most affectionate Servants Rothes Montrose Lesly Mar. Montgogomery Loudoun Forrester Texts of Scripture which the Presbyterian Preachers Blasphemously misapplied to the Solemn League and Covenant 2 Kings 11. 17. AND Jehojada made a Covenant between the Lord and the King and the People That they should be the Lords People between the King also and the People Isaiah 44. 5. One shall say I am the Lords another shall be called by the name of Jacob and another shall Subscribe with his hand unto the Lord. Josh. 24. 25. So Joshua made a Covenant with the People the same day and gave them an Ordinance and Law in Sichem Deut. 29. 25. Jerem. 22. 8 9. Wherefore hath the Lord done thus unto this Land and to this great City Then Men shall say Because they have forsaken the Covenans of the Lrod God of their Fathers which he made with them when he brought them out of the Land of Egypt 2 Chron. 34. 31 3a And the King stood in his place and made a Covenant before the Lord c. 1 Chron. 16. 15. Be ye mindful always of his Covenant Jerem. 11. 2 3. Speak unto the men of Judah and Inhabitants of Jerusalem and say unto them Thus sâ—ith the Lord the Lord God of Israel Cursed be the man that obeyeth not the words of this Covenant With many more which occur in their Writings See Note w. on the first Speech ERRATA Page 37. line 29. for Twenty two read Twelve on the Title-page of the Narrative for 1669. read 1679 THE LAST SPEECH OF Mr. John Kid. With Annotations thereupon Right Worthy and Well-beloved Spectators COnsidering what bodily distempers I have been exercised under since I came out of the a Which was applied to him to make him Confess his Accomplices in the Rebellion and answer to such Questions as Authority asked him in order to the perfect discovery of it which before he was brought to the boot for that is the name of the Instrument of Torture he Jesuit-like refused to do Contrary to the manner of the Primitive Christians to whom the Rebellious Covenanters are blasphemously compared in the Apology for the persecuted Ministers and Professors of the Presbyterian reformed Religion Printed 1677. of whose behaviour at the criminal Tribunals Tertullian writing in his first Apolog. saith That it was their Custom freely to Confess when they were examined by Authority Christianus vero si denotatur gloriatur si accusatur non defendit interrogatus vel ultro confitetur But the †2d Act of the 2d Session of the 2d Parl. of Charles the 2d began at Edinb July 28. 1670. Rebellious Covenanters quite contrary when they are required by his Majesties Authority to declare either simply or upon Oath what they know of Rebellious Field-meetings and the persons who were present at them and disorders done therein are wont to give either shifting Equivocating Answers or else not to answer at all contrary to their Allegiance as Subjects and in contempt of the lawfull Powers and of God who hath ordained them but exactly according to the Doctrine of the Jesuits in the Rhemish notes on the New-Testament Acts. 23. which say If thou be put to an Oath to accuse Catholicks for serving of God as they ought to do or to utter any innocent man to Gods enemies and his thou oughtest first to refuse such unlawfull Oaths but if thou hast not Constancy and Courage so to do know thou that such Oaths bind not at all in Conscience but may and must be broken under the pain of Damnation Torture being scarce two hours out of my Naked Bed in one day it cannot be expected that I can be in a Capacity for saying any thing to purpose in such a Juncture especially seeing I am not as yet free of it However I cannot but Reverence the good hand of God for good upon me and desire with all my soul to bless him for this my b As if this Rebellious Pseudo-Minister who helped to Preach eight or nine thousand Subjects into arms against their Lawful Sovereign Suffered for the same Cause as did the Blessed Apostles who rejoyced that they were counted Worthy to suffer for the name of Christ. Acts. 5. 41. present Lot It may be there are a great many here that judg my Lot very sad and deplorable I must confess death in it self is very terrible to flesh and blood but as it is an out-let to sin and an in-let to righteousness so it is the Christians great and unexpressible priviledg and give me leave to say this that there is something in a Christians condition that can never put sin without the reach of unsufferableness even Death Shame and the Cross being enclosed and if there be Peace betwixt God and the Soul there is nothing that can damp peace with God through our Lord Jesus Christ which is a most supporting ingredient in the bitterest Cup and under the Sharpest and c There is nothing more common than for these Presbyterian Ministers falsely so call'd to delude the poor people by abusive Applications of and allusions to the passages of the Holy Scriptures after the manner of the Jesuits Thus he by this expression of the Fiery-Trial gives them occasion to consider the Fineings Imprisonments and execution of the Rebels as a Persecution which as Fire tries true from false Gold would distinguish Sincere from Hypocritical Christians i. e. those who would Suffer for Christs Soverainty and the Solemn League and Covenant from those who would desert both As if a Conspiracy against the Apostolical Government of the Church Universal for above 1500 years for so the Covenant deserves to be called could Justifie shall I say or Sanctifie an Insurrection of Subjects against their Sovereign which the defence of the Christian name cannot justifie by the Gospel and by consequence make the Legal Fineings Imprisonments and Transportations of incorrigible Rebells Persecution their executions by Axes and Haltars Martyrdom and themselves Martyrs for the holy Jesus the Prince of Peace who will not have even the very being of his Church and Gospel defended by the Subjects Sword â—â—â—yest Trial he can be expoâ—â—◠〈◊〉 This is my mercy that I have some-what of this to lay claim to viz. d It cannot reasonably be denied but that God hath sometimes irradiated the Souls of Confessors and Martyrs at the time of their Sufferings and begot within their hearts such a secret sense of his favour as hath made them Sing in their torments and rejoyce at death but this is a very extraordinary and unpromised favour and given like the miraculous Gifts of the Holy Ghost but to some of those who have truly suffered for the Cause of Christ. But for such a Malefactor as this who lived in a state of Rebellion against his Sovereign and whose whole imployment was to Preach his Subjects into Rebellion against him for the re-establishment of the Presbyterian Discipline of which the whole Church of God was utterly
