their Subjects They allow them some sort of judgement over Ecclesiastical persons in their civill capacities for it is little according to their rules which ever is not Ecclesiasticall or may not be reduced to Ecclesiasticall But over Ecclesiastick persons as they are Ecclesiasticks or in Ecclesiasticall matters they ascribe unto them no judgment in the world They say it cannot stand with the Word of God that no Christian Prince ever claimed nor can claime to himself such a power If the Magistrate will be contented to wave his Power in Ecclesiasticall matters and over Ecclesiasticall persons as they are such and give them leave to do what they list and say what they list in their Pulpits in their Consistories in their Synods and permit them to rule the whole Commonwealth in order to the advancement of the Kingdome of Christ. If he will be contented to become a subordinate Minister to their Assemblies to see their decrees executed then it may be they will become his good Masters and permit him to injoy a part of his civill power When Sovereigns are made but accessaries and inferiours do become principals when stronger obligations are devised than those of a Subject to his Sovereign it is time for the Magistrate to look to himself these are prognosticks of insuing storms the avant curriers of seditious tumults When Supremacy lights into strange and obscure hands it can hardly contain it self within any bounds Before our Disciplinarians be well warmed in their Ecclesiasticall Supremacy they are beginning or rather they have already made a good progresse in the invasion of the temporall Supremacy also CHAP. VII That the Disciplinarians cheat the Magistrate of his Civill Power in order to Religion THat is their sixt incroachment upon the Magistrate and the verticall point of Jesuitism Consider first how many civil causes they have drawn directly into their Consistories and made them of Ecclesiasticall cognisance as fraud in bargaining false weights and measures oppressing one another c. and in the case of Ministers bribery peâ—jury theft fighting usury c. Secondly Consider that all offences whatsoever are made cognoscible in their Consistories in case of scandall yea even such as are punishable by the civill Sword with death If the civill Sword foolishly spare the life of the offender yet may not the Kirk be negligent in their office which is to excommunicate the wicked Thirdly They ascribe unto their Ministers a liberty and power to direct the Magistrate even in the Managerie of civill Affairs To governe the Commonwealth and to establish civill Laws is proper to the Magistrate To interpret the Word of God and from thence to shew the Magistrate his duty how he ought to governe the Commonwealth and how he ought to use the Sword is comprehended in the office of the Minister for the holy Scripture is profitable to shew what is the best governement of the Commonwealth And again all the duties of the second Table as well as the first between King and Subject Parents and Children Husbands and Wives Masters and servants c. are in difficult cases a subject of cognisance and judgement to the Assemblies of the Kirk Thus they are risen up from a judgment of direction to a judgement of Jurisdiction And if any persoâ—s Magistrates or others dare act contrary to this judgement of the Assembly as the Parliament and Committee of Estates did in Scotland in the late expedition they make it to be an unlawfuâ—l ingagement a sinfuâ—l War contrary to the Testimonies of Gods servants and decree the parties so offending to be suspended from the communion and from their offices in the Kirk I confesse Ministers do well to exhort Christians to be careâ—ull honest industrious in their speciall callings but for them to meddle pragmatically with the mysteries of particular Tradâ—s and much more with the mysteries of State which never came within the compasse of their shallow capacities is a most audacious insolence and an insufferable presumption They may as well teach the Pilot how to steer his course in a tempest or the Physician how to cure the distempers of his patient But their highâ—st cheat is that Jesuiticall invention in ordiâ— ad spiritualia they assume a power in worldly affairs indirectly and in order to the advancement of the Kingdome of Christ. The Ecclesiasticall Ministry is conversant spiritually about civill things Again must not duties to God whereof the securing of Religion is a main one have the Supreame and first place duties