withdrawn into so detestable a defection for we cannot both oune him as he requires to be ouned and as God requires every Magistrate to be ouned so as not to resist him under pain of damnation Rom. 13. 2 and assist our Brethren too in resisting his Murders and our ouning of him were a dividing of our selves from our Brethren that oppose him into a defection to the Contrary part whereof he is head Patron Lastly in the Conclusion we are obliged to be humbled for the sins of these Kingdoms and to amend in a real Reformation Whereof this is one to be mourned for that after the Lord had delivered us from the yoke of this Tyrannical family we again joined in affinity with the people of these abominations and tooke these serpents into our bosome again which hath bit us so sore and where-with the Lord hath scourged us severely And if it was our sin to engage with them at first then it is our sin to continue under their subjection And is not consistent with that Repentance that the Lords Contendings call for to continue ouning that Power which was our sin to oune at first III. In the Third place I promised to confirme my Thesis from more express Scripture Arguments Therefore I shall endeavour to gather them as briefly as may be 1. from Scripture Inferences nearly natively Consequential 2. from Scripture Assertions 3. from Scripture Precepts 4. from Scripture Practices 5. from Scripture Promises 6. from Scripture Threatenings 7. from Scripture Prayers First I shall offer some Arguments deduced by way of immediate Inference from the grounds laid before us in Scripture about Government wherein I shall confine my self to these Particulars 1. Let us Consider the Characters of a Magistrate laid doun in Scripture and we may infer if Tyrants Usurpers are not Capable of these Characters then they cannot be ouned for Magistrates For if they be not Magistrates they cannot be ouned as Magistrats but if they be not capable of the Characters of Magistrates they are not Magistrates Ergo if they be not capable of the Characters of Magistrates they cannot be ouned as Magistrates To find out the Characters of Magistrats I need seek no further than than full place Rom. 13. Which usually is made a Magazine of Objections against this Truth but I trust to find store of Arguments for it from thence not repeating many that have been already deduced therfrom We find in this place many Characters of a Magistrate that are all incompatible with a Tyrant or Usurper 1. He is the higher power vers 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Authorities Supereminent signifying such a Precellency as draweth towards it a recognition of honour But this is not Competent to Tyrants Usurpers for they are the vilest of men let them be never so high exalted Psal. 12. ult and if they be vile then they are to be contemned Psal. 15. 4. and no more to be regarded then Herod was by Christ when he called him a Fox Luk. 13. 32. But more particularly let us consider what is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 highness or dignity of Magistrats set forth in Scripture They are stiled Gods not to be reviled Exod. 22. 28. among whom God Judgeth Psal. 82. 1. so called because the Word of God came unto them Iohn 10. 35. But Tyrants are rather Devils as one of them is called Lucifer Isai. 14. 12. and they that persecute imprison the People of God because acted by the Devil and acting for him do bear his name Revel 2. 10. They are Divels that cast the Lords witnesses into prison The Magistrats Judgement is Gods Iudgement Deut. 1. 17. because it is not for man but for the Lord 2 Chron. 19. 6. and therefore Solomon is said to have sat on the Throne of the Lord 1 Chron. 29. 23. But it were blasphemy to say that Tyrants Judgement usurping the place without His warrant and giving forth Judgement against His Laws Cause People is the Lords Judgement or for Him or that they sit on the Throne of the Lord. A Throne of iniquity is not the Throne of the Lord for He hath no fellowship with it The Tyrants Throne is a Throne of iniquity Psal. 94. 20. Magistrats are truly to be subjected to obeyed as Principalities Powers Tit. 3. 1. it is a sin to speak evil of them vers 2. for it is presumption to despise Dominion speak evil of Dignities 2 Pet. 2. 10. Iude. 8. Buâ— Tyrants are very Catechrestically abusively Principalities Powers no otherwise then the Devils are so termed Eph. 6. 12. and there is no argument to oune or obey the one more than the other for if all Principalities Powers are to be subjected to ouned then also the Devil must who get the same Title To speak Truth of Tyrants indignities cannot be a speaking evil of Dignities for Truth is no evil nor is Tyranny a Dignity Hence they that are not capable of the Dignity of Rulers are not to be ouneâ— as such But Tyrants are not capable of the Dignity of Rulers as these places prove Ergo Against this it is Objected that Paul did apply this Character to the Tyrannical High Priest Ananias whom after he had objurgated for maniâ—est injustice he honours with that Apologie that he wist not that he was the high Priest for it is written thow shalt not speak evil of the ruler of thy people Act. 23. 5. Ans. Though all should be granted that is in this Objection yet our Argument would not be enervated for grant we should not speak evil of Tyrants that does not evince that we should hold them as Rulers for we should bless our persecuters Rom. 10. 14. and speak evil of no man Tit. 3. 2. that does not say we should hold every man or our persecuters to be Rulers The meaning must be he knew not that he was the high Priest that is he did not acknowledge him to be either high Priest or Ruler he could acknowledge or observe nothing like one of that Character in him for as the high Priests Office was now null ceased so this Ananias was only an usurper of the Office in place of Ismael or Ioseph who had purchased it by money And Paul had learned from his Master Gamaliel Iudicem qui honoris consequendi causâ pecunias dederit revera neque Iudicem esse neque honorandum sed Asini habendum Loco Tit. Talmud de Synedrio That a Judge who hath given money for purchasing this honour is neither a Judge nor to be honoured as such but to be held in place of an Ass. And it was common among the Jewes to say if such be gods they are silver gods not to be honoured as is quoted by Pool Synopsis Criticorum c. in locum And that this must be the sense of it is plain for he could not be ignorant that he was there in place of a Judge being called before him and
a transgression of His Covenant trespass against His Law that they had set up Kings not by Him and had made Princes and He knew it not Hos. 8. 4. and then taxes them with Idolatry which ordinarly is the Consequent of it as we have reason to fear will be in our case He shewes there the Apostasie of that people in changing both the Ordinances of the Magistracy and of the Ministry both of the Kingdom of the priest-hood in which two the safety of that people was founded So they overturned all the order of God and openly declared they would not be governed by the hand of God as Calvin upon the place expounds it Whereas the Lord had commanded if they would set up Kings they should set none up but whom He choosed Deut. 17. 15. yet they had no regard to this nor consulted Him in their admission of Kings but set them up and never let Him to wit of it without His knowledge that is without consulting Him and without His approbation for it can have no other sense I know it is alledged by several Interpreters that here is meant the tribes secession from the house of David and their setting up Ieroboam I shall confess that the ten tribes did sin in that erection of Ieroboam without respect to the Counsel or Command of God without waiting on the vocation of God as to the time manner and without Covenanting with him for security for their Religion Liberty But that their secession from Davids line which by no precept or promise of God they were astricted to but only conditionally if his Children should walk in the wayes of God Or that their erecting of Ieroboam was materially their sin I must deny and assert that if Ieroboam had not turned Tyrant Apostate from God for which they should have rejected him afterwards and returned to the good Kings of Davids line he would have been as Lawful a King as any in Iudah for he got the Kingdom from the Lord the same way and upon the same terms that David did as may be seen expressly in 1 King. 11. 38. It must be therefore meant either generally of all Tyrants whom they would set up without the Lords mind as at first they would have Kings on any terms though they should prove Tyrants as we have seen in Sauls case Or particularly Omri whom they set up but not by the Lord 1 King. 16. 16. And Abab his Son And Shallum Menahem Pekah c. who were all set up by blood treacherie the same way that our Popish Duke is now set up but not by the Lord that is by His approbation Hence I argue those Kings that are not ouned of God nor set up by Him must not be ouned by us for we can oune none for Kings but those that reign by Him Prov. 8. 15. and are ordained of Him Rom. 13. 1. But Tyrants Usurpers are not ouned of God as Kings nor are set up by Him Ergo Again if it be a sin to set up Kings and not by God then it is a sin to oune them when set up for that is a partaking of continuing in the sin of that erection and hath as much affinity with it as resetting hath with thieft for if they be the thieves they are the ressetters who receive them oune them 4. The Prophet Habakkuk in his Complaint to God of the Chaldean Tyranny Asserts that God hath made the righteous as the Fishes of the Sea as the Creeping things that have no Ruler over them Habak 1. 14. Now how were they said to be without a Ruler when the Chaldean actually commanded absolutely ruled over them yea how can the Fishes Reptiles have no Ruler over them If Domineering be ruling they want not that when the weaker are over-mastered by the stronger and by them made either to be subject ar to become their prey But the meaning is these Creatures have no Ruler over them by order of nature And the Iewes had then no Ruler over them by order of Law or ordination from God or any that was properly their Magistrate by Divine Institution or humane orderly constitution We see then it is one thing for a people to have an arbitrary or enthraâ—ing Tyranny another to have true Magistracy or Authority to be ouned over them without which Kingdoms are but as Mountains of prey and Seas of Confusion Hence I argue If the Iewes having the Chaldean Monarch tyrannising over them had really no Ruler over them then is a Tyrant Usurper not to be ouned for a Ruler But the former is true therefore also the Latter 5 Our Saviour Christ delivers this as a Commonly received a true Maxime Iohn 8. 