but the Church judicature also in so doing should acknowledge the validity of the sentence and consequently the lawfulnesse of the power from which it did slow But it will be objected 1. That that sentence cometh not from the Bishop alone but from a Synod whereof he is only the moderator Ans. Though the sentence be given out at the meeting of such as are underlings to complyers with him Yet the sentence is only his sentence this he is pleased to signifie unto all at their meeting left they should forget it so mistake him themselves both And he indeed maketh a fashion of asking their votes to the end they may be partakers of the guilt of the odium with himself But he acknowledgeth them to have no power unlesse it be to give their counsell advice But. 2. It hath been showne above that such meetings are no lawfull Church judicatures no presbyterian meetings but prelaticall conventions conventicles set up of purpose for his ends for the carrying on of his designes And their not compeering before these meetings sayeth they did not acknowledge them to be lawfull meetings therefore they cannot now acknowledge their sentence It will be objected 2. That though they ought not to be submitted unto as prelats or coâ—…rts of prelats Yet they ought to be submitted unto as the King's commissioners their sentence is in so far to be reverenced Ans. Whether they sit Act there as principall or as commissioners yet any such sentence proceeding from them is a non-habente poâ—…estatem from such as have no power For of themselves they have no such power they can have no such power from the King for nemo pâ—…test dare quod non habet the King can not give them the power which he hath not The King cannot depose a Minister immediatly It is true he may put a lawfull judicature to whom this power doth properly belong to do it or he may imprison or banish consequently put from the exercise in such a place but formally he cannot give out any Church censure of suspension or deposition against any Minister therefore he can commit no such power unto any man whether he be a civil man or a Church man And thus It is still clear that this sentence should not be submitted unto if it were no more but for this one cause because it should be an acknowledgeing of the Magistrat's power in the matter of Church censures which is an assertion unto which no sound reformed divine will assent It will be objected 3. That seing it is certane such shall be put from their Ministerie ere long however for if they submit not unto the sentence the civil Magistrat will either banish or imprisone or some other way put them from it whether they will or not were it not faifer then to prevent further suffering to themselves theirs by submitting in time Ans. It is true that in all probability the civill powers will not suffer such to preach long after such a sentence is dissobeyed But yet it is the duty of all so to carry themselves when suffering is at hand as that they may have most peace of conscience quietnesse under the crosse And it is certane they shall have far more peace who continue preaching as opportunity offereth notwithstanding of any such sentence untill some phisicall restraint or what is equivalent be laid upon them Then such as shall willingly submit unto an unlawfull sentence proceeding from an unlawfull judicature deriveing power from an empty fountaine thereby give offence great scandall both to good bad It will be Objected 4. That submission to judicaturies established by law is necessarie Either obedience active or passive is necessary otherwise there shall be no order Ans. Whatever may be said anent submission or non-submission unto the unjust sentences of lawfull judicatures Yet it will be clear that no submission should be yeelded unto the unjust sentences of unlawfull judicatures For the authors of the review examination of that book intituled Protesters no subverters and Presbytery no Papacy grant Pag. 96. This much saying we plead not for submission to officers judicatories not of Christ's own institution such as not only popes but prelates were no lawfull Church officers so that here their arguments conclude not taken from the practice of Ministers not submitting to the sentences of prelats in the Church So that then all the Church of Scotland as to this particular it seemeth was of one judgment and thought that Ministers should not submit unto prelats passing a sentence of suspension or deposition against them these prelats being no lawfull Church officers so it is clear that this non-submission in this case is no new thing in that Church but was the practice of severall worthy precious men before as the book before mentioned sheweth which instances are worth the noticeing now SECTION XVIII It is lawfull for the people to hear those suffering Ministers to meet for prayer other Christian exercises in private WHen the poor people cannot in conscience attend the ministry of such as are thrust in upon them against their will for the reasons already given their temptation groweth double upon them their trouble increaseth for now when they goe to hear such Ministers as they may lawfully hear either in publict or in private it is a cause sufficient for persecution yea or if they meet two or three together in any privat place for prayer conference or any other Christian exercise they are in hazard to be hailed to prison punished as keepers of conventicles Doubtlesse it cannot be very necessary to speak much for the justification defence of those who either have suffered or may hereafter suffer upon that account seing few who owne Christianity or know the sweet of Christian exercises and of Christian fellowshipe will condemne such as value the good advantage of their souls beyond their bodies yet lest some should be moved to think that at such a time such wayes should be forborn a little must be spoken to justify both those courses And first for their going to heare either in publick or privat such Ministers as are still lawfull Ministers what ever sentence hath passed against them have given a faithfull testimony unto the truth by adhereing to their principles notwithstanding of all the sufferings they do or can meet with much needeth not be said seing 1. They are so expresly often commanded to heare the word of truth to heare what is the minde of the Lord for by the Ministery of his servants doth God manifest his minde unto his people The priests lips should preserve knowledge and the people should seek the law at their mouth who are the messingers of the Lord of hosts It is their duty to waite at the posts of wisdomes doors this will be undenyable 2. There is an innate desire in the saints after the word
alone nor all of them together are the full and compleat ground but this That it is a meeting called together by the civill Magistrat assumeing to himself power to cast downe the established government of the Church the primitive governement to settle what kinde of government he thinketh fit as best complying with his own his subjects humors who accordingly hath razed to the fundation presbyterian government unto which both he all the lands were sworne and is setting up prelatical government against which he all the lands have sworne of which these three particulars mentioned are so many evidences And that they are so cannot be denyed for 1. Whatever truth be in this assertion That ecclesiasticke judicatories have a divine warrand for chooseing their own moderator This is clear undenyable that while presbyteriall governement was in its integrity vigour the assemblies of the Church nationall provinciall presbyteriall had this privilege to elect their own moderator when ever prelats began to rise get entrance in that Church this incroachment among other shee did suffer at their hands for they knew that Invasio perpetuae dictaturae would be via ad Imperium Constant moderators would usher the way for domineering prelats as was showne Sect. 1. And therefore this is a clear evidence of the change of the government from presbyteriall to prelaticall furder though that which Zepperus sayeth viz Presides ecclesiastici c. that is the moderators or presidents of the ancient councells were some time named by the emperour be true yet it will be a mere non sequitur to conclude thence as this author doth viz That it is lawfull for the Christian Magistrat upon whom the externall ordering of all the judicatories in his dominions depends to nominat out of a meeting of ministers conveened by him one of the number to order the actions of the meeting and by his authority to controle the unruly not only as being a concludeing of a generall from a particular but as being a putting into the conclusion what is not in the premisses a mixing of heterogeneous things together What he meaneth by this externall ordering of judicatories who can tell unlesse it be all that power which ordinarily is exerced by a moderator will he say that the Magistrat ought to choose all the moderators Hath the supreme Magistrat any more interest in those meetings or hath he so much as he hath in civill meetings doth he appoynt all the mouthes of these meetings But have not Church judicatories within themselves power for their own externall ordering who then ordered the Synod at Ierusalem Act. 15. To say the Magistrat was not then Christian therefore it did not belong unto him is enough to prove that it doth not belong to him as a Magistrat But there is enough said to this here which is but barely asserted by him without proof And. 2. As to the next what ever be asserted concerning that which Mr Baxter Mr Vines as he reporteth of them say viz. That for peace presbyters may suspend the exercise of there just authority and resolve to give to one person of their number a negative voice though many moe divines with greater reason think that seing God hath given them no power whereof they may denude themselves when they think fit suspend the exercise of at the node of any other It cannot be lawfull for them to give that negative voice unto any yet this is undenyable that there never was any such thing claimed by nor granted to any all the time that that Church enjoyed presbyterian government it is as undenyable that so soon as prelates gote up unto their chaires they challenged that negative voice to themselves as their due took it whether presbyters would or not so have the prelats done to day therefore this concession of these eminent men were it never so true as it is denyed by many is nothing to the poynt for by this one particular it is as clear as the noonday that the government is altered from presbyterian to Episcopal therefore though it be true that the personall fault of another cannot be a good ground for brethrens withdrawing from their duty yet when by their concurrence to consult alone when by God's law they have equall authority with any that sitteth there they shall consent unto that change of government it becometh sin not duty for now all presbyterian government is overturned they see prelats set up as before so that if they concurre they cannot avoide sin To say as he doth a little before pag. 8. that it might be permitted to them if they intrested for it to ease their consciences by signifying their scruples so be they would do it with that inossensive modesty humility and respect unto the supreme authority to the lawes of the land is to please the simple that beleeve every thing with a faire word for it behoved to be done with such in-offensive modesty humility as no body should either hear or know of it otherwise they might be sure it would be accounted disrespect unto the supreme authority to the lawes of the land they might expect presently to be attached processed Lastly as to the 3 particular whether the opinion of Mr Vines Mr Baxter Blondell if he speak truth in denying the divine right of ruleing elders be assented unto or rather the contrary opinion which is owned by so many Churches professours particularly by the Church of Scotland from the begining yet this is clear that that Church had still such officers so long as she was governed Communi consilio presbyteroruns by presbyteries no sooner did prelats usurpe the place but they shouldered these officers to the door and therefore this is another palpable evidence that the nature of these meetings is changed from presbyterian to Episcopall so that to concurre by meeting with the prelats at their dioecesian meetings must be an approving of prelacy this cannot be done without perjurie But he objecteth pag. 12. Thus Our worthy ancestours choosed rather to câ—…curie with such meetings then to desert them Ans The case then now differeth farr for then these judicatories were standing when the prelats were brought in upon them Ministers were then bound to keep possession of their rights so long as they could by meeting in the judicatories there being no restraint laid upon them by law from speaking their minde freely protesting as they saw occasion as is now when such actings are declared treasonable seditious they were in a capacity to do something for vindicating of Church privileges at least for exonering their owne consciences Yea for curbing in a great part the prelats power Whence it was that neither the Prelats nor the Estate did ever command Ministers to attend those meetings but rather wished with all their heart that they had forborne to come but