to the King a subordinate and second place The case was this The Parliament levied forces to â—ree their Kings out of prison A meet civill duty But the Commissioners of the Assembly declare against it unlesse the King will first give assurance under hand and seal by solemne oath that he will establish the Covenant the Presbyterian Discipline c. in all his Dominions and never indeavour any change thereof least otherwise his liberty might bring their bygone proceedings about the League and Covenant into question there is their power in ordine ad spiritualia The Parliament will restore to the King his negative voice A meer civill thing The Commissioners of the Church oppose it because of the greâ—t dangers that may thereby come to Religion The Parliament name Officers and Commanders for the Army A meer civil thing The Church will not allow them because they want such qualifications as Gods word requires that is to say in plain terms because they were not their confidents Was there ever Church challenged such an omnipotence as this Nothing in this world is so civil or political wherein they do not interest themselves in order to the advancement of the kingdom of Christ. Upon this ground their Synod enacted that no Scotish merchants should from thenceforth traffique in any of the dominions of the King of Spain until his Majesty had procured from that King some relaxation of the rigour of the Inquisition upon pain of excommunication As likewise that the Munday market at Edâ—nburgh should be abolished It seems they thought it ministered some occasion to the breach of the Sabbaâ—h The Merchants petitioned the King to maintain the liberty of their trade He grants their request but could not protect them for the Church prosecuted the poor merchants with their censuers untill they promised to give over the Spanish trade so soon as they had perfected their accounts and payed their Creditors in those parts But the Shoemakers who were most interested in the Munday markets with their tumults and threatenings compâ—lled the Ministers to retract whereupon it became a jest in the City that the Souters could obtain more at the Ministers hands than the King So they may meddle with the Spanish trade or Munday markets or any thing in order to Religion Upon this ground they assume to themselves a power to ratifie Acts of Parliament So the assembly at Edenburgh enacted That the Acts made in the
Parliament at Edenburgh the 24 of August 1560 without either Commission or Proxie from their Sovereign touching Religion c. should have the force of a publick Law And that the said Parliament so far as concerned Religion should be maintained by them c. and be ratified by the first Parialment that should happen to be kept within the Realm See how boâ—d they make with Kings and Parliaments in order to Religion I cannot omit that famous summons which this Assembly sent out not onely to entreat but to admonish â—ll persons truly professing the Lord Jesus within the Realm as well Noble-men as Barons and those of other estates to meet and give their personal appearance at Edenburgh the 20 of Iuly ensuiâ—g for giving their advice and concurrence in matters then to be proponed especially for purging the Realm of Popery establishing the policy of the Church and restoring the patrimony thereof to the just possessours Assuring such as did absent themselves that they should be esteemed dissimulate professours unworthy of the feâ—lowship of Christs flock who thinks your Scotish Disciplinarians know not how to ruffle it Upon this ground they assume a power to abrogate and invalidate Laws and Acts of Parliament if they seem disadvantagious to the Church Church Assemblies have power to abrogate and abolish all statutes and ordinances concerning Ecclesiastical matters that are found noysom and unprofitable and agree not with the times or are abused by the pâ—ople So the Acts of Parliament 1584 at the very same time that they were proclamed were protesied against at the market crosse of Edenburgh by the Ministers in the name of the â—irk of Scotland And a liâ—tle before whatsoever be the Treason oâ— iâ— pugniâ—g the authority of Parliament it can be no Treason to obey God rather than man Neither did the General assembly of Glasgow 1638 c. commit any treason when they impugned Episâ—opacy and Perth-Arâ—icles although ratified by Acts of Parliament and standing laws then unrepealed He saith so far true than we ought rather to obey God than man that is to suffer when