oune them as Magistrates The least deference we can pay to Magistrates is subjection as it is required in these words Let every soul be subject to the higher Powers and submit your selves to every Ordinance of man for the Lords sake But this cannot be given to Tyrants Usurpers Ergo no deference can be paid to them at all and consequently they cannot be ouned That this subjection which is required to the higher Powers cannot be ouned to Tyrants will be apparent if we consider 1. The Subjection required is orderly subjection to an orderly power that we be regularly under him that is regularly above But Usurpation Tyranny is not an Orderly Power orderly placed above us Therefore we cannot be ordely under it This is gathered from the Original Language where the powers to be subjected to are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordained of God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ordinance of God and he that resisteth the Power is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Counter-ordered or contrary to his orderly duty So the duty is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be subject They are all words coming from one root which signifies to Order So that subjection is to be placed in order under another relative to an Orderly Superiority But to occupy the seat of dignity unauthorized is an Ataxie a breaking of order and bringing the Common-wealth quite out of order Whereby it may appear that in relation to an Arbitrary Government there can be properly no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no orderly subjection 2. The thing it self must import that relative duty which the fifth Command requires not only a passive stooping endurance or a â—eigned Counterfeit submission but a real Active duty including obedience to Lawful Commands and not only so but support maintinance and that both to the acts of his administration and to his standing keeping his station assisting him with all our abilities both humane Christian And not only as to the external acts of duties but the inward motions of the heart as consent Love Reverence Honour and all sincere fealty Allegiance But can a subjection of this extent be payed to a Tyrant or Usurper Can we support those we are bound to suppress Shall we love the ungodly and help those that hate the Lord Can we consent that we our posterity should be slaves Can we honour them who are vile and the vilest of men how high soever they be exalted 3. The ground of this subjection is for conscience sake not for wrath that is so far so long as one is constrained by fear to avoid a greater evil to stoop to him but out of conscience of duty both that of Piety to God who ordained Magistracy and that of equity to him who is His Minister for good and under pain of damnation if we break this orderly subjection Rom. 13. 2 5. But can it be imagined that all this is due to a Tyrant Usurper Can it be out of conscience because he is the Lords Minister for good the contrary is clear that he is the Devils drudge serving his Interest Is resistance to Tyrants a damnable sin I hope to prove it to be a duty 4. If subjection to Tyrants Usurpers will inveigle us in their snares and involve us in their sin judgment then it is not to be ouned to them But the former is true Therefore the Latter In the foregoing head I drew an Argument for withdrawing from disouning the Prelatick Ministers from the hazard of partaking in their sin and of being obnoxious to their judgment because people are often punished for their Pastors sins Aaron his sons polluting themselves would have brought wrath upon all the people Lâ—v. 10. 6. because the Teachers had transgressed against the Lord therefore was Iacob given to the Curse Israel to reproaches Isai 43. 27 28. and all these Miseries Lamented by the Church were inflicted for the sins of her Prophets and the iniquites of her Priests Lam. 4. 13. the reason was because they ouned them followed them countenanced them complyed with them or connived at them or did not hinder or else disoune them The same Argument will evince the necessity of withdrawing our subjection from disouning Usurping Tyrannical Rulers when we cannot hinder their wickedness nor give any other Testimony against them to avert the wrath of the Lord. If the defections of Ministers will bring on the whole Nation desolating judgments then much more have we reason to fear it when both Magistrates Ministers are involved in and jointly carrying on and carressing encouraging each other in promoting a woful Apostasie from God when the heads of the house of Iacob Princes of the house of Israeel abhor judgement pervert all equity the heads Judge for reward and the Priests teach for hire and the Prophets divine for money and yet lean upon the Lord and say Is not the Lord among us none evil can come upon us Then we can expect nothing but that Zion for their sake shall be plowed as a field Ierusalem become heaps and the Mountain of the house as the high places of the forest Mich. 3. 9 11 12. Certain it is that subjects have smarted sore for the sins of their Rulers for Sauls sin in breaking Covenant with the Gibeonites the Land suffered three years famine 2 Sam. 21. 1. and the wrath of the Lord could not be appeased till seven of his sons were hanged up unto the Lord. What then shall appease the wrath of God for the unpâ—ralelled breach of Covenant with God in our day For Davids sin of numbering the people 70000 men died by the Pestilence 2 Sam. 24. 5. For Ieroboams sin of Idolatry who made Israel to sin the Lord threatens to give Israel up because of the sins of Ieroboam 1 King. 14. 16. only they escaped this Judgment who withdrew themselves and fell into Iudah For Ahabs sin of letting go a man whom the Lord had appointed to utter destruction the Lord threatens him thy life shall go for his life and thy people for his people 1 King. 20. 42. Because Manasseh King of Iudah did many abominations therefore the Lord threatened to bring such evil upon Ierusalem Iudah that whosoever heard it his ears should tingle c. 2 King. 21. 11 12. and not withstanding of his repentance and the Reformation in the dayes of Iosiah notwithstanding the Lord turned not from the fierceness of His great wrath wherewith His anger was kindled against Iudah because of all the provocations that Manasseh had provoked Him withall 2 King. 23. 26. which was accomplished by the hands of the Chaldeans in Iehojakims time Surely at the Commandment of the Lord came this upon Iudah to remove them out of His sight for the sins of Manasseh according to all that he did and also for the innocent blood which he shed ... which the Lord would not pardon 2 King. 24. 3 4. And Ieremiah
is nothing seen but a fearful hardening in profanity ignorance Atheisme so that many that seemed to have somewhat like Religion before through hearing of them are turned loose laxe in all Duties yea never can it be instanced these 27 years that they have brought one soul to Christ from darkness to light and from the power of Satan unto God but many instances might be given of their murdering souls as indeed they can not be free of it who cannot warn nor declare the whole Counsel of God. Hence these who cannot but be soul-Murderers may not be heard nor intertained as Soul-Phisicians But the Curats cannot but be soul-Murderers Again we can expect no good from them but a great deal of hurt Seeing their Ministrie is not the Lords Ordrnance which He will approve and no performances can be acceptable unto the Lord which are not in manner as well as in matter aggreeable to His will hence the wickedness even of the Lords Lawful Priests not only caused the people to abhor the offerings of the Lord but even the Lord Himself to abhor His Sanctuary and to account their incense an abomination so that He could not away with the Calling of their Assemblies which yet upon the matter were duties Should not we then hate that which the Lord hates and withdraw from that which He hath forsaken But the Meetings of the Curats for Administration of Ordinances in their way the Lord hates and hath signally forsaken Therefore we should hate forsake them This is confirmed by what Mr Durham sayes in that digression about hearing Revel 1. pag. 55. in 4 to seeing edification is Gods gift can it be expected but in his way Or can that be accounted His way which He hath not warranted VII As we would not partake of their Judgment in countenancing of their Administration of Ordinances so we would keep our selves free from all participation of their sin For we must not be partakers with any in sin nor have fellowship with the unfruitful works of darkness that we must reprove and that we find the Lord reproves condemns Eph. 5. 7 11. And not only Ministers in ordaining but people in hearing may be in hazard of partaking of some mens sins who enter into the Ministry 1 Tim. 5. 22. we must keep at the greatest distance from sin Hence if we cannot hear the Curats without partaking of their sin then we must not hear them But we cannot hear the Curats without partaking of their sin Therefore we must not hear them The Minor I prove If hearing of them be a Tessera of our Incorporation with them â— Test of our Submission to them a badge of our compâ—yance with them and sign of our Approbation of them then we cannot hear them without partaking of their sin But hearing of them is such The Major cannot be denyed if Prelacy conformity therewith be sin as is in part proven above for if these be sins then we must not incorporate with nor submit to them nor comply with them nor approve them The Minor I prove by Parts 1. Hearing of Curats is a Tessera of our Incorporation with them For Communion in Sacred things doth infer an incorporation of the Communicants or Joiners in all cases both in Lawful unlawful Communions 1 Cor. 10. 17-20 All partakers of the bread are one body and they which eat of the Sacrificies are partakers of the Altar And also they that partake of the Sacrifice offered to Devils though they do not offer it so themselves yet they are incorporate and have fellowship with Devils And 2 Cor. 6. 14-17 where they that do not come out and are separate from unlawful Communions are expostulated with as making an unequally yoked fellowship between righteousness unrighteousness light darkness Christ Belial the Temple of God Idols Hence then if we cannot partake of their Sacred things without partaking of their Altar and becoming one body with them and making such an unequally yoked Mixture with them then we must be separate But the first is true from these places This Argument concludes with equal force against joyning with any deeply engaged in the gross defections of the time 2. Hearing of Curats is a Test of our Submission to them Complyance with them for so it is required by Law as the Acts themselves say that a chearful concurrence countenance assistence given to such Ministers and attending all the ordinary Meetings for divine worship is an evidence of a due ackowledgment of hearty complyance with his Maj. Government Ecclesiastical civil as now established by Law within this Kingdom Act of Parl. Iul. 10. 