [...], August. ibid.There vvas a time vvhen the Iewish ceremonies vvere not, there is a time now vvhen they are not and in the time vvherin th [...]y vvere, they vvere not ever in the same estate. If yee intend a comparison of our ceremonies vvith theirs, I would haue the times distinguished, and everie thing considered in the owne time.

They had their conception not onely in Gods purpose, who did foresee from everlasting, what form [...] of worship was most convenient for every time, & in himself uncha [...]geable did change accordingly: but also in the practise of the Patriarchicall Kirk observing the seven precepts of Noah, and Circumcision the [Page 121] seale of the covenant with Abraham. Next, they had their being in their birth, vvhen the Lord brought his first born from Aegypt, through the wombe of the read sea, and their infancie during the 40 yeares peregrination, and their perfection while they were esta­blish [...]d at the temple in Canaan: th [...]y had their death when Iesus their life lied upon the crosse, and ascended unto heaven, leauing them b [...]h [...]d as a dead corps to be buried: and their buriall when th [...] Gospell vvas preached through the world, Distinction of the cere­moniall [...]aw in 4 periods of time 1 Nun cesse non esse. 2 Necisse esse. 3 Non necesse esse. 4 Necess [...] non esse & impos­sib [...]le esse. and the Temple his typicall body demolished, under the rubbish whereof they were to be layd without hope of resurrection And so the estate of cere­monies in respect of this second determination, may be­laid before your eyes in foure periods of time: 1 before the giving of the law. 2. bef [...]re the death of Christ, 3. before the destruct [...]n of the temple, and 4 from that time to the end of the world. In the first time they were possible, and more then possible, for by their forerunners they were likely to be In the second, time they had a being but mortall; and yet during that time they were ne­cessarie. In the third time they were dead, and no such necessitie that they should be: and in the last time they are deadly, they may not be.

Now let me know somewhat more of their estate in e­very one of these periods. And first before the giving of the Law.

In that first time, Estate of ce­remonies before the giuing of the law. as it was not a thing indifferent to the kirk of God to refus [...], or to alter any ceremony, which the Lord had sanctified for his worship: no more was it indifferent to in­stitute either by their owne invention, or by imitation of the chil­dren of m [...]n, any rite or ceremony for the vvorship of God: for by so doing they had transgress [...]d the law morall, or the law of na­ture, commanding all men vvho haue any sence of a Godhead, to receiue and not to giue rules of vvorship. The holy care of the ol [...] Patriarches was to reverence and obey that which they had re­ceived, and to attend vpon furth [...]r r [...]direction.

That was a happy care, and worthy of imitation: but vvhat say you of the Iewish cer [...]monies betwixt the giving of the law, and the comming of Christ: for during that time, the lavv of ceremonies vvas in her glory. In the time of the law 3 sorts of Iew [...]sh ce­remonies. 1 Div [...]ne divinae. 2 Divina-humana.

In that second time there vvere to be found among the Iewes three divers sorts of observations; The first vvere altoge­ther livine, delivered in particular by Moses from the Lord, either to be shadovves of things to come, or to bee a singular forme of vvorship in the kirk during that tim [...]. The second sort vvere part­ly divine, and partly humane, vvhen the generall vvas divine and necessa [...]y either by the lavv of nature, or by some ceremoniall institution [Page 122] but the particular left without determination from God, as being in it selfe most indifferent, variable, and therefore difficult, if not impossible to determine by general and unchange­able rule; Then man behoved to determine in the particular, not at his pleasure, but according to the tenor of the law morall; that is, being persuaded that the matter was indifferent; and so having faith for the first condition, hee behoved for the second to rule all by loue, that is, to haue respect to Gods honour, and mans sal­vation.

I think ye can hardly giue examples of this sort; there being nothing in the whole worship left without particular deter­mination.

It is nothing hard; for of this sort were the houres of the morning and evening sacrifice, their synagogues, oratories & places of worship through the land, the outward order of their ordinarie meetings, their course of reading, &c. their pulpit & chaires, the times of fasting (except that one expresse in the law) according to the calamities and occurrences of the kirk; whatsoever was Eccle­siasticall in their forms of mariage & buriall. Some things behoved to be done in the sacramēt of circumcision, albeit not sacramental, which was not expressed The great multitude of prescribed cere­monies made also a multitude of particular cases to be determined by themselves; That we may say, the moe ceremonies the moe questions; the more determinations, the more to be determined.

To confesse the truth, all these things behoved to bee done, and yet there is no particular direction for them in Moses law. Which is the third sort of obseruations?

1 Human 2.The third kind were neither meerely divine, nor mixed, but merely humane of mans invention, or at least of mans institu­tion, such were the fastings, oathes, washings, [...], offerings, pe­nance, prayers, Phylacteries, &c. of the Hasidaeans and Pharises, ta­xed by our Saviour as the commandements of men.

What are the differences of good and evill in these three sorts of observations?

Difference of good and evil in three sorts of ce­remonies.Ceremonies of the first sort, albeit by the law of nature indifferent, yet by force of divine institution, they become posi­tiuely good. Albeit they were by nature changable, the kirk had no power to change them; all their changes were from their first au­thour; for some of them were ordained onely for an houre to bee used in an individuall action, as the 4 observations in the first Passover, Exod. 12. Some onely for the time of the Wildernesse, as their altars of earth, and rough stones without degrees, both vvhich vvere changed in Canaan. Some lasted till after the Iud­ges, that the kingdome was established; some to Salomons time, [Page 123] some to the captivitie, some to the preaching of the Gospell, and some during the whole time of the policie of the Iewes. It was not lawfull for the Kirk either to to institute new formes, or to recall the old, but still they vvere to wait upon the mouth of the Lord. Ceremonies of the second sort were properly about things indifferent, and adherent circumstances, and were then good when they were institute in faith and loue. Even as the pillar of fire and cloud went before Israel in the wildernesse, and pointed at their encampings; yet the wisedome of Iethro in respect of particular commodities and incommodities, of straits or moun­taines, was to them in stead of eyes, Num. 10. The kirk might then as now, giue manifold direction in particulars, but still hol­ding her eye upon her leader. The third sort was alwayes damna­ble: for albeit the Pharises were counted vvise, 1. Cor. 1.20. Where is the wise, where is the Scribe? [...]. There is more in the words of the wise, then in the words of the Law, yet all their wisedome is but lea­ven in Gods eye, vvhile they teach for doctrines the traditions of men.

I think it very necessary to think upon these 3 kinds of observations, Estate of ce­remonies before the destruct [...]on of the tem­ple. vvhile I think upon the estate of the ceremoniall law during the vigor thereof. Now come to the third time, and the e­state of ceremonies in it.

All the ceremonies, vvhich continued till the third time, during that time, are by common consent esteemed indifferent, not onely being free of the first morall determination, vvhich they never had nor could haue, but also of the second ceremoniall de­termination, vvhich they had before the death of Christ.

Was it then a thing indifferent for all Christians, vvhe­ther Iewes or Gentiles, to use or not to use the Iewish ceremonies in all places, and after vvhat sort they pleased?

God forbid ye should think so. It was not lawfull for the Gentiles to obserue them for the space of an houre, Gal. 2.14.18. & 5.1 1. & 6.12. Act 21.25. The Iewish ceremonies were the same to the Gentiles now, vvhich they were to the Iewes before they vvere institute, and after they were abolished.

What say you then to the decree of the Councell of Ie­rusalem? Act. 15. Quapropter recte Apostoli consu [...]uerunt reciesiae Dei, ut p [...] omnes a violanda priore legis ta­bula (quod I­dola [...]ria vel pol [...]uen [...] si­mulacrorum significatur et a violanda poste [...]r [...]re, quod item Synec­dochice nomi­ne Scortatio­nis p [...]aec pium est & a violanda ra [...]rum con [...]cuntia in rebus adiapheris absi event, quod nomi e [...]suffecati & sa [...]grinis su [...]t declaratum. Iunius de politia Mo [...]s. cap. 8. vvas not the observation of legall ceremonies imposed upon the Gentiles at that time?

The conclusion of that councell, as it is taken vp by lear­ned Iunius, will give you greater satisfaction then all that I can say: Wherefore (sayth hee) the Apostle gaue good advice to the Kirke of God, that all the godly should abstaine from viola­ting the first table of the Law, which is signified by Idolatry, and the pollution of Idols: from violating the second table of the Law, [Page 124] which is contained under the name of fornication; And from vio­lating the conscience of their brethren in things indifferent, which is declared by the name things strangled, and bloud; whereby yee may see that the generall vvas a morall dutie, and that the Gen­tiles at this time were tied to no practise. Neither at any time did the Apostles impose any ceremony upon any person or fellow­ship, that esteemed them unlawfull: neither would they grant libertie to the Gentiles to use the ceremonies, vvhich among the Iewes were indifferent.

Might the Iewes who had the ceremonies at that time for indifferent, use them at their pleasure?

Nec simulate sed religiose non enim de­serend [...] c [...]n­tinu [...] vel [...]ni­nucorum o [...] ­ [...]ectationibus tanquam ca­num mo [...]sibus pro [...]cienda Augustin.No creature may use th [...] [...]st thing at his pleasure. The Iewes behoved to retaine them for a vvhile, as things both in na­ture and use indifferent, That is, [...] with assurance of their indiffe­rencie, or without opinion of necessitie, 2. vvithout s [...]ancall, that the corps might be buried with honour. The Apostolick practi­ses vvhich vvere at Ierusalem, not at Antio [...]h, amongst the I [...]wes, not amongst the Gentiles, were but so many steps to their graue. And the Apostolick prea [...]ng both at Antioch and Ierusalem, were the dead sound of the silver trumpet of the vvord, and open proclamations that they vvere c [...]parted, that their lif [...] Iesus vvas no more in them, but in heaven, and that therefore they were to be buried.

The Apostle sayth at some times, that they are nothing, and sometimes, that Circumcision abolisheth the vertue of Christ [...] death.

In respect of their indifferencie he saith, that circumci­sion is nothing, and the [...]fore skin is nothing but the keeping of the commandements of God; and therefore he circumcised Timothy, and Iudaiz [...]d among the Iewes, that he might win the Iewes. A­gaine, in respect of their necessitie and superstitious observation, as though they [...] the same force now. vvhich they had before, he saith, that if th [...]y were circumcised, Christ could profit them no­thing.

Their estate after their buriall. A [...] pr [...]inde qui, quis nunc ch [...]t [...]anorum quam v [...] sit ex Iudais similitur ce [...]elrare vo [...]ui [...]it tanquam sepultos c [...]neres eruens non erit pius deductor vel ba [...]ulus corpo [...]is sed imp [...]us spultura violator. Aug. Ceremonias Iud [...]orum & per [...]osa sunt e [...] mort [...]f [...] christianis & quicunque cas observaverit sive ex Iudaeis sive ex Gentibus tum in [...] ­ [...]rum diaboli devolutum. Idem.I come now to enquire of their estate after their buriall.

Their estate in that time is a meere nullitie: Their na­ked observation, which before was indifferent, become unlawfull: And whosoever he be that keepeth them now, albeit he were a l [...]w, denieth Christ. After their funerall they haue no more being [Page 125] then before their birth. Mans institution of them then, and his observation of them now, are equally unlawfull. And as circum­cision had been unlawfull to the Gentiles before in the time of the Interim, Gal. 5 2, so would it now haue been to the Iewes.

Was it not after their buriall that the Apostle practised, Act. 16 & 21?

Some graue Divines (whom for Honours sake I will not name) that they may leaue a back dore open for festivall daies observed in the Kirk wherein they liue, vvill haue the ceremonies to be buried at the time of the Councell, Act. 15, and force them­selues to interpret their buriall in respect of the opinion of neces­sitie, and not of observation. As though the observation of them without that opinion were yet lawfull, and were not Iudai­call, which were rather to beare downe the opinion of men, then to bury the bodie of Moses; to giue him the buriall of an Asse, and to mistake the decree or sentence concerning the buriall it selfe. All vvhich absurdities must follow the distinction of daies, even in the naked necessity of observation vvithout the conceit of superstition: seeing the Institution of new daies, or imitation of the daies of the Gentiles can be no better then the continua­tion, imitation or translation of the daies of the Iewes.

I haue learned of all that ye haue said of this second determination; that the practise of the Iewish ceremonies in the first time, before the institution had been unlawfull; that in the second time after their institution it vvas acceptable worship: that the opinion of necessity vvhich vvas good in the second time, was in the third time unlawfull: and that their observation vvhich vvas indifferent, and being vvel used vvas good in the third time, is unlawfull in the fourth time. It vvas a sin first to obserue them at all; next to obserue them as indifferent; thirdly, as necessary; and fourthly at all. But I haue not learned to make the compari­son right betwixt them and our ceremonies.

The controverted and Iewish ceremonies haue some things like, and some things unlike, as may thus appeare. The Iewish and contro­verted cere­monies pa­relled.

Ceremonies, Iewish Controverted. Similitude.

In the first time,

A sin to obserue the one at all.

A sin to obserue the other at all.

In the second time,

Wil-worship and Traditions of the Pharisees damnable.

Wil-worship and Traditions of men damnable.

[Page 126]In the third time.

Yokes not to be borne, shewes of Religion, turning from the truth, impotent and beggarly rudiments, &c.

Yokes not to be borne, shewes of Religion, turning from the truth, impotent and beggarly rudiments, &c.

In the fourth time.

A sin to obserue the one at all. — A sinne to obserue the other at all

Dissimilitude.

In the first time.

The one was possible, non necesse non esse.

The other impossible.

Necesse non esse.

In the second time.

The one of divine institution. — The other of humane invention.

The one from their infancie brought to perfection by the particular directions of God.

The other from their infancie brought to their perfection by the subtill operations of Satan.

The one to bring on the myste­rie of piety, and to be a peda­gogue leading to Christ.

The other to set up the mysterie of iniquity, and to be a peda­gogue leading to Antichrist.

The one to liue for a time, and after to die.

The other to liue for all time, and never to die.

In the third time.

The one never imposed upon any who esteemed them unlawfull.

The other most urged upon the who esteeme them unlawfull.

The one forbidden the conver­ted Gentiles who before were free of them.

The other commanded Refor­med Kirkes, before freed from them.

[Page 127] The one tolerated among the Iewes who had them before to win the obstinate and keep the weake.

The other commanded to Christi­ans, who had them not before, to abdure the obstinate, and tyne the weake.

The one comming from heaven worthy of an honourable bu­riall.

The other comming from hell worthy of the buriall of the uncircumcised.

The one going from their death to their graue, never to rise againe.

The other growing from their graue to their life, never to rest againe.

In the fourth time.

The one being buried are deadly to the converted Iewes to whom they were first necessary and af­ter indifferent.

The other being abolished are ob­truded upon Reformed Kirkes, who once bad them for Idola­trous, never for indifferent.