54. He that honoureth himself his honour is nothing The Iewes had objected that He had only made himself Messias vers 53. To whom He answers by way of concession if it were so indeed then His Claims were void If I honour my self my honour is nothing And then claims an indubitable title to His dignity It is my Father that honoureth me Here is a two fold honour distinguished the one real the other suppositious null the one renounced the other ouned by Christ Self-honour honour which is from God. Hence I argue A self created dignity is not to be ouned the Authority of Tyrants Usurpers is a self created dignity Ergo this was confirmed above Thirdly I shall offer some other considerations confirming this truth from those Scriptures which I class among precepts And these I find of diverse sorts touching this subject 1. I shew before that the greatest of men even Kings are not exempted from punishment and Capital punishment if guilty of Capital Crimes for where the Law distinguisheth not we ought not to distinguish There is one special very peremptory Law given before the Law for regulating Kings which by that posterior Law was neither abrogated nor limited even as to Kings Deut. 13. 6-9 If thy Brother and a King must be a Brother Deut. 17. 15. entice the secretly saying let us go serve other Gods Thow shalt not consent unto him nor hearken unto him neither shall thine eye pity him How famous Mr Knox improved this Argument is shewed in the third Period That which I take notice of here is only that Kings are not excepted from this Law but if they be open Intycers to Idolatry by force or fraud Persecution or Tolleration as this Idolater now reigning is palpably doing they are obnoxious to a legal animadversion As it cannot be supposed that Secret Intycers should be lyable to punishment and not open Avouchers of a desire design to pervert all the Nation to Idolatry that a private perverter of one man though never so nearly dearly related should be pursued brought to condign punishment and a publick Subverter of whole Nations and Introducer of a false blasphemous Idolatrous Religion should escape Scot-free Let the
the party who are represented as the Wild folk of Scotland the design of this Treatise is to hold forth the History of their manifold Chases the Craft keenness Cruelty of their hunters and the goodlyness of the words of their Testimony Which by reason of the likeness of the Testimony of former Periods with the present and that the latter may be vindicated by the former is resumed from the beginning of the Church of Scotlands wrestlings against the Enemies of Christ and deduced through all the most signal steps of this long propagated and hereditary War. And lest my words should not be goodly enough nor my notions grateful to the Criticks of this age who cast every thing as new and nice which is someway singular and not suited to their sentiments that it may appear the Cause here cleared and vindicated is not of yesterday but older than their Grandfathers who oppose it I dare avouch without vanity there is nothing here but what is confirmed by Authors of greatest note repute in our Church both ancient modern namely Buchanan Knox Calderwood Acts of General Assemblies Cawses of Wrath Lex Rex Apologetical Relation Napthali Ius Populi History of the Indulgence Banders disbanded Rectius Instruendum and some other Authors much respected whose Authority more alwayes repelled by rage than ever yet resisted by reason though I value more than all the vain oblatrations of the Opposers of this Testimony and think it sufficient to confute all imputations of its Novelty and to counterballance the weight that may be laid on the Contradictions of the greatest that treat on this subject Yet I do not lay so much stress on the reason of their Authority as on the Authority of their reason which is here represented with that Candor and Care that lest any should cavil that they are wrested or wronged when made to speak so patly to the present Controversies I have chosen rather to transcribe their words than to borrow their matter dressed up in my own except where the prolixity multiplicity of their Arguments as clearly demonstrating that which I adduce them for as that for which they were primarly intended did impose the necessity of abridging them which yet is mostly in their oun words though reduced into a Syllogistical forme But this obloquie of Novelty being anticipated when I reflect on the helps I have collected from so many hands I am rather afraid the Truths here delivered be comtemned as obsolete and antiquate than cast at for new speculations However I am content yea it is my ambition that nothing here be looked upon as mine but that it may appear this is an old Plea and that the party here pleaded for who are stigmatized with many singularities are a people who ask the old paths and the good way that they may walk therein and though their paths be not now much paved by the frequency of passengers and multitude of Professors walking therein and albeit it must indeed be confessed the word of their Testimony is some way singular that the same things were never the word of Christs patience stated as heads of suffering before yet they are not untroden paths but the same way of Truth which hath been maintained by the witnesses of Christ in all the Periods of our Church and asserted by the greatest Confessors though never before sealed by Martyrs As for the Arguments I bring to clear confirm them whether they be accounted mine or borrowed from others I am very indifferent if they prove the point they are brought for which I hope they will be sound to do But of this ◠am confident there is nothing here can be condemned untill some one or more of those grave Authors be confuted and when that is done which will be ad Calendas Graecas or against the 30. of February there is something besides here which will challenge Consideration The design then of this work is of great importance even no less than to essay the discussing the difficulties of all our Conflicts with open Enemies about the present state of the Testimony the vindicating of all the heads of sufferings sustained thereupon these 27 years past the proposing of the right state of the Testimony for the Interest of Christ not only of this but of all former Periods with an account of the propagation prosecution of the witnessings wrestlings and sufferings for it from time to time to the end it may appear not only how great the sufferings have been since this fatal Catastrophe and overturning of the Covenanted Reformation and unhappie restauration of Tyrannie and Prelacie but that the grounds upon which they have been stated are not niceties and novelties as they are reproached and reputed by many but worthie and weighty Truths of great value and validity and of near affinity unto Conformity with the continued series and succession of the Testimonies in all former Periods So that in this litle Treatise must be contained a Compendious Historie of the Church of Scotland her Testimony in all ages a vindication of the present state of it yea in effect a short Epitome of the substance of those famous forecited Authors as far as we need to consult them concerning the Controversies of the present time with Adversaries Which is much and perhaps too much to be undertaken in so small a volume But considering that many who are concerned in this Cause yea the most part who concern themselves about it are such who have neither access nor time nor capacity to revolve the voluminous Labours of these Learned men for light in this Case I have done my best to bring them into one body of a portable bulk with as great brevity as could consist well with any measure of perspicuity Not medling with any thing but what I thought might some way conduce to clear some part of the present Testimony Every undertaking of this nature cannot but be lyable to several disadvantages that are unavoidable this hath many discouraging and difficult One is that it shall be exposed to the Common fate of such representations to be stigmatized as a seditious Libel and so may be sent to the flames to be confuted and to enflame the fury of these firebrands already hell-hot into the utmost extremity of rage against the Author that ever Cruelty it self at its fullest freedom did exert against Truth and reason arraigned and cast for Sedition and Treason The only Sanctuary in such a Case is in prospect of this to have the greater care that nothing be spoken but what the Speaker may dare to affirm in the face of Cruelty it self A Second common disadvantage is obvious from the Consideration of the humor of the Age wherein fancy hath greater force than faith and nothing is pleasing but what is parasitical or attempered to the palat of the Greatest not of the best And naked Truth without the fairdings of flatterie or paintings of that pâkiness which is commonly applauded as
rate And compare the present Addresses Courting Carressing the Papists with the Addresses of these worthy builders of what they are destroying There is one dated Edinb May. 27. 1561. Presented to the Council shewing that honesty craved them and conscience moved them to make the secrets of their heart patent which was That before ever these Tyrants dumb Dogs empire over them professing Christ Jesus within this Realme they were fully determined to hazard Life and whatsoever they had received of God in temporal things And let these Enemies of God assure themselves that if their Counsell put not order unto them that they should shortly take such order that they shall neither be able to do what they list neither yet to live upon the sweat of the browes of such as are no Debters to them And when the mischievous Mary the daughter of the Degraded Queen returning from France set up the Mass but in her oun family the Godly at that time gave plain signification that they could not abide that the Land which God by His power had purged from Idolatry should in their eyes be polluted again Shall that Idol say they be suffered again to take place within this Realme It shall not The Idolatrous Priests should die the death according to Gods Law. And a Proclamation being issued to protect the Queens Domestick Servants that were Papists There was a Protestation given forth presently That if any of her Servants shall commit Idolatry say Mass participate therewith or take the defence thereof in that case this Proclamation was not extended to them in that behalf nor to be a Safeguard to them in that behalf no more then if they commit murther Seeing the one is much more abominable in the sight of God then the other But that it may be Lawful to inflict upon them the pains contained in Gods word against Idolaters wherever they may be apprehended without favour The words of Iohn Knox upon the folowing sabbath may be added That one Masse was more fearâ—ul unto him then if ten thousand armed Enemies