Reproof of a Pamphlet Called the Scotch Presbyterian Eloquence

A Just and Modest Reproof of a Pamphlet called, The Scottish Presbyterian Eloquence.

IT is to be lamented, that men who call themselves Ministers of the Gospel (being laid aside from their work) employ their time so ill, as to hatch false and railing Accusations against their Brethren, to render them odious and useless in the Church. And if the Author of this Pamphlet were of another Character, yet it is unsuitable to Christianity to use such Artifices: But it is no new thing, but hath always been one of Satan's Methods for hindering the progress of the Gospel: The Pamphlet under consideration is an evidence, that Ill men and Seducers use to wax worse and worse. For this man hath out-done all that went before him in this Hellish way of managing his cause, and himself too; (if he was one of the former Scriblers of this strain, as is supposed) in malicious Railing; in the Characters that he giveth to Presbyterians, (and that without exception of any among them) and in the most groundless fictions, in the Historical part of his Book, that ever the Press groaned under. I cannot imagine how such Stories have been framed: For few of them were ever commonly talked of, even among the Mockers of this age, till this worthy book saw the light, which hath furnished profane Wits, with better helps to ridicule all that is serious, or sacred, than the World hath hitherto been acquainted with, and no doubt the Author shall have his reward, for such a singular work, from the Lord, as he deserveth it from Man: If this Collection of Historical Passages, had been this, Authors alone, his Invention must have been singularly fertile, when employed about this subject; exposing Preaching and Prayer: But I find, by page 116, it was the product of many Drunken Meetings, where each Man hath given in his Symbole, out of which our Author hath made up this Bundle of Lyes, as the Creed of these Lone-Companions.

He hath in this latter Age engaged in this same work against Presbyterians, (and through their side, against them who regard the truth, in opposition to Popery, and the practice of Religion, as contrary to Atheism and Profaneness) which their common Master of old employed Porphyry and others in against Christianity, and afterward not a few of the Popish Writers, against our Reformers, and Reformation, who endeavored to make Luther, and Calvin, and other worthy Servants of God, as black, and as Ridiculous as this Man doth the Presbyterian Ministers: Neither hath his own party escaped the Lash of such Pens as his; and that from such as disliked it, not as Episcopal, but as Protestant, as is to be seen in a piece called Causes of the Contempt of the Clergy, whose Ape this Author seemeth to be: Tho' I do not know, that so many untruths in matters of Fact, are in that Book, as I am sure there are in this.

They who read this Book, and are Strangers in Scotland (for none else is capable to believe one of many of his Stories) will think him an unnatural wretch, so to expose his native Country: For can any rational Man be persuaded, (that Scotland, being divided into Presbyterians, and Episcopalians, and whatever may be said of the Lat • er, the former are so considerable a party of all Ran • s, and owned as the Legal Church, by King and Parliament) that I say all the Latter should be such learned and polite Men, and the former such silly Noddies, and illiterate Fools: Or will they not rather think, that Scots Men are a contemptiable Crew, or that this Man is a foul mouthed Reviler of his Nation, and a degenerate Son, that so bespattereth his Mother.

No wise Man will be at pains, to consider every passage in this Pamphlet, nor could once reading it over be excusable; but that it was needful to know what he saith: His general assertions concerning the Presbyterians, need not another refutation than denying them, and appealing to all that know us, and are capable to judge impartially. Neither his particular Histories; but by denying the matter of Fact, and leaving it to him to prove them: Together with the improbability of the thing, to all that know the persons whom he so belieth; that thousands who had Causam sc • entiae of these passages do disown that they knew them, or heard such words as he alledgeth: if these Topics may have place, we can make it appear that seldom hath a Book appeared in print, stuffed with more falsehoods and Calumnies, and these manifestly and notourly such: which I hope will reflect that shame on himself, and his Partners in these Inventions, which he thinketh to throw on others.

I come now to take some more particular Notice of his Book. What First occureth is, His mock Dedication to the E. of C. where he treateth that Noble and truly Honorable Person with that petulant Contempt, which none but a Man of this Author's Temper and Breeding could be capable of. And he racketh his Wit to say all the ill of his Lordship, that is imputable to any Person, not considering either Truth or Probability of what he writeth; nor sparing to mock at the Exercise of Religion in that Family, which hath been for many Generations, and continueth to be, Honoured for their Zeal for, and Practice of Religion. His whole Dedication deserveth no other Refutation, but to be marked with a Nigrum Theta, as purely Lies and Railing.

His First Section pretendeth, to give us a Character of the Presbyteria • Pastors and People in Scotland: Which he performeth most Unjustly, and without either Truth or Candor. Pag. 1. He asserteth that Presbyterian Preachers labor not to make good Christians, but rigid Presbyterians. This is so remote from Truth, that no Evidence of it can be given: And it is known to all their Hearers, that in their Sermons, Catechising, and other Instructions, and Converse with their People, they insist constantly on such Subjects as tend to Awaken and Humble Sinners, and to let them see their Need of Christ; and in Directing and Perswading them to come to God by him; and on the Duties that Men owe to God and their Neighbors: And that it is but rarely, that they insist on the Differences that are among us, about Church Government. And their Consciences bear them Witness, that though they desire that all the People may be Presbyterians, yet that desire beareth small, or no proportion, with the desire they have that Christ may be Formed in the Hearts of their Hearers.

Next Pag. 2. He giveth us the Character of the Presbyterian People (whom he most falsely affirmeth to be The Guides of the Church and that The Ministers must follow them) and that we assert the Power of Calling and Constituting Ministers is in the Mob that they are Void of Sense and Reason, and are led by Fancy and • regular Passions. If this had been said of some, this Author might have saved his Credit: For what Party of Men have not among them some unintelligent Persons? But when it is said of the Presbyterians in general, and no exception made, it is sufficient to derogate from the Truth of all that he affirmeth, and to expose him as a Person who hath no regard to Truth. I Appeal to all who Converse in Scotland, if the Nobility, Gentry, Lawyers, Physicians, Merchants, and even the meaner sort of the People who are Presbyterians, may not Vye in all commendable Accomplishments with them of the same Ranks and Stations, who are of the other Perswasion. He giveth an Instance of their want of Common Sense, that they will tell you, That ye ought to fight the Battels of the Lord, because it is said in Epistle to the Hebrews, Without sheading of Blood there is no Remission. That ever any Man talked at this rate, is more than I know or heard before; nor am I obliged to believe it, because this Author's Veracity is pledged for it: but that he imputeth it as the Sentiment of the Party in general, and as a part of their Character, is a piece of Effrontery peculiar to this Scribler. He next calleth them Covetous and Deceitful, with the same Truth that hitherto he had used. It is to be lamented that these Vices are so common everywhere, but the World knoweth that his own Party has a full Share of them; and that as much of the contrary Virtues are found among the Presbyterians in Scotland, as among any Party of Men on Earth That they are not taught Morality in the Sermons that they hear, is so false as nothing can be more. 'It is true, we Preach not Morality alone, as some do; but Instruct People in the Mystery of Christ, that they may look after Righteousness in him, and attain Gospel Obedience to the Law of God by dependence on him for Strength to obey: But we Preach the Necessity of Good Works, and that Moral Virtues are not only the great Ornament of practical Religion, but a necessary part of it, without which all Pretences to it, or Appearances of it, are but Hypocrisy. The Debate he saith he had with one of them (who must not be Named lest the Truth of the Matter of Fact be inquired into) proveth no more (if what he saith be true,) but that there was once an ignorant Presbyterian in the World: And if we cannot find one as Ignorant among his Party, we shall confess that, so far, be hath the better of us. He had very little to say, when he blotted Paper with the Story of George Flint, and the Names he gave to his Dogs: Are we to Answer for every Indiscretion any Plebe • an is guilty of.

His next Charge of Perjury, Cheating, Lying, Murder, &c. is of the same stamp with the former, that is, Calumnious Falshoods. The Ignorance that he alledgeth to be found among them is not (generally speaking▪ to be compared with that found among his own Party. Neither is it asserted with any Truth or Modesty, That Our People are not taught the Lord's Prayer, the Creed, and the Ten Commandments. His Instance of a She-Saint (which with his mention of the Sighing Fraternity, are some of the Flowers of his Profane Mocking Rhetoric) is either his own invention, or a single instance of an Ignorant Girle among the Presbyterians, to prove that all the Party is such: Which is a frequent way of Reasoning with this Learned Author.

What follows P 5. Of their Conventicles producing many Bastards, and the Blasphemous abusing of Scripture, whereby he saith, They defended it, is a parcel of the most Horrid and Wicked Lies that ever were invented on Earth, or in Hell. Our Souls abhor such Principles: And for these Practices, though we do not deny that such Scandals have fallen out among Presbyterians, yet through the Mercy of God, it is rare, and is severly Censured when it happeneth: Whereas among his own Party, it is common to a Degree far beyond what has been seen among us: And when they were in Power, such Scandals were but slackly Censured; so that one thing that maketh the Looser sort of People dislike the Presbyterians, is, That such Immoralities are more strictly Observed and Censured than before. The Odious Story that he (in his usual Jeering Strain) telleth of Mr. Williamson, hath been indeed talked of among many Men of this Author's Kidney; but we Challenge him, or any other▪ to bring any rational Evidence of the Truth of it, as may easily be done, if the thing be as he saith: But this was never yet attempted by any of them; which is a sufficient Exculpation of him, even by his Adversaries. If they will attempt it and get not a fair Hearing, or if they will prove it, and do not see Justice done on the Offender, then let them Reflect on Presbyterians: But without this they are to be held as Malicious Calumniatours: This very Story was Answered in another Paper, which this Author pretendeth to Answer: But he taketh no notice of what was there said; but is resolved it shall be Believed, with, or against Reason. What Impudence is it to say, That Mr. Williamson was admired for this Fact, or that he used Scripture to defend, or excuse it. We are not ashamed of the Gloss on Rom. 7. which he pretendeth to Ridicule (though never any of us used it to defend Sin) that the Apostle there speaketh in the person of an Unregenerat Man, is the Gloss of Arminians, contrary to the Sentiments of all other Reformed Divines, as well as Presbyterians. I wish this Author had given us a Specimen of his Learning, to confirm what he alledgeth: But he is shy of that, for some Reasons; thinking it enough to disparage the Learning of Others, without showing his own, in Refuting of what they hold. But his Consequence that he draweth from the Opinion that the Apostle speaketh of himself in that place, showeth no small degree of Ignorance, That this Place is a good Defense for For •• cation: Doth it follow in the Regenerate there are Inclinations to Sin, Ergo, They may Sin, and are to be excused in it. It is as Ignorant and Wide a Consequence, that he inferreth, that the hieght of Carnality • s consistent with the greatest Grace: For Grace. especially the greatest Grace, is employed in resisting, and mortifying these inclinations: Whereas the hieght of Carnality lieth in giving way to and fulfilling them.

The two instances that follow of two Women guilty of Uncleanness, and odious Hypocrisy joined with it, look like his own invention: He is sure they cannot be disproved, because no person is named, if he will prove the Fact against any persons, he shall see Presbyterians vindicated from this imputation, by the Censures of the Church duly executed on so vile persons. What he telleth us of Peoples being moved with a loud and a Whineing, tone and being affected with what they understand not, is another of his Calumnies. None preach more intelligibly then Presbyterians ordinarily do: And no People judge of Preaching by the truth and usefulness of the matter, more then the more intelligent Presbyterians: and if any are commoved by what they understand not, (as sometimes is observed among some of the Ignorant Vulgar) this is far more frequently found among them who cleaved to the Episcopalians when they had the Churches, than among them who owned the Presbyterians. What he saith of S • uffing and twang of the Nose (a notion borrowed out of Cleavland, another such profane Mocker as himself) and being more affected with a Sermon of Railing and Nonsense than with Christ's Sermon on the Mount; is like the rest of his affirmations, pure Railing and falsehoods: The confirmation of this from what he alledgeth Mr. D. D. to have said, is not concludent, for we have but his word for the truth of the Story (and his Reader by this time know of what value that is) and that good Man once an eminent Preacher, hath been for many years under Hypochondriack Melancholy, and often speaketh at Random.