If ye vvould compare the Iewish ceremonies vvith things indifferent in the Christian Kirk, I vvould trouble you no further in this point.

Epaph. As they be unlike to the controverted ceremonies both in nature and use: so are they unlike to all Ecclesiasticall Consti­tutions concerning things indifferent in nature albeit not in use. Iewish ce­remonies & things indif­ferent in the Christian Kirk com­pared. The Apostolick rules are perpetuall for the use of all things in­different in all the following times of the Kirk. But never was there, nor shall there be heereafter any time of the Kirk wherein there can be found things indifferent of that nature. For 1 they vvere once of divine authority, and behoved to be kept a vvhile; After that they entred into their indifferencie, that the Sinagogue might be solemnly buried: 2 After that observation there was a necessity of their exautoration, albeit the rules had been followed most strictly. Neither of the two can be said of things indifferent in the Christian Kirk. All which if M. Sprint had more unparti­ally considered, he had written a book rather of the necessity of Deprivation in case of Conformity. And not onely he but all others, except such as take the Pope for the Apostle his successor, would change their Apostolick & Apostaticall paralells in missal­lels, their cunning composition into hote opposition. One thing is necessary, but vvorldly necessity breeds manifold necessity, necessity of heresie, necessity of profanity, necessity of iniquity, necessity of Episcopacy, necessity of apostacy, necessity of Con­formity [Page 128] but onely in the case of Deprivation.

You haue given me greater light in this ceremo­niall controversie by that which ye haue said of that first and se­cond determination, I thanke God for it, then ever I had before; and haue put me in good hope that ye will yet breake up a grea­ter light for my full information when yee enter upon your third determination.

That Sunne of righteousnesse shine upon my dark mind that ye may haue some of my borrowed light, and both may be led to life in him who dwelleth in light. What it shall please his exceeding goodnesse to communicate I shall not hide under a bushell. Third de­termination Evangelical The third and last determination is Evangelicall and Christian.

What difference make ye betwixt this and the former?

It is like the first, and unlike the second in immu­tability, [...]. for Christ hath spoken in the last times, Heb. 1.1. Like the second and unlike the first in institution: for the last determi­nation under the Gospell is not naturall but positiue. As the Lord made a positiue Ordinance for Circumcision so also for Baptism: And as a lamb was ordained for the Passeover, so bread and wine for the Communion. As it vvas made knowne by the first law vvhat vvas morally good and evill; by the second vvhat was cere­monially good or evill: so by this third determination it may be knowne distinctly and particularly vvhat is good or evill in the Christian Kirk to the end of the vvorld. With this difference that the law Moral stands constant as a certain & unalterable rule both in time of the ceremonies, and in time of the Gospell. But as it vvas unlawfull to use Evangelicall ceremonies in the time of the Law because the Lord had not as yet institute them so is it unlaw­full to use Iudaicall ceremonies in the time of the Gospell because divine authority hath abolished them. Both stand with the law morall, but are incompatible betwixt themselues: both also are incompatible with the ceremonies of pagans and idolaters, and vvith all humane inventions.

Seeing the Ceremonies of the Iewes are antiquat, is it not lawfull for the Christian Kirk to appoint new ceremonies in their place?

D. Downam hath been in a great slumber vvhen he wrot pag. 69 of Christian liberty: That as it is lawfull for Law­givers to make civill Lawes in stead of the abolished judicial Law, that it is also lawfull for the Kirk, in her Provincionall, Natio­nall or Generall Synode to establish lawes Ecclesiasticall, in place of the abrogated law of Ceremonies: for vvhat vvere that else but to erect a new Ceremoniall law in place of the old, & to make [Page 129] it necessary albeit not by necessity of divine precept, Si non neces­sitar [...] medii aut precepti divini at sal­tem necessitate praecepti hu­mans in Chri­stiana subver­sienem liberta­tis & divini & humani juris aquipon­dium. as the former was during that time, yet to the wreck of Christian liberty by the necessity of mans commandement. Onely he that maketh summer to succeed after winter, the night to day, old age after youth, may set down one forme of worship after another. The saying of Vin­dicanus the witty Physition: The medicine workes not because I directed it not. Quia ego non jussi, belongeth to the Lord in matters of his worship, August epict. 5.

He seemes to haue gone too farre, and I thinke in the Reformed Kirkes will find few followers. Yet I am sure the Lord vvho hath appointed Kirk Assemblies hath granted them some power, and vvherin can the power be, except it be in matters of Ceremonie?

That I deny not: Three sorts of ordinances in the Christian Kirk com­pared with the three sorts of Iewish ce­remonies. 1 Divino divinae. 2 Divino humanae. 3 Humanae. 1 Divinae in­stieutiones. 2 Ecclesiasti­ca constitu­tiones. 3 Humana inventiones. yet many are mistaken in taking up that power. And so was I for a long time, till I began in simplicity of heart to make the right comparison, betwixt the Christian and Iudaicall Kirk, the morall law keeping equall force in both.

I would gladly heare of that comparison, that I may be as ye are, who am as ye vvas.

As in the Kirk of the Iewes there were three sorts of Ordinances, some merely Divine, some mixed, and some meerly humane: so haue there been answerably the same three kindes in the Christian Kirk; Divine Institutions, Ecclesiastick Constitu­tions, & humane inventions, (for so may they be named for distinc­tion sake.) The Christian Kirk hath divine institutions as the Kirk of the Iewes had: the Kirk of the Iewes behoved to haue Ecclesi­astick constitutions as the Christian Kirk hath. And both the kirk of the Iewes and the Christian Kirk, through Satans subtill tenta­tion, and mans presuming superstition, haue been polluted with traditions of men and will-worship. Now when men will haue Ec­clesiastick constitutions in the Christian Kirk, whether they be a­lone or joyned vvith divine to succeed lineally to divine instituti­ons in the Iewish Kirk, and when men vvill haue their own tra­ditions or inventions in the Christian Kirk, to answer Ecclesiastick or Divine constitutions in the Iewish Kirk: they goe awry, ei­ther not knowing vvhat Christian liberty is, or else wittingly turning it into licentiousnesse. They abridge Gods mar [...]hes, [...]. Iud. 19. Divine in­stitutions in the one and the other Kirk com­pared. and inlarge their owne.

What comparison make ye then betwixt Divine Insti­tutions in the one Kirk and the other?

Divine institution of Legall & Evangelicall worship is e­qually full & cōpleat in all things necessary, & that could conveni­ently be determined according to the cōmendation of good lawes, which leaue as little undetermined & without the compasse of the [Page 132] Law as may be Giving of lawes is no part of Christian liberty under the Gospell more then under the Law. The King of the Kirk is her onely Lawgiver at all time.

Equally full and compleat, that cannot be: for divine in­stitutions under the law were many in respect of the few instituti­ons under the Gospell.

Yee vvill say vvith me it must be, if yee consider that in the ceremoniall law of Moses there vvere two things to be di­stinguished, number and light, multitude and direction; the one vvas a burthen, the other a benefite; the one a yoke, the other an ease. Evangelicall liberty makes the Christian Kirk free of the number and multitude: but the perfection of the Law-giver aboue Moses suffereth him not to giue lesse perfect and particular directi­on. We haue not multitudes of Sacrifices and Sacraments as the Iewes had. But our information concerning our few and easie Sacraments in every thing necessary and lawfull is as plaine and perfect, and fewer questions referred to the Kirkes decision now then at that time. As then negatiue conclusions from the Cere­moniall law vvere good, and affirmatiue bad; so are they now from the Gospell. They concluded thus, it is not commanded therefore it is not lawfull: and not thus; it is not forbidden, ther­fore it is lawfull; and so must vve now. Affirmatiue conclusions of that sort are indirect accusations of the vvord of God, and di­rect challenges of the personall ignorance of men, vvho for the most part can as little giue a sufficient reason from Scripture against Arrian heresie, Theologia in subjecto non adaequat The­ologiam in objecto. Rectum est sui & obli­qui norma. Nihil extra, praeter aut cō ­tra [...]criptu­ram, nihil nisi ex scriptura doceri debet aut potest. Nisi quis sorte naturam in suo genere perfectam. Scripturam vero mi­nus perfectam statuat ac proinde magis in natura Deum quum in Scriptura sap nisse Iun. Thes. disp. 6 thes. 9. as against kneeling at the Communion. Our knowledge ought to be fundamentally positiue, and occasio­nally privatiue It is vvell if vve can giue a reason for our owne practise from the Word, albeit vve cannot bring a place of Scrip­ture against each errour that breaketh out of every crazie brain. It is a safer conclusion in health to say this agreeable to my consti­tution therefore I vvill use it: then, I knovv no harme this can doe, therefore I vvill use it. The Author to the Hebrewes reaso­neth many times negatiuely in that Epistle: The Ancients use it frequently against the errour of their times: The Papists use it unwittingly; and all our Writers against the Papists use it pur­posely: And yet it is refused in this cause by our Adversaries to us.

No marvell, for it hath place onely in matters dogma­ticall and of faith, not in matters Traditionall and of Ceremony.

The vvord also must be the soule that giveth life to the ceremonies vvithout vvhich they are but dead carkasses. Verbum Del tanquam ani­ma est quae ceremonias vivificat sub­lato verbo quicquid ri­tuum obser­vant homines etiamsi exter­na specie pi [...] ­rum observa­tioni conveni­at nihil aliud est quam pu­tida & satua superstitio. Nonne vides ista qu [...]a in Sacrosancto hoc pharma­copolio non continentu [...] proinde nulli­us esse pretii. D. Morio. But lest ye be miscarryed any longer in this point: I aske first if the Ro­mane Kirk vvould enjoyne Chrisme, extreme unction, holy Water (vvhich D. Morton alledgeth for examples against the Papists) onely as Traditionall, or in their nature indifferent, and not as things necessary to salvation, vvhether vvould his vvords make against her. See ye not, because these things are not contained in holy Scripture therefore to be of no vvorth; for the observation of such ceremonies are not in Scripture more then the supersti­tion of them. I aske next, whether the Crosse in Baptisme, Sur­plice, Holy-daies, kneeling at the Communion &c. may not bee ranked vvith Chrisme, holy water, &c. that opinion of necessity being removed. Thirdly, I aske vvhether a simple affirmation that the ceremonies questioned are indifferent vvith a subtill and ve­hement urging of them more then of matters of greatest necessity vvithout any demonstration of their indifferencie, be either sufficient proofes that they are intended for things indifferent by the Vrgers, or sufficient information to Pastors and people to judge of them as of things indifferent. Doe not the Lutherans af­ter this manner remoue sacramentall fraction, defend their ima­ges, Auricular Confession. And vvhat ceremony is there in all Paganisme, Iudaisme; vvhat amongst the Papists or Lutherans: vvhat of the vvhole Altar of Damascus that may not be brought in under the vale of Indifferency. If it be sufficient to say that it is not urged as necessary to salvatiō: He that enforceth thē as necessa­rie, & affirmeth they are indifferent; & he that practiseth vvith thē & preacheth against them, is like him Prou. 26. As a man who casteth fire-brands, arrowes and death, so is the man that deceiveth his neighbour and saith, Am not I in sport. Practise, command, compulsion are bet­ter copies of the mind, then profession in men who pretend they doe nothing against conscience. And people vvho are more mo­ved vvith vvhat they see then vvhat they heare, Quid verb [...] audiam cum facta videam. Vos nunime fugiunt con­c [...]atus quibus angebatur conscientiae mea propter illam quam sequebar vitae vationem innumeris quotidie super­stitionibus connivendum erat. Superstitios [...]ritus non solum mihi peragendi: virumetiam ab aliis imp [...]rtu [...] exigendi multa faciebam aliter quam sentiebam & docebam, p. 1073. may say vvhat doe vve heare vvords vvhile wee see deeds. Were there hearts as free of the vvorld as P. Martyrs vvas, they vvould perhaps deplore their case vvith him; and confesse the vexation of their con­science in practising and urging rites of that sort as he did.

I see now that albeit the multitude of precepts be not so great, yet the divine direction is as plaine and perfect under the [Page 132] [...] [Page 129] [...] [Page 132] Gospell as ever it was before. Come to the second part of the com­parison betwixt Ecclesiastick constitutions under the Law and under the Gospell, vvherin I foresee the greatest difficulties.

Second sort compared.Heere indeed properly commeth in the consideration of things indifferent by Ecclesiasticall authority determinable: a subject in Divinity most like that of time, place, motion in natu­rall Philosophy. If yee aske not vvhat they are every man know­eth: But if aske vvhat they are, no man can tell you. A sub­ject disputed mightily, but determined weakly; as most neerely touching the outward face of every Kirk in the eyes of the world, and the crownes and bellies of Kirkmen in their own feeling. And hence on all sides so full of prejudice and heat of contention that it hath almost ruined the Kingdome of Christ, set up the kingdome of Antichrist, divided Pastors, offended people, dis­membred the Kirk, and onely not put out the very life of true piety. Oh that it would please the Lord at last to pitie the Kirke redeemed with his bloud, and that vine vvhich his right hand hath planted. O Lord our God who hast in former times gotten re­nowme to thy name amongst us; and seest how this day we are become a reproach to all that are about us, cause yet thy face to shine upon thy sanctuary that is desolate for the Lords sake. O Lord heare, O Lord forgiue, O Lord hearken and doe, deferre not for thy owne sake ô our God, for thy people are called by thy name. Open our eyes ô father of Lights, for if we be so blind in things lying before our feet, what know we in the high mysteries of the Gospell: if we swimme in these shallow foords of practise, how shall we wade the bottomlesse seas of thy vvisedome. Giue us the simplicitie of the Lamb, banish from us procacitie and dis­dainfull sharpnesse of vvit: subdue our distempered affections that vve presume not to frame rules for thy worship; cut them off vvho seek to please themselues by displeasing thee, vvho build up their worldly estates upon the ruines of thy Kirk. Saue us all from perfidiousnesse against thee, and that deere mother Kirk in vvhose bowels we haue our first and second birth, and in vvhose skirts we are nursed to this day. Behold hee commeth in the clouds, and every eye shall see him, and they also who pearced him, and all kinreds of the earth shall waile because of him: even so, Amen.

Thrice happy were that man vvhom the Lord would honour to be an instrument of Pacification by manifesting the truth to every mans conscience in this so long-lasting controver­sie. I see that the most part agree in the generall, both about the nature and about the use of things indifferent: As enuntiations of things contingent are necessary and not contingent. So the [Page 133] generall A [...]iomes of things indifferent and variable are not in­different but invariable in all ages and nations. Sicut singu­larium & cō ­tingentiū ita & indifferen­tium d [...]tarenta scientia in actu sig­nato. The true doctrine of indifferencie is the same in Scotland, England, Ger­many &c. The same in the times of the old and new Testament. The Apostolick rules of respect to Gods glory, to order and de­cency, to scandall and edification, are no new precepts, but the exposition of the law Morall, requiring loue to God & our neighbour: and transgressed as well by the Pharisees of old, as by their successors since. Wherein then standeth the greatest diversity and difficulty?

