est idem secuÌ„dum speciem naturae potest ordinari sicut in finâ—m ad conservationem justititae ad satisfaciendum irae Et ne hoc erunt diversi actus secundum speciem mâ—ris quia uno modo erit actus v rtutis alâ—o modo erit actus vitiâ— Thom. 12 41 art 3. ends and conditions are made unchangeably good or evill Archip. The danger is great I perceiue in the application For if I passe that for indifferent vvherupon the Lord hath before passed his determination to be good or evill I fall into the transgression of the law of God and under his curse and therfore I would heare more of that Application Epaph. Two observations for sound applicatioÌ„ of the first determination Circumstanâ—ae vel accidentia fixitaÌ„ti momenti sunt ut penes illa peccatum judicetur id quod agitur Pet. Martyr Loâ— Com. p. 347. Humani actus non solum ex objectâ—s verum ex circumstantus boni vel mali dicuntur Thom. 2.2 qu. 18. art 3. Quando circumstantia resâ—â—icit ordinem actionis pro vel contra ex tali circumstantia censtâ—uitur allqua species mora is actus in bonitate vel maâ—itia Ibid. art 10. Ipsae Circumstantiae interdum constituunt rerum earum quae aguntur speciem ex qua res sive actiones nostrae diâ—uâ—tur bonae aut malae Nam quae vâ—s simpliciter perâ— bonae sunt eae interâ—uÌ„ malae fiunt circumstantus est tempus quo res bona aut indifferens redditur mala quia intempeâ—tiva est similiter de loâ—o instrumentis Iunius de Pâ—â—t Mâ—ssis c. 7. thess 34. For that end I giue you two Observations vvithout vvhich it can never be sound One is that the Accidents or Circumstances of a morall or spirituall action are of the same essence and substance thereof The squarest Conformitant shall either proue a praecisian heere in standing upon circumstances or else quit his conformity vvith the law of God The circumstances of persons vvill make fornication adulterie incest the circumstance of place sacriledge of time the profanation of Sabboth c. Archip. I vvill never think it strange then that the observation of one day is good service to God and the observation of another is will worship and superstition that the circumstance of a private person or a Midwife the circumstance of a private place where the Congregation is not assembled the removall of a table the taking away of Sacramentall distribution the hurting of Sacramentall fraction c. doe alter the substance of the ministration of the Sacrament of Baptisme or of the Lords Supper That kneeling in one action be pious in another action at another time be idolatrous Circumstance will make an action otherwise laudable to be laesae majestatis and he that can swallow a Camel in the matters of God vvithout an hoast vvill straine a gnat in the circumstances of his own affaires as though they vvere all substance What is your second observation Epaph. That the ten commandements be not taken literally as ten vvords but largely as Christian Pandects and common-heads of all morall duties toward God and Man to be exponed extendâ—d according to the commentary of the Prophets Christ the Apostles in the old and new testament according to the perfection of the large law of God vvhich commands every duâ—y forbiddeth every sin So that whatsoever is coÌ„manded or forbiâ—â—eÌ„ in the whole word is coÌ„tained here contrary to the sinistrous glosses of naturall men the least degree of every sin is censured under the name of the highest degree grossest of that kind Vnadvised anger is murder All vvhâ—ch vvhich I vvould haue you to obserue may be reduced to three heads Some are so naturally evident that none is found who vvill deny them as loue to God and our neighbour vvorship of God c. Praeceptorum mora â—â—m triplex est gradus nâ— quaeâ—am â—â—t coÌ„munâ—ssima quaedam vâ—ro sunt mâ—gis determinata qu◠〈◊〉 â—â—ique quorum ratio non est â—uâ—l beâ— nâ—anisâ—â—â—a sid soâ—â—â—â— Sâ—â—iâ—â—tibus Thom. 12 qu 100 art 11. The second sort is of such duties and sinnes as may be easily discerned and yet in this blindfolded estate of man may be unknown or denyed by some as the particular sins and duties expressed in the severall commandements and other duties are sinnes like unto them As perhaps some are ignorant that they cannot tell vvhich of the commandements forbiddeth drunkâ—nnesse gluttony c There is finally a third sort of such as are not known but by the vvise through a diligent search of Scripture as Levit. 