were Landed in any part of the realme of purpose to suppress the whole Religion for said he in our God there is strength to resist confound Multitudes if we unfeignedly depend upon Him but when we joine hands with Idolatry it is no doubt but both Gods amiable Presence comfortable defence will leave us and what shall then become of us Yea when it was voted in the General Assembly whether they might take the Queens Mass from her Many frankly affirmed that as the Mass is abominable so it is just right that it should be suppressed And that in so doing men did no more hurt to the Queens Majestie than they that should by force take from her a Poisoned Cup when she were going to drink it Thus we have some Specimen of the Zeal of our fathers against Idolatry But in a litle time Court favours blunted it in many And then had the Servants of God a double Battel fighting or the one hand against Idolatrie and the rest of the abominations maintained by the Court. And upon the other hand against the unfaithfullness of false brethren and Treachery of Sycophants who informed the Court against the Ministers for their free faithful Preaching and warning on all occasions yet they sustained the brunt of all these assaults and came off with honour At length to be short in process of time this Mary a woman of a proud crafty wit and an indured heart against God His Truth insisted in the same steps of Tyranny Treachery but with greater Aggravations that her Mother walked in and was served according to her desert For after that her Darling Davie Rizio the Italian Fidler whom most men then supposed and do still suspect to be the Father of King Iames this mans Grandfather and some do think it not unlikly that his Successors have derived from this stock the Italian Complexion Constitution both of body mind Spare Swarthy Cruel Crafty received his â—ue rewards in her presence by the Kings consent Counsel she conceived such contempt of indignation against the poor uxorious young King Henry of Darnely that she never rested till she Bothwel contrived executed his Murther And then she married that Murdering Adulterer the said Earle of Bothwel Whereupon the Protestant Noblemen pursueing the Murther took her sent her Prisoner to Lochlevin where they made her resigne the Government to her Son Iames then an Infant And afterwards she was beheaded by Elizabeth Queen of England We see now by this deduction what was the Testimony of this Period and how in many things it confirmes the Heads of the present Sufferings which we may particularly remark I. The Reformation of Scotland had this common with all other Protestant Churches that it was carried on by resisting the opposing powers But it had this peculiar advantage above all that at once from the begining both Doctrine Worship Discipline Government were Reformed as Mr. Knox witnesseth that there was no Realme upon the face of the Earth at that time that had Religion in greater Purity Yea sayes he we must speak the Truth whomsoever we offend there is no Realme that hath the like Purity for all others how sincere soever the Doctrine be retain in their Churches and the Ministery thereof some footsteps of Antichrist dregs of Popery But we praise to God alone have nothing in our Churches that ever flowed from that Man of Sin. The Doctrine was purely Reformed according to the Rule of Christ both as to Matter Manner of Delivery As to the Matter of it what it was the Confession of Faith ratified in Parliament anno 1560. Doth witness In the Manner of it they studyed not the smooth pâkie prudence that is now so much applauded for not observeing which such as would fain be honest in this duty are so much condemned but they cryed aloud against did not spare the sins of the time with application to every degree of men as we have it published vindicated in Mr. Knox his History They cryed that the same God who plagued Pharaoh repulsed Sennacherib struck Herod with wormes and made the bellies of dogs the Grave Sepulcher of the Spiteful Iezabel will not spare misled Princes who authorise the Murtherers of Christs members in this our time Many now a dayes will have no other Religion than the Qween the Queen no other than the Cardinal the Cardinal no other than the Pope the Pope no other than the Devil Let men therefore consider what danger they stand in if their Salvation shall depend upon the Queens faith And they used to defend such manner of free dealing from the examples of the Prophets reproving Kings Personally Now if the like greater corruptions be in the World this day who dare interprise to put to silence the Spirit of God whih will not be subject to the
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
of the God of Truth and Scorn of all our holy Engagments Which defection did not only cause for a long time an incurable Division the first of that kind and most permanent of any that ever was in the Church of Scotland by reason of the surcease of General Assemblâ—es stoped hindered by the yoke of the Sectarian Usurpation but also was the spring source of all our defections since all flowing from fomented by that same spirit that fostered that And for that since that time the Lord hath been contending with this Church Nation bringing us under the bondage of these Malignant Enemies whom we suffered them then to encourage introduce And both at that time since that time the Lord never countenanced an Expedition where that Malignant Interest was taken in unto the state of the quarrel Upon this our Land was invaded by Oliver Cromwel who defeat our Army at Dumbar where the Anger of the Lord was evidently seen to smoke against us for espousing that Interest And remarkable it is how in that very day where in the Publick Resolutions were concluded in the Assembly at St Andrews the Lord then shed the blood of His people at Ennerkeithing so as that the Assembly having in great hast hurried through this Approbation were all made to run for it and Adjourn themselves to Dundie where they met and compleated that step of defection And afterwards it s known what a peculiar vengeance fell upon that City where this deed was done beyond all the Cities of the Nation Next an Army being raised according to these unhallowed Resolutions and the Lord puting remarkable Discountinance upon them in their attemptings at home as was manifest in their attemptings at Torewood c. They march into England and there did the Lord continue by His leaving our Army to the Sword to preach that Doctrine to the world Iosh. 7. 10 11 12. Israel hath sinned and transgressed the Covenant have taken the accursed thing and dissembled also and have put it even amongst their oun stuff therefore the Children of Israel could not stand before their enemies but turned their backs before their Enemies because they were accursed Neither will I be with yow any more except ye destroy the accersed thing from among yow An army of near 30000 was totally routed at Worcester and the Achan the Cause of the overthrow was forced to hide himself in the Oak and thence to transport himself beyond sea where he continued a wandering fugitive in Exile till the year 1660. In the mean time the Sectarian Army here prevailed till after the usurper Cromwel his death the false Monk then General with a Combination of Malignants and Publick Resolutioners did machinate our misery and effectuated it by bringing home the King to England from his banishment Wherein he was habituate into an implacable hatred against the Work of God. Yet though since the Kings first reception into Scotland our declensions were still growing untill they produced this fearful Revolt from God wherein the Nation is now involved there was still a faithful Remnant of Ministers Professors zealous for the Cause keeping their Integrity who in their Remonstrances Testimonies witnessed against both their Malignant Enemies and their backsliding Brethren the Resolutioners and also against the Sectarians their Invaders whose vast Toleration Liberty of Conscience which they brought in to invade our Religion as they had invaded our Land and infect it with their multifarious Errors was particularly by the Synod of Fife and other Brethren in the Ministery that joined themselves to them Testified against and demonstrated to be wicked intollerable Now to see how far the present Testimony is Conâ—irmed by the witnesses of this Period we may resume some Reflections on it I. They impartially carried on the Testimony against Prelacy and the Popish Prelatical Malignant faction on the one hand and the Sectarians on the other without ever waving the Testimony against either or at the least winking at the one to weaken the other both which Testimonies they though of so great importance that they could not dispense with but faithfully maintain both in their witnessings warnings In that seasonable necessary Warning Declaration concerning present imminent dangers given at Edinb Iuly 27. sess 27. They say first of the Sâ—ctaries That prevailing Party of Sectaries in England who have broken the Covenant and despised the Oath of God corrupted the Truth subverted the fundamental Government Look upon us with an evil eye as upon these who stand in the way of their Monstrous new fangled devices in Religion Government and though there were no Cause to fear any thing from that party but the Gangren infection of those many damnable abominable errors which have taken hold on them yet our vicinity unto and dayly Commerce with that Nation may justly make us afrayed that the Lord may give up many in this Land into a spirit of delusion to beleeve Lies because they have not received the Love of the Truth In that same warning they say we are not so to have the one of our eyes upon the Sectaries as not to have the other upon Malignants they being an Enemie more numerous more dangerous than the other not only because experience hath proven that there is a greater aptitude inclination in these of our Land to comply with Malignants than Sectaries in that they carry on their wicked designe under a pretext of being for the King but also because there be many of them in our oun bovvells By vvhich vve may see hovv impartially they opposed both and that this cannot be condemned in the Testimonies of the present Sufferers except the Assembly be condemned And because many novv a dayes have extenuating notions of those debates against Prelacy Sectarianisme about the Government of the Church c. and condemn these that vvould adhere to suffer for the Punctilio's of it as rigid nicetie I shall for seeing vvhat account the Assembly had of them cite their vvords in a Letter to the Assembly of divines at Westminster Dated Edin Iune 18. 1646. The smallest say they of Christs Truths if it be Lavvfull to call any of them small is of greater moment than all the other businesses that ever have been debated since the begining of the vvorld to this day but the highest of honours and heaviest of burdens is put upon yovv to declare out of the Sacred Records of Divine Truth vvhat is the Prerogative of the Croun extent of the Scepter of Jesus Christ vvhat bounds are to be set betvveen Him Ruling in His House and povvers established by God on Earth hovv by vvhom His House is to be Governed and by vvhat vvayes a restraint is to be put on these vvho vvould pervert His Truth and subvert the faith of many II. In the manner of maintaining this Testimony these famous Fathers while faithful for God gave us a perfect
