Covenants neither could they ever pretend any thing that might loose the obligation 8. That party in a Reformed Church which having overturned her Reformation hath shut out laid aside persecute away sound adherers thereunto both Ministers Professors will not admit Ministers to officiate but upon the sinful termes of complyance with their way are Schismaticks But the Prelats and their Curats are that party in this Reformed Church which having overturned her Reformation hath shut out laid aside and Persecute away sound adherers thereunto c. Therefore they are the Schismaticks to be withdrawn from and their way is the Schisme which we are bound to extirpate in the Covenant HEAD II. The Sufferings of many for Refusing to oune the Tyrants Authority vindicated THe other Grand Ordinance of God Magistracy which He hath in His Soveraign Wisdom Justice Goodness appointed ordained consecrated for the demonstration illustration vindication of His oun Glory and the Communication Conservation and Reparation of the Peace safety order Liberty and universal good of mankind is next to that of the Ministry of Greatest Concern wherein not only the Prudence Policie Propertie Libertie of men but also the conscience Duty Religion of Christians have a special Interest And therefore it is no less important pertinent profitable necessary for every one that hath any of these to care contend for keep or recover to inquire into and understand somthing of the institution constitution nature boundaries of the Sacred ordinance of Magistracy than into the holy ordinance of the Ministry So far at least as may consist with the sphere of every ones Capacity Station and may conduce to the satisfaction of every ones conscience in the discharge of the duties of their relations Every private man indeed hath neither capacity concern nor necessity to study the Politicks or search into the secrets or Intrigues of Government no more then he is to be versed in all the Administrations of Ecclesiastical Policy and Interests of the Ministry yet every mans Conscience is no less concerned in distinguishing the Character of Gods Ministers of Justice the Magistrats to whom he owes ounes allegiance that they be not usurping Tyrants everting the Ordinance of the Magistracy than in acknowledging the Character of Christs Ministers of the Gospel to whom he owes ounes obedience that they be not usurping Prelats or Impostors perverting the Ordinance of the Ministry The Glory of God is much concerned in our ouning keeping pure intire according to His will word both these Ordinances And our Conscience as well as Interest is concerned in the advantage or hurt profit or prejudice of the right or wrong observation or prevarication of both these ordinances being interested in the advantage of Magistracy and hurt of Tyrannie in the State as well as in the advantage of the Ministry and hurt of Diocesan or Erastian Supremacy in the Church in the advantage of Ltberty and hurt of slavery in the State as well as in the advantage of Religion and hurt of Profaneness in the Church in the profit of Lawes and prejudice of Prerogative in the State as well as in the profit of Truth and prejudice of Error in the Church in the profit of Peace and true Loyalty and prejudice of oppression and Rebellion in the State as well as in the profit of Purity Unity and prejudice of Defection Division or Schisme in the Church So that in Conscience we are no more free to Prostitute our Loyalty Liberty absolutely in ouning every Possessor of the Magistracy than we are free to Prostitute our Religion faith implicitely in ouning every Pretender to the Ministry This may seem very Paradoxical to some because so dissonant dissentient from the vulgar yea almost Universal and invetrate opinion Practice of the world that hitherto hath not been so precise in the matter of Magistracy And it may seem yet more strange that not only some should be found to assert this but that any should be found so strict and strait-laced as to adventure upon suffering and even to Death for that which hath hitherto been seldom scrupled by any that were forced to subjection under a yoke which they had no force to shake off and wherein Religion seems litle or nothing concerned for not ouning the authority of the present Possessors of the place of Government which seems to be a Question not only excentrick extrinsick to Religion but such a State question as for its thorny Intricacies difficulties is more proper for Politicians Lawyers to dispute about as indeed their debates about this head of Authority have been as manifold multiplied as about any one thing than for Private Christians to search into and suffer for as a Part of their Testimony But if we will cast off Prejudices and the Tyrannie of Custom and the bondage of being bound to the worlds Mind in our inquiries about Tyrannie and suffer our selves to Ponder impartially the importance of this matter And then to state the question right We shall find Religion Conscience hath no small interest in this business They must have no snall Interest in it if we consider the importance of this matter either extensively or objectively or Subjectively Extensively considered it is the Interest of all mankind to know and be resolved in Conscience whether the Government they are under be of Gods Ordination or of the Devils administration whether it be Magistracy or Tyrannie whether it gives security for Religion Liberty to themselves and their posterity or whether it induces upon themselves and entails upon the posterity slavery as to both these invaluable Interests whether they have matter of praise to God for the blessings mercies of Magistracy or matter of Mourning for the plagues miseries of Tyrannie to the end they may know both the sins snares Duties dangers Case Crisis of the times they â—ive in All men that ever enjoyed the mercy of a right Constitute