the Spirit of Grace in his most eminent exerting of himself and that it is a sin of the same nature with that of those men who ascribed Christs casting out of Devils to Belzebub but far greater And Mr. Andrew Cant in a Sermon at Glascow 1638 pressing the people to take the Covenant said that he was sent to them with a Commission from Christ to bid them Subscribe the Covenant which is Christ ' s Contract and that he himself was come a woer to them from the Bride-Groom and called unto them to come and be hand-fasted unto Christ by Subscribing the Contract and that he would not depart the Town till he had got the names of all that should refuse to Subscribe it of whom he promised to complain to his Master Christ. But in effect he complained of them to the Committee of Estates and general Assembly to get them Forfeited and Excommunicated But the great Trick of the Kirk-Preachers hath always been to Parallel the Solemn League and Covenant with the Mosaical Covenant which was a Political aswell as a Religious Contract betwixt God and the Jews by which he as it were Espoused himself to that people and that people to himself Hence they are wont to apply whatsoever is said of the Mosaical throughout the Old Test. to the Solemn League and Covenant and the making keeping or breaking thereof Were the Israelites Married to God by the one so were the Scots and English Married to him by the other Was the forsaking of the one the cause of all the judgments which fell upon them so the forsaking of the other and not the Kings blood is the cause of all the judgments that have fallen upon these Were the King aswell as the people obliged to keep the former so his Majesty aswell as his Subjects are obliged to keep the latter Did that oblige the Children in the loyns of their Parents so doth this oblige the people of both Nations and their Posterity for ever more Hence they Sacrilegiously Baptize their Children into it and expresly renew it every time they receive the Communion which was instituted as a Seal of the Covenant of Grace Was the breaking of that a Revolting from God so the rescission of this is an utter Apostacy especially of Scotland from God So that the Whig-Apostles never speak of their Country since the Establishment of Episcopacy but as of an Harlot and Idolatress that hath forsaken her first Love and Married her self to another God It would be endless to recite all their Blasphemies about it They make the last great Plague and the Burning of London to have been judgments for burning this Covenant there by the hand of the Common-Hangman Poor mans Cup of cold water Printed in 4 o 1678. pag. 19. Nay they Teach that his Majesty like the Revolting Kings of Israel and Iudah hath no right to Govern because he hath Revolted from it and Christ. Nay they damn all the Edicts and Acts of Parliament that are contrary to it as the Act Statuting that no Leagues nor Bonds be made among the Subjects of any degree upon whatsoever Pretence without his Majesties and his Successors Privity and Consent The Act rescinding and Annulling all the pretended Parliaments held 1640 1641 c. The Act for the Reestablishing of Episcopacy The Act concerning the Declaration to be Signed by all in Publick Trust as Privy-Counsellors Members of Parliament Judges Magistrates in Corporations Justices of the Peace c. A Copy of which I think fit to set down here I do sincerely affirm and declare that I judge it unlawful to Subjects upon pretence of Reformation or other pretence whatsoever to enter into Leagues or Covenants or to take up Arms against the King or those Commissionate by him and that all those Gatherings Convocations Petitions Protestations and erecting and keeping of Counsel-Tables that were used in the beginning and for carrying on of the late Troubles were Unlawful and Seditious And particularly that these Oaths whereof the one was commonly called the National Covenant as it was Sworn and explained in the year 1638 and thereafter and the other intituled a Solemn League and Covenant were and are in themselves unlawful Oathes and were taken by and imposed upon the Subjects of this Kingdom against the Fundamental Laws and Liberties of the same and that their lieth no obligation upon me or any of the Subjects from the said Oaths or either of them to endeavour any Change or Alteration of the Government either in Church or State as it is now Established by the Laws of the Kingdom The Act for Security of the Persons of regular Ministers The Act against Separation and Disobedience to Ecclesiastical Authority The Act of Supremacy of which more hereafter The Act against unlawful Ordinations The Act for an Anniversary day of Thanksgiving for his Majesties Restauration which the Rebels in their lesser Declaration on the 29th of May last call an Act appointing an holy Anniversary day to be kept on the 29th of May for giving Thanks for the up-setting of an Usurped Power destroying the interest of the Church of Christ in the Land which is to set up the Creature to be worshiped in the room of our great Redeemer and to consent to the assuming of the Power which is proper to the Lord alone And therefore they burnt it publickly at the Cross of Glasgow on the 29th of May last with the Act of Supremacy the Act concerning the Declaration and the Rescinding Act. And as they damn all these Acts upon the account of the Covenant so they also damned the Bond which the Council tender'd in 1677 and 1678. The Author of the poor mans Cup calls it the Bond of Disloyalty to Christ. And Mr. Iohn Dickson in Crambushlane Preaching at a Conventicle May 26th 1678. Said that those who had taken it had committed a greater sin than the sin of the Holy-Ghost and were already in hell To conclude all their other Blasphemies about the Covenant there goes about among them a Manuscript written to prove that it is unlawfull to hear the Church-Ministers wherein the Author most Blasphemously affirms that the Solemn League and Covenant is nothing else but the substance of the Covenant of Grace 2ly I bear my Testimony to the Solemn League and Covenant as it was Professed Sworn in Scotland England and Ireland in the year 1643. Yea as it was timed and taken by the Representatives and Body of these 3 Lands which tie is binding and can by no power on Earth be infringed whether Secular or Ecclefiastical and that it was our glory to be counted a people married to the Lord we and ours from one generation to another from henceforth and for ever so that Prelacy as it is now Established by a pretended Law is destructive down-rightly to the Sworn Covenants yea not only Prelacy Popery x Loyalty Malignancy and Heresie but y His Majesties Supremacy over all persons and in all Causes