we cannot act but to impugn the authority of a lawfull Magistrate is neither to obey God nor man God commands us to die innocent rather than live nocent they teach us rather to live nocent than die innocent Away with these seeds of sedition these rebllious principles Our Master Christ hath left us no such warrant and the unsound practise of an obscure Conventicle is no safe patern The King was surprized at Ruthen by a company of Lords and other conspirators this fact was as plain Treason as could be imagined and so it was declared I say declared not made in Parliament Yet an Assembly Generall no man gain saying did justify that Treason in order to Religion as good and acceptable service to God their Soveraign and native Countrey requiring the Ministers in all their Churches to commend it to the people and exhort all men to concurre with the actors as they tendred the glory of God the full deliverance of the Church and perfect reformation of the Commonwealth threatning all those who subscribed not to their judgement with Excommunication We see this is not the first time that Disciplinarian Spectacles have made abominable Treason to seem Religion if it serve for the advancement of the good Cause And if were well if they could rest here or their zeale to advance their Ecclesiasticall Soveraignty by force of Armes and effusion of Christian blood would confine it self within the limits oâ— Scotland No those bounds are too narrow for their pragmaticall spirits And for busâ—e Bishops in other mens Diocesses see the Articles of Sterling That the securing and setling Religion at home and promoting the work of Reformation abroad in England and Ireland be referred to the determination of the General Assembly of the Kirk or their Commissioners What is old Edenburgh turned new Rome and the old Presbyters young Cardinals and their Consistory a Conclave and their Committees a Juncto for propagating the faith Themselves stand most in need of Reformation If there be a mote in the eye of our Church there is a beam in theirs Neither want we at home God be praised those who are a thousand times fitter for learning for piety for discretion to be reformers then a few giddy innovators This I am sure since they undertook our cure against our wills they have made many fat Church-yards in England Nothing is more civill or essentiall to the Crowne then the Militia or power of raising Armes Yet we have seen in the attempt at Ruthen in their Letter to the Lord Hamilton in their Sermons what is their opinion They insinuate as much in their Theorems It is lawfull to resist the Magistrate by certain extraordinary wayes or meanes not to be ordinarily allowed It were no difficult task out of their private Authors to justifie the barbarous acts that have been committed in England But I shall hold my selfe to their publike actions and records A mutinous company of Citizens forced the gates of Halyrood-house to search for a Priest and plunder at their plrasure M. Knox was charged by the Councell to have bin the author of the sedition and further to have convocated his Mâ—jesties Subjects by Letters missivâ— when he pleased He answered that he was no preacheâ— of Rebellion but taught people to obey their Princes in the Lord I seâ—â— he tâ—ught them likewise that he and they were the competâ—nt judges what is obedience in the Lord. He confessed his convocating of the Subjects by vertue of a command form the Church to advertise the brethren when he saw a â—ecessity of their meeting especially if he perceived Religion to be in peril Take another instance The Assembly having received an answer from the King about the tryall of the Popish Lords not to their contentment resolve all to convéne in Armes at the place appointed for the tryall whereupon some were left at Edinburgh to give timely advertisement to the rest The King at his return gets notice of it calls the Ministers before him shewes them what an undutifull part it was in them to levy Forces and draw his Subjects into Armes without his warrant The Ministers pleaded That it was the cause of God in defence whereof they could not be deficient This is the Presbyterian wont to subject all causes and persons to their Consistories to ratifie and abolish civill Lawes to confirm and pull down Parliaments to levy Forces to invade other Kingdoms to do any thing respectively to the advancement of the good cause and in order to Religion CHAP. VIII That the Disciplinarians challenge this exorbitant Power by Divine Right BEhold both Swords spirituall and temporall in the hands of the Presbytery the one ordinarily by common right the other extraordinarily the one belonging directly to the Church the other indirectly the one of the Kingdom of Christ the other for his