Nothing can be more false then what is said p. 8. That They take it for a sure evidence on their Death-beds that it is well with them, because they never heard a Curate in their Lifetime If any have said, or thought so, we judge them deluded as he doth But we meet with no such person, nor do we own any such Opinion. His citation out of Review of History of Indulgence, is a full proof against him, that these are not the sentiments of Presbyterians; but reproved by them, when found among some who had gone out from among the Presbyterians. The Stories about two persons Executed for B • stiality; I am not obliged to believe, unless I hear them from better hands, which I never did, but supposing the truth of them, they prove no more but that some of the v • lest of Men might, on design, personate Presbyterians: Or that there were some strangely deluded persons that went out from among that party; as they were who were called the Sweet Singers, some of whom (as hath been reported) tore outsome places of the Bible where words were found that displeased them. But it is the height of Malice, to impute these things to Presbyterians, who did always testify their dislike of such principles and practices, more than other men did: And do reckon the whole Bible and all the other parts of it Sacred.

He bringeth the rising in Arms at Bothwelb •• dge as a proof of their delusion: But this is not to be imputed to Presbyterians in general, seeing it was the deed of a few: And was no formed design; but was the effect of horrid and unsupportable persecution from the Episcopal Party: The Doctrines Preached at that season, which he mentioneth, may rationally be looked on as his own invention, of what he thought probable: As better Historians than he, do often make speeches and attribute them to Generals of Armies, as spoken by them to animate the Soldiers. That any of the Presbyterians ever thought that all Bishops were Cloven Footed: That they had no Shadow: Is what I never heard before: But I am sure if this Book should obtain belief in the World (as I hope it shall not, while Men are Rational) Strangers will look on Scotch Presbyterians as more monstrous than ever any ignorant persons among us could imagine Bishops to be: And it will be little Credit to his party, that the Learned Writers among them, have as absurd Imaginations of Men, and things, as he can impute (though falsely) to the most ignorant among us. The long Story that filleth up Page 11 and 12: of a Preacher who came to the Merse, and there discoursed most absurdly, on Ezek. 1. And reasoned as Ridiculously with a Minister; this Tale I say, I never heard before. And though our Author telleth us, it was proved before very many famous Witnesses in Edinburgh; yet is he neither pleased to name the Preacher, nor what place of the Merse (which is a large Country) this happened in, nor the Minister with whom he reasoned, nor these famous Witnesses in Edinburgh: So that we are wholly out of Capacity to inquire into the truth of this Fact. If such a person were known, the Presbyterian Church would soon stop his mouth from Preaching, for they abhor such Ridiculous Nonsense.

His next essay in which he laboreth from Page 12. to 14. Is to give a true Character of the Presbyterian Preachers; where he spueth out all the Gall against them that he is capable to vent: About which I observe 1. That he feigneth a strange uniformity among them, as if not only the practice and natural temper of them all; but their very Looks were the same, as Page 12. which is a plain evidence that the man hath as little Judgment to contrive a Fiction well, as he hath veracity to oblige him to speak nothing but truth. 2. most of his Instances whereby he proveth his strange assertions, are but one or two to prove one part of their Character: And if ye will not believe, sic de ceateris, he will be puzzled to convince any one of the truth of what he affirmeth: If we should do so by his party, how black could we make them all: But we abhor such injustice to the Reputations of Men. 3. Most of his instances are taken from some of the Hill Preachers, who then were in a perfect separation from all the rest of the Presbyterians, and spake as much against them, as against those whom they called Curates. 4. His whole Discourse is stuffed with the most notorious falsehoods that can be devised, as will appear as we go along. The Author seemeth to have but one design, to disparage the Presbyterians: And his Impetus this way maketh him not only forget veracity, which may be expected from a Christian; but that Decorum which becometh a wise Man: And the civility that a Man of breeding would show to the worst of Men. It seemeth he careth not what he say, if he can but say ill of the Presbyterians: And an impartial Reader will think that the Author hath sufficiently characterized himself; while he pretendeth to give a Character of the Presbyterian Ministers. 5. When he hath a mind to expose any of our Ministers as absurd, or ridiculous; he is then pleased (most disingenuously) to advance him to be one of the most eminent among us, that so he may make the World believe (if their credulity be as large as his boldness in asserting) that we are all such: But this silly artifice will fail of its design among them who are acquainted with us.

He first accuseth them (and that without exception) as Proud, Soure, unconversible. Here is not one true word: where one is such among us (and never a party consisted of all its individuals so well tempered as they should be) many are such among his own party, and yet we are far from being so unmanly as to make this the Character of the party. I leave it to the Reader to judge what Humility or sweetness of mind our Author hath shown in what he hath said, or in what followeth: That they have faces like their horrid Decree of Reprobation. Where he venteth his spite against the truth of God, as well as against the Men against whom he hath indignation. Do not all the Reformed Divines, except Arminians, own a Decree of Reprobation? yea doth not the Apostle so too? Rom. 9. I wonder what a Face he thinketh the Apostle Paul had. He, and Presbyterians need not be ashamed to have their Pictures drawn, and shown with that of this Momus. If a Presbyterian had spoken so ignorantly, and indistinctly of such a head of Divinity, how would he have accused them of Ignorance? For who can own Election, but they must at the same time acknowledge a preterition, or Non-election, and that as a positive Act of the Divine will: See Rom. 9. 13. And who can say that some are Damned in time, and yet this Damnation was not foreknown and foreappointed, or decreed by him who worketh all things according to the Counsel of his own will.

If this Author will show his Argumentative Talent, as well as he hath that of Railing, on this head, it would be more easy to Answer him. Their want of Humanity and common Civility and Catholic Charity, are as many calumnies as words: He asserteth: I deny it, and appeal to all that converse commonly among them: But it is evident that what he asserteth of them he abundantly proveth of himself: such Assertions being remote from all these virtues and good qualities. That they dare not converse with them who differ from them, lest the people take it ill, is false. They not only converse with them (such of them as are Sober) but have received some of them into a share of the Government of the Church: And do not shun to converse with others of them as occasion requireth. And if any people be displeased at this (as I am sure the more intelligent are not) they instruct them of the reasonableness of this practice. His certainty that we have as little Learning as good nature, which is next to none, is a proof this Authors good Nature; as many other passages of this Book are of his Learning: about the measure I shall not determine; seeing it is easy for any unbiased Reader to judge.

Presbyterians differing from all other Churches, he boldly asserteth. I deny not but there are some circumstantial things in which all the Churches in the World do differ one from another; and our Church (may be) hath, in some of the inferior things, her peculiar customs: But in her Confession of Faith, in her Government of the Church, and in the worship of God, it is evident that we are, (for the substance of these) exactly one with the generality of the Reformed Churches. And for the circumstances, we are far nearer to the Reformed Churches than the Church of E. is, which he glorieth so much in, and which indeed hath a Government, Discipline, and Worship, widely different from the whole Reformed World, yea on the matter they unchurch all other Churches, by denying the validity of their Ordination; and re-ordaining all who have not a Bishops hand laid on them. We are far from carrying so toward Her, or any other Church.

That which goeth for a proof of this absurd Assertion, I shall now consider. It is that we have banished the Lord's Prayer, the Creed, and the ten Commandments, the Doxology, and the public reading of the Scripture. For the first of these, It is false: for we endeavor to make the people understand it: And tell them the true use of it; which is to direct them what to Pray for, and also in most other things that concern Prayer. Its true we do not commonly repeat the words of it, but we neither condemn them who do it, nor forbid to do it, Our reason is, There is no command for using these words, nor do we find that the Apostles or the Church in their time did repeat the words. Our reason for the other is, these words are as fit to be used as any other. It is false that the Author of the Answer to the ten Questions, (which he is pleased to ascribe to Dr. Rule, on what grounds he best knoweth; for it beareth no name) used this as a reason against Repeating the Lord's Prayer, that it is inconvenient: It is only said Quest: 4, P. 20. That We are not tied to what had been enjoined, if afterward it be found inconvenient while the discourse was of the use of the Doxology, the Creed at Baptism, and the Lord's Prayer; now if any of these be inconvenient, that Assertion is pertinent, though' the rest were not, but were forborne on other grounds. Yea, If none of them were inconvenient, what is said there is enough to free us from nonconformity to the Presbyterian Churches on this head; with which that Antagonist chargeth us; The words are plainly Hypothetick, and therefore assert nothing Categorically. Them who use the words of the Lord's Prayer we do not Judge, either as acting against what is lawful, or what is expedient. If Mr. K. said, that he forbore Repeating the Lord's Prayer, because it is a Badge of the Episcopal Worship; and did mean, it was pressed in Scotland as such distinguishing mark, perhaps it were not so absurd as our Author pretends, though I had rather say, we forbear it because it hath not now of a long time been the practice of the Presbyterian Church in Scotland; and we know no Command or other Principle that maketh it necessary. What followeth, imputed to Mr. James Urwhart, we reckon horrid Blasphemy: And if any will make it appear that Mr. U. said such words, he ought to be desposed, or to make very solemn profession of his Repentance for this Scandal: But Mr. U. denieth it, and biddeth defiance to any who will attempt to prove it against him▪ the other Blasphemies to the same purpose which follow, we abhor as much as he or any other can do. And I affirm that it is the grossest of Falsehoods that it is ordinary to hear our People speak so, for my part I have never heard such words from any, nor have I heard by Report that any did speak them, and I assure the World that if any among us were heard to utter such words they could not escape a severe Censure.