Ye will finde it to be in the Application of these gene­rall rules to the particulars controverted in diverse Kirkes. The Roman Kirk hath an unwritten Word for all that, they vvill haue embraced beside, that vvhich they finde in Scripture. The Lutherane Kirks hold somethings for indifferent vvhich the Kirk of England findeth to be condemned in the Word; and England defends a multitude of Ordinances about Discipline and ceremo­nies for indifferent, vvhich vve take to be unlawfull, and besides the warrant of the Word: the matter going vvith severall Kirks, every one judging according to her own measure of Reformation, as vvith severall Christians every one judging according to his owne degree of grace and regeneration. And vvhat vvonder if all the reformed Kirkes creeped not forth of that Romane deluge equally accomplished; vvhat greater vvonder then that any should be found free of the smell of that wine of fornication, whereof they all for so many yeares were drunke.

For making the right application; of necessity two points must be insisted upon 1 How and by vvhat notes I shall know such accidentall, circumstantiall and individuall ceremonies as are the proper object of mans determination. And thus vvhat particulars are left to be in nature indifferent. 2 After what sort must the determination of man passe upon them, that the acti­ons about things indifferent may be good; and so of their use. For the first Lambertus Danaeus giveth some light Distin­guendum est de disciplin [...] partibus, quae­dam esse in ea essen [...] alia om­nino, quadam accidentalia. Essentialia sunt omnia quae de Electione & manere personarum Ecclesiasticarum hîc traduntur. Ac­cident [...] sunt quae ad particularem earum rerum modum servandum, sormamone aliquam con­stitu [...]dum & cujusque populi commoditatis ration in habendam pertinent, veluis quotie [...] Episco­po s [...] la Heodomad [...] conclon [...]ndum, quiebus diebus, qua hor [...], quo loco, & catera quae sunt hi [...] us­modi Danaus in 1 Tim. 3 15. while he distin­guisheth betwixt things essentiall and things accidentall in the dis­cipline of the Kirk. All things are essentiall that are set down there concerning the office and election of Ecclesiastick persons. Things accidentall are such as concerne the particular manner and forme of doing of things essentiall, as may serue best for the com­modity [Page 134] of every people: as how oft the Bishop of the place shall preach every week, upon vvhat daies, what houre, in vvhat place, &c. And Iunius to the same sense. Quae­cunque in cir­cumstantiis posita sunt co­rum traditio­nes in Eccle­sia esse aut nō esse posse, veruntamen tē ­porales, parti­culares & li­beras agnoscimus; quaedam non nisi à praesente monstrantur (ait Seneca) non potest medicus per Epistolas cibi aut ba [...]nei tempus eligere, vena, tangenda est, vetus proverbium est gladiatorem in arena capere consilium, Iun. disp. 6 Thes. 11 12. Traditions of things con­sisting in circumstances may be and may not be in the Kirk; yet we acknowledge them (saith he) to be temporary, particular and free. He citeth Seneca to this effect saying. Some things are not known but by him that is present. The Physitian cannot chuse the time of meat or medicine for his patient by letter, the veine must be touched. And the fencer must advise vvhen he is now entred vvithin the listes. I thinke both say well to the purpose. What thinke yee?

Ye haue both taken up the points very right, and haue observed good grounds for the first. It cannot be denyed but there is a mutability, and oftentimes a necessity of mutation in Ecclesiastick Canons as well as in Civill Lawes, and that upon two grounds; one is the condition of the persons that make the con­stitutions vvho may become wiser and profite in knowledge in such measure that they be brought to the sight of their former er­rours or inexpediency of preceding constitutions. In this case Foelix est necessitas quae in meliora cō ­pellit. it is a happy necessity that compelleth men to doe better. The other ground is the nature of the subject vvhereupon, and the constitution of the persons for vvhom the Canons are made, vvith other circumstances variable. Nam alia lux infanti sertur, alia vi­ro, alia ara­tori serenti, a­lia metenti a­lia c [...]dibi, alia conjugato. Inn. de Posit. Mosis c. 4. And therefore the Apo­stle saith vvell of one sort of Lawes, saith the Lord. But of this sort, I say, not the Lord. [...], Co­loss. 1 9. Quisquis les immutabiles ratione & modo immutabili adminiserandus & procuian­das putat, is domi prudentiam parentum in regendis liberis, ruri peritiam [...]taterum in col [...]ndi [...] agris, in alto peritiam nautarium in observandis ventis damnaturus est: et lum constantem perpetuamque rationem serv [...]e putat, ves ipsas quibus ratio consulit contra rationem perditu [...]s. Inn. cod. cap. As there is a generall wisedome conside­ring vvhat is lawfull, so there is a particular prudence judging ac­cording to the occurrences vvhat is expedient. Without these two cases, when either the matter is not variable; or the matter being variable, the change is not to the better, it is both without and against reason to change: vvithout reason because vvhen the change is made into that vvhich is as good, the one & the other in reason is equall: against reason Ipsa mutatio cons [...]indius, etiam quae millitare surv [...], [...] per [...]. because the very change hin­dereth the common edification, bringeth the discredite of inno­vation, [Page 135] and extenuate the authority of the Law. This poore Kirk hath the dolefull proofe of the latter. All the question is of the former; vvhether the things changed be in their nature variable, Your observation giveth some light: but the light vvill be grea­ter both in our controverted particulars, and in the matter of in­differency in generall: if out of the humble consideration of the intention of Gods spirit in committing his vvill to writ, and of his perfect wisedome for fulfilling that intention compared with the course of the Scripture it selfe, and vvith the positions of all the Divines of the Reformed Kirks vvhose eyes haue not been blinded either vvith prejudice or loue of the vvorld, we could re­solue upon two grounds.

I pray you, vvhich are these?

One is, vvhatsoever was of that condition, First ground for know­ing what is by nature indifferent. vvhether under the law or the Gospell that it could not possibly or conve­niently be determined by a generall and positiue law, as it behoved to be, so vvas it left to the determination of the true Kirk fol­lowing the direction of the generall rules. And hence the cause is evident vvhy the divine determination under the Gospell in the Oecumenick Kirk could not be so particular as in the Na­tionall Kirk of the Iewes. But neither in the one not in the other vvas there any thing left to the Kirk vvhereupon particular deter­mination conveniently could passe before. Vnder the Law the daily sacrifice, and more particularly the morning and evening sacrifice vvere appointed; but the houre vvas left to the Kirk, be­cause it vvas hard vvithout scruple of conscience to be tyed to that, and the precise observation thereof had been almost impos­sible. Vnder the Gospell the Lords day is sanctified, but the particu­lar houre of the day for publick worship in divers Nations and seasons of the yeare could not be designed: and therefore per­mitted to the discretion of nationall kirks, and Particular Con­gregations, observing the generall rules. Vnder the Law the word behoved to be preached publickly in their Cities upon the Sa­boths, vvhen they came not up to Ierusalem, but no particular determination of the places and Synagogues: even so under the Gospell a publick place for publick vvorship necessary, but no particular situation nor appointing of Congregations. In Iudaea, a nomination of the tribe of Levi for the Ministery, the like vvhereof could not be under the Gospell throughout the whole world, far lesse whither Iohn or Iames. Publick preaching and prayer commanded, but the individuall points of doctrine, peti­tions of prayer, and some other particular circumstances concer­ning the order and manner of worship, impossible to determine, because they must varie according to the occasion and cases [Page 136] of persons, places, purposes &c.

That seemeth to me both a sure and plain ground, my soule blesseth you for it, come on with the second.

The other is; vvhatsoever vvas unprofitable or needed not to be determined particularly by divine authority, The second ground. as being most easily discernable by the light of nature, that is not particu­larly determined by the vvord, but left to the determination of the Kirk, keeping still the direction of the generall rules. And hence it is manifest that the determination of the Scripture could not possible be more particular vvithout superfluity. This is the perfection of that wisedom▪ that it hath neither defect nor excesse; that it neither wanteth any thing possible, nor hath any thing un­profitable. It is commanded that the Pastor shall preach to the people, but whether he shall stand on his head or his feet, with his face or his back turned toward them, in a high or a low pulpit, it is left to the light of nature: That Baptisme be ministred with wa­ter, but as the vvater of Iudaea had been impossible, so it vvas un­profitable to determine with vvhat vvater: That the Lords Supper be celebrate in bread and wine, but as the bread and vvine of Iu­daea vvas impossible, so the light of nature directs whence vve shall haue them. The determination of the time and houre vvas not possible, and may be known by naturall reason but the gesture is determined, and albeit it had not been expressed, it followeth upon the table.

I take it up: And it vvould seeme that your two grounds joyn together in this; that what was most hardly determi­nable in the generall by divine authority, was most easily discern­able by natures light: And againe, what in the particular was most cognoscible by naturall knowledge, vvas most difficult to generall determination.

A three­fold con­sequent out of the two former grounds.So it is, and ye shall see that being well considered they furnish us vvith this threefold consequent for our direction. First, nothing meerely positiue, voluntary, or that floweth from free institution vvithout any help of the light of nature, can bee by nature indifferent in the vvorship of God, or can be the mat­ter of Ecclesiastick constitution; vvhether it come by humane in­vention, imitation of the enemy, or translation of Gods ordinan­ces, because whatsoever is necessary of that sort, is not onely pos­sible, but easie to divine and generall determination.

How serveth that first consequent for our direction?

Because hence it followeth, that wine, sale, spittle, crosse in Baptisme, surplice, kneeling in the time of receiving, festivall daies &c. are to be rejected. For albeit kneeling in some other ex­ercises of Religion may be naturall, yet in communicating, it is [Page 137] meerely voluntary. Even as diverse religious washings under the Law were of divine institution. Heb. 9 10. Yet the other religi­ous washings remembred Math. 15.1, and Mark. 7 4, were onely of mans invention and institution, because wrong applyed, Math. 1 [...] 3, Mark. 7 7. That vvhich is necessary by the light of nature, or by divine institution in one part of divine worship, may be po­sitiue and vvil-worship in another. Observation of daies is of the same kind. The determination of an anniversary day is no lesse positiue, and as easily determinable by a generall law as the obser­vation of the weekly Saboth.

Which is your second consequent?

The second is, whatsoever is left to Ecclesiastick de­termination after that it is determined hath a reason from the light of nature, wherefore it vvas so determined and not other­wise, having in it a certaine expediencie or a kind of necessity sen­sible to every one endued with naturall reason: As wherefore one houre or place rather then another is chosen for divine exercise; vvhy one person rather then another is to be a Minister; why fa­sting at one time and not at another; why such doctrines and pe­titions at one season more then another. Now the light of nature vvill never teach any to kneele in the time of eating and drinking at the Lords Table, but rather to use a Table-gesture. Nor can the light of nature giue a reason why the 25 of December should be observed, except it be pretended to be the birth day, which is evi­dently false, or because it is a fit time for feasting, which is both profane and sensuall.

Which is the third consequent?

The third is; the variable matter of Ecclesiasticall deter­mination can never be vniversall, nor concluded upon internall or generall reasons, but locall, temporall, personall, circumstantiall; otherwaies it could not be changeable, neither could it haue been left for men to determine. And therfore kneeling vvith the reason vvhereupon it is concluded, cannot bee a matter indifferent, but necessary to bee practised by all communicants in all times and places. And observation of dayes is of the same sort: for were it a thing indifferent, then one kirk vvould make choyce of one time for instructing of the people in the naitivitie, and another kirk a­nother time. Vniformitat in majoribus caeremon [...]s necessaria: in minoribus im­possibilis. Either that observation must be necessarie or unlaw­full. Everie indifferent thing is variable; and upon occasions may and must be changed: and therefore all conformitie in grea­ter ceremonies is necessarie, because they are specified in the word, so conformitie in lesse ceremonies is vnpossible, because they de­pend upon circumstances variable, as conformitie in language and naturall disposition.

O vvhat a happines vvere it, if men could keep them­selues vvithin their marches; and not sacrilegiously usurpe the Lords propertie. If they would make onely such matters the mat­ter of their Ecclesiastick Canons, as the Lord had not passed any determination upon before. And by that vvhich yee haue taught me, if the vvill of men did not stand in their light, it were easie to see what things were in nature indifferent.

It were indeed the beginning of a happines; but it might end in a miserie, if the rules concerning the use of things in nature indifferent were not observed, Rules for the use of things in­different. as vvell as their nature rightly taken up. And it feareth me, when ye haue thought upon these rules, ye shall find that we are more mistaken in the use then in the na­ture.

Some men are so licentious, that they thinke they may make their owne pleasure the rule for their use of a thing indiffe­rent. Others are so peremptorie, that they affirme there is nothing in use indifferent. I know not what to think.

Distinguen­dum inter fi­dem et factū, inter [...] & [...], inter actum nudum & circum­stantion [...]um, Inter actum in specie & individuo, inter rem con­sideratam in actu signato & actu exer­cite.That indifferencie hath place onely in the generall, or in the nature of the action, and not in the particular or in the use, it almost vniversally confessed, vvhile men distinguish with the A­postle betwixt our faith and our fact; vvith others betwixt our profession and our use, betwixt the naked action, and the action clothed vvith circumstances; betwixt one action generall and Individuall. Indifferencie of action can no more be found in the second sense, then it can be denied in the first. All the actions of man in his integritie vvere good; all the actions of man in glory shall be good; all the actions of man under sinne, let the matter be most indifferent in nature, are evill; and all the actions of man un­der grace are either good or evill, not one of them all indifferent. Were all our actions ruled by the word, as they ought to be, all our actions would be good as they ought to be. For howsoever the word be not, as it ought not to be, an Encyclopedia or generall summe of all Arts and Sciences, an vniversal directorie for all our actions, as they are naturall, civill, moral, oeconomiall, yet the par­ticular determination of all our actions falleth under the rules of the word, in so farre as they be Christian and spirituall, according to the nature of all professions and Sciences coincident for the most part in the matter, but distinct in their manner of considera­tion. The lifting up of a straw (the Schoolmens example) may be an evill action, and must be either good or evill, especially procee­ding of deliberation. Rules of health and good manners forbid it in some cases, and so doe rulers of divinitie. There is no truth more unsavourie to the Libertine, a greater paradox to the igno­rant, and of greater mocking to the worldling, and yet never de­nied [Page 139] by any Philosopher or divine, except some few vvho make a distinction betwixt actions proceeding of meere imagination, and actions proceeding of deliberation, in the one placing indifferencie and not in the other. The Idlenesse of which distinction might be easily shewne; but that it were not to our purpose, vvhich run­neth upon matters controverted, concluded, resisted, and so pro­ceeding of deliberation, and not from imagination. Hee that e­steemeth it a matter indifferent for him to kneel or sit at the com­munion, to observe or not to observe a festivall day, now after it is called in question, hath neither reason nor authoritie of any vvriter for him: and therfore carrieth a note of singularie.

