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 Archip. 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 (a) Distinguendum est de disciplinâ— partibus quaedam esse in ea essenâ— alia omnino quadam accidentalia Essentialia sunt omnia quae de Electione manere personarum Ecclesiasticarum hîc traduntur Accidentâ—â—â— sunt quae ad particularem earum rerum modum servandum sormamone aliquam constituâ—â—dum cujusque populi commoditatis ration in habendam pertinent veluis quotieâ— Episcopo sâ— la Heodomadâ— conclonâ—ndum quiebus diebus qua horâ— quo loco catera quae sunt hiâ— 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 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 (b) Quaecunque in circumstantiis posita sunt corum traditiones in Ecclesia esse aut noÌ„ esse posse veruntamen teÌ„porales particulares liberas agnoscimus quaedam non nisi à praesente monstrantur ait Seneca non potest medicus per Epistolas cibi aut baâ—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 Epaph. 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 (c) Foelix est necessitas quae in meliora coÌ„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 (d) Nam alia lux infanti sertur alia viro alia aratori serenti alia metenti alia câ—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. (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coloss 1 9. Quisquis les immutabiles ratione modo immutabili adminiserandus procuiandas putat is domi prudentiam parentum in regendis liberis ruri peritiam â—taterum in colâ—ndiâ— agris in alto peritiam nautarium in observandis ventis damnaturus est et lum constantem perpetuamque rationem servâ—e putat ves ipsas quibus ratio consulit contra rationem perdituâ—â—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 (f) Ipsa mutatio consâ—â—indius etiam quae millitare survâ—◠〈◊〉 perâ—â—â—â— because the very change hindereth the common edification bringeth the discredite of innovation 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 Archip. I pray you vvhich are these Epaph. 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
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 Archip. That vvere sufficient vvhat heresie meane you Epaph 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 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 coÌ„fessioÌ„ 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 Archip. 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 Epaph. 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 Archip. 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 Epaph. 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 â—it on edge to devise pretences and find out shifts to excuse it Archip. What could Ieroboams Priests or Polititians say for him and his worship Epaph. 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 theÌ„ 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
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 theÌ„ 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 〈…〉 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 â—isericordum adversatur nihil est infocticius sodicitaeem peccâ—â—um qua poenais nutrium impunitas â—ala voluntas velut interior hostis roburaâ—â—â— August op â— 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 stiâ—â—â—d secret powring out of the viall of judgement There be mâ—â—â— 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 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 Archip. 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 Epaph. 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 Archip. 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 FINIS
and blasphemed and for a forlorne tradition or worm-eaten ceremonie shamefully shot forth yea a setled forme of godlinesse by long and happy experience universally approved to be displaced for far-fetched devices of needlesse novelties and the best subiects walking in knowledge of their dutie conscientious conversation without any just cause openly traduced that they are not Caesars friends in a false policie to make the righteous cause odious to authoritie If there be any children of Moses to esteeme the rebuke of Christ greater riches then the treasures of the world or of zealous Elihu to haue his wrath kindled against violence done to a just cause wrongs to harmlesse men otherwise deserving with what eares shall he heare the terrour of that trumpet Jf we deny him he will also deny us and the spirit of grace with courage raising his blast by a sweeter inforcement If we suffer with him we shall also reigne together especially now in thâ—se back-sliding dayes when men who not onely seemed most forward to root out Papists but zealous that reformation then professed by themselues and praised as the work of God might stand and grow haue now by some secret but strange inspiration of inchanting Mutation not onely sharpned their tongues that their words might be as the pricking of a sword but also dippped their pens in gall to write and speak against their brethren and for a muddy and mysticall conformitie who can tell to what but abhorâ—ed in Scotland ever since reformation as the rest of the Roman trash howsoever of late without shame of contrarie practises in mens owne persons hurled in againe to be the wall and tower of new Episcopacie cunningly brought in by her Intrant the constant Moderator and solemnly set up to remain the Atlas of their kingdome with full power of Lordly domination to be exercised over the kirk for the fiue Articles the fundamentall lawes of that usurped authoritie and to put forth and hold forth the lawfull and necessarie assemblies of the kirk as enemies to the power of Princes But contrarily both reason and experience making plaine that the kings of the earth were never pressed downe with any lawfull assembly Ecclesiasticall or any way disseysed of kirk Iurisdiction with which the Lord originally had possessed them but Episcopacie as time hath favoured her insatiable desires by dispossessing and bringing downe both kings and kirks hath set up and holdeth up Papistrie ever evill masters like fire and water but never better servants then treacherous slaues lying in wait to oppresse their masters It may be that the Patrones and urgers of this course wittingly aime not at the reducing of Papistrie and for any thing yet known charitie would they should not bee misdeemed in that grosse sinne Neverthelesse as a certaine learned man sayth of some of the Ancients that unwittingly and against their wills they made a way for Antichrist so it may be feared of some so diligent to catch occasions by envy to exclude and degrade them that are good and painfull and so ready to defend their own fault that rather then they wil leaue them they paine themselues to devise how to raise up troubles in the kirk and driue men from it into conventicles and corners very farre different from the wise Pilot vvhen the tempest inforceth emptieth the ship of some things to saue the rest but they cast out the Pilots of the ships themselues to saue these Romish wares trifles and customes as they tearme them and againe so negligent to censure great corruptions in such as are praised for their readinesse to admit by implicit faith whatsoever is offered and to stand in contention about mens traditions likely to say the kirk waste Although they do not intentiuely seek to bring in Papistry yet whiles in a desire thus to uphold their owne Lordships over Gods heritage they presse their own traditions more then the weightier matters of the law the practise of the ceremonie more then the observation of the Lords day kneeling at the receiving of the sacrament out of the Ministers hand more then the catechising of the people and true meaning of the Lords institution praising the conforme hypocrite ignorant or sencelesse aboue the wise Christian rooted and grounded in the Gospell they giue a great hope to the limbs of Antichrist to settle their tottering kingdome and a more easie entrance for the whole body of abhominations then they are aware of England feeleth and feareth already and Scotland hath cause to fast and pray that the opinion practise of these ceremonies may be removed as farre from them as busking and balling should be from chast women It is a prodigious presage that statutes such as they are and procured as they were in favours of dangerous novelties should be more