1663. And themselves look on all such as obey this Act as their friends Hence if this be sinful to submit to them and comply with their establishment in obedience to a sinful Act of Parliament then it is sinful to hear them But the former is true as hath been shown Ergo 3. Hence it followes by native consequence that hearing of Curats is a sign of our Approbation of them for he that gives that which is required accepted Interpreted as an evidence of a due acknowledgment of complyance with the Government Ecclesiastical gives the sign of his Approbation of it But the hearer of Curats does that in obedience to the Act requiring accepting expressly interpreting it so Therefore c. VIII As we would be free of their sin in approving of complying with their course so we must endeavour to stand at the greatest Distance from all appearance of sin in our selves either by commission or omission in which our Joining with them in these circumstances would involve us For we must astain from all appearance of evil 1 Thess. 5. 22. and from every thing that circumstances may make sinful for otherways suppose a thing might be materially Lawful not simply sinful yet circumstances may make it sinful and a countenancing it so circumstantiated doth infer a Communion in these Circumstances that make it sinful They that eat of the sacrifice are Partakers of the Altar and if the Altar be not of Gods Approbation the thing offered though otherwise Lawful to be eaten cannot justify the eaters so circumstantiated An Idol is nothing and that which is offered in Sacrifices to Idols is nothing yet they who eat of it when they know it is so circumstantiated have fellowship with Devils 1 Cor. 10. 18 19 20 21. And it is called Idolatry comp vers 14. which provokes the Lord to jealousie vers 22. Especially when an action is so circumstantiated that it would infer an omission of our Duty and a declining from or denying of our Testimony then it is clearly sinful For whosoever shall deny the Lord before men him will He deny before His Father Math. 10. 33. And we must hold fasâ— the Profession of our faith without wavering Heb. 10. 23. and keep the word of His patience if we would be kept in the
confirming of him and so a partaking of his sin in reference to others either strengthens them by that example to cast themselves in that snare which possibly may be their ruine or it grieves them and makes them sad who are tender of such things or gives occation to make all difference of that kind to be thought light of Hence If Hearing of the Curats be an offence or Scandal both in reference to Malignants and in reference to the Godly and in reference to the Posterity Then it must be avoided But the former is true which is evidenced by parts First in reference to Malignants it hardens encourages them in their opposition to the work of God and all backsliders Complyers with them in their Apostasie This strengthens their hands in their wicked courses when they see how they are countenanced by all and that there is no disrespect put upon them nor dissatisfaction evinced against their courses then they conclude that they are approven of all And this hardeneth them so that they never once think of the evil of their wayes Next in reference to the Godly it stumbles the truly tender by encouraging them to do contrare to their light conscience even when they are not clear to hear them then they are emboldened thereunto when they see others doing so and so it tends to the wounding of their Peace and makes them halt in the wayes of the Lord. Lastly with a reâ—erence to Posterity it would prejudge them very much Though now the honest party be not in a capacity to transmit the work of Reformation unto their Posterity in such a manner as were to be wished Yet they should do something for keeping fresh the memory of the good old cause by keeping up some footsteps of a standing Controversy for Zions Interest against the common enemy But now let all Joine with oune the Curats what appearance of this shall the Posterity see shall not they conclude that the day is lost the cause is gone when they see that this generation hath fled the fields or rather sold betrayed the cause by ouning countenancing complying with the enemy and no standing Testimony against these corruptions whereas if there were but this much of a standing difference betwixt the People of God the common Enemies of God to be seen Posterity shall in some measure be kept from being deceived and shall see the Interest of Christ not killed nor buried quick but living though in a bleeding condition and this will occasion their engaging for Christ and interesting themselves in the quarrel and it is far better to see the cause of Christ ouned though by suffering blood then sold betrayed by base flenching complying with Persecuters This Argument may also found iâ—ter a withdrawing from the Addressing Ministers who to the Great Scandal of Presbyterians give forth their Addresses in the name of all of that perswasion X. Our duty to themselves yea our greatest office of Love we owe to them in order to their conviction does oblige us to withdraw from them This may seem a Paradox yet it will be apparent if we search the Scriptures to see what we owe to Scandalous Brethren There we find it is a duty to endeavour by all Lawful means to shame them out of their sin And it is an argument of hatred when we do not rebuke our Neighbour or when we suffer sin upon him Lev. 19. 17. If we consider them then as neighbours friends we must use endeavours to take away their sin from them if we consider them not as such but as enemies then we must avoid them and not be mingled with them as I could adduce many Scriptures for that But I suppose all that will oppose my Thesis would have them considered as friends Well then if they be scandalous Brethren this is the way prescribed by the Apostle to deal with them in order not to suffer sin upon them that we should withdraw from them our Company and if we must withdraw our Company then also a fortiore we must deny them our Religious Communion for that must either be included there or necessarly inferred He writes not to keep Company if any man that is called a Brother mark that speciality be a fornicator or covetous or an Idolater or a railer or an extortioner with such an one no not to eat 1 Cor. 5. 11. And I presume they that know them best will grant that it would not be hard to prove that all the Curats in Scotland were chargable with some of these or at least Partakers with them And that if they were all impartially impannelled they would be rare ones whom an honest Jury would not bring in guilty of this lybel Then we are expressly Commanded in the name of our Lord Jesus Christ to withdraw our selves from every brother that walketh disorderly and not after the received Tradiction and if any man obey not the word to note him and have no Company with him that he may be ashamed 2 Thess. 3. 6. 14. Sure neither their office nor their innocency can exempt them from these rules For either they must be considered as our brethren or not If not then we oune no Church Communion with them for that is only among brethren that are so in Sympathie affection affinity having one father and one mother If they be brethren Then all Scandalous brethren are to be withdrawn from But they are Scandalous brethren Therefore they are to be withdrawn from The Minor will not be doubted by any but such as are strangers to them who both in their Ministerial Personal Capacity are so scandalous to the Conviction of all that Profanness hath gone forth from them unto all the Land and they as much as ever the Profane Sons of Eli have made men to abhor the offering of the Lord 1 Sam. 2. 17. But even strangers that are unacquaint with their Personal Profligatness ignorance c. cannot be altogither ignorant of the Scandal of Prelacy Eâ—astianisme in which they are all involved of the Scandal of Apostasie Perjurie breach of Covenant which is their brand and the Nations bane that hath countenanced them And none can doubt but if our Church were dwely constitute and invested with the orderly power of Christ and in capacity to exerce improve it they would soon be censured every Soul of them as Scandalous as they have been also Previously sentanced as such by the Acts of our General Abssemblies This Argument levells also against all Complying Indulged Addressing Ministers who by these Courses have incurred the Character of disorderly Brethren XI Our faithfulness to God and to one another ingaged in our Covenants doth oblige us to turn away from them who have broken it and so classed themselves among these Truce-breaking Traitors who make our times Perillous from whom we must turn away 2 Tim. 3. 1-5 It appears from the foregoing deduction how