breach thereof is the breach of an oath this is no small sin Heathens acknowledged a great bindeing force in oaths hence Cicero de offic lib. 3. sayeth That an oath is a religious affirmation what is promised God being witnesse should be performed againe He who violateth his oath violateth this faith againe our fore-fathers would have no bonde straiter then that of an oath as the lawes in the 12. tables shew and their covenants whereby they did binde themselves even to their enemies and the observations of their censores who took notice of nothing more then of peoples keeping their oaths An high account then have even heathens had of their oaths Yea Livy sayeth that faithfull promises are sufficient to rule a city though there were no lawes nor Magistrats Memorable is the story of Regulus who being taken captive by the Carthaginians having given his oath either to returne to Carthage a prisoner or procure in his place the liberation of some of the Carthaginians then prisoners at Rome gote liberty to goe to Rome when he came thither It was not found honourable for the people of Rome to render back any captives yea himself though he would not vote as a member of the Senate affirming that as long as he was under the oth of the enemy he was not a free senator disswaded theâ—… from rendering up any captives because such as they had among their hands were able eminent commanders of the Carthaginian forces himself was but an old broken man altogether uselesse When the Senat had thus resolved Though he had many strong temptations to break his oath as the offer of liberty to stay at home in his own countrey with his owne dear family to enjoy the honour privileges of a member of the senate upon the other hand the thoughts of his cruell bloody enemies their not oriousnesse in perfidy Yet for all this conforme to his oath he returned rendered himself their prisoner and when he did so sayeth Cicero de offic lib. 3. his case was better then if he had stayed at home a perjured old captived Senator And Cicero when he is againe speaking of this same businesse sayeth that he could do no otherwise then when nothing was accounted surer then an oath And upon this account is it that this Regulus is so praised by Siliuâ—…â—…t as Grotius sheweth de jur bel pac lib. 2. c. 13. § 16. Qui longum semper famagliscente per avum Infidis servasse fidem memorabere Poeâ—…is Through ages all increas'd shall be Thy spreading fame memory Whom all the terrours fierce of death To Punicks made not break thy faith Memorable also is that passage of Pomponius the Tribun who when Titus afterward Tarquatus son to Manlius came in upon him early in the morning while he was in bed drawing his sword swore that he would presently kill him unlesse he would give his oath to let his father goe free against whom there was an action intended having given his oath thus out of fear resolved to keepe it therefore according to his oath he letteth Manlius goe free tantum illis temporibus jusjurandum valebat oaths were in such an account in those dayes sayeth Cicero ubi supra Memorable also is the story of those whom Hannibal took captive sent to the Senat upon oath to returne unlesse the Senat would liberat some of his commanders when the Senat refused to do this for they would redeem no capitives though they might do it at never so easie a rate that their souldiers might resolve either to die or to overcome they returned according to their oath rendered themselves prisoners but which is most remarkable there was one among them who after he had given his oath was coming away with the rest returneth into the enemies campe a little as if he had forgotten some things thinking by this meanes to free himself of his oath so when the rest returned to Carthage he stayed But the Senat getting notice of the matter took him sent him bound hand foot unto Hannibal upon this sayeth Cicero relating this matter ubi supra fraus distringit non dissolvit perjurium fuit igitur sâ—…ilta calliditas perverse imitaâ—… prudentiam all his wiles could not help him out It is reported of Nerva That when he was made Emperour to give a proof of his Mederation he swore that none of the Senate should be killed by his command which was very acceptable because Domitian a little before had caused execute severall of them upon small occasions And such respect had he unto this oath that when severall of the senators had conspired against him he spared them because of his oath see Dion in Nerva Now shall heathens who had no more but the dimme star-light of nature make so much of oaths shall Christians trample them under foot When there is no greater security imaginable betuixt person person betuixt nation nation Nor no other way for ending of controversies for secureing peace mutuall fellowship but an oath shall Christians make no conscience of these bonds though the law of nature the law of nations cannot imagine a bonde beyond that It was a foule staine upon King Iames. 2. To kill VVilliam Earle of douglas in the castle of Sterlin after he with some nobles present had assured the said Earle of his life by their subsciptions it did so irritat the Earles friends that they took the publick write put it upon a board tyed it unto a horsetaile dragging it thorow the streets when they came to the market place they proclamed both the King the nobles perjured covenant breakers And thereafter when Iames the Earle's brother had rebelled against the King he was desired to submit but he answered that he would never put himself in their reverente who had no regaird to shame nor to the lawes of God or man and who had so perfidiously and treacherously killed his brother and his cusines Yea shall Christians not only goe beyond the law of nations suffer heathens to out stripe them in that which natures light doth dictat But will they also break all the barrs of the Lord 's exexpresse word cast the cords of oaths behinde their backs after that the Lord hath so often commanded the contrary Scripture is clear for peoples standing to their oaths which they have sworn in the Lord. They are to swear in truth in judgment and righteousnesse Ier. 4 2. They must not take the name of the Lord in vaine Which if done at all is done by fore swearing or swearing falsly It is the qualification of one who is to inherite heaven Psal. 15. That though he swear to his own hurt he will not change Such false sweareing is expresly against the minde of God as these scriptures do cleare Levit. 6 3. 19 v. 12. Numb 30 2. Ier.
them concerning the day which was the second not the fifth that so such as would meet the second day being so few might easily be moved to dissolve before the rest came who would intend onely to keep the fifth day But the honest party perceiving how their liberties were now in danger did resolve to meet at Aberdeen accordingly there cometh from parts neerby some against the second of July unto whom Lawreston his Maj. Commissioner presented a letter from the Councell desired an answer They replyed that they behooved first to constitute themselves after he had withdrawn they choosed a moderator Clerk then read the letter wherein there were two things desired first that they would dissolve the meeting next that they would appoint no other day untill his Maj. were advertised As to the first they answered that they were ready to dissolve the meeting there being so few present To the next they answered that if Lawreston as his Maj. Commissioner would name a day they would aggree thereto if not they behooved to preserve their liberty so seeing Lawreston refused they appointed the next Assembly to be at Aberdeen the last Tuysday of Sept. advertised Presbiteries therof When Lawreston seeth this he protesteth against them as no lawfull Generall Assembly giveth his reasons which were answered they protest to the contrary thereupon by a messenger of armes he chargeth them to depairt under the paine of treason because as he alledged he had discharged them the night before by open proclamation at the mercat Crosse to conveen under the paine of treason he causeth denounce them rebells Whereupon in Septr Mr Welsh Mr Forbes were imprisoned by the Councill in Blackenesse in Octr. others were incarcerat In the mean time there is a Declaration dated at Hampton Court Septr 26. indicting an Assembly at Dundy the last Tuysday of July next Now the imprisoned ministers petitioned that the triall of that Generall Assembly might be referred to the indicted assembly at Dundee but are not heard And therefore when they are sisted before the Councill Octr 24. seeing that certainly the Assembly would be condemned they give in this Declinature following please your Lo The approbation or disallowance of a Generall assembly hath been should be a matter spirituall alwayes cognosced judged by the Church as Judges Competent within this Realme seing we are called before your Lo to hear see it found declared that we have contemptuously seditiously conveened assembled our selves in a Generall assembly at Aberdeen the first Tuysday of July last the said assembly to be declared unlawfull as an more length is contained in the summonds executed against us We in consideration of the premisses other reasons to be given in by us have just cause to decline your Lo. judgement as no wayes competent in the Cause above specified by these presents we simpliciter decline the same seing we are most willing to submit our selves unto the triall of a Ge nerall Assembly which is onely the Judge competent When the King heareth of this Declinature he lent down directions to the Councell to proceed against them according to the lawes sent down the Earle of Dumbar for that effect Whereupon six of them viz Mrs Iohn Forbes Iohn Welch Andrew Duncan Iohn Sharp Robert Dury Alexander Strachan are endited of high treason upon the act of Parliament 1584. sisted before an Assise at Lithgow and what by illegall procedures threatenings with fair promises used by the Earle of Dumber unto the Assisers some of whom were his own near kinssolk particularly by assurances that the king would not take their life they are declared guiltie of treason by nine of the fifteen Assisers so sent back to their prisons Then doth the king send for Mrs Andro Melvin Iames Melvin Iames Balfour William Watson William Scot Iohn Carmichel Adam Colt detaineth them long at London seeking to intangle them with questions at length Mr Andro Melvin is imprisoned in the Tower till the Duke of Bulloigne three years thereafter procureth liberty to him to go with him Mr Iames Melvin dieth at Berwick the rest are confined to severall places of the countrey While these ministers are at London the king signifieth his minde that the six condemned ministers should be banished out of his Dominions the other eight should be consined as followeth Viz Mr Farme in Bute Mr Monro in Kâ—…ntire Mr Youngson in Arran Mr Irvine in Orkney Mr VVilliam Forbes in Yetland Mr Gray in Caitnesse Mr English in Southerland Mr Rosse in Lewes In this same year Anno 1606. there is a parliament conveened in July which acknowledgeth his Maj. soveraigne authority princely power royall prerogative priviledge of the Crowne