That this Bishoprie is against the confession of faith called the Kings Maiesties confession sworne and subscrived at two divers times viz. in anno 1581 when it was first published and againe anno 1590. published with a general band for the maintenance of true religion and his Maiesties estate and person by his Maiestie his Queen and houshold and all estates of the Realme c. THE words of that confession for this purpose are these We abhorre and detest all contrary religion and doctrine chiefly all kind of Papistrie in generall and particular even as they are now damned and confuted by the word of God and kirk of Scotland and in speciall the Popes worldly monarchy and wicked Hierarchie his crossing annointing c. And finally we detest all his vain rites signes and traditions brought into the kirk without or against the word of God and doctrine of this true reformed kirk to the which we ioyne our selves willingly in doctrine faith religion discipline and use of the holy sacraments as liuely members of the same in Christ our head Promising and swearing by the great name of the Lord our God that we shall continue in the obedience of the doctrine and discipline of this kirk and shall defend the same according to our vocation and power all the dayes of our lives vnder the paines contained in the Law and danger both of body and soule in the day of Gods fearfull judgements And after a few lines Wee therefore willing to take away all suspicion of hypocrisie and of double dealing with God and his Kirk protest and call the searcher of all hearts to witnesse that our mindes and hearts doe fully agree with this our confession promise oath and subscription So that we are not moved for any worldly respect but are perswaded onely in our consciences through the knowledge and loue of Gods true Religion printed in our hearts by the holy Spirit as we shall answer to him in the day when the secrets of all hearts shall bee disclosed Then if so be that the setting up of Bishops will throw down the discipline of our Kirk or if that office hath any thing to do with these corruptions of Papistrie Antichristian hierarchy The King our Soveraigne his most excellent and Christian Majestie and his Highnesse most ancient religious noble Estates of Parlament if there were no other reason but this one would not for all the world fall under the danger of so horrible a perjurie against God to set up Bishops again yea and if it were no more but respect of civil honesty honor estimation before the world they would not be inferiour to Herod in releiving the religion of an oath and great name of God interponed namely this Confession of faith being put in print twise within the realme by speciall command and priviledge translated in all vulgar languages throghout Europe yea and at his Maiesties coronation in England put in Latine and published a new againe by that common post of the world in our age Mercurius Gallobelgicus But so it is as all men know that the discipline and government of the kirk exercised by Presbyteries and by Bishops are so opposed one to another that when the one is set up the other must down of force Therefore the subscrivers and swearers of the former confession if they should as God forbid be about to set up Bishops and Episcopall governement they could not eschew the crime of horrible pâ—rjurie execrable Apostasie and most cursed repairing again of Iericho from the which the Lord preserve his most excellent Maiesty and honourable Estates of this present parlaiment And if any man doubteth what was the discipline of the kirk of Scotland at the first subscriving and swearing of that confession let them seek the Register of the general Assembly holden at Glasgow to the which it was presented together with a platforme of the whole Presbyteries to be established throughout the Realme by the Laird of Caprinton coÌ„missioner for his maiestie to the sayd assembly in the yeare of God 1581 they shal find that the Bishopries were wholly abolished in the assembly holden at Dundie the yeare immediatly preceeding So that without al questioÌ„ â—t is meant of the discipline of the kirk exercised by Presbyteries Synods and generall Assemblies directly opponed to the corruption and tyranny of Bishops as vvas clearly defined and ratified in Parliament After the second subscriving anew againe of the sayd confession in the yeare 1592. In end seeing these same men who now would be Bishops haue once or twice sworne and subscrived this confession it marvels me vvith what forehead they can be about a purpose so quite contrary thereto CHAP. VI. That this office of Bishoprie is against the constitutions of the Kirk of Scotland in her Assemblies MAister Knox following the light of holy Scripture and the advice of Theodor Beza as he had preached continually so immediatly before his departure he wrote to the generall Assemblie convened at Striveling in the yeare 1571 in these words Vnfaithfull and traytors to the stockes shall yee bee before the Lord Iesus if that with your consent directly or indirectly yee suffer unworthy men to be thrust in within the ministerie of the Kirke under what pretence that ever it be Remember the Iudge before whom yee must make an account and resist that tyrannie as yee would avoyd hells fire And this letter is registrat in the acts of the sayd Assembly In the generall Assemblie convened at Edinburgh in March 1572 sess 7. M. Iohn Spottiswood superintendent of Lawthiane gaue in this article It is neither agreeable to the word of God nor practise of the primitiue Kirke that the spirituall administration of the word and sacraments and the ministration of the civill and criminal justice should be so confounded that one person may occupie both the cures Wherfore the whol Assem refused the Earle of Morton then Regent his desire to make ministers sessioners in the colledge of Iustice From that assembly unto the assembly holden at Dundie Iuly 1580 the corruption of the Bishoprie vvas more and more espect unto the time the vvhole Assem being ripely advised and fully resolved all in one voyce yeelded as followeth Forasmuch as the office of a Bishop as it is now used and commonly taken within this realme hath no warrant authoritie nor ground in the word of God but is brought in by the folly and corruption of mans invention to the great overthrow of the Kirk of God The whole assembly of the Kirk in one voyce after libertie given to all men to reason in the matter none opponing himselfe in defending the sayd pretended office Findes and declares the same pretended office used and tearmed as is aboue sayd unlawfull in it selfe as having neither fundament ground nor warrant in the scriptures of God and ordaines that all such persons as bruikes or shall bruike hereafter the sayd office shall bee charged simply to dimit