vehemently urged and with greater rigor put in execution against the true servants of God for modest adherence to a truth never condemned and for refusall of needlesse rites never proved to be lawful by Gods word nor by any good appearance like to proue profitable then all the good statutes standing in force against idolatry and Idolaters blasphemers and murtherers open contemners of the Lords word and his service as if the whole obedience of a Christian subiect were inclosed in the practise of certain rites justly cast forth of this kirk in the ignominious dust of other errours or Christian charity were confined to the divided brotherhoood of indifferent things .. State Divines think better of government once received then that it should be tossed and interrupted with all the contrarie tides of rituall controversies Wisedome say they will rather tolerate some evill in a tried forme of government then in a government vntried Yea though a thing bee well done yet it looseth the credit if it savour of noveltie If a man might say with an upright heart that which I maintaine is the doctrine of the holy fathers I haue their witnesses at large taken out their owne bookes if for such a cause he be casten out he may say in the joy of a good conscience I am cast out with the Fathers This is the case of the Ministers of Scotland standing against the Hierarchie and the props therof And for this cause with many vehâ—ment out-criâ—s are they shamefully charged with the blind accusations of disobedience to King and Kirk of ignorance in matters of God worship of Puritanisme of popularitie of foolishnesse striving for trifles indifferent things dâ—terminable and determinate by the Prince of schisme tending to heresie of trouble and sâ—dition of scrupulositie of conscience after all possible coursâ—s taken for resolving of doubts of zealous but ignorantly so called of hypocrisie of nicenâ—â—â—â— and obstinacie wishing to haue entred in the nâ—w way at first and blushing now to change after standâ—ng so long and â—oâ— th se and many moe foule imputations vnworthy to b â—amâ—d among Christians peremptorily judgâ—d by such as hauâ— thâ—ir insilogismes in their hâ—â—les lesse
of his own will as it belongeth to him to saue his Kirk by the merit of his own sufferings All other authoritie is so intrenched within the marches of divine commandement Heb 12 25 28.29 that the least overpassing of the bounds set by God himselfe bringeth men under the fearefull expectation of temporall and eternall judgements For this cause my Lords let that authoritie of your meeting in this present Parliament be like the Ocean sea which as it is greatest of all other waters so it conteyneth it selfe better within the coasts and limits appointed by God then any river of fresh running waters haue done Next remember that God hath set you to be Nourish Fathers of his Kirk 〈◊〉 49.23 craving at your binds that yee should maintaine and advance by your authoritie that Kirk which the Lord hath fashioned by the uncounterfaited work of his own new creation as the Prophet speak th he hath made us Psa 100.1 and not we our our selues but not that she should presume to fashion and shape a new portrature of a Kirke and a new forme of divine service which God in his world hath not before allowed because that were to extend your authoritie farther then the calling yee haue of God doth permit As namely if ye should as God forbid authorise the authoritie of the Bishops and their prehâ—minence aboue their brethren yee should bring into the Kirk of God the ordinance of man and that thing which the experience of preceding ages hath testifyed to haue been the ground of great idlenes palpable ignorance unsufferable pride pittilesse tyrannie and shamelesse ambition in the Kirk of God and finally to haue been the ground of that Antichristian Hierarchie which mounted up on the steps of preheminence of Bishops untill that man of sin came forth as the ripe fruit of man his wisedome whom God shall consume with the breath of his own mouth 1 Thess 2. â— Let the sword of God pearce that belly which brought forth such a monster and let the staffe of God crush that Egge which hath hatched such a Cocatrice And let not onely that Romane Antichrist be thrown down from the high bench of his usurped authoritie but also let all the steps whereby he mounted up to that unlawfull preheminence be cut down and utterly abolished in this land Aboue all things my Lords beware to striue against God with an open and displayed banner by building up againe the walles of Iericho which the Lord hath not onely cast down but also hath layd them under a terrible interdiction and execration so that the building of them againe must needs stand to greater charges to the builders then the reedifying of Iericho to Hâ—el the Be the lit in the dayes of Achab. For he had nothing but the interdiction of Ioshua and the curse pronounced by him to stay him from building again of Iericho But the Noblemen and States of this Realme haue the reverence of the oath of God made by themselves subscribed with their own hands in the confession of faith called The Kings Maiâ—â—tes published more then once or twice and sworn by his most excellent Maiestie and by his Hignesse Nobiâ—â—tie Estates and whole subiects of the Realme to hold them back from setting up the dominion of Bishops Because it is of veritie that they subscribed and swore the sayd commission containing not onely the maintenance of the true doctrine but also of the discipline professed within the Realme of Scotland Consider also that the worke cannot be set forward without the great slander of the Gospell defamation of many preachers and evident losse and hurt of the peoples soules committed to our charge For the people are brought almost to the like case as they were in Syria Arabia and Aegypt about the 600 yeare of our Lord when the people were so brangled shaken with contrary doctrines some denying and others allowing the opinion of Eutiches that in the end thâ—y lost all assured persuasion of true religion and within short time thereafter did cast the gates of their hearts open to the divell to receive that vile and blasphemous Doctrine of Mahomet Even so the people of the Lord are cast in such admiration to bâ—â—ne the preachers who so openly damned this stately preheminence of B sh ps then within a few years after accept the same dignitie â—ompe and superioritie in their own persons whi h they before had damned in others that the people know not which way to incline and in end will become so doubtfull in matters of religion and doctrine that their hearts will be like an open taverne dâ—re patent to every guest that likes to come in We beseech your honours to ponder this in the ballance of a godly and prudent minde and suffer not the Gospel to be slandered by the behaviour of a few number of preachers of whom we are bold to affirme that if they goe forward in this defection not onely abusing and appropriating that name Bishop to themselves onely Act 20.17 28. Phil. 1.1 1. Tim. 3.1.2 Pâ—t 1.5.7 1. Pet. 5.1.2 which is common to all the Pastors of God his Kirk but also taking upon themselves such offices that carry with them the ordinarie charge of governing the civill affairs of the countrey neglecting their flockes and sâ—â—king to subordinate their brethren to their iurisdiction If any of them We say be found to step forward in this course of defection they are more worthy as rotten members to be cut off from the body of Christ then to haue superioritie and dominion over their brethren within the kirk of God The preheminence of Bishops is that Dagon which once alreadie fell before the Ark of God in this land and no band of yron shall be able to hold him up againe This is that paterne of that Altar brought from Damascus but not shewed to Moses in the mountaine and therefore it shall fare with it as it did with that Altar of Damascus It came last in the Temple and went first out Likewise the institution of Christ was anterior to this preheminence of Bishops and shall consist and stand within the house of God when this new fashion of Altar shâ—ll goe to the dore Remember my Lords that in time past your authoritie was for Christ and not against him yee followed the light of God and strived not against it and like a child in the mothers hand ye said to Christ Draw us after thee God forbid that yee should now leaue off and fall away from your former reverence borne to Christ in presuming to lead him whom the Father hath appointed to be a leader of you and farre lesse to traile the holy Ordinances of Christ by the cords of your authoritie at the heeles of the ordinances of men And albeit your Honours haue no such intention to doe any thing which may impaire the honour of Christs Kingdome yet remember that spirituall darkenesse flowing from a verie smal