When I haue heard you, I cannot deny the truth, yet I am not perswaded. For first I may say, that it is Theologia in abstru­cto, and not in concreto. I know no man, but every day doth many things indifferently. 2. That ground will breed innumerable scruples of conscience, and is the ready vvay to beget superstition. 3. I know not vvhat things are requisite for making an action by nature indifferent, to be good, that all our actions may be good, as yee say they ought to be.

Yet all the Divines lay it for a ground, and I would haue wished that yee had suppressed your first doubt. In many things we sinne all; idle vvords, idle gestures, lookes, &c. are scored up in the accompts of men. For the second, beware of profanity in declining of superstition. But in the second and third both, yee shall say, that ye are satisfied if yee consider, that as in naturall and artificiall bodies, produced according to the course of nature, and skill of Art, there is a concurrencie of the worker, [...]onum est ex imegra ca [...]sa, [...] vero ex singu­lis desec [...]us. of the mat­ter, of the forme and of the end; for their full accomplishment and perfection before God and man say that they are good. Even so in some correspondence their must concurre the vvhole foure causes for accomplishing of every action morall or spirituall, that it may be acceptable to God. It is for the first necessary that the person or persons, efficient be In Christ by faith, vvithout which it is imposible to please God: Four causes concurring to make a good action. that the action be with the renew­ing spirit of God, and of the working spirit of God. 2 the mat­ter or substance of the action be indeed either good or indifferent in respect of the object, and that it be throughly known to be such. If it be not either good or indifferent, the action is done with an erronious conscience. If it be not knowne to be such, it is done either vvith a doubting, V [...]l errante, vel dubitante, vel haesitante, vel repugna [...]e conscienti [...]: conscientia [...] non min [...] à licitis quam ab illicitis [...]o [...]ibet dubi­l [...]t [...], haesti [...]tem, repug [...]te [...], vel tandeus audente conscientia. or unresolved or contradicting conscience. If there be a defect of both, the action is done with a [Page 140] bold conscience; the first is great, the second greater, the third the greatest sinne.

Nothing of all that can be denyed: what say ye of the third and fourth cause, the manner of doing and the end?

The forme or manner of doing presupposeth the matter, either to be good in respect of the object, or to be indifferent, and requireth a conformitie with the law of God in the circumstan­ces. Circumstan­tiae interdum constituunt actionem in specia morit, aliâs reddunt actionem me­liorem, & ma­lam priorem. For a good action may haue a twofold conformitie with the law, one is principall, and more substantiall in respect of the ob­ject, vvhich is commanded (we say may haue, because sometimes the obiect is indifferent.) The other consisteth in the circumstan­ces, which sometimes make the action good or evill; sometimes onely make the good action better, or the evill worse: but haue greatest sway where the obiect is indifferent: for then the manner of doing, as order, decencie, sobrietie, doe in a manner specificate the action.

Ye seeme to confound: for the circumstances containe all the foure causes, as vvho, vvhat, &c. which ye referre all to the formall cause, or manner of doing.

In the enumeration of circumstances, vve must not take Quis who for the efficient cause, but for his condition or qualitie, as a privat or publick person, a Pastor or a Professor, a king or a subiect: Nor quid vvhat for the matter or obiect, but the qualitie thereof: Mediatè vel immediatè actu vel vir­tute, ut re­qiusitus red­dere queas rationem à fine cur hoc feceris vel [...]miseris. as, whether it be a matter of salvation, or of life, or of geare: Nor Quomodo, for this forme, but whether it bee done o­penly or secretly, simply or craftily, &c. all which aggrege tho same. The end is first either immediatly or mediatly, either actu­ally or virtually the honor of God of all the ingredients of a good action, the most common in profession, the rarest in intention, and yet the worthiest and sweetest. And, next our own and our neigh­bours good, the principall is the edification both of our owne soules, and of the salvation of others, contrarie to the great evil of offence.

Ye say then in summe, that a good man doth that which is good or indifferent, in the best manner, to a good end. All foure may be brought unto two, Bonum good, and Bene well. Because no man but a good man can doe an action well with due regard of the circumstances, and the end. If it be neither bonum good, nor bene well, it is neither with the Holy Ghost, nor of the Holy Ghost. If it be bonum good, and not bene well, as the good workes of naturall or civill men; it is of the Holy ghost, but not with the holy Ghost. If it be Bene well and not Bonum good, it is with the Holy Ghost, but not of the Holy Ghost. But if it be bonum good and bene well, it is both with and of the holy Ghost.

That is right, and the common saying, Bona opera non nominibus sed adverbij [...] sunt indican­da, Pie, sobri [...], iuste. that Good workes are to be judged by Adverbs, is true of all good actions: for all must bee done vvith the Apostles adverbiall conditions, Soberlie, Righteously, Godly. But it is especially true of good actions, vvhere the matter is indifferent, because they haue no good­nesse at all, but that vvhich is from the Adverbe. And therefore vve may call actions that haue Bonum good, and vvant Bene vvell (as the good actions of the Heathen, properly peccata per accidens, sinnes by accident: as being bona opera per se, good actions in themselues. The actions that haue for their matter a thing in­different, and vvant Bene vvell, as the actions of Christians about things indifferent (for they cannot be called bona opera per se, good workes in themselues) and therefore the more improperly Pecca­ta per accidens, sinnes by accident. Looking upon an action good in the matter, vve may say that it is good simply Necessitate conse­quentis, by necessitie of consequent; because all actions commanded of God are good. But looking upon the actions even of Christians in matters indifferent, vve can onely say that they are good necessi­tate consequentiae, by necessitie of consequence, supponing that what­soever action hath the former conditions, is good: and that the actions vve judge of, haue the conditions.

Archip. Qui vise loing jamais ne rend son coùp heureux. I vvould haue you to make some application of these foure causes to our own matters.

Seeing all our actions even the meanest, Applied to the purpose. require all the foure causes or conditions, much more our actions in the worship of God. And yet more, the actions which we must not doe once all our life, but as frequently as vve are partakers of such a vvorship. But most of all the actions and acts of a kirk assembled for direc­tion in the matters of Gods vvorship. For if they faile either in the matter taking that for indifferent, vvhich is evill, or in the manner of their convening and proceeding without regard to the formali­zing circumstances, or in the end respecting the pleasure of man more then the pleasing of God, & the profit of the kirk; in so far as they faile, they are sinfull. And according to the qualitie of the de­fect, take upon them the kind of sin under which they may be ran­ked. Let the consciences of professors try, whether the acts of Perth Assembly dare undergoe this examination: Whether it was a law­full Synod in it selfe: Whether they cleared the indifferencie of their articles, before they concluded them, vvhether the circum­stances may giue it a dash. Quis? vvho? the kirk of Scotland so vvorthily reformed. Quid? what? that which they had formerly sp [...]ed out; and had sworn and subscrived never to lick up againe. Vbi? vvhere? not in another Kirk or Nation, but even vvhere [Page 142] they had sworne. Quibus auxilijs? by vvhat meanes, God and the world now knowes. Cur? vvherfore? for conforming to a glorious kirk, but in that vvherein she vvas never reformed. Quomodo? how? God and their owne hearts know. Quando? at vvhat time? vvhen Antichrist is prevailing, Papists presuming, and Idolatry re-entring. And finally, vvhether they had either the glorie of God, or the salvation of the people in their sight, vvhich indeed none during that Assembly vvere so shamelesse as to pretend. And let every one try himselfe, vvhether hee bee moved by the spirit of God to practise according to the constitutions thereof; vvhether he be throughly persuaded that the matter is indifferent: vvhether he keepeth all the requisite circumstances; and vvhether his pra­ctise bee free of offence. The superstitious conscience will please it selfe in the shew of humble vvill-worship. The sleeping and sencelesse conscience vvill judge all to be alike till the Lord giue a wakening vvith his terrors. The bold conscience, after it hath carried seven dayes, vvill venture the sacrifice vvith Saul, 2. Sam. 13.10. And the accusing conscience vvill take leaue vvith N [...]aman, and say, In this thing the Lord be mercifull unto mee, 2, King. 5.19.

Civill and ecclesiastick power in things in­different.Thinke yee that our superiours Civill and Ecclesia­sticke, may not command in things indifferent at their plea­sure?

None of themselues vvill thinke it. Albeit I had rather learne my owne lesson of obeying, then teach their lesson of com­manding, I shall in humilitie tell you my minde of both: As no power under God can make that good vvhich he forbiddeth; nor make that evill vvhich he commandeth: not make that good or evill materially, vvhich hee hath left indifferent; So is there no power civill or Ecclesiasticke, that in a matter of it selfe most in­different may command against pietie, decencie, sobrietie, or cha­ritie. habet homo libertatem ar­bitrij ad su [...]ndum quod licet: liberta­tem consilij ad jubendum quod expedit: Deus solus ha [...] [...]ber­tatem con­p [...]aciti ad ju­bendum quod libet. Man hath libertie of vvill to command that vvhich is law­full: libertie of counsell to command vvhat is expedient; but the Lord onely hath libertie of pleasure to command vvhat he vvill. ❧ Many things also are permitted to the Kirk, but nothing with­out limitation. It is a matter indifferent to eat of such a meat, yet no power can command to eat of it against Pietie, that is, except the grace be sayd, and it be sanctified by prayer. No power can en­ioyne the doing of an action indifferent against decencie, whether in place, time, or manner of doing. Against sobrietie to use our libertie as an occasion to the flesh, [...]. or to passe the bounds of temperance, frugalitie, modestie. Against charitie; because when the matter about vvhich vvee are exercised, is indifferent, as in the manner of doing impietie, indecencie, intemperancie, so al­so [Page 143] scandall is a sinne, and for the most part more incurable and perilous then the former: vvhether it bee [...] a stumbling blocke making the vveake to fall, or [...] an offence, grie­ving them, or making them to halt: the word calleth it murther. And so it is ratione medij, in respect of the meane, because it is apt to destroy: albeit ratione eventu [...], in respect of the event, none shall perish for whom Christ died. Cursed is bee that lay­eth a stumbling block in the way of the blinde, and all the people shall say, Amen: Woe unto him that doth offend one of these little ones. &c.

I grant yee cannot say ill enough of scandall; but must not I obey my superiors although all should be offended, the scan­dall (if there be any) is but taken: and I haue no purpose to give scandall to any, but onely to obey.

Albeit I speake against the practise of the vvorld, Three grounds concerning scandall. yet I shall not willingly decline from the received doctrine of the reformed Kirkes, and the better sort of the Scholastickes, in answering your obiection by three grounds. In the meane time yee might haue left your Parenthesis; Hee that denieth that there is any scandall, is like him who could not see the wood for the trees. The bleating of the sheepe, Statuta Ec­clesiae per se non sunt de necessitate sa­lutis, sed solū ex institutione Ecclesiae: & adeo non ob­ligant si assue­ [...]t rationabile impedimentū, 2 2 ae. q. 147 art. 4. Leges autem humana non obligant ex voluntate le­gislatoris, sed ex ipsa le [...]um vtilitate et ra­tione, D Fild. l. 4. c. 34. N [...]cessitate praescientia & indicij divini: necessitate efficientia, Saranica nempe malitiae & human [...] corruptio­nis & necessitate s [...]is: verumetiā necessitate obiecti. i. infir [...] a scandalo sibi satis cavire nequuntinu [...] and the lowing of the oxen are loud in Samuels eares. The vvalking of Diogenes is meetest for a Zeno, vvho against all reason denyeth that there is any motion. The first ground is, that Ecclesiastick and civill consti­tutions about things indifferent oblige not Extra casum scan­dali out of the case of Scandall, by reason that they are sup­poned to intend edification. Secondly, as everie scandall is sinne, Passiue in the patient, Actiue in the agent, and mixt in both; so scandall actiue or given, hath place not onely in things vnlawfull, but indifferent. Blessed is bee that condemneth not himselfe in that which hee alloweth. Rom. 14. And that which is mixt scandall commeth neerest to the nature of actiue; hard­ly or never can there bee a publick scandall taken, except it bee also actiue and given. Seeing there must bee offences, not onely by necessitie of Gods decree, of Satans malice, of mans corruption, of the end, that the Kirke may bee tried, but al­so by necessitie of the object, that is, of the infirme and weake, vvho cannot keepe themselues from stumbling, vvhen the rocke lieth in the way; all occasions of taking of offence ought to be removed and prevented. Otherwise Ezekias might haue suffered the brasen Serpent to stand, the scandall vvhereof was onely taken [Page 144] But had he suffered, farre more had he ordained it by law to stand after the abuse, the scandall had been mixt, and more actiue then passiue. Thirdly, scandall is given not onely in intentione operantis, in the intention of the doer: but also negligente operante in conditio­ne operis, the doer being negligent in the qualitie of the deed. Not onely that person giveth scandall amongst us, vvho by the cere­monies would reduce Poperie, or symbolize with the Papists, or knoweth them to be dangerous: but he also vvho not knowing or fearing danger, yeeldeth to practise them, and that propter conditio­nem operis, by reason of the qualitie of the deed. As the Nurse that putteth a knife into the hand of her childe, of meere negli­gence, yea albeit it vvere of loue; and he that suffereth a goating Oxe to goe abroad, farre more if hee let him loose. Our owne late act of Parliament (not unlike that ancient law of Millane remembred by Sigonius) for preventing of fire in the Towne of E­dinburgh, is a strong confutation of the first act. It was unlawfull among the Iewes to bow before an Idoll for the knitting of the shooe latchet. His shift vvas but silly vvho vvould haue seemed to fall downe before the Persian King to take up his ring, vvhich he had purposely let fall, and not to doe the king honour, vvhich he vvould haue avoyded. Eleazar vvould neither eat swines flesh, nor seeme to eat it by eating common flesh. And Secundus vvould neither deliver the Bible, nor seeme to be one of the Traditors by delivering another thing to be burned. Amos, sayth Ribera, putteth the event for the cause, vvhen he sayth, cap. 2. They went in to a maid to defile mine holy name.

All that ye haue sayd of Scandall, goeth vvell vvith the course of the vvord, & seemeth agreable to the doctrine of Christ denouncing vvoe upon them not only vvho giue, but also by whō offences come. Agreeable to the doctrine of the Apostle, Rom. 14. after he had taught obedience to the Magistrate, chap. 13. His reason is morall, perpetuall, peremptorie, and vniversall with­out exception of contramanding authoritie. And therefore the conclusion must be of the same size. His meaning is not, Destroy not him for vvhom Christ died, except Caesar command. But not so agreeable to the doctrine of all our Divines, Beza himselfe is al­ledged to the contrarie, epist. 24. And ye know your selfe vvhat D. Downame sayth.

