PROLOGUE.How good reason those wise men had for them who did not allow of the English popish ceremonies at the first introducing of these novations into the Church of Scotland, foreseeing the bad effects and dangerous evils which might ensue thereupon, and how greatly the other sort were mistaken who did then yield to the same, apprehending no danger in them, it is this day too too apparent to us whose thoughts concerning the event of this course cannot be holden in suspense betwixt the apprehensions of fear and expectations of hope, because doleful experience hath made us feel that which the wiser sort before did fear. Since, then, this church, which was once a praise in the earth, is now brought to a most deplorable and daily increasing desolation by the means of these ceremonies, which have been both the sparkles to kindle, and the bellows to blow up, the consuming fire of intestine dissensions among us, it concerneth all her children, not only to cry out Ah! and Alas! and to“bewail with the weeping of Jazer,”Isa. xvi. 9, but also to bethink themselves most seriously how to succour their dear, though distressed mother, in such a calamitous case. Our best endeavours which we are to employ for this end, next unto praying earnestly“for the peace of Jerusalem,”Psal. cxxii. 6, are these: 1. So far as we have attained“to walk by the same rule, to mind the same thing,”Phil. iii. 19, and to labour as much as is possible that the course of the gospel, the doctrine of godliness, the practice of piety lie not behind, because of our differing one from another about the ceremonies, lest otherwise τὸ ἔργον grow to be πάρεργον. 2. In such things whereabout we agree not, to make diligent search and inquiry for the truth. For to have our judgments in our heels, and so blindly to follow every opinion which is broached, and squarely to conform unto every custom which is set afoot, becometh not men who are endued with reason for discerning of things beseeming from things not beseeming, far less Christians, who should have their senses exercised to discern both good and evil. Heb. v. 14, and who have received a commandment“to prove all things,”1 Thess. v. 21, before they hold fast anything; and least of all doth it become us who live in these most dangerous days, wherein error and defection so much abound. 3. When we have attained to the acknowledging of the truth, then to give a testimony unto the same, according to our vocation, contending for the truth of God against the errors of men, for the purity of Christ against the corruptions of Antichrist: For to understand the truth, and yet not contend for it, argueth cowardliness, not courage; fainting, not fervour; lukewarmness, not love; weakness, not valour. Wherefore, since we cannot impetrate from the troublers of our Israel that true peace which derogateth not from the truth, we may not, we dare not, leave off to debate with them. Among the laws of Solon, there was one which pronounced him defamed and unhonest who, in a civil uproar among the citizens, sitteth still a looker-on and a neuter (Plut. in Vita. Solon); much more deserve they to be so accounted of who shun to meddle with any controversy which disquieted the church, whereas they should labour to win the adversaries of the truth, and, if they prove obstinate, to defend and propugn the truth against them. In things of this life (as Calvin noteth inEpist. ad Protect. Angl.) we may remit so much of the right as the love of peace requireth, but as for the regiment of the church which is spiritual, and wherein everything ought to be ordered according to the word of God, it is not in the power of any mortal manquidquam hic aliis dare, aut in illorum gratiam deflectere. These considerations have induced me to bestow some time, and to take some pains in the study of the controversies which are agitated in this church about the ceremonies, and (after due examination and discussion of the writings of such as have played the proctors for them) to compile this ensuing dispute against them, both for exonering myself, and for provoking of others to contend yet more for the truth, and for Zion's sake not to hold their peace, nor be at rest, until the amiable light of long-wished-for peace break forth out of all these confusions, Isa. lxii. 1; which, O Prince of Peace! hasten, who“wilt ordain peace for us: for thou also hast wrought all our works in us,”Isa. xxvi. 12.