up the spirits of these few who stood in the Gap to oppose resist the same and to begin the work of Reformation in the Land since which time the silence of some Ministers the complyance of others hath had great influence upon the backslidings of many amongst the people who upon the discovery of the evil of their way complain that they got not warning or that if they were warned by some others held their peace or did justify them in the course of their backsliding we can look upon such Ministers no otherwise than upon these that are guilty of the blood of the Lords people and with whom the Lord will reckon for all the breach of Covenant defection that hath been in the Land The Priests lips should preserve knowledge and they should seek the Law at his mouth for he is the Messenger of the Lord of Hosts but such as are departed out of the way and have caused many to stumble at the Law therefore hath the Lord made them contemptible before all the people according as they have not kept His wayes but have been partial in His Law because they have lost their savour He hath cast out many of them as unsavoury salt Further more to evidence the Purity power of zeal burning blazing in these dayes in their Contendings against Publick Enemies on all hands I shall instance some of their Acts Testimonies clearly condemning the manifold Complyances of this Generation and which may contribute somewhat to Justifie the reproached preciseness of a Remnant standing at the furthest distance from them There is an Act for Censuring the Complyers with the publick Enemies of this Church Kingdom Gen. Ass. Edinb Iunij 17. 1646. Sess. 14. where they judge it a great scandalous provocation grievous defection from the publick cause to comply with these Malignants such as Iames Graham then was in any degree even to procure Protections from them or to have invited them to their houses or to have drunk Iames Graham his health or to be guilty of any other such Gross degrees of Complyance censured to be suspended from the communions ay while they acknowledge their offence And yet now for refusing these degrees of complyance for not having the protectior of a Pass from the wicked courts of malignant enemies by taking a wicked oath and for refusing to drink the Kings health a greater Enemy then ever Iames Graham was some poor conscientious people have not only been murdereâ— by Enemies but mocked condemned by professores There is an Act likewise declaration against all new oaths or bonds in the common cause imposed without consent of the Church Gen. Ass. Edinb Iuly 28. 1648. Sess. 18. Enjoining all the members of the Church to forbear the swearing or subscribing any new oaths or bonds in this Cause without Advice concurrence of the Church especially any negative oaths or bonds which may any way limit or restrain them in the duties whereunto they are obliged by National or Solemn League Covenant Yet now for refusing Oaths not only limiting in Covenanted duties but contradicting condemning many material Principles of the Covenanted Reformation many have not only lost their Lives but also have been condemned by them that are at ease having a wider conscience to swallow such baits It is known how pertinacious the most faithful in those dayes were in their contendings against Associations in any undertaking for the cause with persons disaffected to the true state thereof I need not give any account of this were it not that now that Principle is quite inverted and poor Adherers to it for their abstracting substracting their concurrence with such promiscuous Associations are much hated flouted therefore I shall give some hints of their sentiments of them In their Answer to the Committee of Estates Iulij 25. 1648. Sess. 14. the Gen. Assembly sayes It was represented to the Parliament that for securing of Religion it was necessary that the Popish Prelatical Malignant party be declared Enemies to the cause upon the one hand as well as Sectaries upon the other and that all Associations either in forces or counsels with the former as well as with the latter be avoided And in their declaration concerning the Present dangers of Religion especially the unlawful Engagment in War Iulij ult 1648. Sess. 21. They say suppose the ends of that Engagment be good as they are not yet the means wayes of Prosecution are unlawful because there is not an equal avoiding of rocks on both hands but a joining with Malignants to suppress Sectaries a joining hands with a black devil to beat a white devil They are bad Phisicians who would so cure one disease as to breed another as evil or worse we find in the Scriptures condemned all Confederacies Associations with the Enemies of true Religion whether Canaanites Exod. 23. 32. and 24. 12 15. Deut. 7. 2. or other heathens 1. King. 11. 1 2. More Arguments against Associations may be seen in that excellent discussion of this useful Case Concerning Associations Confederacies with Idolaters Infidels Hereticks or any other known enemy of Truth or Godliness by famous Mr G. Gillespie published at that same time whereunto is appended his Letter to the commission of the General Assembly having these golden words in it words fitly spoken in that season when he was a dying at the begining of the Publick Resolutions Having heard of some motions beginings of complyance with these who have been so deeply engaged in a war destructive to Religion the Kingdoms Liberties I cannot but discharge my conscience in giving a Testimony against all such complyance I know am perswaded that all the faithful witnesses that gave Testimony to the Thesis that the late Engagment was contrary destructive to the Covenant will also give Testimony to the Appendix that complyance with any who have been active in that Engagment is most sinful unlawful I am not able to express all the evils of that complyance they are so many But above all that which would highten this sin even to the Heavens is that it were not only a horrid backsliding but a backsliding into that very sin vvhich vvas specially pointed at punished by the prevailency of the Malignant party God justly making them thorns scourges vvho were taken in as friends Alas shall we split twice upon the same rock yea run upon it when God hath set a beacon on it yea I may say shall we thus out face out dare the Almighty by protecting His our Enemies by making peace friendship with them when the anger of the Lord is burning against them I musâ— here apply to our present condition the words of Ezrah 9. 14 O happy Scotland if thow canst now improve not abuse this Golden opportunity but if thou help the ungodly love them that hate the Lord wrath upon wrath and wo upon wo shall be
upon thee from the Lord. Whereunto is subjoined his dying Testimony to the same purpose wherein are these words But if there shall be a falling back to the sin of complyance with Malignant ungodly men then I look for the breaking out of the wrath of the Lord till there be no remedy This was the warning of a worthy dying Man. Notwithstanding of which many other warnings witnessings a course of complyance was commenced by the pulick Resolutioners and continued in to this day wherein that faithful warning of a dying servant of Christ is verified But before I leave this purpose I must obviate an objection that some make use of for strengthening themselves in their incorporations joinings at least in Worship with the corruptions of the time and for condemning conscientious withdrawers That the Godly in those dayes did not separate from the men of these complyances defections as many do now to wit the protesting party did not withdraw from the publick Resolutioners Associators with Malignants I answer first many these the most Godly tender did withdraw even from their oun Ministers and would have gone 40. or 50 myles to hear a faithful Minister at that time yea Ministers themselves in the case of intrusion of the unfaithful would have supplyed the Paroch as if the Church had been vacant and when they could not get access to the pulpit they preached in the fields on purpose to witness against and professedly to withdraw the people from such an unfaithful Intruder as might be instanced particularly for time place if need were But next The Church then though broken by division and under the subjection of strangers deprived of her General Assemblies yet was in a constitut Case enjoying the priviledge power order of Synods Presbyteries to whom the people offended with their Ministers might address themselves for an orderly redress and removal of these Scandals in an ordinary way and so they needed not assume to themselves that power to regulate their communion that in a broken State as now is must be allowed to them And besides both the Ministers at that time who were faithful though they might have proceeded to censure silence the corrupt party as they were obliged yet not only found it difficult by reason of the injury of the times but also thought it best to spare them And the people to bear them as burdens untill as they were still in hopes they should obtain a General Assembly to take order with them but now it is not so And then the defection was but begining and people did not know and could not expect it would go such a length and therefore could not fall upon the rigor of that duty which such disorders call for at first but if they had seen where these beginings would Land them at length I doubt not but they would have resisted those beginings in such a way as would have precluded this imputation of novelty upon our necessitated with drawings III. We have in this Period not only an Illustrious Testimony for the Principle but a continued and unintermitted putting into practice the duty of defensive Armes in resisting the Soverain power malversing abusing Authority to the destruction of the ends of it which resistence was avowed encouraged furthered by the General Assembly both for the defence of themselves and for the help of their Brethren in England Take one expression in their Solemn seasonable Warning to all ranks Feb. 12. 1645. Sess 18. Unless men will blot out of their hearts the love of Religion cause of God and cast off all care of their Country Lawes Liberties c. all being in visible danger of present ruine destruction they must now or never appear actively each one stretching himself to yea beyond his power It is no time to dally or to go about the business by halfs nor be almost but altogether zealous Cursed is he that doeth the work of the Lord negligently If we have been forward to assist our Neighbour Kingdoms shall we neglect to defend our oun Or shall the Enemies of God be more active against His cause than His people for it God forbid In another seasonable necessary warning Iuly 27. 1649. Sess. 27. They say But if his Maj. or any having or pretending power commission from him shall invade this Kingdom upon pretext of establishing him in the exercise of his royal power as it will be an high provocation against God to be accessory or assisting there to so it will be a necessary duty to resist oppose the same These Fathers could well distinguish between Authority and the person abusing it And were not so Loyal as now their degenerate Children are ambitious to shew themselves stupidly stouping to the shaddow thereof and yet will be called the only Asserters of Presbyterian principles But we find they put it among the Characters of Malignants to confound the Kings honour Authority with the abuse pretence thereof and with Commissions warrants Letters procured from the King by the Enemies of the cause Covenant as if we could not oppose the Latter without increaching upon the former But here an Objection or two must be removed out of the way before we go forward One is from the Third Atticle of the Covinant where there seems to be a great deal of Loyaltie obliging to defend the Kings Maj. his person Authority in the preservation defence of the true Religion Liberties of the Kingdoms that the world may bear witness with our consciences of our Loyaltie And that we have no thoughts or intentions to diminish his Majesties just power greatness I Ans. There is indeed a deal of Loyaltie there and true Loyaltie because Lawfully limited being qualified with subordinate unto the preservation defence of the true Religion Liberties of the Kingdom as the makers of the Covenant do expound it in the Assembles declaration against the unlawful Eugagment Iuly ult 1648. Sess. 21. not that Reverse Loyaltie which makes duties to God conditional limited and duties to thee King absolute unlimited as our Loyalists do now And I wish others were free of it who have sworn Oaths of unlimited Alledgiances to maintain the King in any power unto which his force aspires and to justify this their Loyaltie will bring in this Article of the Covenant with a distorted sense reading it backward that we in the preservation defence of Religion must preserve defend the King As if Religion obliged to defend him do what he will. It were better such pretended Covenanters denyed the Covenant than to be such a reproach to it in wresting its genuine sense But I have adduced the sense of the best Interpreters of it the General Assembly Next when they entered under the bond of this Covenant they did it with a purpose to oppose all his invasions upon Religion the Liberty of the people and to
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
notice of is first the demerit building their house by unrighteousness on which Whitehall is built with a witness and particularly it is noted of Iehojakim as his Crimson sin to which his Son Iehojakim or Coniah served himself heir that he burnt Ieremiaâ— Roll or Causes of wrath So did our Dominators burn the Causes of wrath a book written by the Commission of the General Assembly and the Covenants Then I note these words vers 15. Shalt thow reign because thow closest thy self in Cedar c. It is certainly not fit for us to say he shall reign of whom the Lord sayes he shall not reign but when we oune the Authority of those whom the Lord threatens they shall not reign we say they shall reign for we say they have a rigâ—t to reign and oune our selves obliged to do all that is required in our Capacity to perpetuate their reign There is a terrible Threatening against Zedekiah Ezek. 20. 25-27 Thow profane or as some translate it Thow worthy to be killed Pool Synops. Critic in Locum wicked Prince of Israel Thus saith the Lord God Remove the Diadem take off the Crown this shall not be the same exalt him that is low and abase him that is high I will overturn overturn overturn it and it shall be no more untill he come whose right it is and I will give it him Than which nothing can be more applicable to our Princes who are profane and the patterns patrons of it whose Diadem the Lord will remove and if He threaten it â—wo to them that contribute to hold it on We see here a profane wicked Prince threatened to be overturned must not be ouned because he hath no right But our Excommunicate Tyrant is a profane wicked Prince threatened to be overturned Ergo There is another dreadful Threatening against Tyrants Amâ—s 4. 1 2. Hear this word ye Kine of Bashan which oppress the poor which crush the needy The Lord God hath sworn by His Holiness that lo the dayes shall come upon youâ— that He will take you away with hooks and your posterity with fish hooks Shall we oune these against whom the Lord hath engaged His Holiness by Oath so solemnly that He will fish them with hooks We may fear if there be such a tye as Allegiance between them and us that that same hook which fishes them may also catch us as it is said of Pharaoh and his subjects when he is hooked then his fish stick unto his scales and he they are left in the wilderness Ezek. 29. 4 5. that is as Grotius expounds it whoever are of his Community shall be consorts in his Calamity Pool Critic in Locum If we then oune them we must be of their Community and so partake of their Judgements 2. There are many Threatenings against illimited Loyaltie and those who had more of that than Religion for this Ephraim was broken in Judgment because he willingly walked after the Commandment Hos. 5. 11. And because the Statutes of Omri were kept and the works of the house of Ahab therefore the Lord threatens to make them a desolation Mic. 6. ult And among other Threatenings against the men of such universal Loyaltie that is notable Hos. 10. 3. Now ye shall say we have no King because we feared not the Lord what then should a King do to us It is the just punishment of wicked Loyalty that prefers the fear favour of Kings to the fear favour of God that at length they are brought to that pass that either they have no Kings at all to look to or else they have such of whom it may be said they are no Kings in effect for they cannot act the part of Kings to them that trust in them Hence 1. If to have really no Kings be a punishment then such Kings as are a punishment cannot be ouned to be Kings for to have them cannot be a punishment if the want of them be a punishment 2. If those that have the name of Kings that can do no good be no Kings Then Tyrants that can do no good but a great deal of hurt must be reckoned no Kings also But here it s threatened people that had Kings that had the name but could do no good should reckon they had no Kings Therefore much more may Tyrants be reckoned to be no Kings who can do no good but a great deal of hurt Seventhly This Truth is confirmed from Scripture Prayers Whereof there are many against Tyrants none for them Hence we argue If we are not to pray for Tyrants then we are not to oune them for we are to pray for all that are in Authority 1 Tim 2. 2 But we are not to pray for Tyrants Ergo we are not to oune them The Minor now must be proved And this leads me to another subordinate Question which hath also been a head of suffering to some serious Seekers of God in our Land of late The profane Emissaries of this and the late Tyrant sent out with bloody Commissions to hunt after the Lords hidden Ones in order to murder all whom they might meet with that made Conscience of adhering to every part of the present Testimony among other trapping Questions to discover their prey they used to put this to them as a discriminating Shibboleth and Tessera of ouning the present Tyranny will yow say God save the King And for refusing this many have been cruelly murdered in the Fields And many before their bloody Judicatories have for this been arraigned condemned executed to the death Wherefore to this somewhat must be said 1. By way of Concession 2. By way of Vindication of Scrupling it and Suffering upon it First In the General it will be necessary to premit by way of Concession 1. It is duty to pray supplicate interceed for all men 1 Tim. 2. 1. not Collectively considered nor Distributively for every one universally without exception but indefinitely indiscriminately pro generibus singulorum for all sorts sexes of whatsoever Nation or Religion Iew or Gentile Christian or Infidel not excluding any for these distinctions And not only so but pro singulis generum also Conditionally if they be among those all whom the Lord will have to be saved vers 4. If they be among those all for whom the Mediator gave himself a ransome to be testified in due time vers 5 6. If they have not sinned the sin unto death for which we are not bidden pray 1 Iohn 5. 16. Which because we know not particularly who are guilty of it Charity will oblige us to take into our Prayers many that may never be the better of them Yet it is necessary that we pray in Faith for what or whomsoever we pray at least if I may so call it we must have a negative Faith a belief that they have not sinned that sin unto death which we cannot have of all there being some whose demonstrations of desperate displayes of
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.