No man can be so brasen faced, as to cite that Epistle of Beza to the contrarie vvithout blushing, except it be Mr. Mitchel­son our Doctor, vvho I remember in the first argument of his Pla­giarie and poore pamphlet taken from the nature of things indif­ferent, bringeth the vvords going before, and following of that Epistle for his purpose, and perfidiously passeth these; Rerum mo­diarum [Page 145] vsut nimium promiscuns coercetur, tum in genere, tum in specie: In genere per legem charitatis, &c. that is, the too common use of things indifferent is restrained both generally, and in particular, generally by the law of charitie, &c. While Beza giveth two rules for their vse and restraint, one first and generall of charitie, be­longing to all men, and all matters of that sort, that nothing o­therwise indifferent and lawfull be done vvhereby our brother is destroyed; or left undone, vvhereby he may be edified: he alled­geth onely the second of civill and Ecclesiastick determination, vvhich is lesse principall, and may impose nothing contrarie, not prejudiciall to the former, vvhich is the main and principal, groun­ded upon the originall law of nature.

But what say ye to the other?

A wonder it is, vvhat Doct. Douname can meane in good earnest by marching loyalty in order after piety, and before sobriety and charity. If the Magistrate haue absolute and un­bounded authority in things indifferent (which for fashion sake he denyeth in the generall) What can be the cause why, the mat­ter being, indifferent he giveth not the first place to loyalty pre­ferring it to piety? or if limited and restrained, why shall not so­briety and charity be the limits as well as piety? Albeit it bee lawfull to pledge the King his health; yet neither sobriety nor piety ought to be banished from the table. Neither can he say that drinking beyond the bounds of sobriety for once, carryeth a greater guiltinesse then to practise that many times vvhich may destroy a soule for whom Christ dyed. May there not be cases of Antinomy, or opposition of the lawes of loyaltie and pietie, of loyaltie and sobriety, as well as of loy­altie and charity. And as he alledgeth, that there is Scandalum [...] equall offence in the one; albeit he know that au­thority judging them to be indifferent may well be displeased but cannot be scandalized, at least in ae [...]uilibrio, in equality with the other scandall. May there not be [...] peccati, equalitie of sinne in the other, in times or places where there ruleth an ungodly or intemperate Magistrate. Bezaes order ma­king charity the first and generall rule; and seconding that with the constitutions of the Kirk and lawes of the Common-wealth is divine. Dounames putting mans authority before sobriety, and charity, is humane.

But the scandall ceaseth to be sinne, or at least to bee our sinne, when our superiours command.

Disobedience were unlawfull it upon commandement of our superiours the scandall either ceased to be, or ceased to be sin, or ceased to be our sinne.

[Page 146]But first it ceaseth not to be. For the commandement of the Ma­gistrate maketh it the greater, as the boldnesse of the Papist, the mocking of the profane, the griefe of the godly, the supersti­tion of the simple in these late daies haue declared, and still the more that the ceremonies be urged and received, the greater shall the offence be, and the greatest vvhen there shall be least contra­diction. Next the scandall ceaseth not to be sinne, because scan­dall being scandall it must be sinne, as idolatry is ever idolatry, there is no dispensation of the law of nature. Thirdly, it ceaseth not to be our sinne, vvhen the sin is in modo imperandi, in the man­ner of commanding. The superiour may haue guiltinesse in com­manding and the inferiour be innocent in obeying: but when the sinne is also in re imperata, in the thing commanded; as the mat­ter commanded being against piety, decency or charity, the guil­tinesse is on both sides.

For removing of scandall we ought not to disobey, but to render a reason of our obedience.

If rendring a reason of our doing might quit us of sin, as some haue pretended, the question of things indifferent might be soone put to an end, the Apostle his doctrine abridged, and all the Christian Kirkes brought to quietnesse. But that vvhich the Schoole-men utter more obscurely, that the actions of the un­derstanding depend upon our own will, or upon the will of others, quoad exercitium, non quoad specificationem, is clear in ex­perience. We may make our selues or others to thinke upon the matter, but to assent or diassent it depends not upon our will. They are little exercised in catechizing of the ignorant who main­taine such grounds.

But I am sure the commandement of the superiour at least extenuates the sinne.

Comparing sinne with sinne, the fault is not so great upon particular tentation, without purpose and intention to fail against the rule of Charity, or Sobriety, or Piety: as to obey a Law injoyning the practise of a thing indifferent against sobriety or charity with purpose of obedience. For in the one thou simply neglects the commandement of God, but in the other, with a soule disparagement of Antinomy, thou prefers the commande­ment of Man.

Necessary duties must not be left for offence of any.

D. Dounam his reason taken from the distinction of necessary and arbitrary dueties can haue no place heere. For al­beit communicating and preaching be necessary duties, and must be done albeit all the world should stumble, yet kneeling and comforming, which man hath made their adherents, are no ne­cessary [Page 147] duties; Dimittendum est propter scā ­dalum omne quod potest pratermitt [...], salva triplice veritate, scil. vita, do [...]tri­na & Insti­titia Hieron. gloss. ora. Tom. 9. but at the most indifferent ever in the opinion of the practisers: and therefore in the case of offence to be left. Might he not upon the same ground conclude that seeing drin­king is a necessary duty, therefore rather ere I want drinke at a time I will yeeld to drinke aboue Sobriety. The offence commeth not by communicating, nor drunkennesse by drinking: but the offence commeth by kneeling, and drunkennesse by excessiue drinking.

The great danger in this purpose is, that declyning the one extremity, ye fall into the other.

To tell you my mind, I acknowledge an essentiall kirk, the Congregation of the faithfull, a representatiue Kirk, the Assembly representing the Kirk essentiall. But I know no virtuall Kirk on earth: whether the Bishop of Rome, or any other man, as having in himselfe eminently and virtually (for so the Papists professe, and others in part practise) such certainty of truth, and soveraignty of judgement, that he may command what he will in any controverted matter Ecclesiasticall, whether he command that which is unlawfull, or that which is lawfull to be done in an unlawfull manner, that is against the generall rules. When Alex­ander the Great came to Ierusalem he desired his image to be ere­cted in the Temple. The high Priest was willing to please him in every thing, wherein God was not displeased: and therfore refu­sing with all reverence that idolatry, what he might, and what served more the Kings honour he offered cheerefully. First, to beginne the accounts of their times from his entry into Ierusa­lem: and secondly, to name all their first borne sonnes Alexanders from him. What is civill, what domestick, what is Casars, what is ours, let them be forbidden water and fire, and their Citie sowne with salt who refuse it. Let Christs royall prerogatiue who will not giue his glory to another be kept for himselfe. May we not in so narrow a strait, where we can see no way to turne, neither to the right hand nor to the left, open our mouthes with the obedi­ent Asse, and say, Haue we used to serue so in other matters? In Ministe­rio Ecclesia spectandum est & [...]p [...]um ministerium, & persona qua eo fun­gitur. Quod ad personam attine [...], civili potestati minister subjicitur: nam et civis est & quemad­modum alii tributum solvit, & morum censuram subit. Sed quod attinet a [...] Ministerium ali­qua etiam modo subitcitur Magistratui: quia si contra verbum D [...]i aut doceat aut adm [...]n [...]ret sa­ [...] [...]ia, coercibitur à civili Magistrata. Nec tamen ab eo sed à verbo Dit regulas et rationes pe­ [...] [...] functionis le [...]com. p. 902. Let other men speake for us. Jn the Ministery of the Kirk (saith P. Martyr) both the Ministery it selfe is to be considered, and the persons that heareth the function. As for the person of the minister he is sub­ject to the Civill power, for he is a liege: he payeth tribute or taxation as others, and undergoeth the censure of manners: But as for the Mi­nistery [Page 148] it is in some sort subject to the Magistrate. For if he teach or minister the Sacraments against the word of God be is to be repressed by the Civill Magistrate: and yet not from him but from the word of God shall be seeke the rules and reasons of his function. Primum quae autoritate ex­ [...]plove ab ductus sanctā Dei Ecclesiā & simplicita­tem my sero­rum Christi (cujus solius vocem agnos­cunt & se­quuntur eves, quia solū au­diri manda­vit Pater, Ioan. 10 27) circumvesti­undum esse putet huma­nis traditionibus quas repudiat Christus. Secundum, quem ad finem res suas ads [...]i divinis' judi­cet oportere. Nam si cacum abis conformetur a [...]utus soret alias Ecclesias iis conforman qua ver­bum Dei accedunt proximè, ex confilio Cypriam, quam has se illis adiungere. Sit honestiora [...] omnia, quid simplicitate Christi honestius, quid honesiate simplicius. Si voluntatem, este s [...]ne, a [...] illud cogitandum, voluntatem Dei esse necessitatem [...]ummam nec Dei Ecclesiam in divinis rebus voluntatibus humanis obligari, tertium, quis tandem eventus ex humanis traditionibus consequa­tur, ut diuturna ostendit experientia, Ecclesiast. l. 3 c. 5. Worthy Fran. Junius layeth before the eyes of authority a threefold con­sideration; 1 by what authority or example is the Magistrate moved to thinke, that the holy Kirk of God, and the simplicity of the myste­ries of Christ (whose voice alone his sheep know and follow, because the Father commanded that it should be heard onely, Iob. 10 27) should be clothed about with humane traditions which Christ himselfe rejecteth. 2 To what end thinketh be, that his things must be sowed unto the Ordinances of God? For if it be that she may be conforme unto others, it were more equitable that other Kirkes should conform to them who come neerest to the word of God, according to Cyprians counsell: not that they should joyne themselues to other Kirkes. If it be that all things may be more decent, what can be more decent then the simplicity of Christ? What more simple then his decency? If it be for fulfilling of his owne will let it be so. But it must be remembred that the will of God is the greatest necessity, and that the Kirk of God in things divine is not sub­ject to the will of men. 3 What events may follow upon humane tradi­tions, as daily experience hath shewed.

You ever tell me what he should not doe. But I would heare somewhat positiue of his power in things Ecclesi­asticall: what he should and may doe in times of contention es­pecially.

That is not my part ye know: yet this I may say, that as in the matter of heresie; so in time of schisme for matters of ceremonie, the Magistrate calleth a Synode representing the whole Kirk, having power definitiue and the judgement of ju­risdiction according to the vvord. Right as naturally in the soule of man, to make it plaine by comparison; the Imperiall power of the will may command the understanding, quoad exercitium, that is to pause upon a certaine purpose, and to giue her determi­nation, but not quoad specificationem, that is to assent, or dissassent, or to determine to the one side more then the other. And as the same Will hath actum Elicitum as her essentiall and most pro­per operation, and actum imperatum produced by another power [Page 149] of the soule at the commandement of the will, as the understan­ding to ponder and consider, the appetite to exercise temperance, fortitude &c. and out of her desire and choice of the soveraigne good of soule and bodie, setteth all the powers of soule and bo­die to worke: Even so the Magistrate hath actum elicitum in civill affaires, his essentiall and most proper object: in the matters of Gods Kirk whether for order or jurisdiction, albeit he hath not actum elicitum, he may neither preach the word nor minister the Sacraments, not define by himselfe regularly: yet he hath actum imperatum: he may command ministers to preach the word, to celebrate the Sacraments, and to convene and determine accor­ding to the Word.

And say you no more, Is that all?

And more then this. He hath in all Ecclesiasticall ca­nons or conclusions a threefold judgement: One common as a Christian, another proper as a Magistrate, the third personall as a man singularly gifted. As a Christian, the judgement of discre­tion, that he beleeue not or practise any thing of all that which the Kirk concludeth, if he find it to be against the word. As a Magistrate, he must haue the judgement of his vocation to dis­cerne what concerneth the spirituall weale & salvation of his sub­jects, and accordingly to adde or suspend the sanction. And as a singular Magistrate having more then ordinary gifts of knowledge and piety, he ought to haue such interest in determination and jurisdiction with the Kirk, as others who haue more then ordina­ry gifts.

What take ye to be the part of the Professors? Professors should haue the judge­ment of dis­cretion. In verba Dei juramus sim­pliciter, in Ec­clesiae verba [...] nem­pe quatenus a deo hanc po­testatem accepit per verbū ipsius, & in [...]ra metas à verbo illo positas religiose se continet, Tilen. 263. Quando vel in forma Synodi vel in decisione peccatum est, ut alterutra vel neutra sit legitima, tali Synodo impune omnino contradici potest, neque recipiendum est tale Concilium, [...]nno vero est nullum, irritum, nihilique faciendum Danaeus, 474. Synodi decreta etiam p [...]i, magistratus summi edictis sancita & confirmata ad inittenda sunt, quatenus verbo Dei consentinut. Quod ne­mo est qui negaverit, nisi qui cum Cardinalibus & Canonists [...] dixerit vocem qua in utroque testa­mento resonat, causam litis proponere & adversarum parti [...] jura: vox autem quae in C [...]n [...]ni [...] & Synodis resonat, litis decisionem continet.

Gods people when the matter cōmeth to their practise, must haue the first (and further they craue not) the judgement of discretion to try the spirits whether they be of God or not. In case the Kirk whether of ignorance, or contention, or a man pleasing humour, determine in doctrine against the word, or in ceremony against the generall rules, their dutie is to obey God rather then man. He was a Pope and not a Protestant that concluded. If a beast touch the mountaine he shall die; therfore the Laicke shall not meddle with Scripture and matters of the Kirk. We know that even poor folk haue soules, and should haue knowledge and faith to saue them.

Knowledge in the Professours is most necessary, but the smaller measure may serue if their Leaders be full of light. Albeit ye and others who stand against ceremonies haue more affection then knowledge, and more zeale then learning, (as I haue often heard you called, ignorant wilfull men, and that there is scarcely a mouth full of learning amongst you all) yet there be many great Clerk [...]s, and a faire procession of learned Doctors of Divinity in the Kirk of Scotland, to whose fatherly care the people may safe­ly commit the matters of the worship of God, and of their own salvation: let them onely obey their superiours, and attend their secular affaires.