beginning doth so insinuate and thrust it selfe into the house of God as men can hardly disâ—ern by what secret meanes the light is dimm and dakenesse creeping in got the upper hand and in end unawares all is involved within a mystie cloud of horrible Apostasie And least that any should thinke this our admonition out of time in so farre as it is statute and ordained already by his Majestie with advise of his estates in Parliament that all Ministers provided to Prelacies should haue vote in Parliament As likewise the generall Assembly his Majestie being present thereat hath found the same lawfull and expedient We would humbly and most earnestly beseech all such to consider first that the Kingdome of Iesus Christ the Office bearers and Lawes thereof neither should nor can suffer any derogation addition diminution or alteration besides the prescript of his holy world by any inventions or doings of men Civill or Ecclesiasticall And we are able by the grace of God and will offer our selues to proue that this Bishoprie to be erected is against the word of God the ancient fathers and Canons of the Kirk the moderne most learned and godly Divines the doctrine and constitution of the Kirk of Scotland since the first reformation of Religion within the same countrie the Lawes of the realme ratifying the governement of the Kirk by the generall and Provinciall Assemblies Presâ—yteries and Sessions also against the weale and honour of the Kings most excellent Majestie the weale and honour of the Realme and quietnesse thereof the stablished estate and weale of the Kirk in the doctrine discipline and patrimonie thereof the weale and honour of your Lordships the most ancient estate of this Realme and finally against the weale of all and everie one of the good subjects thereof in soule bodie and substance Next that the Act of Parliament granting vote in Parliament to Ministers is with a speciall provision that nothing thereby bee derogatorie or prejudiciall to the present established discipline of the Kirk and jurisdiction thereof in Generall and Synodall Assemblies Presbyteries and Sessions Thirdly and last the generall Assemblie the Kings Majestie sitting voting and consenting therein fearing the corruption of that office hath subscribed and bounded the same with a number of Cautions All which together with such other as shall be concluded upon by the Assembly were thought expedient to be insert in the bodie of the Act of Parliament that is to be made for confirmation of their vote in Parliament as most necessarie and substantiall parts of the same And the said Assemâ—ly hath not agreed to giue thereunto the name of Bishops for fear of importing the old corruption pompe and tyrannie of Papall Bishops but ordained them to be called Commissioners for the Kirk to vote in Parliament And it is of veritie that according to those Cautions neither haue those men now called Bishops entred to that office of Commissioners to vote in Parliament neither since their engyring haue thâ—y behaved themselues therin And therefore in the name of the Lord Iesus Christ who shall hold that gâ—eat Court of Parliament to judge both the quicke and the dead at his glorious manifestation and in name of his Kirk in generall so happily and well establâ—shed within this Realme and whereof the said Realme hath reaped the comfortable fruit of peace and unitie free from heresie schisme and dissention these 46 yeares bypast also in name of our Presbyteries from which we haue our coÌ„mission and in our own name office bearers Pastors within the same for discharging of our necessarie dutie and disburdening of our consciences in particular We except and protest againâ—t the said Bishoprie and Bishops and the erection confirmation or ratification thereof at this present Parliament Most humbly craving that this our Protestation may be admitted by your Honours and registred among the Acts and Statutes of the same in case as God forbid these Bishoprickes bee erected ratified or confirmed therein Archip. 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 Epaph. A Disputation is one thing and Protestation is another Reasons of the Protestation They had no place theÌ„ 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 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 CHAP. I. That the Office of this new sort of Bishops is against the the word of God Argum. I. THat the Ministers of God separate from the common affaires of the world sanctified and consecrated to the service of God and salvation of his people should haue a publick office and charge in the Common wealth and worldly affaires is flat repugnant to the word of God and particular places of Scripture following Numb c. 3 v 4445 And the Lord spake unto Moses saying take the Levites for all the first borne of the children of Israel and the Levits shall be mine I am the Lord. Numb c. 18. v. 6. For loe I haue taken the Levites from among the children of Israel who as a gift are given to the Lord to doe the service of the congregation and tabernacle thereof Deut. 18 12. The Priests and the Levits shall haue no part nor inheritance with Israel for the Lord is their inheritance as he hath said unto them Deut. 10 8 The same time the Lord separated the tribe of Levi to beare the Arke of the covenant of the Lord to stand before the Lord to minister unto him and to blesse in his name unto this day Act. 13 2. Now as they ministred unto the Lord and fasted the Holy Ghost said separate me Barnabas and Saul for the work whereunto I haue called them Rom. 1 v. 1. Paul a servant of Iesus Christ put a part or separat to preach the Gospell of God These and many more places of Scripture proues the proposition Then to assume But so it is these Bishops are ministers of God by their profession are counsellers in the Common wealth Lords in Parliament and conventions of the estates Lords of Townes Barones of Lands c. They run to Court leaving their Ministerie to get Bishopricks which they haue obtained with all priviledges of the old Bishoprickes which they pride them in publicklie in the sight of all and presence of the greatest Therefore all against the word of God Argum. II. That the
Ministers of Christ should be distracted from preaching of the word and doctrine is direct against the Scripture namely these places Deut. 33 8. And of Levi he said Let thy Thummim and thy Vrim be with thy holy one whom thou didst proue in Mâ—ssah and did cause him to striue at the waters of Meribah who said unto his father and unto his mother I haue not seen him neither knew be his brethren nor his own children for they observed thy word and kept thy covenant They shall teach Iacob thy Judgements and Israel thy Law they shall put incense before thy face and the burnt-offrings on thine Altar Luk. 9 59. Christ said to one follow me who answered suffer me first to goe and burie my father Christ answered Let the dead burie the dead and goe you and preach the Gospell of the Kingdome of God Another sayes Maister I would follow thee but let me first goe and take order with my house Christ answered no man that puts his hand to the plough and lookes back is meet for the Kingdome of God Act 6 2 Then the twelue called the multitude of the Disciples together and said It is not meet that wee should leaue the word of God to serue the tables Now the Arguments from these places concludes most strongly à comparatis For if most necessarie naturall oeconomick yea even Ecclesiasticall offices as of Eldership and Deaconship should not distract from the preaching of the word such as hath the gift and calling therto much lesse should civill and worldly offices and affaires But yet to insist with strait command and charge and most weightie exhortation and attestation out of the word Iob. 21 15 16 17. So when they had dined Jesus said to Simon Peter Simon son of Jona lovest thou me more then these he said unto him yea Lord thou knowest that I loue thee he said