He saith the Creed is not mentioned at Baptism. This we deny not, but was it ever forbidden by our Church, or were any ever Censured for using it. We take Parents bound to Educate their Children in the Knowledge of the Chief Truths contained in the Scriptures: And do often mention the Confession of Faith of this Church, as containing a more full and plain System of Scripture Doctrine than the Creed doth; though not differing in any Point from it. For our National Engagements they are rarely mentioned at Baptism, and but by few: But if they were, I know no Hurt in it, except it be, offending some tender Ears, who love not to hear of the Ties which they have so little regarded, after they had taken them on. What he imputeth to Mr. Rule in denying this, we regard not. I am guilty of the same Dishonesty, in saying what he (or whoever that Writer is) saith in the place cited by our Author: For these other honester Presbyterians, whatever be their Honesty we are not of their Opinion. Nor are the Sentiments of Presbyterians to be judged of by what they say, who had lest the Presbyterians, and stood in opposition to them, when the Papers he mentioneth were written. His Imputation on Mr. Dickson (that He called the Lord's Prayer, Creed, and Ten Commandments, rotten Wheel-barrows to carry Souls to Hell) I am not foreward to believe it, having nothing for it but this Author's Word: But if he said so, it was ill worded at best: And if he meant anymore than to express the danger of Peoples resting on having these by Heart, as if that were to be Religious: He deserveth to be Censured: None of us dissuade People from Learning them; but do seriously press it, and labor to make them understand them. That we have abolished Public Reading of Scripture, is a Calumny: It is true in stead of Reading by a private Person▪ we have the Scripture Read and Expounded by the Minister; and that a Chapter or Psalm at once: And if any Read but two or three Verses, it is an Abuse not allowed by us. That the Precenter Readeth a Sermon instead of Reading Scripture, is two Falsehoods in one Breath, one is that this is done: I have heard indeed that one hath Read a written Sermon while the people were convening: But that this is either commonly, or always done, I never heard: also that this is instead of Reading the Scriptures, is false: For as hath been said the Minister Readeth and expoundeth Scripture, instead of what had wont to be Read without Exposition by a private person, who hath no Authority to teach publicly. The Doxology we use not, because we think Scripture Songs fittest to be sung as the public Worship of God: And this is not such; though the matter of it be consonant to Scripture. The Idle Story that he telleth of Maggy twitting a Minister with this, is probable enough to be one of his Inventions: But if it were true, we think the Minister was undiscreet, in calling it a Malignant Song. We confess the matter of it is sung in Heaven: If he will prove that the words are so too, we shall use it: They talk much of the Antiquity of this Hymn which I am not now at leisure to inquire into: One of their Divinity Professors Mr. William Douglas at Aberdeen (a diligent searcher into Antiquity) Psalm • d. Eccles. vindicata. Q. 13. P. 69. bringeth testimonies for it out of Tertul: Basil. &c. who speak not of that Formula; but Glorifying the Father, Son, and Holy Ghost. And he citeth Baronius, asserting it to have been used from the Apostles time: But his Authority in such things hath little weight with Protestants: Pope Damasus in the 4 Century, enjoined it: And it is probable that it was invented as a Testimony against Arianism: But so was the Trina Immersio; which the Episcopal Church doth not think fit to retain. I Assent to the Author now cited: Who after an heap of Authorities that he had collected, saith, it is no defect of Worship where it is left out: And that none should be offended with these Churches that use it. We constantly do the same thing materially, naming the Father, Son, and Holy Ghost in the Conclusion of our Prayers. Another quarrel he hath with Presbyterian Ministers is, they have no distinguishing Garb from the lay Men, I hope this is no singularity: What Churches except these of Rome and England, do distinguish their Clergy by their Garb: Our Ministers wear a Grave and Decent Habit, and are mainly distinguished from the People, by the Gravity and Edifyingness of their Conversation, which is a better Characteristick, than a close sleeved Gown on a Drunken and Swearing Priest▪ That they reproved the King's Commissioner for appearing among them in a Scarle • Cloak, is a notorious Falsehoood; to call it no worse. His saying They did it, seemeth to make it a public Rebuke in the Assembly; or that it was done by the consent of all. We do not know that ever any did so much as reprove his Grace privately for this; and if any did, they were impertinent in so doing: I never heard that any so much as whispered against it among themselves; nor do I know a Reason why the Kings Commissioner is obliged to use another Garb than other persons of his Rank. The long Story that he bringeth in about Mr. Lesks call, for the sake of a quible used by my Lord R. to the Presbytery, is a silly piece of impertinency: only I take notice, that he alledgeth, that Mr. Lesk, had for him the Elders; which is false; for none, in the sense of the Law of Scotland, are Elders; but such as are received by the Presbyterians; so as these men were not and for the Episcopal Church, they own no Ruling Elders; and the Law that set up that party (having abolished all Presbyterian Judicatures) did only allow Ministers to choose such of the People as they thought fit to assist them: Which can be no true notion of a Ruling Elder: nor did ever such Elders sit; or vote, in their Syn • ds. His denying us to be Ministers, is an impudent Assertion, which he doth not attempt to prove: and how it consisteth with the Catholic Charity, which he blameth us for the want of, I cannot apprehend. That we are called by the People we think it more suitable to the Gospel way than to be imposed on the People by a Patron: that we are sent by the people, or our fitness judged of and determined by them, is an impudent Falsehood: Our Ministers are tried and sent, or ordained, by the Presbytery, who hath better warrant for so doing than a Bishop hath: But if I should enlarge on every controverted point which this Pamphletteer starteth in his Rambling Discourse, this Paper should swell to a Volume.

He chargeth them P▪ 16 with Preaching still on the Government, and the times: and that they call their Kirk Government Christ, the Crow • , the Scepter, and Government of Christ. I deny not, but that there was a time when these controverted points were too much the subject of the Sermons of some, and there may be need that they should be more insisted on at one time than at another: but that this is now so practiced is most false. I am afraid we are rather defective that way, though I would not have these controversies made either the whole or the main part of Sermons. In comparison, we should know nothing among the People but Christ and him crucified. And I am sure that this is the strain of the Presbytorian Preachings that I have occasion to hear: that they call the Government of the Church, Christ, and that is was not the design of their Sermons, nor ever is like to be, to Preach up Christ and Eternity (which he asserteth, P. 17.) is most false and calumnious: He pretendeth to trace them in their Politicks Morals, Mysticks and Metaphysics (a distinction of his own coining) and he saith, they are selfish, singular, full of nonsensick Rapsod • es, which is a false and wicked Calumnie.

He beginneth with their Politicks, he saith no Government could tolerat them. whereas we know that the Government and Governors of Scotland have tolerated and owned them many ages: and there is now as happy a Government as ever Scotland saw, which doth not only tolerat them but hath settled them by Law. To prove his assertion he bringeth an instance of Mr. Donald Cargill, a Hill Preacher whom yet he confesseth to have been disowned by the sober Presbyterians: which maketh this instance wholly impertinent: but somewhat he must have to fill up his Paper. The sober Presbyterians are foully by him misrepresented that they disowned the Hill Men on account of their refusing to thank K. J. for his Tolleration: Whereas it is known that they disowned them on account of their wild Principles, inconsistent with the Government both of the State and of the Church; and that this they did long before K. J. came to the Crown, or gave Indulgence.

It is also false that none but Cameronians suffered anything: and that all the Sober Presbyterians were settled by the Indulgence. For many of the Soberest were put to hard Sufferings both for Preaching, and for not complying with the way then set up. And when the Indulgence came, which freed some who had suffered before; it was at first granted but to a few: and when it was enlarged by K. Charles some were permitted to enjoy it but a short time. it is unfair dealing, that when the Review of Hist. of Indulgence (which he citeth) doth condemn and refute these Principles, he should yet charge us with them. If Mr. D. did so condemn (as this Author alledgeth) paying Cess to the K. (the truth of which I know not) his Brethren with whom he now joineth, did never approve of such Doctrine. He telleth us of Acts of Assemblies and Covenants, which prove our unpeaceableness such of them as have been cited in other places by his party, have been Answered: We cannot Answer such general alledgances, but by denying that either the Acts of the Assemblies, or the Covenants, contain anything that prove what he asserteth. The Book he mentioneth (which I have not seen) it is like may have an Answer, if it deserve it. If it assert that Presbyterians renounce Monarchy, and all Power save that of the Kirk: so absurd a position is to be despised, being abundantly refuted by our due subjection to our present Rulers, which Sober Presbyterians paid also to them under whose heavy hand they groaned. For farther proof of this imputation he mentioneth Murthers committed in 3 Rebellions: But he must know that his own party gave the rise to all these, by their horrid cruelty, and injustice which forced people beyond the bounds of that patience that was fit.

He blameth their flying to Arms in the time of the late Revolution; but doth not tell his Reader, that it was by public Authority, and for defense of the States of the Nation, against them who were ready to destroy them, or hinder their meeting. All this hath been alleged and Answered in other Papers. The men who he alledgeth did last year endeavor to have the Solemn League and Covenant by force renewed and imposed, were none of the Presbyterians: Though they call themselves such; nor can this be charged on us, more than all the practices of the Anabaptists in Germany can be rationally imputed to the Protestants, which yet his Friends the Papists do, and that from the same Spirit by which this Man is acted.

He considereth P. 19 the Learning of the Presbyterians: which he is pleased to confine to two heads, Antiarminian Metaphisick, and practical Divinity, which they pretend to draw from the heads of Election and Reprobation; whereby they Preach Men out of their Wits, and very often into Despair, and self Murder. Nothing can be more falsely, more disingenuously, nor more Maliciously uttered. The former he barely asserteth. We acknowledge that Scotch Presbyterians are generally Antiarminians; but that they bring no Arguments against that way but from the Metaphysics (which may be useful in the controversies about Predetermination. Free will, and scientia media) is false, altho' it is a wonder that he will allow so much Learning to be among us. We can, and do, disprove all the Arminian Doctrines from the Scripture, and sound Reason, as Augustine, Bradwardine, and others before us had refuted the Pelagians, their Ancestors.

On the other Calumny he insisteth at length, but with weak and Ridiculous proofs. The design of his Discourse seemeth to be to Ridicule all Soul-trouble, and Fears and doubts about ones Souls case, and about Salvation, as Melancboly and Distraction. What Service some Men of his Atheistical temper have done to the Kingdom of Satan, by thus skarring People from serious considering the state and danger of their Souls, is too well known: Our Opinion and practice in this matter I shall briefly declare, and then consider what he bringeth against either. We believe that the Lord hath, of his own Sovereign Pleasure, chosen some from Eternity to obtain Salvation by Jesus Christ in the way of Repentance and believing in Christ, and perseverance in Holy walking; and we believe also that he hath passed by others and from Eternity Decreed not to give them Grace, and Decreed to Damn them, because of the Sins that he foresaw would follow on this preterition, or on their not getting Grace from him. These deep Mysteries of the Divine Providence we do not often, nor without necessity insist on in Sermons; though we think we ought not to be wholly silent where the Lord hath spoken in his word: Far less is it our practice to draw consequences from these Decrees, to frighten People, or to lead them to Despair: But on the contrary (whereas troubled Souls do often abuse these Truths, and Satan assists them in it, to move them to cast of thoughts of Believing in Christ, as a hopeless and bootless thing) we use to tell them, that though the Election of a particular person may be known by the fruits of Holiness, yet that such a person, in particular, is a Reprobate, cannot be known before their Death by themselves nor by others (except they be guilty of the Sin against the Holy Ghost, which is rarely known) and therefore none can rationally say, I am a Reprobate, and therefore need not come to Christ; We inform them from the Gospel that whoever will come to Christ shall be accepted of him and shall find that they are no Reprobates: We tell them of Christ's being able to save to the uttermost, of the Free, Gracious, Cordial, Universal offer of Christ made in the Gospel: of his undertaking in the Covenant of Grace to draw the Soul to him, to give it strength to come, as well as to accept of them who come: And it is evident to all that know us, that none do more encourage Sinners, even the worst of them, to close with the offers of Christ by Faith on the terms of the Gospel, then Presbyterians do. It is true, it is no small part of our work to awaken the Consciences of secure Sinners: and this is that which this Man, and such as he, carp at: But this we do, not by telling them of Reprobation, but by laying before them the sinfulness of their nature, and of their way, their lyableness to the Wrath of God because of Sin: And the Holy Justice of God that pursueth Sinners while they live without Christ: and the impossibility of escaping Wrath without Believing, and of Believing without conviction of sin and Repentance, and turning from Sin unto God: And if this Doctrine were considered it would make awakening of Conscience to be more frequent than it is; but not that Doctrine, but people's own obstinacy and unbelief, will drive them into Desperation: Which we deny not may be the effect, though per accidens, of the Preaching of the Gospel, as sometimes Hardning is.