the Remnant that He may get a lodging among the afflicted poor people that trust in the Name of the Lord that they may feed Lie doun none make them afraid Zeph. 3. 12 13. that the poor of the flock that wait on Him may know that it is the Word of the Lord Zech. 11. 11. they will lay out themselves to strengthen their hands This is the Work of the publick spirited Lovers of the Gospel which hath been and yet is the great work of this our day to carry the Gospel and follow it and keep it up through the Land as the Standart of Christ against all opposition from mountain to hill when now Zion hath been Labouring to bring forth as a woman in travel and made to go forth out of the City and to dwell in the field Mic. 4. 10. Therefore seeing it is the publick Work of the day and all its followers must have such a publick spirit it followes that the Meetings to promote it must be as publick as is possible 4. The Interest priviledge of the Gospel to have it in freedom purty power plenty is the publick Concern of all the Lords people preferable to all other Interests and therefore more publickly peremptorly and zealously to be contended for than any other Interest whatsoever It is the Glory of the Land 1 Sam. 4. 21. without which Ichabod may be the name of every thing and every Land though never so pleasant will be but a dry parched Land where no water is in the esteem of them that have seen the Lords Glory power in the Sanctuary Psal. 63. 1. Where as its name is Hephzibah Beulah Isai. 62. 4. and Iehovah-Shammah Ezek. 48. ult where God is enjoyed in His Gospel Ordinances And the want reproach of the Solemn Assemblies is a matter of the saddest mourning to the Lords people Zeph. 3. 18. Therefore while the Ark abode in Kerjath-jearim the time was thought very Long and all the house of Israel Lamented after the Lord 1 Sam. 7. 2. then they heard of it at Ephratah and found it in the fields of the Wood Psal. 132. 6. But it hath been longer than twenty years in our fields of the Woods and therefore we should be Lamenting after it with greater concernedness especially remembering how we were priviledged with the Gospel which was somtimes publickly embraced countenanced by Authority and ensured to us by Laws Statutes Declarations Proclamations Oaths Vowes Covenant-engagments whereby the Land was dedicated devoted unto the Son of God whose Conquest it was And now are not all the people of God obliged to do what they can to hinder the recalling of this dedication and the giving up of the Land as an offering unto Satan Antichrist And how shall this be but by a publick Contending for this priviledge and a resolving they shall sooner bereave us of our hearts blood than of the Gospel in its freedom purity But this we cannot contend for publickly if our Meetings be not publick 5. The nature business of the Gospel Ministrie is such that it obliges them that exercise it to endeavour all publickness without which they cannot discharge the extent of their Instructions their very names titles do insinuate so much They are Witnesses for Christ and therefore their Testimony should be publick though their Lot oftentimes be to Witness in Sackcloth They are Heraulds and therefore they should Proclaim their Masters Will though their Lot be often to be a voice crying in the Wilderness as Iohn the Baptist was in his field Preachings They are Ambassadours and therefore they should maintain their Masters Majestie in the Publick port of His Ambassadours and be wholly taken up about their Soveraigns business They are Watchmen and therefore they should keep maintain their post their Masters hath placed them at Nay they are Lights Candles and therefore cannot be hid Math. 5. 14 15. The Commands Instructions given them infer the necâ—ssity of this They must cry aloud and not spare and left up their voice like a Trumpet and shew the Lords People their transgressions sins Isai. 58. 1. They are Watchmen upon Ierusalems walls which must not hold their peace day nor night nor keep silence nor give the Lord rest till He establish and till He make Ierusalem a praise in the earth Isai. 62. 6 7. They are Watchmen that must command all to hearken to the sound of the Trumpet Ier. 6. 17. They must be valiant for the Truth upon the earth Ier. 9. 3. They must say thus saith the Lord even to a rebellious Nation whether they will hear or forbear and not be afraid of them Ezek. 2. 5 6. They must cause the people to know their abominations Ezek. 16. 2. and the abominations of their Fathers Ezek. 20. 4. And what their Master tells them in darkness that they must speak in the Light and what they hear in the ear that they must Preach upon the house tops Math 10. 27. These things cannot be done in a Clandestine way And therefore now when there is so much necessity it is the duty of all faithful Ministers to be laying out themselves to the utmost in their Pastoral function for the suppreffing of all the evils of the time not withstanding of any prohibition to the contrary in the most publick manner according to the examples of all the faithful servants of the Lord both in the Old New Testaments Though it be most impiously Tyrannically interdicted yet the Laws of God stand unrepealed and therefore all who have a Trumpet a Mouth should set the Trumpet to their Mouth and sound a certain sound not in secret for that will not alarme the people but in in the most publick manner they can have access to And it is the duty of all to come hear obey their Warnings Witnessings command who will the contrary It was for mocking despising His Words misusing His Prophets that the wrath of the Lord arose against His people the Iewes until there was no remedy 2 Chron. 36 16. Therefore from all that is said it must be Concluded that Meetings for Gospel Ordinances must be as publick as can be And if so then that they should be in houses safety will not permit to us to go to the streets or Mercat places neither safety nor prudence will admit Therefore we must go to the fields with it cost what it will. 4. Seeing then there must be Meettngs publick Meetings And seeing we cannot and dare not in Conscience countenance the Curats Meetings we must hear oune embrace follow such faithful Ministers as are cloathed with Christ Commission Righteousness salvation and do keep the Words of the Lords patience and the Testimony of the Church of Scotland in particular This I think will not or dare not be denyed by any that oune the Authority of Christ which none can deny or instruct the contrary
when they demand such rewards and the demands are complyed with But some may pretend and under that pretence think to shut the shour of suffering and command the serenity sun-shine of a good Conseience too and to shelter their soul under that shadow That these Exactions may be necessary for other ends Can any State be without Exactions Is it not necessary that forces be maintained and such as are in publick office in the Kingdom Wherewithall shall the Nation be guarded against forreign invasion Alas the pretence is so false frivolous as he could not escape the Censure of foolish who in answering it appeared serious save in a just indignation at its empty vanitie What are these forces and publick Officiers for What are they employed about but to promote the Dragons designs and serve his drudgerie Shall these guard the Nation who together with Religion tread upon the poor remaining shadow of Liberty Do they indeed fear a forreign invasion No it doth not hold us here These called Rulers hide not their designs but hold them to our eye that we may not pretend ignorance They will do the greatest hast first Christ and His Interest is their great eyesore This one Iesus who calls Himself a King yea and He will be so to their cost and His Subjects as the most dangerous partie are to be discussed in the first place And thereafter when they are liberate from that fear of His returning to His Throne whom they have exauctorate for if ever He do they are ruined make hast O Lord◠and have eaten the flesh and drunk the blood of His people then they will be in a better case to defend the Land by shewing the Enemy those Teeth Tusks wherewith they have torn the people of the Lord. But will men put out their oun eyes that they may be taken with the more tameness to grind in their Mill and make them merry at our madness Have we lost our senses that we may with confidence jeopard our Souls Have they not invaded the Mediators Kingdom and taken to themselves His House in possession And because Reavers may not be Rewers they will destroy all in the Land who seem faithful to Christ and resolute to follow the Captain of the host of Israel But is it not enough that they menace Heaven Will they mock us into the same Rebellion with themselves He will not be mocked but turn their jest into earnest I cannot here shift the transcribing some of the very words of that Author whose Reasonings I am but gleaning on this subject Oh Brittain O Scotland bent into bold in backsliding the wrath of God and thy wo seems to be upon the wing And alas I am afraid that by this Crowning Crimson wickedness the Lord God Almighty is making a way to His Anger and preparing the Nation for a Sacrifice to expiate in the sight of the world our Perjurie defection Heaven-daring Provocations Alas I am afraid that the sword of the Lord which shall avenge the quarrel of His Covenant is near to be drawn that the Contributers as well as the stated partie of contrivers decreers and cruel Executioners of these decrees may fall under the blow of the forbished sword of the Lord God And that the Land of such abominations may be swept of its Inhabitants with the besome of destruction and soaked with the blood of those who instead of contending for Christ have by this payment associate with His stated His declared and implacable Enemies whose rage is come up before Him and will bring Him doun to take revenge Alas My fears My fears are multiplied upon me that the war shall not only at last Land in Britain But that He hath been all this while training up a Militia abroad breeding them in blood and teaching them how to be skillful to destroy against the time He give them order to march and put the flaming sword in their hand to be bathed in the blood of backsliding Brittain Oh if our turning unto Him that He might turn away from the fierceness of His Anger might prevent this woful day But since instead of any turning unto Him we surpass the deeds of the heathen and out do in wickedness all that went before us and proceed with a petulancy reaching Heaven from evil to worse I am afraid that all the bloodshed since the sword was drawn in the Nations about all the sacked Cities all the burnt dorps villages all the wasted Countries all the slain of the Lord by sea or Land all the pillagings rapes Murders outrages which rage it self could hardly outdo all the horrid inhumane Cruelties that have been committed during this bloody war wherein the sea hath been dyed and the Land as it were drouned with the blood of the slain all the truculent treacherous Murthers of that Monster Alva in the Low Countries all the incredible Cruelties of the Guises and the bloodshed in the Massacres of France all the Tortures that the people of the Lord have been put to in the valleys of Piedmont by that Litle fierce Tyger the Duke of Savoy all the savage and barbarous butcheries of the Irish Massacre shall be forgotten or seem things not to be mentioned in one day when what shall be done in Brittain comes to be reinembered O Brittain ô Brittain of all Nations under the Cope of Heaven most ripe for the sickle of vengeance shall this Throne of iniquity which hath framed so many mischiefs into Laws and all that are Complices in this wicked Conspiracie who now are gathering themselves against the soul of the Righteous condemning the innocent blood be able to save its subjects when He comes to make inquisition for that blood or shall the subjects calling in all from 60 to 16 be able to support the Throne Alas in vain shall they offer to draw up and draw the sword defend when the Lord God of hosts drawes His sword to accomplish upon them the vengeance written wrapt up in these words He shall bring upon them their oun iniquity and shall cut them off in their oun wickedness yea the Lord our God shall cut them off And if it come to this then in that day escape who will Professing Gentlemen and others who in this have complyed with the Rulers shall not escape Then shall they be payed for this Payment The storme of His displeasure even thô they get their souls for a prey yea so much the more as He will not suffer them to perish eternally shall be observed to fall particularly upon their houses Interests Estates Who can think upon the wickedness of Brittain with its just aggravations and imagine the righteous Lord will proportion His Judgments to the heinousness of our guilt and His revenges to the rage whereby He and His Christ hath been and is opposed and take other measures 4. From the Nature of these Payments it is not our they are sinful Complyances Transactions with
apetites of misled Princes Mr. Knox his defence befor the Queen when rebuked for speaking of her Mariage in the pulpit was The Evangel sayth he hath two points Repentance Faith in preaching Repentance of necessity it is that the sins of men be noted that they way know wherein they offend And in his dispate with Lithingtoun requiring where any of the Prophets did so use Kings Rulers he gave the example of Elias reproveing Achab Iezebel that dogs shall lick the blood of Achab and eat the flesh of Jezebel which was not whispered in their ears but so as the People understood well enough for so witnessed Iehu after the accomplishment Elizeiu reproved Iehoram saying what have I to do with thee if it were not for Jehoshaphat I would not have looked toward thee though a subject yet he gave litle reverence to the King. These were their Arguments for faithfullness then which are now exploded with contempt Their worship was also Reformed from all Dregs of Popery fopperies of humane Ceremonies retained in many other Churches especially in England To whose Bishops in Queen Elizabeths time the Assembly wrote That if Surplice Corner cap Tippet c. have been the badges of Idolaters in the very act of Idolatry what have Preachers to do with the dregs of that Romish Beast Yea what is he that ought not to fear to take either in his hand or fore head the mark of that odious Beast We think yow should boldly oppose your selves to all power that will dare extoll it self against God and against all such as do burden the Conscience of the faithful further then God hath burdened them by His oun word The Disclpline Government was from the begining Presbyterial even before the establishment both in practice among the Persecuted Ministers who kept their private Meetings And in their Doctrine This was one of Mr Knox's Articles he sustained at St Andrews upon his first entry unto the Ministery Art. S. There is no Bishop except he preach even by himself wiihout any substitute But so soon as they attained any settlement they assembled in their first National Synod anno 1560. by vertue of that Intrinsick Power granted by the Lord to His Church nor did they so much as petition for the Indulgence of the then Authority But upon Christs warrant they kept held their Courts in the name of the Lord Jesus Christ only and in His sole Authority by direction of His Word Spirit concluded all their Counsels Votes Acts. And as they knew nothing of an Exotick Supremacy so they put out held out Prelacy and kept a perfect Parity which was nothing infringed by the extraordinary Imployments Commissions delegated to some Superintendents upon the account of the particular exigence of these times II. Next we find in the Practice of these renouned Reformers many demonstrations of pure zeal worthy of all imitation which I remark the rather because poor Sufferers that would now imitate it are condemned as blind ignorant zelots But why are not the Reformers condemned for the same things We find in the first place that they were so far from complying with or conniving at or countenancing publick sins that they could not contain themselves from declaring their Detestation of the sight of them yea the very boyes did abominate it as at the Reformation of St Iohnstoun a boy cryed with a bold voice This is intolerable that when God by His Word hath plainly condemned Idolatry we shall stand see it used in despight Whereupon he others throw doun all the monuments of Idolatry in the place But if now any should enterprise such a thing when the Idol of the Masse is set up in every City they might expect Ierubbaals censure of the Abiezrites thâ— it is true they might have the same encouragement because they have the same Command as he had to wit the perpetual precept of throwing doun Idolatrous Altars Next they were so far from complying with the Enemies in keeping the peace with them that they thought it a great sin not to oppose them when their brethren were forced to take the sword of self defence being perswaded by these arguments That by their fainting abstracting their support the Enemies would be encouraged And thereby they should declare themselves both Traitors to the Truth once professed and Murderers of their Brethren whom their presence Concurrence might preserve And that if they should deny their Brethren suffering for His Names sake they should also deny Christ and be denyed of Him And that God hath often punished subjects with their Princes for winking at and not resisting their manifest iniquity And therefore as He is immutable in nature so would He not Pardon them in that which He hath punished in others c. Which Arguments prevailed with the noble Earle of Glencarn in zeal to burst forth in these words Albeit never man should accompany me yet I will go to my Brethren and if it were but a Pike upon my shoulder I had rather die with that company then Live after them But now professors cannot only sit at home in their shops ceiled houses when the Lords people are pursued murdered in the fields but also can hire their Murderers strengthen their hands by paying them Cesses Localities and what they require for help to do their work and maintaining them in their iniquity Which famous Mr Knox disproveth very much in his day Arguing that if people thought they were innocent because they were not the actors of such iniquity they were utterly deceived for God doth not only punish the chief offenders but the Consenters to such iniquity And all are judged to consent who give not Testimony against it As the Rulers Bishops are Criminal of all the innocent blood that 's shed for the Testimony of Christs Truth so are all who assist maintain them in their blind rage and give no declaration that their Tyranny displeaseth them This doctrine is strange to the blind world but the verity of it hath been declared in all notable punishments from the begining when the old world was destroyed by water Sodom Jerusalem were destroyed were all alike wicked yet all perished why All kept silence or did not resist by which alâ— approved iniquity and joined hands with the Tyrants as it had been in one Battel against the Omnipotent Which words if impartially applyed will condemn confute the dull Daubings of the present Complyances in maintaining Tyrants their Emissaries by Emoluments which they require exact and that professedly for promoting their accursed projects And will justify Consciencious sufferers for refuseing to pay these impositions And this will the more appear if we adde some more of his pithie expressions in the same place clearing the subject he is upon and answering an objection what poor people might do when compelled to give obedience to all their Rulers demanded Ye may saith that Author