unto him feed my Lambes he said unto him the second time Simon the sonne of Iona lovest thou me he said unto him yea Lord thou knowest that I loue thee hee said unto him feed my sheep Hee said unto him the third time Simon lovest thou me Peter was sorie because he said unto him the third time lovest thou me he said unto him yea Lord thou knowest all things thou knowest that I loue thee Iesus said unto him feed my sheep 1 Tim. 3 16 Take care of these things till I come giue attendance to reading exhortation and doctrine these things exercise and giue thy selfe unto them that it may be seene what thou profites among all men Take heed to thy selfe and to doctrine continue therein for in doing this thou shalt both safe thy selfe and them that heare thee Again I charge thee therfore before God and before the Lord Iesus Christ who shall judge the quick and the dead at his appearing preach the word be instant in season and out of season improue rebuke exhort with all long suffering and doctrine Watch in all things suffer affliction doe the work of an Evangelist make thy ministery fully perswaded viz. to be a faithfull and good Minister to all If then the loue of Iesus Christ be in the hearts of Ministers if the care attendance whole occupation and exercise of them ought to be in reading exhortation and doctrine for the saving of themselves and others if they should preach the word improue rebuke exhort in season and out of season and make all times seasonable therfore and no time rightly spent without that And finally if they think to stand before that great iudge in that fearfull day of his appearance in glorious and terrible maiestie as such as haue fully approven that ministerie to their owne conscience and the conscience of others in the fight of God let them see how they may be distracted with civill offices and affaires and if so to bee bee not directly against the word of God seeing they should be singers and chiefe fathers of the Levits in the chambers of the Lords house having no other charge but to be occupied in that businesse day and night 1. Chron. 9.33 Argum. III. To make and esteeme the charge of soules so light that therewithall another office and charge civill publick and worldly may be ioyned and borne is direct against the word of God and particular parts thereof subsequent But so doe the Bishops Ezech. 34. â— And the word of the Lord came unto me saying Son of mâ—n prophesie against the Pastors of Israel and say unto them Thus sayth the Lord God Woe be to the Pastors that feed themselves yee eat the fat and cloath you with the wooll but yee feed not the flocke the weak haue ye not strengthened the sick haue yee not healed neither haue yee bound up the broken nor brought again that which was driven away neither haue yee sought that which was lost c. The flocke were scattered without a shepheard and the sheepe wandred Zach. 11.17 O idle shepheard that leaves the flocke the sword shall be upon his arme and upon his right eye his arme shall be cleane dryed up and his right eye shal be utterly darkned Act. 20.20 I haue kept nothing back that was profitable but haue shewed and taught you openly and throughout every house I take you to record this day that I am pure from the blood of all men Take heed vnto your selves and to all the flock whereof the holy Ghost hath made you overseers or Bishops to feed the Kirk of God which hee hath purchased with his own blood Watch and remember that by the space of three years I ceased not to warne every one both night and day with teares 1 Pet. 5.2.8 Feed the flock of God caring for it with a ready minde Be sober and watch for your adversarie the Divell goeth about like a roaring Lion seeking whom he may devoure 2. Cor. 2.15 For wee are unto God the sweet savour of Christ in them that are saved and in them that periso to the one we are the savour of death unto death and to the other a savour of life unto life And who is sufficient for these things For wee are not as many who make merchandise of the word of God but as of sinceritie but as of God in the sight of God speake wee in Christ Heb. 13.17 Obey your guides and bee subject unto them for they witch over your soules at such as should give an account of them Wee may then boldly of these Scriptures and many moe evidently shew and conclude that they never knew what the charge of soules meant that would joyne therewith a publique and politique office and charge or if they knew it they never weighed and felt it they are strangely blinded benumbed and miscarryed by Balaams wages Argum. IIII. The mixing jumbling and confounding of iurisdictions and callings in one person which God hath distinguished in persons manner of handling is against his word But so it is that the office of Bishoprie confounds the spirituall
That this Bishoprie is against the confession of faith called the Kings Maiesties confession sworne and subscrived at two divers times viz. in anno 1581 when it was first published and againe anno 1590. published with a general band for the maintenance of true religion and his Maiesties estate and person by his Maiestie his Queen and houshold and all estates of the Realme c. THE words of that confession for this purpose are these We abhorre and detest all contrary religion and doctrine chiefly all kind of Papistrie in generall and particular even as they are now damned and confuted by the word of God and kirk of Scotland and in speciall the Popes worldly monarchy and wicked Hierarchie his crossing annointing c. And finally we detest all his vain rites signes and traditions brought into the kirk without or against the word of God and doctrine of this true reformed kirk to the which we ioyne our selves willingly in doctrine faith religion discipline and use of the holy sacraments as liuely members of the same in Christ our head Promising and swearing by the great name of the Lord our God that we shall continue in the obedience of the doctrine and discipline of this kirk and shall defend the same according to our vocation and power all the dayes of our lives vnder the paines contained in the Law and danger both of body and soule in the day of Gods fearfull judgements And after a few lines Wee therefore willing to take away all suspicion of hypocrisie and of double dealing with God and his Kirk protest and call the searcher of all hearts to witnesse that our mindes and hearts doe fully agree with this our confession promise oath and subscription So that we are not moved for any worldly respect but are perswaded onely in our consciences through the knowledge and loue of Gods true Religion printed in our hearts by the holy Spirit as we shall answer to him in the day when the secrets of all hearts shall bee disclosed Then if so be that the setting up of Bishops will throw down the discipline of our Kirk or if that office hath any thing to do with these corruptions of Papistrie Antichristian hierarchy The King our Soveraigne his most excellent and Christian Majestie and his Highnesse most ancient religious noble Estates of Parlament if there were no other reason but this one would not for all the world fall under the danger of so horrible a perjurie against God to set up Bishops again yea and if it were no more but respect of civil honesty honor estimation before the world they would not be inferiour to Herod in releiving the religion of an oath and great name of God interponed namely this Confession of faith being put in print twise within the realme by speciall command and priviledge translated in all vulgar languages throghout Europe yea and at his Maiesties coronation in England put in Latine and published a new againe by that common post of the world in our age Mercurius Gallobelgicus But so it is as all men know that the discipline and government of the kirk exercised by Presbyteries and by Bishops are so opposed one to another that when the one is set up the other must down of force Therefore the subscrivers and swearers of the former confession if they should as God forbid be about to set up Bishops and Episcopall governement they could not eschew the crime of horrible pâ—rjurie execrable Apostasie and most cursed repairing again of Iericho from the which the Lord preserve his most excellent Maiesty and honourable Estates of this present parlaiment And if any man doubteth what was the discipline of the kirk of Scotland at the first subscriving