[pg 1-xviii]ORDER.Because polemic and eristic discourses must follow the adversaries at the heels whithersoever they go, finding them out in all the lurking-places of their elaborate subterfuges, and conflicting with them wheresoever they pitch, until not only all their blows be awarded, but themselves also all derouted, therefore, perceiving the informality of the Formalists to be such that sometimes they plead for the controverted ceremonies as necessary, sometimes as expedient, sometimes as lawful, and sometimes as indifferent, I resolve to follow the trace, and to evince, by force of reason, that there is none of all those respects to justify either the urging or the using of them. And albeit the Archbishop of Spalato (Pref. Libror. de Rep. Eccl.) cometh forth like an Olympic champion, stoutly brandishing and bravading, and making his account that no antagonist can match him except a prelate, albeit likewise the Bishop of Edinburgh (Proc. in Perth, Assembly, part iii. p. 55) would have us to think that we are not well advised to enter into combat with such Achillean strength as they have on their side, yet must our opposites know, that we have more daring minds than to be dashed with the vain flourish of their great words. Wherefore, in all these four ways wherein I am to draw the line of my dispute, I will not shun to encounter and handle strokes with the most valiant champions of that faction, knowing that—Trophoeum ferre me à forti viro, pulchrum est: sin autem et vincar, vinci à tali nullum est probrum—But what? Shall I speak doubtfully of the victory, or fear the foil? Nay, I consider that there is none of them so strong as he was who said,“We can do nothing against the truth, but for the truth,”2 Cor. xxiii. 8. I will therefore boldly adventure to combat with them even where they seem to be strongest, and to discuss their best arguments, allegations, answers, assertions, and distinctions. And my dispute shall consist of four parts, according to those four pretences which are given out for the ceremonies, which, being so different one from another, must be severally examined. The lawfulness of a thing is in that it may be done; the indifferency of it in that it may either be done or left undone, the expediency of it in that it is done profitably; and the necessity of it in that it may not be left undone. I will begin with the last respect first, as that which is the weightiest.[pg 1-001]
PROLOGUE.How good reason those wise men had for them who did not allow of the English popish ceremonies at the first introducing of these novations into the Church of Scotland, foreseeing the bad effects and dangerous evils which might ensue thereupon, and how greatly the other sort were mistaken who did then yield to the same, apprehending no danger in them, it is this day too too apparent to us whose thoughts concerning the event of this course cannot be holden in suspense betwixt the apprehensions of fear and expectations of hope, because doleful experience hath made us feel that which the wiser sort before did fear. Since, then, this church, which was once a praise in the earth, is now brought to a most deplorable and daily increasing desolation by the means of these ceremonies, which have been both the sparkles to kindle, and the bellows to blow up, the consuming fire of intestine dissensions among us, it concerneth all her children, not only to cry out Ah! and Alas! and to“bewail with the weeping of Jazer,”Isa. xvi. 9, but also to bethink themselves most seriously how to succour their dear, though distressed mother, in such a calamitous case. Our best endeavours which we are to employ for this end, next unto praying earnestly“for the peace of Jerusalem,”Psal. cxxii. 6, are these: 1. So far as we have attained“to walk by the same rule, to mind the same thing,”Phil. iii. 19, and to labour as much as is possible that the course of the gospel, the doctrine of godliness, the practice of piety lie not behind, because of our differing one from another about the ceremonies, lest otherwise τὸ ἔργον grow to be πάρεργον. 2. In such things whereabout we agree not, to make diligent search and inquiry for the truth. For to have our judgments in our heels, and so blindly to follow every opinion which is broached, and squarely to conform unto every custom which is set afoot, becometh not men who are endued with reason for discerning of things beseeming from things not beseeming, far less Christians, who should have their senses exercised to discern both good and evil. Heb. v. 14, and who have received a commandment“to prove all things,”1 Thess. v. 21, before they hold fast anything; and least of all doth it become us who live in these most dangerous days, wherein error and defection so much abound. 3. When we have attained to the acknowledging of the truth, then to give a testimony unto the same, according to our vocation, contending for the truth of God against the errors of men, for the purity of Christ against the corruptions of Antichrist: For to understand the truth, and yet not contend for it, argueth cowardliness, not courage; fainting, not fervour; lukewarmness, not love; weakness, not valour. Wherefore, since we cannot impetrate from the troublers of our Israel that true peace which derogateth not from the truth, we may not, we dare not, leave off to debate with them. Among the laws of Solon, there was one which pronounced him defamed and unhonest who, in a civil uproar among the citizens, sitteth still a looker-on and a neuter (Plut. in Vita. Solon); much more deserve they to be so accounted