These things being considered it is easy to blow away all the obloquy that he casteth on us from this topick. If Mr. Brody called a man, on the brink of Desperation, a Good Man: If Mr. Kir • own called Soul-trouble for Sin a wholesome Disease. I hope they did not mean that Desperation is such; but that it is a more hopeful thing to see a Man to have his Conscience frightened with the sense of sin and Soul danger; than that he should be lying in stupid presumption and delusion, or unconcerned about Salvation; as a Fever coming upon a Palsy is no desirable Disease of itself, nor without danger; yet it giveth more hope than if the Palsy should continue and resist all remedies: and as no wise Physician will designedly procure a Feaver to a Paralytick person, but endeavor the cure by more safe and gentle means, so we do not endeavor to beget Desperation; but to prevent it, by Preaching the Gospel with the Law, yet the Conscience must be awakened, or the Soul is undone forever. That any of us represent God in this Mans Blasphemous notion, as a Sour, Severe, and Vnmerciful Being; is a false▪ and wicked imputation: We proclaim his Mercy through Christ, and offer it in his name, to all that hear us, good and bad, on the terms of the Gospel, indeed we tell people that there is no Mercy in God for them while they live impenitently in sin, and live without Christ, and if this make Men Despair, we Lament it. That Mr. Vetch said of 2000 who were hearing them, 80 would not be saved, I do not believe; it is unwarrantable boldness so to determine; neither is it our way to go farther in this head, than to say, there are few that shall be saved, which is our Lord's own Doctrine. What he imputeth to Mr. Selkrig is none of our Doctrine we know that God seeth Sin in the Elect before Conversion, and imputeth it to them too, though after Conversion he knoweth that they Sin▪ and is angry with them because of it, yet their Sin is pardoned on their Repentance and flying to Christ▪ Their Iniquity sha • l not be their Ruin, Ezek. 18. 30. We mantain that no Sin shall hinder the Conversion of the Elect, nor Damn them who are converted: Yet there is no encouragement to Sin: Because they who go on in Sin to the end, can be none of God's Elect: Nor can they be in the state of Grace who live in Sin, or allow any sin in themselves. Mr. Rutherford's expression which he quarrelleth, is parallel with that of Ezekiel. last cited.

For the Story of two Self-murderers in the Parish of Leswade: We know nothing of it, if true, what doth it make against us: Have not many of his own way come to that woeful End; and must that he made an Argument against Episcopacy? That the Presbyterian Preacher in that Parish discoursed at the rate that this Author mentioneth, we have no ground to belive, nor do we approve such Discourse. That Presbyterians decry solid Learning, and particularly Antiquity, is said with a Brow of brass. That we condemn Morality, is a horrid Calumny: We preach it up: And I wish that he or such as he who talk so much of it, did commend it to the People by their own Example. For the Book called, The whole Duty of Man, we commend it as useful; and so are Seneca 's Writtings: But we desiderate in it the Doctrine of the Righteousness of Christ, and His Virtues and Grace, by which these excellent Duties which that Book layeth on us, must be performed and accepted, and without which the highest Morality, as it is distinguished from supernatural Grace, is not regarded by God. His Characters of our Sermons as Nonsensick Raptures, Canting, impertinent and base Similies, that we value no Works, but what tendeth to propagate Presbytery: That we make Christ and the Gospel to be our Kirk Government: Are a parcel of such absurd Lies as deserve no Answer, no Men do more mistake these things than we. If any do use sometimes some Modes of expressing Things, which are too course and low; yet these are but few, and they are not approved in that way by others: And there are as many of his own Party who are the same way culpable. That we are for the most part on Believe, and mistake Faith for a mere Recumbency: It is no sign of Understanding in this Author to tax us with it, seeing it was the Apostles work to know nothing but Christ and Him Crucified: And seeing Faith is called the Work of God and His Commandment, above other things that are enjoined: the • dd way that some have of acting in the Pulpit is barely asserted: Certainly among no Party all Ministers are uniform in this. If there be anything in this among us that amounteth to Undecency, we reprove it; which we rarely have occasion to do, and no doubt we might recriminate if we were so disposed: But we think this Author's way not very imitable.

Is a pure Invention, and not to be believed of that Wise and Good Man, who is now in Heaven: And I give assurance that it is no Presbyterian Principle.

He cometh now Pag 25 to discourse of the Civility of Presbyterians, and setteth them out as

The contrary of this is known to all them who Converse in Scotland: May be he meaneth of such as scruple to call a Bishop my Lord: which yet many Presbyterians have freedom to do; but do Presbyterians carry so to the Nobility and Gentry, as a Pest, and that this is a common sign of Grace, is an Assertion beyond the ordinary size of Impudence: is of the same Stamp. Now he will give some Instances for proof of these Assertions. The first is, and that according to an Act of Parliament: (which Act is a • eer Invention of his own▪) Here is an Instance of this Author's learned way of Reasoning, rather than of the Ru • ticity of the Ministers: Had they given the Council any harsh or unbecoming words in this their Refusal▪ • is Instance had been pertinent: If a Presbyterian had so reasoned, he would have called it Nonsense: Were the three Children Rude or Uncivil when they refused to fall down before an Image at the Kings Command? I suppose he will not say it, though their Answer was not half so smoothly worded as that of the Ministers to the Council: (I do not compare the things • njoyned, but only the Carriage in both cases, of them who could not obey) It is matter of Conscience to us, to observe Anniversary Holy Days without Divine Warrand: If any spake indiscreetly in their Sermons on that Day, themselves are to Answer for it: The Answer that he maketh the Ministers to give to the Council, is purely of his own coining: If Civility lie in subjecting the Conscience to whatever Men shall please to enjoin▪ we willingly yield to this Man and his Party, in that good Quality. His Second Instance, of what Mr. Areskine said, the Day after the Adjournment of the Assembly, is as little to the purpose: For what ever it may prove of Mr. A —'s dissatisfaction with what had past, it proveth nothing of Ru • ticity, on of our denying to them we converse with, the common Civilities due to Mankind Beside I deny that Mr. Areskine 's words are here fairly represented; and he is not no •• to Answer for himself: But they who heard him deny that he spoke such words His 3d. Instance is a gross Untruth, the Moderator said no such words as he alledgeth, For 1. The Consideration of this Matter never came before the Assembly: It was Referred to a Committee; and the Committees Determination was never suffered by his Grace my Lord Commissioner▪ to come before the Assembly. 2. The Committee did not reject these Terms of Communion, but agreed to them, provided they who should be taken in would explain some dubious Expressions in them, which they refused to do. Another thing he falsely asserteth is, was of the Devil's making. I wish he could tell us who said so; for we know them not. He saith also, where • as many in the Assembly said nothing; but were grieved for what others said, i • the manner in which it was spoken: And what was said, did no way amoun • to a Protestation; but was an Assertion of the Churches intrinsic Power to me • in her Assemblies. is so notoriously false, that all Edinburgh knoweth the contrary. It was indeed reported (whether true or false, I know not) that a certain obscure Person (who he was, of what Principle, or whence he came, we know not; or whether he were not set on by this Author, or some of his Gang) on the Street, near the Cross, did Protest against the Dissolution of the Assembly; But I hope the Presbyterians are not to Answer for everything that is done at the Cross of Edinburgh. The several Stories P. 28. and 29. that he hath either Coyned, or picked up from Men of the same Talent of Invention with himself, we are little concerned in. I am sure Presbyterians generally do Love, Honor, and Pray Cordially for King William, and do hope that as the the Lord hath made him an Instrument of Good for his Church, that so he will do still.

He hath another Fling at them for not observing Anniversary Days, which he repeateth, it seems, for the sake of a new Notion that had come into his Head;

I pass in silence his Mistake about the Reward for the Sermon, as not material. The real difference lieth in this; that the Days that we have refused to keep are holy Days, or pretended to be such, and separated by Men's Authority from the other Days of the Year: This that he objecteth, is not so; only a Sermon is that Day Preached to put People in mind of the Works of Charity, in which the Pious Founder of that Hospital had been examplary. The rest of the Day is employed as other Days are. He chargeth us with Disingenuity, Hypocrisy and Covetousness (according to his Catholic Charity, which he elsewhere denieth to be in us) his proof of this is, we are against Pluralities; and yet Dr. Rule, Mr. John Vetch, Mr. William Vetch, Mr. David Williamson, Mr. John Dickson, are sueing for 5 or 6 Stipends at once: And Mr. Ki • ton in Edinburgh went to Marten where he had been Preacher, and got the Incumbent put out, and a Right to his Stipend, and to that in Edinburgh too. Answ. 1. I have heard indeed that one of these named did Petition the Lord's of Council for one or two Vacand Stipends for one Year, to make up some great Losses that he had sustained; what he obtained I am not certain. But even the motion was disrelished by his Brethren: But this is far from approving Pluralities where one Man taketh up yearly the Revenue of diverse places, by which a Minister in each of these places should be maintained. 2. Some of these whom he nameth are most shamefully abused by him (for it seemeth he throweth his Darts at random not caring where they hit, if they light but on a Presbyterian) Mr. David Williamson had no accession to this practice; nor did Mr, Rule ever seek a Stipend, or receive any, except what fell yearly due, and when it was due, in the place where he labored. 3. As for Mr. Kirton, the Stipend that became due to him at Marten, most of it he freely gave to the Episcopal Minister that was put out; the rest to the Poor; which this Author might have known by a Book, which he in this Pamphlet pretendeth to Answer. Another Story he hath to the same purpose of Mr. Anthony Murray, who is now at rest from his Labor, and whom he grossly belieth; Mr. Murray having lived (during his being put from his Charge, at Coulter) in Dunsire, and Preached there: When he was to return to his own Charge, he got the half of 1689, in Dunsire, and the other half of it in Coulter: Here is no plurality; most of which he bestowed on the Poor of these Parishes; for he was neither Needy nor a Niggard. The Episcopal incumbent in Dunsire, though put out, yet got the half of the Stipend of the Year 1691. The Story of Mr. George Johnston is too famous among us: He grew Rich by the beneficence of good People, who valued him highly for his excellent Gift of Preaching, and his good Conversation in all things else, only he overlooked in his Wife many Covetous Practices, which were a grief of Heart to Presbyterians, when they came to be known. The Passages at the dying Man's Bed-side, that our Author imputeth to Mr. Johnston, is a most wicked Invention: Such horrid Hypocrisy had been enough among Presbyterians to render a Man uncapable to exercise the Ministry.