A FAIR VVARNING FOR ENGLAND To take heed of the PRESBYTERIAN GOVERNMENT OF SCOTLAND As being of all others most Injurious to the Civil Magistrate most Oppressive to the Subject most Pernicious to both Also the sinfulnesse and wickednesse of the COVENANT to Introduce that Governement upon the Church of England By Dr Iohn Brumhall Lord Arch-Bishop of Armagh and Primate of all Ireland LUKE 9.35 No man having drank old wine straight-way desireth new for he saith the old is better Now reprinted for the good and benefit of all his Majesties Subjects THE CONTENTS CHAP. I. THe Occasion and Subject of this Treatise pag. 1 CHAP. II. That this new Discipline doth utterly overthrow the Rights of Magistrates to convocate Synods to confirme their Acts to order Ecclesiasticall Affairs and reforme the Church within their Dominions p. 3 CHAP. III. That this Discipline robs the Magistrate of the last appeale of his Subjects p. 12 CHAP. IV. That it exempts the Ministers from due Punishment p. 13 CHAP. V. That it â—â—bjects the Supreme Magistrate to their Censures c. p. 16 CHAP. VI. That it robs the Magistrate of his Dispensative Power p. 17 CHAP. VII That the Disciplinarians cheat the Magistrate of his Civil Power in order to Religion p. 1â— CHAP. VIII That the Disciplinarians challenge this exorbitant Power 〈◊〉 Divine Right p. 24 CHAP. IX That this Discipline makes a monster of the Commonwealth p. 26 CHAP. X. That this Dicipline is most prejudiciall to the Parliamenâ— p. 2â— CHAP. XI That this Discipline is oppressive to particular persons p. 30 CHAP. XII That this Discipline is hurtfull to all orders of men p. 32 CHAP. XIII That the Covenant to introduce this Discipline is void and wicked with a short Conclusion p. 3â— A FAIRE WARNING To take heed of the Presbyterian Government as being of all others most Injurious to the Civil Magistrate most Oppressive to the Subject most Pernicious to both CHAP. I. The Occasion and Subject of this Treatise IF the Disciplinarians in Scotland could rest contented to dote upon their own inventions and magnifie at home that Diana which themselves have canonized I should leave them to the best School-Mistris that is Experience to feel where their shoe wrings them and to purchase Repentance What have I to do with the regulation of forreign Churches to burn mine own fingers with snuffing other mens Candles Let them stand or fall to their own Master It is charity to judge well of others and piety to look well to our selves But to see those very men who plead to vehemently against all kinds of tyranny attempt to obtrude their own dreames not only upon their fellow-Subjects but upon their Sovereigne himself contrary to the dictates of his own conscience contrary to all Laws of God and Man yea to compell forreigne Churches to dance afâ—er their pipe to worship that counterfeit image which they seign to have fallen down from Iupiter and by force of armes to turne their neighbours out of a possession of above 1400 years to make roome for their Trojan horse of Ecclesiasticall Discipline A practice never justified in the world but either by the Turk or by the â—ope This put us upon the defensive part They must not think that other men are so cowed or grown so tame as to stand still blowing of their noses whilst they bridle them and ride them at their pleasure It is time to let the world see that this Discipline which they so much adore is the very quintessence of refined Popery or a greater Tyranny than ever Rome brought forth inconsistent with all forms of civil Governement destructive to all sorts of Policy a raâ—k to the conscience the heaviest pressure that can fall upon a people and so much more dangerous because by the specious pretence of Divine Institution it takes away the sight but not the burden of slavery Have patience Reader and I shall discover unto thee more pride and arrogancy through the holes of a thred-bare coat then was ever found under a Cardinals Cap or a tripple-Crown All this I undertake to demonstrate not by some extraordinary practices justified only by the pretence of invincible necessity a weak patrociny for generall Doctrine not by the single opinions of some Capricious fellows but by their books of Discipline by the acts