and swearing of that confession let them seek the Register of the general Assembly holden at Glasgow to the which it was presented together with a platforme of the whole Presbyteries to be established throughout the Realme by the Laird of Caprinton coÌ„missioner for his maiestie to the sayd assembly in the yeare of God 1581 they shal find that the Bishopries were wholly abolished in the assembly holden at Dundie the yeare immediatly preceeding So that without al questioÌ„ â—t is meant of the discipline of the kirk exercised by Presbyteries Synods and generall Assemblies directly opponed to the corruption and tyranny of Bishops as vvas clearly defined and ratified in Parliament After the second subscriving anew againe of the sayd confession in the yeare 1592. In end seeing these same men who now would be Bishops haue once or twice sworne and subscrived this confession it marvels me vvith what forehead they can be about a purpose so quite contrary thereto CHAP. VI. That this office of Bishoprie is against the constitutions of the Kirk of Scotland in her Assemblies MAister Knox following the light of holy Scripture and the advice of Theodor Beza as he had preached continually so immediatly before his departure he wrote to the generall Assemblie convened at Striveling in the yeare 1571 in these words Vnfaithfull and traytors to the stockes shall yee bee before the Lord Iesus if that with your consent directly or indirectly yee suffer unworthy men to be thrust in within the ministerie of the Kirke under what pretence that ever it be Remember the Iudge before whom yee must make an account and resist that tyrannie as yee would avoyd hells fire And this letter is registrat in the acts of the sayd Assembly In the generall Assemblie convened at Edinburgh in March 1572 sess 7. M. Iohn Spottiswood superintendent of Lawthiane gaue in this article It is neither agreeable to the word of God nor practise of the primitiue Kirke that the spirituall administration of the word and sacraments and the ministration of the civill and criminal justice should be so confounded that one person may occupie both the cures Wherfore the whol Assem refused the Earle of Morton then Regent his desire to make ministers sessioners in the colledge of Iustice From that assembly unto the assembly holden at Dundie Iuly 1580 the corruption of the Bishoprie vvas more and more espect unto the time the vvhole Assem being ripely advised and fully resolved all in one voyce yeelded as followeth Forasmuch as the office of a Bishop as it is now used and commonly taken within this realme hath no warrant authoritie nor ground in the word of God but is brought in by the folly and corruption of mans invention to the great overthrow of the Kirk of God The whole assembly of the Kirk in one voyce after libertie given to all men to reason in the matter none opponing himselfe in defending the sayd pretended office Findes and declares the same pretended office used and tearmed as is aboue sayd unlawfull in it selfe as having neither fundament ground nor warrant in the scriptures of God and ordaines that all such persons as bruikes or shall bruike hereafter the sayd office shall bee charged simply to dimit
necessarie he shall sweare to subscribe and fulfill under the penalties foresayd and otherwise not to be admitted 9 And in case he be deposed by the general Assembly Synod or Presbyterie from his office of the ministery he shall also tyne his vote in Parliament ipso facto and his benefice shall vaike And further caution to be made as the kirk pleases and findes occasion anent his name that for the kirk should vote in parliament it is advised by vniforme consent of the whole brethren that he shall bee called commissioner of such a place It is also statute and ordained that none of them that shall haue vote in Parliament shall come as commissioners to any generall Assembly nor have vote in the same in any time comming except he be authorized with a commission from his own presbyterie to that effect It is moreover found by the Assembly that crimâ—u ambitus shall bee a sufficient cause of deprivation of him that shall have vote in parliament Sess 8. The generall Assembly having reasoned aâ— length the question anent his commission who shall vote in Parliament whether he should endure for his life time except some crime or offence intervene or for a shorter time at the pleasure of the Kirk Findes and decernes that he shall annuatim giue accompt of his commission obtained from the Assemblie and lay down the same at their feet to be continued or altered therefrom by his Majestie and the Assemblie as the Assem with consent of his Maâ— shall think expedient to the weale of the Kirke Whose whole conclusions being read in audience of the whole assembly and they being ripely advised therewith ratified allowed and approved the same and thought expedient that the said Cautions together with such others as shal be concluded upon by the Assemblie be insert in the bodie of the Act of Parliament that is to be made for confirmation of vote in Parliament to the Kirk as most necessarie and substantiall parts of the same Then briefly to assume and conclude but so it is that their new L. B. neither in the entrie to their office nor yet in their behaviour therein hitherto haue kept one jot of these constitutions and cautions but hath broken all therefore such roomes and offices should not be confirmed to them in this present Parliament CHAP. VII That the Office of Bishoprie is against the lawes of this Realme OVr Soveraigne the Kings most excellent Majestie came into the world and entered to his Kingdome of this Realme with the cleare light of the Gospell and the establishing of a reformed Kirk therfore as a most godly and Christian Prince hath in his all Parliaments confirmed ratified and approved the freedome and libertie of the true Kirk of God and religion publickly professed within his Majestie Realme as in his first Parliament holden by his Majesties good Regent the Earle of Murray Likewise in his Highnesse second holden by his grandfather the Earl of Lennox the same is ratified in the first Act of his first Parliament holden after the taking of the governement in his Highnesse own person Also in the first of his sixt Parliament holden at Edinburgh the 20 of October 1579. Our Soveraigne Lord with advice and consent of his three Estates and whole bodie of this present Parliament ratifies approues all and whatsoever Acts Statutes made of before by his Highnes with advice of his Regents in his own reigne or his Predecessors anent the libertie and freedom of the true Kirk of God and religion now presently professed within this realme and specially c. The second act of the same sixt Parliament is expresly for the jurisdiction of the Kirk which is there said to consist stand in the preaching of Iesus Christ correction of manners and adminstration of the holy Sacraments and declares that there is no other face of a Kirk nor other face of Religion then is presently by the favour of God established within this realme And that there be no other Iurisdiction Ecclesiasticall acknowledged within this Realm other then that which is shal be within the same kirk or that which flowes there from concerning the premisses And in his Majesties seventh Parliament at Edinburgh October 1581. In the first Act there is a generall ratification of the libertie of the true Kirk of God and confirmation of all the Actes and Lawes made to that effect before by particular rehearsall and catalogue and amongst the rest The ratification of the libertie of the true Kirk of God and religion and anent the Iurisdiction of the Kirk of God twice And after the Kings perfect age of 21 yeares in the eleventh Parliament At Edinburgh Iuly 1587 there is a cleare and full ratification of all Lawes made anent the libertie of the Kirk Now if any will say what is all these Actes against the Bishops I say direct for whatsoever is for the Ministers Presbyters and Assemblies is against the Bishops But so it is that all these Acts are for theÌ„ because as we haue shown the doctrine and constitutions of the Ministers Assemblies hath been ever since the reformation against the corruption of Bishops and that is the freedom libertie and discipline of the Kirk which is confirmed for verification whereof we alledge first the Confession of faith confirmed by Parliament and registred