without sedition withhold the fruits profits which your false Bishops Clergy most unjustly received of yow Upon which he subjoins the preceeding Arguments Yet now a dayes these have no weight but such as refuse either to pay Oppressors exactions or Curats stipends are condemned for giddy fools Again we find that when they were challenged for duty they would never decline a declaration of its righteousness nor do any thing directly or indirectly which might seem a condemning of it And therefore they wold receive no pardons for these things which they could not confess to be offences Iohn Knox challenged for offending the Queen had her promise that if he would confess an offence his greatest punishment should be but to go within the Castle of Edinburgh and immediatly to return to his own house he refused absolutely But now if our Pardon-mongers prudent men had been so circumstantiate surely they could have helped themselves with their distinctions they might confess be pardoned for offending the Queen thô not confess it to be a fault in their Conscience But Mr Knox had not learned that then When they were pursuing the Murder of King Henry of Darnely the Queen finding her self not strong enough offers to forgive pardon that insurection The Earle of Morton in name of all the rest did not only refuse a Cessation but told her they would not ask a pardon But now sufferers for refusing of these base unmanly aswell as unchristian Complyances are much condemned Finally because this strictness especially in their severity against their Enemies may be accused of Iewish rigidity inconsistent with a Gospel Spirit of Lenity which also is imputed to the much condemned sufferers of Scotland at this time for their Testimonies against Toleration Liberty of Conscience Let us hear what Knox sayes whatsoever God required of the Civil Magistrate in Israel or Juda concerning the observation of true Religion during the time of the Law the same doth He require of Lawful Magistrates professing Christ Jesus in the time of the Gospel And Cites a large Testimony out of Augustine to this purpose And afterward objecting to himself the practice of the Apostles who did not punish the Idolatrous Gentiles he answers That the Gentiles being never avowed to be Gods people before had never received his Law and therefore were not to be punished according to the rigor of it to which they were never subject being strangers from the Commonwealth of Israel But if any think after the Gentiles were received in the number of Abrahams children and so made one people with the Jewes beleeving then â—hey were not bound to the same obedience of Israels Covenant the same seems to make Christ inferior to Moses and contrare to the Law of His heavenly Father for if the Contempt and transgression of Moses's Law was worthy of death what judge we the contempt of Christs ordinance to be And if Christ be not come to dissolve but to fulfill the Law of His Heavenly Father shall the Liberty of His Gospel be an occasion that the special glory of His Father be troden under foot and regarded of no man God forbid And therefore I fear not to affirme that the Gentiles be bound by the same Covenant that God made with His people Israel in these words Beware that thou make not any Covenant with the Inhabitants of the Land but thou shalt destroy their Altars c. When therefore the Lord puteth the Sword in the hand of a people they are no less bound to purge their Cities Countreyes from Idolatrie then were the Israelites what time they received the Possession of the Land of Canaan III. For the head of Resistence of Superior powers we have no clearer instances in any Period then in this where of the above mentioned hints give some account to which in their sentiments arguments may be here subjoined They prised and improved this principle so much that they put it in their Confession of faith Art. 14. To save the Life of Innocents to repress Tyranny to defend the oppressed are among the good works of the Second Table which are most pleasing acceptable to God as these works are commanded by Himself And to suffer innocent blood to be â—hed if we may withstand it is affirmed to be sin by which Gods hot Displeasure is kindled against the proud unthankful world And if there were no more to render the late Test of Scotland detestable that condemns all resistence of Kings upon any pretence whatsoever this may make all Christians all men abhor the contrivance of it that that same Test that confirms this Thesis doth also impose the Antithesis upon Conscience It obliges to this Confession in the first part of it and to deny it in the Latter But no wonder that men of feared Consciences can receive any thing thô never so contradictory to it self And that men who deny sense and that principle irradicated in humane nature may also deny Conscience make a fool of it in sowdering Contradictories But not only did our Reformers assert this Truth for which now their children adhering to their Testimony suffer both rage and reproach but also gave their reasons for it As 1 Mr Knox in his first Conference with the Queen argues thus There is neither greater honour nor obedience to be given to Princes than Parents but so it is that the father may be stricken with a phrensie in the which he would slay his oun children now if the children arise take his weapon from him bind his hands do the children any wrong It is even so with Princes that would murder the Children of God subject to them their blind zeal is nothing but a very mad phrensie and therefore to take the sword from them and cast them into prison till they be brought to a more sober mind is no disobedience against Princes 2 In his Conference with Lithingtoun he proves the same point from the consideration of the justice of God punishing the people for not resisting the Prince The Scripture of God teacheth me saith he Ierusalem Iuda were punished for the sins of Manassoh If you alledge they were punished because they were wicked and not because the King was wicked the Scripture sayes expressly for the sins of Manasseh yet will I not absolve the people I will grant the whole people offended with their King but how to affirme that all Iuda committee the acts of his impiety hath no certainty who can think that all Ierusalem should turn Idolaters immediatly after Hezekias notable Reformation One part therefore willingly followed him in his Idolatry the other suffered him so were criminal of his sin even as Scotland is guilty of the Queens Idolatry this day In the same Discourse he makes it plain that all are guilty of Innocents murder who do not oppose it from Ieremies words in his defence before the Princes Know ye for certain if ye put me to death ye
others that touch the Majestie of God doth not appertain to Kings chief Rulers only but also to the whole body of the people and to every member of the same according to the vocation of every man and according to that possibility occasion which God doth minister to revenge the injury done against His Glory And that doth Moses more plainly speak in these words of the same Chapter If in any Citie which the Lord thy God giveth thee thou shalt hear this bruite there are some men sons of Belial Plain it is that Moses speaks not nor giveth charge to Kings Rulers Judges only but he commands the whole body of the people yea and every member of the same according to their possibility And who dare be so impudent as to deny â—his to be most reasonable just For seeing God had delivered the whole body from bondage and to the whole multitude had given His Law and to the twelve tribes had distributed the Land of Canaan was not the whole every member addebted to confess the benefits of God and to study to keep the possession received which they could not do except they kept the Religion established put out iniquity from amongst them To the carnal man this may seem to be a rigorous severe judgement that even the Infants there should be appointed to the cruel death and as concerning the City and spoill of the same mans reason cannot think but that it might have been better bestowed than to be consumed But in such cases let all creatures stoup and desist from reasoning when Commandment is given to execute His Judgment I will search no other reasons than the Holy Ghost hath assigned first that all Israel should fear to commit the like abomination And secondly that the Lord might turn from the fury of His anger Which plainly doth signifie that by the defection Idolatry of a few Gods wrath is kindled against the whole which is never quenched till such punishment be taken upon the offenders that whatsoever served them in their Idolatry be brought to destruction c. I have inlarged so far upon this Period that it may appear there is nothing now in Controversy between the suffering reproached party now in Scotland and either their Friends or Enemies which could fall under our Reformers inquiry but they have declared themselves of the same sentiments that are now so much opposed And therefore none can condemn the present heads of suffering except also they condemn the Reformers judgment and consequently the imputation of novelty must fall PERIOD IV. Containing the Testimony of the first Contenders against Prelacy and Supremacy from the year 1570. to 1638. HItherto the Conflict was for the Concerns of Christs Prophetical Priestly Office against Paganisine Popery But from the year 1570. And dounward the Testimony is stated and gradually Prosecuted for the Rights Priviledges Prerogatives of Christs Kingly Office which hath been the peculiar Glory of the Church of Scotland above all the Churches in the Earth that this hath been given to her as the word of her Testimony and not only Consequentially Reductively as all other Churches may challenge a part of this dignity but Formally Explicitely to contend for this very head The Headship Kingship of Iesus Christ the Prince of the Kings of the Earth and His Mediatory Supremacy over His oun Kingdom of Grace both visible Invisible This is Christs supremacy a special radiant Jewel of His Imperial Croun which as it hath been as explicitely incroached upon in Scotland by His Insolent Enemies as ever by any that entered in opposition to Him so it hath been more expressly witnessed and wrestled for by His suffering Servants in that Land than in any place of the world This was in a particular manner the Testimony of that Period during the reign of King Iames the Sixth as it hath been in a great measure in our day since the year 1660. Which as it is the most important Cause of the greatest Consequence that Mortals can contend for So it hath this peculiar Glory in it that it is not only for a Truth of Christ of greater value then the standing of Heaven Earth but also it is the very Truth for which Christ Himself died considered as a Martyr And which concerns Him to vindicate maintain as a Monarch The Witnesses of that day made such an high account of it that they encouraged one another to suffer for it as the greatest Concern being a witness for Christs Glorious free Monarchie which as it is the end of the other two Offices so the Testimony is more Glorious to God more honourable to His Son and more Comfortable to them then the Testimony either for His Prophetical office or for His Priesthood because His Kingdom was specially impugned at the time As Mr Forbes Mr Welsh write in a Letter to the Ministers at Court. The Corruptions Usurpations wronging this Truth that they contended against were Prelacy and the Kings Supremacy in Ecclesiastical matters which will be usefull to hint a litle how they Prosecuted the Conflict When Sathan whose Kingdom was then declining by several instruments means both by force fraud did endeavour to put a stop to the Reformation by reintroducing the Antichristian Hierarchy of Prelacy when he could not reestablish the Antichristian Doctrine of Popery he left no means unessayed to effectuate it And first he began to bring the name Bishop in request that was now growing obsolete odious by reason of the abuse of it as it ought to be still for though the name be found in the Scriptures yet neither is that Catechrestical application of it to Prelats to be sound nor was there any other reason for the translation of it after that manner except it were to please Princes seeing the native signification of it is an Overseer proper and common to all faithfull Pastors And indeed his first essay reached litle further then the bare name for they were to be subject to tryed by Assemblies and hardly had so much power as Superintendents before But it was a fine Court-juggle for Noblemen to get the Church revenues into their hands by restoring the Ecclesiastical titles and obtaining from the titulars either Temporal Lands or Pensions to their dependers so they were only Tulchan Bishops a Calfeskin to cause the Cow give milk Yet though this in our day would have been thought tollerable The faithful Servants of Christ did zealously oppose it Mr Knox denunced Anathema to the Giver and Anathema to the Receiver And the following Assembly condemned the office it self as having no sure warrant authority nor ground in the Book of God but brought in by the folly corruption of mens invention to the overthrow of the Church and ordained all that brooked the office to dimit simpliciter and to desist cease from preaching while they received de novo admission from the
Generall Assembly under the pain of excomunication Hereby they were awakened animated to a more vigorous Prosecution of the establishment of the House of God in its due Government In pursuance whereof the Assemblies from that time untill the year 1581. Did with much painfulness faithfulness attend the work untill by perfecting of the Second Book of Discipline they compleated their work in the exact Model of Presbyterial Government in all its Courts Officers Which was Confirmed Covenanted to be kept inviolate in the National Covenant subscribed that year by the King his Court Council and afterwards by all ranks of People in the Land. Whence it may be doubted whether the impudence of the succeeding Prelats that denyed this or their perjury in breaking of it be greater This was but the first brush a brisker assault followes Wherein for the better establishment of Prelacy that what it wants of Divine right might be supplyed by the accession of humane Prerogative and not only Diocesan but also Erastian Prelacy might be set up to destroy Christs Kingdom advance Sathans the Earle of Arran his wicked Complices move the King contrary both to the Word Oath of God to usurp the prerogative of Jesus Christ and assume to himself a blasphemous Monster of Supremacy over all Persons in all Causes as well Ecclesiastical as Civil But this also the faithful Servants of God did worthily valiantly resist and at the very first appearance of it gave in a Grievance to the King anno 1582. That he had taken upon him a spiritual Power which properly belongs to Christ as only King Head of the Church the Ministerie execution whereof is only given to such as bear office in the Ecclesiastical Government in the same so that in the Kings Person some men press to erect a new Popedome as though he could not be full King of this Commonwealth unless as well the spiritual as temporal Sword be put in his hand unless Christ be rest of His Authority and the two Jurisdictions confounded which God hath divided which directly tendeth to the wrack of all true Religion Which being presented by the Commissioners of the General Assembly the Earle of Arran asked with a frouning Countenance who dare subscribe these treasonable Articles Mr Andrew Melvin answered we dare will subscribe render our Lives in the Cause And afterward that same Assembly presented Articles shewing that seeing the spiritual Jurisdiction of the Church is granted by Christ and given only to them that by preaching teaching overseeing bear Office within the same to be exercised not by the injunctions of men but by the only Rule of Gods Word hereafter no other of whatsomever degree or under whatsomever pretence have any colour to ascribe or to take upon them any part thereof either in placing or displacing of Ministers without the Churches admission or in stopping the mouths of Preachers or puting them to silence or take upon them the judgment of tryal of Doctrine c. But in contempt contradiction to this and to prosecute exert this new usurped Power Mr Andrew Melvin was summoned before the secret Council for a Sermon of his applying his doctrine to the Times Corruptions whereupon he gave in his declinature against them as incompetent Judges and told them they were too bold in a Constitute Christian Church to pass by the Pastors Prophets Doctors and to take upon them to judge the Doctrine and to control the Ambassadors of a Greater then was there which they neither ought nor can do There are saith he Loosing a litle Hebrew Bible from his girdle my Instructions Warrant see if any of you can control me that I have past my injunctions For this he was decerned to be warded in the Castle of Edinbrugh but he being informed that if he entered in ward he would not be released unless it were for the scaffold he conveyed himself secretly out of the Countrey Hereafter when the Parliament 1584. had enacted this Supremacy and submission to Prelacy to be subscribed by all Ministers the faithful first directed Mr David Lindsey to the King desiring that nothing be done in Parliament prejudicial to the Churches Liberty who got the Prison of Blackness for his Pains And then when they could not get access for shut doors to Protest before the Parliament yet when the Acts were proclaimed at the Cross of Edinburgh they took publick Documents in name of the Church of Scotland though they were but two that they protested against the said Acts and fled to England leaving behind them reasons that moved them to do so And Mr Iames Melvin wrote against the subscribers at that time very pertinently Proving first that they had not only set up a new Pope so become Traitors to Christ and condiscended to that chief error of Papistrie whereupon all the rest depend but further in so doing they had granted more to the King than ever the Popes of Rome peaceably obtained c. And in the end as for those that Lamented their oun weakness feebleness he adviseth them to remove the publick slander by going boldly to the King Lords and shew them how they had fallen through weakness but by Gods power are risen again and there by publick note witness taken free themselves from that subscription and to will the same to be delete renouncing detesting it plainly and thereafter publickly in their Sermons and by their Declaration retractation in writ presented to the faithful manifest the same let them do with stipend benefice Life it self what they list This I insert because this Counsel is now condemned and when poor people offended with Ministers subscriptions of Bonds other Complyances desire acknowledgments of the offence they reject it as an impertinent imposition and plead they are not obliged to manifest any retractation but to an Ecclesiastical Judicatory To which I shall say nothing here but this is no novelty After this it is known what bickerings the faithful witnesses of Christ had in their Conflicts with this supremacy upon the account of Mr David Blacks Declinature which they both advised him to approved when he gave it in against the King Conncil as Judges of his Doctrine And the Commissioners of the General Assembly ordained all to deal mightily with the power of the word against the Councils encroachments for which they were charged to depart forth of Edinburgh After which he added a second Declinature Declaring there are two Jurisdictions in this realme the one Spiritual the other Civil the one respecting the Conscience the other externals c. Therefore in so far as he was one of the spiritual office-bearers and had discharged his spiritual Calling in some measure of grace sincerity should not nor could not be Lawfully judged for preaching and applying the word by any Civil power he being an Ambassadour Messenger of the Lord Jesus having his Commission from
the King of Kings and all his instructions set doun limited in the book of God that cannot be extended abridged or altered by any mortal wight King or Emperour And seeing he was sent to all sorts his Commission discharge of it should not nor cannot be Lawfuly judged by them to whom he was sent they being sheep not Pastors to be judged by the Word and â—â—t to be judges thereof in a judicial way The Interloquutor being past against him for this the Brethren thought it duty that the Doctrine of the Preachers should be directed against the said Interloquutor as against a strong mighty hold set up against the Lord Jesus and the freedom of the Gospel and praised God for the force unity of the Spirit that was among themselves And being charged to depart out of Toun they leave a faithful Declaration at Large shewing how the Liberties of the Church were invaded robbed But all this was nothing in comparison of their wrestlings for the Royalties of their Princely Master and Priviledges of His Kingdom against that Tyrants Insolencies after he obtained he Croun of England For then he would not suffer the Church to indict her oun Assemblies And when the faithful thought themselves obliged to counteract his Encroachments and therefore conveened in an Assembly at Aberdeen anno 1605. they were forced to dissolve and thereafter the most eminent of the Ministers there assembled were transported Prisoners to Black-ness Whence being cited befor the Council they decline their Judicatory And one of their Brethren Mr Robert Youngson who had formerly succumbed being moved in Conscience returned and when the rest were standing before the Council desired to be heard and acknowledged his fault and therefore howbeit not summoned by the Lords was charged by the Living God and compelled to compear that day to justifie that Assembly to the great astonishment of the Lords and comfort of His brethren He subscribed the Declinature with the rest And for this they were arraigned and condemned as guilty of Treason and banished Before the execution of which sentence Mr Welsh wrote to the Lady Fleming to this effect What am I that He should first have called me and then constituted me a Minister of glad things of the Gospel of Salvation these fifteen years already and now last of all to be a sufferer for His Cause Kingdom To witness that good Confession that Jesus Christ is the King of Saints and that His Church is a most free Kingdom yea as free as any Kingdom under Heaven not only to convocate hold keep her Meetings Conventions Assemblies But also to judge of all her affairs in all her Meetings Conventions among His members and Subjects These two points 1 That Christ is the Head of His Church 2 That she is free in her Government from all other jurisdiction except Christs are the special Cause of our imprisonment being now convict as Traitors for maintaining thereof We have now been waiting with joyfulness to give the last Testimonie of our blood in confirmation thereof If it would please our God to be so favourable as to honour us with that dignity After this the King resolving by Parliament to advance the estate of Bishops again as in the time of Popery without Cautions as before and further to establish not only that Antichristian Hierarchie but an Erastian Supremacy The faithful Ministers of Christ thought themselves bound in Conscience to protest And accordingly they offered a faithful Protestation to the Parliament Iulij 1606. obtesting that they would reserve into the Lords own hands that Glory which He will communicate neither with man nor Angel to wit to prescribe from His holy Mountain a Lively pattern according to which His oun Tabernacle should be formed Remembring alwise that there is no absolute undoubted Anthority in this world except the soveraigne Authority of Christ the King to vvhom it belongeth as properly to rule the Church according to the good pleasure of His oun vvill as it belongeth to Him to save His Church by the Merit of His oun Sufferings All other anthority is so intrenched vvithin the marches of Divine Command that the least overpassing of the bounds set by God Himself bring men under the fearful expectation of Temporal Eternal judgements If ye should authorize Bishops ye should bring into the Church the ordinance of man vvhich experience hath found to have been the ground of that Antichristian Hierarchie vvhich mounted up on the steps of Bishops preeminence until that man of sin came forth as the ripe fruit of mans vvisedome vvhom God shall consume vvith the breath of His oun mouth Let the svvord of God pierce that belly vvhich brought forth such a monster And let the staff of God crush that egg vvhich hath hatched such a Cockatrice And let not only that Roman Antichrist be thrown down from the high bench of his usurped authority but also let all the steps whereby he mounted up to that unlawful preeminence be cut down utterly abolished in this Land And beware to strive against God with an open displayed banner by building up again the walls of Iericho which the Lord hath not only cast down but also hath laid them under an horrible Interdiction execration so that the building of them again must needs stand to greater charges to the builders then the reedifying of Iericho to Hiel the Bethelite in the days of Ahab Yet notwithstanding of all opposition Prelacy was again restored in Parliament And to bring all to a Complyance with the same Presbytries Synods universally charged under highest pains to admit a constant Moderator without change which many refused resolutely as being the first step of Prelacy Upon this followed a great Persecution of the faithful for their Nonconformity managed by that Mongrel Monstrous kind of Court made up of Clergy-men Statesmen called the High Commission Court erected anno 1610. whereby many honest men were put violently from their charges habitations the Generality were involved in a great fearful Defection But the Copestone of the wickedness of that Period was the Ratification of the five Articles of Perth kneeling at the Communion private Communion to be given to the sick private Baptisme and Confirmation of Children by the Bishop and observation of festival dayes Which were much opposed testified against by the faithful from their first hatching anno 1618. to the year 1621. when they were ratified in Parliament at what time they were also witnessed against from Heaven by extraordinary Lightenings Tempest And against this the Testimony of the faithful continued till the Revolution anno 1638. Here we see how the Cause was stated in this Period and may gather also wherein it aggress and how far it differs from the present Testimony now suffered for under all rage reproach I. The matter of the Testimony was one with that that we are suffering for against Popery Prelacy Supremacy