eos quos baptizaverat suos putabat esse non Christi in toto orbe decretum est ut unus de Presbyteris electus super poneretur caeteris ad quem omnis Ecclesiae cura pertinereâ— schismatum semina tollerentur Having now shewed that the Primitive Christians believed the Function of a Bishop to be distinct from that of a Presbyter and Superior to it and that the Bishops were the Successors of the Apostles and of Christs institution as they were I hope it is plain that this Antiepiscopal Deceiver dyed not in the Faith of the Primitive Christians as he hath the impudence here to profess From what I have here said of the Episcopal Office and Authority I may draw some Corollaries First that the Primitive Catholick Church acted in Conformity to its own Profession in declaring Aerius as an Antiepiscoparian an Heretick Secondly that Church-Government is not indifferent but that the †Episcopos esse in Ecclesiâ debere tanquam institutionem Apostolicam ac ordinationem proinde divinam contra Puritanos contraque Bellà rminum semper sensi qui negat Episcopos à deo immediatè suam jurisdictionem accepisse Sed nihil mirum à Puritanis eum stare quum Jesuitae nihil quà m Puritano-papistae â—int This was the Judgment of King James as is observed by Becanus de Prim. regn Angl. c. 7. Jacobi regis praefat Monar Episcopal is immediately of Apostolical and mediately of Christs institution and by consequence at least as unalterable as the Baptism of Infants and observation of the Lords-Day which the Presbyterians with good reason declare that the Magistrate ought not to change or take away Thirdly that it is Blasphemy to say that Episcopacy is an Antichristian usurpation over the Church Fourthly that to assert with the Covenanters that the Presbyterian-Government is of Divine institution is an Unscriptural Heretical and absurd Doctrine contrary to the Word of God and the practice and profession of the Holy Catholick Church And as this Jesuited Presbyterian died not in the Faith or Profession of the Primitive Christians so he died not in the Faith of the Reformed Churches First not of the Church of England which is Governed by Bishops like the Primitive Churches and after the warrant of their example hath Instituted Ceremonies and worships God by Liturgical Forms Nor secondly of the Reformed Church of France which submits to the regulation of the Edict of Nantes which is a pure and Secular Edict and which hath always worshipped God by a Common-Prayer-Book and observes Holy-days as Christmas Easter and Whitsunday and which reverences Protestant Bishops after the example of Calvin and Beza their first Reformers and owns Ministers Ordained by them and are never without some such in their Church And whos 's †The Kings larger Declaration pag. 75. Pastors especially those of Charenton were offended at the Solemn League and Covenant as an indelible Scandal to the Protestant Cause as also the Professors Ministers and Consistory of Geneva and their neighbour Reformed Churches as was certified to King Charles the First by his Publick Ministers abroad Nor lastly died he in the Faith of the Reformed Church of Scotland which never professed Episcopacy to be an unlawful or Antichristian Constitution c. as may be seen in the Larger and Lesser Scoticane Confession in the Harmony but I suppose he means the Covenanted Reformed Church that Schismatical Military Church which was and is the Reproach of the Protestant or Reformed Name by the mighty 9 So he calls the incurable obstination of the Presbyterian Party in Schism against the Episcopal Church and Faction and Rebellion against the State Power Goodness and Wisdom of God I bear my witness and Testimony to the Doctrine Worship Discipline and Government of the Kirk of Scotland by 10 A great * Presbyteries Tryal pag. 50. Apostle of the Covenant said in the Pulpit that the Angels and Saints of heaven if they could leave the sight of God would be glad to come down and see the admirable order of the Presbyterian Church of Scotland by Kirk-Sessions Presbyteries and Synods Which Platform being no where to be found in the Scripture made many that had cryed up the Presbyterian Discipline for a Divine Institution tuâ—â— Independents Quakers and Atheists and condemn it as in truth it is for a meer human invention Which if Mr. Calvin had not hit upon and set up in that exigence in Geneva had never been known to the Western no more than to the Eastern parts of Christendom at least to great Britain where it hath been taught in both Kingdoms without any ground in the Scriptures or Antiquity for the sole indispensable government of the Church †King Charles his larger Declarat pag. 67. The National Covenant is that which in the Harmony is called Generalis Confessio it was first Subscribed by King James of blessed Memory and his Household 1580. and by Persons of all Ranks 1581. by an Ordinance of the Privy-Council and Act of General-Assembly It was Subscribed again by all sorts of Persons 1590. by a new Ordinance of Council at the desire of the General Assembly with a general Bond for maintaining the true Religion and the Kings Person and so far Authority permitting or commanding it all was well But then afterwards in †See the Declaration in w. on the first Speech and the Kings larger Declarat pag. 68 69 70. 1638. without the Kings Authority or Commission from his Council they imposed it again according to a new Interpretation of their own although no Authority can interpret any Oath Law or Rescript but that which made it or those whom they who made it have Constituted Interpreters and Judges thereof The new Interpretation was That this Confession was to be interpreted and understood against all the pretended Innovations as if every one of them had been expressed therein viz. The Five Articles of Perth the Service Book the Book of Canons the High-Commission and Episcopacy it self although these things were neither named nor hinted at in that Confession whereof the first Framers only abjured in it those Romish Corruptions which in their time had infected the Church Besides all this they altered the Bond which was annexed to the former Confession by adding these words without authority A mutual defence of one another against all Persons whatsoever by which what they meant the King by woful experience found The Copy of this Confession may be seen in the forecited larger Declaration of the King Kirk-Sessions Presbyteries Synods and General-Assemblies Also I bear my Witness and Testimony to our Covenants †National and Solemn-League betwixt the three Kingdoms which Sacred and Solemn Oath I believe cannot be dispensed with nor loosed by any person or Party upon earth but are fully binding these Nations and will be so ever hereafter Also I bear my Testimony to our publick Confessions of Sin and engagements to Duty and that either as to what concerns