Magistracy have experienced and were bound to bless God for the blessed fruits of it And on the other hand the world is full of the Tragical Monuments of Tyrannie for which men were bound bath to search into the Causes and see the effects of such plagues from the Lord to the end they might mourn over both And from the begining it hath been observed that as Peoples sins have alwayes procured the Scourge of Tyrannie So all their miseries might be refounded upon Tyrants encroachments Usurping upon or betraying their Trust and overturning Religion Lawes Liberties Certainly Mankind is concerned in point of Interest Conscience to inquire into the cause Cure of this Epidemick distemper that hath so long held the world in miserie and so habitually that now it is become as it were Natural to lye stupidly under it that is that old Ingrained Gangrene of the Kings Evil or Complyance with Tyrannie that hath long
except that it was not so far extended against Tyranny because that Tyrant was not such an usurper nor such a violater of the fundamental constitutions of the Civil Government as these that we have had to do with all But as to the managing the Testimony they far out stripped their successors in this generation in conduct courage Prudence zeal as is above hintend in many instances to which we may adde some more When several plots of Papist Lords had been discovered conspiring with the King of Spain And they were by the Kings Indulgence favoured and some were also perswaded to treat with them famous Mr Davidson opposed with great resolution Declaring before the Synod of Lothian that it favoured much of defection in these dayes that such notorious rebells to God His Church the Country should be so treated with we should not rashly open a door to Gods Enemies without better proof of their manners nor were yet seen And when a convention in Falkland was consulting to call home these conspiring Traitors Mr Andrew Melvin went thither uncalled and when found fault with by the King for his boldness he answered Sir I have a call to come here from Christ His Church who have special Interest in this Turn and against whom this Convention is assembled directly I charge yow and your Estates in the Name of Christ His Church that ye favour not His Enemies whom He hateth nor go about to call home nor make Citizens of these who have traiterously sought to betray their City native Countrey with the overthroiw of Chists Kingdom And further challenged them of treason against Christ His Church the Countrey in that purpose they were about About the same time in a private Conference with the King he called the King Gods sillie vassal and taking him by the sleeve told him Sir yow and Church Countrey is like to be wracked for not telling the Truth and giving yow faithful Counsel we must discharge our duty or else be enemies to Christ yow Therefore I must tell yow there are two Kings and two Kingdoms There is Christ and His Kingdom whose subject King Iames the 6th is and of whose Kingdom he is not a King nor a Head nor a Lord but a member and they vvhom Christ hath called to vvatch over govern his Church have sufficient Authority and Power from Him which no Christian King should control but assist othervvise they are not faithfull subjects to Christ. Sir vvhen yovv vvere in your svvedling clouts Christ reigned freely in this Land in spight of all His enemies but novv the vvisdom of your Council vvhich is Devilish pernicious is this that yovv may be served of all sorts of men to your purpose grandour Iew Gentile Papist Protestant because the Ministers Protestants in Scotland are too strong control the King they must be vveakened brought lovv by stirring up a party against them and the King being equal indifferent both shall be fain to flee to him so shall he be well setled But Sir let Gods wisedom be the only wisdom this will prove meer mad folly for His curse cannot but light upon it so that in seeking both yow shall lose both To the like effect Mr Robert Bruce in a Sermon upon Psal 51. gives faithful warning of the danger of the times It is not we sayes he that are Partie in this cause no the quarrel is betwixt a greater Prince and them What are we but sillie men Yet it has pleased Him to set us in this Office that we should oppone to the manifest usurpation that is made upon His Spiritual Kingdom Is there a more forcible mean to draw down the wrath of God than to let Barrabas that nobilitate Malefactor pass free and to begin the war against Christ and His Ministry It puteth on the Copestone that so many of our brethren should not be so faithful as their Calling this Cause craveth Fy upon false brethren to see them dumb so faint hearted when it comes to the Chock Not only are they ashamed to speak the thing they think which is a shame in a Pastor but speak directly against their former Doctrin They will speak the Truth a while till they be put at but incontinent they will turn and make their gifts weapons to fight against Christ for there is none so malicious as an Apostate when he begins to slide back c. The same faithful witness because he would not preach as the King would have him against his oun conscience to justifie Proclaim the Kings Innocency in a forged conspiracy against him was put from his Church in Edinburgh and being requested in an insinuating manner to desist from preaching but for nine or ten dayes he condiscended at first thinking the matter of no great importance yet that night his body was cast in a fever with the terror of his conscience and he promised he should never obey their Commandment any more These were faithful men yet we find they challenge themselves in deep humiliation for their short comings defections at the renovation of the National Covenant March 30. 