14. the rising up before thâ— hoary head is to be reduced to the fift commandemant The abomination of the Nations forbidden in many particulars Dâ—ut 18 is to be reduced to the first and second command All vvhich expositions and determinations are also moral precepts by the force of nature obliging no lesse then the letter of the ten commandements Archip. Every thing that may be reduced to the ten commandements and that is a determination of the morall Law is not morall for all the precepts Ceremoniall and Iudiciall Istâ— autem â—on unâ— determ nativa praecâ—ptorum deâ—aâ—ogâ—â—a vi iâ—siâ—iutioâ—â—â— sed eâ— vi natuâ—alis insâ—â—nctus Thom. ibid. may and must be reduced thither and yet they are alterable as the ceremonies of the Kirk seeme to be Epaph. Ye haue touched that string vvhich hath deceived many even of the learnedest eares Consider then that the exposition and particular determinations of the morall precepts be of two sorts some are immediate and determine by force of the law of nature Another sort are positiue and oblige by mediation of another law and force of institution Had Mr. Sprint sounded this ground he might haue felt that the comparison of Ceremoniall duties and morall the one having the force of institution onely the other of the law of nature as wel as the rising before the hoarie head the one mediately the other immediately commanded was no sure ground to build his necessitie upon The ignorance of that thiâ—â— sort of duties and sinnes extends the bounds of indifferencie beyond her right Archip. I perceiue that every externall thing vvhich vve call a ceremonie is not of the ceremoniall Law but many of them be of the law Morall Both made pâ—ain in the second commandement and therefore unchangeable as being sparkles of the light of the law of nature Make your second observation plaine in some partâ—cular commanâ—ement Epaph. The first commandement bidding us haue Iehova onely for our God forbiddeth the having of no God at all the sin of Atheist Psal 14 the having of strange Gods and not the true as the Pagans Acts 14 11 12 the having of strange gods with the true as the Samaritanes 2 King 17 33 the not having of the true God aright Tit. 1 16. But the second commandement is a more pertinent example vvhich enjoyning to vvorship the true
vvit and from you rather sense then reason Beside the doolefull complaints of the Ancients resounded by so many late Divines vvishing in one heart and voice that the matter of contention vvere removed Besides the deep and drowned sighes of Hooker himselfe both in his own and Nazianzens vvords besides M. Sprint his first tables and ceremoniall bickerings vvith his palinod and necessity of recantantion for so was it with him in case of deprivation and beside the late speech of the Kirk our Mother daily experience of evill spirituall to the most of evill naturall oeconomicall civill and Ecclesiasticall to the best may let you see a world of evils issuing from them Archipp It will be said that all these millions of miseries which no man can deny haue entred vvith the ceremonies follow upon them onely by accident and that it is not their nature to beget so bad effects Epaph. He is not vvorthy of his hire that can say nothing for them Whether the evils be naturall and necessarie consequents let the observed universality in mixing of mans inventions with Gods institution beare witnesse that whatsoever hath been either brought in or maintained in the Kirk of God without warrant from himselfe hath ever proved like the brasen serpent and Gedeons Ephod Specificative Reduplicative The ornaments by the Philistimes added to the Ark albeit they vvere gold vvere but miâ—e and emerandes It is tragically felt and more to be feared that ceremonies shall proue in our Kirk such woodbâ—nd to the woâ—ship as Ministers haue found the dignity of Bishops to themselues no withstanding all their faire promises who as it is seen through the land doe beare them down as he great barren ashes doe the small fruitfull trees growing neere unto them and as the faâ— festivall daies make the fasting daies vvhich are next unto them the leanest in all he yeare But I hast to the third and last signification as the more principall and the most proper Archip. And I long to heare it for in the former two the question is not great Epaph. 3 Subiective et formaliter indifferâ—ns 3 By nature indifferent in 2 sensu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In 3 sensu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the third sense things are said to be indifferent which considered in themselues are neither good nor evill as not inclining to the one side more â—hen the other of their own nature but equally inâ—lnable and alike readie to be inclined to either by supervenient determination And therefore aâ— in the second sense they are called things sâ—rving nothing either f r happinesse or miserie so in this last sense they are called things in our power the middes betwixt extremes That yee may the more exactly take up their nature yee must learne to distinguish betwixt a naked action and an action cloathed vvith circumstances Inter aâ—um nudum sive praecisum à circumstantiis actum circumstantionatum Archip Teaâ—h me â—ow to distinguish betwixt them Epaph For the first All our thoughts speeches and actions as they lye before our eyes in their own nature before they be defined vâ—steâ— wiâ—h conditions and circumstantiate are morally indifferent our apprehension our reasoning our remembring our beleeving our lâ—ue hope joy hatred feare griefe or speaking and uttering Distinction betwixt naked actions and actions clothed with circumstances all these by word writ gesture or labouring resting eating â—â—â—nking standing sitting lying kneeling and vvhatsoever else is the operation or exercise of any power of the soule or bodie vvithin or vvithout nakedly considered and without all limitation are as