be said then it cannot be an universal Grant or otherwise all Kings must be ordained for plagnes And if so it were better we wanted such nursing fathers 2. Though Mishphat signifies right or Law yet it signifies also and perhaps no less frequently Manner Course or Custome And here it cannot signify the Law of God for all these Acts of Tyranny are contrary to the Law of God for to make Servants of subjects is contrary to the Law of God Deut. 17. 20. forbidding to lift up himself so far above his brethren but this was to deal with them as a proud Pharaoh to take so many for Chariots horsemen is also contrary to the Law Deut. 17. 15. he shall not multiply horses to take their fields vineyards is meer Robbery contrary to the Moral Judicial Law whereof he was to have alwise a Copy vers 18. And contrary to Ezek. 46. 18. The Prince shall not take of the peoples inheritance c. This would justify Ahabs taking Naboths vineyard which yet the Lord accounted Robberie and for which Tyrants are called Companions of Thieves Isai. 1. 23. Robbers Isai. 42. 24. into whose hands the Lord somtimes may give His people for a spoyl in Judicial providence but never with His Approbation grant of right to make them cry out â—s oppression which the Lord abhors Isai. 5. 7 8. And if this be all the remedy it is none for it is such a Cry as the Lord threatens He will not hear 3. It is false that this manner of the King was registered in that Book mentioned 1 Sam. 10. 25. for that was the Law of the Kingdom accordingly the Copy of which the King was to have for his instruction containing the fundamental Laws point blank contrary to this which was the manner of the King There is a great difference between the Manner of the Kingdom what ought to be observed as Law and the Manner of the King what he would have as lust Would Samuel write in a Book the rules of Tyranny to teach to oppress contrary to the Law of God He sayes himself he would only teach both King people the good the right way Sam. 12. 23 25. 4. Nothing can be more plain than that this was a meer disswasive against seeking a King for he protests against this Course and then layes before them what sort of King he should be in a description of many acts of Tyranny and yet in end its said vers 19. Nevertheless the people refused to obey the voice of Samuel and said Nay but we will have a King. Now what else was the voice of Samuel than a disswasion I am not here levelling this Argument against Monarchy in the abstract that does not lie in my road But I infer from hence 1. If God was displeased with this people for asking ouning a King who was only Tyrannus in fieri and disswades from the choise by a description of his future Tyranny Then Certainly He was displeased with them when they continued ouning him when a Tyrant in facto esse according to that description But the former is true Therefore also the latter The Consequence is clear for Continuing in sin is sin but continuing in ouning that Tyrant which was their sin at first was a continuing in sin Ergo The Minor is confirmed thus Continuing in counteracting the Motives of Gods disswasion especially when they are sensibly visible is a Continuing in sin But their Continuing in ouning Saul after he became a Tyrant was a Continuing in counteracting the Motives of Gods disswasion when they were sensibly visible I do not say because it was their sin to ask Soul therefore it was not Lawful to oune him while he ruled as a Magistrate And so if Charles the second had ruled righteously it would not have been sin to oune him but after the Lord uses disswasives from a choise of such a one and these are signally verified if it was sin to make the choise then it must be sin to keep it 2. If it was their sin to seek set up such a one before he was Tyrant who yet was admitted upon Covenant terms and the manner of it registered Then much more is it a sin to seek set up one after he declared himself a Tyrant and to admit him without any terms at all or for any to consent or give their suffrage to such a deed But the former is true Therefore the latter and Consequently to give our consent to the erection of the D. of Y. by ouning his Authority were our sin 3. If it be a sin to oune the manner of the King there described then it is a sin to oune the present pretended Authority which is the exact transumpt of it But it is a sin to oune the manner of the King there described or else it would never have been used as a disswasive from seeking such a King. 4. To bring our selves under such a burden which the Lord will not remove and involve our selves under such a miserie wherein the Lord will not hear us is certainly a sin vers 18. But to oune or chuse such a King whose manner is there described would bring our selves under such a burden miserie wherein the Lord would not hear us Ergo it were our sin 4. We may adde the necessary Qualifications of Magistrates which the Lord requires to be in all both Superior Inferior And thence it may be inserred that such pretended Rulers who neither have nor can have these Qualifications are not to be ouned as Magistrates no more than such are to be ouned as Ministers who have no qualifications for such a function We find their essentially necessary qualifications particularly described Iethros Counsel was Gods Counsel Command That Rulers must be able men such as fear God men of Truth hating Covetousness Exod. 18. 21. Tyrants Usurpers have none nor can have any of these qualifications except that they may have ability of force which is not here meant but that they be Morally able for the discharge of their duty Surely they cannot fear God nor be men of Truth for then they would not be Tyrants It is Gods direction that the man to be advanced assumed to Rule must be a man in whom is the Spirit Numb 27. 18. as is said of Ioshua what Spirit this was Deut. 34. 9. explains He was full of the Spirit of Wisdom that is the Spirit of Government not the Spirit of infernal or Iesuitical Policy which Tyrants may have but they cannot have the true Regal Spirit but such a Spirit as Saul had when he turned Tyrant an evil Spirit from the Lord. Moses saith they must be wise men understanding and known among the tribes Deut. 1. 13. for if they be Children or fools they are plagues punishments Isai. 3. 2 3 4. c. not Magistrates who are alwise blessings And they must be known men of intergrity not known to be
laxe in this point homolating both Doctrinally Practically their heathenish notions say to the contrary I hope it be in some measure made out that Tyrants are no more the Ordinance of God nor to be ouned as His Ministers Vicegerents than the Devil the Prince of this World for the Lords Anointed or Baals Priests for true Ministers If we pray for them as Kings we must pray for their peace prosperity preservation that their Government may be blessed with success their designs not frustrated nor their desires disappointed This we cannot pray for Tyrants 6. Albeit we may pray for the Peace of the Nation and for the Government thereof so far as it may conduce to our oun the Churches Tranquility that we may live a peaceable Godly life under it yet this cannot be extended to the peace of Tyrants for whom the best Prayer that we can bestow is that the Lord would bridle restrain them that they may not mâ—r the Churches peace That Command Ier. 29. 7. Seek the Peace of the City whither soever I have caused yow to be carried Captives and pray unto the Lord for it for in the peace thereof shall yow have peace is apparent to have been but of a temporary nature upon occasion of their Captivity there until the 70 years should be expired having it also declared by God that their oun peace was bound up in that of Babylons For after that time they are taught the contrary carriage towards that City to depart and pray against it and exult rejoice in its ruine O Daughter of Babylon happy shall he be that rewardeth thee as thow hast served us that dasheth thy litle ones against the Stones Psal. 137. 8 9. The voice of them that flee out of the Land of Babylon to declare in Zion the vengeance of the Lord the vengeance of His Temple Ier. 50. 28. And Ier. 51. 35. The violence done to me and to my flesh be upon Babylon shall the inhabitant of Zion say and my blood be upon Chaldea shall Ierusalem say Certainly this is not the season to seek the Peace of Misticall Babylon but to pray for the destruction thereof and all its supporters Which we cannot do if we pray for them that improve imploy apply all their power to support it lest we pray contradictions as many do who pray against Babels brats and yet pray for the King but the Comfort is this that Nonsensical Prayers will do litle good litle hurt but to themselves that pray them Secondly To vindicate the Scruplers Refusers of such Compelled extorted Devotion in praying for Tyrants I shall offer these Considerations 1. The imposed form of it which as it is found in the Original from whence it is taken is only Paraphrastically expounded God save the King and most Catechrestically applied to Tyrants being in the native sense of the words of this signification Let the King Live which is a very improper Wish for men of death of whom God sayes they shall die and the Law sayes they should die for their Murders Capital Crimes must be taken either as an Adulatory Complement or a Congratulatory honour or a precatory benediction The first as it is extorted most illegally so it can be rendered neither Civilly nor Sincerly nor Christianly but all ingenuus men would think it a base imposition to be forced not only to subject themselves to their Tyrannical Oppressors but to flatter them as if they were not such Whatever they may force the mouth to speak dissemblingly they can never compell the heart to think such wishes are due to them and so they can never be Cordial nor consistent with Candor and to interpose the Holy Dreadful Name of God in a dissembling Complement to flatter base men is a horrid mocking of God and a heinous taking His Name in vain contrary to the Third Command If it be a Congratulation as alwayes it is used in Scripture and in all cases formerly being never imposed on men by way of Compulsion before this sett of Tyrants started up that know they can get no deference of honest men but by extortion It is the more abominable not only for the Hypocrisie that is in it but the Blasphemie in giving thanks for the Promoter of the Devils Interest and the Destroyer of Christs and the Liberties of Mankind What have we to Congratulate him for but for overturning our Laws Liberties and oppressing us in most grievous Tyranny Besides to give the vilest of men when exalted any Congratulatory honour is contrary to the fifth Command as is shewed above And it were a forsaking of the Law thus to praise the wicked since they that keep the Law will contend with them Prov. 28. 4. If it be a Benediction we cannot bestow it upon one whom our Father Curses our Mother Curses and all our Brethren It is no less preposterous to bless whom the Lord declaredly Curses than to Curse whom he blesses The Curse of the Lord is in the house of the wicked Prov. 3. 33. we cannot then bless that house Nor can we bless them that our Mother curses and cries for vengeance against as she did against Nebuchadnezzar Ier. 51. 34 35. Nor them against whom the blood of our dead Brethren hath a Moral Cry How long O Lord holy true doest thow not Iudge avenge our blood Revel 6. 10. And the vexed Spirits of our Brethren yet houling under the same yoke are puting up before the Throne of Grace the same continued Cry with incessant importunity How long how long shall the wicked triumph how long shall they break in pieces thy people O God to whom vengeance belongeth Psal. 94. 1-4 Yea God hath said it and we must not contradict it in our practice against all Tyrants that wrest Judgement and say unto the wicked thow art righteous him shall the people curse Nations shall abhor him Prov. 2. 24. And this must stand registred as the everlasting Claise of all Zions haters to which all her Lovers must say Amen that they shall be as the grass upon the house tops and never have the benefit of the Churches benediction Psal. 129. 8. Neither do they which go by say the blessing of Lord be upon yow we bless yow in the Name of the Lord. This one word may be a sufficient Supercedeas from blessing any of the enemies of God or of the Church while acting in a declared opposition to God for the destruction of His people interest 2. Either this Save the King as they mouth it and demand the repetition of it is a Prayer or it is not If not it must be a dreadful profanation of the name of God to be commanded to speak to Him and yet not to pray If it be a Prayer we would expect another way of dealing with us if rhey really desired the benefit of our Prayers than a threatening us with death if we did it not And if they did