Prison or out of Prison 6ly As concerning that which is the ground of my death viz. 5 See note n. Preaching here and there in some Corners I bless my God I have not the least Challenge for it though these that Condemned me were pleased to call these Preachings †If weekly Meetings of Hundreds and Thousands of Armed-men in the Fields nay if weekly Meetings of Armed-men formed into Troops and Companies ready upon all occasions of probable capacity to Fight against the King for the King in Sion were Rendevouzes of Rebellion then your Field-Preachers were Rebels and the Field-Meetings Rendevouzes of Rebellion What else were those Field-Meetings of which was gathered that Army of Saints which fought the Kings Forces on Pentland-hills in a ranged Battel 1666 What else were those numerous Field-Meetings a little more than 2 years since upon his Grace the Duke of Lauderdales going down into Scotland which 〈◊〉 the Privy Counsell to advise his Majesty to send English forces to lie in readiness 〈◊〉 the borders and to order the Vicount Granard to lie with an Army on the Irish 〈◊〉 ready to be Transported upon occasion and likewise upon the motion of the Marquess 〈◊〉 Aâ—hol to procure the Lords of the Highlands a Commission to March with their Vassals under the Command of his Majesties Major General into the West to prevent the Field-Conventicles from running together into a general Rebellion as they did the last May. Or to come to particulars what else was that Field-fast near Iedburgh in Tiveâ—tdale towards the latter end of March 1678 where there were present 7 Preachers and 5000 people the men being armed to seek God for 3 things 1st That he would be pleased to put an end to the Persecution of his people in this Kingdom 2ly That he would have mercy on all those that took the wicked Bond and give them grace to repent of it 3ly That he would bless with success those noble Lords who were gone to London What else was that formidable Conventicle in the March the May following where were Assembled eight or 9000 people to receive the Sacrament and renew the Solemn League and Covenant of which the Privy Counsell gave his Majesty an account What else was that Conventicle neer Dumbar shortly after where they fell upon the Kings Forces of the Basse that went out to dismiss them and killed one of the Souldiers and wounded more But if I should go on to enumerate all the Field-Meetings till that great one which began the Rebellion in May last I should rather write an History than a Commentary but I shall be ready to give a particular account of them when a good occasion shall require Rendezvouzes of Rebellion yet I must say this of them They were so far from being reputed so in my eyes that if 6 The Kirk-Preachers are always wont to speak Great and Magnificent things of their Followers whereas for the general they are the most ignorant and wicked sort of people perhaps in the Christian world For their ignorance take this as a Specimen or proof of it ever Christ had a Party or people wherein his Soul took pleasure I am bold to say these meetings were a great part of them the Shinings and Glory of our God were eminently seen amongst these Meetings the Convincing Power and Authority of our Lord went out with his Servants in those Blasphemously Nicknamed Conventicles this I say without Reflection upon any 7ly As for that other Clause in my Indictment upon which my Sentence of death is founded viz. Personal presence twice or thrice with Parties whom they called Rebels for my own part I never judged nor called them such I acknowledge and do believe that there were Edingburgh 13. of May. 1678. THis day a number of persons being brought before a Committee of Council and examined concerning their being at a Field-Conventicle at or near Catcart upon Sunday the 12th of this instant one of them named David Ferguson being interrogate why he did not keep his Parish-Kirk answered that he had Sworn the Covenant whereby he was obliged not to hear Bishops Deans or Curates And several of these persons being asked why they went to Conventicles declared it was to hear the truth of God and being interrogate what that truth of God was declared they could not tell and diverse of them being asked acknowledged that they could not say the Lords Prayer the Belief nor the ten Commandements This is attested to be true by me Mr. Alexander Gibson one of the Clerks of his Majesties Privy Council Alexander Gibson The number of persons which were brought before the Committee were about 70 being the very same Company of men who were brought into the Thames about 9 Months since in order to their Transportation according to the 2d Act of the 2d Session of the Second Parliament of Charles the II. began at Edinburgh July 28. 1670. into his Majesties Plantations for obstinately refusing when they were examined by Authority to discover any persons who were at that Field-Conventicle in coming from which they were taken and the disorders transacted therein And were not the Disciples of these Field-Prophets very ignorant it were not possible for them to believe Episcopacy to be an Antichristian and Presbytery which is but of yesterday to be a Divine institution to Baptize their Children into the Solemn League and Covenant to think it unlawfull to hear Protestant Bishops and Episcopal Ministers Preach and call that Church Idolatrous which hath neither Idols nor Ceremonies nor any Liturgical Forms nor any thing which can give the least umbrage of suspicion to tender Consciences falsely so called but worships God in the self-same manner as they themselves do I speak not this to upbraid our Sister-Church for which I dayly pray with her defects for her imperfect state is not her fault but her misery caused by the iniquity of the times but to shew the gross ignorance of the people that are led away from her Communion and Believe that the use of the Lords Prayer is Idolatrous that they cannot profit by the Church-Ministery nay that all the Bishops and their whole Clergy never did nor never will Convert a Soul as Mr. John Dickson Blasphemously Preached at Pollemadie in June 1673. And then for their wickedness I refer the Reader to the 3 or 4 last pages of Ravillac Redivivus though I could say an hundred times more upon this Subject having by me a Manuscript of 20 sheets Entituled the Principles and Practises of the Phanaticks under the heads of Jesuitism Anabaptism Blasphemy Cheating Lying Cruelty Slandering Fornication Bestiality Witchcraft c. which perhaps ere long may be made publick for the honour of these Gnostics and their Teachers but were there no more to object against them but their Rebellious and Schismatical Principles and Practises 't is enough to make us conclude without breach of Charity that they are not a Party or