of their generall and provinciall Assemblies but the concurrent votes and writings of their Commissioners I foresee that they will suggest that through their sides I seek to wound forreigne Churches No there is nothing which I shall convict them of here but I hope will be disavowed though not by all Protestant auctours yet by all the Protestant Churches in the world But I must take leave to demand of our Disciplinarians who it is they brand with the odious name of Erastians in the Acts of their Parliaments and Assemblies and in the Writings of their Commissioners and reckon them with Papists Anabaptists and Independents Is it those Churches who disarme their Presbyteries of the Sword of Excommunication which they are not able to weeld so did Erastus or is it those who attribute a much greater power to the Christian Magistrate in the managery of Ecclesiasticall affairs than themselves So did Erastus and so do all Protestant Churches The Disciplinarians will sooner endure a Bishop or a Superintendent to govern them than the Civill Magistrate And when the Magistrate shall be rightly informed what a dangerous edg'd tool their Discipline is he will ten times sooner admit of a moderate Episcopacy then fall into the hands of such hucksters If it were not for this Disciplinarian humour which will admit so latitude in Religion but makes each nicity a fundamental and every private opinion an Article of faith which prefers particular errours before generall truths I doubt not but all reformed Churches might easily be reconciled Before these unhappy troubles in England all Protestants both Lutherans and Calvinists did give unto the English Church the right hand of fellowship the Disciplinarians themselves though they preferred their own Church as more pure else they were hard-hearted yet they did not they durst not condemne the Church of England either as defective in any necessary point of Christian Piety or redundant in any thing that might virtually or by consequence overthrow the foundation Witnesse that Letter which their Generall Assembly of Superintendents Pastors and Elders sent by Mr Iohn Knox to the English Bishops wherein they stile them Reverend Pastors fellow-Preachers and joynt opposers of the Roman Antichrist They themselves were then far from a party or from making the calling of Bishops to be Antichristian But to leave these velitations and come home to the point I will shew first how this Discipline entrencheth most extreamly upon the right of the civill Magistrate secondly that it is as grievous and intollerable to the Subject CHAP. II. That this new Discipline doth utterly overthrow the Rights of Magistrates to convocate Synods to confirme their Acts
same also by consequence and moreover deprive us of the prayers of the Church and the comfortable use of the blessed Sacrament Thou canst deliver us to a Pursevant or commit us to the Black Rod they can deliver us over to Sathan and commit us to the prince of darknesse Thirdly for priviledges the priviledges of Parliament extend not to treason felony or breach of peace but they may talke treasoâ— and act treason in their pulpits and Synods without controlment They may securely commit not onely petilarâ—iny but Burglary and force the dores of the pallace Royall They may not onely break the peace but convocate the Subjects in armes yea give warrant to a particular person to conveen them by his letters missives according to his discretion in order to religion Of all which we have seen instances in this discourse The priviledges of Parliaments are the Graces and Concessions of man and may be taken away by humane Authority but the priviledges of Synods they say are from God and cannot without Sacriledge be taken away by mortall man The two Houses of Parliament cannot name Commissioners to sit in the intervalls and take care ne quid detrimenti capi at resâ— publica that the Common-wealth receive no prejudice But Synods have power to name vicars Generall or Commissioners to sit in the intervalls of Synods and take order that neither King nor Parliament nor people do incroach upon the Liberties of the Church If there be any thing to do they are like the fox in Aesops fables sure to be in at one end of it CHAP. XI That this Discipline is oppressive to particular persons TOwards particular persons this Discipline is too full of rigour like Dracos lawes that were written in blood First in lesser faults inflicting Church censures upon slight grounds As for an uncomely