of who shun to meddle with any controversy which disquieted the church, whereas they should labour to win the adversaries of the truth, and, if they prove obstinate, to defend and propugn the truth against them. In things of this life (as Calvin noteth inEpist. ad Protect. Angl.) we may remit so much of the right as the love of peace requireth, but as for the regiment of the church which is spiritual, and wherein everything ought to be ordered according to the word of God, it is not in the power of any mortal manquidquam hic aliis dare, aut in illorum gratiam deflectere. These considerations have induced me to bestow some time, and to take some pains in the study of the controversies which are agitated in this church about the ceremonies, and (after due examination and discussion of the writings of such as have played the proctors for them) to compile this ensuing dispute against them, both for exonering myself, and for provoking of others to contend yet more for the truth, and for Zion's sake not to hold their peace, nor be at rest, until the amiable light of long-wished-for peace break forth out of all these confusions, Isa. lxii. 1; which, O Prince of Peace! hasten, who“wilt ordain peace for us: for thou also hast wrought all our works in us,”Isa. xxvi. 12.[pg 1-xviii]ORDER.Because polemic and eristic discourses must follow the adversaries at the heels whithersoever they go, finding them out in all the lurking-places of their elaborate subterfuges, and conflicting with them wheresoever they pitch, until not only all their blows be awarded, but themselves also all derouted, therefore, perceiving the informality of the Formalists to be such that sometimes they plead for the controverted ceremonies as necessary, sometimes as expedient, sometimes as lawful, and sometimes as indifferent, I resolve to follow the trace, and to evince, by force of reason, that there is none of all those respects to justify either the urging or the using of them. And albeit the Archbishop of Spalato (Pref. Libror. de Rep. Eccl.) cometh forth like an Olympic champion, stoutly brandishing and bravading, and making his account that no antagonist can match him except a prelate, albeit likewise the Bishop of Edinburgh (Proc. in Perth, Assembly, part iii. p. 55) would have us to think that we are not well advised to enter into combat with such Achillean strength as they have on their side, yet must our opposites know, that we have more daring minds than to be dashed with the vain flourish of their great words. Wherefore, in all these four ways wherein I am to draw the line of my dispute, I will not shun to encounter and handle strokes with the most valiant champions of that faction, knowing that—Trophoeum ferre me à forti viro, pulchrum est: sin autem et vincar, vinci à tali nullum est probrum—But what? Shall I speak doubtfully of the victory, or fear the foil? Nay, I consider that there is none of them so strong as he was who said,“We can do nothing against the truth, but for the truth,”2 Cor. xxiii. 8. I will therefore boldly adventure to combat with them even where they seem to be strongest, and to discuss their best arguments, allegations, answers, assertions, and distinctions. And my dispute shall consist of four parts, according to those four pretences which are given out for the ceremonies, which, being so different one from another, must be severally examined. The lawfulness of a thing is in that it may be done; the indifferency of it in that it may either be done or left undone, the expediency of it in that it is done profitably; and the necessity of it in that it may not be left undone. I will begin with the last respect first, as that which is the weightiest.[pg 1-001]
PROLOGUE.How good reason those wise men had for them who did not allow of the English popish ceremonies at the first introducing of these novations into the Church of Scotland, foreseeing the bad effects and dangerous evils which might ensue thereupon, and how greatly the other sort were mistaken who did then yield to the same, apprehending no danger in them, it is this day too too apparent to us whose thoughts concerning the event of this course cannot be holden in suspense betwixt the apprehensions of fear and expectations of hope, because doleful experience hath made us feel that which the wiser sort before did fear. Since, then, this church, which was once a praise in the earth, is now brought to a most deplorable and daily increasing desolation by the means of these ceremonies, which have been both the sparkles to kindle, and the bellows to blow up, the consuming fire of intestine dissensions among us, it concerneth all her children, not only to cry out Ah! and Alas! and to“bewail with the weeping of Jazer,”Isa. xvi. 9, but also to bethink themselves most seriously how to succour their dear, though distressed mother, in such a calamitous case. Our best endeavours which we are to employ for this end, next unto praying earnestly“for the peace of Jerusalem,”Psal. cxxii. 