persons twice once to have their ears cut and be banished and after the lopping of their ears some have been re-examined and Sentenced to death and execute 23. They have Sentenced some and hanged them both in one day Others early in the morning both to surprize the persons that were to die and to prevent Spectators of the sight of their Cruelty Others have been kept in suspense till the very day hour of their execution 24. Not only have they murdered serious zealous Followers of Christ in taking away their Lives but endeavoured to murder their Names and to murder the Cause for which they suffered loading it with all Reproaches as Sedition Rebellion c. which was their peculiar Policy to bring the Heads of Sufferings to Points that are most obnoxious to mens Censure and accounted most extrinsick to Religion whereby they levelled their-designs against Religion not directly under that notion but obliquely in the destruction of its Professors under the odium reproach of enemies to Government 25. But chiefly they labour to murder the Soul defile the Conscience and only consult to cast a man doun from his excellency which is his integrity that is a Christians Croun and that they would rather rob him of as any thing either by hectoring or flattering him from the Testimony which they endeavour by proposing many offers with many threatenings in subtile termes And pretend a great deal of tenderness protesting they will be as tender of their blood as of their oun Soul which in some sense is true for they have none at all of their oun Souls and purging themselves as Pilate did and charging it upon their oun head 26. They will be very easie in their Accommodations where they find the poor man begining to faint and hearken to their overtures wherein they will grant him his life yeelding to him as cunning Anglers do with Fishes And to persuade him to some length in complying they will offer Conference sometimes or reasoning upon the Point to satisfie informe his Conscience as they pretend but really to catch him with their busked hook 27. If they have any hope of prevailing they will change a mans Prison and take him out from among the more strict fervent in the Cause that might sharpen strenghen his zeal and put him in among the more cool remiss 28. Sometimes they used to stage several together whereof they knew some would Comply to Tantalize the rest with the sight of the others Liberty and make them byte the more eagerly at their bait to catch the Conscience But when they had done all they could Christ had many Witnesses who did retain the Croun of their Testimony in the smallest Points till they obtained the Croun of Martyrdom and attained to the Croun of Glory Speaking boldly to them without fear or shame and disdaining their flattering Proposals but looking on them under a right notion as stated there in opposition to Christ whereby they found this Advantage that hence they were restrained from all sinful tampering with them or intertaining any discourse with them but what was suitable to speak to Christs enemies or doing any thing to save their life but what became Christs Witnesses who loved not their lives unto the death Of whom universally this was observed that to the Admiration of all the Conviction of many enemies the Confirmation of many friends the Establishment of the Cause and the Glory of their Redeemeâ— they went off the stage with so much of the Lords Counâ—enance so much Assurance of Pardon Eternal Peace so much hope of the Lords returning to Revive His Work and Plead His Cause again in these Lands that never any suffered with more meekness humility composure of Spirit and with more faithfulness stedfastness resolution than these Worthies did for these despised reproached Truths for which their surviving Brethren are now Contending Suffering while others are at ease PART III. THE PRESENT TESTIMONY Stated and Vindicated in its Principal Heads BY what is above premitted the Reader may see the Series Succession of the Testimony of Christs Witnesses in Scotland from time to time in all the Periods of that Church how it hath been transmitted from one generation to another Doun to our hands how far it hath been extended and what Increments it hath received in every Period how it hath been opposed by a Continued Prosecution of an hereditary War against Christ by an Atheistical Papistical Prelatical and Tyrannical faction and how it hath been concerted contended for maintained sealed actively passively by an Anti-pagan Anti-Popish Anti-Prelatical Anti-Erastian Anti-Sectarian and Anti-Tyrannical Remnant of the Followers Professors Confessors Martyrs of Christ in all Ages Now it remains in the third last Place to consider the Merit of the Cause as it is now Stated to see whether it will bear the weight of those great Sufferings wherewith it hath been sealed I hope all the Lovers of Christ who have an esteeâ— â—ven of His reproaches above all the Treasures of Egypt will grant that if these sufferings be Stated on the least or lowest of the Truths of Christs then they are not Misstated noâ— built upon a bottom that will not bear them or is not of that worth to sustain them For Certainly every Truth the least of Truths is of greater value than any thing that we can suffer the loss of for it yea of infinitely greater value than the whole world So that if I prove these Heads of Suffering to be Truths wherein Conscience is concerned the Cause will be sufficiently vindicated from the loadings lashings of such as prefer Peace to Truth ease to dutie who to Justify their oun backwardness detastable lukwarmness call some of them only State questions about things Civil and not Gospel-Truths and Heads to State suffering upon And if they be Truths Duties the Cause will some way be rendered more Illustrious that it is Stated upon the smallest hoofs hair-breadths of the Concerns of Christs Declarative Glory as being a greater witness of its Ouners Love Loyalty to Christ and of their pure tender zeal for His honour than if for more substantial fundamental Truths which a Natural Conscience may reclaim to Decline when for the meanest Circumstantials of Christs Truths they dare are ambitious to bestow their dearest blood But if the Complexe of them be impartially Considered no unprejudiced Arbiter will suffer himself to have such extenuating Impressions of the present Word of Patience Testimony of the suffering Remant in Scotland this day But it will appear to be a very weighty worthy Concern as any that either Men or Christians can be called to Witness for being the Priviledge of all mankind the Duty of all Christians and the Dignity of all Churches to assert It is for the Glory Croun Prerogatives and Imperial Regalia of the King of Kings with reference to His
called in One Hope Professing One Lord Confessing One Faith sealed with One Baptisme Eph. 4. 3. c. And for Brethren to dwel together in Unity is good pleasant and like the precious Oyntment upon the head that ran doun upon Aarons beard Psal. 133. 1 2. A fragrant Oyntment indeed if it be composed aright of Gospel-simples according to Divine art and the Wisdom that is from above which is first pure then peacable and not made up of Adulterate Politicks that Union that hath the Spirit for its Author the Scripture for its Rule Peace for its bond beauty love for its Cement Faith for its foment Christ for its foundation and Truth holiness for its constant Companions cannot but be intensely desired enixely endeavoured and fervently followed by all the Professors of the Gospel of Peace Subjects of the Prince of Peace Which makes Division Schisme not only a great Miserie but a Grand sin But it must be in the way of Truth Duty and consistent with holiness the honour of Christ otherwise if it be in the way of Apostasie defection it is but a Confederacy Conspiracy against the Lord. And true Union can neither be attained nor retained nor recovered except the sinful Cause of Division Defection and the holy overruling Cause the Anger of the Lord be removed in turning to following him II. Thô there be not perfect Union but diversity both of judgements and practices in several Cases there may be Communion with a Church in its Ordinances and Ministrie As 1. We may have a Catholick Communion with all Christian Ministers Members of the Catholick Church considered as such holding the Head Christ and the foundation sure And so we may meet for Worship with all Devout men in every Nation under Heaven whether they be Parthians or Medes or Elamites or French or Dutch c. thô differing in Controversies of lesser moment not overturning that if they hold the Universal Testimony of the Gospel against the Common enemies thereof Iewes Turks or Pagans for there is neither Greek nor Iew if he be a Christian Christ is all and in all Col. 3. 