gesture for a vain word for suspition of covetousnesse or pride for superfluity in raiment either for cost or fashon for keeping a table above a mans calling or means for dancing at a wedding or of servants in the streets for wearing a mans hair ala mode for not paying of debts for using the least recreation upon the Sabbath though void of scandall and consistent with the duties of the day I wish they were acquainted with the practise of all other Protestant Countries But if they did but see one of those kirmessâ—s which are observed in some places the pulpit the consistory the whole Kingdom would not be able to hold them What digâ—adiations have there been among some of their sect about starch and cuffes c. just like those grave debates which were sometimes among the Franciscans about the colour and fashion of their gowns They do not allow men a latitude of discreâ—ion in any thing All men even their Superiours must be their slaves or pupils It is true they begin their censures with admonition and if a man will confesse himself a delinquent be sorry for giving the Presbyters any offence and conform himself in his hair apparrell diet every thing to what these rough hewen Cato's shall prescribe he may escape the stool of repentance otherwise they will proceed against him for contumacy to Excommunication Secondly this discipline is oppressive in greater faults The same man is punished twice for the same crime first by the Magistrate according to the lawes of God and the land for the offence then by the censures of the Church for the scandall To this agrees their Synod Nothing forbids the same fault in the same man to be punished one way by the politicall power another way by the Ecclesiasticall by that under the formallity of a crime with Corporall or pecuâ—iary punishment by this under the formallity of scandall with spirituall censures And their book of discipline If the civill sword foolishly spare the life of the offender yet may not the Kirk be negligent in their office Thus their Liturgy in expresse termes All crimes which by the law of God deserve death deserve also excommunication Yea though an offender abide an assise and be absolved by the same yet may the Church injoyn him publick satisfactiâ—â— Or if the Magistrate shall not think fit in his judgement or cannot in conscience prosecute the party upon the Churches intimation the Church may admonish the Magistrate publickly And if to remedy be found excommunicate the offender first for his crime and then for being suspected to have corrupted the judge Observe first that by hook or crook they will bring all crimes whatever great and small within their Jurisdiction Secondly observe that a delinquents triall for his life is no sufficient satisfaction to these third Cato's Lastly observe that to satisfie their own humor they care not how they blemish publickly the reputation of the Magistrate upon frivolous conjectures Thirdly adde to this which hath been said the severity and extreame rigour of their Excommunication after which sentence no person his wife and family onely excepted may have any kinde of conversation with him that is excommunicated they may not eate with him nor drink with him nor buy with him nor sell with him they may not salute him nor speak to him except it be by the license of the Presbytery His children begotteâ— and born after that sentence and before his reconciliation to the Church may not be amitted to baptisme untill they be of age to require it or the mother or some speciall frind being a member of the Church present the childe obhorring and damning the iniquity and obstinate contempt of the Father Adde further that upon this sentence letters of horning as they use to call them in Scotland do follow of course that is an outlawing of the praty a confiscation of his goods a putting him out of the Kings protection so as any man may kilâ— him and be unpunished yea the party excommunicate is not so much as cited to hear thâ—se fatall Letters granted Had not David reason to pray Let me fall into the hands of the Lord not into the hands of men for their mercies are cruell Cruill indeed that when a man is prosecuted for his life prehaps justly prehaps unjustly so as appearing and hanging are to him in effect the same thing yet if he appear not this pitifull Church will Excommunicate him for contumacy Whether the offender be convict in judgement or be fugitive from the Law the Church ought to proceed to the sentence of Excommunication as if the just and evident fear of death did not purge away contumacy CHAP. XII That this Discipline is hurtfull to all orders of men LAstly this Discipline is burthensome and disanvantagious to all orders of men The Nobility and Gentry must expect to follow the fortune of their Prince Vpon the abatement of Monarchy in Rome remember what dismall controversies did presently spring up between the Patricii and Plebei They shall be subjected to the censures of a raw heady novice and a few ignorant Artificers