The Story of Mr. Balf • ur we deny not, but lament: He was for it Deposed by the Presbytery; and for many Lord's Days did publicly profess his Repentance at the several Churches where he had occasionally preached. as well as at Eccles, where he was fixed in a Meeting-house; and yet this Author hath the Impudence to Charge Presbyterians with this blame, and to bring them in, excusing or extenuating it as a Slip of the Saints: I wish Scandals were as duly Censured among his own party. What he telleth us of Injury done to Mr. Heriot in Dalkeith, is abundantly Vindicated in a Paper Printed last year on that Subject; to which I refer the Reader: He was first Deposed by the Presbytery, not for Dancing about a Bonfire (though that was mentioned also in his Lybel) but for other Immoralities: He Appealed to the General Assembly, who referred his Case to the Synod; they Examined it, and Ratified the Sentence. He made Application to the Privy Counsel, who desired the following Synod to review their own sentence: Which they did and again confirmed it. He hath taken it on trust (because he hateth us) that we are of a Malicious and crabbed Nature: And he strains at assigning the cause of it; viz. that we never suffered Affliction: Which he largely insisteth on in his mocking style:

This our party needeth not be ashamed of: this Mocker would have Ridiculed Christ also, to whom Women (the Godly Sisters that he flouteth) Ministred of their substance. The Charity of his party is not so commendable by far. The Railing and Mocking that on this occasion he farther venteth, is not to be Answered but to be despised, as the the Froth of a Distempered Mind. It is not to be overlookt that he saith P. 84. as if we had shared in it, which we did not. Here are several Mistakes (to use the softest words that such Absurdities are capable of) first that we counted them all Wild Men who had an hand in the insurrections and suffered: We know many of them were Good and Sober Men otherwise, though' in these practices we do not approve their conduct; yet pity them, as being forced on these courses by the highest degree of Hardship, that they were put to for their Consciences. 2dly. That none but they who took Arms suffered anything, how many were Fined in a fourth part of their yearly Rent for hearing one Sermon: How many intercommuned, Imprisoned, forced to flee, for not hearing? Yea the spite of that party appeared more against the Soberest than against others. 3dly. These whom the Book that he ascribeth to Mr. Rule calleth Wild-Men, were a party which sprung out of them who took Arms, and disowned the Presbyterian Church as well as the Episcopal Men, and State: Of these indeed some suffered for disowning the Kings Authority; but few in comparison of others. As for Mr. Wisharts Sufferings, we do not approve the severity that was used against him; but do commend his Moderation and Charity after he was advanced: But I am sure many Presbyterians suffered as much, and shown as much meekness to their Persecutors. He compareth the Meekness, and Moderation of Episcopal Men when in power, with the ingratitude of Presbyterians, who now are the Instruments of persecuting them that saved them: And he bringeth two instances; one of a nameless person who informed against Mr. Monro of Stirling; Another, of one Ronaldson against on Mr. Burnet, Minister at Cranston. I deny not but some few of the Episcopal Ministers had aversion from that horrid Persecution that their Brethren practiced, and did some Acts of Kindness to some of the Sufferers; and I am sure when these persons had to do with Presbyterian Judicatories, they had respect to them for that their Moderation; but if one or two were not so thankful as was fit to their Benefactors (which yet is not sufficiently proved by this Authors assertion) the Presbyterians blame such Actions, and are not to be blamed for them. His citation out of Mr. D. D. Sermon, is Answered, as Another of the same persons above. He chargeth us that singly we condemn the proceedings of our party, But in meettings we approve them; this is a gross Calumny; if he can charge any individual among us with such disingenuous dealing, and make it appear in any particular Act, we shall blame such practices as much as he can; but that he hath not attempted. In what remaineth of this Section, though' there is nothing of truth, yet the Author is secure from a Refutation of his Lies; because they are a bundle of Calumnies in general terms, without either instances, or anything that looketh like a proof. That the Presbyterian Ministers do either Preach so fillily as he saith, or are deserted by their Hearers, or even by persons of the best Rank and Understanding, is most false: And I am sure their people are generally of better Morals than they are who leave them. That we condemn making use of Books in composing Sermons; is false: We disprove Repeating of other Men's Sermons, as it is known some of their most eminent Men have done, and that ordinarily: But there is another use of Books then Transcribing large parcels of them: If any of ours have done so, let them bear their blame; I am sure it is not so common with us, as it is with his own party. After all these Falsehoods, he hath the impudence to say that these things are too well known to be denied among us: I appeal to all the Nation if ever they heard of most of his Stories, till his Book brought them to light; yea it is known among us, that many of them are down right Lies.

Our Author in his second Section (having said so much against Presbyterians without Book in his first) will now make surer work, and expose them out of their Printed Books, which everyone may Read, and Judge whether he dealeth fairly with them or not. But even here his Candor will be found short of that which becometh a Christian; for he chargeth some things on the Presbyterians, on account of things written by Men who were as opposite to the Sober Presbyterians as to Episcopal Men; what is in others of their Books he doth often misrepresent. But the thing will appear more clearly in particulars, to be observed as we go along. The first he dealeth with is a Sermon of Mr. William Guthry; who was an eminent Servant of God; he hath now been Dead 20 or 30 years. The Sermon be saith is fall of Curse • , and he citeth one passage in it, which I am sure no Presbyterian will approve. He saith that Sermon is mightily applauded in the West. He is not ashamed to Reproach the Living and the Dead. For all that knew Mr. William Guthry, will aver that such horrid and rude expressions are not like to have dropped from his mouth. I have indeed heard of a Sermon that went under Mr. Guthries Name; which was pretended to have been written from his Mouth, (but by some ignorant and unskillful person) and Printed without his Knowledge whether this may not be the Sermon he speaketh of I know not; that Sermon I have never seen, and therefore cannot tell how faithfully the words are cited by our Author. And surely if the people in the West were so taken with it, we should have heard more of it, I cannot meet with any person who knoweth anything of it. His next citation we are little concerned in, Mr. Walwood was one of the Hill Preachers who did not much favor the Soberer sort of Presbyterians; neither do I know the truth of what is alleged, having never seen that Sermon. He cometh next to some of the Sermons that were Preached before the Parliament (where he unmannerly and calumniously Reflecteth on a person of great worth, and Honor His Majesty's high Commissioner the Earl of Melvill: others of them, which were also Printed, he taketh no notice of: He falsely (as well as in a wickedly scoffing (strain asserteth that these Sermons were carefully kept from Malignant Hands: For they were exposed to public Sale, and called in the streets, as other Prints use to be: So that everyone who pleased might have them. That these Sermons, Extol Presbyterian Government with Epithites due to the Gospel, as Christ's Bride, &c. is impudently asserted: He is challenged to show where this is done: They commend Christ's Bride, God's House &c. But do never give ground to think that they mean only of Church-Government, but evidence that they mean the Reformation of the Church, in Doctrine Worship, and Discipline; whereof Presbyterian Government is but a part, and not the chief part: These Preachers spake to a Parliament who had under consideration the Christian Reformed Religion, contained in the Confession of Faith, and therefore had good ground to put them in mind of the great weight of what was before them, though Presbytery had deserved no regard. What he citeth out of Mr. Spaldings Sermon is very applicable to what I have mentioned: Indeed if the Reader will allow all this Mans glosses on these Sermons, and think that they mean whatever he fancieth, they may be looked on as absurd enough: But let this be observed once for all, that though' Presbyterians never thought that the whole of the Interest of Religion, nor the chief part of it, lay in the setting up Presbytery; yet they look on it as Christ's Ordinance and therefore the setting it up is one thing that belongeth to building of the House of God: And if he can disprove this Notion of things, let him produce his strong Reasons.

He next dealeth with Mr. Rules Sermon: Where first he quarreleth with the Text, and from it observeth that

where an intelligent Reader will laugh at his Folly, unless he can make it appear, first that Mr. R. is Presbyterians in general, or either that he always hath such Texts; or Presbyterians generally do as he did at this time, in choosing their Texts. 2. That Isai. 2. 2. is one of the obscurest places of the Old Testament. He next affirms that How he can make this appear is hard to guess: for no such thing is said, or hinted or implied, in any part or passage of that Sermon: Yea nor is Presbytery so much as once mentioned, either expressly or by circumlocution in it, but what the Parliament is there exhorted to, is, to settle the true Religion among us, and to establish the Church in Purity: To which we deny not the setting up of Presbytery doth belong. It is then a strange notion that he hath, that to us, the only true Religion is Scotch Presbytery, but he thinketh his Tongue is his own, who is Lord over him. Let any Man read that Sermon, and compare it, with this Authors Marginal, and other Notes he hath on it, and he will find that the Man can find no way to reach it, but by his own Additions to it, not by anything brought out of the Discourse itself: And it may be observed that in that Sermon the Preacher did purposely shun mentioning our differences; but pressed in general a Reformation of the Church by Scripture, as may be gathered from the Conclusion of his Sermon in these words, These considered all his quibbles against this Sermon will evanish like Smoke.

He useth this same quibbling way with Mr. D. Williamson 's Sermon: Nothing that is in any degree to purpose he bringeth against it, save on passage. viz.

John. 19. 19. Jesus of Nazereth the King of the Jews. A. It is evident that Mr. W. doth there (P. 17.) speak in the general of a Government in the Church: And that Christ was a Martyr for his Kingly Office, one part of the exercise of which, is to appoint a Government in his house: And if we can make appear (as hath been done by several) that the Government of the Church by the parity of Presbyters is that Government which Christ insituted • . And that this parity is observed in Scotland; then it will follow that Scotch Presbytery (which he is thus pleased to vilify) belongeth to (though' it be not the whole of) Christ's Royal Diadem; and that they who would set up another way do usurp upon the prerogative of Christ.

The Sermon that he next maketh his Observations on, and that from P. 45. to 49 seems to be done (if his Citations out of it be just, for I have not seen this Sermon) by one of too hot a temper: And there are many things in it that the more intelligent and Sober Presbyterians do not own: Wherefore there needs no more be said in Answer to what he asserteth against us from that Discourse; only on his Margine he taketh notice, that Mr. Rule (for all along he is pleased to suppose him to be the Author of the Answer to the five Pamphlets)

Mr. Rule (or whoever be the Author of this Book) saith only, that this is not the common practice in the Presbyterian Church now settled: And I do join with him in that assertion. Neither do I know the contrary, as this Author impudently imputeth to Mr. R. The next Book he taketh to task, the Hind let loose, we also disown, as done by one who then headed a party who separated from almost all the Presbyterian Ministers in Scotland: so that I have no more to Answer of his Book till P. 71 where he blameth us, that A. Will this Author disown no Book written by an Episcopal Man, unless it hath been condemned by some public Deed of their Church, I suppose he will not say so. No Church is obliged to condemn every faculty Book in particular: It is a sufficient general Condemnation of every error, that a Church do approve the truth, and do not teach any error. Before I pass from his Notes on this Book, I observe one Falsehood twice asserted; viz. on the Margine of P. 56. and of 58. and Communion. This I say is false; For 1. The Assembly were not suffered to bring in the Resolution of their Committee about that Affair, nor to determine anything in it. 2. Their Committee had concerted terms of Communion with these Men, but they would come into no terms with the Assembly: For they refused to explain any one word in that Formula which they proposed to the Assembly: but of this a little was said before, and more afterwards may be said.

P. 71. He beginneth to deal with another Book, which he was pleased to make Mr. Rule the Author of; though it hath no name prefixed to it; with this Book he is very Angry, and doth what his wit and Malice (which are very disproportioned) can reach, to disparage the Author: That we do not much reckon upon; for we defend not Men, but Principles. If Mr. Rule were the Author of that Book, and if he had leisure for such work; it is like this Pamphlet had received a more exact Answer: The Book spoken of is, The second Vindication &c. in Answer to 5 Pamphlets. he giveth it a very slight Refutation, passing over the most material parts of it: And using his Critical skill about some few things which fall in on the By, or that he thought to have more advantage against. He begineth with P. 125 of that Book: where the Author had said, that none of the Ministers were Murdered by the Camer • nians (for his words are not faithfully here cited) he affirmeth that

This is false, for we all know the contrary and it is strange that this Author should be so confident in this, when he knoweth (if he read the Book that he refuteth any farther than here and there one Line of ten) that the Author doth in the very next Line challenge his Antagonist to bring any such instance. And this Man saith instances might be brought, but attempteth not to do it. What seemeth to be the proof of this confident assertion is a notable instance of our Authors skill in Logic: It is confessed (postser: of 2d vindication) that The consequent must be, E. they Murthered him: On this strong Argument he calleth the Authors Answers to what was charged on the whether it be so or not, I hope Readers will judge, by comparing what is said pro & contra, and not take it on this Mans word: This I say, is a bold assertion: Mr. P. expressed no such Reason for his Refusal: But this pretender can by guess, assign the most secret Reasons of things.