Men. He saith also That the Pople are more Excellent and Greater than the King and have as much Power over him as he hath over any one of them and that when he is called to be Judged by them a less is cited by the greater and that if he will not come to be Judged they may kill him like a Night-Thief any way and That he ought to be compelled by Force of Arms. Napht. pag. 71. saith in the words of Mr. Robert Duglass who Preached at his Majesties Coronation in Scotland That Breach of Covenant and Rebellion against God was an old continued Sin in the Kings House which God had always severely Punished If therefore the King should not acknowledge Jesus Christ King of Sion who is above him but Break the Covenant Gods Controversy against the Kings Family would be carried on to the Weakning if not Overthrowing of it Sam. Rutherford the Author of Lex Rex saith That the King is no King then a Tyrant but Covenanting-ways and Conditionally and that by the Covenant the People have a Civil Claim against him and may Punish him in Courts set up by themselves and may resume what Power be hath for he is but their Subject and Vassal And page 178. calls Mariana his Elder Brother whom even Gavan the Jesuit in his dying Speech seemed to Condemn an approved Author Knox in his History of Reformation pages 392 393. saith That Subjects may not only Lawfully Oppose themselves to their Kings whensoever they do any thing which oppugnes Gods Command but that they may also Execute Judgment upon them according to Gods Law So that if the King be a Murderer Idolater Adulterer c. he shall Suffer according to Gods Law not as a King but as an Offender and Lex Rex saith That the Sanhedrim ought and should have put David 〈◊〉 Death And page 77 and 78. Knox also saith That it is not Birthright nor 〈…〉 of Blood that makes a King to reign lawfully over a People Professing Christ 〈…〉 Princes be Tyrants against God and his Truth then Subjects are freed from their Oath of Obedience and may rise up against him in Arms. And one Mr. Goodman one of Knoxes Companions in his Book of Obedience as Philanax Anglicus cites him page 50. saith these words It is a Duty incumbent on all People severely to prosecute all Idolaters none to be excepted neither King nor Queen nor Emperor This is Gods Commandment to the People That in case of such a Defection they Seize upon their Princes that would seduce them from God and carry them away to the Gallows and hang them up Napht. in his Preface saith That if the King after the Example of Antichristian or Pagan Nations will institute and appoint Needless Vain Superstitious Burdensome Rites no man needs denounce but rather fear the Personal Doom Executed upon Saul and Uzza for Usurping the Priests Office And page 150 he saith That through the manifest and notorious Perversion of the great Ends of Society and Government the bond thereof being Dissolved the Persons one or more thus liberated from it do relapse into their Prâ—â—eve Liberty and Privilege and accordingly as the Similitude of their Case and Exigence of their Cause do require may upon the very same Principles again joyn and associate for their better Defence and Preservation as they did at first enter into Societies Mr. Robert Blair when he was Regent in the Colledge of Glascow taught his Scholars That Monarchy was an unlawful Government for which he was Preferred at St. Andrews Mr. Calderwood in his Altare Damascenum did not only say in general That in all Kings naturally there was an hatred to Christ but in particular called King James A most infense Enemy to the Purity of Religion and yet Mr. Baily in his Answer to Issachars Burden page 65 says That this man was of greater Worth than all the Prelates that Scotland ever bred put them altogether Conformable to these Principles a Caball of the first Covenanting Lords wrote a Treasonable Letter to the French King some say To crave his Aid against their own Natural Sovereign Charles the First The Letter was Subscribed by Rothes Montross Lesly Marre Montgomery Loudonne and Forrester but by Gods good Providence and the Abhorrence which another Lord shew'd to Subscribe it it was laid aside and never so much as Addressed Au Roy tres Christien although as I have heard The Earl of Trequaire who shewed the King the Original folded it up and wrote upon it Au Roy. I have heard That Montross was the Penner of it which I therefore observe to shew how dangerous these Kirk-Jesuits are in the State since they Perverted not only the Common People but so many of the great Nobility and those who were men of the greatest Parts See Sir Richard Bakers Chron. page 507. and in page 536. he saith That the Irish Rebels to justifie their Rebellion alledged That they Rebelled against the Tyrannical Government that was over them after the Example of Scotland which had got great Privileges by that Course As if they had declared in the words of this Traitor That they had no Design against his Majesties Person and Just Government but had always Studied to be Loyal in the Lord. Government but I always studied to be Loyal to lawful Authority in the Lord I thank God my heart doth not condemn me of any Disloyalty I have been Loyal and I recommend it to all to be Obedient to higher Powers in u He means according to the Covenant and as far as the King should favour the Presbyterian Government and submit his Scepter to the Scepter of Christ. Otherwise to Obey him would be a Sin for then he would go out of his Line and Order so as to Command contrary to God and then the Subjects not Obeying him is not Disobedience to the Magistrate but Obedience to God who in this case becomes their immediate Superior and if the People do not thus Resist the Magistrate they Sin against God and their own Souls These are the words in the Second Reason of the Covenanters Instructions for Defensive Arms Printed 1638. So Napht. pag. 157. saith That Disobeying the Powers when they act in the right Line of Subordination is indeed Rebellion and as the Sin of Witchcraft but to Resist and Rise up against Persons abusing Sacred Authority and Rebelling against God the Supream is to Adhere to God as our Liege-Lord and to Vindicate our Selves and his Abused Ordinance from Wickedness and Tyranny and page 151. Explaining these words of the Covenant In our several Places and Callings he saith That every man in his Station is thereby bound to promote the Covenant not by all lawful but by all possible means and if any in higher Place would Seduce their Inferiours into Apostacy then it is their Duty to Resist such Wickedness and Violence and their Calling to endeavour either the Reformation or Removal of those who prove so Contrary and Destructive