over all Estates persons causes promiseth to maintaine the same with their lives lands goods restoreth the bishops to their ancient accustomed honour dignities Prerogatives Previleges livings lands teinds rents thirds estates rescindeth the act of annexation Unto this Parliament the Commissioners from Synods presbiteries gave in a protestation desiring them to keep within their due bounds reserve unto the Lord that glory which he will communicate neither to man nor angel viz to prescribe from his holy mountaine a lively patterne according to which his own tabernacle should be framed that they would not bring into the kirke of God the Ordinance of man which hath been found the ground of much evill of that Antichristian Hierarchie That they would not build Iericho againe contrare to their oath subscription nor suffer that Estate of Bishops to arise which they offered to prove to be against the word of God the ancient Fathers Canons of the Church the moderne most learned godly Divines the Doctrine Constitution of the Church of Scotland the lawes of the Realme the well honour of the kings Maj. the peace quyetness of the realme the well of all every one of the subjects and then In the name of the Church in generall of their presbyteries in their own name of all other pastors for discharging of their duety consciences they did protest against bishopry bishops against the Erection Confirmation or Ratification thereof requireing the famine to be Registrated This protestation was subscribed by many ministers among others by Mr Adam Banatine Mr Iohn Abernethy Mr VVilliam Couper who afterward became bishops themselves When prelats are thus advanced to their civill dignities there are wayes essayed for advancing them in their spirituall power and this same year there is an assembly indicted at Lithgow the 10 of December but onely some presbyteries in whom the king confided most were advertised hereof the businesse was carried so closely that the moderator of the last assembly knew nothing of it Here after some debate the overture propounded by his
year 1649. cannot altogether be condemned partly because then the evill of it was not so fully seen perceived partly because that evill had not been reformed there was no other way of entry practised oâ—… practicable by law so though they might groan under that burden yet they could noâ—… get it helped so their fault was lesse then the fault of such would be who have now seen this evill reformed have seen or at least might have seen the evill of it have been called orderly duely conforme to the way of Election set down in the new testament for imitation how great should the guilt of such be if they should now againe lick up that voâ—…ite submit unto that yoke More may be said for the justifying of those who submit unto a yoke under which they were borne from which neither they nor their forefathers were delivered then of those who have been delivered yet consent againe to goe under the yoke thereby do betray the precious interests of Christ's Church with the rown hands wreeth that yoke about the neck of the Church under which she had been groaning many a year before It will be objected againe That they have already the consent of the people being called by them before so the Churches liberties are preserved their entry is valid enough Ans. It is true they have had the call of the people but that will not make their complyance with this course of defection the lesse sinfull but rather the more for by their taking presentations now they do upon the matter declare that they were not duely called before and so they condemne the way of entry by election as not lawfull say that the way of entry by presentations from patrons is the only lawfull way for the patrons presentation is not cumulative unto but privative destructive of the peoples liberty of free election because where patrons do presente the peoples suffrages are never asked where people have power to elect patrons have no place to present so that the one destroyeth the other therefore if any who have been called by the people freely chosen should now take presentations it would import that in their judgment they were never duely called till now this were to annull their former election which they had from the people Next which was to them of greater moment they could not with freedome of conscience goe to the prelate seek collation for these reasoneâ—… 1. Because there is no warâ—…and in all the word of God for any such thing no command for it no precedent or example of it Christian Ministers must walke by the â—…ule of the word now the scripture sheweth no difference betwixt a call a mission but both are one Rom. 1 1. Luk. 6 13. Act. 15 25. their ministry being a work 1 Thes. 5 12 13. 1 Tim. 5 17. 1 Cor. 3 6 7 8 9 10. 2 Câ—…r 6 1. they called workmen Mat. 9 37 38. stewards 1 Cor. 4 1. Wachmen Ezek. 3 2. Isa. 52 8. Shepâ—…erds Ephes. 4 11. Oversâ—…ers the like 〈◊〉 1 5 7. Act. 20 28. Heb. 13 17. Act. 15 22. their very câ—…ll conferreth the power layeth an expresse obligation on them to performe the work otherwise by their call ordination they should only receive a disposition for the work See much more to this purpose in Voetij desperata causa papatus against jansen the papist lib. 2. Sect. 2. Cap. 17. 2. By this meanes they should have condemned themselves as not being lawfull ministers before or at least not such ministers as might lawfully exerce the office of a minister 3. They should in effect have annulled the ordination which they had by the imposition of the hands of the presbytery because by their deed they should have said that not withstanding of that ordination they had no power to exercise the office thus 4. They should have mocked this ordinance of Iesuâ—… Christ of solemne setting apart one for the work of the ministry by saying in effect that it is but a meer blinde for notwithstanding that one be solemnely ordained by the presbytery according to the primitive paterne yet the persone ordained must have his recourse unto another in a superiour order for liberty to put in exercise what he hath gotten in potentia or in Actu signato the like whereof cannot be showne in all the scriptures where read we that ever any who was ordained by a presbytery might not exerce the office without a new license from some other to what end serveth ordination if it be not for seting of one apart for the work That office or power is a cyphre altogether uselesse which cannot be exercised is not like an office or power granted by Iesus Christ. 5. By this meanes they should fully acknowlege the power authority of prelates over presbyters so subscribe unto their jurisdiction acknowledge them to be lawfull officers of Christ's house upon that account submit unto them which were poynt blancke coâ—…ary to their vow Covenant It is objected against this by the author of the seasonable case pag. 15. That thereverend persones instructed by law to call for that promise from ministers do not search into mens apprehensions concerning the grounds of their power all they seek of them is obedience to them in things lawfull and honest as being presently in power being by law ordinary overseers of the ministry in their duties and chief ordainers of them who enter into the ministery Ans. There is enough here to deterre any from this bussinesse for 1. There is no warrand in the word to owne them as chief ordainers there are no chief inferiour ordainers mentioned in the word this then must be a fiction a humane invention which no minister must acknowledge for all must goe to the law to the testimony 2. nor is there any such power known to appertain to any man to be an overseer of the ministry It is true the spirit of the prophets is subject to the prophets but there is no warrand for a Bishop over Bishops or for such an officer as is to oversee the ministers No officers must be owned in Christ's house but such as are of Christ's own appoyntment 3. And any other law cannot be owned in those matters Though the law of the land should give to any such a power subjects are not for that obliged to acknowledge approve of them as such The municipall lawes of a land will not warrand any new office or officer in Christ's house It appertaineth alone to Christ as King head of his owne house Church to institute his officers And it is a fearfull incroaching upon the privileges of the crowne of Christ for any state or potentate to take upon them to appoynt such offices officers as Christ hath not appoynted Therefore whether those persones reverend or irreverend all
because when she was present as Act 1. Parl. 2. of Queen Mary both she the Governour are mentioned thus The which day the Queen's grace with advice of the Lord Governour three Estates of Par. moreover it is not usuall to have any Acts running in the name of a Commissioner For where a Commissioner is present the King is supposed to be present therefore to this day all the Acts of Parl. made were a commissioner is present except such as are wholly concerning the King himself Run in the name of our soveraigne Lord with advice consent of his Estates of Parl. but where neither King nor Commissioner is present then the Acts run thus The Estates of Parl. enact c. So that this Stilus curiae being punctually observed to this day consirmeth the observation concerning the fore mentioned parl viz. That they were holden without King or Queen when neither King nor Queen is mentioned in the Acts. 3. Is it not strange how they could annull the parl 1648. among the rest seing the Acts of that parl were more homogenious with their own Acts then the Acts of the rest For the Acts of designe carryed on by that parl were no such injurious violation of his Maj. power authority nor were they Acts of rebellion as they suppose the Acts of the other parl to have been So that the ground upon which they rescinde the rest of these Parl. will not warrand them to rescinde this so it is not upon the ground of their Acts that they rescinde these parl Because then they would not have rescinded this parl 1648. What grounds then they will seek out next who can tell For all the grounds which they have hitherto to given whether from their Acts deeds oâ—… from informalities through the want of the presence of the King or his Commissioner are declared null of no effect by themselves 4. It is yet more strange how they could annul the Parl. 16â—…8 When all the members of that parl some of whom no doubt were members of this did Iun. 10. declare and testify their resolution and obligation to acknowledge that Parliamentre have been a free and lawfull Parliament likeas they did oblige themselves upon their honours and credit and as they desired to be to be holden true lovers of their countrey and of the religion lawes libertâ—…es thereof efauldly faithfully to the uttermost of their power to joyn and concurre with their persones and estates every one according to their severall stations and callings in the maintenance of the freedome and lawfulnesse of that Parliament and they ordained that that Act should be subscribed by all the members of Parliament present and absent and by all noblemen Barons and all other subjects inhabitants of the Kingdome in their thires and brughs 5. It is yet more strange that this Parliament had so far forgot it self as to reckon up the Parliament 1648. among the rest in the Act rescissory when in their 9. Act they had acknowledged it to have been a Parliament for there when they are approveing the Engadgment the all onely bussinesse which that Parliament 1648. was carrying on they stile them the estates of Parliament of this kingdome which is a title agrying to none but to lawfull Parliaments Thus it is clear that there is no ground warranding a consent unto these Acts rescissory but good ground to scruple at that oath the taking whereof would have imported a consenting unto the annuling of these Parliaments considering 6. How King Charles the first in the large treaty in his answer to the first demand sayeth that at the humble desire of his subjects he did call conveen a Parliament to beholden at Edinburgh Iun. 2. 