I like not jesting in a serious purpose. Ierome was mo­ved to write a booke de vtris illustribus, by the like objection of the Heathen against Christians. The Papists plead their cause at some times by objecting of ignorance to the Reformed Kirkes. But I never heard it of any of our adversaries against us, except of some vaine glasterers, vvho thinke themselus learned, because their dwelling hath marched a long time with bookes and learning: and know not their own ignorance because they paine not them­selues to reade and consider difficulties. Some men care not for the losse of the truth, so they may appeare learned. We stand not for our learning, so we may retaine the truth: we haue learned Christ, in comparison of whose excellencie we thinke all things losse, and are ready to defend the least and lowest h [...]mme of his garment, against all such Bragadochies. Albeit our Clergie hath gotten the names of the greatest Clarkes, yet never had the peo­ple more need of knowledge then now. When great titles began among the Iewish Doctors, as Orgnolam, Rabboni hakkodesh, the light of the vvorld, the holy Doctor, Vrim and Thummim, both light and holinesse was wearing away. And so was it in the Chri­stian Kirk, when the titles of Comestor, Magister sententiarum, Doctor irrefragabilis, Doctor Seraphicus, Doctor Fundatissimus, Doctor Illuminatus, Doctor Solennis, Doctor Resolutus, Doctor Subtilis, Do­ctor Angelicus, &c. made men so famous. Albeit we could point at the men and the gifts amongst our selues, and say, this is Doctor Resolutus, and that is Doctor Solemnis &c. Albeit our Doctors for their subtilizing distinctions might with Antonius Pius be called Cumini sectores; so long as they stand upon their learning they would proue to the people like the Starres which giue but small light, they are so high. The Lord vvill confound the wise and learned that he may haue the glory to himselfe. When vaine imaginations, vaine altercations, vaine affectations, the three peccant humours of learning doe abound in some; and idlenesse, covetousnesse, and ambition, the threefold consumption of the [Page 151] Kirk appeares in others, then is the Clergie sick, and hath need of Physicke: then haue poore people need of knowledge, and to be­ware of contagion. To vvhat serue the Priests roddes except they bud? The high Priest in the time of the second Temple was called Vir multarum vestium, the man with the many clothes, but he wan­ted the oile. We haue the man with the many cloathes [...] with great pompe, but the oile is dryed up. The gol­den girdle that had wont to be about the pappes soon after the re­formation, is now slacked and sliding down towards the loines, where it was before, Reu. 15 6: The sea of glasse and chrystall is beginning to be muddy, & to be turned into bloud, because of this mountaine of Episcopacie, and preferment that is cast into it, Revel. 8 8. And therfore if ever at any time since the reformati­on, our people haue need at this time of the judgment of discreti­on. Institutio. Iussio. Observatio. And now to close this point of Ecclesiastick cōstitutions I wish you and all others, by holy judgement to discerne of the first in­stitution of these ceremonies; that therby ye may judge of the following ratification, and of your own observation. I haue shew­ed you that they are not in nature indifferent, and giving them to be indifferent, that the Apostolick rules are not kept. And therefore albeit the conclusion of that Assembly were Ecclesiasti­call and publick in respect of the persons assembling, seeing it is not Ecclesiasticall and publick ratione modi & medii, in respect of the manner and meane used to bring on the conclusion, but in that respect civill and private, how can it be counted Ecclesiasticall. No man at that time durst so much as pretend piety, decency, or charity. The Kings pleasure, the averting or preventing of the kings wrath; what shall become of your Kirk, if the King countenance it not (such a Theologicall and inartificiall arguments as his Ma­jestie never did use in any Assembly, and could not haue heard with patience) caryed the conclusion. As the interpretation of Scripture, which is onely private ratione personae, in respect of the person interpreting, and not in respect of the manner and meanes of interpretation is not to be judged the interpretation of a pri­vate spirit: so upon the contrary, the conclusion of persons Ec­clesiasticall, proceeding from a private or civill cause, cannot be esteemed Ecclesiasticall. Lex humana qu [...] e [...] [...]ua­di [...] vi [...]tu [...] obligandi [...]n [...] hab [...]t cu [...]a co [...]muni b [...] ­n [...] deficit. The conclusion can haue no greater force nor no other quality, but that which it receiveth from the reason whereupon it depends. He that striveth to demonstrate a superna­turall conclusion by a naturall reason, bringeth forth nothing but a naturall conclusion. If the first institution be not sound, the following ratification can giue no new right; and therefore the ob­servation must be unlawfull.

In this third Evangelicall and Christian determination, [Page 152] ye haue spoken of Divine institutions, and of Ecclesiasticall con­stitutions, Humane inuentions in the Christi­an Kirk. I would heare now what ye are to say of Humane in­ventions succeeding in the Christian Kirk to Pharifaicall conceits in the Iewish Kirk.

They would all suddenly evanish if the word of Christ were obeyed in his own house. The lines and cords of mens wit that creep in and rap out may serue for civill and secular mets and merches. But as the Temple was met with a reed, so hath the Lord ordained a golden reed for the measure of the Sanctuary. In all Planets coniunction is most amiable except the Sun, which is good by aspect but evill by coniunction. When man presumeth to equall his ceremonies with divine Institutions, and to set down a positiue worship with the worship of God, that marreth all.

That is the sacrilegious boldnesse and presumption of the Romane Kirk; all the reformed Kirkes abhor wilworship.

I wish it were so indeed. The more learned of the Pa­pists make three sort of ceremonies: some to be the efficient cau­ses of grace, as the Sacraments: some to remoue the impediments of grace, as the signe of the crosse, holy water &c: and some to serue for comelynesse and order. They confesse that the Kirk hath no power to institute ceremonies of the first sort, but of the second and third onely. Againe, the Defenders of our ceremonies stand onely for the third sort in word, but agree indeed with the Papists, as appeareth two wayes. 1 They take in under the name of rites, for order and decency, many of the second sort of Po­pish ceremonies, vvhich the Papists make forcible to remoue im­pediments. And whatsoever is pretended, it is well enough known of the Crosse, Surplice, Holydaies &c. that they are superstiti­ously used, vvheresoever they haue place; and more ascribed to them then to Christs own Ordinances. 2 Vnder the name of rites serving for decency and order, they take in all such ceremonies, as they thinke may adde or lend ornament unto the worship of God, as is manifest out of the doctrine and very definitions of things indifferent, Traditionum non potest esse certus nume­rus, ut quae actu multa sunt potentia infinitae. Quod fuit serinium pec­toris Pontificii hoc nunc est locus de traditionibus non scriptis. Traditionum humanarum observatio est [...]teruma religionis pestis vulumsque conscientiarum. written by Meisnerus and Puel in diverse Kirks. A wide dore for the entry of the whole multitude and theatri­call pompe of popish rites, the destroyers of the simplicity of the Gospell; and like clouds without raine promising that which they giue not, and which should be sought and is to be found in the Ordinances of Christ. Till this dore of Traditions be shut, mens inventions will be ever intruding themselues, take the place of divine institutions, and more and more be multiplied.

I vvil the more confidently lippen to the grounds, which I haue learned from you concerning the nature & use of things in­different; vvhen I haue knowne that yee haue tried their stabi­litie by the opposition of contrarie forces, especially of that man to whom all our reverend Fathers, and learned Doctors give accla­mation of a grand Sophos in the ceremoniall cause. Trial of the foresayd grounds by contrarie obiections.

Who is that? For all our domestick Writers are soone seene.

I meane by him vvho first wrot a resolution for the ministerie, under the name of D. Lindesay, and now his [...] and second care of ceremonies vvith a parenetick to the Mini­sters of the Kirke of Scotland, [...]. vnder the name of David Bre­chin.

Ye may know by the change of his name, the effects of his resolution. The operation of it hath been greater ad intra then ad extra; His exhortation to the ministers concerneth us and our purpose most, because we are of that number, and it advanceth the power of the kirk in things indifferent. As he may vvel vvant opi­nions to defend by arguments, but (vvhich vvas the cunning of Chrysippus) he never wanted arguments for defence of his opinions. His Parenetick had been the more pithie, and his whole procee­dings the more plain, if he had first set down the state of the que­stion in the vvords of his own probleme, vvhich he subjoyned to his Thesis disputed at Saintandrowes, vvhen he vvas to be graced, but could not passe the presse vvith priviledge: Whether things in­different once abused, and for their abuse abolished, &c. Negat. He could then giue a defiance to all the English Doctors, but the world hath made him vviser since. Secondly, if he had expressed plainly in his exhortation to the Ministers, vvhat vvas the onely argument of his persuasion to enter & proceed in that course; nothing but a Bishoprick, vvhich he vvas vvont to professe as ordinarily in pri­vat as he spake openly in publick, that he knew neither Scripture, reason, nor antiquitie for kneeling; albeit now his birse rise vvhen he heareth the one, and for cloking the other, his pen hath chan­ged for into inforce, as nighest in sound, and therfore a better ex­cuse then that vvhich he gaue out first, Albeit there were neither scrip­ture. &c. And thirdly, if for conclusion he had shewn his brethren some overture, for obedience, like that vvhich he once proponed to himself, & talked of to others, that he could so dress the matter, that his people of Dundie should hold themselues within the close seats about the vvalles of the new Kirke, and never be knowen vvhe­ther they sate or kneeled, belike hee thought not at that time that sitting fostered profanitie and superstition in all, as he sayth, pag. 5. Or at least, if in dealing vvith his brethren, hee had [Page 154] remembred vvhat hee vvas once, and almost even now himselfe, and pitied his owne vvonted, Illi in vos sae­vient qui nullo tali errore de­cepti sunt, quali vos de­ceptos vident. Ego autem in vos savire omnino non possum, quos ficut incip­sum illo tem­pore ita nunc debeo sustine­re & tanta patientia vo­biscum agere quanta me­cum ege­runt proximi mei cum in vestro dog­mate rabiosus & [...]cus er­rarem. nay his late case in our persons, as Augustine did the Manicheans, greater heretickes then he think­eth us. Let them (sayth he) be rigorous against you, who never were de­ceived with the like errour as they see you. As for me, I can vse no bitter­nesse against you, with whom I should beare now, as I did at that time with my selfe, and deale in as great patience with you, as my neighbours v­sed towards me when I was in your errour. But vvhat hope was there of moderation from his heart and hands afterward, vvho at the first putting off his wit of ceremonies in print, began vvith the o­minous change of Disce pati, into Dissipate, of patience into perse­cution: vvherein his thankfull Patron willing to do him one good turne for another, and himselfe so forward in the cause, haue given good proof how vvorthy they are of their New Motto.

I perceiue you are acquaint vvith the purpose; what say you to his preface concerning the extent of the power of the Kirke? thinke ye his grounds sure enough?

Compare them with that vvhich yee haue heard, and ye shall know there is nothing left to the kirks power in the circum­stances vvhich could conveniently be determined by the word, more then vvas left to the kirk of the Iewes, albeit the determi­nation be not so particular, becau [...] the one kirk was Oecumenical throughout the vvhole vvorld, the other national in one countrey. 1. For persons bearing office in the kirke, no nation, nor tribe, nor family could be designed more then another, Quod est à re non à voluntate legislatoris. Yet the distinction of the bounds belonging to everie synagogue, vvas left to the power of the kirk of the Iewes, no lesse then the distinction of Parishes now to the Christian kirke; and all the distinct office-bearers are prescribed now as well as then. As unlawfull now to bring in a new kinde of ministerie into the kirke, as it vvas at that time; and will prove in the end to be no better then strange fire. 2. For places, there cannot be a com­mon place now for solemne vvorship: for either there behoved to be one for the vvhole Christian vvorld, vvhich no man vvill af­firme, except a Roman Catholick; or else one in every nation, vvhich vvere the erecting of a proper religion in everie kingdome, and a making of everie countrey a Canaan by it selfe, and not a part of the kirk vniversall, having communion with all the Saints. But as the Kirk now hath a place of meeting for every congrega­tion, so had the Iewish kirk the like power and libertie in building their synagogues; and no greater holines in the one place then in the other 3. For times, in vindicating his festivall dayes from the blame of Iudaisme; he denieth that the kirk hath power to make dayes like the Iewish dayes, in appropriating a vvorship to them, [Page 155] vvhich is not lawfull to performe another day: but seemeth to slip in two things. 1. that hee giveth power to the kirke to make dayes as holy as that day, vvhich is more holy then the Iewish dayes, putting no difference of holinesse betwixt the Sabboth and the dayes appointed by the kirk; but maketh all the difference to be divine institution. As D. Downame precept. 4. addeth to the vveekly Sabboths all other Sabboths lawfully ordained by the kirk, All which are to bee consecrated (sayth hee) as Sabboths to the Lord. And for example of Sabboths lawfully ordained, he bring­eth the feasts of Christs Nativitie, Resurrection, &c. giving power to the kirk to make Sabboths, like Gods Sabboths. 2. He slip­peth in his appropriations; of the two sorts of it he striveth to remoue the one, that is, the appropriation of the worship to the day, albeit he knoweth that it would not be counted lawfull to so­lemnize the feast of the Nativitie, Resurrection, &c. upon other dayes; the solemne remembrance of these benefites being the pro­per vvorship of the dayes, and not the instruction of the people in the grounds of the Catechisme. The solemne vvorship of the Pass­ouer, Pentecost, and Tabernacles, was appropriated to the owne times, yet it vvas lawfull to instruct the people in the knowledge of the benefites at other times. The other appropriation of the day to the vvorship, he passeth vvith silence, as that it made not a Iu­daicall difference of dayes When I say, it is not lawfull to exercise that vvorship another day, and to exercise another vvorship that day, I make difference of dayes both wayes. As I doe of meates, vvhen I say out of a religious distinction of meats, I will eat any meat except that; and no other meat but that. Had it beene the Lords will that his people should haue kept anniversarie and ordi­narie feasts, seeing they were no lesse positiue, & might haue been as easily determined as the weekly Sabboths, he had not passed them vvithout determination. Finally, all that he hath set down concer­ning order, is no more determined in the kirk of the Iewes, then in the Christian kirk: as vvherat, and how the Priest or Levit should begin, proceed, close, Psalmes, praying, reading, preaching; what petition to bee proponed, circumcision in stead of baptisme, the passover in place of the communion, marriage and all things in do­ctrine, discipline and divine service. What hath the Doctor mea­ned when he tooke upon him the demonstration of Christian li­bertie in this poynt, except he could haue brought better instan­ces. There were many poynts of service, as sacrifices, vvashings, anniversarie dayes, &c. vvhich we haue not; but the determina­tion of such as we haue, is as particular as theirs, except vvherein the nationall circumstances make impediment. They had multi­tude of observations with direction; wee haue the benifit of di­stinct [Page 156] direction without the burthen of multitude of observa­tions.

If he had vvell paralelled the Iewish and Christian kirk in the particulars, he had not set down that for a priviledge, and li­bertie of the Christian kirk, vvhich is so manifestly common to the kirk of the old testament. What think ye of the extent of the power of the kirk as he hath considered it?