1596. the greatst solemnity ever had been seen in Scotland before that time so that the place might worthily have been called Bochim O when shall we see such a day when even the most faithful among us shall mourn over our far more aggravated defections but if they mourned then for these first degrees of declensions we may say quam gravius ingemiscerent illi fortes viri qui propter Ecclesiae Scoticanae Libertatem olim in acie decertarunt si nostram hanc ignaviam ne quid gravius dicam conspicerent I know notwithstanding of all this that some encourage themselves in a base Complyance with the present corruptions of our Church from the practise of these Worthies Alledging they did not scruple to hear join with Prelatical men dispensing the ordinances But this Objection will be easily refelled if we consider first the Period wherein they were but growing up to a more perfect Reformation and therefore might bear with many things which we cannot after we have been reformed from them They were then advancing and still gaining ground we are now declining and therefore should be more shie to lose what we have gained They had then of a long time enjoyed their Judicatories unto which they might recur for an orderly redress of such grievances that offended them and when they were deprived of them yet they were still in hopes of recovering them and so suspended their total secession from that corrupt Church untill they should recover them in the mean time still holding their right and maintaining their cause against these Invaders But we were at thevery first begining of this unhappy Revolution totally deprived of our Judicatories and denuded of all expectation of them in an ordinary way and of all place but what they are Masters of to contend with them
imposed upon consulted again vvhat to do and in end being oversvvayed more vvith respect to their oun credite vvhich they thought should be impeached if they should retract their oun Plenipotentiary Instructions to conclude the Treaty upon the Kings assent to their Conditions than to their reclamant consciences they resolved to bring home that pest and thereby Precipitated themselves us into ineluctable miserie Yet they thought to mend the Matter by binding him vvith all Cords and puting him to all most explicite Engagments before he should receive the Imperial Croun Well upon these termes home he comes and before he set his foot on British ground he takes the Covenant And thereafter because the Commission of the General Assembly by the Act oâ— the West Kirk August 13. 1650. Precluded his Admittance unto the Croun if he should refuse the then required satifaction before his Coronation he emits that Declaration at Dumferling wherein Professing appearing in the full perswasion love of the Truth he repenteth as having to do with in the sight of God his Fathers opposition to the Covenant work of God his oun reluctances against the same hoping for Mercy through the blood of Jesus Christ and obtesting the prayers of the faithful to God for his stedfastness and than protesteth his Truth sincerity in entering into the Oath of God resolving to prosecute the ends of the Covenant to his utmost and to have with it the same Common friends Enemies exhorting all to lay doun their enmity against the cause of God and not to prefer mans Interest to Gods which will prove an Idol of Jealousie to provoke the Lord and he himself accounteth to be but selfish flatterie A declaration so full of heart Professions high Attestations of God that none considering what followed can reflect thereon without horror trembling from the holy Jealousie of the Lord either for the then deep dissimulation or the after unparalelled Apostacy I know it is objected by Court parasites that the King was then compelled to do these things To which I shall only say It would have cost any of them their head at that time to have asserted that he did upon deliberation choise mock God man and entered into these Engagments only with a purpose to be thereby in better Capacity to destroy what he swore to maintain only because he could not have the Croun without this way which in the Confession of the objectors themselves was only deliberate premeditate Perjurie Next if it should be granted he was Compelled let it be also considered who Compelled him and these will be found to be the deceitful Courtiers For let it be adverted what Mr Gilespie declares of the Case who put the pen in his hand when he subscribed that Declaration He perceiving there was sufficient ground to Jealouse his reality and seeing evidently that the Courtiers prevailed with the King on a sudden to offer to subscribe the Declaration when they observed that the Commissioners of Churh State were resolute ready to go away in a fixedness to leave out the puting of his Interest in the state of the quarrel and being afrayed of the sad Consequences of it spoke his mind plainly to the King That if he was not satisfied in his Soul Conscience beyond all hesitation of the righteousness of the subscription he was so far from overdriving him to run upon that for which he had no light as he obtested him yea he charged him in his Masters name and in the name of these who sent him not to subscribe this Declaration no not for the three Kingdoms Whereupon the King answered Mr Gillespie Mr Gillespie I am satisfied I am satisfied with the Declaration and therefore will subscribe it Upon which some of the Courtiers swore that Mr Gillespie intended simply to disswade the King from subscribing it that so Church and State might professedly lay aside his Inetrest which would have defeat their hopes to make up themselves as now they have done upon the then designed ruine of the Interest of Truth Then at his Coronation we have his again reiterated confirmations of that Covenant first he is desired in name of the people to accept the Crown and maintain Religion according to the National Solemn League Covenant whereunto he gave his apparently Cordial consent the words are in the forme order of the Coronation with the whole Action Then next a Sermon being Preached upon 2 King. 11. 