ye will all give me now your Charity being within a little space to stand before my Judge and I pray the Lord That he may forgive them that did so misrepresent me but I thank the Lord whatever men have said of me concerning this that on the contrary I have been often dissuading from such Ways and Practices and of this my Conscience bears me Witness but here I would not have you mistake me as if I did approve of Ways and Practices contrary to the Word of God and that of our Covenanted and Reformed Religion and as I ever abhorred Division and Faction in the Church as that which tends to its utter ruine if the Lord prevent it not so I would in the Bowels of my Lord and Master if such a feckless one as I may presume to exhort and perswade both Ministers Nor in the Faith or Profession of the Apostles who both Taught and Practised the contradictions to the fore-mentioned Doctrines and whereof some for †See Rom. 16. 7. Eph. 4. 11. Gal. 1. 19. Rev. 2. 2. 2 Cor. 8. 23. Phil. 2. 25. there were more Apostles than Barnabas and Paul and the Twenty two especially so called were Bishops fixed to particular Diocesses as St. a Euseb. lib. 3. c. 23. John at Ephesus St. b Hierom. de Script Eccles. in Tit. c. 1. Mark at Alexandria c Euseb. lib. 3. c. 4. Tituâ— in Crâ—te James called the d Compare Matth. 13. 55. 27. 56. Marc. 15. 47. with John 19. 25. Lords Brother Son of Cleopas at e See the Authors quoted in Spalat l. 2. c. 2. 16. Hegesip apud Euseb. l. 2. c. 23. Hierom de Script Eccles. Gal. 2. 18 19. Acts 12. 17. Gal. 2. 12. Acts 21. 18. Acts 15. All which places shew That James was resident in Jerusalem and had some singular Ecclesiastical Authority and Presidency there Jerusalem not to mention f Euseb l. 3. c. 4. Hierom de Script Eccles. Timothy the first Bishop of Ephesus and the Angels of the Seven Churches in the Revelations whom universal Tradition hath delivered for Bishops of the Seven Asiatick Churches and Professors if there be any Fellowship of the Spirit any Consolation in Christ if any comfort in Love if any Bowels of Mercy that ye be like-minded having the same Love being of one accord of one mind in lowliness of mind let each esteem others better than himself Phil. 2. 1. 3. Harmoniousness and Oneness in the things of God can never enough be sought after and Harmony and Unitedness in things that tend to the 3 He means the Presbyterian Government which according to them is Christs Interest Dignity Crown Kingdom Scepter Government and Royal Prerogative by which he Reigns as King in Sion Prejudice of Christs Interest can never enough be avoided and fled from And as I am willing to lay down my Tabernacle so also I Dye in the 4 Not in the Faith of the holy Scriptures which command every Soul to be Subject to the higher Powers and which neither teach directly nor indirectly That the Episcopal Government is an Antichristian or the Presbyterian by Kirk-Sessions Presbyteries and Synods a Divine Institution or that the Magistrate hath no privative Power over Ecclesiastical Persons or in causes Ecclesiastical or that Passive Obedience to an unjust Sentence is as great a Sin as Active Obedience to an unrighteous Command c. Faith of the Holy Scriptures and in the 5 Not in the Faith of the holy Scriptures which command every Soul to be Subject to the higher Powers and which neither teach directly nor indirectly That the Episcopal Government is an Antichristian or the Presbyterian by Kirk-Sessions Presbyteries and Synods a Divine Institution or that the Magistrate hath no privative Power over Ecclesiastical Persons or in causes Ecclesiastical or that Passive Obedience to an unjust Sentence is as great a Sin as Active Obedience to an unrighteous Command c. Nor in the Faith of the Primitive Christians who looked upon the Bishops as the Successors of the Apostles who derived upon them the same Ecclesiastical Authority which they received from Christ. Every one that is but tolerably versed in the Writings of the Primitive Christians must needs confess that this was the belief of the Primitive Catholick Church but to confute the shameful assertion of this ignorant Pseudo-Minister let us descend to particular Primitive The Office of a Bishop proved to be distinct from that of a Priest and of Divine Institution Writers and see what They say upon this Subject Ignatius in his Epistles insists wholly upon the avoiding of Heresie and Schism and the Avoiding of Schism is every where inculcated by him to consist in this That without the Bishop nothing be done and all with the advice of the Presbyters Heretofore some Paraphrastical Copies of this Fathers Epistles have gone abroad in the World in which could not be found the many places which the Fathers quoted out of them at least in the same words but since the Edition of the Medicaean Greek Copy by Is. Vossius and the two old Latin Copies by Bishop Usher which differ from the former Copies and agree with one another and wherein are found all the places quoted out of them by the Fathers and in the same Expressions wherein they are quoted no tolerable reason hath been given why they should not pass for pure and genuine neither by Blundell nor Salmasius who probably had written their Books against Episcopacy before they had seen these latter Copies nor our own †See their two Answers at the Isle of Wight and the Appendix to the Jus Divinum Minist Anglican Prop. 3. pag. 108. men who still cry down these Epistles without mentioning these latter Copies or distinguishing between them and the former This Father who was Bishop of Antioch Anno Dom. 69. and contemporary with St. John in his Epist. ad Magnes saith thus Vos decet non concuti aetate Episcopi sed Secundum virtutem dei patris omnem reverentiam ei tribuere Ad Smyrnens omnes Episcopum Sequimiâ—i ut Jesus Christus patrem Presbyterium ut Apostolos diaconos autem revereamini ut dei mandatum Nullus sine Episcopo aliquid operetur eorum quae convenit in Ecclesiam illa firma gratiarum actio Eucharistia reputetur quae sub ipso est vel quam utique concesserit Ubi utique apparet Episcopus illic multitudo sit quemadmodum utique ubi est Jesus Christus illic Catholica Ecclesia non licitum est sine Episcopo neque Baptìzare neque Agapen facere sed quod utique ille probaverit hoc est deo beneplacitum ut stabile sit firmum omne quod agitur Honorans Episcopum à deo honoratus qui occultum ab Episcopo aliquid operatur diabolo praestat obsequium Ad Ephes. Concurrite sententia dei etenim Jesus Christus incomparibile nostrum vivere patris sententia ut ipsi