Some things are essentiall, some things vniversall in time and place; both are determined. The individuall circumstances of particular times, places, and personall conditions pro re nata, are left to the kirk; even as in policie, oeconomie, &c. some poynts must be left, because they either cannot or need not be determined. In his discourse upon this poynt he proveth vvorthy of his wages; because in the enumeration of ceremonies, he forgets the Surplice & Crosse, left he should crosse his paterne in any thing, and to giue proofe of his purpose of more conformitie. Albeit he cannot deny, but the crosse, surplice, &c. vvhich he dare not remember▪ are new rites, sensible and as dangerous additions, and no lesse positiue in the vvorship of God, then salt, oyle, spittle, holy warter, lights. God giue you and all the ministers of the Kirk of Scotland, the spirit of discretion, vvhen ye set your selues down at the feet of your gene­rall Preceptor and preceptorie Dictator, to learn rules of obedience in matters indifferent. If obedience be due to the kirke because therby confusion; scandall and schisme is eschued: then vvhere all these evills through obedience do daily encrease, obedience to the kirk is disobedience to God. And vvhether it be lawfull to en­quire, and to haue respect to scandall, after that the Canon is con­cluded, I referre you to that vvhich I sayd before of scandall.

All that you can say against his preface, & the book it self, wil seem as smal in his phantasie as the Rhapsodie of Perth assem­bly, against which he & his fellow-labourers framed this answer.

Not the phantasie of man, but the veritie of God is to be respected of us. He calleth that treatise a Rhapsodie, for what cause I know not, except that the author delighteth not after his fashion to Mercurialize, and borroweth help of the Ancients, of the Scho­lastickes, and modern Divines. Who loveth not the exquisite Bee-work gathered out of so great diversitie of flowers more then the spiders webb twisted out of her own bowells; vvhich striveth for nothing but to catch the blind and vveak flies, when she hath evis­cerate herselfe all the yeare long.

Will ye speak nothing of the particulars contained in the book it selfe.

Ye haue driven me further already then I intended at the first. Particular polemicks are to be referred to their own lists, yet [Page 157] I could shew you by a claw or two that ye need not fear the Lyon. In the first words of his answer to the Epistle to the reader (if the answer be his) he denieth that the externall vvorship of God, and government of the kirk shall ever die till the vvorld be done, how sick soever they be. He is either very simple if he think, that any man meaneth, that in the kirk vniversal, the vvorship external shal perish; or very sencelesse if he deny that it may die in particular kirks, vvhich is the authors meaning, as is evident to the barnliest reader, by the words immediatly following; or most malitious and sycophanticall in abusing his adversarie and the reader against his knowledge through studie of contradiction. Who could looke for such a stumble in the threshold Cantherius in porta.

I remember of one ground vvhich he beateth vpon con­tinually, and many thank him for it, as freeing them from the guil­tine e of their oath (albeit they had done against their former practise before their knowledge of this evasion) and bringing the periurie upon you and all their opposites. It is taken out of the first confession of faith, Art. 21. Not that we think that any policie, and one order in ceremonies can be appointed for all ages, times and places. But that they may and ought to be changed, &c. Of this sort he taketh to be sitting at the communion, &c. because it is not iudged a ne­cessarie, but convenient ceremonie.

There be two sorts of Ecclesiastick ceremonies, some are determinable by a generall law throughout the Christian world, or vniversal kirk; al which are determined in the word, & therfore are necessarie; some again are national, temporall, local, individual, &c. left to the determination of particular kirks, according to the gene­rall rules, and therfore changeable, as is contained in the article. 2. there is a twofold convenience of ceremonies, according to the foresaid two kinds of ceremonies, the one essentiall, the other acci­dentall; the one is internall or intrinsecall from divine institution, the other external framed to circumstances. Now let him who hath most hardned his heart in that course, judge betwixt him and God, whether the one conveniencie or the other be meant, vvhen sitting is judged to be most convenient: seeing it is not sayd most conveni­ent without any further, or most convenient to the times, or to the present constitution of the kirk, as the Bish. vvould haue it, vvhile he boasteth of this so often, saying, that which at one time is more convenient, at another time may be lesse convenient. But it is ex­presly sayd, Most convenient to the institution, vvhich in all times & places is the same, neither can there be any thing most convenient to the institution at one time in one place, & not most convenient at another time in another place. The day is coming wherin thanks given for this sort of evasions, shall turne into bitter complaints.

I haue holden you so long, & ye haue sayd so much be­yond my expectation in my first & greatest difficultie concerning the appearance of the indifferencie of the controverted ceremo­nies, that I am almost at my wits end; and I know ye are so wea­ried, that I cannot put you to further paines in the remanent diffi­culties, vvhich are not so materiall

I would to God that ye and all others were both almost & altogether at their wits end by solid resolution. The second difficultie answered. If my paines can be profitable to that end, care ye not for my wearying. I remem­ber your second difficultie vvas that the ceremonies are concluded in kirk and parliament upon religious and reasonable pretexts, vvhich I cannot deny; if ye meane pretexts of religion and reason, yee may remember first, that the narratiue is onely the pretext, but authoritie is the cause of the conclusion. In reasoning and voting for the articles, no mention of reverence of religion, of reason, but frequent mention of authoritie. In the narratiue of the acts, never a word of authority, but of reverence, religion, reason. That pastors & people vvho either vvere not present, or shall succeed hereafter, looking upon the acts as they are conceived; may think that it was not humane, but divine authoritie, not violence but reason that ca­ried the conclusion. 2. That plausible narratiues are but weak rea­sons in his eyes, vvho can discern betwixt colours and causes, sub­stances and shadowes. A wittie head never wanted a circumstance to his tale, nor a pretext to his purpose. Men are more troubled to bring things to passe, then to find out pretences. When the notary is once resolved to make a false instrument, hee knoweth it must begin with In Dei nomine Amen. Augustine sayth that in his time theeues going out under night to steale, used first to guard them­selues with the signe of the crosse. Pirats haue their prayers as wel as the honest marchants on whom they prey. Nero in slaying his mother, and Caracalla in slaying his brother Geta, had their owne special pretexts, according to Machiavels direction; and the temp­ter could alledge scripture against Christ.

These are odious comparisons, and answer not to my meaning.

I make no comparison, but I answer to your generall of pl [...]usible pretences. Ye may be any thing that the world will, if ye suffer your mind to be casten in that modell. The Apostle Col. 2. giveth two notes of will-worship, which may easily blind the sim­ple; appearance of wisdome and shew of humility. But true vvorship is vvise & humble indeed, because it is the vvisedome & obedience of God. The vvorldling first layeth downe the conclusion, and then finds out the pretext. But the godly first seeth the cause, and then the conclusion. In the one, the vvill runneth before the right wit, [Page 159] and affection forceth reason. In the other, inlightned reason lead­eth the vvill & affections. The one is persuaded before he be in­formed, the other first informed, and then persuaded. And ever the more knowledge and the lesse conscience we find in any age, vve may look for the fairer pretences, and the fouler conclusions. I might soone close your mouth in this matter by examples out of Ecclesiasticall historie. But that the recording of some subtill pre­texts, might perhaps lead unstable soules into great dangers.

The danger is greater in suppressing them; for I must con­fesse, that the most part for their direction in a matter of religion, try not the reasons vvhereupon it is grounded; but content them­selues vvith any pretext or shift, that they may haue for honesties cause when their vvorldly estate or hopes are in hazard.

It may be seen how faire colours haue painted foule errors (even of Paganisme it selfe) by the Apologies of Christians vvrit­ten against the Gentiles, as of Iustinus, Clemens Alexandrinus, Ter­tullian, Arnobius, Minutius Foelix, Lactantius, Iosephus against Ap­pion, Gregorie Nazianzen against Iulian, Eusebius, &c. Symmachus in that one Epistle vvritten to Valentinian, Theodosius and Arca­dius giveth proofes vvhat may be said in a bad cause. Durandi ra­tionale is demonstratiue for Popish practise; and how the Iesuits of late haue shaken a Minerva out of their braines, for maintaining multitudes of monsters, I referre to your selfe; and vvill giue but two instances of our purpose, one of heresie under the Gospell, a­nother of idolatry under the Law.

That vvere sufficient, vvhat heresie meane you?

Never was there an heretick that defended a more pesti­lent opinion with more plausible pretexts, Pretexts for Arrianisme. and subtil evasions then Arrius and his sectaries: for vvhen they were desired to acknow­ledge Christ to be the son of God, as he is called in the Creed, they accepted of that word, because the Apostle sayth, We are all the sonns of God. When they vvere assayed vvith the word onely begotten, they received it, meaning of that dignitie & singular glory in him aboue all the creatures beside. And to this end alledged the known place Prov. 8. [...] for [...]. Thirdly, there was added, Before the world was made. This they exponed of the creation of Christ and all the Angels before the vvorld vvas made. The fourth addition, God of God, they escaped by acknowledging all the Angells also to bee Gods of God. And the fift, light of light, they esteemed to be com­mon to all the godly. Ye are the light of the world, once darknes, but now light. When sixtly they excluded adoption by adding, True God of the true God, that they admitted also, because the true uncre­ated God cannot be the author nor maker of false Gods. When se­venthly for stopping of this starting hole it was added, Begotten [Page 160] not made, they escaped by the place of Deuteronomie, Thou hast forsaken the God who begat thee. Never could this monster of here­sie be catched by cōfessiō of faith, til at last the kirk was led by the spirit to the vvord [...], vvhich in end proved to be the Shibbo­leth. As the other three words [...], vvere used by other three councels against the other three kinds of heresies, concerning the person of Christ, God-man.

I perceiue that Heretickes and Polititians vvere not shepheards of Colliers of old, more then the learned seducers in out dayes: that it is hard to frame a confession of faith, vvhich they vvill refuse to subscribe; and yet for any contrarie errour or pra­ctise, can soone find some evasion: and that no heresie nor errour ever wanted the owne probabilitie and pretext. Come now to the second instance.

It is the Idolatry of Ieroboam, which might haue been de­fended or excused by the kirk and state of that time; as well as the Idolatry of this age by the authoritie and Clergie now.

Idolatry aboue all other sinnes is the service of the Divells. Idolatry is that to the all seeing iealous God, vvhich a­dulterie is to a loving and iealous husband committed in his owne sight. Idolls are things of naught, dung, excrements, sorrowes, abhominations, vanities, lies. Idolaters of all sinners haue the threatning and execution of the greatest iudgements; in this life diseases of all kindes, Levit. 26. vvithout respect of per­sons, 2. Chron. 21.18.19. famine for many yeares, 1. King. 17. the sword, Levit. 26.26. the desolation of Cities, and scattering of the inhabitants among other nations. All vvhich came to passe in particular upon Israell. In the vvorld to come they shall not inherite the Kingdome of God. And all that are of their fellowship shall be confounded, Es 44 11. Ieroboam could tell this full well; he heard himselfe rebuked by the Prophet, he felt his arme miraculously first dryed up and then cured againe: he saw vvith his eyes the Altar rent, he lost in one battell fiue hundreth thousand chosen men, 2 Chron. 13 17, and the children of Iudah prevailed because they relyed upon the Lord God of their fathers, ver. 18, his sonne Abijah was taken from him, and Gods hand was still against that house till it vvas sweeped out from the ground. I am sure he could haue no excuse for his sinn.

Idolatry hath this evill beside other evils, and aboue the evill of other sinnes, that no man confesseth himselfe to be an ido­later, or his vvorship to be idolatry: but ostinately defends, disputes, preacheth, writeth, persecuteth for it; closeth his heart against what­soever can be said from the word of the Lord against it, and sets his [...]it on edge to devise pretences, and find out shifts to excuse it.

What could Ieroboams Priests or Polititians say for him and his worship?

The truth is, Pretexts [...] Ieroboams idolatry. that his desire to confirme the Kingdome to himselfe, feare of the alienation of the peoples hearts in case they were suffered to resort to Ierusalem, want of faith to beleeue the promise of God, and to seek counsell of him prevailed so far with him, and with the estates of the Kingdome, that they resol­ved to set up a worship of their own, not like that of Iudab. And vvhen the Priests and Levits, according to their duety, resisted the novation, as liking better of their better warranted old profession: both they, and some of all the Tribes of Israel following the voyce of God in their mouthes, were hardly intreated, vvhere­upon there arose a great schisme: The men of Iudah and some of Israel, objected that they had forsaken God; but the most part of Israel judged them to be renters of the unity of the Kirk, rebells against the King, who was advanced by the Lord beside all expectation: vvas their lawfull Prince peaceably disposed, contenting himselfe with his own Kingdome, providing for the good estate of his own people, and using all meanes that they fol­low not other gods; and esteemed them to be superstitious Pre­cisians in standing out against so gracious a King, commanding nothing against any article of faith, against any fundamentall point of salvation, detesting the Gods of the Nations, and all kinde of idolatry. The matters he urged were but circumstantiall, ri­tuall and variable, and such as the best Kings, having the Lords approbation, had changed before. They could say that the wor­ship vvas the same in substance, that they served the same God who brought them out of Egypt, with the sacrifices and observa­tion of all the statutes kept by all the fathers since the beginning of the world. That their Bullockes, which Precisians called idols were similitudes representing the onely sacrifice of the Messiah in whom they looked for salvation. Were there not Cherubines in the Tabernacle and Temple, and twelu Oxen or Buls of brasse ap­pointed by the wisest King? The Lord forbiddeth such images onely as haue divine worship done unto thē; like the Calfe in the wildernes, turning the glory of God into the similitude of a bullock that eateth grasse. But they could say, that they worshipped not these Calues more then the images of the Cherubines. Are we so grosse when we say. Behold our Gods, as to think that they brought us out of Egypt? We speake figuratiuely, as the Arke vvas called the King of Glorie, and the holy Lord God. Wee vvill rather giue our liues, lands, libertie and all, then commit Idolatry for the pleasure of any Prince; and doe abhorre the abuse of Images, vvhich is to bow down and serue them; albeit we be [Page 162] not of that mind but we may haue them and worship God by them; because we know no place of Scripture to the contrary. The place of worship is but a circumstance; and to tie Gods pre­sence to any place, who is neere in all times and places to them that call upon him is superstition. The Arke was not ever in one place but often removed. In Salomons own time there was two publick places of Gods worship, and Salomon sacrificed in them both. Is not the whole land holy? The promise made to Salomon of a speciall presence at Ierusalem, was tyed to the condition of keeping his Statutes and Iudgements, wherein he hath failed. And therefore as his Throne is thrown down, which the Lord at the same time promised to establish, so hath the place lossed the pri­viledge of holinesse. We may plead from Antiquity: for heere is Bethel, so famous for that glorious testimony of his presence gi­ven to Iacob, from whom we this day haue the name of Israel. Rehoboam is no wiser then his father, he may fall into his Idola­try, and so Israel by resorting to Ierusalem may be snared. All danger of Idolatry would be prevented, the poore people eased of their tedious journies, and both Prince and people saved from Rhehoboams conspiracy. All this dinne and division proceedeth of the humours of some contentious and avaritious Levits, seducing the simple people, making them to thinke that God cannot be served but in Ierusalem after their fashion in every circumstance and particular ceremony: and of the doting of some persons of the weakest wit and sex, delighting to goe abroad, to be talked of for zeale, and more pleased with any worship then that which they haue at home. The observation of the Feast of Tabernacles upon the 15 day of the 8 month, is but the change of a circum­stance of time. The day was made for man, and not man for the day. It was lawfull by Gods own warrant to keep the Passeover on the 14 day of the second month; he careth not for the month so the day be kept. It is presumption to alter things substantiall in matters of faith or doctrine: but superstition to stand upon cir­cumstances and variable ceremonies. What can be done, the Lords worship cannot be neglected. If the Priests of Levi make it nice, will still proue contentious, and lead a faction with them for strengthning the Kingdome of Iudah, upon warrant of Antiqui­ty, before the distinction of Levi was made for orders sake, others of other Tribes, as vvell qualified as themselues must be put in their places, and they put away as Abiathar was by Salomon, be­cause he had his hand with Adoniiah. It may be vvhen they see their places well filled, and the charity of profuse people, which cannot last long to decay, that their giddiness goe away, and they returne to their right wits. The Prophet that came to the King [Page 163] when his hand dryed up, might haue beene a Witch comming vvith lying vvonders, for he vvas slaine by a Lyon: and howso­ever he threatned destruction he condescended upon no time, left he should haue been convinced of a lye. Abijah dealt not with the King in meeknesse and sincerity as became a Prophet; but by his bitternesse and passion declared that that he vvas partially in­clyned to Iudah. Abijah dyed not before his day. All things come alike to the godly and to the vvicked, to him that sacrificeth and him that sacrificeth not. Or if his death vvas untimous it was ra­ther for his secret intentions crossing his fathers courses, then for any good that was in him towards the God of Israel, as the Pro­phet would haue it.