12 17. the action commenceth with his most solemn renewing of the National and solemn League Covenant by Oath Then he is presented to the people and their willingness demanded to have him for their King on these termes At the same time in the next place he took the Coronation Oath Then on these termes he accepted the Sword. And after the Crown is set upon his head the peoples obligatory Oath is proclaimed on the termes foresaid otherwise he is not that King to whom they swore subjection Then being set upon the Throne he was by the Minister put in mind of his Engagments from 1 Chron. 29. 33. And then the Nobles of the Land came one by one kneeling and lifting up their hands between his hands swore the same Oath These things done the whole Action was closed with a most solid severe exhortation from several instances Neh. 5. 13. Ier. 34. 18 19 20 c. There after in the year 1651. followed the Ratification of all these preceeding Treaties Transactions Engagments concluded enacted by the King and the Parliament then fully freely conveened whereby the same did pass into a Perpetual Law. And this Covenant which from the begining was is the most sure indispensible Oath of God became at length the very fundamental Law of the Kingdom whereon all the rights or priviledges either of King or people are principally bottomed secured This might seem security sufficient but considering the former discoveries experiences they had of his Treachery and the visible appearances in the mean time of his Refusalls visible Reluctances manifest Resilings open Counter actings and continued prejudices against the Covenant and his following unprecedented avowed perjurie every thing doth indelebly fasten upon them the weakness at least of an overweening Credulity and upon him the wickedness of a perfidious Policy in all these Condiscensions After this it came to pass that zeal for the Cause rightly stated was suddenly contracted to a few and the flame thereof extinguished in many and Court wild fire substitute in its place whereby a plain defection was violently carried on by the Publick Resolutioners who relapsing into that most sinful Conjunction with the People of these abominations so solemnly repented for resolved against did notwithstanding bring in Notorious Malignants into places of power Trust in Judicatories Armies in a more Politick than Pious way of requiring of them a constrained dissembled Repentance to the mocking
Clergy as he shall nominate in the external Government of the Church the same consisting with the standing Lawes of the Kingdom shall be valide effectual And in the same Act all Lawes are rescinded by which the sole power Jurisdiction within the Church doth stand in the Church Assemblies And all which may be interpreted to have given any Church power Jurisdiction or Government to the Office bearers of the Church other than that which acknowledgeth a dependence upon subordination to the Soveraign power of the King as Supreme By which Prelats are redintegrated to all their priviledges preheminencies that they possessed anno 1637. And all their Church power robbed from the Officers of Christ is made to be derived from to depend upon and to be subordinate to the Croun prerogative of the King whereby the King is made the only fountain of Church power and that exclusive even of Christ of whom there is no mentioned exception And his vassals the Bishops as his Clerks in Ecclesiastiks are accountable to him for all their administrations A greater usurpation upon the Kingdom of Christ than ever the Papacy it self aspired unto Yet albeit here was another display of a banner of defyance against Christ in altering the Church Government of Christs Institution into the humane Invention of Lordly Prelacy in assuming a power by prerogative to dispose of the external Government of the Church and in giving his Creatures patents for this effect to be his Administrators in that usurped Government There was no publick Ministerial at least united Testimony against this neither Therefore the Lord punished this sinful shamful silence of Ministers in His holy Justice though by mens horrid wickedness when by another wicked Act of the Council at Glasgow above 300 Ministers were put from their Charges and afterwards for their Non-conformity in not Countenancing their Diocesan Meeting and not keeping the Anniversary day May 29. The rest were violently thrust from their labours in the Lords vineyard and banished from their Parishes and adjudged unto a nice strange Confinement twenty miles from their oun parishes six miles from a Cathedral Church as they called it and three miles from a Burgh whereby they were reduced in to many inconveniencies Yet in this fatal Convulsion of the Church generally all were struck with blindness baseness that a Paper-Proclamation made them all run from their posts and obey the Kings Orders for their ejection Thus were they given up because of their forbearing to sound an alarm charging the people of God in point of Loyaltie to Christ and under the pain of the Curse of the Covenant to a wake and acquit themselves like men and not to suffer the enemie to rob them of that Treasure of Reformation which they were put in possession of by the tears prayers blood of such as went before them instead of those prudential fumblings fisflings then since so much followed Wherefore the Lord in His holy righteousness left that enemie against whom they should have cried contended and to whose eye they should have held the Curse of the Covenant as having held it first to their oun in case of unfaithful silence in not holding it to his to cast them out of the House of the Lord and dissolve their Assemblies and deprive them of their priviledges because of their not being so valiant for the Truth