1640. so that this Parliament was lawfully convocated acknowledged to have been so by King Charles the first himself Thirdly nor is there ground for assenting consenting unto the anulling of those Acts done and concluded in these Parliaments for 1. They are Acts made by Parliaments lawfully conveened 2. They are Acts not repugnant to the word of God but Acts made for the carrying on advanceing of the work of reformation except those made by the Parliament 1648 which every one according to his place power is sworne to maintaine promove this the very vieuing of them will evince how ever that whole work be now branded as rebellion sedition So that none could swear that oath as now tendered by Acts explained but withall he must condemne the whole work of reformation all Acts made for establishing of the same in doctrine worshipe discipline governement 3. did not King Charles 1 in the large treaty give this answere unto the first demand That for as much as the King's Maj. at the humble desire of his subjects did call and conveen a Parliament to be holden at Edenbrugh Iun. 2. 1640. wherein certaine Acts were made which Acts his Maj. for the peace and good of this kingdome is pleased to publish in his own name with consent of the Estates and therefore commands that the said Acts bearing date â—…un 27. 1640. be published with the Acts to be made in the next session of the same Parliament and that all the saids Acts as well of the precedent as of the next Session to be holden have in all time coming the strength of lawes and to be universally received and obeyed by all the subjects of the kingdome of Scotland His Maj. doth in the word of a king promise the publishing of the saids acts in such sort as is above specified And more over at that next Session of Parliament Anno 1641. when himself was present all those Acts were approved ratifyed fully did not King Charles 2 before at his coronation ratify approve the Covenant all Acts made in order to the carrying on of the ends of the Covenant So that now they are full compleat lawes wanting nothing even of formality which can be desired seing he hath ratified approved them all 5. Are there not many of these Acts made by those Parliaments very much for the glory of God the good of the countrey did not themselves see this when for shames cause they were forced to make some Acts of the same nature for curbing of vice since they would not be said to renew them so that it were hard to put Christians to condemne those Acts laudable lawes 6. Is it not strange how they could condemne make null void all the Acts done by the committees Parliaments after 1648. seing by this meanes they shall condemne all the applications which were made unto his Maj. while he was in Holland also they shall condemne the Kingdomes receiving of him yea their crowning of him both as null as done by a Non-Parliament And thus they will have the King no crowned King of Scotland how deep this may draw let lawyers judge It was
never yet heard of that a King was crowned in Scotland but by a lawfull Parliament whose deed was valide if this deed of that Parliament was not valid let wise men conjecture what the consequences will be It is true they except in their Act 9. All such Acts as were passed in any meeting of Parliament or committee of Estates authorized by his Maj. presence But his Maj. presence will not make every company of men a Parliament yea his being present with them at any of their Sessions sayeth he owned them as a lawfull Parliament 2. How ever all these Acts which concerne himself seing he was not present at their making are null 3. How cometâ—… it to passe that the Kings presence Anno 1641. did not availe to keep that session of Parliament from a stroke with the rest And furder it appeareth that they annull the Parliament 1650 1651. altogether because if that had been a Parliament it had been the first Parliament of King Charles 2 so the Parliament 1661. had been his second Parliament But the Parliament 1661. is called his first Parliament therefore there was never a lawfull Parliament before in his reigne thus by their principles he hath never been crowned in Scotland as yet What a Premunire they fall into here let lawyers judge Fourthly There was as little reason to condemne these meetings counsels conventions of the subjects at the begining of the late work Because those meetings were necessary for the defence of Religion against the bloody Prelates who were seeking the overthrow destruction of all 2. Nor is there any Act condemning such which can with any colour be allaiged except the Act of that Parliament 1584. wherein things were carryed on by a strong faction in great haste for they had five Sessions in three dayes with great secrecy for the Lords of the articles were sworne to secrecy the dooresâ—… were keeped closse all the time of Parliament See laborious Mr Petree his History pag. 442 and the Act of this Parliament did mainely strick against the assemblies of the Church for that was the thing designed 3. What ever can be made out of this Act against civill meetings it will not stricke against those meetings because the Parliament 1640 in their Act 29. hath showne the true meaning thereof to be otherwise saying It cannot be extended against any councells conventions assemblies committees or meetings made holden keeped by the subjects for mantenance and preservation of the kings Maj. Religion lawes and liberties of the kingdome or for the publick good either of Church or state this Act was approved by the large treaty againe by the next Session of Parl. An. 1641. where the King himself was present 4. The secret councell which then was did approve of these conventions or tables as they were called so did his Maj. commissioner thereafter So then these meetings might be warrantably keeped for God's glory the removeing of the just grievances of the subject being no wayes prohibited by the municipall lawes which onely disallow such conventions as are for disturbance of the peace or usurpation against authority neither of which can be allaiged here for no invasion violence offer of wrong by word or deed to any person no not even to these against whom they had justly complained followed thereupon And those meetings were onely to consult upon the most fit humble way of supplicating his Maj. for the most convenient propositions to be presented to his Maj. to the Parliament to the assembly all which are most compatible with the loyalty duty of good subjects do no wayes encroach upon authority seing they assumed not any judiciall determination in any matter of state civill or ecclesiasticall but by voluntary instructions and opinions every one to another in a common cause of religion did resolve what might be most conduceable to their lawfull and just ends To use the words of the protestation Decemb. 18. 1638. Fiftly Nor is there just warrand ground upon this account to annull the League Covenant Because 1. It was against no municipall law for as to that 12 Act of the Parl. 10 of King Iam. 6. Anno 1585. it is so explained by the 29 Act of Parl. 1640. as that it cannot be extended to any bands leagues made for the preservation of the Kings Maj. Religion lawes liberties of the Kingdome or for the publick good either of Church or state and this may be furder cleared by vieuing the 43 Act of Queen Mary which the forecited Act of King Iames 6. relateth unto ratifieth for that Act is to be understood of particular leagues or bonds of man-rent as they called it or maintenance respectivè that by privat persones in brugh land therefore cannot be understood of leagues or bonds made by the body of the land in their representatives in Parliament which hath so much power in making of leagues that without their consent the King cannot make a league as is clear by a league which King Robert 2. consented unto betwixt Scotland France England which was annulled because it wanted the Parliaments consent for sayeth Buch in the end of his 9 book neque enim ipse pacem vel inductas facere poterat nisi ex sententiâ publici conventus nec firmas polliceâ—… sine publico decreto He could neither make nor promise truce or peace without the Parliaments consent in the Parliament 10. King Iam. 6. Anno 1585. among the unprinted Acts there is one containing the assent of the Parliament for concludeing of a league with the Queen of England 2. The Parliaments of Scotland have made leagues with forraigne Princes without the Kings consent as that Parliament which deposed the Queen Mother from her regency did enter in a league with the Queen of England 3. All leagues bondes made by the Parliament were ratified by this King by his solemne oath both before at his coronation and therefore none in conscience could condemne these bonds or take an oath importing the same What is more allaidged against the league covenant shall be fully examined hereafter Sect. 2â—… Sextly Nor was there just cause upon this account to condemne Scotland for aideing assisting of England in their straite extreame danger Because 1. It is a most ordinary thing for one nation to send help relief unto another thus the french the Englishes helped the Hollanders The king of Britaine offered to helpe the Rotchell the Palatinat 2. It was against a common enemy a popish prelaticall malignant faction seeking the ruine of religion lawes liberties in Scotland as well as in Engl. By the light of nature a common fear uniteth even these who are furthest divided so while Scotland fought for England they fought for themselves their own saiftie what ever law will warrand nations now to joyn together against the Turk will
before what is the judgment of the Church of Scotland in this particular in their preface to the confession of faith 3. There is no expresse command either for seeking or having his expresse consent The reformers of the Church of Scotland never once thought of this but as oft as conveniently they might as necessity urged they keeped Assemblies not only without the consent of the supreme Magistrat but oftimes against their will thinking it their duty to Assemble for the relief of the Church ay untill some difficulty were laid in their way which they could not win over untill some phisicall restraint or some what equivalent were laid upon them 5. It would neither be fit nor saife for them to condemne the worthies who stood so zealously for the truth keeped that Assembly at Aberdeen which occasioned their banishment 2. That the power of convocating indicting of Synods Assemblies doth belong only unto the Magistrat The act for the National Synod doth abundantly cleare this But to assent to this were a palpable wronging of the Church which hath intrinsick power for this needeth not goe out of her self to seek it The Synod which did meet 〈◊〉 15 was not indicted by any civil Magistrat The Church should then be in an irremediable case when the civil Magistrat is an enemy but God hath provided meanes for the saifty preservation of his Church Even when the higher powers are but small friends unto her as oftimes it falleth out see the judicious learned doct Voet de Pol Eccles Pag. 184. Quaest 5. 3. That the power of delegating unto assemblies doth belong to him alone so as he may appoynt all the constituent members thereof according as he pleaseth as the Act for the nationall Synod sayeth he doth that by vertue of his supremacy But this were a grosse wronging robbing of Churches of their power privilege of delegating such as they think fit according to the Example of Antioch sending Paul Barnabas to that Synod Act 15. the practice of the Church in all ages see Voet ubi supra Pag. 187 Quaest. 7. 8. Yea if so the persones delegated should vote in his name not in the name of Christ or of the Church the meeting should not be a pure Church meeting but either wholly politicall or else politico-ecclesiasticall 4. That he might dissolve Church assemblies Synods when he pleaseth for the fore mentioned Act for the Nat. Synod warrandeth them to meet only at such times as he pleaseth But this were a great wrong done unto the Church privileges See Voet. ubi supra Pag. 190. Qâ—… 13. 