Now we come to the speach itselfe; wherin, first, take notice of his intention—restraine! He was a wise man, and knew no good would follow if they were harmed. He knew the Romans would be angrie, and that the people had a good likeing to them. This was a good and peaceable intention, though not a pure and pious; if he had any ayme to Gods glorie and to the gospell of Christ, it had been good. I make no question there is enough among us that have peaceable desires and laudable intentions; but more is requyred. Let us labour to have pious intentions, not only to have the present troubles settled. If it shall soone breake foorthe againe, see what is agrieable to his will, iste est malus qui suæ causæ bonus, that is, good only for himselfe. Let us beseeche the Lord that we may have hearts to seeke his honour and the enlargement of Christs kingdome.
Now for his argument. I would have yow refraine from these men. If it be of God, it will come to passe. This argument had its owne weaknes. If it be of men it should be hindred; of God it should be furthered—Thes. 3—should have putt them to tryall. We will not passe what is commendable in him. He proceeds on a good ground—if of men to be rejected; if of God, to be received. 25 Matth. 25.—The baptism of John, was it from Heaven or of men? 4 Ephes.—Try the spirits whether they be of men or God. It was the perpetuall doctrine of the Prophets—“Thus saith the Lord:” and Paul saith, “That which I receaved doe I delyver.” Those that are disciples must be believers—not what man saith; first, that it is true in matters internall, but not in matters externall. Moses, when he is appoynted to build the tabernacle, he gets his directions. Solomon, when he built the temple, had his warrant from David; and least they thinke Solomons warrant not to be sufficient, Ezeehia had his warrand according to the commandement of David. O, but you will say, its not so in the New Testament: there is not so many ceremonies. Its a pitifull thing we will not acknowledge that which we are not ignorant of, distinguishe betweene multitude and number of ceremonies. They had many: we have fewer. Shall we thinke we have not so great light as they that were to put ane aspersion on Christ? Let us stryve to learne what Gods will is. When it is of God, receive it; but when of men, reject it. Many ceremonies have exercised the Church of God many tymes, and especiallie that of the governement of the Kirk: and there is twa causes that hinders the decyding of it—first, the hudge judgement of God upon the congregations, and so puts Gods servands to tryell. The second cause is the avarice of Churchmen. So long as their avarice lasts there is no end of Episcopacie. Thirdly, becaus we doe not examine what kynd of governement Christ gave. The question of government is not juris but facti. Why? Is that agreeable with reason and civill governement? No. But, de facto, what gqvernement Christ hath established. Ane office that is jure divino, should be established; but if it be ane office of man, it ought to be rejected. This great Doctor teacheth us that when God fights against man, he shall prevaile; but when man fights against God, they shall be found fighting against him. 11 Gen.—The builders of Babel—the Lord made every ane of them that they knew not what another said. This was an easie thing to the Lord: and so the worke was interrupted in building. The Lord is wonderfull in building and bringing downe Babel. Great opposition was made against Joseph by his brethren, and great opposition against David; yet Gods councell behoved to stand. What opposition was made against Joseph by his brethren, and great opposition against David; yet Gods councell behoved to stand. What opposition was made against Gods people in Egypt, in bringing them out of Egypt; yet they behoved to come foorth; and yow know great opposition hes beene used against this worke be the wicked. But yet, blessed be God, it hath proclaimed itself through the land.
He brought in two instances to prove that the worke of man will come to noght—ane of Thewdas—he was ane that conceaved himselfe to be a prophet, but a false ane; and Judas, he would have desuaded the people from giving that duetie to the civile magistrat that they ought to have done; and there were sects that followed them. The errours of religion commonlie springes either from the spirit of Thewdas, which is a spirit of fantasie; the other is the spirit of rebellion; and that’s not of God neither.
Consider, although they be the manie, yet there is more lykewayes, as there are spirits contrare to the spirit of Thewdas, and this is the spirit of Pharoah—who said, “who is the Lord that I should serve him?” and that is Atheisme. The other is contrare to Judas, and that is Herods, that runnes to flattery, and gives man that that appertains to God.
As Atheisme is ane abomination before God, so is rebellion and flattery. The true reformed religion abhorres disobedience, and gives to Cæsar that which is Cæsars: and sure we professe a harmles religion. I would exhort you to it, 2 Kings, 1, To the course of faith which abhorres godlesnes and vaine conceipts of men. I am now pleading for the innocencie of religion. Ye know what our adversaries have printed against us; that we are guiltie of many crymes and trickes, and that we have made people to fayne themselves inspired with the spirit of divination, which is against Gods trueth. The second thing is the course of obedience. There was never a greater friend to Kings then Christ. There is no question now about Juda of Gallilees part, whether we should pay tax or not; neither of that inward reverence to princes, or that respect we carry to him. I wishe his owne prayers were never heard that doeth not heartillie pray for his Majestie. But the question is, What is his part in religion and matters ecclesiasticall? It is both said and printed, that I should have spocken much that my fellow-brethren and the rest of the Covenanters would not allow of. First, I said and say, that Royall inspection belongs to Kings over Kirk matters, and that the King was supreme Bischop of all this Kingdome. Now, my adversarie thinkes I made him a Kirkman. I am ignorant, but not so. As for the head of the Kirk we acknowledge none but Christ; and for the other, Episcopus is a name that is als weill propper to a civile magistrat as spiritual: Therefore Constantine saith, vos estis Episcopi intra, ego extra. Nixt, that he is custos utriusque tabulæ. Vindication belongs unto him who carries the sword of sanction and coerction and convocation of Synods, as now this present Generall Assembly is conveined; and as he conveines, soe its said, examines them. If he find anything against the word of God, he should reject it. Thus I speake not of a negative voice his Majestie hath. And now I have shewen yow the particulars I have beine taxed upon, hoping this honourable Assembly will farther consider of it; and now I come to speake ane word to your Commissioners Grace who represents his Majestie.
(The speache to the Commissioners Grace, which is the conclusion of the sermon.)
As for your Grace his Majesties Commissioner, we beseech yow to see that Cæsar have his owne; but let not Cæsar have what is due to God and belongs to him. God hes exalted your Grace to many high places within these few yeares, and more especiallie now. Be thankfull, and labour to exalt Christs throne. Some are exalted like Haman—some like Mordicai. And I pray God these good pairts the Lord hes endued yow withall, yow may use them aright, as the Israelites, when they came out of Egypt, did give all their silver and gold for building of the tabernacle. I tell your Grace yow must be comptable for all your actions, especiallie in these publict bussinesses. And to yow, right honourable and right worshipfull members of this Assembly, goe on in your zeale constantlie. Surelie it shall be refreshment to yow and your children, that yow should have lived when the light of the Gospell was almost extinguished, and now to see it quickened againe.
After all these troubles, with a holy moderation, goe on; for zeale is a good servant but ane ill master; like a schippe that hes a full saill and wants a ruther.
We have need of Christian prudence; for ye know what ill speeches owr adversaries have made upon us. Let it be seene to his Majestie, that this governement can very weill stand with a monarchical governement. Hereby we shall gaine his Majesties favour, and God shall get the glorie; to whom be praise for ever and ever.—Amen.
FINIS.