Clergy as he shall nominate in the external Government of the Church the same consisting with the standing Lawes of the Kingdom shall be valide effectual And in the same Act all Lawes are rescinded by which the sole power Jurisdiction within the Church doth stand in the Church Assemblies And all which may be interpreted to have given any Church power Jurisdiction or Government to the Office bearers of the Church other than that which acknowledgeth a dependence upon subordination to the Soveraign power of the King as Supreme By which Prelats are redintegrated to all their priviledges preheminencies that they possessed anno 1637. And all their Church power robbed from the Officers of Christ is made to be derived from to depend upon and to be subordinate to the Croun prerogative of the King whereby the King is made the only fountain of Church power and that exclusive even of Christ of whom there is no mentioned exception And his vassals the Bishops as his Clerks in Ecclesiastiks are accountable to him for all their administrations A greater usurpation upon the Kingdom of Christ than ever the Papacy it self aspired unto Yet albeit here was another display of a banner of defyance against Christ in altering the Church Government of Christs Institution into the humane Invention of Lordly Prelacy in assuming a power by prerogative to dispose of the external Government of the Church and in giving his Creatures patents for this effect to be his Administrators in that usurped Government There was no publick Ministerial at least united Testimony against this neither Therefore the Lord punished this sinful shamful silence of Ministers in His holy Justice though by mens horrid wickedness when by another wicked Act of the Council at Glasgow above 300 Ministers were put from their Charges and afterwards for their Non-conformity in not Countenancing their Diocesan Meeting and not keeping the Anniversary day May 29. The rest were violently thrust from their labours in the Lords vineyard and banished from their Parishes and adjudged unto a nice strange Confinement twenty miles from their oun parishes six miles from a Cathedral Church as they called it and three miles from a Burgh whereby they were reduced in to many inconveniencies Yet in this fatal Convulsion of the Church generally all were struck with blindness baseness that a Paper-Proclamation made them all run from their posts and obey the Kings Orders for their ejection Thus were they given up because of their forbearing to sound an alarm charging the people of God in point of Loyaltie to Christ and under the pain of the Curse of the Covenant to a wake and acquit themselves like men and not to suffer the enemie to rob them of that Treasure of Reformation which they were put in possession of by the tears prayers blood of such as went before them instead of those prudential fumblings fisflings then since so much followed Wherefore the Lord in His holy righteousness left that enemie against whom they should have cried contended and to whose eye they should have held the Curse of the Covenant as having held it first to their oun in case of unfaithful silence in not holding it to his to cast them out of the House of the Lord and dissolve their Assemblies and deprive them of their priviledges because of their not being so valiant for the Truth as that a ful faithful Testimony against that Encroachment might be found upon record Nevertheless somewere found faithful in that hour pour of darkness who kept the Word of the Lords patience and who were therefore kept in from that tentation which carried many away into sad shamful defections though not from suffering hard things from the hands of men only these who felt most of their violence found grace helping them to acquit themselves suitably to that dayes Testimony being thereby prevented from an Active yeelding to their impositions when they were made passively to suffer force However that season of a publick Testimony was lost and as to the most part never recovered to this day The Prelats being settled readmitted to voice in Parliament they procure an Act Dogmatically condemning several Material parts points of our Covenanted Reformation to wit these positions That it was lawful for Subjects for Reformation or necessary self defence to enter into leagues or take up Armes against the King And particularly declaring that the national Covenant as explained in the year 1638. and the Solemn league Covenant were are iâ— themselves unlawful Oaths and were taken by imposed upon the subjects of this Kingdom against the fundamental Lawes Liberties thereof That all such gatherings petitions that were used in the begining of the late troubles were unlawful seditious And whereas then People were led unto these things by having disseminated among them such principles as these That it was lawful to come with petitions Representations of grievances to the King That it was lawful for people to restrict their Allegiance under such such limitations and suspend it untill he should give security for Religion c. It was therefore enacted that all such positions practices founded thereupon were treasonable And furder did enact that no person by writing praying preaching or malicious or advised speaking express or publish any words or sentences to stir up the people to the dislike of the Kings prerogative Supremacy or of the Government of the Church by Bishops or justifie any of the deeds actings or things declared against by that Act. Yet not withstanding of all this subversion of Religion Liberty and restraint of asserting these Truths here trampled upon either before men by Testimony or before God in mourning over these Indignities done unto Him in everting these all the parts of Reformation even when it came to Daniels case of confession preaching praying Truths interdicted by Lavv fevv had their eyes open let be their vvindovvs in an open avouching them to see the duty of the day calling for a Testimony Though aftervvards the Lord Spirited some to assert demonstrate the Glory of these Truths duties to the vvorld As that Judicious Author of the Apologetical Relation vvhose Labours need no Elagium to commend them But this is not all for these men having novv as they thought subverted the Work of God they provided also against the fears of its revival making Acts declaring that if the outed Ministers dare to continue to preach and presume to exercise their Ministrie they should be punished as seditious persons requiring of all a due acknowledgment of hearty complyance with the Kings Government Ecclesiastical Civil And that who soever shall ordinarly wilfully withdraw absent from the ordinary Meetings for Divine Worship in their ouâ— Churches on the Lords day shall incur the Penalties there insert Thus the sometimes Chast Virgin whose name was Beulah to the Lord the Reformed Church
Christ come in as Partners in the same bargain with Antichrists Vassals And the Lords Ark hath a place with Dagon and its Priests Followers consent to it And the builders of Babel of Ierusalem ar made to build together under the same Protection and a sluce is opened to let the enemy come in like a flood which to oppose the Accepters cannot stand in the Gap nor lift up a Standart against them Liberty indeed should be Universally extended to all the Lords People as Cyrus his Proclamation was General who is there among yow of all His People his God be with him But a Toleration of Idolaters Blasphemers Hereticks as Papists c. is odious to God because it is contrary to Scripture expressly Commanding Idolaters to die the death and all Seducers Entycers to Apostasie from God to be put to death without pity and Commending all righteous Magistrats that executed Judgement accordingly as Asa Hezekiah c. yea even Heathen Magistrats that added their Sanction to the Lawes of God as Artaxerxes is approven for that Statute that whosoever will not do the Law of God and of the King judgement should be executed speedily upon him And in the New Testament this was never repealed but confirmed in that the sword is given to Magistrats not in vain but to be a terror to and revengers to execute wrath upon all that do evil among whom Seducers that are evil workers Idolaters are chiefly to be ranked being such as do the worst of evil to mankind Ephesus is commended because they could not bear them which are evil and Thyatira reproved for suffering Iezebel by which it appeareth that our Lord Jesus is no friend to Toleration It is true this is spoken against Church-men but will any think that will be approven in Civil Powers which is so hateful in Church Officers Surely it will be the duty honour of these horns spoken of Revel 17. to eat the whores flesh burn her with fire And shall that be restricted only to be done against the great Antichrist not be duty against the lesser Antichrists the limbs of the Great one It is recorded of Iulian the Apostate that among other devices he used to root out Christianity this was one that he gave Toleration openly to all the different Professions that were among Christians whereof there were many heretical in those dayes which is exactly aped by Iames the Apostate now for the same end It is also contrare to the Confession of faith Chap. 20. § 4. asserting that for their publishing such opinions or maintaining of such practices as are contrary to the light of Nature or to the known Principles of Christianity whether concerning Faith Worship or Conversation or to the power of Godliness or such erroneous opinions or practices as either in their oun nature or in the manner of publishing or maintaining them are destructive to the external Peace Order which Christ hath established in the Church they may lawfully be called to account and proceeded against by the Censures of the Church and by the power of the Civil Magistrate And therefore to accept of this Toleration is inconsistent with the Principles of the Church of Scotland with the National Solemn League Covenants Solemn Acknowledgment of sins Engagement to duties in all which we are bound to extirpate Poperie Prelacie c. With the whole tract of Contendings in the fifth Period above related and particularly by the Testimony of the Synod of Fife and other Brethren in the Ministry against Cromuels vast Toleration Liberty of Conscience mentioned above Pag. 76. for it is plain if it be not to be suffered then it is not to be accepted 10. Considering the Termes wherein it is offered they cannot make such a shameful bargain In the former Proclamation it is granted expressly under several Conditions Restrictions Limitations whereof indeed some are retracted in the Latter as the restriction of it to Moderate Presbyterians which would seem to be taken off by extending to all without reserve to serve God in their oun may but being evidently exclusive of all that would serve God in Christs way and not after the mode prescribed it is so modified and restricted that all that will accept of it must be Moderate Presbyterians indeed which as it is taken in the Court sense must be an ignominy to all that have zeal against Antichrist The Limitation also to private houses and not to out-houses is further enlarged to Chappels or places purposely hired but still it is stinted to these which they must bargain for with Councellors Shiriffs c. So that none of these Restrictions Limitations are altogether removed but the Condition of taking the Oath only yet it is very near to an equivalency homologated by the Accepters acknowledging in the Granter a Prerogative Absolute Power over all Lawes which is confirmed maintained by their Acceptance As for the rest that are not so much as said to be removed they must be interpreted to remain as the termes conditions restrictions limitations upon which they are to enjoy the benefite of this Toleration And what he sayes that he thought fit by this Proclamation further to declare does confirme it that there are further explications but no taking off of former restrictions Hence it is yet clogged with such provisions restrictions as must make it very nauseous to all truly tender 1 The restriction as to the Persons still remains that only Moderate Presbyterians and such as are willing to accept of this Indulgence allanerly and none other and such only whose names must be signified to these Sheriffs Stewards Bailifs c. are to have the benefit of this Indulgence wherey all the zealous faithful Presbyterians are excluded for these they will not call them Moderate and all that would improve it without a formal Acceptance and all who for their former diligence in duty are under the lash of their wicked Law and dare not give up their names to those who are seeking their lives must be deprived of it 2 It is restricted to certain Places still which must be made known to some one or more of the next privie Councellors whereby they are tied to a dependence on their warrand and must have their lease licence for Preaching the Word in any place and Field-Meetings are severely interdicted though signally countenanced of the Lord whereby the Word of the Lord is bound bounded and by this Acceptance their bloody Lawes against Preaching in the open fields where People can have freest access with conveniency safety are justified 3 The manner of Meeting is restricted which must be in such a way as the peace security of the Government in the practice thereof may not be endangered and again that their Meetings be peaceably held which is all one upon the matter with the bond of peace and binding to the good behaviour so much formerly
all Power given to him in Heaven in Earth and all Authority even because He is the Son of man An Institute right by the Fathers Inauguration which hath set Him as King in Zion An Acquisite right by His oun Purchase by which He hath merited obtained not only Subjects to Govern but the Glory of the Sole Soveraignty over them in that relation a Name above every Name A Bellical right by Conquest making the People fall under Him and be willing in the day of His Power and overcoming those that make war with Him An Hereditary right by Proximity of blood Primogeniture being the first born higher then the Kings of the Earth and the first born from the dead that in all things He might have the Preeminence An Elective right by His Peoples choise surrender a Croun wherewith His Mother Crouned Him in the Day of His espousals In a humble recognizance of all which Rights we oune avouch that He hath that Incommunicable Prerogative of Sole Soveraignty over his Visible Kingdom as well as Invisible without a Copartner or Competitor either Coordinate or subordinate in Prescribing Lawes by no humane Authority to be reversed in appointing Ordinances immutable without addition or diminution for matter or manner instituting a Government which no man or Angel can without Blasphemy arrogate a Power either to invert or evert change or overturn And Constituting Officers which must depend only on His Authority and His alone and must be cloathed only with His Commission and His alone guided by His Instructions His alone Acting according to His Lawes Prescribed Platforme and His alone without any dependence on subordination to Licence warrand or Indulgence from any Mortal And therefore We disoune detest every thing that hath not the stamp of His Authority either in Doctrine Worship Discipline or Government And will discountenance Prelacy Supremacy Popery and all Corruption contrarie to His Institution who is Sole Supreme Lawgiver to the Conscience and will submit to or comply with nothing that may directly or indirectly signify our respect unto them Hence we will take none of their Oaths subscribe none of their bonds yeeld to none of their Impositions pay none of their Exactions Neither will we hear or receive Ordinances from any Minister but the faithful Authorized Ambassadours of Christ our King whatever either rage or reproach we suffer for it We assert affirm also that our Exalted Prince is King of the whole world by whom Kings reign Princes Decree Justice as His Ministers of Justice in subordination to Him whom He hath appointed to rule over us with just boundaries that they may not exceed and true Characters by which we should know them pay them deference And therefore who soever shall arrogate to themselves and extend their power beyond above His prescripts being neither called to nor qualified for nor improving the Office for the ends He hath appointed We will acknowledge them no otherwise than Usurping Tyrants not Magistrats nor Ministers of Justice to whom He hath given the Sword by His preceptive Will only as Lyons Bears Wolves to whom he hath given a rod by His providential Will In that case we may be passively subject when we cannot do better but will never oune Consciencious Allegiance to them nor oune them as our Lawful Magistrars And therefore we will not bow to their Idols they have set up nor prostitute either Conscience or Liberty to their Lust But will endeavour under our Masters Banner Conduct to preserve whatever he hath intrusted to us Religion Life Liberty Estate And whatsoever the Lord our God hath given us to possess As they unjustly possess what their God gives them And will maintain a war of constant opposition to them against whom our Lord hath declared a war for ever without parly Treaty of peace Capitulation Composition Truce or any Transaction we will neither Medle nor make with them less or more nor seek their favour nor embrace it when it is offered on any termes that may imply any obligation to surcease from our duty to our King and irreconcileable opposition to them c. Now I shall come more Distinctly to the purpose in offering a short vindication of the Heads Grounds of our great sufferings Dividing them into their principal parts which I reduce to two viz Negatives Positives The Negative Grounds I reckon three principally 1. For Refusing to acknowledge a Corrupt Ministrie 2. For Refusing to oune a Tyrannical Magistracy 3. For Refusing to Swear subscribe their unlawful imposed Oaths Chiefly that of Abjuration which was the occasion of suffering unto death The positive Grounds are also three 1. For frequenting field-meetings to receive Gospel-Ordinancs from faithful Ministers 2. For maintaining the principle practice of Defensive Resistence of Superior powers 3. For maintaining the priviledge Duty of offensive revenge in executing Justice upon Murdering Enemies of Mankind in cases of extreme necessity In prosecuting which I shall intertexe some subordinate questions relating to their respective Heads and endeavour to discuss them briefly HEAD I. Where The Sufferings of many for Refusing to acknowledge a Corrupt Ministrie are Vindicated and the Question of Hearing Curats is cleared THis Question though it may seem nice and of no great Moment to Persons of Gallio's or Laodiceds temper indifferent Lukwarm dispositions consulting their oun more them the things of Christ which maks it pass without any enquiry with the most part of the world Yet to all who are truly tender in keeping a good Conscience free of the times Contagion to all who have the true Impression of the fear of God who is Iealous especially in the matters of his worship to all who have the true zeal of God eating them up in a just indignation at the indignities done to him in usurping the office corrupting the Administration of the Ministrie to all who truly Love the Gospel and put a due value on the Ordinances of Christ the Corruptions whereof this Question touches it will be accounted of great importance There are three Questions about the Duty of hearing the Word Concerning which the Lord Jesus gives us very weighty Cautions viz what we should hear Mark. 4. 24. how we should hear Luk. 8. 18. and whom we should hear The last of which though it be not so expressly Stated as the other two yet the Searcher of the Scriptures will find it as clearly Determined and as many Cautions to guard from erring in it as in any other Case And that the Concern of Conscience in it is very weighty And certain it is if there had been more advertency in this Point there would not have been such inconsideration and Licenciousness in the matter manner of hearing Nor would that itching humor Luxuriancy of lust in heaping up teachers to please the fancy have been so much encouraged to the great detriment of the Church disgrace of the