authority of Bishops to be above and distinct from that of Presbyters and also a Divine Institution For in his Catalog Script Ecclesiast 3. †Gal. 1. 18. 19. Acts 12. 17. Gal. 2. 12. Acts 21. 18. Acts 15. Jacobus frater Domini cognomento Justus post passionem Domini statim ab Apostolis Hierosolymorum Episcopus ordinatus Hegesippuâ— vicinus Apostolicorum temporum in quinto commentariorum libro de Jacobo narrans ait Suscepit Ecclesiam Hierosolymae post Apostolos frater Domini Jacobus cognomento Justus 11 Timotheus autem †Euseb. l. 3. c. 4. Ephesiorum Episcopus ordinatus à beato Paulo 12 Titus Episcopus Cretae 27 Polycarpus Johannis Apostoli discipulus ab eo Smyrnae Episcopus ordinatus totius Asiae princeps fuit Com. in Galat. 1. 19. Paulatim procedente tempore alii ab his quos dominus elegerat ordinati sunt Apostoli sicut ille ad Philippenses sermo declarat dicens necessarium existimavi Epaphroditum Here he asserts That the Apostles who were chosen by Christ Ordained other Apostles as Epaphroditus Phil. 2. 25. and Mark Catal. Script Eccles. 15. Marcus discipulus interpres Petri primus Alexandriae Christum annuncians Bishops proved to be a distinct Order from Presbyters constituit Ecclesiam And Prooem in Matth. Marcus interpres Petri Apostoli Alexandrinae Ecclesiae primus Episcopus Here by the way it may be observed in answer to NAKED TRUTH That St. Hierom saith That such and such persons were Ordained Bishops by the Apostles and surely in saying so he meaneth that they had a new Ordination distinct from that of Presbyters for it 's most reasonable to suppose that the Father used the word in the signification it had in his own time when and long before there was a distinct Ordination of Bishops by a new imposition of hands by three Persons of the Episcopal Order So in Euseb. l. 6. c. 4. 3. Cornelius Bishop of Rome Anno Dom. 255. writes to Fabius touching the Ordination of Novatianus Hosce tres accitos Episcopos manuum impositione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopatum ei dare coegit And the same Bishop to St. Cyprian Epist. 46. Tantummodo circumductos se quoque commisisse schismatica ut paterentur ei manus quâ—si in Episcopum imponi And Cyprian Epist. 68. plainly distinguishes the Ordinations of Bishops Priests and Deacons each from other Nec hoc in Episcoporum tantum Sacerdotum sed in diaconorum ordinationibus observâsse Apostolos animadvertimus and afterwards Ut ad ordinationes ritè celebrandas ad eam plebem cui Praepositus ordinatur Episcopi ejusdem provinciae proximi quique conveniant Episcopus deligatur plebe praesente quae singulorum vitam plenissimè novit uniuscujusque actum de ejus conversatione perspexit quod apud vos factum videmus in Sabini Collegae nostrae ordinatione ut de universae fraternitatis suffragio de Episcoporum qui in praesentiâ convenerant quique de eo ad vos literas fâ—cerant judicio Episcopatus ei deferretur manus ei in locum Basilidis imponerentur See also Cyprian Epist. 52. and Eusebius l. 5. c. 6. of the like Ordinations and Can. 1. and 2 Apost Episcopi à duobus vel tribus Episcopis ordinentur Presbyter ab uno ordinetur diaconus reliqui clerici From all which it is plain that Bishops before St. Hierom's time had a different Ordination from Presbyters and if so then the new Ordination must infer a new Authority and the same Authority which this Father understood to have been conferred on Timothy and Titus Bishops by the Apostles the same he understands to have been conferred on Polycarp and Epaphroditus and the other Bishops and hence it appears that That notion of Blondels which Mr. Baxter hugs so much in his Nonconformists plea of the Senior Presbyter's being a Bishop without new Ordination is a meer Phancy and Shift But to go on with St. Hierom in the conclusion of his Epist. to Evagrius which the Presbyterians rely so much upon Ut sciamus traditiones Apostolicas sumpâ—as de veteri testamento quod Aaron filii ejus atque Levitae in templo fuerunt hoc sibi Episcopi Presbyteri Diaconi in Ecclesiâ sibi vendicent Epist ad Nepotianum esto subjectus Pontifici tuo quasi animae parentem suscipe quod Aaron filios ejus hoc Episcopum Presbyteros esse noverimus and Epist 54. speaking of the Bishops of his own Age he saith Apud nos Apostolorum locum tenent Episcopi And in Psalm 45. 16. Nunc quia Apostoli à mundo recesserunt habes pro his Episcopos filios sicut hi patres tui quia ab ipsis regeris And Epist. 1. ad Heliodor speaking of the Modern Bishops he saith Stant loco Pauli tenent locum Petri and Epist. ad Riparium adversus Vigilantium Miror Sanctum Episcopum in cujus parochiâ esse presbyter dicitur acquiescere furori ejus non Virgâ Apostolica confrigere vas inutile tradere in interitum carnis Here he plainly asserts the Bishops Apostolical Rod or Authority in Excommunicating a Presbyter and by that expression Quid enim facit exceptâ ordinatione Episcopus quod presbyter non faciat he asserts That only Bishops had power of Ordination and from this Expression compared with the †Those who desire to see more may consult Dr. Hammond diâ—â—ert 2. Cap. 29. forecited passages I appeal to any Presbyterian in the World whether they think that this Father durst have undertaken to have Ordained a Presbyter himself or durst have owned any Presbyter for such made such only by the Imposition of Presbyters hands Nay in this very Epistle Ad Evagr. he saith That the Greatness or Littleness Richness or Poverty of Diocesses makes not one Bishop above another but that they are all Ejusdem Meriti sacerdotii Apostolorum Successores And in his Prooem to St. Matth. speaking of St. Johns Gospel he saith The Apostle wrote it against the Cerinthians and Ebionites Coactus ab omnibus pene tunc Asiae Episcopis multarum Ecclesiarum legationibus The truth is this Father being offended at the arrogance of the Deacons of his time and especially of those of Rome wrote this Epistle to Eâ—agrius Contra eos qui diaconum Presbytero aequabant and had no ill design at all upon the Apostolical or Episcopal Office but only he scrued up the dignity of the Priests Office to as high a pitch as he could which made him contradictory to himself in asserting the original Identity of Bishops and Presbyters in that Epist. and his Commentaries upon Titus 1. 5. where he writes Idem est ergo Presbyter Episcopus antequam diaboli instinctu Schismata in religione fierent dicerent in populis ego sum Pauli ego Apollo ego autem Cephae communi Presbyterorum consilio Ecclesiae gubernabantur postquam vero unusquisque