as that a ful faithful Testimony against that Encroachment might be found upon record Nevertheless somewere found faithful in that hour pour of darkness who kept the Word of the Lords patience and who were therefore kept in from that tentation which carried many away into sad shamful defections though not from suffering hard things from the hands of men only these who felt most of their violence found grace helping them to acquit themselves suitably to that dayes Testimony being thereby prevented from an Active yeelding to their impositions when they were made passively to suffer force However that season of a publick Testimony was lost and as to the most part never recovered to this day The Prelats being settled readmitted to voice in Parliament they procure an Act Dogmatically condemning several Material parts points of our Covenanted Reformation to wit these positions That it was lawful for Subjects for Reformation or necessary self defence to enter into leagues or take up Armes against the King And particularly declaring that the national Covenant as explained in the year 1638. and the Solemn league Covenant were are iâ— themselves unlawful Oaths and were taken by imposed upon the subjects of this Kingdom against the fundamental Lawes Liberties thereof That all such gatherings petitions that were used in the begining of the late troubles were unlawful seditious And whereas then People were led unto these things by having disseminated among them such principles as these That it was lawful to come with petitions Representations of grievances to the King That it was lawful for people to restrict their Allegiance under such such limitations and suspend it untill he should give security for Religion c. It was therefore enacted that all such positions practices founded thereupon were treasonable And furder did enact that no person by writing praying preaching or malicious or advised speaking express or publish any words or sentences to stir up the people to the dislike of the Kings prerogative Supremacy or of the Government of the Church by Bishops or justifie any of the deeds actings or things declared against by that Act. Yet not withstanding of all this subversion of Religion Liberty and restraint of asserting these Truths here trampled upon either before men by Testimony or before God in mourning over these Indignities done unto Him in everting these all the parts of Reformation even when it came to Daniels case of confession preaching praying Truths interdicted by Lavv fevv had their eyes open let be their vvindovvs in an open avouching them to see the duty of the day calling for a Testimony Though aftervvards the Lord Spirited some to assert demonstrate the Glory of these Truths duties to the vvorld As that Judicious Author of the Apologetical Relation vvhose Labours need no Elagium to commend them But this is not all for these men having novv as they thought subverted the Work of God they provided also against the fears of its revival making Acts declaring that if the outed Ministers dare to continue to preach and presume to exercise their Ministrie they should be punished as seditious persons requiring of all a due acknowledgment of hearty complyance with the Kings Government Ecclesiastical Civil And that who soever shall ordinarly wilfully withdraw absent from the ordinary Meetings for Divine Worship in their ouâ— Churches on the Lords day shall incur the Penalties there insert Thus the sometimes Chast Virgin whose name was Beulah to the Lord the Reformed Church
Gospel destruction of many poor Souls But through the ignorance neglect of this Duty of trying whom we should hear by seeking some satisfieing evidence of their being cloathed with Authority from Christ the world hath been left louse in a Licence to hear what they pleased and so have received the Poison of error from Monte banks instead of the true wholesome Potions of Christs Prescripts from them that had Power skill to administer them Hence the many Sects Schismes errors that have Pestered the Church in all ages have in a great measure proceeded from this latitude laxness of Promiscous hearing of all whom they pleased whom either the worlds Authority impowered or by other means were possessed of the place of Preaching without taking any Cognizance whether they had the Characters of Christs Ambassadours or not If this had been observed and People had scrupled refused to hear these whom they might know should not have Preached neither the Great Antichrist nor the many lesser Antichrists would have had such footing in the world as they have this day It is then of no small Consequence to have this Question cleared Neither is it of small difficulty to solve the intricacies of it what Characters to fix for a discovery of Christs true Ministers whom we should submit to obey in the Lord and Love esteem them for their Works sake and for their qualities sake as standing in Christs stead having the dispensation of the word of Reconciliation committed to them And how we may discern those Characters what judgment is incumbent to private Christians for the satisfaction of theiroun Consciences in the Case And how they ought to demean themselves in their practice with out Scandal on either hand or sin against their oun Conscience how to avoid the rocks Extremes that inadvertency or precipitancy in this matter may rush upon So as to escape sail by the Scylla of sinful Separation on the one hand and the Charybdis of sinful union Communion on the other which are equally dangerous especially how these Cautions are to be managed in a broken and disturbed divided Case of the Church The Question also is the more difficult that as it was never so much questioned before this time and never so much sought to be obscured by the perverse disputings of men of corrupt minds to find out evasions to cover sin escape sufferings upon this