He undertaketh to show that

Untruths, Contradictions, and Nonsense: And will charge these on the whole party, because they enjoined the writing of this by him who did write it: This is like our Authors way of Reasoning. I am persuaded that one shall not find so much Nonsense in all that Book as he hath here presented us with: For what Sense is it, the party bid such an one Answer such • amphlets E. all the faults in the manner of Writting are the blame of the whole party: If our Author would make it appear that the General Assembly enjoined the Answerer to Rail, write Lies, Contradictions, and Nonsense, then indeed he spoke to the purpose: If not, these Faults, if they be, are only chargeable on the Author; as the halting of the Horse is on his being Lame, not on the Rider: And it is Nonsense to lay the blame on them who are so innocent.

The first of these Accusations (which he insisteth on P. 73, 74, 75. is Scurrtlous Railing. This he endeavoreth to make out, because Preface P. 1. he calleth Prelatists the Seed of the Serpent &c. let any one Read that Passage, and see whether either Prelatists be named, or the words can be drawn to signify either all Prelaticts, or that party in general. It is plain that they who are spoken of are a party of Men (who it is like may be found among the Prelatists) who had always disquieted the Church of Scotland, and do now bespatter her with all the Calumnies they can invent: The Pamphlets Answered in that Book, and this, now under consideration, are a sufficient proof that such Men there are among them: Tho' we are far from thinking that all Prelatists are such: For some we know who differ from us soberly and maintain their Principles, not with such a Spirit as appeareth in this Pamphlet, but abhor such ways, and are ashamed that their cause should be so patronized: This considered, all that he collecteth out of the Preface falleth to the ground: Men of his kidney, we say, use the stratagems of Heathens, Papists, yea that they do the Devils work; and what followeth: if he can disprove this, let him do. What he saith of the Authors of their late Books being charged with some ill things P. 73 if they be not retracted by the Author of that Book, shall be disowned by us all, if they can be made appear to be either false or unnecessary truths, who could shun calling these things Lies, Misrepresentations, &c. which are manifestly such, and made appear to be such: let any impartial Reader compare what is said of these Pamphlets with the passages to which they are applied, and we are not afraid to endure his Censure. We know Moses could be provoked: The Apostle Paul spake harsh words to one who endeavored to Pervert the right ways of God: And our Lord himself called some Men a Generation of Vipers. What he observeth out of P. 21. that it is said, that the Prelatical party is eminent for Spite is a Misrepresentation, like what hath gone before: It is said of his party, that it is a degenerate sort of furious Men▪ that are a Reproach to either Episcopal, or any other party they own: And truly though i had not been said, this Book is a proof, that such Men may be met with in Scotland The same is Answered to what he objecteth out of P. 25 where Episcopalians are not so much as mentioned. What he citeth out of P. 51 I do not find, if I knew where else to seek after it, I should consider it: But if the Author he dealeth with have spoke so Reproachfully of any worthy Man, whose words are not manifestly such as he calleth them, let him hear his own blame. I wonder where the Contradiction lieth between P. 146. that our differences are irreconcilable without the yielding of one party (these last words he leaveth out) and P. 1. they own the same Religion with us: May not lesser difference be irreconcilable as well, as greater? Are not many differences in Philosophy irreconcilable, and yet the persons differing may agree well enough, though' not about that thing. Out of P. 168 he citeth these words Prelatists spend their short Glass: Whereas the words are his party spend —

What is said of a Snarling Cur, P. 191, was but the expression of a just Indignation against a most vile Reproach cast on a person famous in his day in all the Churches, now when he hath many years been in Glory, what he ranteth with (while he chargeth Ranting on others) throughout P. 75 is not worthy of an Answer.

P. 76, He falleth on another head of the Faults he findeth with that Book: Whether it be the Falsehoods, or the Contradictions of it, is not easy to discern, he doth so jumble things together, but I shall take things as they come to hand. We disown that principle on which he saith much of that Book is founded, Dods you have been done by he might see (sed impedit ira Animum ne possit cernere verum) that that very Book doth blame the Rable who did to others; but a small part of what they had suffered from them: And if it do at any time excuse them by their sufferings, so far as to say, that they were to be pitied, and that it was but suitable to human infirmity: I hope this is far from establishing such a Principle as he mentioneth, or from building on it; neither is their any (much less a shameful) Contradiction here, or at every turn. It is rather a shameful Ignorance of the nature of a Contradiction to assert this. If Cameronians be sometimes called Godly, and sometimes Wild and ungovernable: A Contradiction is easily shuned, unless both propositions were universal; which neither is nor can be alleged: There are of both sort among them: And we deny not but some degree of Wildness may consist with a degree of Godliness, though it is to be Lamented that they should meet in one person: It is not easy to determine what degree of Sinfulness (especially that which consisteth in, or floweth from Error in the understanding) may consist with the least degree of Grace: Hence we have Charity to some Episcopal Men, who we think have made very foul steps. Another Contradiction he either findeth or maketh, is, Treating the Adversaries as Brethren, and at the same time calling them the seed of the Serpent, Devils, Drunkards, &c. What is more obvious to them who will understand, than that it is the Episcopal Party whom we own as Brethren, and would gladly engage to an Union with us, on good Terms: And yet there is a Party among them (especially of their late Writers) who deserve all these Epithites that are alleged to be given them (only they were never called Devils in that Book) save that his work of false Accusing is ascribed to them; and if he pleaseth to draw this Consequence, they are false Accusers, E. Devils, we shall not reclaim. Yea, it is no inconsistency to treat these Adversaries civilly, and yet tell them what they say or do amiss, and that in plain and proper Terms.

Another great Contradiction he bringeth, P. 77.

I wish this Author would study Logic before he would undertake to write Books anymore. Where is the Contradiction between not asserting anything on common Report, and building on a particular Report or Information: A Judge will not pass Sentence on a common Report. which is the strain of the Pamphlets Answered by that Book: And yet he giveth a Decreet on the testimony of particular Witnesses; though' he hath no personal knowledge of the matter of Fact. And why may not one who vindicateth others from false Imputations, disown the one way of procedure, and yet make use of the other? It must likeways be a Contradiction with this Learned Author, though' some of them have meddled with ours beyond their Line; and yet we call them Superstitious, Popish, &c. Hath he so little Witt, as that he cannot distinguish between telling our Opinion of a Way, and meddling in the Affairs of them of that Way: the one is matter of Opinion, the other of Practice. We think the Popish Way is wrong, but we manage no Intrigues to pull down the Triple Crown, we leave that to them who are called by God for that work: Some of the Church of England have Consulted, and Contrived with our Enemies in Scotland, how to disquiet and over-turn us: We have done no such thing toward them. His Construction on our asserting, That the Covenant only Bindeth us to concur with England when called by them, in the Reformation of the Church: is his own, none of ours: And will be despised by impartial Readers. He maketh it also a Contradiction, That King James Abdicated the Government, and that The Nation took away His Royal Authority. It is just such a Contradiction as to say, That a Man deserteth his Wife, and will not dwell with her; and therefore she obtaineth a Divorce by Course of Law; but these high Points I unwillingly medle with. That the Book he Refuteth saith anywhere, I wish he had cited the Page where such words were to be found. This will no way follow from what is cited out of the Acts of the Convention of Estates. For Episcopacy may never he restored, and yet Presbytery not supported. What he is angry with, as reflecting on Heredetary Monarchy, the Estates of the Nation must answer for it, not the Ministers of the Gospel.

Another Contradiction he fancieth, P. 79. it is said in that Book P. 36. Parag. 11.

(the words are, most of them who went out. For very many Episcopal Ministers neither went out, nor were put out) A Child could tell him that there is no incoherency: for some left their charges the one way, and some the other way. But what most angereth him is, that it is said, Whether the Author of the 2d Vindication, spake properly in this, let Lawyers determine: I will not judge in such mat • ers: But I am sure there was then no exercise of Government; either in the State, or in Church, which could take course with what was amiss; and if the King cannot Die in Law; how another could be set up, let the Estates of the Nation inform this bold Asserter, by defending their own Deed in a way suitable to their place: If our Foundations may be thus shaken, Impune, at the pleasure of Private Persons; and K. • 's Interest so plainly, and publicly pleaded for, under King W. the Government is in no safe Condition. It is said 2d Vindication, P. 26, that they relieved themselves: Whence our Author very wisely observeth; As if these were Equivalent Terms; it is not to be wondered at, if such a thing be done: And there is a sufficient Call to do it: The one importeth no more, but that there was Provocation; which we affirm that the Rable had, The other that they had warrant, and that they did well in what they did: Which was never Asserted in the Book that he Refuteth; but often, and expressly disowned.

He doth indeed make a real Contradiction (which it seems he behooved to do; for he could find none) whereas he alledgeth that P. • 61. it is said,

The strength of this Contradiction lieth in his leaving out half of the Sentence that he citeth (by the like means he might make the Scripture speak Blasphemy: And so the Devil cited it when he tempted Christ to cast himself Headlong) the Authors words are or Deserted. We have next P. 80 a horrible Contradiction: it is said P. 34 and yet it is said P, 29, that they are misrepresented, when it is said that they did Eat and Drink at the Expence of them whom they Rabled: And that all the Reports of them, give At Mr. Skinners House, they did Eat at the Invitation of the Mr of the Family: Neither did they any violence to that Family; both which are expressed in the place that our Author citeth: But it was not fit to take notice of these Circumstances, for it would have spoiled the designed Contradiction: If he can instance, where they took Meat or Drink by force, than may be Glory in a Contradiction, at lest a Falsehood. For taking the Poors Box, it was not laying hand on the Prey; for they offered Security, that the Box, and Money and other Utensils of the Church, should be safely kept, and restored to them who should be concerned in that Church: But this also must be overlookt for the former Reason: If he can make it appear, that they put any of these Goods to any other than the proper use, or disposed of them to themselves, he should say somewhat to the purpose.

Yet another Contradiction, P. 80▪ it is said 2 Vind, P, 145.

I confess my shallow wit cannot reach a Contradiction in these two Assertions. The Author is there Answering an Argument brought why Episcopacy should be the Church Government of Scotland, because without it we cannot have a National Union with England; and he bringeth these two Answers; either of which is sufficient. If he think that the Author of the 2d Vindication meant, that England, and Scotland might be united in Trade, and Civil Government; and yet not so united: Then certainly, either that Author or this, must be a very Dunse. On this occasion he asketh; And here he Triumpheth, with a Responde Gilberte.

—Some will think this fine Notion no great matter of triumph; but rather it exposeth the meanness of the Authors understanding. I hope he will accept of a rational Answer, though' it be from another hand then Mr. Rules, whom he there insulteth over. I say first; there were no inconsistency, nor would imply both parts of a Contradiction, if Presbytery should be in the West, and Episcopacy in other parts of the Nation: though' it might breed much breed much Confusion; and were an irrational settlement, Scotland being one National Church. 2. The Reason why the same Government should be settled all the Nation over, is, because there is but one Government instituted, or warranted in Scripture. If our Rulers had other grounds for this determination, these do not weaken, but strengthen this. 3. It is false that the West imposeth on the rest of the Nation: The Law hath settled the same Church Government through the whole Nation; and it is not in the West only that that Government is desired by Ministers and People.