harme Therfore the Lords of secret Counsell ordaining letters to be direct to command and charge the whole Ministers presently being in this Burrow except the ordinarie Ministers of the Burrow and such others vvho upon the notorietie of their lawfull adoes heer shall procuâ—â— warrant from their Ordinarie and failing of him from one of the Archâ— to remaine and abide still heer by open Proclamation at the Market crosse of Edinb to remoue depart out of the said Borrow within 29 houres next after the said Charge that they onnâ— wise presume to repair again thereunto during the time of this Parliament under pain of rebellion And if they or any of them fâ—ile the said space being bypast to denounce c. vvhich denunciation to be used at the Market crosse of Edinburgh shal be as sufficient as if it were used at the market crosse of the head Burroâ— of the shire where they dwell certifying them also that their denunciation they shall be taken apprehended warded and punished accordingly Archip. That is more then ever I looked could haue proceeded from Christian authoritie professing the same reformed religion with us It was a strong prognostick of great rigor against the persons of the Ministers and of great preiudice to the cause of religion What was the resolution of the Ministers Epaph. They could not stay against the proclamation they could not altogether desert the cause in so desperate a time And therefore finding that the commissioners of Shires were sent for and earnestly desired to make knowne their grievances with faire promises of satisfaction a strong preparation to purge the great matter of all opposition and that after assayes there was no hope of recalling of the rigor denounced against them for obedience first to God and next to God unto his Maiestie they resolved as followeth VVEE the Ministers of Iesus Christ in his Highnes kingdom of Scotland being convened from the quarters of the Countrey to concurre for the weale of the Kirke and according to the ancient custome thereof observed before in Parliaments to consult upon weightie affaires as the present case requireth consideration and being charged at the market crosse of Edinburgh to remoue forth of the sayd Borrow within 29 houres immediatly following the sayd charge as also justly fearing harder sequells to follow upon such beginnings haue concluded according to the necessitie layd upon us to haue our informations and admonitions to the honorable Lords of Parliament attesting them in the name of our Lord Iesus to remember the labours and sufferings of their honorable predecessors and to doe in the matters in hand as they would be accepted at his glorious appearance and praying to the Father of lights to open their eyes and to incline their hearts to try things that differ and approue things expedient Archip. Informations and admonitions good for them cannot be evill for me and others and who knoweth if being represented to them after so many sensible confirmations from heaven and earth they consider of them more advisedly and unpartially and so many as haue lost their first loue remember from whence they are fallen and doe their first workes Epaph. Some preposterously iudge of all reasons by the conclusion and not of the conclusion by the reasons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others are so obstinatly set against al persuasion that Ne si persuaseris persuadebis And a third sort close their eyes and ears against all information they fear that the light of their minde prejudge their affection and they be made to beleeve that for true which they wish were false yet both for their sakes whose repentance wee are seeking and for your owne and others whom we would confirme behold some of the many then left behind us Reasons left by the ministerie to the members of parliament YOur Honors assembled in this present Parliament ought to abstaâ—â— sâ—â— ratification and all corroboration whatsoever of Perâ—h Assembly and Actes thereof for the reasons following and many moe alleaged and to be produced if your great adoes could permit 1 It is but an assembly single and in it selfe diuided 2. in forme of proceeding not onâ—ly different from others but directly against the order establishâ—d by the kirk 3. In effect contrarious to all generall and provinâ—iall Assemblie Pâ—â—sbyterâ—es and Sessions as they are institute and have been hâ—lâ—â— in Scotland since reformation of religion within the same 4. The carried s ntence and actes thereof are repugnant to the forme of religion retrived beloved professed established and defended by this kirke and whole body of this Realme by your Honorable predecessors of worthy memorie and your selues and practised vniversally and in the severall paroches of this kingdome these sixtie yeares and aboue Non est a consuetudine recedendum sacise nisi rationi adversetur much lesse from a known truth directed and blessed by God in such abundance of benefits as the lend hath enioyed with religion No kirk Protestant nor Lutherane nor of other profession Papist or whosoever wil go in a change without some evident at least apparant reason of the word The change