11. But if they be Hereticks we can have no Communion with them 2. We may have a more special Communion with all Protestant Ministers Members of the Reformed Church considered as such more strictly and upon stricter conditions providing they hold not only the Universal of Christians but the General Testimony of Protestants against the Greater lesser Antichrists thô differing from us in some circumstantial points not Reformed and not contradictory unto the Protestant Testimony against Poperie all Heresie nor declining from their oun Reformation by Defection or Schisme And Consequently its Lawful to oune Communion with the Churches of the United Provinces and take Ordination from them thô they have some formes not allowable from which they were never Reformed because they are sound in the Protestant Testimony But with the Sectarians or Schismaticks or Apostates among them we cannot oune that special Communion 3. We may have a more Particular Communion upon yet stricter conditions with all our Covenanted Brethren Ministers Members of the Churches of Britain Ireland considered as such Providing they hold not only the Universal not only the more Special Protestant Testimony against the Greater lesser Antichrists but the Covenanted Testimony for the Reformation in Doctrine Worship Discipline Government against Poperie Prelacy Superstition Heresie Schisme Profanness according to the Covenant Thô differing from us in those Controversial points never Reformed and which were never the Word of Christs patience and do not overturn the Covenanted Testimony But with those that contradict counteract that we cannot oune that particular Communion 4. We may have yet a nearer Organical Communion upon stricter conditions still with all the Ministers Members of the National Church of Scotland constitute confederate under one Reformed Government according to the Rule of Christ providing they hold not only all the former Testimonies under the foresaid considerations but the Presbyterian Testimony as stated in the Ecclesiastical Constitutions and sworn to in the National Covenants Engagements of that Church founded upon the Word of God against Poperie Prelacy Erastianisme Sectarianisme Toleration Schisme Defection thô differing in some things from us never Reformed never considered in Ecclesiastical Judicatories never engaged against in our Covenants never Stated as the Word of patience and Matter of Testimony But with those that oppose suppress reproach and abandon this Testimony we cannot oune this Organical Communion in this broken State of the Church We may have yet a stricter Congregational Communion upon stricter conditions in and with the Ordinary or extraordinary Meetings or Societies of the Lords people for Gospel Ordinances with any Minister or Ministers duely truely admitted to that function according to Christs Appointment and the Call of the people whether in a fixed or unfixed relation provicing he holds the Testimony of Christ under all the former considerations and ounes and adheres unto the true received principles of the Church of Scotland in Doctrine Worship Discipline Government founded upon the written Word of God and whatsoever Declarations or Testimonies former or latter particular or more General are aggreable thereunto thô differing from us in some of the Integral not Essential parts of our Testimony against the Enemies of our Covenanted Reformation But with such as deny or decline from it by Schisme or Defection or Complyance with the enemies thereof we cannot oune this Congregational Communion in this broken State of the Church III. Thô there be many things in a Church to brangle lessen the Comfort of our Communion with it and the Ministrie thereof yet we may keep fellowship with a true Church thô in many things faultie and Corrupt as all Churches are in some measure in this Militant State. As the Church of Corinth had many corruptions in their practice yet no separation is enjoyned from it And the Lord did not require separation from the Churches of Pergaâ—â—â— Thyatira though they had many corruptions deficiencies in Discipline in a Toleration of Hereticks and would lay no other burden upon them but to hold fast what they had as Mr Durham shewes in his Comment on the Revel chap. 2. Lect. 6. Pag. 148 149. as also Chap. 18. Lect. 1. Pag. 585. in 4 to This must be granted especially in these cases 1. In the infant State of the Church when the Reformation is only begun then many things may be tolerated before they be gradually Reformed which in an adult State are not to be suffered 2. In a growing case of the Church advancing out of corruptions then many things may be born with while they are ascending wrestling up the hill which in a Declining State when the Church is going backward must not be yeelded unto See that Objection of hearing Prelatical men in the time of
is either Positive Active or Negative Passive The first is when a party not only leaves Communion with a Church whereunto they were formerly joyned but also gathers up new distinct Churches different from the former under another Government Ministrie Ordinances disouning those they left The latter is when the faithful Remnant of a declining Church standing still refusing to concur with the backsliding part of the same Church after they have become obstinate in their defections holds clossly by adheres unto the Reformation attained This Famous Mr Rutherfoord in his due Right of Presbytries pag. 253. 254. sheweth to be Lawful and calleth it a Non-Union as that in Augustines time when the Faithfâ—l did separate from the Donatists which is Lawful laudable 3. Mr Rutherfoord there proceeds to distinguish between a separation from the Church in her worst most part and a separation from the best least part and these who separate from the worst greatest part do notwithstanding retain a part of and a part in the Visible Church because they do not separate from the Church according to the least best part therof as the Godly in England who refused the Popish Ceremonies Antichristian Bishops Hence it will follow that though now People should withdraw from Communion with the greatest part of the Church which is now Corrupted they cannot be counted Separatists because they hold still Communion with the better thô lesser part Moreover he saith Pag. 254. 255. That there may be Causes of Non-Union with a Church which are not sufficient causes of separation Lastly he tells us ibid. Pag. 258. When the Greatest part of a Church makes defection from the Truth the lesser part remaining sound the Greast part is the Church of separatists thô the manyest greatest part in the actual exercise of Discipline be the Church yet in the case of right Discipline the best thô fewest is the Church For Truth is like life that retireth from the manyest Members unto the heart and there remaineth in its fountain in case of dangers So that it is the major part which hath made defection that are to be accounted Separatists and not such who stand to their principles thô they cannot comply or joyne with the corrupt Majoritie Thus the Apol. Relat. rehearsed his words Sect. 14. pag. 292. 293. 4. There may be a Lawful withdrawing where the Ordinances Ministrie are not cast at as the Apol Rel. saith ibid. 291. So then so long as people do not cast at the Ordinances but are willing to run many miles to enjoy them nor cast at the Church as no Church thô they sadly fear that God shall be provoked by this dreadful defection which is carried on by these men their favourers to give her a Bill of divorce nor at the Ministrie for they love those that stand to their Principles dearly and are most willing to hear them either in publick or private 5. It is granted by all that write against Separatists that separation from a Church is Lawful when the case so falleth out that union cannot be kept up with her without sin Voet. Polit. Eccles. pag. 68. quest 17. 6. The Grave Author of Rectius Instruendum Confut. 3. Dial. Chap. pag. 7. c. allowes every Separation is not Schisme even from the Church which hath essentials yea and more than essentials If it be from those thô never so many who are drawing back from whatever piece of duty integrity is attained for this is still to be held fast according to many Scripture Commands So Elias when Gods Covenant was forsaken was as another Athanasius I and I only am left in point of tenacious integrity 7. Next he sayes 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 8. Likewise he there asserts there is a Lawful forbearance of Union Complyance with notorious Backsliders in that which is of it self sinful or inductive to it which is far from Separation strâ—ctly taken The Commands of abstaining from all appearance of evil and hating the garment spotted with the flesh do clearly include this 9. He addes many things will warrant Separation from such a particular Minister or Congregation which will not warrant Separation from the Church National nor infer it by Mr Durhams acknowledgement on Scandal pag. 129. for if Scandals become excessive he allowes to depart to another Congregation 10. Lastly he sayes There is a Commanded withdrawing from Persons Societies even in Worship the precepts Rom. 16. 17. 2 Cor. 6. 17. Prov. 19. 27. Act. 2. 40. will clearly import this by Consequence Surely the Ministers Professors adhering to the Reformatâ—on must be the true Church of Scotland thô the lesseâ— number These Souldiers who keep the Generals Orders are the true Army not the deserters of the same But Secondly it being in part cleared by these Assertions what is our mind in this Controversie I shall lay coun from Scripture Oracles all the Causes Cases justifying warranding withdrawing from any Ministers with application of all of them to the Curats and accommodation of some of them to all that the Wanderers withdraw from with Arguments endeavouring to evince the Validity of them and evidencing they are not new Notions but the same Grounds which approven Authors have improved in this Controversie I shall omitt the ordinary Criticismes in stating the Question in distinguishing betuixt hearing joyning in Worship and ouning them as our Ministers and submitting to them c. And only essay to prove this Thesis We cannot without sin oune Church Communion in Gospel Ordinances with the Prelats or their Curats as Our Ministers but must Withdraw from them and any other guilty of the like Corruptions which we can make out against them I shall not resume what Confirmations this Thesis is strenthened with from the Testimonies or Church Constitutions of former Periods which are premitted in the foregoing discourse Nor make any repitition of the Circumstances of our present Condition Represented above which contributes to clear it but shortly come to the Arguments I. It is necessary that we must acknowledge them Ministers of Christs and his Ambassadours cloathed with his Commission from whom we receive the ordinances of the Gospel For otherwise they must be looked upon as Thieves Robbers Usurpers and strangers whom Christs sheep will not nay must not hear Iohn 10. 1 5. And how shall they preach or be heard except they be sent Rom. 10. 15. for such whom we know may not Lawfully preach we cannot Lawfully hear These from whom we may receive the Misteries of God we must account Ministers of Christ 1 Cor. 4. 1. and Ambassadours for Christ standing in his stead beseeching us to be reconciled to God 2. Cor. 5. 20. Hence such as we doubt to acknowledge Ministers of Christ cloathed with His