all the concurrence there required for seeking searching delating apprehending of these people and to all the cruel villanies committed against them 4 They have taken on their prescribed discriminating Sign of Loyaltie and of being repute by them men of good principles that is their friends men for the times Which is so sinful scandalous that it is shameful to hint at them and yet shameful to hide them 6. If we consider the Apologetical Declaration it self which is so bespattered and so odiously represented and so rigorously enjoined to be abjured who will more narrowly look into it and ponder perpend the purpose Scope of it will see nothing that can be abjured conscienciously in it but the whole of it laying aside prejudice invidious Critical Censoriousness capable of a fair acceptable Construction The Motives leading them to set it forth being only their desires and just endeavoures to prosecute and secure themselves in the prosecution of Holy Commanded Duties and to keep a standing Testimony against the Insolencie of those that are given up of God to lay out themselves in promoving a Course of profanity persecution notwithstanding of all their viperous threatenings Their Measures being none other than the commendable precedents Examples of zealous tender hearted Christians who have done the like and our National and Solemn Covenants lying with their binding force indispensable upon all of us and obliging us to endeavour all that 's there declared as being bound for ever to have common friends foes with our Covenanted Reformation to all which they declare avouch their resolved adherence And their oun former Declarations Disouning their Allegiance to Authority of a Man who had ipso jure forfeited all Authority by his intollerable Tyrannie Perjurie perfidious breach of Trust reposed devolved upon him by Covenant and by his overturning all the fundamental constitutions of the Government perverting inverting everting all Laws all Liberties all Priviledges of Church State all establishments of our Covenanted Work of Reformation all Securities of our life and enjoyments whatsoever Usurping to himself an absolute Tyrannical Civil Supremacy inconsistent with the safety or freedom of the people and a monstrous blasphemous Ecclesiastical Supremacy Upon which considerations to endeavour to make good their freedom emancipation from that yoke which they had cast off they behoved to resolve upon defensive resistence against him and his bloody emissaries Which war being declared before they only in this Declaration testified their unanimous approbation of adherence to and resolutions for prosecuting the same against him his accomplices such as lay out themselves to promove his wicked hellish designs By which war they do not mean a formed stated declared Insurection with hostile force to break the Peace of the Nation and involve all in blood but a resolved avowed constant Opposition to the Murdering violence injustice oppression persecution of this wicked faction now raging rather than reigning who have declared still prosecute a declared war against Christ bearing doun His Work Interest in the Land And a constant endeavour in opposition to them to pursue the ends of our Covenants in standing to the defence of the Glorious Work of Reformation and their oun lives And in the defence thereof to maintain the cause Interest of Christ against His enemies and to hold up the Standard of our Lord Jesus Christ meaning the Gospel the Word of our Testimony whereunto they looked upon themselves as bound obliged by their holy Covenants being therein dedicated to the Lord in their persons lives Liberties fortunes for defending promoving this Glorious Work of Reformation notwithstanding of all opposition that is or may be made thereunto and sworn against all neutrality indifferency in the Lords Matters Whereunto they beseech invite obtest all them who wish well to Zion to a concurrence concerting the same cause Quarrel In maintaining of which opposition against such wicked Enemies because by them they were restlessly pursued and hunted and Murdered wherever they were found neither could find any harbour or hiding place in any Corner of the country for Searchers Informers Justigators who still stirred up the country to raise the hue Crye after them and caused them to be delivered up and delâ—ted them to the Courts of their Murdering enemies whereby much innocent blood was shed Therefore to stop their Career of violence and deter them from such Courses they found it necessary to threaten them with more active vigorous opposition and that they might expect to be treated as they deserved Wherein they are far from ouning assassinating principles or practising assassinations for they give only open plain warning and advertisement to the world of their necessitated endeavours to defend themselves and prevent the Murder of their Brethren And can no way be charged with asserting it Lawful to kill all employed in the Kings service in Church State Army or Country as the Proclamation in viperous invective Calumny misrepresents the Declaration but on the contrary do jointly unanimously declare they detest abhor that hellish principle of killing such as differ in judgement from them and they are firmly really purposed not to injure or offend any whomsoever but such as are directly guilty of or accessory to the Murder of their Brethren whom yet they mind not to assassinate or kill tumultuarly but to prosecute them with all the legal formalities that Justice in their Capacity and the times disorder distracted condition will allow Expressly declaring that they abhor condemn discharge all personall attempts upon any pretext whatsomever without previous deliberations common consent certain probation of sufficient witnesses or the guilty persons confession Neither could it ever be supposed that they threaten all imployed in the Kings service with this sort of handling but some select expressly distinguished Kind of Notorious villains men of death blood openly avowing vaunting of their Murders and these they distinguished into several Classes according to the respective aggravations of their wickedness In the first they place those that Murder by Command under pretext of an usurped Authority as Councellours Justiciary Officers of their forces or bands of Robbers not all nor any of these neither but the cruel bloody In the second Class they threaten such as are actually in armes against them of an inferior rank And such Gentlemen and Bishops Curats as do professedly willingly serve them to accomplish effectuate their Murders by obeying their commands making searth for these poor men delivering them up instigating informing and witnessing against hunting after them not all these neither but such as cruelly prosecute that service to the effussion of their blood Neither do they threaten all equally nor any of them peremptorly but that continuing after the publication of this their Declaration obstinately habitually in these courses
It is necessary for nurissing Union to communicate together in order to their being of one mind of one mouth and that they receive one another Rom. 15. 5 6 7. 1 Cor. 1. 10. standing fast in one Spirit striving together for the faith of the Gospel Phil. 1. 27. It is necessary for serving one another in Love Gal. 5. 13. bearing one anothers burdens so fulfilling the Law of Christ Gal. 6. 2. submitting to one another Ehphs. 5. 21. 1 Pet 5. 5. teaching admonishing one another Col. 3. 16. comforting one another 1 Thess. 4. ult edifying one another 1 Thess. 5. 11. exhorting one another Heb. 3. 13. It is necessary for considering one another provoking unto love to good works And for this end they must not forsake the assembling of themselves together as the manner of some is for that were to sin wilfully Heb. 10. 24 25 26. Must these things depend on the Magistrats Allowance or can they be done without meeting together in private or publick The same reasons do alike conclude for the necessity of both If then there must be Meetings for these ends necessary at all times then when they cannot do it within door they must do it without 2. There is a necessity for Meeting for preaching hâ—aring the Gospel the enjoyment whereof hath alwayes been the greatest design desire of Saints who could not live without it therefore they loved the place where the Lords Honour dwelt Psal. 26. 8. This was the one thing they desired of the Lord and that they would seek after to behold the beauty of the Lord Psal. 27. 4. for this they panted and their Soul thirsted Psal. 42. 1 2. without which every Land is but a thirsty Land where there is no water where they cannot see the power the Glory of God as they have seen it in the Sanctuary Psal. 63. 1 2. O how amiable are His Tabernacles one day in His Courts is better than a thousand else where Psal. 84. 1 10. No gladness to them like that of going to the House of the Lord Psal. 122. 1. A Christian can not possibly live without Gospel Ordinances no more than Children can want the breasts or the poor needy want water when their tongue faileth for thirst they are promised it in high places and in the wilderness when they can get it no where else Isai. 41. 17 18. There is an innate desire in the Saints after it as new born habes they desire the sincere milk of the Word 1 Pet. 2. 2. So that any that is offended with them for this must be offended with them for being Christians for as such they must have the Gospel cost what is will. It is the greatest desire of the Spouse of Christ to know where He feeds and where to find the Shepherds tents where they may rest at noon Cant. 1. 7 8. And not only in their esteem is it necessary but in it self the Church cannot bear the want of it for where there is no vision the people perish Prov. 29. 18. and when there is no open vision the Word of the Lord is then very precious 1 Sam. 3. 1. No wonder then that the Lords people make such adoe for it in a famine of it that they go from sea to sea to seek it Amos 8. 11 12. and that they are content to have it at any rate though with the peril of their lives because of the sword of the Wilderness Lam. 5. 