supplanting your selves ye justifie the Anabaptists in Germany Iohn of Leyden and his cure Ye break down the banks of Order and make way for an inundation of bloud and confusion in all Countreys Ye render your selves justly odious to all Christian Magistrates when they see that they owe their safety not to your good wills but to your weaknesse that ye want sufficient strength to cut their throats This is fine doctrine for Europe wherein there is scarce that King or State which hath not Subjects of different opinions and communions in Religion Or lastly if ye say it is lawfull for you to plant that which ye apprehend to be true Religion by force of arms but it is not lawfull for others to plant that which they apprehend to be true Religion by force because yours is the Gospel theirs is not Ye beg the question and make your selves ridiculously partiall by your overweening opinion worse than that of the men of China as if yee onely had two eyes and all the rest of the world were stark blind There is more hope of a fool then of him that is wise in his own eyes I would to God we might be so happy as to see a Generall Councell of Christians at least a Generall Synod of all Protestants and that the first Act might be to denounce an Anathema Maranatha against all brochers and maintainers of seditious principles to take away the scandall which lyes upon Christian Religion and to shew that in the search of piety we have not lost the principles of humanity In the mean time let all Christian Magistrates who are principally concerned beware how they suffer this Cockatrice eggâ— be hatched in their Dominions Much more how they 〈◊〉 for Baal or Baal-Berith the Baalims of the Covenant 〈◊〉 were worth the inquiring whether the marks of Antioâ—â— do not agree as eminently to the Assembly Generall of Sâ—â—â—land as either to the Pope or to the Turk This we 〈◊〉 plainly that they spring out of the ruines of the 〈◊〉 Magistrate they sit upon the Temple of God and they â—â—â—vance themselves above those whom holy Scripture 〈◊〉 Gods FINIS Syn. Gen. 1647. Declar. Parl. 1648. c. Assemb Gen. Anno. 1556. Can. 50. Ench. cand S. min. ex decreto fal The Edit Gron. 1645. pag. 161. Les ordium Eccles. printed at Geneva 1562. pag. 66. â—ag 20. Pagin 20. Pag. 9. Pag. 11. Octob. 10. 1597. Assemb Abherd 1600. 1. Book disc 1. head Ass. Dâ—n 1580. Parl. 1584. 1. Book discip 4. and 6. head Anno. 203. 1606. Ass. Glasg 1610. Parl. Edenb 1612. Ass. Edenb 1590. 2. Book disc Chap. 9. 1. Book disc 6. head Ibidem Ibidem Ibidem Ass. Edenb 1647. Ass. Glasg 1581. Ass. Edenb 1590. Ass. Edenb 1591. 2. Book disc Chap. 7. Chap. 12. Ass. Edenb 1570. â— Book disc Chap. 7. Chap. 12. â— Book disc Chap. 1. Theoremata III. imp Edenb 1647. decreto Synodi Theor. 4. Theor. 9. Theor. 68. Informatioâ— â—râ—m Sâ—otland pag. 1â— Theor. 98. Theor. 82. Theor. 〈◊〉 Theor. 50 â—1 Ibid. 1. Book disc â—hap 10. Theor 84 and â—5 Ibidem Theoâ— 48. Theor. 97. Theor. 88. Theor. 82. Theor. 82. Theor. 91 92. 1582. Aâ—â— Saint Andrews 1532. Ass. Saint Andrews 15â—â— Eccl. Ord. p 14. Declar 1581. 2 Book disc chap. 11. At Fdenb 1567. Master David Blake 1596. 1 Book diâ—c 7. head 2 Book disc Chap. 12. Theor. 8. 1 Book diâ—â— head 9. Ibid. Ass. Edenâ— 1594. Par. Ed. 1594. Gen ' 49 â— Vindicatiou of Commissioners Jâ—n 6. 1648. 1 Book disc 7 heâ—d 2 Book disc Chap. 7. 1 Book disc 9 hâ—ad and Theor. 6â— Theor. 47 48. Vindicat. com p. 6. Solemn acknowlâ—dgemâ—â—â— Octob. 6 1648. Theor. 6â— vindication â— 5 Humble advise Edenb 〈◊〉 10. 1648. Aâ—s Dâ—â—b 1598. Ass. Edenb 1597. a Book disc ch 7. Vindication pag. 11. p 10. 1582. 1583. Ass. Edenb 1582. Sept. 27. 1648. Ar. 3. Theor. 84. Aâ—n 1562. Ass. Edenburg 1593. 〈◊〉 1596. 1 Cor. 1. â— 1 Kings â— â—â—â— 158â—â— Febr. 16â— At Saint Gilâ—â— Church 〈…〉 Deâ—laâ— Scoâ—t 〈◊〉 pag. 57.58 1 â—oâ—ok dis 7. head Theor 63. 1 Book 9 â—ead Pag. 44. Scoâ— lit 4â— 47. 1 Book dis 7. heaâ— 79. Artiâ—l 1599. Scot. Lit. 47 Motus Bâ—â—â—nici 〈◊〉 1 Book dis 9 heaâ— 1 Book dis 9 heâ—d