hour of tentation and hold it fast that no man take our Croun Rev. 3. 10 11. All Truth must be avowed practically avowed on the greatest hazard And as this Testimony must be full so must it be also constant It was Demass shame that the afflictions of the Gospel made him forsake the Apostle after great appearances for Christ And therefore whatever Truth or Duty is opposed that becomes the special object of this Testimony Rectius Instruend Consut 3. Dial. chap. 1. pag. 18. 19. Hence if Hearing of the Curats would infer involve us under the guilt both of commission of sin and omission os Duty then we cannot hear them without sin But the former is true Therefore also the Latter I prove the Minor by Parts First that it would infer involve us under the guilt of Commisssion of sin All that is said above doth evince it And besides palpable breach of Covenant hereafter to be charged cleared And Idolatrie is a great sin of that naâ—ur but the hearing of the Curats doth infer this Which may be made out thus The breach of the sceond Commandment is Idolatrie for to make the sins against that Command odious they are all commprehended under that odious name of worshipping Images as the sins against the seventh are called Adultrie comprehending all unchast thoughts words actions Hearing of Curats is a breach of the second Command Ergo The Minor I prove thus Every worship not according to Christs appointment is a breach of the second Commandment But hearing of Curats is a worship not according to Christs appointment Which I prove thus A worship enjoined by and performed in obedience to a Law establishing a humane Ordinance in the Church besides and against the Institution of Christ is a worship not according to Christs appointment But the hearing of Curats is a worship enjoined by and performed in obedience to a Law establishing a humane Ordinance to wit Diocesan Erastian Prelacy with the Curats their substitutes Hence also the second doth follow by necessary consequence that it would infer involve us under the guilt of Omission of Duty For first if reductively it may involve us under the guilt of Idolatrie breach of the second Commandment then it will infer the guilt of omission of these necessary Duties incumbent to the Lords people with a reference to Idolatry to make no Covenant with them nor with their Gods nor let them dwell in the Land lest they make us sin Exod. 23. 32 33 Exod. 34. 14 15. to overthrow their Altars break their Pillars and destroy the names of them out of the place Deut. 12. 3. Iudg 2. 2. I do not adduce these precepts to stretch them to the full measure of the demerit of the grossest of Idolaters for as there are degrees of breaches or the Commandment some grosser some smaller so there are also degrees of punishment and as to the manner of destroying extirpating all pieces of Idolatry But that the Commands being founded upon a Moral ground lest they 〈◊〉 snares unto us do oblige us to some endeavour 〈…〉 extirpating overthrowing all Pieces or 〈◊〉 according to the word and our Covenants And 〈…〉 true right Zeal of God should and would not only inspire all with an unanimous aversion against the profane intruding Curats but animate us as one man to drive away these wolves theives and to eradicate these plants which our heavenly Father never planted Napht. Prior edit pag. 108. The least Duty that can be inferred is that of the Apostles flee from Idolatry 1 Co 10. 14. which Idolatry there mentioned to be avoided is to eat of the sacrifices offered to Idols whence we infer that if to eat of things consecrated to Idols be Idolatrie then also to partake of Sacred things consecrated by Idols must be Idolatry as the Curats dispensing of Ordinances is consecrated by hath all its Sanction from an Iâ—ol of Diocesan Erastian Prelacy But we see the Apostle expresses the former Therefore we may infer the Latter Further it will also infer a declining from denying a Necessary Testimony in the case circumstantiated Even the smallest matter is great when a Testimony is concerned in it were it but the circumstance of an open window Daniel durst not omitt it upon the greatest hazard And now this is clearly come to a case of confession when there is no other way to exoner our consciences befor God the world and declare our Non-conformity to this course of backsliding no getting of wrongs redrest or corruptions in the Ministry removed but by this practice And certainly some way we must give publick Testimony against these courses and there is no otherway so harmless innocent as this though suffering follow upon it Apol. Relat. Sect. 14. 272. 273. And now there is no other way apparent whereby the difference shall be kept up betuixt such as honestly mind the Covenanted work of Reformation and the corrupt Prelatical Malignant Enemies but this Argument also will infer the expediency of withdrawing from all Ministers with whom our circumstantiat Joyning would involve us in a participation with their defections IX As we would endeavour to avoid Sin in our selves So we must have a care to give no occasion of others sinning by our taking Liberty in a promiscuous Joining in Church Communion whereby we may offend stumble the consciences of others for to that in this as well as in other things we must have a special respect and forbear things not only for our oun unclearness but for the sake of others also If therefore the Hearing of Curats be a Scandal we must refuse it be the hazard what will. For who so shall offend one of Christs little ones it were better for him that a milstone were hanged about his neck Math. 18. 6. No man must put a stumbling block or an occasion to fall in his brothers way Rom. 14. 13. They that sin so against the brethren and wound their weak Conscience they sin against Christ 1 Cor. 8. 12. we must forbear somthings for conscience sake conscience I say not our oun but of others giving none offence neither to the Iewes nor to the Gentiles nor to the Church of God 1. Cor. 10. 28 29 32. and so cut off all occasion from them that desire occasion 2 Cor. 11. 12. These Commands discharge whatever Practice give occasion of our brothers sinning of calling Truth in question of acting with a doubting conscience or which weakens his Plerophory or assurance And neither the Lawfulness nor indifferency of the thing it self nor mens Authority commanding it nor the weakness yea or wickedness of those in hazard to be stumbled will warrand the doing of that out of which offence arises Rectius Instruend Confut. 3. Dial. chap. 1. pag. 19. Mr Durham in that forecited place saith It carries offence along with it in reference to the partie who runs unsent it proves a strengthening
afflicted the Kingdoms of the world and affected not only their backs in bearing the burden thereof but thir hearts into a Lethargick stupor of insensibleness and their heads in infatuating intoxicating them with Notions of the Sacredness incontroulablness of Tyrannie and their hands in infeebling and fettering them from all attempts to work a Cure Or else it hath had another effect on many that have been sensible of a touch of it even equivalent to that which an ingenious Author Mr Gee in his Preface to the Divine right Original of the Civil Magistrate to which Mr Durham is not absonant expounds to be the effect of the fourth vial Rev. 16. 8 9. when in these Dog-dayes of the world power is given to the Sun of Imperial especially Popish Tyannie by their exorbitant streaches of absolute Prerogative to scorch men with fire of furious oppressions they then blaspheme the Name of God which hath power over these Plagues in their Mal-content Complaints grumblings grudgings and Murmurings under the miserie but they do not repent nor give Him Glory in mourning over the causes promeriting such a Plague and their oun accession in exposing themselves to such a scorching sun nakedly without a Sconce Certainly this would be the remedy that Conscience would suggest and Interest would incite to an endeavour either of allaying the heat or of subtracting from it under a shelter by declining the oblique Malignity of its Scorching rayes But will the world never be a wakened out of this Dream dotage of Dull stupid subjection to every Monster that can Mount a Throne Sure at length it may be expected either Conscience from within as Gods deputy challenging for the palpable perversion of this His excellent Ordinance Or Iudgments from without making sensible of the effects of it will convince confute these old inveterate Prejudices And then these Martyrs for that universal Interest of mankind who got the fore-start and the first sight of this will not be so flouted as fools as now they are And who knoweth what Prelude or Preparative fore-boding presaging the doun fal of Tyranny may be in its aspirings to this hight of arbitrary absoluteness and in the many questions raised about it and by them imposed upon Consciences to be resolved If we consider the object of this question as Conscience can only clear it so in nothing can it be more concerned It is that Great Ordinance of God most signally impressed by a very Sacred illustrious Character of the Glorious Majestie of the Most High who hath appointed Magistracy in which considering either its fountain or Dignity ends or effects Conscience must have a very great Concern The fountain or efficient cause of Magistracy is high sublime The powers that are be of God not only by the all disposing hand of God in His Providence as Tyranny is nor only by way of naked approbation but by Divine institution And that not only in the general by at least a Secondary Law of Nature but also the special investiture of it in Institution Constitution is from God and therefore they are said to be ordained of God to which Ordinance we must be subject not only for wrath but also for Conscience sake which is the Great Duty required in the fifth Command the first Commandment with Promise that hath the Priority of Place befor all the Second table because the other Commandments respect each some one Interest this hath a supereminent influence upon all But Tyrannical powers are not of God in this sense And it were Blasphemie to assert they were of the Lords Authorization Conscience cannot bind to a subjection to this Again the Dignity of Magistracy ordained for the maintenance of Truth righteousness the only foundations of peoples felicity whether temporal or eternal including the bonds boundaries of all obedience subjection for which they are intended to which they refer is supereminent as that Epithet of higher added to the powers that are of God may be rendered making them high sublime in Glory whose highest prerogative is that being Gods Ministers they sit in the Throne of God anointed of the Lord judging not for man but for the Lord as the Scripture speaks To this Conscience is concerned in duty to render honour as due by the Prescript of the fifth Commandment but for Tyranny Conscience is bound to deny it because not due no more than obedience which Conscience dare not pay to a Throne of Iniqulty and a Throne of the Devil as Tyranny may be called as really as Magistracy is called the Throne of God. Next Conscience is much concerned in the ends of Magistracy which are the Greatest the Glory of God and the good of Mankind And in the effects of it the maintenance of Truth Righteousness Religion Liberty Peace Safety and all choicest external blessings But the ends effects of Tyranny are quite Contrary Domineering for pleasure and destroying for profit Can we think that Conscience is nothing Concerned here that these great ends shall be subverted and the effects precluded and to that effect that Tyrannie not only be shrouded under a Priviledge of impunity but by our subjection acknowledment of it as a