yet indifferent neither good nor evill but may be good and may be evill and how farre they happen to be determined as much they loose of their indifferencie inclyne towards the extremee and become good or evill Thus all things are indifferent For the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est dei solius creaturae omnes etiam dignissimae in rebus omnibus etiam indignissimis imperiâ— prâ—videntiae subâ—iciuntur As all those naturall faculties and functions forenamed are of God through God and for God so is it his soveraignty to set down their marches for their morall or spirituall determination to make them good or evill Neither can any created power make that vvhich is good to be evill that which is evill to be good that which is indifferent to be good or evill except upon the supposall of Predetermination from him vvho is the Maker and Lord of all Except man had his being of himselfe and a vvorld of his own making his determinations could not be absolute or uncontrouleable in the meanest matters And thus upon the contrary nothing is indifferent as shall be more manifest afterward Archip. All the matter I see stands in that divine determination Would ye make it plaine how by vertue thereof things lay aside their indifferencie and become good or evill the light would be greater Epaph. This divine determination vvhich is indeed the principall part of our theame so farre as it concerneth your intention is threefold the first may be called Morall and Vniversall Three sorts of divine determination removing the indifferencie of things the second Ceremoniall and Nationall and the third Evangelicall and Christian Archip. I beseech you hast not but goe through them in order and stay upon every one of them till I be in some measure satisfied Now first vvhat call yee that Morall and Vniversall Determination Epaph. It is to be found in the ten Commandements of the Morall Law 1 Determination morall as they are an transumpt or rather an extended copie of the Law of nature given to man in the beginning from that first patterne of the law eternall And afterward framed for mans estate since his fall and restitution as it is expressed and exponed by Moses and the Prophets but vvithout any nationall respect to the people of the Iewes Archipp I would haue you to apply this determination that I may conceiue how it removeth the naturall Indifferencie of things Epaph. This law of the eternall God directs and commands all the foresaid faculties functions and actions inward and outward to thâ—â—r right objects and ends affecteth them vvith their inseparable accidents clotheth them vvith their unchangeable circumstances in such sort that the action good by this law can never be made evill that vvhich is evill by this law can never be made good that vvhich is good or evill by this Law can never be made indifferent For example by vertue of this determination the knowledge of God faith in God hope in God joy in God Loue of God c. are unchangeablie good Distrust hatred of God are unchangeable evils The true vvorship of God good Idolatry and vvhatsoever is idolatrous evill Both killing and kneeling offend not I pray you for it cannot be denyed vvhich nakedly considered vvere indifferent by the authority of this law according to the objects Occidere hominem quod
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
and the voyces of men in the world are farre different Thy times and wayes are in the Lords hands Set thy selfe in his presence view the course as it began proceeded hath been resisted should be refused and may end and see whether it shall be any griefe or offence of heart unto thee on that day that thou hast kept thy selfe in the loue of the truth from the beginnings of defection the end whereof no flesh can see and every heart may justly feare that it shall be beyong English Conformity in so farre as their lukewarm nesse hath been towards the hot and ours is after it towards the cold The Lord giue wisedome in all things Now unto him that is able to keep you from falling and to present you faultlesse before the presence of his glorie with exceeding joy To the onely wise God our Saviour be glory and majâ—ste dominion and power now and ever Amen The Course of Conformitie I. As it hath proceeded in times by past wherin consider 1 The incomparable goodnesse of God at the Reformation 2 The open malice of Satan to set up Idolatrie againe 3 The faithfulnesse of the ministry maugre all opposition preserving their 1 Vnitie 2 Authoritie 3 Order 4 Puritie of externall worship 4 The wiles of Sathan bringing in by degrees 1 For vnitie Division which 1 Entred at Perth 2 Increased at Dundie 3 Prevailed at Montrose 4 Brought forth many Tragedies deploted at 1 Bruntvland 2 Halyâ—udhouse 2 For authority Anarchie Begun about the Assembly of Aberdene and continued sensine 3 For order Episcopacâ— by 6 steps 1 Vote in parliameÌ„t at Perth 2 Perpetuall moderation at Linlithgow 3 High commission 4 Power Eccles at Glasgow 5 Consecracation brought from England 6 Ratification in Parliament at Edinburgh 4 For puritie of externall worship Antichristian Ceremonies in 5 articles 1 Motioned at