former Prelacy answered above Peri. 4. Pag. 54. 3. In a Constitute and settled case of the Church enjoying her Priviledges Judicatories corruptions may be â—oreborn and the offended are not to withdraw before recourse to the Judicatories for an orderly redress But in a broken disturbed State when there is no access to these Courts of Christ then people thô they must not usurp a power of Judicial Censuring these corruptions yet they may claim exercise a discretive power over their oun practice and by their withdrawing from such Ministers as are guilty of them signify their sense of the moral equity of these censures that have been legally enacted against these the equivalent corruptions and when they should be legally inflicted As we do upon this Ground withdraw from the Prelatick Curats and likewise from some of our Covenanted Brethren upon the account of their being chargable with such corruptions defections from our Reformation as we cannot but shew our dislike of This the Reverend Author of Rectius instruendum justifies Confut. 3. Dial. Chap. 1. Pag. 8. where he is shewing what separation is not sinful and gives this for one if we separate in that which a National Church hath commanded us as her Members to disoune by her standing Acts Authority while those from whom we separate oune that Corruption Which holds true of the Curats Indulged and Addressers and all that we withdraw from However it be certainly those are to be withdrawn from with whom we cannot communicate without submitting to the Lawes establishing them and taking on that Test badge of our incorporation with them and partaking of their sin in hazard of their judgment IV. Thô in some cases as we are warranted so are necessitated to withdraw yet neither do we allow it upon slight or slender grounds nor can any tender soul be forced to discountenance the Ministers of Christ I do not speak here of the Prelatick Curats without great reluctancy and grief of heart even when the grounds of it are solid valid and the necessity unavoidable Therefore we reject these as insufficient Grounds besides what are given already 1. We cannot withdraw from a Minister for his Infirmities or weaknesses Natural spiritual or Moral 2. Neither for Persâ—nal faults escapes We expect a faithful but not a sinless Ministrie 3. Nor for every defect in faithfulness through Ignorance want of courage Misinformation or being byassed with affection for particular persons We do not hold that faults in Members or defects in Ministers do pollute the Oordinances and so necessitate a Separation but aggree with what Mr Durham sayes on Revel chap. 2. Lect. 6. Pag. 147. in 4 to Sincerity discovered will cover many faults 4. Nor for every discoverie of Hypocrisie thô we may have groâ—nd to suspect a Mans principle Motive be not right yet if he be following duty unblameably and have a Lawfull Call What then notwithstanding every way whether in Pretence or in Truth Christ is Preached therein me may rejoyce Philip. 1. 18. 5. Nor yet for real Scandals not attended with obstinacy if Ministers will take reproof admonition and at least by Doctrinal Confessing and practicall for saking them satisfie the offended 6. Yea thô his Scandals be so gross that we must discountenance him when he persisâ—s in them yet that is not a disouning of his Ministrie `or a rejecting his Commission but a discountenancing for his disorders until they be removed But the Apologet. Relaâ— Sect. 14. Pag. 290 291. sayes 1 there may be Ministerial corruptions that cut the very throat of the Office and make one no Officer and it is past questioning such may be shunned without all hazard of Separation 2 when personal faults are very gross palpable open avowed such may be shuned without any hazard of Separation because the mans being an Officer coram Deo is much to be questioned and there is great probability that ipso facto he had forefaulted the same thô such should be the corruption in a Church that notwithstanding of all this he may be maintained 3 Separation is 〈◊〉 thing and not hearing such or such a man is a far other thing there may be many just grounds of exception against a particular person why people may refuse to countenance him without any hazard of separation or joining with separatists in their principles Separation is one thing and refusing to attend the Ministrie of such a man is another thing for a man may joine with Ordinances in another congregation and so testify that he hath no prejudice at the Ministrie but only against such a man in particular Whence it is an ignorant as wel as malicious calumnie to say that our withdrawing from the Curats and also from some Ministers whom otherwise we respect reverence as Godly Ministers for their offensive defections is a disouning al the Ministrie of Scotland Whereas we do profess indeed a disouning of the Curats Ministrie but for our Reverend Presbyterian Ministers thô we do discountenance many of them with sad hearts for their not keeping the Word of the Lords patience in this hour of tentation nor adhering to the principles constitutions of the Church of Scotland Yet this is not a disouning of their Ministrie but a Refusing to countenance them in their present administrations in this disturbed State till these offences be removed V. As to disoune the Ministrie were hateful Sectarianisme so to dissolve or break off Communion with a true Church whereof we are Members were an unnatural Schisme which is horrid sin But because among all the various Sufferings wherewith the poor tossed racked Remnant now Persecuted have been exercised this hath not been the lightest that they have been on all hands stigmatized as Schismaticks Separatists not only because they have maintained a resolved withdrawing from the Curats but also have discountenanced many Presbyterian Ministers with whom they have been offended for their declining Courses and Complyances with the Times Corruptions and forsaking in a great measure the duty of this day I shall distinguish some cases of Separation out of the Writings of our approven Authors which will jâ—â—tify all their withdrawings 1. Mr Durham distinguishes these three Schisme separating from the Unity Communion of a true Church consisting not alway in diversity of Doctrine but in divided Practices according to that of Augustine Schismaticos facit not diversa fides sed disrupta communionis Societas Then separation either in whole from a Church as no Church or in part in some things wherein they cannot communicate with that corrupt Church which is Lawful if it exceed not its ground Then lastly Secession a local removing to a better Church The first of these cannot be imputed to the Persecuted Wanderers for they separate from no true Church whereof they were Members but these from whom they separate will be found to be the Schismaticks 2. The second of these to wit separation
be amiss to transcribe some of the words of the Edict of the Estates General to this purpose It is well known say they that a Prince Lord of a Countrey is Ordained by God to be Soveraign Head over his subjects to preserve defend them from all injuries force violence and that if the Prince therefore faileth therein and in stead of preserving his subjects doth outrage oppress them depriveth them of their Priviledges Ancient Customs commandeth them and will be served of them as slaves they are no longer bound to respect him as their Soveraign Lord but to esteem of him as a Tyrant neither are they bound to acknowledge him as their Prince but may abandon him c. And with this aggrees the answer of William Prince of Orange to the Edict of Proscription published against him by Philip. the II. There is sayes he a Reciprocal Bond betwixt the Lord his vassal so that if the Lord break the Oath which he hath made unto his vassal the vassal is discharged of the Oath made unto his Lord. This was the very Argument of the poor suffering people of Scotland whereupon they disouned the Authority of Charles the Second 4. The Monarchy of France is very absolute yet there also the State hath taken order with their Tyrants not only have we many instances of resistances made against them but also of disouning disabling invalidating their pretended Authority repressing their Tyranny So was the two Childerici served So also Sigebertus Dagabertus and Lodowick the II. Kings of France 5. The great body of Germany moves very slowly and is inured to bear great burdens yet there also we find Ioanâ—a of Austria Mother of Charles the 5. was put to perpetual sonment which example is adduced by the Earle of Mortoun in his discourse to the Queen of England whereof I rehearsed a part before vindicating the deposing disouning Queen Mary of Scotland If saith he we compare her with Ioanna of Austria what did that poor wretch commit but that she could not want a litle lustful pleasure as a remedy necessary for her age And yet poor Creature she suffered that punishment of which our Dame convicted of most grievous Crimes now complains Buchan Rer. Scotic l. b. 20. pag. 748. The Duke of Saxon the Landgrave of Hesse and the Magistrats of Magdeburgh joined in a war against her Son Charles the 5. and drew up a conclusion by resolution of Lawyers wherein are these words Neither are we bound to him by any other reason than if he keep the conditions on which he was created Emperour By the Laws themselves it is provided that the Superior Magistrate shall not infringe the right of the inferior if the Superior Magistrate exceed the Limits of his power and command that which is wicked not only we need not obey him but if he offer force we may resist him Which Opinion is confirmed by some of the greatest Lawyers and even some who are Patrons of Tyranny Grotius none of the greatest enemies of Tyrants de jure belli lib. 1. cap. 4. n 11. sayth out of Barclaius with him that the King doth loss his power when he seeketh the destruction of his subjects It was upon the account of the Tyranny of that bloody house of Austria over the Helvetians that they shook off the rule Government of that family and established themselves into a Republick And at this present time upon the same accounts the Tyranny Treachery of this Imperial Majestie the Hungarians have essayed to maintain justify a revolt in disouning the Emperour now for several years 6. Polland is an Elective Kingdom and so cannot but be fertile of many instances of casting off Tyrants Henricus Valesius disouned for fleeing and Sigismuadus for violating his faith to the States may suffice Lex Rex Q. 24. Pag. 217. 7. In Denmark we find Christiernus their King was for his intollerable Cruelty put from the Kingdom he and all his Posterity and after twenty years did end his life in Prison 8. In Swedland within the Compass of one Century the people deposed banished the two Christierns and dethroned imprisoned Ericus for their oppressions Tyranny and for pursuing the destruction of their Subjects 9. The Portugieses not many years ago laid aside and confined Alphonsus their King for his rapines Murders 10. Some Dukes of Venice have been so disouned by these Common-wealths men that laying aside their Royal honours as private men they have spent their dayes in Monasteries Buchan de jure regni apud Scotos 11. If we will revolve the old Roman Histories we shall find no small store of such examples both in the time of their Kings Consuls Emperours Their seventh King Tarquinius Superbus was removed by the people for his evident Usurpation Neque enim ad jus regni quicquam praeter vim habebat ut qui neque populi jussu neque Patribus Authoribus regnavit sayth Livius i.e. for he had nothing for a right to the Government but meer force and got the rule neither by the peoples consent choise nor by the Authority of the Senators So afterwards the Empire was taken from Vitellius Heliogabulus Maximinus Didius Iulianus Lex Rex ub supra 12. But it will be said Can there be any Instances of the Primitive Christians adduced Did ever they while groaning under the most insupportable Tyranny of their Persecuting Emperours disoune their Authority or suffer for not ouning it To this I answer 1. What they did or did not of this Kind is not of moment to inquire seeing their practice Example under such disavantages can neither be known exactly nor what is known of it be accommodated to our case for 1 they were never forced to give their judgement neither was the question ever put to them whether they ouned their Authority or not if they transgressed the Lawes they were lyable to the punishment they craved no more of them 2 They confess themselves to be strangers that had no establishments by Law and therefore they behoved to be passively subject when in no capacity to resist there was no more required of them Yet Lex Rex Quest. 35. pag. 371. cites Theodoret affirming Thâ—n evil men reigned through the unmanlyness of the subâ—ects 3 Their examples are not imitable in all things They were against resistence which we doubt not to prove is Lawful against Tyrannical vioâ—ence Many of them refused to flee from the fury of Persecuters They ran to Martyrdom when neither cited nor accused And to obtain the Croun thereof they willingly yeelded up their lives Liberties also to the rage or Tyrants We cannot be obliged to all these 2 Yet we find some examples not altogether unapplicable to this purpose When Barochbach the pretended King of the Iewes after the destruction of Ierusalem set himself up as King in Bitter a City in Arabia the Christians that were in his precincts refused to oune
the Lord. So that we sin against the fifth Command when we honour them that we are obliged to contemn by another Command Hence I argue If ouning or honouring of Tyrants be a breach of the fifth Command then we cannot oune their Authority But the former is true Ergo the latter I prove the Assumption A honouring the vile to whom no honour is due and who stand under no relation of Fathers as Fathers is a breach of the fifth Command But the ouning of Tyrants Authority is a honouring the vile to whom no honour is due and who stand under no relation of Fathers and is yet a honouring them as Fathers Ergo the ouning of Tyrants Authority is a breach of the fifth Command The Major is clear for if the honouring of these to whom no honour is due were not a breach of the fifth Command that precept conld neither be kept at all nor broken at all It could not be kept at all for either it must oblige us to honour all indefinitely as Fathers and other relations which cannot be or else it must leave us still in suspence ignorance who shall be the object of our honour and then it can never be kept or finally it must astrict our honouring to such definite relations to whom it is due then our transgression of that restriction shall be a breach of it Next if it were not so it could not be broken at all for if prostituting abusing honour be not a sin we cannot sin in the matter of honour at all for if the abuse of honour be not a sin then dishonour also is not a sin for that is but an abuse of the duty which is a sin as well as the omission of it And what should make the taking away of honour from the proper object to be sin and the giving it to a wrong object to be no sin Moreover if this Command do not restrict honour to the proper object we shall never know who is the object how shall we know who is our Father or what we owe to him if we may give another his due The Minor also is manifest for if Tyrants be vile then no honour is due to them according to that Psal. 15. 4. And yet it is a honouring them as Fathers if they be ouned as Magistrats for Magistrats are in a politick sense Fathers But certain it is that Tyrants are vile as the Epithets Characters they get in Scripture prove But because in contradiction to this it may be said though Fathers be never so wicked yet they are to be honoured because they are still Fathers And though Masters be never so vile and froward yet they are to be subjected unto 1 Pet. 2. 18-20 and so of other relations to whom honour is due by this Command therefore though Tyrants be never so vile they are to be ouned under these relations because they are the higher Powers in place of Eminency to whom the Apostle Paul commands to yeeld subjection Rom. 13. and Peter to give submission honour 1 Pet. 2. 13 17. Therefore it must be considered that as the relative duty of honouring the relations to whom it is due must not interfere with the moral duty of contemning the vile who are not under these relations So this general Moral of contemning the vile must not caâ—sate the obligation of relative duties but must be understood with a Consistency therewith without any prejudice to the duty it self We must contemn all the vile that are not under a relation to be honoured and these also that are in that relation in so far as they are vile But now Tyrants do not come under these Relations at all that are to be honoured by this Command As for the higher Powers that Paul speaks of Rom. 13. they are not those which are higher in foâ—ce but higher in Power not in potentia but in potestate not in a Celsitude of prevalency but in a precellency of dignity not in the pomp pride of their prosperity possession of the place but by the virtue value of their office being ordained of God not to be resisted the Ministers of God for good terrors to evil doers to whom honour is due those are not Tyrants but Magistrats Hence it is a word of the same root which is rendered Authority or an Authorized Power 1 Tim. 2. 2. And from the same word also comes that supreme to whom Peter commands subjection honour 1 Pet. 2. 13. Now these he speaks of have the Legal Constitution of the people being the ordinance of man to be subjected to for the Lords sake and who sends other inferior Magistrats for the punishment of evil doers and for the praise of them that do well who are to be honoured as Kings or Lawful Magistrats this cannot be said of Tyrants But more particularly to evince that Tyrants Usurpers are not to be honoured according to this Command and that it is a breach of it so to do let us go through all these Relations of Superiority that come under the obligation of this Command and we shall find Tyrants Usurpers excluded out of all First they cannot come under the Parental relation We are indeed to esteem Kings as Fathers though not properly but by way of some Analogy because it is their office to care for the people and to be their Counsellers and to defend them as Fathers do for Children but Roaring Lyons Ranging Bears as wicked Rulers are Prov. 28. 15. cannot be Fathers But Kings cannot properly be ouned under this Relation far less Tyrants with whom the Analogy of Fathers cannot consist there being so many notable disparities betwixt Kings Fathers 1. A Father may be a Father to one Child but a King cannot be a King or Politick Father to one only but his Correlate must be a Community a Tyrant can be a Father to none at all in a Politick sense 2. A Father is a Father by Generation to all coming out of his loyns a King not so he doth not beget them nor doth their relation flow from that a Tyrant is a destroyer not a Procreator of people 3. A Father is the cause of the Natural being of his Children A King only of the Politick well being of his subjects but Tyrants are he cause of the ill being of both 4. A Father once a Father as long as his Children live retains still the relation thô he turn mad and never so wicked A King turning mad may be served as Nebuchadnezzar was at least all will grant in some cases the subjects may shake off thâ— King and if in any case it is when he turns Tyrant 5. A Fathers relation never ceases whither soeuer his Children go but subjects may change their relation to a King by coming under another King in another Kingdom a Tyrant will force all lovers of freedom to leave the Kingdom where he Domineers 6. A Fathers relation never changes he can neither
Serpent Dragon Isai. 27. 1. and have great affinity in name Nature with the Apocalyptick Dragon So also Isai. 51. 9. the Egyptian Tyrant is called Dragon And Nebuchadnezzar swallowed up the Church like a Dragon Ier. 51 34. See also Ezek. 29. 3. 6. They are wolves ravening the prey Ezek. 22. 27. evening wolves that gnaw not the bones till the morrow Zeph. 3. 3. 7. They are Leopards So the Grecian Tyrants is called Dan. 7. 6. and Antichrist Revel 13. 2. 8. They are foxes So Christ calls Herod Luk. 13. 32. 9. They are Devils who cast the Lords people into Prison Revel 2. 10 13. Now can we oune all these abommable Creatures to be Magistrates Can these be the fathers we are bound to honour in the fifth Commandment They must be esteemed sons of dogs Devils that belive so and oune themselves sones of such fathers If we further take notice how the Spirit of God describes Tyranny as altogether Contradistinct opposite unto the Magistracy He will have ouned we may infer hence Tyrants Usurpers are not to be ouned What the Government instituted by God among His people was the Scripture doth both relate in matter of â—act and describes what it ought to be de jure viz. That according to the Institution of God magistrates should be established by the Constitution of the people who were to make them Iudges Officers in all their gates that they might Iudge the people with just Iudgment Deut. 16. 18. But foreseeing that people would affect a change of that first forme of Government and in imitation of their neighbouring Nations would desire a King and say I will set a King over me like all the Nations that are about me Deut. 17. 14. The Lord intending high holy ends by it chiefly the procreation of the Messias from a Kingly race did permit the change and gave directions how he should be moulded bounded that was to be ouned as the Magistrate under a Monarchial forme To wit that he should be chosen of God and set up by their suffrages that he should be a brother and not a stranger that he should not multiply horses nor wives nor money which are Cautions all calculated for the peoples good and the security of their Religion Liberty and for precluding preventing his degeneration into Tyranny and that he should write a Copy of the Law in a book according to which he should Govern vers 15. ad â—in cap. yet the Lord did not approve the change of the form which that luxuriant people was long affecting and at length obtained For long before Saul was made King they profered an Hereditary Monarchy to Gideon without the boundaries Gods Law required Which that brave Captain knowing how derogatory it was to the Authority of Gods Institution not to be altered in form or frame without His order generously refused faying I will not rule over yow neither shall my son rule over yow the Lord shall rule over yow Iud. 8. 23. But his bastard the first Monarch Tyrant of Israel Abimelech by sinstrous means being advanced to be King by the traiterous Schechemites Iotham and other of the Godly disouned him which by the Spirit of God Iotham describes Parabolically significantly hoâ—ding out the Nature of that Tyrannical usurpation under the Apologue of the trees itching after a King and the offer being repudiate by the more generous sort embraced by the bramble Signifying that men of worth virtue would never have taken upon them such an arrogant Domination and that such a Tyrannicall Government in its Nature tendency was nothing but an useless worthless sapless aspiring scratching vexing shadow of a Government under subjection to which there could be no peace nor safety But this was rather a Tumultuary interruption than a Change of the Government not being universally either desired or ouned therefore after that the Lord restored the pristine form Which continued until being much perverted by Samuels sons the people unanimously peremptorly desired the change thereof and whether it were reason or not would have a King as we were fondly set upon one after we had been delivered from his fathers yoke And the Lord gave them a King with a Curse and tooke him away with a vengeance Hos. 13. 11. as He did our Charles the Second Yet He permited it but with a Protestation against and conviction of the sin that thereby they had rejected the Lord 1 Sam. 8. 7. and with a demonstration from Heaven which extorted their oun confession that they bad added unto all their sins this evil to ask a King 1 Sam. 12. 17 18 19. And to deter disswad from such a Conclusion He appoints the Prophet to shew them the manner of the King that should reign over them 1 Sam. 8. 9. to declare before hand what sort of a Ruler he woud prove when they got him to wit a meer Tyrant who would take their sons and appoint them for himself for his Chariots and for horsemen and to run before his Chariots and make them his sowldiers and labourers of the ground and Instrument-makers and houshold servants and he would take their fields vineyards the best of them and give unto his servants in a word to make all slaves and that in the end when this should come to pass they should cry out because of their King but the Lord would not hear them vers 11-18 All which as it is palpable in it self so we have sensibly felt in our experience to be the Natural description of Tyranny but more tollerable than an account of ours would amount to It is both foolishly falsely alledged by Royalists or Tyrannists that here is a grant of incontroulable absoluteness to Kings to Tyrannise over the people without resistence And that this manner of the King is in the Original Mishphat which signifies right or Law So that here was a permissive Law given to Kings to Tyrannise and to oblige people to passive obedience without any remedy but tears And therefore it was registered laid up before the Lord in a book 1 Sam 10. 25. But I answer 1. If any thing be here granted to Kings it is either by Gods Approbation directing instructing how they should govern or it is only by permission providential Commission to them to be a plague to the people for their sin of choosing them to make them drink as they have brewed as sometimes He gave a Charge to the Assyrian rod to trample them doun as the mire of the streets If the first be said Then a King that does not govern after that manner and so does not make people cry out for their oppression would came short of his duty and all behoved to Tyrannize and make the people cry out then a King may take what He will from his subjects and be approved of God this were blasphemously absurd for God cannot approve of the sin of oppression If the Second