14. Synods should be no helps unto the poor Church if they might sit no longeri what ever necessity might urge then his Maj thought good to suffer There is no warrand for any such dependence of Church judicatories upon the civil Magistrat's discretion If Christ hath allowed Synods to his Church for determineing in Church affaires he hath allowed them to sit untill they finish the bussinesse for which they did assemble Yea if they should yeeld to this they should condemne the assembly at Glasgow 1638. which did sit untill they had ended their bussinesse notwithstanding of a command to dissolve 5. That his presence or the presence of his commissioner is necessary unto each nationall assembly for the Act of Parliament ratifying the Act for the nationall Synod sayeth expresly that without the presence of the King or of his commissioner no nationall Synod can be keeped But 1. there is no law of God for this 2. The Synods in the primitive times were held without his presence 3. There were many generall assemblies held in Scotland without his presence 4. The Magistrat as such is no constituent member of the Synod therefore his presence is not necessarily requisite see Voet ubi supra Pag. 188. Quaest. 9. 5. If there be such a necessity for his presence at nationall Synods he must not be absent from lesser assemblies thus there shall be no Church judicature held without his presence which were most absurd See what the learned famous Voetius sayeth to this pol. Eccles. Part. 1. Pag. 199. 200. 6. That Ministers have no proper decisive fuffrage in Synods because the forecited Act sayeth That matters are to be setled only by their advice So that in their Synod they are only the King's counsellers conveened to advise consult a power only to advise is no decisive fuffrage so the Act concluded is the deed of the supreme Magistrat following their advice is not their deed Now this is most absurd destructive to all Synods of all their power thus it should be far worse with Synods now when Magistrats are Christians then when they were heathens Moreover there is no warrand for his having with the rest of 〈◊〉 the commissioners a voice in those Synods far lesse for his having the whole power It is clear that as a Magistat he can have no suffrage or voice in these Synods for then heathens who are no way qualified for such a bussinesse should have it likewise Yea if it were so all the determinations of Synods should be civil Acts no Church Acts being done by one who is no Church officer yea nor a Church member as such let be a Church judicature This was Episcopius the Arminian his judgment in disput de jure Magistratus circa sacra Thes. 16. viz. that he may convocat assemblies choose members prescribe lawes unto them the way of prâ—…cedour aske the suffrages either peremptorily enact or approve what is done that it may passe into a law see Voet. ubi supra pag. 191. Qâ—… 16. 7. That the judicatories of the Church be prelimited for nothing may be enacted by the nationall Synod which is contrary to his Maj. royal prerogative or to the lawes of the land so sayeth the Parliaments ratification of the Act for the nationall Synod But what if iniquity be established by a law what if Christ's royall prerogatives be taken from him given to the King shall the Church in her judicatories do nothing for the truth shall she give no testimony against these usurpations shall the lawes of the land the King's prerogatives be her Cynosura what use shall be made of the word of God then where is there any such caution or limitation given to the Church But enough of this 8. That Church judicatories may not so much as consult debate about any Act matter or cause but what shall be allowed approved by his Maj. or his commissioner for these are the very words of the Act of Parliament But who can assent unto this intolerable jncroachment destructive of all Church judicatures making them no judicatories at all but a company of men conveened for giving advice But where was there ever the like of this Church judicature The nameing of those things is sufficient to discover their vanity see
practice of the Apostles primitive Church is but an application of that generall to a particular species of Governement His second arg is this All the standing lawes respecting Church Governement are equally applyable to severall formes Ans. Are they applyable to the hierarchie to Erastianisme to independency to Morellianisme Or only to Presbytery Prelacy If only to these two then all other formes but one of these two are utterly excluded there is no more liberty left save to make choise of one of these But what if this ground of his shall not hold He referreth all the lawes to these three heads The 1. Head is the qualifications of the persons for the office of Governement so citeth 1 Tim. 3 1 to 8. Tit. 1 5 to 10. Ans. And may it not be said useing his own words muâ—…atis mutandis that all these the rest are equally required as necessary in a Pope in a Patriarch c. As well as in a Bishop or Presbyter Yea every one may invent a number of new officers defend them with this that all these qualifications agree to them The 2. Head is The precepts requireing a right management of the work citeth Act. 20 28. 2 Tim. 4 2. 2 2. 1 Tim. 5 19 21 22. Heb. 13 17. Tit. 1 5. And addeth there is no precept in all these Epistles to Timothy Titus prescribeing whether they should Act solely or only as Consul in Senatu Ans. But if the precepts be such require such a management such work as can not with any possibility in any tolerable manner be obeyed performed by officers under such a forme then it cannot be left to the will of men to set up such a forme so is the case here The precepts are not applyable unto prelats Is one man able to exhort reprove watch over a whole dioâ—…cy his alone seing he in all probability shall never see their faces And as for delegation of Church power Mr Stilling fleet himself sayeth Part. 2. c. ult § 8. Pag. 414. That there is not the least footstep of it either in scripture or antiquity Is it possible that one man can in any tolerable manner obey these commands watch over such a number over which Two or Three hundered ministers could not get well watched God layeth not utter impossibilities on his officers So then seing these precepts are not applyable unto any other forme then Presbyteriall his Argument falleth to the ground Seing it is not imaginable that one man can rule such a numerous people watch over them by discipline over whom fifteen or sixteen Presbyteries each of them consisting of fifteen or sixteen Ministers as many ruling elders beside the competent number of ruling elders which each particular congregation had were set had all work enough more then they could well overtake But. 2. What will he do with that command 1 Cor. 5. given to the elders of that Church to conveen together for an Act of discipline Doth not that command concerne Gospell Churches now as much as any of these precepts in the Epistles to Timothie or Titus And how is it imaginable that it can be applyable unto one man Sure then this command is not equally applyable to both formes For a precept given to a collegiat body to meet together is not applyable to one single person The 3. Head is generall rules such as these that none preach without a call Heb. 5 2. Rom. 10 14. That offenders be censured that complaints bâ—… made to the Church in case of scandall that all be done decently in order to edification Ans Well then if it be a standing rule that complaints be made to the Church it is a standing rule that there should be a fixed Church to receive these complaints all the question is whether this fixed Church which can take notice of complaints inflict Church censures excommunicate can as well be understood of a prelat as of a body of Church officers incorporated And if Mr Stilling fleet can be able to show that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is or may be taken for one single person then his notion will be more able to stand But if not of necessity it must fall to the ground Obs. 9. It is worth the considering how weighty a bussinesse the matter of the Governement of the Chuch is of what great consequence it is to have it modelled aright For experience hath made it appear how much more effectuall for keeping of the Church of Christ pure from errour heresy for beareing downe of Prophanity for promoving of the work of Godlinesse in power one species or forme is then another And this may speak very much for the Lord's keeping that in his own hand not leaving it unto any Prince or Pastor to determine what shall be the species of Governement Especially considering with what byasses by-respects the most of men are ready to be carryed how readyall are to modell Church Governement so as may most suite their own ends serve most to make them great in a world And hence it hath been seen that when men leave the simplicity of the Gospell the pâ—…terne there set down they run wilde never once consult the edification of the Church or the promoveing of the work of God in souls c. But their own base ends And when men will be wise above what is written follow their own notions devices God giveth them up to delusions to more strange phancies And sad experience hath proved how dangerous it is to depart from the rule of the word in matter of discipline for by this meanes it came to passe that the Church did not only get Bishops distinct from superiour unto Presbyters but also Metropolitans after these Primats at length Patriarchs finally the Pope They followed not the rule of the word but thought that they were lest at liberty as Mr Stilling fleet doth sadly make out Part. 2. c. 7. would have the Chuch as pompous as the state so made the state Governement their copie And therefore as there was one Emperour so there behoved to be one universall Bishop Pope whom the world had never seen had not this notion of Mr Stillingfleets been in their head viz. that they might order the matter of Church Governement as they pleased best though Mr Stillingfleet make use of this as a confirmation of his notion yet it is such a proof of it as may make all tender hearted protestants tremble at it reject it as being the very thing which raised up Antichrist Obs. 10. Mr Stillingfleet is pleased in the last Chapt of his book to gather together some expressions of Divines at home abroad in France Germanie the low countreyes as favouring his purpose which to examine a work of this nature will not suffer any who will may do it
the people have nothing for their warrand but a presentation from the patron And so this would be nothing else upon the matter but a consenting unto this incroachment And a joyning with such as wronge spoile the Church To say that people in that case should protest against these incroachments so exonere themselves were to put them to run their heads against a wall next their refuseing thus to obey the act is upon the matter a protestation if after their protestation they were bound to hear them attend their Ministerie they should undoe their own protestation by their after carriage for by their protestation they declare that they cannot look upon them as Ministers having a lawfull call according to the lawes of Christ by their after carriage in constant attending of their Ministerie they should declare to all that they owne them as lawfully called Ministers And thus their practice should belie their protestation Nor will it be of any force to say that their fore-fathers did submit unto the Ministerie of such as had no other call but the patron's presentation For there is a vaste difference to be put butwixt a time wherein the Church is advanceing in a course of reformation a time wherein she is declineing slideing back from that degree of reformation unto which she had already attained In a time wherein the Church is but coming out of darknesse the day is but begining to break up many things may then be comported with tolerated which may not be submitted unto after the Church hath gotten all these abuses reformed Every beleever every Church is bound to stand fast in that which they have attained unto not to cede in a hoof So that Christians living in a time wherein the Church is but begining to wrestle up from under the heap of errour corruption may be allowed to do many things which must not be done when the noontide of the day is come In the time of the reformation begun by Luther others many things might have been comported with in the Church reformation being a graduall motion that hath but small beginings riseings