Amidst his pretended Contradictions he findeth P. 81. some other faults, with this Book, that it saith P, 151, Presbyterian Government was settled by Christ: And this he doubteth

An intelligent Reader will wonder how such a Construction could be put upon such words by one whose wit is not a wool-gathering: But his wonder shall be increased if he shall Read the whole passage out of the Book itself, which is, But fain he would disprove the truth of this assertion which he endeavoreth by two Topics, well suited to the size of his Learning: The former is, he setteth down a most Ridiculous parcel of Arguments against Episcopacy; which he saith, is our ordinary Cant: Can he produce any Author among us that ever used such a way of a Reasoning? And this he is obliged to do, seeing that which he professeth to be now on, is, to give some expressions out of their Printed Books, as the Title of this his second Section beareth: If the meannest of our party should talk at that Rate, we would sharply Rebuke them: If there be not on our side found stronger Arguments against Episcopacy, we shall yield the cause. If he cannot tell us where these passages are to be found (as he hath not done) I leave to the World to pass a Judgment on his Conscience and Honesty; I take notice of two things that he observeth, before I come to his other mighty Argument. One is, This is to talk Ridiculously, I will give him better Reasons for this our Practice (though' we can bear with them that do other ways than we do) one is we usually give that Glorious Instrument in the work of the Gospel, a more peculiar Title than that of Saint; the Apostle Paul. Every Good Man is a Saint; and everyone Canonized is called Saint: But everyone is not called an Apostle: Again the Title of Saint before the name of any person doth (in the Popish Church from whence we derive this Custom) absolutely depend on the Popes Canonizing that person, as that of Sir prefixed to ones name, on the Kings Knighting of him. They do not call a Man Saint only because he lived a Holy Life on Earth, and is now in Heaven: For then Moses, Aaron, David, &c. should have this Title prefixed to their Name, which the Men I now debate with will not allow, nor do they practice it. Farther it may be made appear that the Primitive Church did not thus Saint. Men, but when she also Worshiped them, and their Relicts. As the Learned Mede Comment in Clav Apocal • pt showeth out of Surios in T: 6. No: 28. And Cedrenus telleth us, Hence some will infer, that the use of this Praenomen began with St. Worship, though afterwards it was confirmed by Canonization, as St. Worship also was by the Pope; and therefore they ought to be laid aside together. It is true Mr. Mede laboreth to appropriate this Prohibition to the word 〈 in non-Latin alphabet 〉 as signifying the honor of Intercession: But I would gladly know what other Epithet, which can betranslated St. they put in the stead of it. Neither do I find ground from any good Author that ever 〈 in non-Latin alphabet 〉 signified an Intercessor, But enough of this Digression, which is sufficient to excuse Presbyterians, in this matter. Another thing I note on this first Argument of our Author, that he saith, the Author of the 2d Vind. from these (viz. the senseless Discourse that he had framed for us) and such like Arguments: The absurdity of this Allegation is manifest to any that have Read the Book he mentioneth; for from the beginning to the end of it, neither any of these Arguments, nor any such Arguments are mentioned, if he can point to the place where they are to be found, I shall bear what blame he pleaseth to affix upon me, on this account. The Conclusion also that he draweth from these, and such like Arguments is falsely, and Disingeniously ascribed to that Author: For no such Conclusion is to be found in his Book, we ever acknowledged Episcopal Churches▪ to be true Churches, and their Ministers to be true Ministers. His other Argument is, than we shall yield the Cause. If he will not be of our Opinion without this condition, let him even enjoy his own: For all that can be demanded that way having been abundantly done by several of our Perswasion: neither that Author, nor I, think it with our while to essay anything farther for the sake of such a pitiful Pamphlets as this: But if he will please to Answer what our Men have Written; it is like what he bringeth may be considered. It had been asserted by some of the Pamphleters Answered in the • d Vind, And he is pleased to call the Answer to this, Quibbles, but thinketh not fit to give any return to what is said in disproving of that absurd Assertion: And so the whole of it standeth in its entire strength: only he affirmeth that because that the Parliament put the Government into the hand of those 60. It is strange that this Writter will needs have the Presbyterian Ministers, and Elders in Scotland, when the Government was settled by Parliament to be but 60. Where in the Book he pretendeth to Answer, it was told him that their Representative, the General Assembly, consisted of 116 Ministers, and 47 Ruling Elders; and nothing said to disprove it: But some will keep to the Conclusion, let the premisses be what they will; We are far from making the Parliament the Church: The Presbyterians had intrinsic Power to Govern the Church, and what the Parliament did was no more but allowing the Exercise of this Power, and adding their civil Sanction to it. P. 82 P. 83. He is very Angry with an Assertion, that We are for Moderation; and on the contrary he bringeth a multitude of Accusations against us, partly false, and all of them abundantly answered, as of old▪ when things were recent, so lately in the 1st and 2d Vind: To which Answers he doth not pretend to Reply anything, but confidently repeateth the former Imputations. It is in vain to debate with Men of this strain, or to Answer what they say: I have seen some Scolds so insist, in spite of all Reason that could be brought against them: But for Men pretending to Learning to use such a Method, is not usual. He speaketh P. 83. of an Answer given in 2d. Vind: P. 157 about a Protestation given by some Presbyters against the King, and some Acts of Parliament. I have looked over that Page, and some before and after it, and can find no such Passage: and therefore must leave it till he give us a more distinct Information about it. He findeth (as he fancieth) a plain Contradiction; That it is said ibid: What was moved in the Assembly was, That some Brethren had been deposed in the time of our late Differences, and these Sentences were taken off by other Judicatories, that this might be confirmed by the General Assembly, which was done. Is here any reviving of these Differences: If he Childishly lay the Stress on the Word [mentioning these Differences] he may know that old Debates are said not to be mentioned, when they are sopite, not contended about, nor do divide the Church into Factions; though they be discoursed of, as things that once had a Being. He quarrelleth P. 84, with the Constitution of the General Assembly; but will not be at the pains to Answer what hath been answered to either himself, or some of his Brethren, making the same objection, in their former Pamphlets. It was a General Assembly of the Presbyterian Church, which had the ruling Power by Law, as it always had a Right to it by the Gospel. • f he had proved that Fasting on the Lord's Day, is making bold with it, he had spoken somewhat to the next purpose he falleth on; or that he could show that Feasting is necessary on the Lord's Day, otherwise what he bringeth is not ad rem, What followeth P. 84, 85. about Purging Work, is a piece of Booff • nry, and a taste of the Mans Spirit and Skill in Reasoning: For what he addeth about Complyers with Episcopacy, professing Repentance; we do not controvert: Only it is seen since that time, that others have followed the Mans footsteps, of whom, he speaketh.

What remains of his Observations on that Book, is, partly about the Witnesses that are brought on both sides, for the matters of Fact in Rabling. It was alleged in the 2 • d Vind. that the Witnesses to attest the Rablings were generally the persons Rabled: We not only derogate from their Testimony on this account; but we disprove what they affirm: On the other side, they are mostly other persons and if he can disprove what they testify, we shall, so far yield to him. For his Gentry, or Ministers who are not parties in that particular; we never rejected their Testimony; except when he telleth us a Gentle Man, or Credible person, said so and so; but we must not know who he is, nor inquire whether he said it or not. He next hath a long harangue to Ridicule Mr. Rule; (whom he will needs have to be the Author of that Book) as commending himself, and that pretty oddly. For his Vindication I recommend it to any who in this would be satisfied, to Read the Book, as to these passages Where he will find half Sentences, or passages dismembered without the antecedentia & consequentia, to give the whole an odious aspect. next that what was said (whether by himself or another) was se Defendendo: Or in defense of a Brother, who was (in these things) Reproached, and through his side the Cause that he owned was exposed the Apostle Paul is a precedent in that Case si liceat magnis componere parva. If the wrong numbering of the pages be taken notice of, for the Readers better direction, This cannot escape our Authors Critical Eye; but must be placed among the Faults of the 2d Vindication. When he begun his Censures on this Book he promised (magno hiatu) to find, in every page, Scurrilous Railing, Vntruths, Contradictions, and Nonsense: For the▪ 1st, and 3d, he hath tried his skill; but I hope without success: On the 2d head he hath said little; but for the 4th, though' that be the Talent they confidently ascribe to all Presbyterians, he hath not so much as attempted anything. It were well if this would make them more Modest in their Censures of us.

Mr. Meldrum is the next person he dealeth with; whose letter (annexed to the former Book, containing a vindication of himself from the false aspersions cast on him in the Pamphlets this Author would fain say something against: But findeth little matter for his Witt, and Malice to work upon: The 1st thing he quarrelleth is, a Complaint that the Pamphlets which Reproach him are spread in England and hardly to be found in Scotland: Which he excuses, because they have not the Liberty of the Press, nor importing such Books: And that some of them were taken in Berwick. A. These of their Railing Pamphlets which have been imported were never challenged; none ever came to trouble for them, though' we well know who brought them into the Country. The Books taken at Berwick were some Copies of a piece against the Civil State; and striking at the Foundation of the present settlement. It was not Presbyterians that arrested them; but those in chief Authority under the King, who are not all Presbyterians. Next he blameth Mr. M. for calling the Covenant a Sacred Oath: against which he Raileth, but doth not argue. I hope the want of the Kings Authority could not make the matter of the Oath to be bad, if it be otherwise good. Neither did the Covenant want the Royal Authority: The National Covenant was signed by K. I. and by C. 2. and the League and Covenant also by the Latter.

Again it is said by Mr. M. that the submitting of some to Reordination is Scandalous All that he hath in Answer to this is, some of the Reformed French did submit to it, E. It is not Scandalous. If this be a good Argument I could tell him some of the French Protestant Ministers, and those of the most Eminent that came to England refused to submit to it, E. It is Scandalous; His account of Subscribing a Paper that was said to be the Oath of Canonical Obedience, our Author is pleased to call Shufting and Shifting: And this is all the Refutation he thinketh needful to to that Discourse; and so it standeth in its entire strength. That he lamented and yet continued in his Canonical obedience. Is an invidious Representation. He Lamented his signing of that Paper: he did nothing but what he thought himself obliged to though he had never signed such a Paper, which was not formal Canonical Obedience; but performing of these Duties that his office obliged him to, though' there had been no Bishop in the World. He putteth off all the rest of this Letter and the Book in which it is, by telling us it needed no Answer; whether it be so or not, let the Readers judge.

He now undertaketh another Antagonist, the famous Learned and Holy Mr Samuel Rutherfo • rd, who hath now a long time been, I hope, in Glory: And whose same shall remain in the Learned World, when the name of such an One as this Scribler shall Rot. Among the many excellent •• rks of that Author, he singleth out his Letters; which were written on several occasions, in a familiar (but most Heavenly and affecting Style) to private persons, some of them but of ordinary Capacity, though' of eminent Piety: And without any design of being made more public then between the Writer and Receiver. These were many years after his Death collected, and printed by a great Honourer of Mr. Rutherfo • rd. In these Letters there are many passages that are expressed in words not very Common but very apt and significant, and many homely similitudes are used; but these most plain and expressive of the thing designed. But I challenge this Moinus, with all his Critical skill, to show anything in them that is unsound, that is derogatory from the Majesty of God, or the Glorious Excellency of our Redeemer, or that tendeth to corrupt the Soul; and not to engage it to Christ, and to the way of Holiness. There are indeed many passages uninte ligible by two sorts of persons, viz. by English Men, who are not thoroughly acquainted with our Language: And by Men who are unacquainted with the Exercises of a believing Soul, and its Communion with God in Christ: which I suppose gave the occasion of this Writers Laborious transcribing these passages. There are many who speak Evil of the things they know not. Let them who are acquainted with the Mystery and power of Religion, consider these Letters, and I am persuaded that, so far as they understand the Language they are written in, they will have other though • ts of them than this Author hath▪ In the end of these citations, our Author hath one short observation, which if ye will believe it (and ye have his word for it) will make all these Letters most absurd: that is P. 95 all that is meant here by Christ▪ is Presbyterian Government. If Presbyterians know, nor mind no more of Christ but that, Let them be hissed at and abhorred by all the World; can the Man who uttered this word have any regard to Conscience, or Credit? Is he to be looked on as one who understandeth what he re • death, or careth what he saith? And not rather as a profane Mocker whose Bands shall one day be made strong?