Aberdene 2 Vrged at Saint-Andrewes 3 Enacted at Perth 5 The diligence of the Defenders by continuall 1 Preaching 2 Suplication 3 Protestation 4 Information 5 Reasoning 6 Admonition 7 Suffering II. As it is now coÌ„cluded in parliameÌ„t whereof consider 1. The preparation during the space 1. Of 3 yeares 1 Let time try and worke 2 The names of the kings service and conformitie 3 Rumour that the wise and learned are for it 4 Vrged in Synods 5 Inforced by the high Commission 6 Practised by some defended by others who never yet practised 7 After many stormes against pastors and professors a calme for a Parliament 8 A meeting for supply to the King of Bohemia pretended 9 A Parliament which was intended judged more convenient 2 Of 2 moneths 1 The Parliament continued 2 All dispositions sounded 3 Faire promises made 4 Great terrours threatned 5 Simple ones deluded 6 Great wits tempted to look too 3 of some dayes before the ParliameÌ„t 1 Privat and publick meetings of the plot-masters 2 Ministers commanded by open proclamation to leaue the Town 2 The proceedings The first day 1 Diligence used that no minister enter in the house 2 Search made if any had entred to remoue them 3 Orations framed for the purpose 4 Lords of the Articles cunningly chosen and the seven officers of estate joyned to them 2 the daies following 1 The kirk dispossessed of her place 2 The toleration at length disputed 3 The fiue articles suddenly concluded 4 The Lords of Articles set to hauking hunting c. till the way was prepared for voting in publick 5 Emissaries for triall of wits and hearts 6 Arguments fitted for every disposition 3 the last day 1 Absents made prresent by Proxeis wherethrough was made to vote 1 Strangers 2 Some who had their liceÌ„ces passed 3 some against their owne mindes 2 Some who had refused commission to vote notwithstanding 3 They who were present made absent 1 Some moved to leaue the towne 2 Some dealt with not to ride 3 Some not to vote who had ridden 4 The entry of the house kept that no Minister enter 5 Pithie speeches 1 exhortatorie 2 Apologetick 3 Declaratorie 4 Promissorie mixed with terrors 3 The conclusion 1 Confusion in voting 1 All the Articles hudled up in one 2 Negatiue voyces noted for affirmatiue 3 The distinction of the three Estates suppressed 2 Ratification denied to the negatiue Burroughes 3 Gratulation for great successe 4 Contradiction from 1 The Ministers by supplications protestations informations c. 2 The hearts of the actors within 3 The good people without 4 The Heavens aboue 5 The judgements sinsyne III. As it should be refused against 4 Difficulties 1 Of appearance that the controverted ceremonies seeme not to bee matters of faith but indifferent removed by shewing that that be 1 Three degrees of matters of faith 2 Answerably as many degrees of Infidelity 3 Three sort of things indifferent 1 Indifferent by comparison made among things 2 In respect of the effects and consequents in this case 3 In their nature qualitie where distinguish betwixt a naked action and an action clothed with circumstances from divine determination which is three-fold 2 Of religious reasonable pretexts removed by shewing the like for 1 The foulest faults 2 The greatest Heresies 3 The grossest Idolatry 3 of promise that no more shall be urged 1 The times giue reply 2 The mysterie still prevailing 3 Against 1 The judgement of Prudence 2 The course of Gods dealing 3 Satans subtill working 4 Hard successe upon the Defenders 1 Dutie is ours successe is Gods 2 It may be better then is expected if we fall not away 3 More grievous Croceis and odious aspersions upon the worthiest 1 Of the foundation the principles of religion 2 Vpon the foundation their necessarie consequents 3 About the foundation whatsoever is in Scripture ceremonies should be of this degree condemneth 1 Ignorance in the first sort 2 Error in the second sort 3 obstinacie in the third sort 1 Of the same kinde Thus sitting best kneeling worst standing mid-way 2 Consisting in our knowledge Thus sitting best kneeling worst standing mid-way 1 Deplored 2 To the worst and to the weakest evill spirituall 3 To the best evill naturall oeconomicall civill Ecclesiasticall 1 Morall and vniversall removing Indifferencie from the controrverted ceremonies if ye consider 1 That circumstances are of the substance of an action 2 That the ten commandements bee not taken literally as ten words but largely as the common heads of all morall duties 2 Ceremoniall and Nationall among the Iewes Controverted ceremonies coÌ„pared with theirs in 4 periods of time 1 Before the giving of the law 2 Before the death of Christ 3 Before the destruction of the Temple 4 To the end of the world 3 Evangelicall christian where distinguish betwixt 1 Divine institutions 2 Ecclesiasticall constitutions to be made Human inventions such are they 1 Vpon matters in their nature indifferent knowne by 2 rules and their 3 consequents all removing indifferencie from the controverted ceremonies 2 According to the Apostolick rules transgressed by them THE COVRSE OF CONFORMITIE