which now since the reformation hath been carryed on through the blessing of God to that degree it was advanced to cannot be allowed When God hath wonderfully by his mighty power out-streached arme brought a Church to a great length in reformation it will be the duty of that Church of the members thereof to adhere to that degree unto which they have attained with all perseverence It will be lawfull for the Church which is but coming up the hill to stand at such a step untill they gaine another when yet it will not be lawfull for the same Church to goe backward after they have advanced The truth once bought should never be sold so then the consequence is null Their fore-fathers stumbled not nor did scruple at the doing of such or such things therefore these in this generation who have advanced through the blessing of God unto a further degree of reformation should not scruple either It is a poor consequence to say The posterity may return backward because their fore sath Is could not advance further Much more may be seen when the sun is up then in the twilight Therefore the scrupleing of honest people now doth no way condemne their fore-fathers But on the contrary the stedfastnesse of their fore-fathers in standing to the degree to which they had reached their endeavouring to advance will condemne this generation for backsliding In their dayes those abuses corruptions were not remedied the Church was not then freed of that yoke of oppression And furder their after consent unto such Ministers made up this defect But those in this generation are not at liberty to give or grant their after consent because they are engadged to stand to the work of reformation to owne it in all its parts whereof this is one vis the putting away of the usurpation of patrons the putting the Church in possession of her own privileges this they must owne upon any hazard if they would not betray their trust The right way of Election was not setled by law in their fore-fathers dayes so they were groaning under that oppression constrained to make the best of that ill bargan they could But it were utterly intolerable for those in this generation to consent unto the wreething of that yoke which hath been once loosed from their Lawes about their necks againe Nor will it be of any force to say within few ages yea or yeers such a thing as this will never be scrupled at for if defection be carried on with as great vehemency as it hath been these few yeers by past it is like grosse popery shall not be scrupled at ere long except by such as now do scruple to countenance these intruders And what ever the following posterity may be allowed to do to prevent worse it will plead nothing for these in his generation because it is their part to stand in the gap leave their dead bodyes there rather then give way unto any degree of defection which may cause posterity to curse them More is expected of a standing army then of stragling souldeours these may make some shift after the army is broken to get as good quarters as they may when it were basenesse utterly unlawfull for any to do so while the army is unbroken Small things should be stood at in the time of the begining of an apostasie when the watters of corruption are begining to break in the least hole should be stopped watched over 10. By giving obedience unto this act they should upon the matter iustifie approve of consent unto the violent cruell thrusting out of these whom God had setled in those places whose labours he had blessed thus they should consent unto this terrible act for persecution of the godly faithfull Ministers of the Lord And therefore they could not do it in conscience The antecedent is cleared thus Because to imbrace encourage such were to approve of the ground upon which they enter that is their complyance with the sinfull defection their submission obedience unto the sinfull injunctions of the time And what were that else but a condemning of the honest Ministers who could not in conscience so comply nor submit an approving of the sad sentence gone out against them He who willingly submitteth unto an usurper accepteth of him as a lawfull superiour by yeelding all active obedience doth thereby declare that the right of the usurper is good better then his right who is outed by the usurper or he doth what in him lyeth to make it so 11. It may be questioned as to some of them whether they be Ministers at all or not for as they have not the qualifications required by the Apostle neither as to life nor abilities
being scandalous in their life conversation to the view of all onlookers as to doctrine being either corrupt or utterly insufficient having none of the qualifications requisite So nor have they any thing like a solemne ordination or setting apart for that office having no imposition of hands of the Presbytery with fasting prayer according to the order of the Gospell but the sole warrand mission of the prelat therefore it cannot be lawfull to countenance such to look upon them as lawfull Ministers It is true privat Christians may not set themselves up into the chaire judge of the enduements qualifications of Ministers what nulleth their office what not yet every private Christian hath the use of the judgment of discretion and that way may judge whether such an one appear qualified according to the rule of the word or not It is certaine there may be times wherin such men may be set up into that office as have few or none of all those qualifications required in the word Such corruption may overgrow the Church as by past experience hath abundantly evinced in the times of popery as that the most unfit men imaginable shall be installed in the office of the Ministery Yea now likewise some such might be instanced if it were fit Now albeit it be hard for privat persons to take upon them to unminister such as are Coram homiâ—…ibus though not Coram Deo in God's account wanting these qualifications which his word requireth installed in the office yet when the standing clear undenyable lawes are rejected such put in place who would not once be evened thereunto if the qualifications which the word requireth were once eyed They cannot be condemned for withdrawing from such for refuseing to attend their Ministery or to countenance encourage them as lawfull Ministers of Christ ought to be countenanced encouraged It is likewise certane that privat Christians may know whether such an one be ordained according to the primitive order or only hath the prelats hands laid on him or no imposition of hands at all accordingly may carry themselves towards such 12. It is certaine there is much corruption in the way of their entry if not a whole masse of corruption all circumstances being considered And so the yeelding obedience unto this Act now when these corruptions are well known should be an approving of these corruptions whereas they should partake of no mans sin but keep themselves pure beare testimony against these corruptions so far as they can there is no other way for them now to do it but by refuseing to yeeld obedience unto this Act There is no accesse for complaints such as would but petition should in so far accuse themselves 13. To yeeld obedience to this Act attend the ministry of such when there are others to be heard either in publick or privat were to wrong their owne souls to marre hinder their own edification spirituall prositeing by runing to cisterns without watter what blessing can be expected upon the preaching of such as have palpably perjured themselves in owneing the prelats as have made defection from the truth and are prosecuteing a course of defection making themselves captaines to lead the people back into Egypt as stuff their preachings with railing against the work of God power of godlinesse as encourage prophanity wickednesse are them selves paterns of all prophanity debaucheries can it be expected that God will blesse such as are thus qualified for the Service of Satan are driveing on his designe Can it be expected that God will countenance such as run unsent are thieves climbing up at the windowes are not entering in by the door who feed themselves not the flocke who strengthen not the deseased nor heale that which was sick nor binde up that which was broken nor bring againe that which is driven away nor seek that which is lost But with force cruelty rule over them Will God blesse such whom he solemnely protesteth by his oath that he is against Ezek. 34 10. And seing a blessing cannot be expected upon their labours but rather a curse as dayly experience maketh good when it is seen that even such as had something like parts before are now totally blasted of God their right eye almost already put out and their right arme dryed up how can any think of attending their ministery When in stead of any work of conversion or conviction among people there is nothing seen but a fearfull hardening in prophanity so that such as seemed to have something like Religion before now through hearing of them ordinarily are turned altogether loose prophane Is there not a seen curse upon them their labours Who then can adventure to obey this Act Hath it not been seen how signally God hath testified his displeasure against some who for fear or some what else over the belly of their light would obey the Act upon the other hand how he hath signally approved such who have resolved to suffer rather then sin upon that account Instances of both might be given were it pertinent Shall it then be saife for any to seek the law at their mouth seing it is so much to be questioned if they be the messingers of the Lord of hosts so clear that they are departed out of the way and have caused many to stumble at the law have corrupted the Covenant of Levi are now made so contemptible base before all the people Yea where there is no such hazard of being misled it is lawfull for people to goe hear such Ministers as they posite most by as worthy doct Voetius cleareth pol. Eccles. pag. 72. from these grounds 1. People should choose the best most edifying gifts 2. Scripture favoureth this choosing Luk. 8 18. 1 Thes. 5 21. And he furder there answereth three or foure objections much more will it be lawfull for people to hear other Ministers in the case now under consideration 14. Christ alloweth his people followers to refuse to hear such unsent false teachers as it is enjoyned in the Act. Ioh 10. where he giveth it as a mark character of one of his sheep that he will not follow a stranger but flee from him for his people know not the voice of a stranger v. 5 whâ—… this stranger is the former verses shew where he is called a Thief A robber v. 〈◊〉 And that because he entereth not in by the door but climbeth up some other way wanteth these qualifications of a good shepherd mentioned v. 3 4. And therefore it cannot be sinfull or unlawfull to refuse obedience unto that Act seing such as are now commanded by the Act to be heard are as to their entry intruders in their doctrine erroneous as to the discharge of their trust mere hirelings therefore must not be hearkened unto but fled