Lawful power encouraged into all enormities and Licensed to usurpe not only our Liberties but Gods Throne by an uncontroulable Soveraignty But if we Consider the subjective Concern of Conscience it must be very great when it is the only thing that prompts to subjection that regulats subjection and is a bottom for subjection to lawful powers If it were not out of Conscience men that are free born are naturally such Lovers of Liberty and under Corruption such lusters after Licenciousness that they would never come under the Order of this Ordinance except constrained for wraths sake but now understanding that they that resist the power resist the Ordinance of God and they that resist shall receive to themselves Damnation they must needs be subject not only for wrath but also for Conscience sake If Conscience were not exercised in regulating our duty to Magistrats we would either obey none or else would observe all their Commands promiscously Lawful or unlawful and would make no difference either of the matter commanded or the power commanding but now understanding that we must obey God rather then man and that we must render to all their dues fear to whom fear honour to whom honour Conscience regulats us what whom to obey And without conscience there is litle hope for Government to prove either beneficial or permanent litle likelyhood of either a reall regular or durable subjection to it The discernible standing of Government upon conscientious grounds is the only thing that can bring in conscience a conscientious submission to it it being the highest most kindly principle of and the strongest most lasting obligation to any relative duty It will not be Liberty of Conscience as sayeth the late Declaration
and yet thô it be sinful to take them and sinful to keep them it is nevertheless perjury to break them especially to them whose erroneous conscience is bound by them under a Notion of their Lawfulness And in a special manner it is here conspicuous how deceitful a jugle that sinful shift of many hath been that they could subscribe an unlawful bond under a penalty As for example to answer to their Courts or to go to Church or separate from the persecuted Meetings of the Lords people under such a penalty which they thought to pay the penalty would clear them of as if it were only an Alternative band The iniquity of this Juggle will appear if we consider such Bonds cannot be Alternative for Alternatives are alwayes disjunctive binding equally either to this or that and the one Alternative is no more determinately enjoyned by the Imposer than the other And so if these Bonds were Alternative it should be in the binders choise whether to Answer the Court go to Church to separate Meetings Or pay so much money But it is not so for the Stipulation promise is determinate to the obligation for which the bond is required and the penalty is annexed as a punishment of the breach of that obligation And that fancy of cluding the bond by paying the penalty would quite enervate all security among men in their mutual compacts of that nature and under that pretence they might give a satisfactory Complyance to the most wicked imposed obligation imaginableâ— to subscribe the Turks Alcoran with a reserved intention only to pay the imposed penalty Which Reservation is so far from being suitable to that Christian Simplicity the Gospel requires that it does not answer that Moral honesty that our concern in the good of humane Societie calls for It s incumbent on all that expect to Dwell in Gods Holy hill to have this requisite qualification for one though they swear to their oun hurt they will not change it and they must be far from swearing deceitfully And Consequently if they bind themselves by a promise which a Christian should be no less tender of than of his Oath they must keep it And besides to condescend that that penalty or fine should be paid by our selves or friends in our behalf were to condescend that these Enemies should be enriched by our oun or the spoil of our friends upon the account of the forfeiture of our promise which seems such a dishonest dishonourable thing that an honest heart would disdain it And though this should be flouted as foolish preciseness to choose rather to lye still suffer in such a case yet it may be considered that Christs Cross even with reproaches is alwise a better Choise than the works Ease purchased at any price which is a hire for Christs enemies 5. All Divines and Casuists do grant that an Oath must be taken in his sense meaning who tenders it and in whose favours it is conceived because Oaths and Bonds are for security and therefore whosoever would deal honestly Christianly in taking an Oath must take in the sense that it is understood by such as impose it Otherwise the Holy Name of God should be taken in vain and the swearers promisers shall deal deceitfully in frustrating the end of the Oath or bond and the design of the tenderers thereof And therefore as Reason Religion requires that all Oaths or Bonds be so conceived and enunciated that all concerned may understand them and if there be any doubt how far they bind the Imposers should explain the same as Abraham did to his servant So Conscience requires that they be alwayes taken in the Imposers sense and as they discover their sense sentiments of them and not according to the meaning that we may think the words Capable of Nor yet according to the wheedling explications that they may give or allow which are as deceitful insnaring as the things themselves Nor is it to be looked upon as a favour to get a Liberty to put a sense upon them contrary to their known meaning for that is but a Liberty to mock God to mock others and our selves too and nothing but a snare to the Conscience And to put a Gloss upon printed Oaths or Bonds which in strict Construction they will not bear and then to subscribe them inteâ—ninis as offered is not only an intangling our selves into the bond of sinful Oaths Bonds but to stumble the Godly and harden the wicked in the present and to mock posterity in future ages who shall see the Oaths in terminis subscribed but not the sense they were taken in See Apolog. Relat. Sect. 14. It is known by manifold experiences that it is dangerous to hearken to their overtures who study to ensnare us but far more hurtful hateful to propound overtures to them For they interpret it a Ceding and giving ground and when they see a man begining to yeeld then they will seem to be very condescending even to accept of litle at first that they may draw him on to more like cuning Anglers sometimes recoyling drawing back the well baited busked hook to invite the poor unwary fish to pursue and sometimes leting it run away with the hook when it begins to bite kindly So when thy find a man offering ready to accept of Accommodations they will be very yeelding and easie but with a design to hook him But Conscience can find no safety at present nor satisfaction afterwards in accommodations with them For it is plain to all that are not blinded with Ignorance or partiality or a Judicial stroak that our Imposers are such sons of Belial as cannot be taken with hands or by the hand And if we reflect upon the matters upon which these Accommodations are to be offered or accepted they are not things upon which we may come go upon our discretion as we do with our oun particulars or with Problems to be disputed or ambiguous propositions capable of different senses but matters so so circumstantiate as do require the positive determinate Judgement of the Conscience Concerns of Truth falshood duty sin which cannot admit of Accommodation or dispensation or Reservation or any other sense than the Imposers and they that state their Inquisition about such things do oune and are observably known to have maintain about them Otherwise all other forged Accommodations are but tampering tricks jugling with juglers deceiving the deceivers in such a way as does not well consist with the simplicity of the Gospel or the doves innocency for what is that but a swearing or promising deceitfully Psal. 24. 4. a conceiving uttering from the heart words of falshood Isai. 59. 13. a false Oath Zech. 8. 17. which are hateful to God who will be a swift Witness against 〈◊〉 swearers Mal. 3. 5. Neither will they be so easily deceived for they will readily yeeld to accommodations or any tolerable sense
drunk with hellish fury and are runing in a rage to destroy the people of God whom they can meet with But all the Nations where the best Policy was established have been of this mind In Greece publick rewards were enacted to be given and honours appointed by several Cities to those that should kill Tyrants from the mightiest of them to the meanest with whom they thought there was no bond of humanity to be kept Hence Thebe is usually commended for killing her husband Timoleon for killing his Brother because they were pernicious destructive to the Common-wealth which thô it seem not justifyable because of the breach of relation of natural subjection yet it shewes what sentiments the most politick Nations have had of this practice As also among the Romans Cassius is commended for killing his son and Fulvius for killing his oun son going to Catiline and Brutus for killing his kinsmen having understood they had conspired to introduce Tyranny again Servilius Ahalas is commended for killing even in the Court Sp. Melius turning his back and refusing to compear in judgement and for this was never judged guilty of bloodshed but thought nobilitate by the slaughter of a Tyrant and all posterity did affirme the same Cicero speaking of the slaughter of Cesar stiles it a famous divine fact positum ad imitandum Sulpitius Asper being asked why he had combined with others against Nero and thought to have killed him made this bold reply that he knew not any other way to put a stop to his villanies and redeem the world from the infection of his example and the evils which it groaned under by reason of his crimes On the contrary Domitius Corbulo is reprehended by all for neglecting the safety of mankind in not puting an end to Nero's Cruelty when he might very easily have done it And not only was he by the Romans reprehended but by Tyridates the Persian King being not at all afrayed lest it should afterward befall an example unto himself When the Ministers of Cajus Caligula a most cruel Tyrant were with the like crueltie tumultuating for the slaughter of their Master requiring them that killed him to be punished Valerius Asiaticus the Senator cried out aloud I wish I had killed him and thereby both composed their clamour stopt their rage For there is so great force in an honest deed saith Buchannan de jure Regni relating this passage that the very lightest shew thereof being presented to the minds of men the most furious assaults are allyed and fury will languish and madness it self muâ—t