Parliaments and for declaration of their present and purposed constancie Epaph. Albeit a protestation be a forme of defence forbidden to no person neither by the law of God of nature or of man neverthelesse a heavy accusation hard pursuit is intended against the Ministers of that protestation and some of theÌ„ for their stedfast standing to the liberty of the Kirk put to high extremitie But as sundry of the subscrivers of the first protestation at Perth through ambitioÌ„ sought after the Prelacy against which they then protesteâ— So a number of the first subscrivers of the second Protestation at Edinburgh vvere charged to compeiâ—e at Santandroes a few daies after and through feare vvere moved at that time to repent themselues of their faithfull service done to the Kirk and since haue practised and preached against their protestation to their owne shame the offence of their people the sorrow of their deerest friends advantage of the enemie and no small hurt to the Kirk and cause of Religion Archipp I perceiue that yee haue ever been protesting and they ever proceeding till that the unitie authoritie and order of the Kirk are quite destroyed and the externall vvorship of God left naked vvithout a guard readie to be a pray to every enemie Epaph. The bitter fruits of the former alteration caries secret seeds of the following defection Bitter fruits of the three former degrees of defection the one side partly by terrours and allurements crosses and commodities banishment and benefices is in number diminished and partly by paines feares and expenses vvearied and vveakned Nec ultra pars sanior ea tempestate repugnare ausa â—am quoquo modo rebus finem imponere cupiens Nam quillibet audere atque agere facile eraâ— maximorum amicitia subnixis The other vvhat by revolters and vvhat by Intrants daily increased and by svveet successe and frequent favours encouraged and made vvanton Before that mysterie of Hierarchie was unvailed distraction among the Ministers vvas judged to be the causes of the increase of superstition and Papistrie the fyne pretence of so many Assemblies but both the one and the other are as negligently passed as mightily increased since What the Kirk of Christ hath lossed as much hath Antichrist gained he needs not to feare the fead of Discipline and Kirk Assemblies nor the ancient unitie of vigilant Pastors for by the Circaean cup of this mightie mutation the face of matters and fashions of men are so metamorphosed that perhaps you shall find that he vvho loved you best and hated the adversaries and corrupters of Religion most is changed quite from himselfe and scarsly can ye know your old friend now walking in his new cut our old one heart is now either heart and heart or else no heart at all We vvere vvont to close up our great controversies vvith heartie harmonie now in common matters we hirsp like harp and harrovv For libertie is slaverie for mutuall honour pride and contempt the spirituall service of the Gospell is left for the affaires of this life for Kirk Assemblies are Episcopall Courts for friends comfortlesse and against enemies awlesse If there yee seek reason yee shall haue vvill and if you say Brother my Lord smiles and yet fretts at you as a Disciple of the old discipline and a despiser of the new domination for reasoning and graue deliberation in weightiest matters you shall haue a dash of artificiall voting like Alexanders sword upon Gordius knot yea in a point of Religion if they cannot perswade you they vvill surely usurpe over your conscience Papistrie blasphemie breaâ—h of the Saboath contempt of the Gospell mocking add puritanizing of faithfull Ministers and reformed professors are rather passed as a merriment or praysed by a smile then repressed and punished as crying transgressions he that refraines makes himselfe a prey and he that will not follow the droue like the beasts of the field is the proud mans earth vvherupon he trampes and must haue readie shoulders for a load of injuries and if he be not servile in imitation like waxe to perswasions and witty to vvrong himselfe he must learn to bear contentment and extremities in one minde Thus Christ tryeth his own Kirk Antichrist hath escaped vvith his crueltie and treacherie and hath gotten as many yeares of peace to prepare his last onset by subtiltie as the Kirk hath of troubles to make her preparations against his battels He is shamelesse and insolent in his strength as he apprehends that he is not affrayed to exsult with the cryes of victorie before the battell And notwithstanding of his incurable crueltie some of the Pastors and professors of Reliligion by banishments imprisonements confinings fear of pursute reproaches calumnies and all sort of contempt are so extenuate that the pitie of their case is no lesse pearcing then their faithfull labours in the Ministerie haue been profitable Others so drunken vvith the deceiueable favours of the time that their care to bee great eateth up their paines to doe good And if there be a third sort free of fear and folly and zealous in Religion their hearts are pulled down to behold the miseries of poor men vvho faine vvould doe vvell but are wickedly abused and the pride of idle men vvho pay the debt of their