among the Actes thereof wherein the 19 Article anent the notes of the true Kirk ye haue last Ecclesiasticall Discipline uprightly ministred as Gods word prescrived But so it is that out of the Word the doctrine of the Ministers hath been against the Bishops as also the discipline set down in the Generall Assemblies Next that the first Act of his Majesties Acts of Parliament Our soveraigne Lord with advice of his three estates and whole bodie of this present Parliament hath declared and declares the Ministers of the blessed Evangell of Iesus Christ whom God of his mercie hath now raised up to be the true and holy Kirk Thirdly that golden Act which clearely crownes and formally concludes the cause viz. the first Act of the 12 Parliament of King James the 6. At Edinburgh Iunii 1592 intitulate Ratification of the libertie of the true Kirk of generall and synodall Assemblies of the Presbyteries of Discipline which speakes this plainly in the end Item our Soveraigne Lord and Estates in Parliament foresaid abrogates casses and annulles the Act of Parliament made in anno 1584 granting commission to B. and other Iudges constitute in Ecclesiasticall causes to receiue his Highnesse presentation to Benefices and giue collation thereupon and to put order in all causes Ecclesiasticall which his Majestie and Estates foresaid declares to be expired in it selfe and to be null in time comming and of none availe Force nor effect And therfore ordaines all presentations of Benefices to be direct to particular Presbyteries in all time comming with full power to giue collation thereupon and to put order to all manners and causes
Ecclesiastical within the bounds according to the discipline of the Kirk And finally the act of annexation of the temporalitie of the benefices to the crown of necessitie demolishes and beares down all the Bishops Iam. 6 Parl. 1◠cap. 29. CHAP. VIII That they are against the honour of God and his Christ THe standing for the maintenance of the kingdome of God and whom hee hath anointed his King upon his holy mountaine the Lord Iesus Christ is to their honour like as to slide from it and leaue it to follow after the world is against the honour of God and Christ To hear the word of God and to do it is the special honouring of God of that great Pastor of the sheep the Lord Iesus Christ As by the cōtrary the rejecting of his word and casting it off behind their back is his dishonour And finally to build plant with God is to honour him so to cast down root out that which by the Ministerie of his notable servants he hath builded and planted is to his high dishonor But so it is as I haue verified shown that Bishopricks makes men to slide away from the Kingdome of Christ to leaue it and follow the world to reject his word and cast it behind their back And finally to cast down and root out that which Christs faithfull servants hath bigged and planted even that sincerity of the Gospell freedom of the Kirk of Christ brought to such perfection and so well established left unto us by them and so with the Scribes and Pharises to seek the glory of men rather then of God to seek honor one of another and not to honour Christ nor to seek to be acceptable unto him And is it not alas a horrible dishonouring of God and the preaching of his blessed veritie vvord to flatter men annoint their filthie flesh with earthly honor wealth sensualitie to make Christs holy Ministers to be loathed sclandered and evil spoken of And as the Lord rebuked Eli the Priest his sons vvhose sinnes vvere great before the Lord in making men to abhorre the Lords Ministers and offerings Therfore the Lord threatned them by Samuel saying Wherfore haue ye kicked against my sacrifice my offrings which I commanded in my tabernacle and honors thy children aboue me to make your selfe fit of the first fruits of all the offerings of my people Israel wherefore the Lord God of Israel saith I said thy house and the house of thy fathers should walke before me for ever But now the Lord saith it shall not be so for they that honour me I will honour and they that despise me shall be despised And now O yee Priests cryed Malachie this commandement is for you if ye will not heare it not consider it in your heart to giue glorie unto my name J will even send a curse upon you and will cursse your blessings yea I haue cursed them alreadie because ye doe not consider it in your hearts Behold I will corrupt your seed and cast dong upon your faces even the dong of your solemne feasts and ye shall be like unto it and yee shall know that I haue sent this commandement unto you that my covenant which I haue made with Levi might stand saith the Lord of hosts My covenant was with him of life and peace and equitie and he did turne many away from iniquitie For the Priests lips should preserue knowledge and they should seek the Law at his mouth for he is the messenger of the Lord of hosts But ye are gone out of the way ye haue caused many to fall by the Law ye haue broken the covenant of Levi saith the Lord of hosts Therefore I haue also made you to be despised and vile before all the people because yee keep not my wayes CHAP. IX That this Bishoprie is against the honour and weale of the Kings Majestie IS it not the Kings vveale honour to honour God to loue fear obey him to be wise and learned to serue God in fear and rejoice in trembling to kisse the Son lest he be angry to be a nurs-father to the Kirk to be an avenger of all breakers of Gods holy law and misorders against his manifest word and truth And in a vvord to raign in Christ by Christ and vvith Christ against the sinne that drawes him to the contrarie Is it not the weale and honour of his Maj. to hold himselfe in the favour of God that reverent loue good estimation of all that feares God unfeignedly loues the Lord Iesus Christ by holding fast that profession of the sincerity of the Gospell in doctrine discipline wherof his H. Kingdome in this Iland namely hath found comfort and profit that all the godly this day triumphes in all the vvicked envie Europe is astonished with admiration at that union of these Kingdomes under one God and Christ one King one Faith one Law and under his Majestie advanced and highly lifted up throne far aboue all Kings Throns in Christendom in this respect for this cause namely that his Highnes was borne entred to reign at the light and sinceritie of the Gospel hath reigned so long so happily so peaceable with the same and he and his posterity in hope and good appearance holding fast the same to reigne most blessedly even to that appearance of Christ the King of Kings from the heavens Is it not his Majesties weale and honour to stand fast to that confession of faith sworne and subscrived by his Highnesse for good example to his houshold estates and all his subjects extant in all languages affixed as it were on the most high pillar in the great Theater of Europe testifying and proclaiming to all his Majesties pietie sinceritie and zeale to the Gospell of Christ and his Kingdome against all corruption and thraldome of the Antichrist of Rome And against his weale and honour that leades him to the contrarie Is it not the weale and honour of his Royall Majestie to haue all the hearts of the most sincere Protestants and professors of the holy Evangell not onely throughout great Brittaine but also France Germanie Switzerland and Sweden to be as it were the heart of one man to ware all their bloud for his Majesties safetie in person encrease in honour and stabilitie in estate by holding fast unaltered or mixed the sincere simplicitie of the Gospell and doctrine sacraments and discipline which they haue so long professed with his Majestie and against the which what cursed force or businesse was ever able to prevaile unto this houre And finally is it not his Majesties weale and honour to be safe and free from the falshood flatterie and crueltie of ambitious avarice which hath brought so many notable Emperours Kings and Princes to tragicall ends corrupted sincere Kirkes and overthrowne flourishing Common-wealthes And verily this venome and poyson of humane Bishops degenerating into Satanicall hath filled the Ecclesiastical