9. Seeing they cannot live without it Would men be hindered by Law from seeking their natural food nay they would fight for it before they wanted it against any that opposed them If then they cannot get it with peace they must have it with trouble And if they cannot get it in houses they must have it wherever it is to be found with freedom the favour of God. 3. It is necessary that the Meetings be as publik as they can be with Conveniencie Prudence yea simple hazard should no more hinder their Publickness Solemnity than their being at all Especially in an evil time when wickedness is encouraged established and conformity thereto pressed Truth banished and a Witness for Christ suppressed Corruption in Doctrine Worship Discipline Government connived at countenanced and advanced the Word of God is become a reproach and men have no delight in it Apostacy is become universal and both Magistrats Ministers generally turned promoters of it which is the true Discription of our times Then the Meetings of the Lords people that endeavour to keep clean Garments should be more frequent publick avowed The reasons are 1. Then the Call of God by His Word Works is more clamant for publick solemn humiliation in order to avert publick imminent judgments and impendent stroks from God. It is not enough to reforme our selvs privately personally and to keep our selves pure from such Courses by an abstraction withdrawing from them as is proved Head. 1. where this is improved as an argument against hearing the Curats Nor is it enough to admonish exhort reprove testify against such as are involved in these Courses But it is necessary for them that would be approven to adhere to the Truth and serve God after the right manner and to mourn sigh and cry for all the abominations of the time so as to get the Mark of Mourners on their foreheads Ezek. 9. 4. and they that do so wil be found on the Mountains like doves in the valleyes all of them mourning every one for his iniquity Ezek. 7. 16. and not only to by humbled every family apart but there must be a great Mourning as the Mourning of Hadadrimmon in the valley of Megiddon Zech. 12. 11. to the end That is a Solemn publick Mourning there promised There must be a gathering themselves together though a Nation not desired before the decree bring forth before the day pass as the chaff and the fierce anger of the Lord come upon them if they would have any possibility of their hiding Zeph. 2. 1 2 3. The Trumpet then must be blown in Zion to sanctify a fast to call a solemn Assembly Gather the people Sanctify the Congregation Assemble the Elders Gather the Children Ioel. 2. 15 16. As was exemplified in Ezra's time when there were great Congregations of people assembled publickly weeping very sore then there was hope in Israel Ezra 10. 1 2. and when that Messenger of the Lord came up from Gilgal to the people of Israel and reproved them for their Defections Compliance with the Canaanites they had such a solemn day of humilation that the place of their Meeting got a name from it they called the name of that place Bochim that is Weepers Iudg. 2. 4 5. And when the Ark was at Kirjath-jearim all the house of Israel lamented after the Lord and they gathered together to Mizpeh and drew water poured it out before the Lord 2 Sam.
time And the success of that Resistence for overcoming necessarly supposes Resistence Hence where there is a promise of success at last to a peoples Conflicts against prevailing Tyrannie there is implied an Approbation of the duty and also a promise of its performance wrapped up in that promise But here is a promise c. Ergo 2. In that Threatening against Tyrants shewing how they shall be thrust away burnt up with fire there is couched a promise and also an implyed Precept of Resisting them 2 Sam 23. 6. The Sons of Belial shall be all of them as thorns thrust away with hands fenced with iron c. which clearly implies Resistence and more than that Rejection Repression Hence If it be threatened as a Curse against Rulers of Belial and promised as a Blessing that they shall be so roughly handled then this implies a duty to resist them who cannot be otherwayes taken But here this is threatened c. 3. When the Lord shall have mercy on Iacob choose Israel It is promised Isai. 14. 2 3. that they shall take them Captives whose Captives they were And they shall rule over their Oppressors This necessarly implies infers a Promise of Resistence against these Oppressing Rulers in the time off their Domineering as well as revenge after their yoke should be broken And some thing of mens action as wel as Gods Judgement in breaking that yoke for they could not take them Captives nor Rule over them except first they had resisted them whose Captives they were There is Resisting of the Supreme Power subjection whereunto was the bondage wherein they were made to serve Hence If it be promised that a Captivated subjugated people shall break the yoke free themselves of the bondage of them that had them in subjection then it is promised in that case they must resist the Supreme Powers for such were they whose Captives they were The Antecedent is here express 4. There are promises that the Lords people when those that rule over them are incensed against the Holy Covenant and when many of their Brethren that should concur with them shall be frighted from their duty by fear o r corrupted with flatterie shall be made strong to do exploits thô in such Enterprizes they may want success for some time and fall by the sword flame and by captivity spoyl many dayes Dan. 11. 30-34 Which is very near Paralel to the case of the Covenanted people of Scotland their appearing in Defensive exploits against their Covenant-breaking Rulers these many years bygone This was very eminently fulfilled in the Historie of the Maccabees before râ—hearsed Hence If it be promised that a people shall be strong to do exploits in Resisting the Armes of their Rulers opposing their Covenant and overturning their Religion Liberties Then it must be approven that such a Resistence is Lawful even thô it want success But this is here promised To the same purpose it is promised that after the Lords people have been long kept as Prisoners under the bondage of Oppressing Rulers they shall by a vigorous Resistence be saved from their Tyrannie Zech. 9. 13-17 when the Lord shall bend Iudah for him and raise up Zions Sons against the Sons of Greece So it was in their Resistences victories against the Successors of Alexander who had the rule over them for a time And so it may be again when the Lord shall so bend His people for Him. Hence If the Lord promises to fit Spirit His people for Action against their Oppressing Rulers and to Crown their Atchievements when so fited Spirited with Glorious success Then it is their duty and also their honour to Resist them But here that is plainly promised 5. There are promises of the Lords making use of His people and strengthening them to break in pieces the power of His their Enemies and His defending maintaining them against all their power projects when they think most to prevail over them As is promised in the threatened Catastrophe of the Babylonian Usurpation Ier. 51. 20-24 Thow art sayes He to Israel of whom He speaks as the rod of His Inheritance in the preceeding verse my battle ax weapons of war and with thee will I break in pieces c. Whensoever this hath been or shall be accomplished as it may relate to the vengeance to be execute upon the New Testament Babylon it clearly implies their breaking in pieces Powers that were Supreme over them Hence If the Lord will make use of His peoples vindictive Armes against Babylon ruling over them then He will Justifie their Defensive Armes against Babylon Oppressing them Here it is promised c. So Mic. 4 11. to the end Many Nations shall be gathered to defile look upon Zion and then the Lord shall give Allowance Commission to His people to arise thresh c. What time the accomplishment of this is referred to is not my concern to inquire It seems to look to the New Testament times wherein the Lords people shall be first in great straits and then enlarged But to restrict it to the Spiritual Conquest over the Nations by the Ministrie of the Word thô I will not deny but that may be included seems too great a straitening of the Scope and not so apposite to the Expressions which certainly seem to import some forcible action of men and more than the Peaceable Propagation of the Gospel It is usually referred to the latter dayes of that Dispensation when both the Iewish Gentile Zion shall be totally finally delivered from Babylon or Antichristian Tyrannie before or about which Period the Enemies of Christ and of His people shall attempt their Ultimus Conatus to destroy the Church groaning under their bondage but when they are all well mustered in a General Randezvous the Lords people shall have a gallant game at the chase But whensoever the time be of fulfilling the promise it ensures to the people of God the success of their Defensive Armes against them that pretended a Domination over them And it looks to a time when they should have no Rulers of their oun but them under whose subjection they had been long groaning and now brought to a very low pass yet here they should not only resist but thresh them Hence If in the latter dayes the people of God are to be honoured and acted forth with such a Spirit Capacity to thresh beat doun these powers under which they have been long groaning Then when the Lord puts them in such Capacity to attempt it they should be ambitious of such a honour But here it is promised c. The same may be inferred from the Prophets vision Zech. 1. 19 20. He sees four Carpenters Resisting the four hornes the hornes scattered Iudah so that no man did lift up his head but the Carpenters came to fray them to cast out the hornes of the Gentiles which lifted up their horn over