David on thy side thow son of Iesse Here was a formed Revolt from Saul unto David before he was King for after this he was made King in Hebron and there could not be two Kings at once Hence I argue if people may separate themselves from and take part with the Resister against a Tyrant then they may disoune him for if they oune him still to be the Minister of God they must not resist him Rom. 13. 2. But here is an example that many people did separate themselves from Saul and took part with the Resister David Ergo Here two of the first Monarchs of Israel were disouned Abimelech Saul 3. The first Hereditary Successor was likewise disouned as was hinted above likewise The ten tribes offer to Covenant with Rehoboam in terms securing their Rights Liberties They desired nothing on the matter but that he would engage to rule over them according to the Law of God To which when he answered most Tyrannically and avowed he would Tyrannise over them and oppress them more than any of his Predicessors they fell away from him and erected themselves into a new Common-wealth 1 King. 12. 16. So when Israel saw that the King hearkened not unto them they answered what portion have we in David neither have we inheritance in the son of Iesse to your tents O Israel now see to thine oun house David 2 Chron. 10. 16. Now however the event of this declared Revolt proved sorrowful when they and their new King made defection unto Idolatry yet if they had stated managed it right the Cause was good justifyable commendable For 1 We find nothing in all the Text condemning this 2 On the Contrary its expressly said the Cause was from the Lord that He might perform His saying which He spake by Ahijah 1 King. 12. 15. 2 Chron. 10. 15. And 3 When Rehoboam was preparing to pursue his pretended right he was reproved discharged by Shemajah ye shall not go up nor fight against your brethren for this thing is from me 1 King. 12. 24. 2 Chron. 11. 4. 4 Whereas it is alledged by some that this was of God only by His providence and not by His Ordinance the contrary will appear if we consider how formally Covenant-wise the Lord gave ten tribes to Ieroboam 1 King. 11. 35 37 38. I will take the Kingdom out of his sons hand and I will give it unto thee even ten tribes And I will take thee and thow shalt reign according to all that thy soul desireth and shall be King over Israel And it shall be if thow wilt hearken unto all that I command thee and will walk in my wayes and do that which is right in my sight to keep my statutes my commandments as David my servant did that I will be with thee build thee a sure house as I built for David and will give Israel unto thee Where we see the Kingdom was given unto him on the same Terms conditions that it was given to David He may indeed give Kingdoms to whom He wiâ— by Providential grant as unto Nebuchadnezzar and others but He never gave them a Kingdom upon these Conditions and by way of Covenant that does alwayes imply import His Word Warrant ordinance 5 If we consider the Cause of the Revolt we will find it very just for after the decease of the former King they enter upon terms of a Compact with the successor upon a suspensive condition to engage into fealty Allegiance to him as subjects if he would give them security for their Liberties Priviledges A very Lawful Laudable necessary transaction founded upon Moral equity upon the fundamental Constitutions of that Government and suitable to the constant practice of their Predicessors in their Covenanting with Saul David As for that Word 1 King. 12. 19. So Israel Rebelled against the house of David It is no more then in the margent they fell away or revolted And no more to be condemned then Hezekiahs Rebellion 2 King. 18. 7. The Lord was with him and he Rebelled against the King of Assyria That was a good Rebellion Hence If it be Lawful for a part of the people to shake off the King refuse subjection to him and set up a new King of their oun when he resolveth to play the Tyrant and rule them after his oun absolute power then it is a duty when he actually playes the Tyrant and by his absolute power overturns Laws Religion and claims by Law such a prerogative But the former is true Ergo See Ius Pepuli vindic chap. 3. Pag 52. 4. This same Ieroboam when he turned Tyrant Idolater was revolted from and deserted by the Priests the Levites and after them out of all the tribes of Israel by all such as set their heart to seek the Lord God of Israel because that King degenerating into Tyranny Idolatry had put them from the exercise of their office Religion as our Charles did and ordained him Priests for the Devils for the Calves So they returned to Rehoboam being induced by his administration of the Government which for a time was better then he promised for three years he walked in the wayes of David Salomon 2 Chron. 11. 13-17 Hence I argue If Idolatrous Tyrants may be deserted then they may be disouned for when they desert them they disoune them abroad in coming under another Government and if they may be disouned abroad it is the same duty at home though may be not the same Policy or Prudence 5. Another example of the like nature we have in the reign of Baasha who succeeded to Nadab Ieroboams son whom he slew reigned in his stead the same way that the Duke came to the Throne For he could not keep his subjects within his Kingdom but behoved to build Ramah that he might not suffer any to go out or come in to Asa. King of Iudah a good Prince 1 King 15. 17. yet that could not hinder them but many strangers out of Ephraim Manasseh Simeon fell to him in abundance when they saw that the Lord his God was with him 2 Chron. 15. 9. Hence If people may chuse another King when they see the Lord is with him then they may disoune their Country King when they see the Devil is with him 6. When Jehoram the son of Ahab reigned over Israel we have an express example of Elisha's disouning him 2 King. 3. 14. 15. And Elisha said unto the King of Israel what have I to do with thee As the Lord of hosts liveth before whom I stand surely were it not that I regard the presence of Jehoshaphat the King of Judah I would not look toward thee nor see thee Here he declares so much contempt of him and so litle regard that he disdains him a look And if he would not regard him nor give him honour then he did not oune him as King for all
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
God save a Heretick neither must we say God save an Hertical King or a Popish Tyrant a sworn enemy to the Gospel of Christ and the coming of His Kingdom This is also inconsistent with that Rule Directory of our prayers commonly called The Lords prayer not only because it cannot be reduced to any of its petitions which are comprehensive of all that we are warranted to pray for but because it is contradictory to the Second which is Thy Kingdom come The Coming of Christs Kingdom in our Land cannot consist with the preservation of the Tyrants reign which is Satans rule for Antichrists â— Satans Kingdom and Christs cannot be promoted both at once It may be also demonstrated that it is inconsistent with all the petitions of that perfect form of prayer With the first Hallowed be thy Name for when they who rule over His people make them to houl then His Name continually every day is Blasphemed Isai 52. 5. yea much profaned in the frequent repeating that imposition With the Second Thy Kingdom come for when He takes unto Him His great power Reigns then is the time He will destroy them that destroy the earth Revel 11. 17 18. It is against the third Thy will be done for it is against His preceptive will that there should be a Throne of iniquity it shall not have fellowship with Him as it would have if according to His will. And therefore Habbakkuk pleads from the Lords Holiness Righteousness against Tyrants Habbak 1. 13 14. It is against the fourth Give us this day our daily bread to pray for them that rob us of it whom the Lord hath set over us for a plague to domineer over our bodies and all the means of life Neh. 9. 37. The Saints there make a Complaint of Kings and pray to remove them not to save them The Church also prayes againsâ— base Rulers on this account because under them they get their bread with the peril of their lives Lam. â— 8 9. It is against the fifth Forgive us our debts or sins for if we pray for taking away the guilt of sin we must also pray for removing the punishment whereof this is one to be under Tyrants And if it be sin which brings on such a judgment then it is sin to pray for the keeping of it on continuing thereof And though we should forgive their sin against us yet we ought to complain against their sins against God and the Church in defiling it shedding the blood of the Saints Psal. 79. 1-7 It is against the sixth Lead us not into Temptation and deliver us from evil for their Government is a continued tract of Temptation they being a snare on Mizpah a net spread upon Tabor Hos. 5. 1. And if we pray to be delivered from all evil then we must pray to be delivered from Tyranny which is a great evil It is against the Conclusion also for thine is the Kingdom Glory Tyrants being stated in opposition to the Glory of God. Again in the next place it is against many promises of giving good Rulers and of breaking the yoke of Tyrants as I cited several above Neiether of which can consist with the preservation of Tyrants if such a Prayer should be answered according to the idol of the heart of the supplicants for if God should save this man as long as we may pray for him as a King then all the promises of a Change Revolution are precluded Lastly it is contrary to the constant tenor of the Saints prayers against theé Enemies of God. Deborah prayed upon the destruction of a Tyrant So let all thine enemies perish O Lord Iudg. 5. ult Iotham prayed against that bastard King let fire come out from Abimelech devour the men of Shechem and let fire come out from the men of Shechem devour Abimelech Iudg. 9. 20. David prayes against Saul whom he calls Cush the Benjamite in the title of Psal. 7. alluding to Kish his Father or because he was no better than an Ethiopian a Cushite Amos 9. 7. and could no more change his manners than an Ethiopian can change his skin Ier. 13. 23. See Pool Synops. Critic in Locum Where it is proven that this was Saul against him he prayes that the Lord would awake to Iudgement Psal. 7. 6. and that He would break the arm of the wicked and the evil man Psal. 10. 15. that He would not slay them to wit suddenly or in a common way lest the people forget but scatter and bring them doun and consume them in wrath that they may not be that it may be known God ruleth in Iacob to the ends of the earth Psal. 59. 11 13. This is a Psalm against Dogs vers 6. what Dogs Saul and his men watching David See the Title As also it is against Saul that he prayes that the Lord would not grant his desires nor further his devices and as for the head of them that compassed him about which was Saul let the mischief of their oun lips cover them Psal. 140. 8 9. There is also a prayer that the Saints may execute vengeance the judgement written upon Tyrants and bind them with chains Psal. 149. 7 8 9. The Church is brought in praying for vengeance against the Babylonian Tyrant Nebuchadnezzar the King of Babylon hath devoured me the violence done to me and my flesh be upon Babylon shall the Inhabitant of Zion say Ier. 51. 34 35. Paul imprecates any man that does not love the Lord Jesus let him be Anathema Maranatha 1 Cor. 16. 22. and sure no Tyrant persecuter subverter of Christs Kingdom can be a Lover of Christ. The Martyrs under the fifth seal slain for the Word of God and the Testimony which they held are brought in crying against the Tyrants that murdered them How long O Lord Holy True dost thow not judge aveange our blood Revel 6. 9 10. Which though it be to be understood of a Moral Cry of blood as Abels blood cried against Cain yet ought to be a pattern of our prayers against such Bloody Enemies imbrewing their hands in the blood of our Brethren for which we ought to pray that the Lord would haste to make inquisition Durham Observes from this place that Gods people in a holy way may pray for vengeance upon persecuters 5. Let us consider the person matter for whom and for what this prayer is extorted Either it is for the personal salvation of Iames the Papist or the Royal preservation of Iames the Tyrant It will not satisfie to pray that if it be possible and if it were the Lords will he might be taken to Heaven that so we might be quit of him Neither were it Lawful to pray that except we prayed first that he might repent of this his wickedness if perhaps it might be forgiven him as Peter directed Simon Mâ—gus to pray for himself Act. 8. 22. for it is unlawful to pray for the salvation of
Declaration he refused to swear it till it was altered and corrected And the Word pretended put in the stead of it which done before he subscribed it he protested it might be constructed in no other sense than the genuine meaning of the words he delivered in and that it might not be reckoned a Complyance for fear of his life yet not withstanding of all this he lost the Jewel of inward peace and knew the terror of the Lord for many dayes Therefore I shall chiefly insist on discovering the iniquities of this last Oath called the Abjuration Oath both because it is the smoothest and more generally taken than any other and approven by many that condemns the rest and the refusing it hath been punished by death and most illegally pressed upon all under the penalty thereof as none of the rest was And because as all other Oaths successively imposed were so contrived that the last did alwise imply involve the substance of the former So it will appear that the iniquity of none of the preceding Oaths was altogether wanting in this But to the end both the Complication of the iniquities of this Oath may be evidenced and the Continued strain of all the Oaths which have also been heads of suffering though not to this degree may be discovered I shall touch somewhat of all the sorts of them And shew that their iniquity cleaves to this last Oath And then come to canvass this Oath it self After I have premitted some General Concessions First In a few Words some General Concessory propositions may be premitted 1. That Oaths both Assertory and promissory are Lawful will not be denyed but by Quakers c. It is clear Swearing is a Moral duty and so material that oftentimes it is used for the whole Worship of God Deut. 6. 13. Thow shalt fear the Lord thy God and shall serve Him and Swear by His Name Deut. 10. 20. To Him shalt thow cleave Swear by His Name The reason is because by whomsoever we swear Him we profess to be our God and invocate Him as witness of our hearts uprightness honest meaning in the thing sworn according as it is understood by both parties and as aveanger if we prove false Hence every Oath which doth not bind us faster to serve cleave to Him is but a breach of the Third Command Again it is not only Commanded as a duty but qualified how it should be performed Ier. 4. 1 2. Where it is required of a people returning to the Lord to Swear in Truth in Iudgement and in Righteousness Hence every Oath which is not so qualified and does not consist with a penitent frame is sin It is likewise promised in the Covenant that Beleevers shall speak the language of Canaan swear to the Lord Isai 19. 18. every Oath then that is not in the language of Canaan is unsuitable to Beleevers that is to say Consentaneous to the Word of God and Confession of our faith Again He that sweareth in the earth shall swear by the God of Truth Isai. 65. 16. and therefore that Oath which is not according to Truth is dishonourable to the God of Truth If all the Oaths imposed upon Scotland these many years were examined by these Touch-stones they would be found all naught So giving Bands for security which for obligation are equivalent to promissory Oaths are also Lawful materially but with the same qualifications otherwise they are sinful 2. This duty when suitably discharged truely judiciously righteously in the fear of God according to His. Will is in many cases very necessary Not onely in vowes in which God is the party in matters morally necessary to keep the righteous Iudgements of God Psal. 119. 106. Nor only in National Covenants for Reformation and promoting the Interest of Christ whereof we find many Instances in Scripture in Moses Ioshua Asa Hezekiah Iosiah Ezra Nehemiah their making renewing such Covenants by Oath coming under the dreadful Curse of it if they should break it And this may make our hearts meditate Terror for the universal unparalelled Breach of Solemn Covenants with God that exposes the Nation to the Curse of it But also in humane Transactions whereunto God is invocated as a Witness as in National Transactions at choosing inaugurating their Magistrates for security of Religion Liberties as we have many examples in Scripture Seldome indeed do such bonds hold Tyrants but it is this Generations indeleble brand bane that without this they have come under the yoke of ineluctable slavery and have entailed it upon posterity As likewise in Contracts mutuà l Compacts of Friendship or stricter Association when Edification or other Saâ—faction or security Calls for it as Iacob sware to Laban David to Ionathan c. In which the matter must be clear mutually understood honestly meant without equivocation mental Reservation and all ambiguity as also possible likely to continue so for otherwise it were but a mocking of God man to swear a thing we either cannot or will not perform according to the meaning of him in whose favours the Oath is given But withall we ought to be sparing in such things except where the matter of the Oath or Band is weighty necessary not multiply them needlessly upon formality or Custom for if there were suitable Confidence in one another there would not be need for so many of these securities And specially in Relative stipulations betwixt man wife c. Where an indissolvable relation is entered into And in a particular manner even in things Civil when we are called thereunto by a Lawful maigstrate for deciding of Contraversies or our oun vindication or to Confirm our Obligation to some duty An Oath for Confirmation is an end of all strifâ— Heb. 6. 16. But alwise in this the matter must be Lawful according to the will of God and true certainly known and also necessary weighty useful worthy of such Confirmation for the Glory of God and the good of our Neighbour that His Holy Name be not â—aken in vain for otherwise if the matter be false God is made Witness of a lie if uncertain Conscience Condeâ—ns us that we know not nor care not what we call God Witness to if unlawful then God is called to approve what He hath comdemned and so to contradict Himself which is horrid Blasphemy With all which Cases if we compare examine all these Delusory Oaths hell-devised Impositions on Consciences in these dayes obtruded to debauch insnare them Not one of them levelling all at one design how smoothly soever conceived can be taken without a wound wramp to the Conscience 3. Of all these Cases only two are applicable to our imposed Transactions with our wicked Rulers to wit in the matter of friendly Contracts or in the matter of Judicial Appearances before them and Swearing and Banding before them and to them In both which there must be a sort of