but of the old Calendar for the Popes new one and that is but a small thing made a great hurly burly both at Rigâ—m Livonia and at Augusta 2 Such ratification should crosse and directly preiudice the acts of Parliament 1592 and the provision expressed in the end of the act of Parliament 1â—97 And all other acts set downe in favour of the iurisdiction of the kirk libertie thereof assemblies and discipline Item his Maiesties proclamation published and printed at command of his Counsel 1605. Item the protestation made at Perth 1606 and all others made before and since Item the covenant made by the ministers and professors of this kingdome 1596 and 1597 and all other bands whereby Pastors and flockes haue oblâ—shed themselves in persons and continuall practise to stand to the forme of religion received and practised Tales legum mutationes would proue legum vulnera Quae in suo statu eademque manent etsi deteriora sunt tamen vtiliora sunt Reipub. quam quae per renovationem vel meliora inducuntur And with what credit and constancie could your Honors confirm separation from your fathers and the break of ancient vnitie conformitie with your own kirk when it may be truely sayd Melius atque rectius olim provisum quae convertuntur in deterius murantur 3 The reformers of this kirk and such as by a long continuance follow them said a sure foundation and builded upon the same without errour notwithâ—tanding of diffiâ—ile times It were our wisdome to go forward not haâ—kâ—â—rd to strengthen and not to weaken David left not the 〈◊〉 where Saul left it nor Salomon where David If our fathers were in the way our change is errour and out of the way And shall we say now thâ—â— our sound ancient profession is priscus rigor cui jam pares non sunt homines
death Another Admonition PLease your Honours take heed what you doe at this peremptor time concerning the establishing of the unlawfull act of the pretended assembly of Perth Christ hath put his cause in your hands be faithfull now or never Beware of bringing back and casting in again of this stumbling block The glory of God the standing of the kirk of this land your own soules and the soules of many thousands for whom Christ Jesus died is now in hazard and depends much if ye look to outward meanes vpon your fidelitie wherof ye shall not want witnes neither in heaven nor earth The eyes of men and Angels are upon you the eyes of those who mourne for the mis ries of Gods kirk are longing for comfort from you And the great iudge of the world the almightie our God whose eyes are all a flaming â—â—re â—â—e behold every mans part in this present Parliament Yoâ—â— voteâ— your actes your nameâ— shall be registrate to all posterity Ponder the â—â—ore the wâ—ght of the cause where with ye meddle and the fearfull inâ—◠〈…〉 wâ—â—â— doe accompany shal follow the ratification of the act of â—hâ—â—â—tended assâ—â—ly that will â—efall the king oâ—n of Christ his ministery the â—est part of sinâ—ere profe 〈◊〉 your fâ—iends familiars your children posterity and it may be also your owne persons both spiritually â—â—lly For if according to your plâ—ce in prudent humble maner yee do not resist the estaâ—â—shing of that act â—y all lawfull meanes yee cannot clâ—â—â—â— yourâ—sâ—lves of â—â—spiâ—ing the 〈◊〉 and covenant of God solemnly sâ—◠〈◊〉 sâ—â—sâ—rived â—y aâ—â—â— stâ—tes anâ— of drawing down the undoubted cuâ—sâ—â— of God which hâ—st 〈◊〉 nâ—w to come upon 〈◊〉 cannot be guiltles of 〈…〉 and 〈◊〉 liuing the Papist to 〈…〉 thâ—n wee are wâ—â—e off yeâ— and of the greâ—ving of the hearts of the kings â—est suâ—iects of bringing thâ—iâ— faith and casting them in â—â—plexitie how to serve both God their natiue king Yeâ— cannot be guiltie â—e of the thrusting out of faithfull ministers and bringing in of yong boyes â—iâ—â—lâ—ngs and time serverâ— to the overthrow of the Gospel 〈◊〉 slaughter of souls Ye cannot misse to draw thâ— whâ—le â—and in a snare and in special the weaker Christi ns who by the f râ—e of civil law must either suffer their guides to become a prey to worse subiects thâ—n themselves or at least their meanes and estates to be so pilled and impaired by â—ines and penalties as in a short time they shall neither be able to serve their king their countrey nor their â—â—n necessities or else to controll and enthrall theâ—r conscienâ—es to the dâ—struction of their souls Now is the time wisâ—ly to prevent these things which if ye doe time shall approve you God and good men shall â—cknowledge you in this poynt better Christians better Statesmen better servants of God more 〈◊〉 and wisâ— subiects to the king better friends tâ— kirk commonweal then they who upon whatsoever pretences shall either urge or yeeld to the contrarie Resist theâ—â—ore the establishing of ceremonie as a reenâ—rie of Papistrie Our neighbour countrey grones under thâ— york which now is presented again to their nâ—â—kâ— and would redeeme the libertie which you haue had and y t in some meâ—sure enioy It cost your predessorâ— many a tear with God their utterm st endevoâ— with men to purchase transmit this liberty vnto youâ— and Christ hath bought it with his bloud for you Count not so lightly of it as to loose it for a moment â—ut stand fast in that liberty wherwith Christ hath made you free and be not intangled again with the yoake of â—ondâ—ge Good suâ—iects haue no iust cause to fear the offence of a good king in maintaining God right and their owne so long as their cause is honest and their dâ—fenâ—e lawful Stand therfore for the truth confesse Christ before men aâ— ye would that he shold confess you before the father Archip. If they had taken time to ponder your reasons and exhortations I cannot think that they could haue resisted so great evidence of truth so powerfully expressed But what resolution was taken in case all these meanes should failâ— Epaph. The Ministers resolved upon the last remedie a Protestation vvhich they left behind them in these words MAy it please your Honours in