calling by their nodd of Conformity to be admired as the Prophets of Ierusalem and the pillars of the Kirk Archipp Your just complaints of the former alteration albeit there were no vvorse to follow doe cry that it is more then time that the strong men set up and sitting on high Vt os Iehovae should set themselues to seek the Lord and say to their brethren Come neere we pray you to us Let us seek the God of our fathers and the ancient way of our peace We haue fallen out but let there â—ee no more strife between you and us We are brethren and debters to God and his people that we should earnestly contend for the maintenance of the faith once given to the Saints Wherefore were we borne to see the destruction of our people and the destruction of our holy Citie and thus to fit still till it be delivered into the hands of strangers to bee devored by the sword of sworn enemies that as her glorie had been great so might her dishonour and her excellencie be turned into sorrow Let us be zealous of the Law and giue our liues for the covenant of our fathers for by it we shall obtaine glorie Epaph. Yet the verie teares of Gods people for the common miseries of the Kirk will feed the furie of such incendiares as make their own particulars their highest projects The wicked will still doe wickedly As the Bishops of Rome after their advancement were not satisfied vvith the two uncouth Tragedies of Bellum sacrum and Bellum Pontificium wherewith they filled the would with bloud and troad all secular powers under their feet but must also vvhich is vvorse depraue Gods worship and in place
Perth Assembly and the Proclamation and preparatorie moneths betwixt the moneths appointed in the Proclamation and the keeping of the Parliament so also that the proportion may be fall there were daies of preparation betwixt the day appointed and the riding of the Parliament Archipp Know ye vvhat vvas done in that last time of preparation immediatly going before the work it selfe Epaph. Albeit it was not the first it was not the last After the long expected comming of his Majesties Commissioner Iames Marqueshe of Hammilton vvho upon the 18 of Iulie fiue daies before the appointed day of the Parliament was accompanied vvith divers of the Nobilitie and some of his own friends but not so many as would haue vvaited on him vvillingly in a better errand to Halyroodehouse his Majesties owne palace prepared royally for the Commissioner according to the affection carried to the commission a great part of the Nobilitie having feasted with him that night upon the morne the 15 of Iulie he had his first meeting in private with the Officers of Estate and Plot-maisters of Perth Assembly vvhere according to their loue to the conclusion and feare of impediments all their heads were set on vvork for the fore-casting preventing or removing opposition and purchasing the victorie Vpon the 20 day there was an universall Counsell meeting vvhere all things for peaceable resorting to the Parliament were concluded and the day destinate prorogated from Monday the 23 till Wednesday the 25 that they might yet once againe assay the foord fill up holes and remoue rolling stones before the riding Archip. Ye tell me of great preparation against the Kirk upon worldly respects on the one side but I heare of no diligence for the Kirk upon better considerations on the other In that troublesome time of the vvorld so dangerous for Kirkes Kingdomes and Common-weales vvherein all vvits and hearts vvere aloft and every minde of friend and foe as he respected the publick estate or his own particular vvas bended for his own intention It seemes ye and others of credit in the Ministerie should not haue been negligent but at least should haue backed your own supplication and waited upon the occasions of doing good Epaph. Not onely Noblemen Comissioners of Shriefdomes Bishops and Burrowes vvere present but from all the quarters of the Countrie according to the common libertie so many of the free Lieges of the land as had to doe in that highest Court. And amongst them multitudes of Ministers some to be idle beholders of the celebritie others vvith greater desire of the ratification of their own erronious facilitie then of the puritie of Gods worship and reformation of the Kirk Papists of both sorts Iesuites and Dominicanes vvise in their own generation It had been a wonder then if there had not resorted thither a number of faithfull Ministers to doe their best Pastorall endevours for the liberty of the Kirk and at least for manifesting to the after ages that the truth vvas not altogether deserted to help to make up Catalogum Testium veritatis Archip. Their interest was not meanest in the eyes of God neither could that giue just offence to any person his gracious Maj. never refused that libertie to any of his free subjects nor to them at the last Parliament vvhere he vvas present in proper person Epiph. Yet my Lord Commissioner by suggestion of his vvisest counsel searching the safest vvay for successe had learned that the presence of the Ministers might be verie prejudiciall to the ratification of Perth Articles at least might be a