6, are these: 1. So far as we have attained“to walk by the same rule, to mind the same thing,”Phil. iii. 19, and to labour as much as is possible that the course of the gospel, the doctrine of godliness, the practice of piety lie not behind, because of our differing one from another about the ceremonies, lest otherwise τὸ ἔργον grow to be πάρεργον. 2. In such things whereabout we agree not, to make diligent search and inquiry for the truth. For to have our judgments in our heels, and so blindly to follow every opinion which is broached, and squarely to conform unto every custom which is set afoot, becometh not men who are endued with reason for discerning of things beseeming from things not beseeming, far less Christians, who should have their senses exercised to discern both good and evil. Heb. v. 14, and who have received a commandment“to prove all things,”1 Thess. v. 21, before they hold fast anything; and least of all doth it become us who live in these most dangerous days, wherein error and defection so much abound. 3. When we have attained to the acknowledging of the truth, then to give a testimony unto the same, according to our vocation, contending for the truth of God against the errors of men, for the purity of Christ against the corruptions of Antichrist: For to understand the truth, and yet not contend for it, argueth cowardliness, not courage; fainting, not fervour; lukewarmness, not love; weakness, not valour. Wherefore, since we cannot impetrate from the troublers of our Israel that true peace which derogateth not from the truth, we may not, we dare not, leave off to debate with them. Among the laws of Solon, there was one which pronounced him defamed and unhonest who, in a civil uproar among the citizens, sitteth still a looker-on and a neuter (Plut. in Vita. Solon); much more deserve they to be so accounted of who shun to meddle with any controversy which disquieted the church, whereas they should labour to win the adversaries of the truth, and, if they prove obstinate, to defend and propugn the truth against them. In things of this life (as Calvin noteth inEpist. ad Protect. Angl.) we may remit so much of the right as the love of peace requireth, but as for the regiment of the church which is spiritual, and wherein everything ought to be ordered according to the word of God, it is not in the power of any mortal manquidquam hic aliis dare, aut in illorum gratiam deflectere. These considerations have induced me to bestow some time, and to take some pains in the study of the controversies which are agitated in this church about the ceremonies, and (after due examination and discussion of the writings of such as have played the proctors for them) to compile this ensuing dispute against them, both for exonering myself, and for provoking of others to contend yet more for the truth, and for Zion's sake not to hold their peace, nor be at rest, until the amiable light of long-wished-for peace break forth out of all these confusions, Isa. lxii. 1; which, O Prince of Peace! hasten, who“wilt ordain peace for us: for thou also hast wrought all our works in us,”Isa. xxvi. 12.[pg 1-xviii]ORDER.Because polemic and eristic discourses must follow the adversaries at the heels whithersoever they go, finding them out in all the lurking-places of their elaborate subterfuges, and conflicting with them wheresoever they pitch, until not only all their blows be awarded, but themselves also all derouted, therefore, perceiving the informality of the Formalists to be such that sometimes they plead for the controverted ceremonies as necessary, sometimes as expedient, sometimes as lawful, and sometimes as indifferent, I resolve to follow the trace, and to evince, by force of reason, that there is none of all those respects to justify either the urging or the using of them. And albeit the Archbishop of Spalato (Pref. Libror. de Rep. Eccl.) cometh forth like an Olympic champion, stoutly brandishing and bravading, and making his account that no antagonist can match him except a prelate, albeit likewise the Bishop of Edinburgh (Proc. in Perth, Assembly, part iii. p. 55) would have us to think that we are not well advised to enter into combat with such Achillean strength as they have on their side, yet must our opposites know, that we have more daring minds than to be dashed with the vain flourish of their great words. Wherefore, in all these four ways wherein I am to draw the line of my dispute, I will not shun to encounter and handle strokes with the most valiant champions of that faction, knowing that—Trophoeum ferre me à forti viro, pulchrum est: sin autem et vincar, vinci à tali nullum est probrum—But what? Shall I speak doubtfully of the victory, or fear the foil? Nay, I consider that there is none of them so strong as he was who said,“We can do nothing against the truth, but for the truth,”2 Cor. xxiii. 8. I will therefore boldly adventure to combat with them even where they seem to be strongest, and to discuss their best arguments, allegations, answers, assertions, and distinctions. And my dispute shall consist of four parts, according to those four pretences which are given out for the ceremonies, which, being so different one from another, must be severally examined. The lawfulness of a thing is in that it may be done; the indifferency of it in that it may either be done or left undone, the expediency of it in that it is done profitably; and the necessity of it in that it may not be left undone. I will begin with the last respect first, as that which is the weightiest.[pg 1-001]