this present Parliament assembled â—nder the right high and excellent May of our deâ—â— dread Sov ProtestatioÌ„ to the Parliament We haue now before our eyes the forâ—seen and foretold bitter fruits of these alterations of the Kirk and â—â—â—t fear of farther evils to ensue upon such dangerous beginnings so much the more as wee are deprived of that ordinarie and general Assembly whereunto properly belongs to propone at Parliament the Kirk affaires And although for supplement of this pittifull defect in â—â—umble â—â—nner we did offer our reasonable supplication conform to his High proclamation we 〈◊〉 haue no place to be heard in our lawfull and religious desires In this hard and heavie case the sensible danger of our untimâ—â—s silenâ—e in thâ—se â—aies of the growth of som decay of grace contempt of thâ— Gospell troubles abroâ—d moved for the most part by the patrons of that bloudy Coâ—cel of Trent the consâ—ience of our inevitable coÌ„pearance before the judgment sâ—at of Christ to giue an account of our stewardship compels us as 〈◊〉 high extremitie to declare to your Hâ—â—our bounden harty affection to hold fast that anâ—ient faith forme of Religion received beleeved and defended by the Kirk â—f Sâ—â—tl the King Maj. and Eâ—tates the whole bodie of this Râ—â—lm your forâ—â—eers of worthy memory and your selues as God eternal truth onely ground of our salvation and of our high peace and prosperity by Gods undeserved mercie so long continued as also our unfaigned detestation of all formes ceremonies many or few that enemies of the truth may cast in our teeth as signes of repentance of our reformation or any part therof and presages to them of our return to their damned superstition either substance or ceremonies therof And likewise in the name of Iesus Christ whâ— shall render to every one that which he hath done in the flâ—sh to require your Honâ—â— to stand stedfastly for the said ancient Religion fâ—rme of doctrine Sacracraments Disâ—ipture as they haue been ministred in this Kirk ever since the Reformation of Religion for the jurisdiction and libertie of the true Kirk generall and provincial Assemblies Presbyteries Sessions as they are established by the Kirk and lawes of this Kingdome and against all usurpation and corruption of spiritual government and unnecessary Ceremonies as the fiue Articles of â—â—th Assembly and whatsoever is as aples of strife and deadâ—y destroyers of the kirk of Iesus Christ Otherwise if it shall happen as God forbid that any matter â—e propounded put in article or concluded in this present Parliament in prejudice of the said Religion
in that day Epaph. The second vvay was as skilfull but not so successefull as the first Vpon some question of place betwixt two Lords of Parliament both lovers of Religion it was apprehended that they would rather loose their votes then perill their dignity And therefore strait commandement was given to Noble men to keep their own places But as that worthy Grecian with his fellow-ambassadour buried their private emulations till their return when the publicke affaires of the common-wealth were exped so they perceiving the snare packed up the controversie for that time and of their Christian discretion and generous affection preferring a substantiall duety to a circumstantial ceremony kept their liberty and so disappointed that policie And as the first policie of this sort perswaded some to leaue the Town so the second vvould haue moved others to leaue their riding But on the other side I vvill tell you by the way that their policie could not make all to be present of vvhose concurrence they assured themselues Divine providence in one example might haue been a sufficient instruction to let them see how easily his Majestie might haue turned all their purposes and counsels to folly if it had beene his pleasure for that which befell one might haue befallen the rest For one of the Commissioners vvhom they had to be a ringleader of the rest of the Commissioners of the Burgesses fell off his horse and gaue place to another And vvho vvas this but that Commissioner of the chiefe Burgh Edinburgh vvho fell that day in the street and was forced to giue place to a craftsman chosen in his roome to be peere to that first kneeling Provest of that Town which was once as another Ierusalem sâ—nding the puritie power and loue of the Gospell through all the corners of the kingdome but now albeit the power of grace remaine in the hearts of many hundreds is as vniversally scandalous through suddenly admitted novations by themselves and their pastors too penitent of their protestation practisers and preachers of contrary conformitie and paternes of change to the whole countrey The Lord give them hearts to remember from whence they are fallen that they may repent and doe their first workes Archip Who knoweth but they who haue done so many things well for their common estate common workes and priviledges of their towne may doe somewhat and the Lord blesse them with an open doore for the libertie and flourishing estate of their kirke to the wonted benefit of the whole realme But proceed in the rest of your policies Epaph. The next degree must be to keep them from voting who had ridden and now entred in the house of Parliament and this vvas also brought about by perswading some Noblemen inwardly warned to vote against the fiue articles but outwardly wrought upon to vote for them to make a mid course and to lurk in the inner house till the kirkes part was acted and Gods vvorship through her sides had received a deadly wound and then to come forth to the stage and in their owne places to play their parts in civill matters It is better to be altogether Christians with Paul then to be almost Christians with Agrippa or not all with Feâ—tus He that loveth father or mother far more he that loveth the woâ—â—â— more then me is not c. Archip. Yee remember Nicodemus and Ioseph of Arimathea But there had been no place left for that policie if