account So it hath never been discussed by Divines either at home or abroad with relation to our Case except what hath been of late by some faithful men who have suffered upon this head from whom I shall gather the most of my Arguments in as Compendious a way as I can without wronging them The reason I fancy that we are at such a loss in our helps from the Learned on this head is partly that they have written with relation to their oun times in a Constitute Case of the Church when Corruptions disorders might be orderly rectified and people might have access to get their scruples removed in a Legal way by Church-order in which case the Learned Judicious Mr Durham hath written excellently in his book on Scandal but therein neither he nor others did consult nor could have a prospect of such a case as ours is And partly that forreign Divines not having this for their exercise could not be acquainted with our circumstantiate case and so are not fit nor Competent Arbiters to decide this Contraversie hence many of them do wonder at our sufferings upon this head Every Church is best acquainted with her oun Testimony Yet we want not the suffrage of some of the Learnedst of them as the Great Gisb. Voetius in his Polit Eccles. in several places comes near to favour us where he allowes People to leave some hear such Ministers as they profit most by from these grounds that people should chuse the best most edifying gifts and from that scripture 1 Thess. 5. 21. Prove all things c. and answers objections to the contrare and granteth that upon several occasions one may abstain from explicite Communion with a Corrupt Church for these reasons that such Communion is not absolutely necessary Necessitate either Medii or Precepti where the Christian shall have more peace of Conscience and free exercise of Christian Duties elswhere And that he may keep Communion with more Purity in other places Polit. Ecces Quest. 17. Pag. 68. And he approves of People refusing to bring their Children to be baptized by such Corrupt Ministers because they may wait until they have occasion of a Minister for if the best gifts be to be Coveted why should not the best Ministers be preferred and why should not Christians shew by their deeds that they honour such as fear the Lord contemn a vile Person They ought not to partake of other mens sins 1 Cor. 5. 9. 11. Eph. 5. 11. They should not strengthen the hands of the wicked and make sad the Godly The Authority of such Ministers should not be strengthened Voet. Polit Eccles. Pag. 637. to 640. But though it labour under all these disadvantages yet it is not the less but so much the rather necessary to say somwhat to clear it with dependance upon light from the Fountain and with the help of those faithful men who hath sufficiently cleared it up to all that have a Conscience not blinded or bribed with some prejudices by which more light hath accrued to the Church in this point of withdrawing from Corrupt Ministers 〈◊〉 ever was attained in former times which is all the good we have got of Prelacy In so much that I might spare labour in adding any thing were it not that I would make the Arguments vindicating this Cause of suffering alitle more publick and take occasion to shew that the grounds espoused by the Present reproached party for their withdrawings so far as they are stretched are no other than have been ouned by our writers on this head to the intent it may appear there is no Discrepancy but great likness harmony between the Arguments Grounds of withdrawing in the late Informatorie Vindication c. and those that are found in other writings And so much the rather I think it needful to touch this subject now that not only this hath been the first ground of our sufferings but many that suffered a while for it now have fainted and condemned all their former Contendings for this Part of the Testimony calling in question all these reasons that formerly satisfied ' them But to proceed with some distinctness in this thorny point Some Concessory Assertions must first be premitted And then Our Grounds Propounded First I willingly yeeld to Cordially close with the Truth of these Assertions I. The Unity of the Spirit in the bond of Peace ought to be the Endeavour of all that are members of the One Body of Christ Partakers of his One Spirit
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
that we can put upon their snares for they reckon that a yeelding in part and are glead to find us so far justifying their acts impositions as by our offer practically to declare they bear a good sense and they will come many wayes to our hand to get us kooked so Secondly These things being premitted I shall offer Reasons why it was necessary in point of Conscience to Refuse all the Oaths hitherto tendered and Consequently Consciencious Sufferers upon this Account will be vindicated And first some General Reasons against all of them together and Then a Word to each sort of them 1. There is one General Argument that will Condemn coming in any terms of Oaths or Bonds with that party that have broken the Covenant overturned the Reformation and destroyed the people of the Lord Because such Transactions with them as is hinted above are a sort of Confederacy with the known Enemies of Truth Godliness importing a voluntary subjection to them Complyance Incorporation with them as members of the same Community whereof they are acknowledged to be head Now all such sort of Confederacy with such malignant Enemies of God and of the Church is unlawful as Mr. Gillespie demonstrates in his Useful Case of Conscience concerning Associations Confederacies with Idolaters or any known Enemies of Truth Godliness Though Civil Compacts for common Commerce may be allowed as Abram was confederate with Aner Eshcol Mamre Gen. 14. 13. Iacob Covenanted with Laban by way of Lawborrowes Gen. 31. 