the Land of Iudah These hornes had the Supreme power over Iudah for a time while they were in no Capacity to resist them But as soon as the Lord furnishes them with Capacity Instruments impowered to resist them they do it effectually The Carpenters are certainly the Lords people themselves for here they are opposite to the Gentiles which all were except the Lords people Hence If the Lord promises when reconciled to His people to furnish them with Instruments to fray scatter the power of Tyrants who have long born doun their head Then when they are so furnished they may resist them But the Lord here promises that c. This is more plainly promised also Zech. 10. 5. c. Then they shall be as mighty men which shall tread doun their Enemies And the pride of Assyria shall be brought doun Hence If the Lord when He shall have Mercy on His people will bless their Resistence so as to bring doun the pride Scepter of them that had the Supreme power over them Then in hope of such a blessing they may attempt such a duty when the Call is clear Fourthly we have also Precepts from whence we may consequentially conclude the Approven duty of Defensive Armes against Oppressing Rulers 1. The Children of Israel are Commanded to vexe the Midianites sinite them for saith the Lord they vexe yow with their Wyles Numb 25. 17 18. And to avenge themselves Numb 31. 2. Which did not only oblige the people when they had Moses for their Magistrate to lead them forth but in the dayes of Gideon when they were under their rule whom they were to avenge themselves upon Hence If people must vexe their Enemies avenge themselves of them by a war offensive when ensnared by their Craftiness much more may they resist them by a war Defensive when invaded by their Cruelty 2. There is a Command to puâ—ish every City or party making Apostasie into Idolatry Deut. 13. 12-15 Upon this Moral Ground was Israels war against Benjamin Iudg. 20. And their bringing Amaziah into Condign punishment which is vindicated by Mr Knox. See above Per. 3. pag. 41 42. Hence If people are to bring to condign punishment Idolatrous Apostates seeking to Intyce them Then much more ought they to resist such Tyrants seeking to Inforce them to such Apostasie 3. There is a precept not only to defend but also to rescue deliver our Brethren when in hazard Prov. 30. 11 12. We must not for bear to deliver them when drawen to death which will at least infer the duty of assisting them when forced to defend themselves for If it be a duty to to rescue them from any prevailing power that would take their lives unjustly much more is it duty to defend them and our selves both against their Murdering violence But it is duty to rescue them c. 4. All that would learn to do well are commanded Isai. 1. 17. to relieve the Oppressed which is not spoken to Magistrates only many of whom were the Oppressors the Princes were rebellious Companions of thieves vers 23. So also Isai. 58. 6. It is required of a people that would be accepted of God in their humiliations to let the Oppressed go free and to break every yoke Hence If it be duty to relieve the Oppressed by breaking the yoke of them that Oppress them Then it is duty to defend them and our selves both against them that would oppress us more But the former is here commanded Therefore c 5. There is a Command for a spoyled Oppressed people when the Lord is reconciled to them and Sympathises with them to deliver themselves from their Rulers servitude Zech. 2. 7. Deliver thy self O Zion which dwellest with the daughter of Babylon Which comprehends all the ordinary Active means of peoples delivering themselves from oppressing powers that rule over them And consequently Defensive Resistence for it cannot only be restricted to flight included vers 6. the promise annexed vers 9. imports more when they that spoyled them shall be a spoyl to their servants Whereby it is insinuated they were so to deliver themselves as not only to free themselves from their servitude but to bring their Masters under subjection Hence If the Lords people being subject to Tyrants ruling over them for the time may deliver themselves from their Oppressing Masters then may they resist them Defend themselves The Antecedent is express here in the Command 6. There is a Command given by Christ to His Disciples to provide themselves with Defensive weapens necessary for their Defence against them that would pursue after their lives as well as with other things necessary for their sustenance Luk. 22. 36 Now he that hath a purse let him take it and likewise his scrip and he that hath no sword let him sell his garment buy one Before when he had sent them out upon an extraordinary Commission as it were to serve their Apprentship in the Work of the Gospel He did not allow them such sollicitous care to provide themselves because He would give them a proof of His sufficiency to sustain protect them without the ordinary means of their oun Diligence But now when He was about to withdraw His bodily presence from them and would warn them of the Discouragements they were to expect in the Prosecution of their more continued Work which they had a Commission for not to be retracted He would not have them to expect Provision Protection by a Course of Miracles but to provide themselves with means for their sustenance and also for their Defence against the violence of men which chiefly was to be expected from their Rulers who would persecute them under the notion of Transgressors of the Laws of their Kingdoms Countries He was not indeed to make much use of them at that time for Himself Who was then to finish the Work of Redemption by Suffering Only that what was written might be accomplished in Him He would make so much use of them as voluntarely to be involved under the censure reproach of Rebellion being taken among men in Armes that He might be reckoned among Transgressours vers 37. Therefore when they told him they had two swords He said It is enough vers 38. I need not stand upon that Impertinency of a Conceit that these were Spiritual swords Which deserves no Confutation being fitter to be put among Quakers delirious distractions than to be numbered among the notions of men of understanding for then the Purse and the Scrip must be Spiritual too And these Spritual things must be bought by sellings of Garments And yet they would be such Spiritual tools as would have a sharp edge for cutting off of Carnal ears and such as would be both visible sensible And two of them would be enough They were then ordinary Material swords which the Lord Commands His Followers to provide themselves with for their defence as Men in cases of necessity and
personal injuries they had done against themselves but being touched with the zeal of God love to their Country respect to Justice trampled upon by Tyrants and for saving themselves rescuing their Brethren and preventing their Murthering them because there were none that would or could execute Justice upon them legally therefore they were forced to put forth their hands against them as enemies with whose preservation their oun could not consist Their Circumstances were such that they were redacted to the greatest of Extremities precluding all other humane possibility of preserving themselves and their Brethren from the destruction intended and declaredly resolved and restlessly sought prosecuted by these Murderers being persecuted to the death by them daylie chased hunted way-laid turned out of their oun habitations intercommuned discharged denyed all harbour in any house under the hazard of the same pains that themselves were lyable to which was death by the present Law and so forced to hide in Caves Dens out of which they durst not come forth if it were but to seek bread for themselves without eminent danger of their lives the Country raising the hue cry after them whensoever they were seen whereby many were killed as soon as they were apprehended Hence they could neither escape in the Land nor by flight out of the Land all passages by sea Land being stopt and none suffered to go any where without strict examination what they were which was impossible for them to elude And many other specialities of miserie danger were ingredients in their Circumstances that no words can represent to them that are altogether strangers to them Wherefore in such a strait pinch of Perplexity when they could not otherwise escape the fury of these firebrands nor demur deter the rest of them from an uncontrolled pursuit after the lives of Innocents nor otherwise avert the wrath of God against the Land for the impunity of such vermine And seeing there was no access to address themselves to Magistrats who by Office are obliged to bring such villains to condign punishment And none were found in publick Authority but such as patronized Authorized them whom in Conscience they could not acknowledge and in prudence durst not make application to them for fear of their lives What could they do what was left them to deliberate but to fall upon this Extraordinary Course wherein if they have stumbled into some extravagancies as to the manner who can think it strange considering the Case But as that is not the debate so as for such Acts of vengeance as are peccant in the matter and were not circumstantiate as above rehearsed being disouned in their publick Declarations and the Actors excluded from their Communion for whom I plead it were iniquous to impute the scandal of them to that Suffering people It is only the so Circumstantiate necessitated extraordinary execution of Judgement upon notoriously gross grassant Incendiaries Tyrants and terrible Murdering Enemies when there is no living for them that I vindicate And thô the handling of this tender quick-sented subject may seem odious to some and my Discourse upon it as pregnant with an oblique design to obivate such unmerited surmises I must say it is only the wiping off of such Reproaches as reflect on Religion the vindication of preterite extraordinary practices of this nature the investigation of present duty with respect to future Emergencies and the restraining all Extravagancies incident in this Head that I intend However this may be exploded by this generation as odious un-couth Doctrine yet in former Periods of this Church it hath been maintained with Courage asserted with Confidence How the Ancient Scots even after they received the Christian faith served their Tyrants and Oppressours how in the begining of the Reformation the killing of the Cardinal and of David Rizio were and are generally to this day justifed and what was the Judgement pleading of our Reformers for practising this principle against Idolaters c. needs not be here repeated Mr Knox's Judgement in particular is before declared and will be further discovered if we consider how he resented his slackness in puting people to execute Judgement in these words insert in Second Part of the Cloud of Witnesses Pag. 60. For God said he had not only given me knowledge and a tougne to make known the impiety of the Idol but had given me Credit with many who would have put in execution Gods Judgements if I would only have consented thereto but so careful was I of the common Tranquility and loath was I to offend some that in secret conference with zealous men I travelled rather to slacken that fervency God had kindled in them than to animate encourage them to put their hands to Gods Work wherein I acknowledge my self to have done most wickedly and from the bottom of my heart I do ask God pardon that I did not what in me lay to have suppressed that Idol in the begining But the preceeding Historical Representation doth abundantly