the former order kept in the Articles when the kirk was postponed had been now observed in face of Parliament Epaph. To the end that this policie might haue place when it was now made manifest that other matters would not find great opposition the kirk had a pathy pleader for her precedencie in publiâ—ke For after the Lord commissioners speech the Lord Chancellour spake for the kirkes right alleadging that both reason and custome required that the kirk haue the first place and for that cause giveth direction that the Act concerning the kirk meaning the fiue articles and ratification thereof bee first read Archip. What speech meane yee of the Lord Commissioner Epaph. When all were now entred into the house and were set in their owne places after deep silence he had a preface for voting short but vehement partly exhortatorie for yeelding to the fiue Articles of Perâ—â—â—â—artly apologetick for defence of his Ma against surmises of Popish religion partly declaratory attesting that there was nothing under heaven that could be so acceptable to his Majestie as that the Kirk of Scotland would receiue these fiue Articles and partly promissorie that he would ingage his honor saith credit upon that princely word which his Maiesty past to him that if they would receiue these 5 articles at that time his Highnes would never burden them with any more ceremonies during his life time according to a promise uttâ—â—â—ed by the Bishop of Aberdein to the same meaning for casing the way to the articles but without such reply as was made to him by a Noble man that hee was too liberall of his promises having no assurance for his Majesty would not bind himselfe after that sort Archip. That prefaâ—e was a strong cup of digestion Epaph. And was well seconded with the sweet sauce of my Lord Chancellors oration composed of two ingredients loue and learning For after he had pleaded in his Exordium for the Church her dignitie it is saith his L. an evident declaration of his Ma. loue to God and religion that he hath so great care of the Kirk and as for matters proponed they require not much disputation being already concluded by learned Bishops Fathers Doctors Pastors convened at Perth for that effect After this confirmation the Lord Commissioner addeth the confutation for against the apprehension surmise that his Maiestie was resolved to make this kirk in all things conforme to the Church of England he did assume that his Ma. willed him to signifie unto them that these being once concluded he would urge no other rite nor ceremonie and that by their according to these they would give singular declaration of their loyalty and therfore requested to take heed how they voted Archip. Was there no mouth opened at this time to make reply or to offer reason in the contrary Epaph. No place was lâ—â—t for reason onely against that summary form of proceeding the promise made to the Nobility for having the conclusions of the Lords of Articles 24 houres at least before they were voted in publiâ—ke was timously remembred and urged by a Noble man to the effect they might proceed with deliberation according to the worth of matters especially the acts being long and of great consequence and not to give suddain iudgment like as many ciphers as in effect sayd he they were made by that form of dealing I will not trouble you with the answer made to reasonable a motion and bitter repulse of all further deliberation but I will draw now to the conclusion Epaph.
all matters of faith how soone they appeare in Scripture In this third kind mâ—n may sinne very â—angâ—rously of obstinacie as in the second of Error and in the first of Ignorance Albeit before men the greatnesse of the injurie bee esteemed for the most part by the obiect â—aâ—tia personae su pâ—et â—mpâ—â—tatem 〈◊〉 before God the qualitie of the doer and maner of doing agaâ—egs the sinne no lesse thâ—n the substance of the deed Paul his eating of flesh may be a great guiltinesse as well as his persecution Remember the hoove of Moses Daniels meat and the opening of his window Mordecai his preâ—senesle Eleazars morsel Pauls houre and appearance of evill Christ Racâ— his rite of washing of hands Ismaels laughing c. The smallest matters the least gestures the shortest time the meanest appearance of evill which are mole-hills in the worlds estimation may be mountains in the eyes of God especially being found in some persons and done after a certaine manner The warning Be ye holy as I am holy is most frequent in Leviticus a book of ceremonies which both giveth comfortable assurance that God will accept of our services in the least duties and teacheth also that true holinesse the perfect paterne whereof he pointeth at in his own holines extendeth it selfe to the care of the smallest rites Archip. I must confesse by your discourse and examples that it is so But I see not the reason wherefore it should be so how can so mean matters be capable of so great guiltinesse Epaph. A natural Naaman would speak so of the whole rites of Christian religion of the very substance of both sacraments But I vvould wish you to thinke that as in matters fundamentall so also in rituall there bee three sorts of sinne one of Ignorance the cause wherof is in the mind another of Infirmitie comming of the affections and the third of obstinate maliciousnesse rooted in the will No man but he sinneth daily in things indifferent of Ignorance not knowing them to be indifferent No man but he sinneth frequently of Infirmitie in things indifferent miscarried with some passion or temptation but who against engyring light doth sinne obstinately in the least jot of that unalterable veritie can you deny but hee sinneth heynously in a matter of faith The enforced ceremonies may seeme small to our adversaries because they bring small reason for them and may seeme to bee no matters of faith because they bring no word of faith for them yet the matters vvherewith Christ charged the Scribes and Pharisees were not so