44. But Sacred Confederations of this sort are unlawful from these Arguments 1. The Law of God condemns them Exod. 23. 32. Thow shalt make no Covenant with them nor with their gods they shall not dwell in thy Land lest they make thee sin against me Where not only Religious Covenants are discharged in a tolleration of their Idolatry but familiar Conversation also they shall not dwell in thy Land. If then we must not suffer them if in Capacity sure we must far less be imposed upon by them if we are not to be familiar with heathens far less with Apostates that calls themselves Christians for the Apostle layes much more restraint from communion with them than with Pagans 1 Cor. 5. 10 11. The reason of the Law lest they make thee sin as long therefore as there is that hazard of sinning the Law obliges to that caution So Exod. 34. 12-16 Take heed to thy self lest thow make a Covenant with the inhabitants of the Land lest it be a snare but ye shall destroy their Altars lest thow make a Covenant with them and they go a whoring after their gods and thow take of their daughters unto thy sons Here again all Sacred Transactions are discharged upon a Moral perpetually binding ground and all Toleration is prohibited and Conjugal Affinity Such complyance brought on the first desolating Judgment the flood on the old world Gen. 6. 1 2 3. when the Godly conformed incorporated themselves and joined in affinity with that ungodly crew from whom they should have separated themselves Likewise Deut. 7. 2 3 4 5. Thow shalt make no Covenant with them nor shew mercy unto them neither shalt thow make marriages with them for they will turn away thy son from following Me so shall the anger of the Lord be kindled against yow but thus shall ye deal with them ye shall destroy their Altars Where all Transactions with a people devoted to destruction are discharged even that of tolleration of Malignant enemies according to which precept David resolveth to destroy early all the wicked of the Land and cut off all wicked doers from the City of the Lord Psal. 101. 8. Mark this All of what degree or quality so ever without respect of persons And lest it should be thought this is meant only of these seven Nations there enumerate the Law is interpreted by the Spirit of God of many other Nations where Solomon is condemned for joining in affinity with other wicked people besides these 1 King. 11. 1 2. So that it is to be understood generally against Confederacies with all to whom the Moral ground is applicable the danger of insnaring the people of God. It is clear likewise we must have nothing to do with the wicked but to treat them with them as enemies Psal. 139. 21 22. with whom as such there can be no Confederation for that supposes alwayes the enmity is laid aside but that can never be between the Professors of Religion and the professed Enemies thereof but that must alwayes be the language of their Practice Depart from me ye workers of iniquity for the Lord hath heard me Psal. 6. 8. The command is peremptory perpetual for sake the foolish Prov. 9. 6. make no friendship with them Prov. 22. 24. Say not a Confederacy to them Isai. 8. 12. Where it is clear from the opposition in that Text betwixt Confederating with the wicked and the fear of God that the one is not consistent with the other There is an express discharge to yoke or have any fellowship with them 2 Cor. 6. 14. to the end for what fellowship hath righteousness with unrighteousness what Concord hath Christ with Belial wherefore come out from among them and be separate 2. Many fad sharp reproofs for such Transactions Confederations do conclude the same thing Iud. 2. 1 2 3. Isaid ye shall make no league with the Inhabitants of this Land yow shall throw doun their Altars but yow have not obeyed my voice why have yow done this Wherefore I will not drive them out from before yow It cannot be expected the Lord will drive out these enemies if we swear subjection Allegiance come under Confederations with them for thereby we contribute actively to their settlement establishment and bring our selves not only under the miserie but the guilt of strengthening the hands of evil doers So Ier. 2. the people of God are reproved for making themselves home born slaves how by out-Landish Confederacies vers 18. Now what hast thow to do in the way of Egypt to drink the waters of Sihor or what hast thow to do in the way of Assyria The Chaldee Paraphrase hath it Nunc ergo quid vobis contrahendo Societatem cum Pharaone rege Egyptiorum quid vobis percutiendo faedus cum Assyria What have yow to do Associate with Pharaoh King of Egypt and what have yow to do to make a Covenant with the Assyrian So may we say what have we to do to take their Oaths Bonds that are as great enemies as they were Ephraim is reproved for mixing himself among the people Hos. 7. 8. by making Confederacies with them what followes he is a Cake not turned hot in the neither side zealous for earthly things but cold raw in the upperside remiss in the things of Christ. And this we have seen in our experience to be the fruit of such bargains or bonds or Oaths that they that were