civill histories full of such effects the smallest haire of root and pickle of seed is therefore to be fanned away and plucked out of all Kirkes Kingdomes and Common-wealthes This the godly wisedome quicknesse of wit prudence and sagacitie of the King who is as an Angell of God can well marke and take up a farre both to beware of it where he hath found it and can not well amend it and not to permit to creep into the field so carefully and cleane purged therefrom Thus passing over the impairing of the Kings patrimonie and many moe things against his Highnesse weale and honour for brevities sake I end this point not doubting but his Majestie is alwaies mindfull of that declaration so clearely godly and eloquently penned subscribed by his Highnesse own hands at his Majesties Parliament holden at Linlithgow in December 1585. The conclusion whereof is most worthie of remembrance at this time for that by forgetting that these who seek Episcopall dignitie seekes the hurt and dishonour of his most renowmed Majestie Then shortly to end this my declaration I mind not to cut away any liâ—ertâ— granted by God to hiâ— Kirk I acâ—lame not my selfe to be judge of doctrinâ— in Religion sâ—â—â—tion heresies or true interpretation of Scripture c. And in end My intention is not to 〈◊〉 with excommunication neithâ—â—â—â—â—â—me to my selfe or my 〈◊〉 power in anâ—â—â—ng that 〈◊〉 weer Ecclesiasticall neither to meddle in any that God wâ—â—â—â— thâ— wâ—y dâ—vâ—lvâ— in thâ—â—â—nds of the Kirk â—nd to conclude I confâ—sse and â—â—k◠〈◊〉 â—ge Christ Iesus to 〈◊〉 Heâ—d and Law-giver to the same And whâ—tâ—â—â—vâ—r persons 〈…〉 themselves as heâ—d of the Kirk and not 〈…〉 thing that the word of God 〈…〉 miâ—â—â—â— to his Kirk that mâ—â— I fâ—â—â—â—mmiâ—ts manifest 〈…〉 against the 〈…〉 the words of his Son against 〈◊〉 Sâ—nâ—â— not â—â—y gâ—â—iâ— and in tâ—king his place against th◠〈◊〉 Châ—â—â—t the 〈◊〉 how Spirit â—hing contrâ—â—y 〈◊〉 to his consâ—iâ—nâ—e Certainly thus hâ—â—â—ouriâ—g Gâ—d and Iesus Christ his Highnes shall be wâ—ll and honourable according to that promise I will know him that honours me CHAP. X. That this Bishoprie is against the honour and weale of the Realme WHâ—rein hath stood thy honor and weale ô Scotland these 〈◊〉 yâ—ares and aboue Was it not in the â—â—gement of all thâ—â—◠〈…〉 â—â—ghtly â—â—th sincerity of the Gospel freedom of Iesus Christs â—â—â—â—â—om estâ—â—◠〈◊〉 â—o notably within thee vvith so 〈…〉 that Gospel of peace came vvithin th◠〈…〉 forraine wâ—â— and all commâ—tions vvithin thy 〈…〉 beene easily setled God bâ—â—ng in the mâ—â—st of thâ—◠〈◊〉 bringing 〈◊〉 judgement upon all thâ—t 〈◊〉 their hea◠〈◊〉 their 〈…〉 against his Kirk And 〈…〉 so â—o â—â—â—h and bevvitched is not 〈◊〉 hold fast that vvâ—â—y having hâ—d Christ so clâ—â—rly â—â—â—â—ted forth before thy eyes as if â—hâ—m with the same had seene hiâ— crucified Shalt thou vviâ—h those foolish Gâ—lâ—tians begin in the spirit end in the flâ—sh Wâ—â— thâ—â—â— follovv thâ—m of vvhom the Apostle vveeping 〈◊〉 vvrite that thâ—y are enemies to the crosse whose end iâ— destruction or damnation who God iâ— their â—â—lly whose glorie iâ— shame earthly minded men vvho seekes not the glory of Christ not safety of the soules of thy people but to be thy guiders and misguiâ— thee to be thy conductâ—r seduâ—â— thee to make thee to sinne against God after the manner of the golden Calues at Dan and Bethel that so the Lord may be inâ—enâ—â—d and cast thee avvay from his face They seeke glâ—rie amongst men and one of another so neither can beleeue and trust in Christ themselues not make thee doe it and be safe Surely for wealth and honour worldly thou was never comparable to other nations but the Evangell so planted in thee was that crown of thy glorie that decored thy head and set it up aboue all Realmes and Kingdomes upon the face of the earth Hearken dear mother what the Lord said unto his people Israel of old take it now to be spoken unto thee Deut. 4. Aske from the times of old that haue been before thee even from that day that God created man upon the earth fâ—â—th one end of the heaven unto the other if there was done such a thing as this is or if there hath been heard he like of it If any God hath essayed to come take unto him a nation out of the midst of another nation with proofes and signes and wonders with war strong hand stretched out arme finally with most great terrours according to all that Iehovâ—h hath done for you even your God to bring you out of the land of Egypt 2 Sam. 7.23.24 What nation is like thy people Israel in all the earth which for to be a people went to redeem and hath gone to get himselfe a name and to worke these great things and mightie reverently to be admired expelling from the face of thy people whom thou redeemed to thee out of Egypt the Nations and their Gods for thou hast established thy people Israel that it may be a people unto thee for ever and thou Iehovah their God Psal 147. Who telleth his word to Iacob his Statutes and Lawes to Israel he hath not done so to my nation therefore they know not these Lawes Praise yee the Lord. Was not Papistrie thy Egypt ô Scotland and did not the Lord deliver thee out of it and safeing thee from that tyrannie and thraldome brought thee unto a pleasant Canaan of his Gospell to serue him in spirit and truth and that in such a manner and forme as the like was never heard nor seene And no lesse miraculously hath he made thee to dwel therin so long so safely so freely and shalt thou then goe and make to thee other Captaines by Moses and Aaron yea contemning them thy lawfull Priests Levites to lead thee back again into Egypt God forbid But so it is deere natiue country your Seers see and your Watchmen giues you a faithfull warning crying to you that the Episcopall Hierarchie is verie Papistrie and spirituall Egypt Howbeit by the pollicie of men otherwaies buskit attired and dressed to take the foolish and simple withall It is no other thing in the substance thereof taken from the last and grossest dung of Antichrist making the Kingdome of Christ to be of this world turning the spirituall worshipping of God in outward toyes and ceremonies bringing the pompe of the world into the simple and humble Kirk yea corrupting the fountaines of the waters of life and empoysoning the food of the soules to work dangerous sicknesses and deadly diseases amongst thy sonnes and daughters The whole Pulpits hath sounded unto you so many years and yet continues to sound where they are not emptied or terrified by their tyrannie Admitting that Bishoprie againe lost is your honour wracked is your welfare and gone is your grace and garland of heavenly and spirituall glorie for ever Forget not the first essay of
terrour to the rest Archip. What accusation meane yee and of which Ministers Epaph. One was of Mr. Andrew Duncan minister at Crail but holden from the function of his Ministerie by the fine craft of a timorous teÌ„porizer 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 compeâ—â—ing he was accused by the Bishop upon his subscription of the supplication albeit the B. had spokeÌ„ 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 grâ—at numbers of Preachers and Profâ—ssors in whose name he had subscribed subjoyning for stopping the mouth of his accuser that Cuivis private â—icet â—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 licâ—â—â—uili et â—â—otestaâ—i â—â—mendicare The Lords not seeing how thâ—y â—ould putâ—â—â—h him for such causes liking better the innocency of the defender then the iniquity of the accuser thought â—eet to cal him in again where the B. Vt quae non prosunt singula mulâ—◠〈◊〉 â—ubent first layd to his charge that he had preached in Crail the vveek before which he confessed That hee was his Maâ— 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 â—â—ing separate from his vvife and six children the approaching 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 coÌ„peirance Archip. What was the other accusation Epaph. Mr. Alex. Simson minister at Drieburgh not having any such intention was earnestly desired by a brother serving in one of the ordinary places of the Ministers of Edin to preach for him upon the 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 CaÌ„dide mâ—â—â— 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 plaâ—â— and upon the morne were led by three of the guard to the Castle of Dunbartane vvhere they entered upon Thursday Iuly 26. Archip. 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 Epaph. 