great I haue often observed in my experience That a little leavâ— sowreth the whole lumpe and I know by my owne heart That a narrow faith makes a roome conscience Archip. Shew me then how a man shall behave himselfe that he faile not in matters of faith Epaph. It is a good distinction of faith How every one shall be kept from faâ—â—ing in matters of faith that is observed by Lombardus out of Augustine There is one faith vvhereby vve beleeue another faith which vve beleeue In respect of the one all our actions especially in the vvorship of God and more specially such of them as are controverted and called in question must bee matters of faith Hee that doubteth is damned if hee eat because hee eateth not of faith In respect of the other whatsoever is prescribed in the word is a matter of faith whether it be ceremony or substance whether expresly or by consequent whether in the particular or in the generall Fides quae creditur ducat fidem quaÌ„ creditur Now right order requireth that the faith which I beleeue be the leader of the faith whereby I beleeue otherwise this will bee a faithlesse faith and proue effectlesse in the end As the order of Nature is Matters Res conceptus voces Verbuâ— fides en â—us Thoughâ—s Words so the order of the kirk is Scripture Faith Worship I◠〈◊〉 the first Axiome of our profession and the best rule for our dirâ—ction That the Sâ—â—â—â—ture is the oneâ—y Canon of all things belonging to religion and the onely judge of all controversies All which shall be more cleare wâ—â—n we sâ—â—â—ke of indifferencie the other branch of your appearance Archip. Dâ—ctrine of th ngs indifferent obâ—cure As Archimâ—des tombe when Cicero came to visite it was all overgrowâ—â— with thâ—◠〈◊〉 so seemeth the matter of indifferencie to me noâ—hâ—ng more talked of nothing lesse knowne We are all in time â—laâ—e motion c. yet the nature of time place motion is so all digested after so manifold assayes that it gaue occasion to one â—o say That they hauâ— so many bones that the Philosophâ—rs are like to wiâ—rie on them and haue need of cranes to pluck them out of their throats All our senses and wits are exerâ—ised about things indiff rent and yet so ignorant of the nature and vse of things indiffâ—rent that the wittiest that I haue h ard or read are like the Fox in the Fable liâ—king onely the outside of the glasse but never comming to the meat within wherof if it hath been your happines to taste I beseech you call me to the banket Epaph What wiser will ye be when I haue told you the Scholastik distinction of Indifferentia Identitatiâ— in things altogether coincident Indifferentia communitatis of things generall in respect of their particulars Receptionis of the matter in respect of the diversitie of formes Indifferencie taken in a thâ—efold sen e. Aliqâ—â—d dâ—citut AdiaphoraÌ„ sive indiffereÌ„s â—ribas modis 1 Comparatâ—ve per â—â—ationem 2 Effective et per cons quentiaâ— 3 Subiective et formaliter actionis in respect of this or that particular action and have out of their smokie subtilties discoursed vpon them severally when I haue deaved you with Puel Meisnerus and many moe their rulâ—s their restrictions and ampliations yee will esteeme them all but shelles and not kirnels and so will depart as hungry as yee came And therefore to lâ—aue them to themselves and not to bee nice with you about the word of Indifferencie brought rather from Athens or Rome then from Ierusalem would you tune your care a little to our common phrase yee may obserue that we call a thing Indifferent in a threefold sense First by comparison or relation of one thing to another Secondly in respect of the effects and consequents that it hath And thirdly a thing is indifferent in the owne nature and qualitie beside which three wayes we use not to name any thing indifferent I will cleare them unto you orderly Archip. Ye haue need for that popular indifferencie of yours seemeth to mee as obscure as the other Scholasticke indifferencie And first what call ye the Relatiue indifferencie or indifferent by comparison Epaph. Any thing is called of us indifferent in the first sence 1 Comparativâ— peâ— relationem indifferens vvhen it is taken with comparison or relation to the maine or
superlatiue extremes as that which albeit it bee good is not best or albeit it bee evill is not worst albeit it bee verily good or verily evill yet is neither very good nor very evill 1 By comparison indifferent but so parâ—â—â—â—pateth of evill that wee know a worse of that kind or so partâ—â—â—pateth of good that we know a better of that kind And you may perceiue that whosoever speaketh this as the most part do vnwittingly presupposeth two grounds one is that comparison bee made betwixt two things accidentall of one and the same kinde for â—hat which is a meane betwixt best and worst must agâ—â—e with them in all things wherein they agree betwixt themselves and whatsoever is common to both extreames must be common also to the mâ—ane Thus we use to say that a pearle is indifferent great and that a hill is indifferent small yet meaning that it is neither the greatest nor smallest pearle neither the highest nor lowest mountaine Archip That is true and so it runneth in our daily use through all the caâ— gâ—â—â—es of a â—â—ents indifferent great good like unlike learned actiue neere early decent c. But what is the other suppos◠〈◊〉 Epaph The other ground is that the comparison be made and the relation bâ— understood according to the bounds of our knowledge and experience For we speak of the extreames according to our knowledge and so must we of the meane when wee call any thing great â—st we meane greatest in our knowledge and so when we say indifferent great Archip. What is that indifferencie for our purpose Epaph. I wish it were lesse in our practise it is nothing else in matters of religion but luke-warmnesse For in this sence the present constitution of the kirke of England hath been and is reputed by many of her owne most loving