PROLOGUE.How good reason those wise men had for them who did not allow of the English popish ceremonies at the first introducing of these novations into the Church of Scotland, foreseeing the bad effects and dangerous evils which might ensue thereupon, and how greatly the other sort were mistaken who did then yield to the same, apprehending no danger in them, it is this day too too apparent to us whose thoughts concerning the event of this course cannot be holden in suspense betwixt the apprehensions of fear and expectations of hope, because doleful experience hath made us feel that which the wiser sort before did fear. Since, then, this church, which was once a praise in the earth, is now brought to a most deplorable and daily increasing desolation by the means of these ceremonies, which have been both the sparkles to kindle, and the bellows to blow up, the consuming fire of intestine dissensions among us, it concerneth all her children, not only to cry out Ah! and Alas! and to“bewail with the weeping of Jazer,”Isa. xvi. 9, but also to bethink themselves most seriously how to succour their dear, though distressed mother, in such a calamitous case. Our best endeavours which we are to employ for this end, next unto praying earnestly“for the peace of Jerusalem,”Psal. cxxii. 6, are these: 1. So far as we have attained“to walk by the same rule, to mind the same thing,”Phil. iii. 19, and to labour as much as is possible that the course of the gospel, the doctrine of godliness, the practice of piety lie not behind, because of our differing one from another about the ceremonies, lest otherwise τὸ ἔργον grow to be πάρεργον. 2. In such things whereabout we agree not, to make diligent search and inquiry for the truth. For to have our judgments in our heels, and so blindly to follow every opinion which is broached, and squarely to conform unto every custom which is set afoot, becometh not men who are endued with reason for discerning of things beseeming from things not beseeming, far less Christians, who should have their senses exercised to discern both good and evil. Heb. v. 14, and who have received a commandment“to prove all things,”1 Thess. v. 21, before they hold fast anything; and least of all doth it become us who live in these most dangerous days, wherein error and defection so much abound. 3. When we have attained to the acknowledging of the truth, then to give a testimony unto the same, according to our vocation, contending for the truth of God against the errors of men, for the purity of Christ against the corruptions of Antichrist: For to understand the truth, and yet not contend for it, argueth cowardliness, not courage; fainting, not fervour; lukewarmness, not love; weakness, not valour. Wherefore, since we cannot impetrate from the troublers of our Israel that true peace which derogateth not from the truth, we may not, we dare not, leave off to debate with them. Among the laws of Solon, there was one which pronounced him defamed and unhonest who, in a civil uproar among the citizens, sitteth still a looker-on and a neuter (Plut. in Vita. Solon); much more deserve they to be so accounted of who shun to meddle with any controversy which disquieted the church, whereas they should labour to win the adversaries of the truth, and, if they prove obstinate, to defend and propugn the truth against them. In things of this life (as Calvin noteth inEpist. ad Protect. Angl.) we may remit so much of the right as the love of peace requireth, but as for the regiment of the church which is spiritual, and wherein everything ought to be ordered according to the word of God, it is not in the power of any mortal manquidquam hic aliis dare, aut in illorum gratiam deflectere. These considerations have induced me to bestow some time, and to take some pains in the study of the controversies which are agitated in this church about the ceremonies, and (after due examination and discussion of the writings of such as have played the proctors for them) to compile this ensuing dispute against them, both for exonering myself, and for provoking of others to contend yet more for the truth, and for Zion's sake not to hold their peace, nor be at rest, until the amiable light of long-wished-for peace break forth out of all these confusions, Isa. lxii. 1; which, O Prince of Peace! hasten, who“wilt ordain peace for us: for thou also hast wrought all our works in us,”Isa. xxvi. 12.