demonstrate this is no Noveltie to assert That when the ruine of the Countrie suppression of Religion destruction of the Remnant professing suffering for it and the Wrath of God is threatened in for the impunity of Idolaters Murderers that by the Law of God Man should die the death and supposing alwayes such as are in publick Office not only decline their duty but encourage those destroyers yea Authorize them themselves we may not only maintain defensive Resistence according to our Capacity but endeavour also vindictive Punitive force in executing Judgment upon them in cases of necessity as before Circumstantiate And ◠am the more confident to assert it that what I say cannot be condemned till first what our Reformers have proven be confuted However to endeavour to make it some what clear I shall first premit some Assertions to clear the State of the Question And then give some Reasons for it when clearly Stated First It will be needful for clearing our way to shew what length we may warrantably go in this matter of executing Judgment in our private Capacity in extraordinary Cases of necessity by setting doun some propositions negative positive Signifying what we disoune and what we oune in this point I. What we disoune may appear in these Assertions 1. No necessity not Circumstance supposible whatsoever can justify the Murder of the Righteous or Innocent or vindicate the unlawful taking away of their life directly or indirectly immediately or mediately which in thought as well as deed we must abhor as a horrid breach of the Sixth Command The Guilt whereof may be incurred several ways As by killing them Immediately as Cain did his brother Abel or Commanding them to be killed as Saul commanded Doeg to kill the Lords Priests or Contriving their Murder as David did Uriahs and Iezebel Naboths or Counselling thereunto as the people advised the Princes to the murder of Ieremiah and all
for Him among His Children though now yow be reputed for signs wonders in Israel from the Lord of Hosts Which dwelleth in Mount Zion Who knowes but therefore will the Lord wait that He may be Gracious unto yow and therefore will He be exalted that He may have Mercy upon yow for the Lord is a God of Judgement Blessed are all they that wait for Him. To Whom be all the Glory AMEN FINIS ERRATA Pag Lin 26 6 for way read may 34 14 f. bloodh r. blood ibid. ult r. Governours 36 35 f. he r. the. 52 5 r. hinted 70 38 f. at r. a. 75 32 r. accursed 76 27 r. thought 94 33 next Christians r. this being 103 30 r. Elogium 147 29 r. ruines 169 31 f. may r. way 174 17 r. humble ibid. 25 f. mast r. most ibid. ult f. tune r. time 203 8 r. Tyranny 209 27 r. Christ. 220 7 f. them r. then 267 18 f. them r. then 284 23 f. servas r. servos 286 3 f. upon d. up an ibid. 20 r. subjects ibid. 35 f. amittitis r. amittit is 343 27 f. at r. as 345 4 f. as r. us 374 15 r. Israel 381 36 f. he r. the. 385 7 f. 27. r. 25. 389 23 f. way r. may 390 16 f. 137. r. 136. 397 19 f. r. an ibid. 31. f. ehe r. the. 432 1 f. ar r. or 433 ult f. ars r. are 435 17 f. trust r. thrust 451 36 r. Jehojachin 456 28 f. not odiously r. notoriously 467 25 f. stealing his r. his stealing 494 43 f. divine r. divines 542 24 r. if there be any thing here 551 8 f. by r. be 563 28 r. afterwards 598 6 dele in 612 35 r. Kingdoms 641 4. wo r. who 662 35 f. proceeding r. preceeding Besyds these in some places for Incendaries read Incendiaries also there are some other escapes as an s for an f an e for an c an u for an n or the like and some others in the pointing which will not mar the sense and it s hoped the discreet Reader will readiely excuse Having come to a conclusion of the six heads proposed to be treated of I Judged it conduceing by way of postscript to subjoin a Seventh in vindication of these consciencious and truely tender sufferers who in the dread and aw of the holy Soveraigne Supreme Law-giver who commandeth his subjects and followers to abstain from all appearance of evill did in obedience to him and his Royall Law choose rather to suffer the rage robberies violence of Crwel and bloody enemies togither with Censurs reproaches obloquies contempt of appostatiseing professors than to give any aid or encowragement to the avowed and declared enemies of Christ that might contribute to the promoveing their Sacrilegious Tyrannicall and hellish projects practices calculat prosecut against the Gospel and Kingdome of Christ the Covenanted reformed Religion of the Church the Rights Laws and Liberties of the people and to the Introduceing of Antichristian Idolatrie Tyrannie Slaverie by paying any of their wicked wickedly imposed exactions raised for furthering their hellish designes of which none who payes them can be Innocent HEAD VII The Sufferings of many for Refusing to pay the wicked Exactions of the Cess Locality Fynes c. Vindicated IT will possibly seem impertinent or at least preposterous at such a time when the pressure of these â—urdens is not more pinching to the Generality of professing people and in such a retrograde order as after the discussion of the foregoing Heads to subjoyne any disquisition of these Questions which are now out of date and doors with many But considering that the Impositions of these Burdens are still pressing to some and the difficulties of doubts disputes about them still pusling the sin scandal of complying with them still lying upon the Land not confessed nor forsaken the leaven of such Doctrine as daubs defends the like complyance still intertained the Sufferings of the Faithful for refusing them still contemned condemned and the fears expectations of more snares of that nature after this fair weather is over still encreasing if I may be so happy as to escape impertinencies in the manner of managing this disquisition I fear not the Censure of the impertinency or needlessness of this Essay As to the order of it it was intended to have been put in its proper place among the Negative Heads of Sufferings But knowing of how litle worth or weight any thing that I can say is with the prejudged and having a Paper writ by two famous Witnesses of Christ against the Defections of their day Mr. McWard Mr. Broun more fully largely detecting the iniquity of the Cess from which the wickedness of other exactions also may be clearly deduced thô at such distance at the writing of the foregoing Heads that it could not be had in readiness to take its due place and time would not allow the suspending other things until this should come to hand I thought it needful rather than to omit it altogether to insert it here However thô neither the form of it being by way of Letter nor the method adapted to the design of a moving disswasion nor the length prolixitie thereof will suffer it to be here transcribed as it is yet to discover what were their sentiments of these things and what was the Doctrine Preached and Homologated by the most faithful both Ministers and Professors of Scotland eight or nine years since how closely continued in by the Contendings of this Reproached Remnant still persecuted for these things and how clearly abandoned resiled from by their Complying Brethren now at Ease I shall give a short Transumpt Compend of their Reasonings in a method subservient to my Scope and with Additions necessary for applying their Arguments against the other Exactions here adduced in this Head and bringing them also under the dint of them thô not touched by them expressly I must put altogether because it would dilate the Treatise already excressed into a bigness far beyond the boundaries I designed for it to handle them distinctly and their affinity both as to their fountain nature ends is such that what will condemn one of them will condemn all What and how many manifold have been the exorbitant Exactions as the fruits soments of this crwel Tyranny that the Godly in our Land have been groaning under these 27 years and upon what occasions they have been at diverse times and in diverse manners measurs imposed I need not here relate the first part of the Treatise doth represent it The first of these Tyrannical Exactions were the Fynes for not hearing the Curats and other parts of Non-conformity which together with paying the Curats stipends were too universally at first complyed with But afterwards upon more mature consideration and after clearer discoveries of the Imposers projects practices they were scrupled refused by the more tender And
to himself what shall I do in the case Shall I obey and be free Or disobey and suffer Here is Election choice upon mature deliberation And so the deed becomes truly voluntary This will be confirmed if we consider the Law of God Deut. 22. 25. concerning Rapes Where to make the unvoluntareness of the betrothed Virgin she must not only be supposed to strugle resist the attempt made upon her chastitie honour by the villain but she must cry for assistence in that resistence without which she is held in Law willingly to consent to the committing of that wickedness And moreover if we consider the Law vers 13. it will be manifest in order to her escaping of death that when violented and the villain hath committed this villany she is to carry as Tamar when defiled of that beast thô of the blood Royal did 2 Sam. 13. 19. that is to complain cry and crave Justice against him and be wanting in nothing that may bring him to condign punishment This doth aptly correspond to our Case Scotland is the betrothed Virgin We were espoused to Jesus Christ and joyned to Him by a Marriage Covenant never to be forgotten But the Rulers and with them the body of the Land have treacherously broken it yet there is a Remnant that adhere to Him as Head Husband because of which these called Rulers incensed against Him will violently commit a Rape upon them and have them prostitute their bodies their fortunes yea their Souls Consciences to their lusts and thus they will needs ravish the Queen in the Kings presence And so while with displayed banner they declare they will drive our Covenanted Husband out of the Nation and destroy all who will oune Him as such they call for our Assistence Complyance to enable them to accomplish this wickedness Now either must we make all the Resistence that is in our power or the Law judgeth us willingly to consent and because of that we fall in the hands of the righteous Judge and have neither the evidence of our Resisting nor Crying nor pursuing the wicked for this violent Rape to produce and plead upon why Sentence should not pass and the Laws just severity be execute upon us What Alas do they declare they will stone our Husband Ah! for which of His good deeds is this done And shall they make a Law whereby we shall be obliged to furnish them with stones to do it And shall they be obeyed Is this our strugling Is this our Crying Is this our endeavour that the wicked may be brought to condign punishment Oh! let us meditate terror lest we be brought forth as willing Consenters For whatever vengeance the jealous just God shall execute upon them who have committed the Rapt shall equally in its crushing everlastingly confounding weight fall upon them who do not by their-Refusing their Resisting make their unwillingness manifest which in the present Case is their strugling their Crying and calling God and man to witness they are not Consenters but continue constant loyal in their love to their betrothed Husband 6. A formal Consent to the wickedness of these Impositions were the less matter if the payment of them were not also a Concurrence to assist them and a strengthening their hands in it But this is so manifest that the paying of the Cess Locality Fynes Fees c. is a Concurrence with and a Contributing towards the promoving the wicked designs for which they are imposed that he must have a conscience of brass and in a great measure seared who will run upon such a formal Engagement against the Lord and His anointed King in Zion If it was Aarons sin which made the people naked and which brought so great a sin upon them to take and the peoples sin shame to give that Contribution of Golden ear-rings for making a Calf Exod. 32. 