children labouring zealously for her further reformation to bee indifferent and luke-warme her government her ceremonies indifferent This indifferencie or medioâ—ritie is not here as in morall habits where both extreames swarving from the golden vertue in excesse and defect are sinfull and vitious But here the one extreame is the matter of commendation as being the onely excellencie which the coldnesse and luke-warmnesse cannot climb unto Such a mediocritie as Solon could not tolerate in Athens as the king Tullus Hostilius punished proportionally in Metius Suffetius that Adiaphorist at Rome Qui quod ex praescripto soedevis ad bellâ—â—ourâ—aleÌ„ voâ—â—â—us eun tibus in hosteÌ„ Roâ—â—â—us suos praelio â—luxerat iussu Tulli duabus admotus quadrigâ—s discerptus eâ—t Livâ—uâ— Such Adiaphorists vvere some of the Princes of Gods people neither of the best sort still pousing reformation nor altogether Idolatrous and Apostaticall but subverting Baal and reteining the Calves of Dan and Bethel abolishing Idolls but not demolishing the high places It was this Indifferencie that ruled Pilates policie vvhen hee resolved to scourge Iâ—sus Christ for saving his life In our times goodnesse is growen so sâ—ant that we â—ut him who is after this sort indifferent in some degree of goodnesse and at least call him no ill man vvho doth not all the evill hee may there is vvorse then hee and that is all In this comparatiue sence kneeling in the act of receiving the communion is not a gesture in different nor as wee use to speake midway except wee take â—â—â—way for wallaway himselfe Controuerted ceremonies are not indifferent in the first sence or his neerest kinsman For howbeit generally there bee many things worse as the opinion it selfe of reall presence yet making the comparison amongst things of the same kinde there is amongst gestures of communicants according to the one supposition and speaking so farre as we know any gesture to bee used in the Sacrament as it was secondly persupponed I conclude that of all gestures kneeling as most Antichristian is the worst sitting as most convenient to Christs owne institution is the best and standing neither best nor worst but indifferent or midway Archip. Yee haue cleared that sufficiently At the reformation of a Kirke it is a sinne not to change kneeling into siting At the first plantation of a kirke it is a greater sinne to make choyce of kneeling and not of sitting but the greatest sinne and a degree of defection is to change sitting into kneeling that is to leaue the best and take the worst of all gestures But come now to the second sort of Indifferencie Epaph. 2 Effective et per consequentiam indifferens Secondly a thing is sayd to bee indifferent in respect of the effects and consequents that follow upon it as that which doth neither good nor evill helpe nor harme but for any knowne sequell may bee done or left undone Thus fooles who see not farre before them 2 By consequent indifferent thinke many things indifferent which wise men know to bee evill or good In this sence many things may bee indifferent to the body which are pernicious or profitable to the soul indifferent externally internally materiall indifferent physically and morally but good or evill civilly indifferent all these wayes but evill spiritually finally indifferent every vvay at one time in one person and place but at another time in another person and place evill every way Wherin everie man judgeth according to his own estimation and apprehension of the particular good or evill that commeth neerest unto him And the most part are inveâ—gled with their own selfe-loue sophistication It is neither good nor evill for me A secundum quid ad simpliciter therefore not at all The penny wise worldling thinketh the change of Religion more indifferent then the taxing of usurie He will not giue a penny betwixt the best and worst of that which taketh nothing out of his purse which serveth nothing for augmentation nor diminution of the rentall a booke that he studyeth more then the Bible The Epicurean loveth festivall daies because they are far and counteth in his Kalender all fasting daies for dismall He that would be great and aimeth to be the onely figure among ciphers vvill haue every thing in Kirk and Policie indifferent that signifieth not something to him The saucie Cynick sitting Dictator like in his Cloister vvhere he studyeth bookes and not men gybeth at all and vvith his master Diogenes idly tumbleth his tub vvhen his town is turmoil Every man rolling his thoughts vvithin his own sphere and making himselfe the miserable center disdaineth â—ilk thing in Kirk Common wealth that is Eccentrick thinketh upon nothing lesse then Religion in matters of Religion and upon any good or evill more then upon spirituall good or evill in matters spirituall Archip. Whether thinke ye the controverted Ceremonies may be called indifferent in the second sense Epaph. Some men haue found them vvell profitable They are not indifferent in the secoÌ„d sense But for my selfe I thinke to remoue this indifferencie from them vvould require at my hands more vvords then