powerfull mean to stay many from giving their consent to the making of such a Law therfore by their advice he findeth it verie speedfull that thâ—se Messengers of God be straitly charged commanded by opeÌ„ proâ—lamation at the Market cross to passe out of the town of Edin Archip. That seemeth to haue been but a boast for their more peaceable behaviour or for preventing their dealing and suspected Protestation they vvere not called let be convinced of any fault and therfore could not be punished vvith deprivation of that libertie vvhich the verie law of nature yeeldeth and vvas not denyed to the enemies of Religion and meanest of the subjects Epaph. Yet upon tuesday the 24 of Iuly the letters vvere execute against them allanerly among all the subjects of the Kingdome Onely there was joyned at the same instant a Proclamation for bringing in Allane Machonil Doâ— chiefe of the Clancaâ—ron Laird of Lochaber known for a vvitch and sorcerer and declared to be an infamous murtherer a rebell and despiser of Authoritie vvhereupon it vvas ordinarie in the mouthes of the people that the Parliament could not end vvell because at the beginning therof they vvere banishing God and bringing in the devill But perhaps ye vvill be as incredulous as that Papist who feared his fellow professors in forrain parts should be upon the report of that proceeding against the pastors of the Kirke albeit your incredulitie theirs arise upoÌ„ diverse grounds Ye think it too evil to be true they will thinke it too good to be true for one of the Papists in the time of the riding of the Parliament bursted out upon the open street into these words with great exultation When I come to Rome and Avinjon to report how I haue heard the Ministers of Scotland discharged out of Edinburgh by open proclamation at the Market crosse in time of Parliament the newes will be so joyfull that scarsly will they bee beleeved by the Catholickes Archip. All goeth wrong Que vâ—â—â— tâ—â—r sâ—nchiâ—â—â— luy met a rage suâ— when they rejoyce vvho should be made to weep they do weep who should be made to rejoyce with what colour of pretence could that uncouth proceeeding be plaistered Epaph. He that would haue his dog fell'd will soon find a cudgel One pretence vvas their a sence from the charge of their flocks wherof they are bound before God and man to be diligent Overseers God and the vvorld knowes whether they who used this pretence are carefull of the fidelity of Ministers whether they oâ— the other sort who were permitted to stay wait better upon their vocation and whether it was not a principall point of their charge to attend at such a time wherin such matters were to be handled as could not but fall under their own their peoples practise in the ordinarie worship of God Another was a shew of mitigation in the and of the Proclamation excepting so many of the Ministers as â—ight procure a warrant from a Bishop to stay still that is to say according to the Bishops own interpretation vvhen some craved leaue of tâ—eâ— so many as would promise to make no interpellation intercession private or publicke nor protestation against their beloved articles wherof they were so jealous The third and sidest cloak was the twofold accusation of two brethren in the Ministerie vvho vvere deceiued by the Counsell to be patternes of extremitie and preparatiues of
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
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
originall law of nature Archip. But what say ye to the other Epaph. A wonder it is vvhat Doct. Douname can meane in good earnest by marching loyalty in order after piety and before sobriety and charity If the Magistrate haue absolute and unbounded authority in things indifferent which for fashion sake he denyeth in the generall What can be the cause why the matter being indifferent he giveth not the first place to loyalty preferring it to piety or if limited and restrained why shall not sobriety and charity be the limits as well as piety Albeit it bee lawfull to pledge the King his health yet neither sobriety nor piety ought to be banished from the table Neither can he say that drinking beyond the bounds of sobriety for once carryeth a greater guiltinesse then to practise that many times vvhich may destroy a soule for whom Christ dyed May there not be cases of Antinomy or opposition of the lawes of loyaltie and pietie of loyaltie and sobriety as well as of loyaltie and charity And as he alledgeth that there is Scandalum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equall offence in the one albeit he know that authority judging them to be indifferent may well be displeased but cannot be scandalized at least in aeâ—uilibrio in equality with the other scandall May there not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peccati equalitie of sinne in the other in times or places where there ruleth an ungodly or intemperate Magistrate Bezaes order making charity the first and generall rule and seconding that with the constitutions of the Kirk and lawes of the Common-wealth is divine Dounames putting mans authority before sobriety and charity is humane Archip. But