He concludeth this Section with our Principles about Civil Government, which he proveth out of some passages in public Papers in time of the late War between King and Parliament. These were the effect of the unhappy differences, that then were; which were man • ged by Statesmen, and these not all Presbyteri • ns: and the Church, that was drawn along with them, did not consist of Presbyterians wholly (though' that was then the public profession) as did appear when Episcopacy was after set up. What he citeth out of the Hind let loose, and Jus Populi, we will not Answer: For these Books were never owned by all, nor the generality of the more judicious Presbyterians.

I now proceed to his third, and last Section, in the former of which he hath made a Collection of Notes of Sermons; a • d in the latter of passages in Prayer said to be uttered by Presbyterian Ministers. I join these Sections together, because they contain things of the same nature, and the Answer to them is the same. To examine all the particular stories here set down (considering to what distant times and places they relate) would take much time, much pains, and also no small expense, for intelligence: And when all this were bestowed, the result would not be Operae pretium; though' we should find all to be Lies; for many of them carry their improbability and falsehood in their face, and will be believed by none who is acquainted with Scotland nor by Strangers who have not enslaved their Credulity to a party, whose work it is to disparage their Opposits, and to get esteem to themselves▪ by Lies and Forgeries, Nor can the impudence of this Author, expressed P. 116. in his asserting the truth of what he hath written, be able to impose upon judicious and unbiased persons.

I shall not say, that all that he hath here narrated is Lies, and pure Forgeries; (though' I solemnly declare that I know not any one passage among them to be folly true, as he relateth them; nor can I meet with any person who hath such knowledge of them) for I know there are among us some who are not: so polished as they should be, who may be guilty of some expressions that are rude, unexact, or too course or bald, and unbesee • ing the gravity and greatness of Gospel Truths. But I gladly would know what party of Men are, or ever were in the World consisting of so many Individuals, among whom some such might not be found. I am sure the Episcopalians cannot pretend to it: if we were disposed, so to employ ourselves (but we abhor to • ache in such a Dunghill▪ we could muster up as long a list of passages, unbecoming the Gospel • and that without Lying or Forgery; I do not say we could equalize him for vile, and absurd Stories: For I do not believe that it is incident to Men who bear the Christian name, or that ever stepped into a Pulpit in Scotland, to speak some of the things he here relateth: and therefore we will not vie with him in the Talent of Writing at this rate. But we could make it appear that his party hath no cause to Glory over ours, in the matter of freedom from indecencies in Preaching and Prayer. Wherefore it is evident that the tendency of this part of his Book is to expose his Nation to the contempt of Strangers; yea to make the work of Preaching Ridiculous to a profane, Atheistical Generation▪ who already misregard it

The Stories that he (with the help of a Cabal of the same spirit with himself) hath collected for P. 116. he mentioneth the Collectors of these Notes are not all alike absurd, some of them being horrid Blasphemies; others Ridiculous Nonsense; some false Doctrine: Some scurrilously obscene; and there are some which have no other evil in them, but that the manner of expression is undecent, and too mean. So what is here narrated is not equal, as to truth or ground and occasion given for such Stories. Sometimes he disguiseth what was truly said, and putteth it in another dress, to make it Ridiculous or absurd: others he maketh up, by tacking 2 or 3 passages together, which might be spoken at diverse times, and diverse occasions, and little harm in them: but when blended into one, they appear odd and become unsavory. Others again are pure fiction, and no occasion given for such Report; but the wit of the Caball is both Father and Mother to them, and this Scribler is the Midwife at least. If I give a few instances of this kind, and bid him (or any else) defiance to prove them by any credible Testimony, I hope the Reader will think his whole Collections sufficiently discredited, and this part of his Book refuted. I give for instances two Stories of Mr. Kirton, P. 105. another of his P. 107. and of Mr. Kennedy, Ibid. also these of Mr. Artkine, and Mr. Kirton P. 108. and one of him in the top of P: 110, and the 1st two of him P. 111. that Prayer of Mr. Blair P, 113, and especially what the Author affirmeth that several in the Meeting-Houses of late have made use of the same expression: That Prayer ascribed to a head of a College, P. 114. and that which followeth, beginning, Good Lord what have ye been doing &c. That Prayer about the Election of Parliament Members at Edinburgh, P, 115. and the 1st of Mr. Areskine, Ibid, that of Mr. Rule Ibid, that Prayer of the Minister at the Dissolution of the Assembly: I might mention abundance more of them, which are as false and groundless Forgeries as ever were uttered by any Tongue: But these may suffice for a taste of the honesty of this Author, and his Collectors.

What followeth in the last page showeth to what an height of Boldness one may come in averring known falsehoods, when he is left of God, to invent and spread them. Hence this Author hath the Brow to say

And this forfooth, under pretence Also, that and a peculiar privilege of the most refined Saints. Not one word of truth is in all this: The Presbyterians are so far from Glorying in such Praying and Preaching, that they abhor it, and Judge, that they against whom such things can be proved, ought to be severly Rebuked for the least of these: And for others of them, cast out of the Ministry and no more be suffered to profane so Holy a Work, as Preaching is.

APPENDIX

OUR Adversaries are not satisfied to Reproach us at Home, and in England; but it seems have made it their Business to misrepresent us all the World over, as far as the public Intelligence can reach: Therefore have they prevailed upon the Simplicity and Credulity (if it may not be imputed to a worse Quality) of the public News-man, who writeth the Monthly Mercury in his News for April 1692; first to belie, and then to rail upon, the Presbyterian Church of Scotland with open Mouth: The former in his Historical Part, the other in his Reflections, P. 147. and 149. If the Writer be ignorant of the unhappy Division, and Difference of Parties, and Sentiments that are now in Scotland, such ignorance rendereth him unqualified for his Undertaking: If he know these things, he must either be strangely biased to the one side (and that side they everyone knoweth is not generally inclined to the Interest of King William and of the Vnited Netherland, but rather to that of King James and of France) or he is wonderfully receptive of whatever is told him: None of which are proper Inducements for an Historian; especially such an one as maketh so bold with all Affairs. Sacred and Civil, as to subject them to his criti • all and decisive Conclusions, and who so Magisterially passeth Sentence about them. If what he writes about Scotch Affairs, in the places above mentioned, be duly considered, and if Men will receive due and imparti • l • nformation about them, it will be enough to discredit all that he hath written; unless he make a public Recantation of the Injury he hath done to a whole Church (and consequently to the Authority of King and Parliament, who have thought fit to Own that Church, and Establish her by Law) which hath deservedly been famous among the Churches of the Reformation; To receive all his Informations from one side, and neither to consider the probability of the matter, nor to hear what the other Party hath to say for themselves, is such a Conduct as is intolerable in one who pretendeth to inform the World of the Truth and Certainty of all Occurrences.

I intended farther to expose this Author, but hearing that by his Death we are out of hazard of being Injured by him a second time, I only shall give a true Account of what he hath misrepresented: And for some other Reasons I shall forbear a more full narrative which once was intended. He saith P. 147.

met (I suppose he meaneth of the General Assembly, which was indicted by Royal Authority, with consent of the former Assembly, which begun at Edinburgh January 15. 1690) Here are two palpable Falsehoods in one Breath; One is, That they came to Heats in that Assembly; and that these Heats increased. Nothing could be affirmed with less semblance of Truth. I believe seldom have so great a body of Men met about so weighty and difficult Affairs, among whom less did appear that could be called Heat. They had no Heat with the Episcopal Men, who made Address to them; but treated them with all Respect and Civility, (which they themselves did publicly acknowledge) though' they could not yield to what they demanded, for good and weighty Reasons, which they gave for their determination. Neither was there any Heat among themselves, but did Brotherly debate Matters in the Committee, and concluded on what Course should be taken: In the Assembly itself, the Matter was not so much as debated: The Opinion of the Committee not being brought in before they were dissolved. The other Falsehood is. That the Earl of Lothian dissolved the Assembly on account of their Heats. This is so far from Truth, that his Grace never complained of any Heats, nor mentioned any such cause of his dissolving them, but only that they had sat long, and had not brought their Business to a period. There was indeed some confusion at the dissolution of the Assembly, by a Cry that was raised in the House: but that was the effect of the Dissolution (or rather of the manner of it) not the moving Cause.

The Mercury doth farther Injure the Church of Scotland, in the Remarks that he maketh on his own false History: Calling the Presbyterians

No Answer is fit for such an indefinite Charge against a whole Church, but to deny the truth of it; and bid defyance to her Adversaries (whose Tool this Man was) to prove what they lybel against her: Everyone will see that this pitiful Historian hath brought nothing that can bear such a Conclusion. It is also too great Impudence and Petulancy for a Stranger to talk at this rate, against a Church so much honored by all Learned and Good Men, who have known her, or her Principles and Way; and that on so slender Ground, as the Information of her sworn Enemies: And when even what Account he hath given (which is wholly false) if true, could not amount to what deserveth such a Censure: What if they had unreasonably refused Communion with a sort of Men who had stepped out of the way, and who generally had so heavily persecuted them? Is this the whole of their Actings in their Assemblies? Make they no good Acts? Do they nothing for bearing down Sin and advancing of Holiness? He next compareth them to the Priests of Spain, and saith, They would erect an Inquisition Tribunal if they were not restrained. If the Tongue and • en be let loose at this ra • e, the best of Men shall be made as black as Hell, by such scandalous Libellers, Can he tell us what is in our way that is like the Inquisition Tribunal? Whom have we Imprisoned? Whom have we Burnt, or Fined, or Banished? What Civil Punishments have we inflicted? Or have we Censured any person for Truth? Or forced any to tell the secret Thoughts of their Heart, and then taken their Lives for them? But why do I take so much notice of his spite against us: It is also spewed out against Protestants in general; and these in other places as well as Scotland. What Religion he was of for his Principles. I know not; but I am sure in this Narrative, and Censure, he hath not shown a Christian Spirit. How odiously doth he compare the Presbyterians in Scotland, and them who adher • d to the Synod of D • rt in the Netherlands, with the Bishops and Clergy of France. Did ever either of these endeavor the extirpation of them who differed from them; and that by so Bloody and Barbarous Means as was the French Dragooning. The Scots Presbyterians and the Reformed in Holland • must also be like the Jesuits, who keep up the War between the Emperor and the Pope. But wherein, I pray you, lieth this Similitnde, do any of us medle in the Affairs of State, or in the making of Peace or War? Do also the Ministers of Holland intermix in these Affairs? The design of all this Clamour is evident to be that the Church, as well as the State, should give a vast Toleration, and that of all kind of Opinions and Church Practices, that the Presbyterians should allow them who are for the Jus Divinum of Episcopacy to Govern the Presbyterian Church; and suffer Arminians to Teach, and spread their Doctrine in the Congregations which are entrusted to the care of the Presbyterians, and of whose Souls they must give an account: And the Ministers of Holland should allow Arminians to be Ministers and Elders, to Teach and Rule their Flocks. And that it is not enough that they do not trouble them while they seduce their own followers; but they must incorporate with them, as one Body, both for Teaching and Ruling▪ And nothing will please this Man but the Magistrates persecuting the Church, unless she will take Vipers into her Bosom. We plead not that Ministers may be suffered to do what they please; as he invidiously representeth the Matter: If Ministers transgress the Laws, let them be punished: If they oppress their Neighbors, let them be restrained. But it is no good service to the interest of Religion, to stir up the Magistrate to restrain the Church from exercising that Government and Discipline that Christ hath instituted, and the Law doth allow. It may rather be said, That it will not be well with the Reformed World, if one of this Man's Temper be suffered to write what he pleaseth; and that as the public Intelligence.