that we can put upon their snares for they reckon that a yeelding in part and are glead to find us so far justifying their acts impositions as by our offer practically to declare they bear a good sense and they will come many wayes to our hand to get us kooked so Secondly These things being premitted I shall offer Reasons why it was necessary in point of Conscience to Refuse all the Oaths hitherto tendered and Consequently Consciencious Sufferers upon this Account will be vindicated And first some General Reasons against all of them together and Then a Word to each sort of them 1. There is one General Argument that will Condemn coming in any terms of Oaths or Bonds with that party that have broken the Covenant overturned the Reformation and destroyed the people of the Lord Because such Transactions with them as is hinted above are a sort of Confederacy with the known Enemies of Truth Godliness importing a voluntary subjection to them Complyance Incorporation with them as members of the same Community whereof they are acknowledged to be head Now all such sort of Confederacy with such malignant Enemies of God and of the Church is unlawful as Mr. Gillespie demonstrates in his Useful Case of Conscience concerning Associations Confederacies with Idolaters or any known Enemies of Truth Godliness Though Civil Compacts for common Commerce may be allowed as Abram was confederate with Aner Eshcol Mamre Gen. 14. 13. Iacob Covenanted with Laban by way of Lawborrowes Gen. 31. 44. But Sacred Confederations of this sort are unlawful from these Arguments 1. The Law of God condemns them Exod. 23. 32. Thow shalt make no Covenant with them nor with their gods they shall not dwell in thy Land lest they make thee sin against me Where not only Religious Covenants are discharged in a tolleration of their Idolatry but familiar Conversation also they shall not dwell in thy Land. If then we must not suffer them if in Capacity sure we must far less be imposed upon by them if we are not to be familiar with heathens far less with Apostates that calls themselves Christians for the Apostle layes much more restraint from communion with them than with Pagans 1 Cor. 5. 10 11. The reason of the Law lest they make thee sin as long therefore as there is that hazard of sinning the Law obliges to that caution So Exod. 34. 12-16 Take heed to thy self lest thow make a Covenant with the inhabitants of the Land lest it be a snare but ye shall destroy their Altars lest thow make a Covenant with them and they go a whoring after their gods and thow take of their daughters unto thy sons Here again all Sacred Transactions are discharged upon a Moral perpetually binding ground and all Toleration is prohibited and Conjugal Affinity Such complyance brought on the first desolating Judgment the flood on the old world Gen. 6. 1 2 3. when the Godly conformed incorporated themselves and joined in affinity with that ungodly crew from whom they should have separated themselves Likewise Deut. 7. 2 3 4 5. Thow shalt make no Covenant with them nor shew mercy unto them neither shalt thow make marriages with them for they will turn away thy son from following Me so shall the anger of the Lord be kindled against yow but thus shall ye deal with them ye shall destroy their Altars Where all Transactions with a people devoted to destruction are discharged even that of tolleration of Malignant enemies according to which precept David resolveth to destroy early all the wicked of the Land and cut off all wicked doers from the City of the Lord Psal. 101. 8. Mark this All of what degree or quality so ever without respect of persons And lest it should be thought this is meant only of these seven Nations there enumerate the Law is interpreted by the Spirit of God of many other Nations where Solomon is condemned for joining in affinity with other wicked people besides these 1 King. 11. 1 2. So that it is to be understood generally against Confederacies with all to whom the Moral ground is applicable the danger of insnaring the people of God. It is clear likewise we must have nothing to do with the wicked but to treat them with them as enemies Psal. 139. 21 22. with whom as such there can be no Confederation for that supposes alwayes the enmity is laid aside but that can never be between the Professors of Religion and the professed Enemies thereof but that must alwayes be the language of their Practice Depart from me ye workers of iniquity for the Lord hath heard me Psal. 6. 8. The command is peremptory perpetual for sake the foolish Prov. 9. 6. make no friendship with them Prov. 22. 24. Say not a Confederacy to them Isai. 8. 12. Where it is clear from the opposition in that Text betwixt Confederating with the wicked and the fear of God that the one is not consistent with the other There is an express discharge to yoke or have any fellowship with them 2 Cor. 6. 14. to the end for what fellowship hath righteousness with unrighteousness what Concord hath Christ with Belial wherefore come out from among them and be separate 2. Many fad sharp reproofs for such Transactions Confederations do conclude the same thing Iud. 2. 1 2 3. Isaid ye shall make no league with the Inhabitants of this Land yow shall throw doun their Altars but yow have not obeyed my voice why have yow done this Wherefore I will not drive them out from before yow It cannot be expected the Lord will drive out these enemies if we swear subjection Allegiance come under Confederations with them for thereby we contribute actively to their settlement establishment and bring our selves not only under the miserie but the guilt of strengthening the hands of evil doers So Ier. 2. the people of God are reproved for making themselves home born slaves how by out-Landish Confederacies vers 18. Now what hast thow to do in the way of Egypt to drink the waters of Sihor or what hast thow to do in the way of Assyria The Chaldee Paraphrase hath it Nunc ergo quid vobis contrahendo Societatem cum Pharaone rege Egyptiorum quid vobis percutiendo faedus cum Assyria What have yow to do Associate with Pharaoh King of Egypt and what have yow to do to make a Covenant with the Assyrian So may we say what have we to do to take their Oaths Bonds that are as great enemies as they were Ephraim is reproved for mixing himself among the people Hos. 7. 8. by making Confederacies with them what followes he is a Cake not turned hot in the neither side zealous for earthly things but cold raw in the upperside remiss in the things of Christ. And this we have seen in our experience to be the fruit of such bargains or bonds or Oaths that they that were
compact with the men in power to procure Liberty upon bond to answer again and cannot be called necessitated or if it be it is but a necessitated sin It must be voluntary because it is an act of the will and the will cannot be forced It s the Consent of the will and the Consent cannot but be voluntary in so far as it is a Consent and by this whereas before their so procured Liberty they were prisoners by Constraint now when they must return to prison they are prisoners by Consent It s the prisoners Choise whether he will come out upon these terms or not and every Choise in so far as it is a Choise is elective voluntary It s put to the mans choise whether he wil continue under the Cross and continue his Testimony for the cause or surcease from it for a time the Latter in the case is chosen It s the prisoners desire and petition to transact with them in these terms for Liberty without which no benefit of any such bond can be procured and every desire is voluntary Yea it is a formal Compact Capitulation with them binding obliging these bonders by their oun word writ at least to be at their Call Command not by Compulsion force now but by the Moral obligation of their oun compact Now every such compact is voluntary And therefore if all voluntary Covenants Confederacies Aggreements be discharged in Scripture then this bond of Compearance also must be discharged The Judgement of famous Mr Rutherfoord of a draught of a petition to have been presented to the Committee of Estates by those Ministers who were prisoners in the Castle of Edinburgh will confirm what is said we find it in the Third part of his Letters Numb 63. where are these words I am straitned as another suffering man but dare not petition this Committee 1. Because it drawes us to Capitulate with such as have the advantage of the mount the Lord of disposing for the present and to bring the matters of Christ to yea and no yow being prisoners and they the powers is a hazard 3. This Aggreement with the Enemies for Liberty upon these terms is sinful For it is not only an acknowledgment of a wicked power in ouning transacting with them as Judges who can free them and bind them as prisoners by Law which is disproved above But it is a binding themselves over to a pacqued perverse Law-perverting Judicatory not as prisoners by forcible constraint but a willing consent ackowledging the Legality of their imprisonment and obliging themselves to observe it when demanded yea it is a Covenanted bonded obedience to a wicked Law for it is a wicked Law to exact from a Sufferer for Truth his re-entrie to prison for no crime but his duty As also it is a justifying of a wicked sentence for it is a wicked sentence that an innocent man shall return to prison when they please which is justified when they bind themselves to obey it This is nowise like a mans going to the Gibbet on his oun feet for the man does not bind himself to do that neither is it exacted of him as an obedience to a Law nor is it given forth as a part of his sentence Only he chooseth it for his oun ease But if all these did concur it were unlawful for a Martyr for Righteousness to obey such a Law or voluntarly to submit to such a wicked sentence Neither is it of any pertinency to urge that it is Lawful for a man to submit so far to a Robber as to bind himself to return to him against such a day with another purse to him For this is a necessitated bargain to give what a man hath and promise more to save his life and is like a mans casting his goods out at sea to save the ship The other is not so but elective This is only a Choise of the least of two evils of suffering but the other is a choise of one of two evils which is sin which cannot come under a Christians election at all This is a compact with the Robber which is still discretive and nowise unitive of the Robber him in any bargain of concord or consederacy or acknowledged subjection only a passive surrender to his greater force as an enemy But the other is unitive as between Rulers Ruled This is not any obedience to a Law nor is the mans purse required to be given or promised under that notion as the other is I shall here also subjoin some more of that foresaid Letter of Mr Rutherfoords In the 2 place sayes he A speaking to them in writ and passing in silence the sworn Covenant the cause of God which is the very present Controversie is contrary to the practice of Christ and the Apostles who being accused or not accused avouched Christ to be the Son of God and the Messias and that the dead must rise again even when the Adversarie mistated the question Now plain it is that neither in the bonds nor petitions is there any word of the cause or Testimony suffered for 4. As it is sinful so it is very scandalous in several respects in that at least it hath the appearance of evil which Christians should abstain from 1 Thes. 5. 22. and seems to be a voluntary subjecting themselves to their Impositions at least of that to return to prison again a willing acknowledgment of their unjust Usurpations a spontaneous consenting to their Mischiefs framed into a Law exacted under the Notion of a Law A gratifying of the enemies of Religion and pleasing them more than any thing a prisoner can do except he should wholly deny the cause and therefore chiefly always this overture is most acceptable from those that durst give any Testimony because they look upon it as some indication of their fainting or falling from it or of their wearying of the Cross of Christ of which they are very glad And an offending and making sad the hearts condemning the practice of some truly tender zealous Confessors of Christ who have had strong tentations to make such transactions and durst not yeeld so far for a world yea it is certainly an Argument of faithless fear impatient wearying of the Cross because of the fury of the Oppressor which the Lord taxeth when the Captive hasteneth that he may be loosed and that he should not die in the pit nor that his bread should fail which is a dishonour to Him who hath promised to bear their charges and hath given them many encouragments to trust that He will open a door in His oun time way see Isai. 51. 13 14. Of this Rutherfoord addeth in that forecited Letter Silence of the cause of God which Adversaries persecute seems a tacite deserting of the cause when the state of of the Question is known to beholders and I know the Brethren intend not to leave the cause And a litle after
for their matter National Covenants about things Moral objectively obliging to joine our selves to the Lord in a perpetual Covenant that shall not be forgotten Ier. 50. 5. I might easily demonstrate all the Articles of the Covenant to be Morally obliging but they are demonstrate sufficiently above Head. 1. Arg. 11. Therefore they are perpetually binding 8. They are for their Ends National Covenants inviolably obliging which cannot be made void though they should be broken because the ends of them are alwayes to be pursued as is proved above Head. 1. Therefore they are perpetual 9. They are for their formality National Covenants most Solemnly Sworn subscribed by all ranks with uplifted hands with bended knees with solemn invocating the Name of God with solemn preaching prayer praise rendering themselves and the posterity obnoxious to the Curse if they should break it Now the Solemnities of the Oath do aggravate the heinousness of the breach of it as is clear from Ier. 34. 19. Ezek. 17. 18. quoted above the reason is because of their greater deliberation in the action and because of the greater scandal accompanying the violation thereof Hence as they are National Oaths Covenants so solemnized they are National Adiurations under the pain of a National Curse not to break them Nationally Which do make the posterity obnoxious to it as Ioshua adjuring Israel saying Cursed be the man that riseth up and buildeth this City Iericho Iosh. 6. 26. Which was fulfilled many generations after in the dayes of Ahab upon Hiel the Bethelite 1 King. 16. Ult. So the Curse of introducing abjured Prelacy and Popery if it be let in will be impendent on the Nation All National Covenants have a Curse annexed in case of a breach when ever it shall be So in Nehemiahs Covenant they clave to their Brethren entered into a Curse and into an Oath to walk in Gods Law which was given by Moses the Servant of God and to observe do all the Commandments of thâ— Lord our Lord and His Judgements Statutes particularly not to enter into affinity with their Malignant enemies Neh. 10. 29 30. Which certainly did oblige the posterity because the thing was Moral So in our Covenants we are bound to the same things and nothing but these And therefore the posterity is lyable to the Curse of perjurie for the breach thereof 10. They are for their Legality National Laws being Solemnly Ratified by the Parliament and by the King and made the foundation of their Compact with him at his Inauguration whereby they became the fundamental Laws of the Government and among the very Leges regulae regnandi which though they be rescinded by a wicked Law yet make the Rescinders chargable not only of Perjurie in breaking a Covenant but of Treason Tyranny in breaking and altering the Constitution of the Government and render them lyable to the Curse thereof for they cannot rescind that nor escape its vengeance whereof we have a speaking pledge already in that the Rescinder of these Covenants was so terribly rescinded and cut off by the hands of unnatural violence God thereby fulfilling that threatend Judgment of Covenant breakers that he that hath broken His Covenant shall be brought to destruction and bloody deceitful men shall not live out half their dayes Psal. 55. 20. ult So Charles the Second got not leave to live out half the dayes that he projected to himself 11. They are National Engagments of an Hereditary Nature like that of Israel Deut. 29. 14 15. which did oblige not only the present but the absent not only them that stood there that day before the Lord their God but theâ— that were not there that day Grotius de jur â—el Lib. 2. cap. 6. gives these Marks of Hereditary Covenants 1 When the subject is of a permanent Nature and as long as manet idem Corpus therefore as long as Scotland is Scotland whose people in their personal Capacity whose Parliaments in their Parliamentary Capacity whose King in his princely Capacity did all solemnly Sacredly engage in the Covenant it must be real perpetually obliging 2 when there is such a Clause in the Covenant as that it should be perpetual There are many Clauses in the Solemn league to this purpose in Art. 1. are these words that we our posterity after us may as brethren live in faith lâ—ve aâ—d the Lord may delight to dwell in the midst of us in the 5. Art we shall each one of us according to our place interest endeavour that the Kingdoms may remain conjoined in a firme peace union to all posterity 3 when it is such as is made for the good of thâ— Kingdom The Covenant expresses its end for the perpetual good of the Kingdom having before our eyes the Glory of God the advancement of the Kingdom of Christ the honour happiness of the King his posterity and the true publick Liberty Safety Peace of the Kingdoms wherein every ones private condition is included and again it is added for preservation of our selves our Religion from utter ruine destruction All this is a publick National good 4 The matter is Moral about materially binding duties and therefore it must be hereditary and of perpetual obligation 12. Lastly They are National obligations taking on publick duties by way of virtual Representation of the posterity And they that think it irrational that the father should represent involve the family must resolve us how the Religious Civil Covenants of Israel Iudâ—h made in Moses Ioshua's Davids Asa's Ioash's Hezekiahs Iosiahs 〈◊〉 dayes did comprehend bird as well the absent as the preâ—ent their posterity yet unborn as also how the Laws Contracts continually passed by some do take in others not personally consenting yea how comes it to pass that every succeeding generation is â—ound to the Laws and must be obedient to the Kings that they did not make themselves no reason can be given but because they are virtually represented by included in their fathers Now if these Arguments prove our National Covenants to be perpetually binding and cannot be dispensed with theâ— must these posterior Oaths that are made in a diametrical opposition to the Covenants and are condemned by the Covenants be false unlawful Oaths But the first is proved Therefore these Oaths so opposite to condemned by the Covenants are false unlawful That they are opposite to the Covenant will appear in the induction of all of them And that what ever they be imposed by this party they are condemned by the Covenants wherein we are obliged to make no such Transactions with them will appear if we consider these and the like expressions that we shall neither directly nor indirectly suffer our selves to be divided by whatsoever suggestion allurement or terror from this blessed Conjunction nor shall cast in any let or impediment that may stop or hinder any such resolution as
we cannot expect to have the Lord for a Sanctuary but for a stone of stumbling Isai. 8. 8. 12-14 No Peace obstructing the Gospel or Testimony or abstracting from the duty of the day No Peace tending to sinful security Ier. 8. 11. No Peace leading to slavish stupidity No Peace prompting to preposterous prudence in palliating sin or daubing defections with untempered morter No Peace inconsistent with Truth they must go together Zech. 1. 19. No Peace that may not be followed with Holiness Heb. 12. 14. But it must be so qualified that it be in the Lord in Truth in duty contributing for the good of the Church Psal. 122. 8 9. and the fruit of that Wisdom which is first Pure and then Peaceable Iam. 3. 17. Now all that know the Imposers of these Bonds will acknowledge that is not the Peace they are seeking 3. If we further enquire into their meaning of Living Peaceably and seek a determinate sense of it from their Acts Actings It is plain they mean such a Peaceable Living as gives obedience to their wicked Laws and is a Complyance to their established Courses And it must be such a Peaceable living as is opposite to their sense of Sedition Rebellion Schisme c. Which they interpret every seasonable duty to be And it must be such a Peaceable living as they were presumed not to have been observant of before and what ever it be must be opposite to that with which they were charged as turbulent and so contrary to all the duties of our Covenanted profession as going to meetings withdrawing from the Curats c. Which they interpret not to be Peacable living 4. This is contrary to our Covenants which oblige us to a constant contending with and opposition to them Yet all this is engaged into in the Oath of Abjuration which abjures all war against the King and all doing injury to them that serve him and consequently to Peace living Peaceably with them IV. Of Affinity to this were many other Bonds of Regularity frequently renewed generally imposed and that with unparalelled illegality rigour Sometimes by hosts of Savage Highlanders Sometimes by Circuit-Courts and by Heretors upon their Tenants and with such unheard of involvements that the Master or Heretor was obliged for himself his Wife Children Servants Tenants and all under him to live Orderly Which in some was more bluntly expressed in others more flatly explained that they should keep the Publick Ordinances that is hear the Curats and not go to any Seditious Conventicles so they called the Persecuted Meetings of the Lords people for the Worship of God and in others yet more impudently exacted that they should not harbour intertain or correspond with any that went to these Meetings but discover and assist to the apprehending of them There were several forms of them from time to time some longer some shorter but all of them first last were to the same sense scope And the most favourably worded had much wickedness in them for 1. They are Covenants of Order and coming under the same Rule with themselves which is nothing but their lusts Mischiefs framed into Law not according to the Rule of the Word of God but the iniquious Laws of men 2. They could not be taken in Truth Judgement Righteousness for either they were ambiguous or their plain sense obliged to manifest iniquities to conforme with all their enacted corruptions 3. They are clear breaches of Covenant which obliges to another Kind of Orderlyness and to follow other Rules and take none from them in the Matters of God. 4. They are impossible and absurd obliging Masters to bind for all under them that could neither lye in their power nor in their duty to restrain their Liberty in these Lawful things and to constrain compell their consciences to sin 5. They are unnatural cruel obliging the Takers to partake with them in their persecution of the Godly 6. They were engagments to hear Curats which is proved to be sin Head 1. throughout 7. They were engagments to withdraw from the Meetings of the Lords people proved to be duty Head 4. Yet the Oath of Abjuration is some way equivalent to this in that it obliges the Abjurers to renounce Disorderlyness in their sense and to do no harm to the timeserving Orderly Clergy or Laity serving prosecuting their wicked Orders V. Some other Bonds of that nature and Oaths frequently put to Suffering people when taken Prisoners did require peaceableness Orderlyness in this Style that they should either tacitely or expressly condemn Some Risings in Armes as at Pentland Bothwel c. to be Rebellion against the King and a sin against God engage never to rise in Armes against the King or any commissionate by him upon any pretence whatsoever The iniquity whereof is manifest for 1. This is a Covenant equivalent to a league Offensive Defensive with them obliging never to offend or oppose them not to defend nor rescue our Brethren against from their murdering violence 2. This could not be taken in Truth Judgement Righteousness for who can tell how far that may extend upon any pretence whatsoever this may oblige us to make a stupid surrender of our lives when the King turns so Tyrannical as to send his Cut-throats to demand them or Authorizes his bloody Papists to Massacre us them we must not resist upon this pretence 3. It is contrary to our Covenants that allow Resistance in some cases and oblige to assist defend all that enter under the bond thereof 5. This infers an ouning of the present Authority as the irresistible Ordinance of God and an obligation of living peaceably in subjection under it disproved above To which I shall adde a part of that forecited Letter of Mr Rutherfoords the 63. in number of the third part of his printed Letters which are a clear vindication of the principles practice of our consciencious Sufferers on this point There is a promise real purpose saith he to live peaceably under the Kings Authority But 1 yow do not so answer candidly imgenuously the mind of the Rulers who to your knowledge mean a far other thing by Authority than yow do for yow mean his just Authority his Authority in the Lord in the maintenance of true Religion as in the Covenant confession of faith is expressed from the Word of God they mean his supreme Authority absolute prerogative above Laws as their Acts clear and as their practice is for they refused to such as were unwilling to subscribe their bond to adde Authority in the Lord or just Lawful Authority or Authority as it is expressed in the Covenant but this draught of a petition yeelds the sense meaning to them which they crave 2 That Authority for which they contend is exclusive of the sworn Covenant So that except ye had said ye shall be subject to the Kings Authority in the Lord or