the scandall ceaseth to be sinne or at least to bee our sinne when our superiours command Epaph. Disobedience were unlawfull it upon commandement of our superiours the scandall either ceased to be or ceased to be sin or ceased to be our sinne But first it ceaseth not to be For the commandement of the Magistrate maketh it the greater as the boldnesse of the Papist the mocking of the profane the griefe of the godly the superstition of the simple in these late daies haue declared and still the more that the ceremonies be urged and received the greater shall the offence be and the greatest vvhen there shall be least contradiction Next the scandall ceaseth not to be sinne because scandall being scandall it must be sinne as idolatry is ever idolatry there is no dispensation of the law of nature Thirdly it ceaseth not to be our sinne vvhen the sin is in modo imperandi in the manner of commanding The superiour may haue guiltinesse in commanding and the inferiour be innocent in obeying but when the sinne is also in re imperata in the thing commanded as the matter commanded being against piety decency or charity the guiltinesse is on both sides Archip. For removing of scandall we ought not to disobey but to render a reason of our obedience Epaph. If rendring a reason of our doing might quit us of sin as some haue pretended the question of things indifferent might be soone put to an end the Apostle his doctrine abridged and all the Christian Kirkes brought to quietnesse But that vvhich the Schoole-men utter more obscurely that the actions of the understanding depend upon our own will or upon the will of others quoad exercitium non quoad specificationem is clear in experience We may make our selues or others to thinke upon the matter but to assent or diassent it depends not upon our will They are little exercised in catechizing of the ignorant who maintaine such grounds Archip. But I am sure the commandement of the superiour at least extenuates the sinne Epaph. Comparing sinne with sinne the fault is not so great upon particular tentation without purpose and intention to fail against the rule of Charity or Sobriety or Piety as to obey a Law injoyning the practise of a thing indifferent against sobriety or charity with purpose of obedience For in the one thou simply neglects the commandement of God but in the other with a soule disparagement of Antinomy thou prefers the commandement of Man Archip. Necessary duties must not be left for offence of any Epaph. D. Dounam his reason taken from the distinction of necessary and arbitrary dueties can haue no place heere For albeit communicating and preaching be necessary duties and must be done albeit all the world should stumble yet kneeling and comforming which man hath made their adherents are no necessary duties Dimittendum est propter scaÌ„dalum omne quod potest pratermittâ— salva triplice veritate scil vita doâ—trina Instititia Hieron gloss ora Tom. 9. but at the most indifferent ever in the opinion of the practisers and therefore in the case of offence to be left Might he not upon the same ground conclude that seeing drinking is a necessary duty therefore rather ere I want drinke at a time I will yeeld to drinke aboue Sobriety The offence commeth not by communicating nor drunkennesse by drinking but the offence commeth by kneeling and drunkennesse by excessiue drinking Archip. The great danger in this purpose is that declyning the one extremity ye fall into the other Epaph. To tell you my mind I acknowledge an essentiall kirk the Congregation of the faithfull a representatiue Kirk the Assembly representing the Kirk essentiall But I know no virtuall Kirk on earth whether the Bishop of Rome or any other man as having in himselfe eminently and virtually for so the Papists professe and others in part practise such certainty of truth and soveraignty of judgement that he may command what he will in any controverted matter Ecclesiasticall whether he command that which is unlawfull or that which is lawfull to be done in an unlawfull manner that is against the generall rules When Alexander the Great came to Ierusalem he desired his image to be erected in the Temple The high Priest was willing to please him in every thing wherein God was not displeased and therfore refusing with all reverence that idolatry what he might and what served more the Kings honour he offered cheerefully First to beginne the accounts of their times from his entry into Ierusalem and secondly to name all their first borne sonnes Alexanders from him What is civill what domestick what is Casars what is ours let them be forbidden water and fire and their Citie sowne with salt who refuse it Let Christs royall prerogatiue who will not giue his glory to another be kept for himselfe May we not in so narrow a strait where we can see no way to turne neither to the right hand nor to the left open our mouthes with the obedient Asse and say Haue we used to serue so in other matters In Ministerio Ecclesia spectandum est â—pâ—um ministerium persona qua eo fungitur Quod ad personam attineâ— civili potestati minister subjicitur nam et civis est quemadmodum alii tributum