from Calvin on the place sayeth this is the spirit of discretion by which his chosen ones doe discerne the truth from mens fictions and their obedience herein is commended not only in that they pleasantly meet together when they hear the voice of a true shepherd but also in that they will not hearken unto the voice of a stranger It is one of Mr Hutcheson's notes upon the place that The true sheep are so far enabled to discerne false teachers corrupt doctrine as they do approve of neither but will flee from them that they be not infected nor ensnared with their allurements For a stranger they will not follow when he calls them to follow him in a wrong way but will flee from him as one they will have nothing to do with all that because they know not the voice of strangers that is they do not approve them though thâ—…y have a knowledge of discerning whereby they know them their Doctrine to be naught This is asserted of Christ's sheep not because they cannot at all erre nor yet only because it it their duty thus to do for that is common to them with reprobaâ—…s but because when any do either imbrace false Doctrine or fall in likeing with corrupt men who run unsent It is no signe of their grace but of their corruption so to do It will be objected 1. That Christ commandeth to hear the scribes the Pharisees who did sit in Moses his chaire Mat. 23. And these of whom now the question is are not worse then the Scribes Pharisees were And therefore it cannot be lawfull to refuse obedience unto this Act. Ans. For solution of this objection which seemeth to be the maine one These things would be considered 1. That these scribes Pharisees were as naughty men as then lived upon the face of the earth were still enemies unto Christ were false teachers their Doctrine was leavâ—…ned with soure dangerous tenents among which this was a chief That Christ was not the Messias upon this account Christ desireth his disciples to beware of the leaven of the Pharisees Mat. 16 6. 2. They were men that had no lawfull call unto that place which they did assume to themselves which appeareth from these particulars I. Christ calleth them thieves Robbers strangers Iohn 10 1 5 8. that not merely because of their false Doctrine nor yet merely because of their carnal way of entry as hirelings seeking gaine but also because of their usurping the place office entering thereinto without a call from God for the ground reason why Christ calleth proveth them to be thieves robbers is because they entered not by the door but climbed up some other way the porter did not open unto them v. 3. they came before him that is without his warrand commission They took not the right way of entry they came not in at the right door with God's approbation 2. Mat. 15 13. Christ calleth them plants which his heavenly father had never planted there he is speaking of them selves not of their Doctrine only who offended at Christ's Doctrine it was them not their Doctrine alone that Christ would have his disciples letting alone let them alone sayes he For they be blinde leaders of the blinde this will suite the scope very well for his disciples had laid some weight on this that they were meÌ„ in office therefore the stumbling offendiâ—…g of them seemed to be some great bussinesse But Christ replyeth That albeit they had been planted or had planted themselves in that office charge Yet they were such plants as his heavenly father had never planted therefore they were the lesse to be regairded Gualter on the place sayeth that it is clear out of historie that God did never institute the order of the soribes which then was Far lesse the Pharisees sadduces But they had their rise from that greek Or heathenish school which Jason whom Selecus made high priest did institute in Ierusalem contrary to the law and that the Pharisees did spring from the Stoicks the Sadduces from the Epicures And citeth in the margine 1 Mach 1. and 2 Mach 4. So ibid He giveth the sense of that word let them alone discedite ab iis goe away from them 5. The place which they had assumed did properly of right belong unto the Priests Levits as Pareus hinteth on the place yet these because of their learning pride thinking themselves only worthy to be in office took upon them that place without any further call which is the more likely considering 4. That those times were times of confusion and disorder so that 〈◊〉 Grotius observeth there was no care had about this businesse but every man who pleased was free to take upon him to iustruct teach the people this is confirmed by that passage Act. 13 15. And after the reading of the law the propheâ—… the rulers of the Synagogue sent unto them saying ye men and brethren if ye have any word of exhortation for the people say on Consid. 3. That though the words v. 2. Be rendered They sit in Moses seaâ—… they may be as well rendered They have seâ—… themselves down in Moses seat Pareâ—…s on the place doth fully cleare this where he sayeth In my judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is better undered with the ancint latine edition sederunt they did 〈◊〉 〈◊〉 as now commonly sedent they do sit fâ—…r that phrase of sitting in Moses seat Signifieth the office of teaching publickly the Doctrine law of Moses the verb in the aorist taketh not from them but giveth unto them the present ordinary office of teaching but withall it imperteth that this sect had by â—…ook crook â—…surped this office place which at the first was given by God unto the Priests Levits They have sitten that is they have sett themselves down in that seat of Moses which they now possesse for the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie not only neutraly to sit but also Actively to cause to sit to place in a seat thus he And Scapula indeed rendereth the verb Actively to cause or command to sit citeth authors for it so doth Pasâ—…r say that properly it signifieth to place in a seâ—… or to cause one sit 4. There is no word of a command here given to his disciples to whom with the multitude he is here speaking to attend the ministry of the Scribes Pharisees for if he had commanded them to do so it is like the disciples would have done so in obedience to Christ's command but the scripture speaketh nothing of this And then they should have left Christ followed the Pharisees which is not very probable Christ himself would have taught them to do so by his owne example for he came to fulfill all righteousnesse But there is no word of this either 5. By
the contrare Christ is so far from commanding his disâ—…ples others to follow their Ministery that he disswaddeth them there from not only else where calling them blinde Leaders of the blinde such as should be let alone â—…ed from as impostors Mat. 15 13 14. saying Iohn 10 4 5. that the sheep know the voyce of a lawfull shepherd but not the voice of a stranger Yea they will not follow a stranger but will â—…ee from him this is meaned of the Pharisees as any may see who will look back to the end of the Chapt. 9. but also in this same Chapt throughout shewing at great length how naughty perverse men they were denunceing many a heavy woe curse upon them at length he calleth them a generation of vipers serpents who could not escape the damnation of hell v. 33. all which is but small incouragement to his disciples hearers to follow them or attend their Ministery And it is observable how fitly many of the particulars for which here Christ denunceth a woe unto these pharisees do agree unto the persons concerning the hearing of whom the queston is As. 1. They shut up the Kingdom of heaven against men neither will goe in themselves nor suffer such as are entering to goâ—… in 2. They are at great paines to bring poor simple people over to their opinion make them proselyts when they are made such they make them the Children of hell with themselves 3. As the scribes Pharisees taught poople shiâ—…s to evade the bonds of oaths telling them that it was nothing to sweare by the alter or by the temple so do these excell in that art of teaching perjury looseing the knots of covenants oaths as is too well known 4. They are much taken up with punctilioes of formalities in causing people at tend all their nodes desires But as for the weightier matters of the law judgment mercy faith they caste these behinde their back 5. They declare themselves the children of them who killed the prophets are fast filling up the measure of their fathers But indeed 6. They are behinde the Pharisees in cleansing the out side of the cup platter in appearing like whited tombes for they have no shew of piety therefore are so much the more to be shunned may certanely unlesse they repent expect all the woes that here are denunced upon the scribes Pharisees 6. It would be considered for furder confirmation of the last particular That the maine thing which Christ is pressing upon his hearers here is that they would beware to follow the practices of these pharisees for all that heigh place which they took upon themselvs in the Church on the by as it were he speaketh anent their receiveing of their true doctrine by way of concession or of their doing observing whatsoever they delivered as sitting in Moses's seat whereof they were presently in possession by their usurpation while there were no other ordinarily occupying that seat at that time So that these things being considered it will appear that this place maketh no way for the attending the Ministery of such men there being no command here to heare the Pharisees at all let be to heare them alwayes constantly only a command there is to do observe what they from Moses law bad do observe which may import a hearing of them expounding the law of Moses while there were no other ordinary teachers of the law But if this place prove not which it will never do that the Ministery of these scribes was to be constantly attended it will speak nothing against these who could not obey that act It will be objected in the next place That refuseing to give obedience to this act will be separation from the Church ordinances which are not nor yet can be corrupted by the corruption of administrators Ans. For clearing of this let these things be considered 1. Corruptions in administrators are of two sorts some personall these alone it is true cannot defile the ordinances in their hands make them no ordinances others are to speak so Ministeriall or such as affect the office And these againe are either of smaller moment lesse dangerous or else such as cut the very throat of the office make one no officer without all question those corruptions that destroy the office in it's essentials make the man no Minister do corrupt the ordinances in his hands he who is no minister cannot baptize nor administrat the sacrament of the Lord's supper nor preach with authority as a Minister he can do no Ministeriall act it is past questioning that such may be shunned without all hazard of separation of this sort it may be some of those now spoken of are 2. When personall faults are very grosse palpable open avowed such may be shunned without any hazard of separation because that man's being an officer câ—…ram deo is much to be questioned there is great probability that ipso sacâ—…o in the court of God he hath forsaulted the same though such should be the corruption in a Church that notwithstand of all this he may be maintained But. 3. separation is one thing not-hearing such or such a man is a far other thing there may be many just grounds of exception against such or such a particular person why he should not be countenanced as a Minister or why people may refuse to countenance him without any hazard of separation or joyneing with separatists in their principles Every not-hearing is not separation a man may many a time be absent from hearing yet cannot be justly charged with separation Yea separation is one thing refuseing to attend the Ministerie of such or such a man is another thing A man may never hear such or such a man preach yet be no separatist from the Church wherein he liveth for he may joyne with the ordinances in another congregation so testifie that he hath no prejudice against the Ministerie not against the ordinances of Christ nor against the Church but only a prejudice against such or such a man in particular 4. So then so long as the refusers to obey that Act do not cast at the ordinances but are willing to run many miles to enjoy them though they should be inhumanely used by the way by souldiers led forth of purpose For that end Nor cast at the Church as no Church though they sadly feare that God shall be provoked by this dreadfull defection which is carryed on by these men their favourers to give her a bill of divorce Nor at the ministerie for they love these who stand by their principles dearly are most willing to hear them either in publick or in privat what ever inconvenience or suffering may follow thereupon 5. It is granted by all such as write against separatists that separation from a