the Reformation of our Families or Persons or the Reformation of the whole Church in general As also to the Causes of 11 A Seditious and Blasphemous Book so called which was burnt in Scotland by the hand of the common Hangman See Poormans Cup pag. 19. Gods wrath the rejecting of which is to be feared to be one of the greatest causes of Gods wrath this day against the Land I do also bear Witness and Testimony to the Protestation given in against the Controverted Assemblies in the publick Resolvings for bringing in the 12 So he calls the Loyal and Episcopal Party Malignant Party into places of Power and Trust contrary to our solemn Engagements and Obligations to God Also I adhere to our 13 See Note 13. on the first Speech Confessions of Faith larger and shorter Catechisms I witness my Testimony against Popery which is so greatly increased yea so much Countenanced and professed openly The Scottish Oath of Allegiance by many and that without the least I For Testification of my faithful Obedience to my most Gracious Sovereign Charles King of Great Britain c. Affirm Testify and Declare by this my solemn Oath that I acknowledge my said Sovereign onely Supream Governor of this Kingdom over all Persons and in all Causes and that no Foreign Prince Power State or Person Civil or Ecclesiastick hath any Jurisdiction Power or Superiority over the same and therefore I do utterly renounce and forsake all Foreign Power Jurisdictions and Authorities and shall at my utmost power Defend Assist and Maintain his Majesties Jurisdiction foresaid against all †Contra omnes mortales deadly and shall never decline his Majesties Power and Jurisdiction as I shall answer to God punishment I bear witness also against the Antichristian Prelacy now Established by Law contrary to our Vows to Almighty God And against the Rescinding of our solemn Oaths and Engagements as a thing that calls for Divine Vengeance And against all Oaths and Bonds contrary to our Covenant and Engagements especially that Oath of 14 So the Presbyterian Jesuit calls the Scottish Oath of Allegiance This is the Form of it and let the Protestant World judge if it be an Oath That calls for the Vengeance of God Supremacy the 15 See Note w on the first Speech Declaration against our Covenant and that Bond called the 16 That is The Bond for keeping the Peace whereby the Taker obligeth himself only to live Peaceably and not to rise in Arms against the King This Bond was tendered to the Rebels taken in the Battel at Pentland-hills and refused by many of them who were Hanged and are since reckoned among the Martyrs of the Cause It was likewise tendered to the late Rebels who were taken after the Battel of Bothwel-Bridge but about 300. of them refused it and are since Transported but five more especially who were accomplices with the Murderers of the late Archbishop of St. Andrews and who would not confess that the Killing of him was a Sin or Murder when they were asked in both Terms by Authority if it were so were Sentenced to be Hanged in Chains at Magus the place where that Execrable Murder was committed Was it ever heard in any other Christian Nation That any men refused to dye by the hand of the Executioner rather than engage not to rise in Arms against their lawful Sovereign The Christians under the Turks would not dye Martyrs if they Suffered upon that Principle Lord Jesu pity the madness and delusion of this People Amen Amen Bond of Peace and that 17 This is the Form of it and let the World judge whether it deserveth the name of horrid or no horrid Bond so frequently imposed against the Meetings of his People in Fields and Houses intended for the down bearing of the Gospel and Interest of our Lord and The Form of the BOND Master with all other Bonds publick or private contrary to our I underscribing do faithfully bind and oblige me That I my Wife Bairns and Servants respectively sâ—â—ll no ways be present at any Conventicles and disorderly Meetings in time coming but shall live orderly in Obedience to the Law under the Penalties contained in the Acts of Parliament made there-anent As also I bind and â—blige me That my whole Tenants and Cotters respectively their Wives Bairns and Servants shall likewise refrain and abstain from the said Conventicles and other illegal Meetings not authorized by Law and that they shall live orderly in Obedience to the Law And further That I nor they shall Recept Supply or Commune with forfeited Persons intercommuned Ministers or Vagrant Preachers but shall do our utmost Endeavour to Apprehend their Persons And in case my said Tenants Cotters and their foresaids shall Contraveâ—â— I shall take or apprehend any Person or Persons guilty thereof and present them to the Judge Ordinar that they may be Fined or Imprisoned therefore as is provided in the Acts of Parliament made thereanent Otherwise I shall remove them and their Families from my ground and if I shall fail herein I shall be liable to such Penalties as the said Delinquents have incurred by the Laws consenting to the Registration hereof in the Books of his Majesties Privy-Council or Books of any other Judges Competent that Letters and Executorials may be direct hereupon in Form as Effeirs and Constitutes my Procurators Obligations and Covenants to God also against all such that Connive at or Complie with or Strengthen the hands of this Prelatical Malignant and Persecuting Party As also against all Errors Schisms and Heresies contrary to our Engagements to God especially against that Ruining and Soul-deluding Evil or rather This is the Tenor of that Bond which the Fanaticks railed so much against and lest the force of it should be Eluded the Privy-Council †Rav. Rediv. page 50 Enacted That every Heritor who should receive into his Lands or Service any Tenants or Servants of any other Heritor without a Certificate from him or the Minister of the Parish where they lived That they lived orderly as to the matter of Conventicles should be subject to such Fines as the Privy Council should think fit to inflict to punish them for their Crime and repair the damage that should accrue to the Heritor or Master whose Tenants or Servants they did receive While the Feuds were kept up in Scotland it was usual for the King to bind the Chief for the Peaceable behaviour of the whole Tribe or Clan and because the Heritors or Landlords of that Countrey have such a despotical power over their Tenants it hath been the immemorial practice of the King Privy-Council and Parliament upon occasion to bind Landlords of all qualities for the peaceable demeanour of their Tenants and to give them Power and Warrant to take Bonds from them or upon their refusal to remove them from their possessions if they were Rack-renters but if they had Leases to denounce