How good reason those wise men had for them who did not allow of the English popish ceremonies at the first introducing of these novations into the Church of Scotland, foreseeing the bad effects and dangerous evils which might ensue thereupon, and how greatly the other sort were mistaken who did then yield to the same, apprehending no danger in them, it is this day too too apparent to us whose thoughts concerning the event of this course cannot be holden in suspense betwixt the apprehensions of fear and expectations of hope, because doleful experience hath made us feel that which the wiser sort before did fear. Since, then, this church, which was once a praise in the earth, is now brought to a most deplorable and daily increasing desolation by the means of these ceremonies, which have been both the sparkles to kindle, and the bellows to blow up, the consuming fire of intestine dissensions among us, it concerneth all her children, not only to cry out Ah! and Alas! and to“bewail with the weeping of Jazer,”Isa. xvi. 9, but also to bethink themselves most seriously how to succour their dear, though distressed mother, in such a calamitous case. Our best endeavours which we are to employ for this end, next unto praying earnestly“for the peace of Jerusalem,”Psal. cxxii. 6, are these: 1. So far as we have attained“to walk by the same rule, to mind the same thing,”Phil. iii. 19, and to labour as much as is possible that the course of the gospel, the doctrine of godliness, the practice of piety lie not behind, because of our differing one from another about the ceremonies, lest otherwise τὸ ἔργον grow to be πάρεργον. 2. In such things whereabout we agree not, to make diligent search and inquiry for the truth. For to have our judgments in our heels, and so blindly to follow every opinion which is broached, and squarely to conform unto every custom which is set afoot, becometh not men who are endued with reason for discerning of things beseeming from things not beseeming, far less Christians, who should have their senses exercised to discern both good and evil. Heb. v. 14, and who have received a commandment“to prove all things,”1 Thess. v. 21, before they hold fast anything; and least of all doth it become us who live in these most dangerous days, wherein error and defection so much abound. 3. When we have attained to the acknowledging of the truth, then to give a testimony unto the same, according to our vocation, contending for the truth of God against the errors of men, for the purity of Christ against the corruptions of Antichrist: For to understand the truth, and yet not contend for it, argueth cowardliness, not courage; fainting, not fervour; lukewarmness, not love; weakness, not valour. Wherefore, since we cannot impetrate from the troublers of our Israel that true peace which derogateth not from the truth, we may not, we dare not, leave off to debate with them. Among the laws of Solon, there was one which pronounced him defamed and unhonest who, in a civil uproar among the citizens, sitteth still a looker-on and a neuter (Plut. in Vita. Solon); much more deserve they to be so accounted of who shun to meddle with any controversy which disquieted the church, whereas they should labour to win the adversaries of the truth, and, if they prove obstinate, to defend and propugn the truth against them. In things of this life (as Calvin noteth inEpist. ad Protect. Angl.) we may remit so much of the right as the love of peace requireth, but as for the regiment of the church which is spiritual, and wherein everything ought to be ordered according to the word of God, it is not in the power of any mortal manquidquam hic aliis dare, aut in illorum gratiam deflectere. These considerations have induced me to bestow some time, and to take some pains in the study of the controversies which are agitated in this church about the ceremonies, and (after due examination and discussion of the writings of such as have played the proctors for them) to compile this ensuing dispute against them, both for exonering myself, and for provoking of others to contend yet more for the truth, and for Zion's sake not to hold their peace, nor be at rest, until the amiable light of long-wished-for peace break forth out of all these confusions, Isa. lxii. 1; which, O Prince of Peace! hasten, who“wilt ordain peace for us: for thou also hast wrought all our works in us,”Isa. xxvi. 12.