〈◊〉 Q. 38 Art 1. by which he declareth ordereth his purposes to another And these are of two sorts Either that which is called Pollicitatiâ—… this aâ—… Grotius sayeth de jur bel pac Lib. 2 c 11 § 3. is when the will doth determine it self for the time to come with a sufficient evidence shewing the necessitie of persevering this as he addeth doth either oblige simply or under a certane condition Or else such as are full compleat promises Such as promises of giving promises of doing in these as he sayeth 1b § 4. Beside the determination there is also a signe of voluntary resigneing the right over unto another He further there proveth That these promises do binde 1. By shewing from scripture viz. Neh 9 8. Heb. 4 18 10 23. 1 Cor. 10 13. 1 Thes. 5 14. 2 Thes. 3 3. 2 Tim. 2 13. How God who is above all law should yet do contrary to his nature if he should not keep his promises 2. By that passage of Salomon Pov. 6 1. My soâ—… if thou be surety for thy friend if thou hast stricken thine hand with 〈◊〉 stranger then art thou snared with the words of thy mouth those 〈◊〉 taken with the words of thy mouth So that pomises are strong bondes ought to be keeped hence that Verbaligant homines Taurorum cornua funâ—…s Buls by their horns men binde with cords Men use to be bound by their words A heathen could say of a promise made to another Voâ—… meâ—… fatâ—…tuaest Ovid. 2. Meâ—…amor And heathens made much of their promises Yea it is said of some that they refused to sweare any oath because that would have imported that their bare word promise was not be to rested on as securitie enough Thus the Scythians as Grotius sayeth de jure bell Paâ—… Lib. 2 c. 13. § 21. refused to sweare to Alexander told him that colendo fidem juranâ—… They sweare by valueing their promise So when at Athens a grave person came to give his oath at the altar all the judges cryed out that they would not suffer it to be done â—…o quod nollent religone videri potius quam veritate fidem esse consâ—…rictam Spurius posthumus In his speach before the Senate as Liv. sheweth Lib. 9. sayeth that promises no lesse then covenants are religiously regarded by all apud quos juxta divinas religiones fides humana colâ—…ur when C. Licinius L. Sixtus two Tâ—…bunes were making some overtures tending to the advantage of the people one whereof was that in payment of debts all that which had been payed iâ—… usurie should be allowed in the first place Claudius Crassus 〈◊〉 of the Patricij had an oration to disswade the people therefrom shewing them how that by this meanes all faith trust should be banished consequently all humane society should be destroyed see Liv. Lib. 6. The Romans have been famous for keeping their publick faith hence in all their straites the people did lend money most willingly unto the Senat not knowing how it could be better secured Liv. Lib. 25. And therefore they honoured their publick faith as a Goddesse had a solemne place appoynted for her in which place all their articles of peace covenants were sworne â—…t ejus quiea violaret sacrum diis inferis caput esset see Liv. hist Lib. 1. Lib. 24. Yea so much did they esteem of their faith that they did not thinkit enough not to do any thing contrarie thereunto But they would not suffer others to do any thing which might seem to reflect on them their faithfulness therefore as Liv. sheweth Lib. 28. when Hanniball had over thrown Saguntum a citie in Spaine which had befriended the Roman interest they thought it their dutie to recover that citie out of the hands of Hannibal did so Memorable is the storie of Fabius the dictator mentioned by Liv. Lib. 22. who when Hannibal was wasteing Italie had spared a piece of ground that appertained unto him of purpose to make the report goe that he had complyed with him seeing his fidelity thus in hazard to be questioned sent his sone to Rome to sell that piece of ground with the money thereof he payed what he had promised for the relief of some captives upon the publick faith thus fidem publicam privato impendio exsolvit When Iugurtha King of Numidia had killed the two Grand children of Masanissa that he might possesse the whole Kingdome The Romans called jugurtha to answere for this fact secured him in coming by their publick faith because of the saife conduct which they had promised they sent him away saife notwithstanding that he had owned the wickednesse done by 〈◊〉 his companion And had conveyed him away quietly See Salust in jugurth It is memorable also that when Scipio was warring in Africa against the Carthaginians there was a truce concluded the Carthaginians sent some ambassadours to Rome to treat for a peace in the mean time Asdruball taketh 230 of the Roman ships which had been driven from the fleet by storme which the ambassadours that came from scipio upon the report of this were come to Carthage they also were in humanely used hardly escaped notwithstanding of all this breach of truce breach of the law of nations the Romans because of their publick faith sent away the Carthaginian Ambassadours saife See Liv. Lib. 32. So was it their publick faith which freed Hanâ—…o a commander of the Carthaginian forces notwithstanding that the Carthaginians had put Cornelius Asâ—…na a consul in chaines contrare to their faith promise Many such instances might be given but these may suffice to make such as call themselves Christians to blush when they see how far they are out striped by such as had no rule to walk by but the dimme letters of natures light How may those religious heathens if they may be so called being compared with the more then heathenish Christians have hissed Matchiavel out of their common-wealth banished him their society as fitter to live among beasts with his beastly overtours then among men Seing they tend in effect to turne men into bruits For if no faith or promise be keeped all humane society shall be broken up there must be no trasfieque no barganeing but men must be left at liberty to run roave abroad as the wilde beasts of the field to catch what they can have Memorable is that which Buch. hist. lib. 9. relateth of the borderers in Scotland who thought so much of the breach of a promise that they would not eat nor speak with such as broke promise nor suffer him to come into their houses for his disgrace they stucke up a glove upon a pole or a spear carryed it aboutin their publicke meetings 2. There is in the breach of those covenants a clear breach of an oath The covenants are sworne covenants so the
Earle of Glencarne Hugh Campbel sheriff of Aire were sent unto the Queen regent in name of the congregation to deprecat her anger that was going out against them among other things they requeested her to minde her promises But she answered That princes should performe their promises no further then they see it for their own advantage Unto which they replyed that if so They would passe from their alleagiance obedience acknowledge her no more for Queen It was such a thing as this which did animate the congregation to with stand the Queen regent the fenches because as sayeth 〈◊〉 〈◊〉 they had to fight with an â—…iable cruel adversary which made light of all equity right law promises faith oaths so that upon every small gale of hope of advantage they annull both their words their deeds therefore there is no agreement to be made with them nor no peace till one of the parties be quite destroyed overthrown or else all the strangers be put out of the land So that they must resolve either to overcome or to die And hence it was that a little thereafter when there was a treaty there could be no peace concluded because the reformed congregation being so often deceived could not beleeve their promises any more The CONCLUSION THus reader thou hast a clear view of the present state condition of the Church of Scotland the true grounds upon which she is now suffering Thou seest how the wayes of Zion do mourn how the Lord hath covered her with a cloud in his anger how he hath violently taken away his tabernacle as if it were of a garden he hath destroyed his places of the assembly caused the solemne feasts sabbaths to be forgotton in Zion how he hath cast off his altar abhorred his sanctuary given up into the hand of her enemyes the walls of her palaces so that she is now made to cry out is it nothing to you'all yee that passe by behold see if there be any sorrow like unto my sorrow which is done unto me wherewith the Lord hath afflicted me in the day of his fierce anger All who passe by clap their hands at her they hisse wag their head saying is this the city that men call the perfection of beauty the joy of the whole earth all her enemies have opened their mouth against her they hisse gnash their teeth they say we have swallowed her up certanely this is the day that we looked for we have found we have seen it And therefore they are consulting to cut her off that she may no more be a nation But which is worse The anger of God is gone out against her he hideth his face testifieth his displeasure against her her câ—…s And in so doing just righteous is he for she hath rebelled against him It is the Lord who hath given her to the spoile to the robbers even he against whom she hath sinned for she would not walk in his wayes neither be obedient unto his law therefore hath he poured upon her the fury of his anger the strength of battell it hath set her on fire round about yet she knew it not it burned her yet she laid it not to heart Therefore let no man think whatever apologie any make in her behalf that she or they do intend to quarrell with the most high for any of his dispensations towards her Nay he is just righteous in all his wayes yea though he should punish her yet Seven times more it would become her to put her mouth in the dust to be silent to bear the indignation of the Lord because she hath sinned against him And as yet she must say that whatever wrongs her enemies are doing to her how ever unjustly she be suffering at their hands yet the righteous God is doing her no wrong but punishing her lesse then her iniquities do deserve so that as to his dealing with her she hath no cause to complaine for it is of the Lord's mercy that she is not consumed because his compassions faile not And yet it cannot but be expected that such as have tasted of the cup of affliction themselves have resisted unto blood striveing against sin c have known by experience what refreshing hath been in the known sympathy of neighbour Churches in the day of their tryall temptation will minde make conscience of this Christian duty of sympathy towards the poor Church of Scotland now when her enemies are the chief prosper have spread out their hands upon all her pleasant things when her gates are desolat her priests sighe It cannot be thought that such Churches as owne Christ for their head husband can look upon a poor bleeding sister Church which was once decked with ornaments when her head and King took pleasure in her habitations but now is striped naked exposed to shame to the scorne contempt of her enemies not have their eyes affecting their heart Shall it be thought that there are any of the reformed Churches who Esau-like can look on the day of their sister in the day that she is become a stranger that can rejoyce over her in the day of her destruction or speak proudly in the day of her distresse or look on her affliction in the day of her calamity or lay hands on her substance in the day of her calamity or stand in the crosse way to cut off these of hers that escape or deliver up those of hers that did remaine in the day of distresse Nay it is hoped that as the elect of God holy beloved they have put on bowells of mercies kindenesse have learned to have compassion to love as brethren to be pitifull so cannot forget the afflictions of his people in those Islands but do bear them on their heart when they have accesse unto the throne of grace say spare thy people o Lord give not thine heritage to reproach that the heathen should rule over them wherefore should they say among the people where is their God Seing it is the desire of that poor afflicted Church that all would cry unto their God her God that he would turne from his hote wrath displeasure turne to her with healing under his wings That he would heale her backslideings and love her freely and that untill he be pleased to turne from the fiercenesse of his anger his people may be blessed with Christian patience submission under the mighty hand of God helped to hear the voice of the rode who hath appoynted it to turne unto him who smiteth that he may binde up heale that which he hath brokenâ—… That the iniquity of Iacob may be purged the finite of all this may be to take away sin at length his heart may turne within him his repentings may be kindled together that