first words of his answer to the Epistle to the reader if the answer be his he denieth that the externall vvorship of God and government of the kirk shall ever die till the vvorld be done how sick soever they be He is either very simple if he think that any man meaneth that in the kirk vniversal the vvorship external shal perish or very sencelesse if he deny that it may die in particular kirks vvhich is the authors meaning as is evident to the barnliest reader by the words immediatly following or most malitious and sycophanticall in abusing his adversarie and the reader against his knowledge through studie of contradiction Who could looke for such a stumble in the threshold Cantherius in porta Archip. I remember of one ground vvhich he beateth vpon continually and many thank him for it as freeing them from the guiltine e of their oath albeit they had done against their former practise before their knowledge of this evasion and bringing the periurie upon you and all their opposites It is taken out of the first confession of faith Art 21. Not that we think that any policie and one order in ceremonies can be appointed for all ages times and places But that they may and ought to be changed c. Of this sort he taketh to be sitting at the communion c. because it is not iudged a necessarie but convenient ceremonie Epaph. There be two sorts of Ecclesiastick ceremonies some are determinable by a generall law throughout the Christian world or vniversal kirk al which are determined in the word therfore are necessarie some again are national temporall local individual c. left to the determination of particular kirks according to the generall rules and therfore changeable as is contained in the article 2. there is a twofold convenience of ceremonies according to the foresaid two kinds of ceremonies the one essentiall the other accidentall the one is internall or intrinsecall from divine institution the other external framed to circumstances Now let him who hath most hardned his heart in that course judge betwixt him and God whether the one conveniencie or the other be meant vvhen sitting is judged to be most convenient seeing it is not sayd most convenient without any further or most convenient to the times or to the present constitution of the kirk as the Bish vvould haue it vvhile he boasteth of this so often saying that which at one time is more convenient at another time may be lesse convenient But it is expresly sayd Most convenient to the institution vvhich in all times places is the same neither can there be any thing most convenient to the institution at one time in one place not most convenient at another time in another place The day is coming wherin thanks given for this sort of evasions shall turne into bitter complaints Archip. I haue holden you so long ye haue sayd so much beyond my expectation in my first greatest difficultie concerning the appearance of the indifferencie of the controverted ceremonies that I am almost at my wits end and I know ye are so wearied that I cannot put you to further paines in the remanent difficulties vvhich are not so materiall Epaph. I would to God that ye and all others were both almost altogether at their wits end by solid resolution The second difficultie answered If my paines can be profitable to that end care ye not for my wearying I remember your second difficultie vvas that the ceremonies are concluded in kirk and parliament upon religious and reasonable pretexts vvhich I cannot deny if ye meane pretexts of religion and reason yee may remember first that the narratiue is onely the pretext but authoritie is the cause of the conclusion In reasoning and voting for the articles no mention of reverence of religion of reason but frequent mention of authoritie In the narratiue of the acts never a word of authority but of reverence religion reason That pastors people vvho either vvere not present or shall succeed hereafter looking upon the acts as they are conceived may think that it was not humane but divine authoritie not violence but reason that caried the conclusion 2. That plausible narratiues are but weak reasons in his eyes vvho can discern betwixt colours and causes substances and shadowes A wittie head never wanted a circumstance to his tale nor a pretext to his purpose Men are more troubled to bring things to passe then to find out pretences When the notary is once resolved to make a false instrument hee knoweth it must begin with In Dei nomine Amen Augustine sayth that in his time theeues going out under night to steale used first to guard themselues with the signe of the crosse Pirats haue their prayers as wel as the honest marchants on whom they prey Nero in slaying his mother and Caracalla in slaying his brother Geta had their owne special pretexts according to Machiavels direction and the tempter could alledge scripture against Christ Archip. These are odious comparisons and answer not to my meaning Epaph. I make no comparison but I answer to your generall of plâ—usible pretences Ye may be any thing that the world will if ye suffer your mind to be casten in that modell The Apostle Col. 2. giveth two notes of will-worship which may easily blind the simple appearance of wisdome and shew of humility But true vvorship is vvise humble indeed because it is the vvisedome obedience of God The vvorldling first layeth downe the conclusion and then finds out the pretext But the godly first seeth the cause and then the conclusion In the one the vvill runneth before the right wit and affection forceth reason In the other inlightned reason leadeth the vvill affections The one is persuaded before he be informed the other first informed and then persuaded And ever the more knowledge and the lesse conscience we find in any age vve may look for the fairer pretences and the fouler conclusions I might soone close your mouth in this matter by examples out of Ecclesiasticall historie But that the recording of some subtill pretexts might perhaps lead unstable soules into great dangers Archip. The danger is greater in suppressing them for I must confesse that the most part for their direction in a matter of religion try not the reasons vvhereupon it is grounded but content themselues vvith any pretext or shift that they may haue for honesties cause when their vvorldly estate or hopes are in hazard Epaph. It may be seen how faire colours haue painted foule errors even of Paganisme it selfe by the Apologies of Christians vvritten against the Gentiles as of Iustinus Clemens Alexandrinus Tertullian Arnobius Minutius Foelix Lactantius Iosephus against Appion Gregorie Nazianzen against Iulian Eusebius c. Symmachus in that one Epistle vvritten to Valentinian Theodosius and Arcadius giveth proofes vvhat may be said in a bad cause Durandi rationale is demonstratiue for Popish practise and how