shall be found to conduce for so good ends Which are the Words of the National Covenant clearly condemning Oaths Bonds given to Malignants which are divisive of them that adhere to and Unitive with them that oppose the Covenant and impeditive of resolutions to prosecute the ends thereof So in the Solemn League Covenant Art. 4. We are obliged to oppose all such as make any faction or parties amongst the people contrary to this League Covenant but by these Oaths Bonds such factions are made c. And by Art. 6. we are obliged to assist defend all those that enter into this Covenant contradicted by all the later Oaths Bonds and not to suffer our selves directly or indirectly by whatsoever combination to be divided from this blessed union whether to make defection to the contrary part or to give our selves to a detestable indifferency c. Which we do when we divide our selves from these that refuse these Oaths and makes defection unto the party that impose them And in the Solemn Acknowledgment of sins Engagment to duties We are sworn § 6. to be so far from conniving at complying with or countenancing of Malignancy Injustice c. that we shall not only avoid discountenance these things c. but take an effectual course to punish suppress these evils All which we counteract contradict when we take any of these Oaths or Bonds In the Second place by a Particular induction of the several kinds of these Oaths Bonds the iniquity of each of them will appear and the Complex iniquity of the smoothest of them the Oath of Abjuration compared with every one of them will be manifest And consequently the honesty innocency of Sufferers for Refusing them will be discovered I. The first in order which was a Copy to all the rest was the Declaration ordained to be subscribed by all in publick Charge office or Trust within the Kingdom Wherein they do affirme declare they judge it unlawful to Subjects upon pretence of Reformation or any other pretence whatsoever to enter into Leagues Covenants or take up armes against the King and that all these Gatherings petitions protestations that were used for carrying on of the late troubles were unlawful seditious And particularly that these Oaths the National Covenant and the Salemn League Covenant were and are in themselves unlawful Oaths Here is a Confederacy required against the Lord at which the Heavens might stand astonished an unparalelled breach of the Third Command Which could no more be taken in Truth Righteousness than an Oath renouncing the Bible but it hath this advantage of the rest that it is some what plain And the iniquity legible on its front 1. That it is a renouncing of Solemn Sacred Covenants perpetually binding to Moral indispensable duties the wickedness whereof is evident from what is said above 2. It makes perjurie of the deepest dye the necessary sine qua non qualification of all in publick Office who cannot be presumed capable of administrating Justice when they have avowed themselves perjured perfidious and not to be admitted among heathens let be Christians nor trusted in a matter of ten shillings money according to the Laws of Scotland 3. It renounces the whole Work of Reformation and the way of Carrying it on as a Pretence and trouble unlawful seditious Which if it be a Trouble then the Peace they have taken in renouncing it must be such a Peace as is the plague of God upon the heart filling it with senslessness stupidity in His just Judgement because of the palpable breach of Covenant or such a Peace as is very consistent with the Curse vengeance of God pursuing the quarrel of a broken Covenant 4. It condemns the taking up armes against the King which shall be proven to be duty Head 5. Besides that hereby the most innocent means of seeking the redress of Grievances that Religion Risings Law practice of all Nations allowes is condemned Yet in effect for as monstrous as this Oath is the Complexe of its iniquity is couched in the Oath of Abjuration in which many of these Methods of Combinations Risings Declarations of war against the King and Protestations against his Tyranny which were used in the late Troubles for carrying on the Reformation are abjured in that a Declaration is renounced in so far as it Declares war against the King and asserts it Lawful to kill them that serve him Which yet in many cases in the Covenanted Reformation here renounced were acknowledged practised as Lawful besides that it hath many other breaches of Covenant in it as will be shewed II. The next Net they contrived to catch Consciences was the Oath of Allegiance Supremacy Wherein they that took it for testification of their faithful obedience to their most gracious redoubted Soveraign Charles King of Great Britain do affirme testifie Declare that they acknowledg their said Soveraign only supreme Governour of this Kingdom over all persons in all Causes And that no forreign Prince hath any jurisdiction power or superiority over the same and therefore do utterly renounce all forreign power and shall at their utmost power defend assist maintain his Majs jurisdiction foresaid and never decline his power The iniquity of this Oath is very vast and various 1. It is a Covenant of Allegiance with a King turned Tyrant and enemy to Religion Subverter of the Reformation and overturner of our Laws Liberties and therefore demonstrate to be sinful both from the first General Argument against Oaths and from Head. 2. 2. It cannot be taken in Truth Righteousness or Iudgement beause the words are general very comprehensive and ambiguous capable of diverse senses when he is affirmed to be supreme over all Persons and in all Causes and to be assistest maintained in that jurisdiction Who can be sure in swearing such an Oath but that he may thereby wrong others wrong Parliaments in their Priviledges wrong the Church in her Liberties and which is worse wrong the Lord Jesus Christ who is Supreme alone in some Causes Can an Oath be taken in Truth Righteousness to assist him in all encroachments upon Causes that are not subordinate to him and in invading all those Priviledges of Subjects which are Natural Civil Moral Religious for if he be supreme in all Causes then all these depend upon him be subordinate to him And can it be taken in Iudgement and with a clear mind when it may be debated doubted as it is by some whether the obligation of it is to be considered as circumstantiate specificate to the present Object of it supposing him a Tyrant or in a more abstract notion as it might be tendered in the sense of its first Authors as it was taken in King Iames the 6. his dayes And as they plead for taking the English Oath of Allegiance as it was accepted by the