3. c. And if it was Gideons sin to take and Israels to give that Contribution of the ear-rings of their prey to make an Ephod Iudg. 8. 25. Then as it is our oppressors sin to take so it must be our sin shame to give their demanded Exaction to help them in erecting such Idols of Jealousie as they have set up and are commanding al◠to bow to to provoke the Lord to Jealousie especially when they affrontedly require such Contributions to be payed both as punishments for not assisting and as means to assist in their establishment Should we thus help the ungodly and love them that hate the Lord And will not this bring doun wrath upon us from the Lord 2 Chron. 19. 2. Alas instead of Arguing it were more fitt to fall a weeping when it s come to be a question amongst us whether in stead of coming to the help of the Lord against the Mighty we shall really help the Mighty against the Lord and that while they call for our assistence formally upon this declared account As the very inscription of their Acts does carry it in their front requiring a supply to his Majestie c. If this be not a Casting in a Lot among them who can tell what it is Sure it is a preparing a table for that troup and a furnishing a drink-offering unto that number Isai. 65. 31. Seeing it is a supplying them with necessaries to solemnize their Idolatrous fest vities who forsake the Lord and not only forget but lay waste His Holy Mountain for which all that have any accession to it are threatned to be numbered to the sword If any thing be a strengthening the hands of evil doers Ier. 23. 14. certainly this is For as they cannot accomplish their cursed ends without these Exactions so the payment of them is all the present personal publick Concurrence in wageing this war with Heaven that is required of the Nation to wit such a summ to furnish them with all necessaries and maintain the Executioners of their hell-hatched and Heaven-daring Decrees Orders And the Law requiring no more but contributing what is appointed looks equally upon all the Givers as followers of the Command and active Concurrers in complying with its end and carrying on promoving its design and so assoils them from all the statute serverities in case of Deficiencie 7. If it were only a Concurrence in their wickedness to pay those their Exacted supplies it were more easily comported with But I fear it shall be found a hire reward for their wicked service At first they were only enacted exacted as Helps to capacitate this Popish Prelatical Malignant faction to prosecute the war they had undertaken declared against Christ But now having thereby been enabled to carry it through this length that they have almost got all visible Appearances for Christ in ouning His Gospel and propagating His Testimony quite suppressed by means of these Impositions and having got the fields cleared of those that formerly opposed their Course Career and all obstacles
all Action against them Yet all are not asleep and I hope there are some who will never enter in any terms of peace with them against whom the Mediator hath declared and will prosecute a war for ever but will still oune aim at this as the highest pitch of their ambition to be found among His chosen called faithful ones who maintain a constant opposition against them However thô the Lord seems in His providence to put a bar upon all publick Appearances under a display of open war against them and it is not the design of what is said here on this and the foregoing Head to incite or invite to any Yet Certainly even at this present all that have the zeal of God and love to His righteous Cause rightly stated in their hearts will find themselves called not to supercede altogether from all Actions of avowed and even violent opposition against them whom we are all bound both by the Morality of the duty and the Formality of Solemn Sacred Covenants to hold out from a violent intrusion into and peaceable possession of this Land devoted to God and to put them out when they are got in either by their fraud or force And this plea now brought to an end will oblige all the Loyal Lovers of Christ to an Endeavour of these 1. To take Alarms and to be fore-warned and fore-armed resolute ready to withstand the invasion of Poperie that it be neither established by Law through the supineness of such who should stand in the Gap and resolve rather to be sacrificed in the spot by a valiant resisting than see such an Abomination set up again Nor introduced by this Liberty through the wyles of such whose chiefest principle of policy is perfidie who design by this wide Gate and in the womb of the wooden horse of this Toleration to bring it in peaceably Nor intruded by force fury fire sword if they shall fall upon their old game of Murders Massacres It concerns all to be upon their Guard and not only to come out of Babylon but to be making ready to go against it when the Lord shall give the Call. 2. To resist the beginings of their Invasions before they be past remeady And for this effect to oppose their gradual erections of their Idolatrous Monuments and not suffer them to set up the Idol of the Mass in City or Country without attempting if they have any force to overthrow the same 3. In the mean time to defend themselves and the Gospel against all their Assaults and to Rescue any out of their hands upon all occasions that for the Cause of Christ they have caught as a prey to oppose prevent their oun the Nations ruine slaverie But to Conclude As it will be now expected in Justice Charity that all the Vassals Votaries Subjects and Servants of the One Common Lord King Christ Jesus every where through out His Dominions who may see this Representation of the case and Vindication of the cause of a poor wasted wounded persecuted reproached Remnant of the now declining sometimes Renouned Church of Scotland will be so far from standing Esaw-like on the other side either as Enemies rejoicing to look on their Affliction in the day of their Calamity or as Neutral unconcerned with their distressed Condition or as Strangers without the knowledge or sense of their Sorrowes Difficulties Or as Gallio's caring for none of these things or thinking their case not worthy of Compassion or their cause of Consideration or possibly condemning their Sufferings as at best but Stated upon slender subtile nice Points that are odd odious and invidiously represented It is now expected I say that Christians not possessed with Prejudice which is very improper for any that bear that Holy honourable Signature and not willing to be imposed upon by Misinformations will be so far from that Unchristian temper towards them as to be easily byassed with all Reports Reproaches to their disadvantage that if they weigh what is in this Treatise offered and truly I may say candidely Represented without any design of prevarication or painting or daubing to make the Matter either better or worse than it will seem to any impartial Observer they will admit intertain a more charitable Construction of them and not deny them Brotherly Sympathie and Christian Compassion nor be wanting in the duty of Prayer Suppltcation for them that at length the Lord would turn His hand upon the litle Ones and bring at least a thrid Part a Remnant of Mourners through the fire So to that litle Flock the poor of the Flock that wait upon the Lord and desire to keep His way I shall only say Though I judged Necessity was laid upon me in stead of a better to essay this Vindication of your cause as stated betwixt yow and your and your Lords Enemies the men that now ride over your heads that say to your Soul bow doun that we may go over yow I desire not that yow should yea I obtest that yow may not lay any Stress on the strength of what I have said but let its weight lie where it must be laid on that firm Foundation that will bear yow and it both that Stone that tried Stone that Precious Corner Stone that sure Foundation Christ Jesus And search the Scriptures of Truth to see whether these things be so or not And I doubt not but by that Touchstone if these Precious Truths be tried they will be found neither hay nor stubble that cannot abide the fire but as silver tried in a furnace of earth purified seven times Do not offend that they are contemned as small and contradicted as odious but look to the importance of His Glory whose Truths Concerns they are and from Whom they are seeking to draw or drive yow who oppose and oppugu these Truths Stand fast therefore in the Liberty where with Christ hath made yow free and hold fast every Word of His patience that yow may be kept in this hour of tentation Let no man take your Crown or pull yow doun from your excellency which is alwayes the design of your wicked Enemies in all their several shapes shewes both of force fraud craft cruelty Beware of their snares and of their tender Mercies for they are cruel and when they speak fair beleeve them not for there are seven abominations in their hearts Say ye not a Confederacy to all them to whom this people shall say a Confederacy neither fear ye their fear nor be afraied Sanctify the Lord of Hosts Himself and let Him be your fear and let Him be your dread And He shall be for a Sanctuary but for a stone of stumbling and for a rock of offence to both the houses of Israel for a gin for a snare to the Inhabitants of Ierusalem Wait upon the Lord who hideth His face from the House of Iacob and look