Plainly declaring they intended no hurt to them if they would hold up their hands they would repute them as enemies to God the Reformation and punish them as such according to their power and the degree of their offence Withall leaving room for Civil Ecclesiastical satisfaction before Lawful settled Judicatories for the offences of such persons as their power may not reach c. And as unwilling to be necessitated to such severe Courses and earnestly desirous they be prevented they admonish them with sorrow seriousness of the sin hazard of their wicked Courses and protest that only Necessity of self preservation and zeal to Religion lest it should be totally rooted out by their insolency did drive them to this threatening Declaration and not because they were acted by any sinful spirit of revange This is all that is contained in that Declaration And if here be any thing there so odious execrable to be so solemnly abjured renounced abhorred in the persence of God for the pleasure of and in obedience to the will of His our enemies let all unbyassed Considerers impartially weigh or any awakened Conscience speak and I doubt not but the swearing subscribing this Oath will be cast condemned I shall say nothing of the necessity or conveniency or expediency or formality of this Declaration but the Lawfulness of the matter complexely taken is so undeniable that it cannot be renounced without condemning many very Material Principles of our Reformation Only Success Incapacity is wanting to justify the manner whole proceedure formality and all the Circumstances of the business If either the Declarers themselves or any other iâ— powered with strength and countenanced with success to make good the undertaking had issued out such a Declaration in the same terms and had prevailed prospered in the Project many that have now abjured it would approve applaud it But passing these things that are extrinsick to the consideration in hand it is the matter that they required to be abjured condemned it is that the enemies quarrelled at and not the inexpediency or informalities of it And it must be taken as they propound it and abjured renounced by Oath as they represent it And therefore the iniquity of this subscription will appear to be great in two respects First in denying the Truth Secondly in subscribing to swearing a Lie. 1. They that have taken that Oath have denied renounced the matter of that Declaration which is Truth duty and a Testimony to the Cause of Christ as it is this day Stated Circumstantiate in the Nation founded upon former among us uncontroverted precedents Principles of Defensive Wars disouning Tyranny repressing the insolency of Tyrants their Accomplices the whole matter being reducible to these two Points Declaring a resolved endeavour of breaking the Tyrants yoke from off our neck thereby asserting our oun the posterities Liberty freedom from his insupportable entailed slavery And a just Threatening to curb restrain the insolency of Murderers or to bring them to condign punishment Whereof as the first is no wayes repugnant but very consonant to the Third Article So the Second is the very duty obliged unto in the Fourth Article of our Solemn League Covenant But all this they have denied by taking that Oath 2. By taking that Oath they have sworn subscribed to a Lie taking it as they represent it abjuring it in so far as it declares c. asserts it is Lawful to kill all imployed in the service of the King in Church State Army or Country which is a manifest Lie for it asserts no such thing Neither will any other sense put upon the words in so far as salve the matter for as thereby the Takers of the Oath shall deal deceitfully in frustrating the end of the Oath and the design of the Tenderers thereof And to take an Oath quatenus eatenus in so far will not satisfie as Voetius Judgeth de Pol. Eccl. P. 213. So let them be taken which way they can either for in quantum or quatenus or si modo it is either a denying the Truth or subscribing a Lie And Consequently these poor people suffered for Righteousness that Refused it HEAD IV. The Sufferings of people for frequenting Field Meetings Vindicated HItherto the Negative Heads of Sufferings have been vindicated now follow the Positive founded upon Positive duties for doing and not denying and not promising engaging to relinquish which many have suffered severely The first both in order of nature and of time that which was first and last and most frequently most constantly most universally and most signally sealed by Sufferings was that which is the clearest of all being in some respect the Testimony of all Ages and which clears all the rest being the Rise Root Cause Occasion of all the rest to wit the Necessary duty of hearing the Gospel following the pure powerful faithfully dispensed Ordinances of Christ banished out of the Churches to private houses and persecuted out of houses to the Open Fields and there pursued opposed and sought to be suppressed by all the fury force rigour rage Cruelty Craft policy power that ever wicked men madded into a Monstrous Malice against the Mediator Christ and the Coming of His Kingdom could contrive or exert yet still followed frequented ouned adhered to by the Lovers of Christ serious seekers of God even when for the same they were killed all day long and counted as sheep for the slaughter and continually oppressed harrassed hunted and cruelly handled dragged to Prisons banished sold for slaves tortured Murdered And after by their fraudulent favours of ensnaring Indulgences Indemnities and a Continued tract of Impositions Exactions and many Oaths Bonds they had prevailed with many and even the most part both of Ministers Professors to abandon that necessary duty And even when it was declared Criminal by Act of Parliament and interdicted under pain of death to be found at any Field Meetings they nevertheless persisted in an undaunted endeavour to keep up the Standart of Christ in following the Word of the Lord wherever they could have it faithfully preached though at the greatest of hazards And so much the more that it was prosecuted by the rage of enemies and the reproach oblequies of pretended friends that had turned their back on the Testimony and preferred their oun ease Interests to the cause of Christ and with the greater fervor that the Labourers in that Work were few and like to faint under so many difficulties What the first Occasion was that constrained them to go to the fields is declared at length in the Historical Deduction of the Testimony of the Sixt Period to wit finding themselves bound in duty to Testifie their Adherence to Continuance in their Covenanted profession their Abhorrence of Abjured Prelacy and
gifts graces were useless in that case which notwithstanding are given for the good of the Church 7. Yea by this when his fixed relation cannot be kept it would follow that he ceased to be a Minister and his Commission expired so that he should stand in no other relation to Christ than any private person so qualified which were absurd for by Commission he is absolutely set apart for the work of the Ministrie so long as Christ hath work for him if he continue faithful 8. This hath been the practice of all the Propogators of the Gospel from the begining and of our Reformers in particular without which they could never have propogated it so far And it was never accounted the Characteristick of Apostles to preach unfixedly because in times of persecution Pastors Doctors also might have Preached wherever they came as the Officers of the Church of Ierusalem did when scattered upon the persecution of Stephen Act. 8. 1. did go every where preaching the Word ver 4. Since therefore they may must Preach in this unfixed manner they must in this broken State look upon all the Godly in the Nation that will oune hear them to be their Congregation and embrace them all and consult their conveniency universal advantage in such a way as all equally may be admitted and none excluded from the benefit of their Ministrie And therefore they must go to the fields with it 6. The Lord hath so signally ouned successfully countenanced and singularly sealed Field-Preaching in these unfixed exercises that both Ministers people have been much encouraged against all opposition to prosecute them as having experienced much of the Lords power presence in them and of the breathings of the enlivening enlarging enlightening and strengthening Influences of the Spirit of God upon them The people are hereby called in this case of defection to seek after those waters that they have been so often refreshed by For in this case of defection God being pleased to seal with a palpable Blessing on their Souls the Word from Ministers adhering to their principles they may safely look on this as a Call from God to hear them and follow after them so ouned of the Lord. And it being beyond all doubt that the Assemblies of the Lords people to partake of pure Ordinances with full freedom of Conscience in the fields hath been signally ouned blessed of the Lord and hath proven a mean to spread the knowledge of God beyond any thing that appeared in our best times And in despight of this â—ignal Appearance of God and envy at the good done in these Meetings all endeavours being used by wicked men to suppress utterly all these Rendevouzes of the Lords Militia both by open force cunning Midianitish wiles Ministers cannot but look upon it as their duty and that the Lord hath been preaching from Heaven to all who would hear understand it that this way of preaching even this way was that wherein His Soul took pleasure and to which He hath been is calling all who would be co-workers with Him this day to help forward the Interest of His Crown Kingdom Many hundreds of persecuted people can witness this and all the Martyrs have sealed it with their blood and remembered it particularly on the Scaffolds that they found the Lord there and that He did lead them thither where He made them to ride upon the high places of the earth and to eat the increase of the fields and to suck honey out of the rock and that in their experience under the Spirits pouring out from on high they found the wilderness to be a fruitful field and in their esteem their feet were beautiful upon the Mountains that brought good tidings that published peace that brought good tidings of good that published salvation that said unto Zion thy God reigneth And all the Ministers that followed this way while they were faithful and had but litle strength and kept His Word and did not deny His Name found that verified in their experience which is said of Philadelphia Revel 3. 8. that they had an open door which no man could shut The Characters whereof as they are expounded by Mr Durham were all verified in these Meetings where 1. The Ministers had a door of utterance upon the one side opened to them and the peoples ears were opened to welcome the same in love to edification simplicity diligence on the other 2. This had real changes following many being made humble serious tender fruitful c. 3. The Devil raged set himself to oppose traduce some way to blast the Ministrie of the most faithful more than any others just as when Paul had a greater door effectual opened to him there were many adversaries 1 Cor. 16. 9. 4. Yet the Lord hath been observably defeating the Devil Profanity in every place where the Gospel came and made him fall like lightening from Heaven by the preaching of the Word 5. And the most experimental proof of all was that hereby ground was gained upon the Kingdom of the Devil and many Prisoners brought off to Jesus Christ. And therefore seeing it is so this mnst certainly be a Call to them who are yet labouring in that Work which others have left off to endeavour to keep this door open with all diligence and reap the corn when it is ripe and when the Sun shines make hay and with all watchfulness lest the wicked one sow his tares if they should fall remiss 7. As for the Circumstance of the place of this unfixed manner of celebrating the Solemn Ordinances of the Worship of God in a time of persecution This cannot be quarrelled at by any but such as will quarrel at any thing But even that is better warranted than to be weakened with their quarrels For before the Law Mountain-Worship was the first Worship of the World as Abrams Iehovah-jireh Gen. 22. 14. Iacâ—bs Bethel or House of God in the open fields Gen. 28. 17 19. his Peniel Gen. 32. 30. his El-Elohe-Israel Gen. 33. ult do witness Under the Law they heard of it at Ephratah they found it in the fields of the Wood Psal. 132. 6. After the Law field-preaching was the first that we read of in the New Testament both in Iohn his preaching in the wilderness of Iudea being the voice of one crying in the wilderness and the Master Usher of Christ Math. 3. 1 3. and in His Ambassadours afterwasds who on the Sabbath sometimes went out to a river side were prayer was wont to be made As Lydia was converted at Pauls field preaching Act. 16. 13 14. And chiefly the Prince of Preachers Christ Himself preached many a time by the syds of the Mountains and the the sea side That Preaching Math. 5. was on a Mountain vers 1. And this is the more to be considered that our Lord had Liberty of the Synagogâ—es to Preach in yet he frequently left them and preached either in
it shall be then the Watchmen must not hold their peace and they that make mention of the Name of the Lord must not keep silence Isai. 62. 6 7. especially when His Name Glory is blasphemed baffled and afronted as at this day with a Witness 8. When Ministers generally are involved in a course of defection and do not give faithful warning but daub over the peoples and their oun defections then the Prophets must Prophesie against the Prophets Ezek. 13. 2 10. c. As alas this day there is a necessity for it 9. When publick Worship is interdicted by Law as it was by that Edict prohibiting publick Prayer for thirty dayes in Daniels time They could not interdict all Prayer to God for they could forbid nothing by that Law but that which they might hinder punish for contraveening but mental Prayer at least could not be so restrained And certain it is they intended only such Prayer should be discharged as might discover Daniel But might not the wisdom of Daniel have eluded this interdiction by praying only secretly or mentally No whatever Carnal wisdom might Meeâ—te his honesty did oblige him in that case of Confâ—â—re parâ—hen he knew the writing was signed to go into hie clossly â—d to open his windowes and to kneel upon his knâ— to cleatimes a day as he did aforetime Dan. 6. 10. Nowny agaireason can be given for his opening his windowes Was it only to let in the air or was it to see Ierusalem out at these windowes The Temple he could look toward as well when they were shut No other reason can be assigned but that it was necessary then to avouch the Testimony for that indispensable Duty then interdicted And is not publick preaching indispensable Duty too which is declared Criminal except it be confined to the mode their wicked Law tolerates which we can no more homologate than omitt the duty 10. When it is an evil time the evil of sin is incumbent and the evil of wrath is impendent over a Land then the Lyon hath roared who will not fear the Lord God hath spoken who can but Prophesie Amos. 3. 8. There is no contradiction here to that word whiâ—e hath been miserably perverted in our day to palliâ—use or â—il silence of time-servers Amos. 5. 13. The prudent shall keepâ— silence in that time for it is an evil time Whereby we cannot understand a wylie withdrawing our witness against the times evils for there they are commanded to bestir themselves actively in seeking good hating the evil loving the goâ—d and establishing Iudgement in the gate vers 14 15. but we understand by it a submissive silence to God without fretting according to that Word Ier. 8. 14. for the Lord our God hath put us to silence and Mic. 7. 9. Calvin upon the place expounds it The prudent shall be affirighted at the terrible vengeance of God Or they shall be compelled to silence not willingly for that were unworthy of men of courage to be silent at such wickedness but by the force of Tyrants giving them no leave to speak Sure then this is such a time wherein it is prudence to be silent to God but not to be silent for God but to gâ—ve publick witness against the evils of sin abounding and publick warning of the evils of punishment imminent 11. Then is the 〈◊〉 of it when worldly wisdom thinks it unseasonable 〈◊〉 men cannot endure â—ound Doctrine but after 〈…〉 lusts they heap to themselves teachers haâ—in◠〈…〉 and turn away their eaâ—s from the Truth◠〈…〉 â—each the Word and be instant is indeed in it 〈…〉 because profitable necessary but it is out of season as to the Preachers or Hearers external interest and in the esteem of Worldly Wiselings 2 Tim. 4. 2 3 4. See Pool Synops. Critic in Locum So in our day men cannot endure free faithful dealing against the sins of the times but would have smooth things deceits spoken unto them like those Isai. 30. 10. And nothing can be more 〈…〉 to speak plainly so as to give every thing its 〈…〉 either of the sins of the times or of the snares of the times or of the miseries evils of the times or of the duties of the times or of the dangers and the present Crisis of the times Which no faithful Minister can forbear Therefore so much the more is it seasonable that it is generally thought unseasonable 12. In a word whenever 〈…〉 Testimony of the Church or any part of it is 〈…〉 then is the season to keep it and contend for it and to hold it fast as our Crown Revel 3. 10 11. It must be then a word spoken in due season and good necessary Prov. 15. 23. at this time to give a publick Testimony against all wrongs done to our blessed Lord Jesus all the encroachments upon His prerogatives all the invasions of the Churches priviledges all the overturnings of our Covenanted Reformation and this openly designed introduction of Poperie Slaverie But now how shall this Testimony be given by us conveniently or how can it be given at all at this time in our Circumstances so as both â—he matter and manner of it may be a most significant Witness-bearing to the merit of it except we go to the fields Who can witness significantly against Poperie Tyrannie and all the evils to be spoken against this day under the protection of a Papist Tyrant as house-Meetings under the Covert oâ— this Tolâ—eration are stated for if these Meetings be private secret then the Testimony is not known if they be publick then they are exposed to a Prey Now by all these general Hypothâ—sâ—s it is already in some measure evident that Field-Meetings are very expedient But I shall adde some more particular Considerations to inculcate the same more clossly In the Third Place besides what is said to clear the Lawfulness necessity of a publick Testimony against the evils of the present time Some Considerations may be added to prove the Expediency of this way manner of giving a Testimony by maintaining Field-Meetings in our present Circumstances 1. The keeping of Field-Meetings now is not only most convenient for Testifying but a very significant Testimony in it self against this Popish Toleration the wickedness of whose Spring Original and of its Nature and Terms Channel Conveyance End design is shewed in the Historical Narrative thereof and cannot be denyed by any Presbyterian whose constant principle is that there should be no Toleration of Poperie Idolatrie or Heresie in this Reformed Covenanted Church Reason Religion both will conclude that this is to be witnessed against by all that will adhere to the Cause or Reformation overturned hereby and resolve to stand in the Gap against Poperie to be introduced hereby and that will approve themselves as honest Patriots in defending the Laws Libertys of the Country subverted hereby And besides if it be considered with respect to
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
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