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 AT Halvroode-house 23 Iulie 1621. Proclamation charging the Ministers to depart one of Ediâ—â— Forasmuch as it is understood by the Lords of secret Counsell that some reâ—tlesse and busie persons of the Ministrie enâ—glecting the care charge of their own Kirkes and flocks over the which they are bound in conscience before God and in duetie before men to be careful diligent watchmen Overseers haue lately made their redresse to this Burrow of Edinburgh where the Estates of the Kingdom in the soveraigne and high Court of Parliament are now assembled and that some of their Ministers haue not onely engyred and in a manner intruded themselues in the Pulpits thereof without any lawfull warrant or calling but in stead of wholesome doctrine for edification of the present Auditors haue fallen out into most injurious and undutifull speeches against the sacred person of the Kings Maj labouring thereby so far as in them lay to possesse the hearts of the Auditors with some bad opinion and construction of his Maj. unspotted life and conversation And not content herewith th y haue their privie Conventicles and Meetings within this Burrow haue obtruded themselues upon some of the Estates of Parliament and in publick audience haue prejudged his Maj. most religious sincere and lawfull proceedings using sollicitations against his Maj. just intentions And haue not onely directly manifestly and avouchedly done vvhat in them lyes to cal the sinceritie of his Maj. disposition towards the true Religion in question but to incultate and fasten the same bad opinion into the hearts of his Maj good subjects and so crosse and hinder all his Maj. proceedings in the Parliament which hath no other ayme but the glorie of God puritie of Religion and weale of this Kingdome In which three points the bypast experience of his Maj. happie governement will cleare the sincerity of his Maj. most religious disposition towards the glorie of God and weale of his people and will vindicate his Majestie from the malignant aspersions of his Majesties undutifull subjects And whereas this forme of doing in a Kingdome where the puritie of Religion hath such a free and uncontrouled libertie and progresse as it hath in this Kingdome under his Majesties most godly wise just and happie governement is not suffred nor allowed and hath no warrant of law custome nor observation elsewhere but may draw with it many dangerous consequences and raise up emulation and distastes betwixt his Majestie and his good people to their danger and
venturus esset aliud um venisset Auguâ—l eâ—â—tâ—â— Immitibâ—â—s mutâ—biâ—uâ—n sicut reâ—torâ—ta noderâ—â—oâ— done universi saeculi pulchâ—â—â—â—o â—â—â—us pâ—â—tâ—nâ—ae uâ—t qâ—â— sus qu bu qâ—e temoâ—riâ—us aptâ— sunt veluâ—â— magnum â—armen â—â—â—uâ—dam â—nâ—ffabilis moderatoris eâ—â—urrat atâ—n â—nâ—e tran cat in aetâ—râ—am cantemâ—lationem speciti qui daâ—â— ritâ— co unt etiam cuâ— temâ—us est fileâ— 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 thâ—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 Epiph. They had their conception not onely in Gods purpose who did foresee from everlasting what formâ— of worship was most convenient for every time in himself unchaâ—geable did change accordingly but also in the practise of the Patriarchicall Kirk observing the seven precepts of Noah and Circumcision the 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 establishâ—d at the temple in Canaan thâ—y had their death when Iesus their life lied upon the crosse and ascended unto heaven leauing them bâ—hâ—â—d as a dead corps to be buried and their buriall when thâ— Gospell vvas preached through the world Distinction of the ceremoniall â—aw in 4 periods of time 1 Nun cesse non esse 2 Necisse esse 3 Non necesse esse 4 Necessâ— non esse impossibâ—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. befâ—re the death of Christ 3. before the destructâ—â—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 Archip. Now let me know somewhat more of their estate in every one of these periods And first before the giving of the Law Epaph. In that first time Estate of ceremonies before the giuing of the law as it was not a thing indifferent to the kirk of God to refusâ— 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 mâ—n any rite or ceremony for the vvorship of God for by so doing they had transgressâ—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 olâ— Patriarches was to reverence and obey that which they had received and to attend vpon furthâ—r râ—direction Archip. That was a happy care and worthy of imitation but vvhat say you of the Iewish cerâ—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 Iewâ—sh ceremonies 1 Divâ—ne divinae 2 Divina-humana Epaph 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 timâ— The second sort vvere partly divine and partly humane vvhen the generall vvas divine and necessaâ—y either by the lavv of nature or by some ceremoniall institution 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 Archip. I think ye can hardly giue examples of this sort there being nothing in the whole worship left without particular determination Epaph. It is nothing hard for of this sort were the 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 sacrameÌ„t 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 Archip 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 Epaph. 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 Archip. What are the differences of good and evill in these three sorts of observations Epaph. Difference of good and evil in three sorts of ceremonies Ceremonies of the first sort albeit by the law of nature indifferent yet by force of divine institution they become 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 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
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 of persons places purposes c. Archip That seemeth to me both a sure and plain ground my soule blesseth you for it come on with the second Epaph. 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 Archip. 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 Epaph. 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 Archip. How serveth that first consequent for our direction Epaph. 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 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. 1â— 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 Archip. Which is your second consequent Epaph. 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 Archip. Which is the third consequent Epaph. 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 caeremonâ—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 Archip. 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 Epaph. 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 Archip. Some men are so licentious that they thinke they may make
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 Archip. 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 Clerkâ—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 Epaph. 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 hâ—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 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 coÌ„stitutions 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 quâ—â—â— eâ—â—uadiâ—â—â— viâ—tuâ—â— obligandiâ—nâ—â— habâ—t cuâ—â—a coâ—muni bâ—nâ— 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 Archip. In this third Evangelicall and Christian determination 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 Epaph 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 Archip. That is the
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 miseâ—ere meus Deus Res propter resistentiam laborem inclinationeÌ„ sunt Physice ethice sed non Theologice â—â—possibiâ—es Archip. 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 Epaph. 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 〈…〉 first or last All difficulties are not impossible â—tâ—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 Pauperioâ— 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 Archip. 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 Epaph. 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 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 Archip. 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 Epaph. If we suffer not greater things for Christ we are not vvorthy of him If all make defection our desolation shall be exemplarie