You need to goe no further. I haue often thought up­on the Idolatrie of Ieroboam, but never could know what pre­texts he could devise to make all Israel to sinne. And upon the contrary we are blinded, and consider never the pretexts of the idolaters of our times, but are miscarryed with their Idolatrie, albeit it equall, if it exceed not that of Jeroboam. All men are more equall Iudges of other times then of their own. They can admire the vertues, and condemne the sinnes of old, or in other places at this time: but can neither discerne the one nor the other in the present time amongst themselues. It is easie to finde out a Since or a Forasmuch, &c. to begin an Article with, when so much may be said for the greatest abominations. Shall I never by Gods grace suffer my eyes to be dazeled with the beauty of colours as I haue done. For all pretences vvil proue but fig tree leaues when the Lord vvho vvill not be mocked, cryeth to the fugitiue consci­ence where art thou? And I thinke as little now of my third dif­ficulty of promise, that no more shall be urged upon the Kirk heereafter.

It were good to examine the particular pretences ex­pressed in the actes concluding the fiue Articles, but that is done already: And ye may guesse by the first and greatest what stuffe is to be found in the rest: 1 The place of the 95 Psalm which is alled­ged commandeth not when we come to worship God that we fall &c. for so kneeling vvere commanded in every exercise of Gods vvorship: and it vvere against Gods commandement to vvorship him vvithout falling down and kneeling. 2 Our Kirk used not sitting since the Reformation of Religion, because kneeling vvas abused, but because it vvas most convenient to the Institution of Christ, as is declared before. 3 Whither the memory of by past or the sense and multiplication of present superstition may not be a better pretence for the contrary conclusion. I feare the times shall giue reply to your third Argument: and I vvish that the [Page 164] answer of the third difficultie vvere more difficill than [...]. The third difficultie answered. It is the prerogatiue of the promises of God to be beleeved aboue ex­perience, sense and reason; vve ought to judge of their verity by the judgment of infallibility, of mens persons by the judgment of charity, and of mens speeches and promises, by the judgement of prudence. Iudicium Ve­ritatis, Cha­ [...]atis & Pru­dentiae. Christian prudence looketh back upon this course to the very beginning, considereth how it is still working, and seeth the future effects alreadie present in the causes. As there is great difference bewixt one broken linck, and the whole golden chaine of Gods providence; so one ceremony is but a small part of the mysterie of iniquity. I would know vvhat it is to resist the beginning of evill; and vvhether the posterity may justly blame the predecessors, for giving vvay to mischievous practi­ses. Prastate ero nos ut ea que pueri suscepi­mus, senes posteris reliu­quamus ne quid futura aetas inveniat corrigendum. It was well said by Symmachus though in a bad cause, Doe so I pray you, that the things wee haue received when wee were children, we may transmit to the posterity when we become old, that the following age may finde nothing to be amended. Men may promise little for themselues, albeit their intention vvere answerable to their pro­fession, lesse for their superiours whom they dare not challenge, least of all for Satan, who hath the warp of defection rolled up in secret upon the beame of his hellish project, and employeth one malignant wit after another to make out the web, by Gods just judgement ever plaguing former defections with following Apostasie. Never man made count of such promises, but he who first laid his count to keep the vvorld in all cases of the Kirk, that he might haue something to say for his honestie before the world, rather then for the peace of his conscience before God, in vvhose dreadfull sight who dare appeare vvith the vveak promises of sin­full men against his infallible verities? Fourth dif­ficulty of hard success removed. Frater, frater ubi in Cellam & dic mise­ [...]ere meus De­us. Res propter resistentiam, laborem, incli­nationē, sunt Physice & ethice sed non Theologice [...]possibi [...]es.

When all my forces vvere mustered together in the be­ginning they made some shew: but now vvhen they are severally provoked to the conflict they bewray their weakenesse: my last souldier called hard successe, dare not set out his head.

His name should not be heard in a cause of this quality. Care of duety belongeth to us, care of successe to God, and not to us. Luther had not been the right man if he had been ruled by feare of events, vvhen it was said to him in sad earnest, Brother, brother take you to your Cloister, and pray to God to help you. Po­licie hath so farre prevailed vvith M. Sprint that he hath found a false key to open a gate for many to enter vvithin the threshold of ceremonies in case of deprivation, and a back dore to escape by in case of reformation, that his man shall ever fall on his feet. But piety is no temporizer, and in all times of heresie, profanity, impiety, looks to the will of God to doe it for a good successe, and [Page 165] [...] first or last. All difficulties are not impossible [...]t [...]er, and many naturall and morall impossibilities proue demon­strations of his power, with whom nothing is impossible. All hearts are in Gods hand, either converting or changing vvhom he converteth not, or restraining vvhom he changeth not, or at least ruling and governing to good ends whom he restraineth not. Ecclesiasticall history points at sixe notable changes of the Chri­stian Kirk, every one of the first fiue including three hundred yeares. In the first three centuries, Piety, simplicity, martyrdomes abounded under persecution. In the next three, by occasion of heresies, learning increased. After that, for three hundred yeares, supremacie and primacie prevailed in the Kirk. The fourth three yeeres was a time of soveraignty and domination over saecular Princes and Emperours. The last period of the same extent was a time of Mammon and heaping up of riches. At last in the six­teenth hundreth yeare when Kirkmen had no further to aime at: vvhen the unkindly daughter had devoured the mother, and eve­ry one vvas saying in his own bosome, my soule take the ease; then it pleased the Lord from heaven to pitie his own Kirk in working that blessed reformation, never at any time before so much desi­red and so little expected. Our Nationall Kirk (so like is she unto her mother during these sixtie yeeres past) hath experienced the like diversitie. We had in the beginning a time of martyrdom, vvith great power and simplicity of the Gospell: a second time of learning abounding with a greater number of Doctors indeed, then this time doth with titles: soone after succeeded a time of primacie, vvhen Pastors sought after preferment aboue their bre­thren: When that vvas obtained they rested not till in the fourth time they were preferred to the Nobles and Seculars of the land: And now in the fift time, sitting in the highest chaires of honor, they leaue no meane unassayed by taxes and taxations, by plots and pluralities, Pauper Epis­copus, Pauperio [...] Cardinalis. Pauperimus Papa. by simonie and legacie of the quick and of the dead to multiply vvealth, howbeit some of them find the suc­cesse of Alexander the fift. Why then may we not hope, whatsoe­ver be the present course of second causes, for a reformation, ex­cept the feare of worldly shame and skaith in the particulars re­membred in the end of your third demand, make us all to fall away, and there be few or none to stand in the gap.

The danger is great; for the aspersions are very contu­melious, and the incommodities greevous, that I feare few shall be able to beare them with courage.

He that seemeth to be a ceremoniall Confessour hath the lesse evidence that he shall proue a substantiall Martyr. We haue not so much to regard what is said, as how true it is; nor [Page 166] what we shall suffer, as vvhat vve haue deserved. Against them [...] vve might make reply in the vvords of the vvorthiest instruments that haue lived in the Kirk of God after the Apostles, vvho haue been burthened vvith the same and other like imputations. And vvhat is true may be better known then by the slanders of our enemies. 1 By our doctrine of obedience to all our lawfull Su­periours. 2 By our practise, vvherein vve haue altered nothing since the time vve vvere esteemed obedient to our superiours; Peace-keepers and peace-makers in the Kirk, and enemies to Pa­pists. 3 By our abhorring the name of Puritanes, vvhich that sect of Heretickes affected, and vvhich the Papists first brought up­on us, as the name of Calvina-papistae upon our Opposites, to make our Religion the more odious. And 4 by our unwillingnesse to be shut out of our particular residencies, so long as we are suffe­red to be faithfull in them, by such as are resident in place, but non-residents in office; leaving their flockes, following after the vvorld, fostering others like unto themselues, requiring of In­trants subscription for qualification, and sending the best quali­fied spirits, because they haue not learned to subscribe, to hang up their harpes on the vvillow trees; and their silver trumpets pre­pared for the Temples, about the unworthy walles of other pro­fessions.

I know it vvas given forth of the holy Apostle, that he turned Christian for a vvorldly respect. That Wickliffe finding himselfe disappointed of a Bishoprick, became a Schismatick. That Iohn Husse, Ierome of Prage, and Luther all three fell into apostasie because they wanted preferment: yet so mighty was the Lords assisting grace, that they through good and evill report kept the truth, pressed hardly towards the marke: But alas what are vve, whether Pastors or Professours able to beare?

If we suffer not greater things for Christ, we are not vvorthy of him: If all make defection our desolation shall be ex­emplarie. As in the privation naturall there is no regresse to the habit, so Courtiers for the most part find it in the Politicall: others Kirks haue felt it, and we may look for it in the spirituall privation. The Kirk that the Lord speweth out is under a dread­full and desperate course. 1 Because he plagueth them vvith de­light, & will so rejoyce to destroy them and cut them off, as he did before rejoyce in doing thē good: 2 because that vomiting imports that he vvill make them a reproach: and 3 because they shall ne­ver recover their wonted dignity; for the Lord vvill not returne to his vomit. Gods goodnesse towards us hath been more then or­dinary, our sinnes already committed are not common; because vve goe on in a course not of ignorance or infirmity, but in ob­stinate [Page 167] [...] many warnings of the [...] the vvorkes of God. In the land of uprightnesse will ye deale un­justly, and will ye not behold the Majestie of the Lord? There be many this day vvho maintaine the same opinions that the fa­thers defended of old, yet that which vvas onely errour in the fathers is in them heresie. Origen and Tertullian were so highly re­spected in their time, that Vincentius Lyrinenfis counteth the one the chiefe of the Greeks, and the other of the Latine Fathers: And yet their followers who vvith pertinacy persisted in their errours, against manifested truth, vvere judged Heretickes, and stiled Ori­genists and Tertullianists; Therefore our judgement must be an­swerable, it shall not be common. Adhuc [...]ise­ricordum ad­versatur, ni­hil est infocti­cius sodicitae­em pecc [...] ­um qua poe­nais nutrium impunitas & [...]ala volun­tas velut in­terior hostis robura [...]. August. op. [...] Men haue medled vvith cere­monies and the externall vvorship of God. The Lord hath gi­ven retribution in things externall, if they repent not but goe forvvard against the life and body of Religion: the Lord vvill not spare their liues and bodies, but shall proceed from famine to the svvord, and other more grievous punishments, vvhereby he shall declare that vvith the frovvard he dealeth frovvardly. They vvho vvill not confesse that to be a sinne against God that they haue done, shall be left in his justice to fall into that vvhich shall make them cry, We haue sinned and haue done wrong to the Kirk of God. And vvho are so hardned that they vvil not heare the voice, and feele the finger of Iehovah in his by past vvarnings and pre­sent iudgements, shall be stricken vvith a iudgement ere it be long that shall make both their eares to tingle. The Lord hath not left himselfe vvithout a vvitnesse this yeare, vvrath is gone out from him, and the sword of his vengeance is drawn. When the seales were opened, the voice exponed the meaning; afterward the trumpet was sounded for him who would not heare that voice: and for the despiser of the trumpet nothing was prepared but the sti [...]d secret powring out of the viall of judgement. There be m [...] expounding voyces (blessed be our God) in all the corners of this Nation opening up the meaning of the seales; if we be not wise, the next sound may well be loud, but it shall not be articulate to tell men their particular transgressions procu­ring wrath; and then judgement shall come without advertise­ment. Long, long, haue the white colours of peace hung in our eye: The Lord is now displaying his bloudie banner, what re­maines if we giue not over but that doolefull ensigne of death without mercie. Blessed are they for ever vvho endure to the end: Blessed are they vvho are marked in the forehead, albeit the marke be not sensible to the vvorld, which seeth not the sealed ones, not can not learne their song: yet it assureth them in the secret off their hearts of the Lords protection, from his devouring An­gell. [Page 168] Although when trangressions are come to the full, the Lord raiseth up men of a fierce countenance, and understanding darke sentences, furnished in a time of defection, with gifts most fitting for destruction: The Lord shall notwithstanding saue his own from their craft and cruelty, so farre as serues for their wished blessednesse, shall poure out of his spirit upon his servants to giue testimony to his glorious truth in the midst of persecution: and shall make them able to discerne betwixt appearance and sub­stance, pretexts and reasons, promises and purposes, successe and conscience, that they goe not blindfolded with the world to perdition.

I thanke God I am for my part more able to discerne of them then before, and vvith the spirit of discretion to others. But all this time ye haue said nothing of our covenants, oathes, subscriptions, professions, and the particular bonds of this Kirk obliging us beyond all other people and nations: neither haue yee entered into any particular concerning the fiue Arti­cles.

It was my part to answer your demands: When ye shall urge, and God shall giue opportunity, I shall expound more large­ly, and apply more particularly the generall verities expressed be­fore. For this time I onely wish ye be as good as your word in the beginning: to follow hardly when ye see truth going before, and to commit the event to the providence of the most high.

That is my present resolution, and I hope to die in it. The Lords grace be with you, and with all them that loue the comming of the Lord Iesus Christ, who shall bring an eternall decision upon all the contro­versies of men.