ORDER.Because polemic and eristic discourses must follow the adversaries at the heels whithersoever they go, finding them out in all the lurking-places of their elaborate subterfuges, and conflicting with them wheresoever they pitch, until not only all their blows be awarded, but themselves also all derouted, therefore, perceiving the informality of the Formalists to be such that sometimes they plead for the controverted ceremonies as necessary, sometimes as expedient, sometimes as lawful, and sometimes as indifferent, I resolve to follow the trace, and to evince, by force of reason, that there is none of all those respects to justify either the urging or the using of them. And albeit the Archbishop of Spalato (Pref. Libror. de Rep. Eccl.) cometh forth like an Olympic champion, stoutly brandishing and bravading, and making his account that no antagonist can match him except a prelate, albeit likewise the Bishop of Edinburgh (Proc. in Perth, Assembly, part iii. p. 55) would have us to think that we are not well advised to enter into combat with such Achillean strength as they have on their side, yet must our opposites know, that we have more daring minds than to be dashed with the vain flourish of their great words. Wherefore, in all these four ways wherein I am to draw the line of my dispute, I will not shun to encounter and handle strokes with the most valiant champions of that faction, knowing that—Trophoeum ferre me à forti viro, pulchrum est: sin autem et vincar, vinci à tali nullum est probrum—But what? Shall I speak doubtfully of the victory, or fear the foil? Nay, I consider that there is none of them so strong as he was who said,“We can do nothing against the truth, but for the truth,”2 Cor. xxiii. 8. I will therefore boldly adventure to combat with them even where they seem to be strongest, and to discuss their best arguments, allegations, answers, assertions, and distinctions. And my dispute shall consist of four parts, according to those four pretences which are given out for the ceremonies, which, being so different one from another, must be severally examined. The lawfulness of a thing is in that it may be done; the indifferency of it in that it may either be done or left undone, the expediency of it in that it is done profitably; and the necessity of it in that it may not be left undone. I will begin with the last respect first, as that which is the weightiest.
Because polemic and eristic discourses must follow the adversaries at the heels whithersoever they go, finding them out in all the lurking-places of their elaborate subterfuges, and conflicting with them wheresoever they pitch, until not only all their blows be awarded, but themselves also all derouted, therefore, perceiving the informality of the Formalists to be such that sometimes they plead for the controverted ceremonies as necessary, sometimes as expedient, sometimes as lawful, and sometimes as indifferent, I resolve to follow the trace, and to evince, by force of reason, that there is none of all those respects to justify either the urging or the using of them. And albeit the Archbishop of Spalato (Pref. Libror. de Rep. Eccl.) cometh forth like an Olympic champion, stoutly brandishing and bravading, and making his account that no antagonist can match him except a prelate, albeit likewise the Bishop of Edinburgh (Proc. in Perth, Assembly, part iii. p. 55) would have us to think that we are not well advised to enter into combat with such Achillean strength as they have on their side, yet must our opposites know, that we have more daring minds than to be dashed with the vain flourish of their great words. Wherefore, in all these four ways wherein I am to draw the line of my dispute, I will not shun to encounter and handle strokes with the most valiant champions of that faction, knowing that—Trophoeum ferre me à forti viro, pulchrum est: sin autem et vincar, vinci à tali nullum est probrum—But what? Shall I speak doubtfully of the victory, or fear the foil? Nay, I consider that there is none of them so strong as he was who said,“We can do nothing against the truth, but for the truth,”2 Cor. xxiii. 8. I will therefore boldly adventure to combat with them even where they seem to be strongest, and to discuss their best arguments, allegations, answers, assertions, and distinctions. And my dispute shall consist of four parts, according to those four pretences which are given out for the ceremonies, which, being so different one from another, must be severally examined. The lawfulness of a thing is in that it may be done; the indifferency of it in that it may either be done or left undone, the expediency of it in that it is done profitably; and the necessity of it in that it may not be left undone. I will begin with the last respect first, as that which is the weightiest.