acknowledge the soveraignity of reason The Senate of Rome did often approve the fact thô done without their order oftentimes by private hands As upon the slaughter of Commodus in stead of revenging it they decreed that his Carcass should be exposed and torn in pieces Sometimes they ordered before hand to have it done As when they condemned Didimus Iulianus they sent a Tribune to slay him in the Palace Nay they have gone so far as in some cases to appoint reward for such as should kill those Tyrants that trampled upon their Laws and murdered virtuous innocent people As that sentence of the Senate against the two Maximim doth witness qui cos occiderit proeâ—ium merebitur Buchannan ubi supra rehearsing many instances of this nature gives reasons of their approvableness And these I find here and there scattered in his book de jure Regni 1. They that make a prey of the Common-wealth are not joined to us by any civil bond or tye of humanity but should be accounted the most Capital enemies of God and of all men 2. They are not to be counted as within humane societie but transgressors of the limits thereof Which who so will not enter into and contain himself within should be taken treated as wolveâ— or other kinds of noysome beasts which whosoever spares he preserves them to his oun destruction and of others and whosoever killeth doth not only good to himself but to all others and therefore doth merit rather reward than to be condemned for it For if any man divested of humanity should degenerate into such Crueltie as he would not meet with other men but for their destruction as the Monsters I am speaking of could meet with none of the party here treated on but to this effect he is not to be called a man no more than Satyres Apes or Bears 3. It is expressly Commanded to cut off wickedness wicked men without any exception of rank or degree And if Kings would abandon the Counsells of wicked men and measure their greatness rather by duties of virtue than by the impunity of evil deeds they would not be grived for the punishment of Tyrants nor think that Royal Majestie is lessened by their destruction but rather be glad that it is purged from such a stain of wickedness 4. What is here to be reprehended is it the cause of their punishment that is palpable Is it the Law which adjudges them to punishment All Laws were desired as necessary for repressing Tyrants whosoever doth condemn this must likewise condemn all the Laws of Nations Is it the person executing the Laws where will any other be found to doe it in such circumstances 5. A Lawful war being once undertaken with an enemy for a just cause it is Lawful not only for the whole people to kill that enemy But for every one of them every one therefore may kill a Tyrant who is a publick enemy with whom all good men have a perpetual war-fare Meaning if he be habitually Tyrannical and destructive to the people so that there is no living for good people for him Otherwise thô a man by force or fraud acquire Soveraignity no such violence is to be done to him providing he use a moderate way in his Government such as Vespasian among the Romans Hiero in Syracuse 6. Treason cannot be committed against one who destroyes all Laws and Liberties of the people and is a pernicious plague to the Common-wealth 2. Such is the force of this Truth in the case circumstantiate that it extorts the acknowledgment of the Greatest Authors Ancient Modern Domestick Forreign and even of all rational Royalists as Mr Mitchel sayes in his Post-script to the forecited letter that it is Lawful for any private person to kill a Tyrant sine titulo and to kill Tories or open Murderers as devouring beasts because the good of his Action doth not only redound to the person himself but to the whole Common-wealth and the person acting incurs the danger himself alone Tertulltan though a man loyal to excess sayes Every man is a souldier enrolled to bear Armes against all Traitors publick Enemies The Ancient Ecclesiastical Historian Sozomene relating the death of Iulian and intimating that he was supposed to have been slain by a Christian souldier addes Let none be so rash as to condemn the person that did it considering he was â—us
be preserved among the poor Remnant and propogate in their power purity to the posteritie Happy he who shall be found so doing now when the Dragon and his Angels are drawn into the fields and have proclaimed the War and published to the world the Causes thereof So that now this General having laid aside all his old disguises doeth in his true shape march upon the head of his black Legions who wear his badge colours and fight under his banner standart III. In the last place with all possible brevity I shall offer some Reasons against Complyance with these Exactions in Cumulo 1. To pay these Impositions upon such declared Accounts for such declared Causes and for such declared ends would condemn the Contendings Sufferings of many eminently Godly especially in our day who have refused them Of these Questions Sufferings thereupon among the Godly in former times we cannot instruct much for such insolent Impositions as to all the dimensions of their heinousness were never heard before But we want not Examples of the Saints refusing to give their money and other such things to wicked men either to comply with their wicked demands obey their wicked Laws encourage their wicked courses or furtheir their wicked designs In Scripture we find Paul would not give Felix money that he might be loosed thô he sent for him often for that end Act. 24. 26. Mr Durham in his exposition of the Revelation Chap. 6. vers 9. Lect. 6. Pag. gives an account that when in the persecution of Dioclesian the Persecutors sought but the Bibles poors coats money or Cups wherewith they served to be given them as some Evidence of their ceding But they refused to accept deliverance upon these terms yea when the Souldiers partly wearieing to be so bloody partly desirous of seeming victory over Christians did profess themselves content to take any old paper or clout in place of the Bible they refused to give any Ecvola as it was called from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or cast-away clout yea when Souldiers would violently pluck such things from them against their wills they would follow them professing their Adherence unto the Truth and that they had not any way willingly delivered these things as it is to be seen in Baronius An. 303. pag. 748. It is reported of one Marcus Arethusius who was put to torment under Iulian because he would not build the Idol Temple which he had formerly demolished when they were content to accept some part of the Expenses from him and to spare his life he refused to give obolum or one half penny Sozom. Lib. 5. 9. Cent. Mag. Cent. 4. pag. 797. and 833. By which and many other instances we may see how resolutly the primitive Saints held fast their Testimonies from which especially they were called Martyrs or witnesses and by which often not only many weak ones were strengthened but also many Persecuters convinced and made to cry out Certainly great is the God of the Christians while as they saw that no Allurments on the one side nor Terrors on the other could make them loose their grips but still Truth and Christ were born witness unto and well spoken of by them It will not be unnecessary here to consider some of Mr. Durhams observations in the fourth Lecture for clearing thereof he adduced these matters of fact Such as Obs. 7. That the giving of a Testimony by outward Confession of the Truth when called for is necessary and commendable as well as soundness of faith yea it is oftentimes the outward testifieing of the Truth before men more than the faith of it before God that bringeth on suffering And there was nothing more abhorred in the primitive Christians than dissembling of a Testimony to evite suffering as appeareth in Augustins writings de mendacio contra mendacium and the writings of others to that purpose Obs. 8. That every Truth of the word may be a ground of suffering warrantably For the least thing that hath a Truth in it as well as the more concerning fundamental Truths is the word of God and so can not be dispensed with by His people Obs. 9. Every Truth in the word hath an outward Testimony joined to it and sometimes may be called for upon very great hazards Obs. 10. When it is called for this Testimony or confession to any Truth befor men is no less necessary and ought as peremptorily to be held and stâ—ck to as the former Therefor it is called Rom. 10. Confession unto Salvation And called for by a peremptorie certification Matt. 10. 32. 33. Obs. 11. That these who are sound in the Faith of the word will be also exceeding tonacious of their Testimony in Scripture and in primitive times we will find the Saints sticking at and hazarding themselves on things which appear of very small moment yet were to them of great concernment because of the Testimony which was involved in them which they would not let go Such was Mordecai Ester 3. Daniel 6. his not shutting of his windowes Yea further in his lately printed Sermons on Matth. 16. 24. Serm. 7. pag. 155. the same Author saith There is not in some respect a more and a less in the matter of duty and in the matter of Truth or in respect of Suffering And a little after § 5. he sayes We would not limit sufferings for Christ to things simply Lawful or unlawful for it may be sometimes for things indifferent in their oun nature which yet being so so circumstantiated to us may draw on suffering a thing may be indifferent Lawful to some which to others stated under such such circumstances may be counted a receding from some part of a just Testimony even thô the matter be not such in it self and in its oun nature yet it may be so circumstantiate to some persons as it may be lyable to that Construction if they shall recede from or forbear it as in the Example of Daniel who suffered for opening his windowes which was a thing indifferent in it self and not essential to his worshiping of God but he finds himself bound in conscience and that on very just ground to do as he was wont to do before and that on the manifest hazard of his life left his malicious enemies should have it to say that he receded from his duty that he thought more shame now or was more afraid now than before to worship the true God. How worthy Mr Knox argueth for withholding Emoluments from the false Bishops and Clergy may be seen before part 1. per. 3. pag. 28 29. The general Assembly in their Declaration dated Jullij ult 1648. concerning the then unlawful engadgement in a War against England plainly positively Dehorteth all members of the Kirke of Scotland from contributing any assistence thereunto expressed as followeth That they do not concur in nor any way assist this present engadgement as they would not partake in other mens sins