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
Jesuit he pretends to Suffer upon a Religious account though he really suffer'd as a Disturber of the Government and as a Traitor and Rebel to the King He suffer'd not for Preaching but for Preaching in arms and among armed-men who assembled themselves on Stated days every week against the Law and defended their Assemblies by force of Arms. Or if he suffer'd for Preaching it was not for Preaching Christ and the Gospel but for Preaching up Rebellion which is contrary to both For Preaching against the Established Government and the Laws For railing in their Preaching against the King and his Counsellors telling the people that he was guilty of Perjury and had no right to Govern and that they endeavoured to drive Christ out of the Kingdom Lastly for Preaching up the Covenant and the Presbyterian Government of which they assert the same things as Priests and Jesuits do of the Pope and this is the main thing for which I must lay down my tabernacle this day viz. that I did Preach Christ and the Gospel in several places of this Nation for which I bless him as I can that ever such a poor and obscure person as I am should be thus priviledged by him for mentionmaking of his grace as I was able 3ly Give me leave to add this word further that though there be great appearances of spreading and Preaching this glorious Gospel yet I fear there is a snare at the bottom and poyson in the dish which may gender and be productive of not only greater scarcity of honest Preachers and Preaching but a real Famine of the Word this I say is my fear and I hope God will keep his o i. e. The Kirk-Ministers and people from seeking or accepting of any indulgence from the King For to Preach by leave and permission from the King is to grant that Ministers depend on the Secular power for the actual exercise of their Ministery and supposeth that they may receive limitations and restrictions from the Magistrate which is utterly inconsistent with that independent Authority which they derive immediately from the King in Sion and destructive of his Supremacy Kingdom Crown and Scepter as may plainly be seen from Mr. Browns Jesuitical Letter Printed at the end of these two Speeches and the Apology Servants and people from fomenting any thing to the detriment of the Gospel I am afraid that the Lord is beginning to multiply his stripes upon this land We have walked p i. e. Several times contrary to him in setting up Episcopacy Seven times contrary to him and therefore we may lay our account unless repentance prevent it that he will walk seven times contrary to us there is more and more ground to fear that there is a q Well threatned Sword bathed in heaven a glittering Sword sharpened and furbished against thee O guilty and Harlot Scotland let this Land consider how neutral and indifferent we are grown in the r i. e. In the matter of the Covenant matters of God even like Ephraim long ago a Cake not turned which is upon the matter Contrary to and inconsistent with our Solemnly sworn Covenant next how far are we fallen from our s viz. Our love for the Presbyterian Discipline first Love How far are we degenerate from that noble Vine into which the Lord did once Plant us How lamentable it is How far we have gone the way to t viz. Episcopacy Egypt drinking the waters of Sihor Again What a woful Spirit of bitterness is predominating in this Land and in this Age u viz. The indulged Ministers against the Field-Preachers such as Welsh Kid King Cameron c. and the Field-Preachers against the indulged Ministers who hold that as long as they are not subjected to the Bishops it is not against their Solemn League and Covenant nor inconsistent with the Ministerial Authority nor destructive to Christs Soverainity to accept of a limited indulgence from the State And therefore they were content to be obliged not to Preach without their Parishes not to Baptize Children of other Parishes nor to engage Parents at the Baptism of their Children to bring them up according to the Solemn League and Covenant nor to Preach against the Government of the Church or State and to observe the 29th of May. c. Ephraim vexing Judah and Judah Ephraim Manasseh Ephraim and Ephraim Manasseth the growing doggedness of this temper almost amongst all portends terrible things from the Lord against this Land 4ly Reformation according to our sworn Covenants is neither designed nor practised What means all this deformation that is come to pass in these days instead of the Contrary How many of us have been Pulling down that which we have been building up how many of us call good evil and evil good disowning and dissavouching that which sometime we judged our honour to testifie for and avouch 5ly A Publick Spirit in contending for God and his matters in substance and Circumstances according to our vows and obligations is much amissing amongst us at this day Further I am pressed in Conscience to make mention of all those great and glorious things that God hath done in Scotland since the year 1640. and 1641. the aboundant measure of his Spirit that was poured out upon his servants and people and the renewing of that National Covenant twice in that year and once in the year following the Blessed efficacy that the Gospel had at that time in all the Corners of the Land the great things that followed upon it which while improven made our Land most desirable w The Solemn League and Covenant is the Alpha and Omega of the Kirk-Doctrines and Cause Hence they commonly call it the Holy League and Covenant as both the Pope and Jesuits called its Prototype the League of the Papists in France and as the Pope compared the Duke of Guise to Judas Maccabaeus and the Jesuits to Gideon Davila lib. 9. So the Kirk-Preachers taught that the Lords who began the Design of the Covenant acted like the Jewish Worthys in promoting of it and were moved and directed so to do by the secret motions of the Spirit of God In the beginning of the Covenant they set up one Mrs. Mitchelson a Ministers Daughter for a Prophetess who pretended to be Inspired with a Spirit of Divination and she said that it was revealed to her by God that their Covenant was approved by him and ratified in heaven and Mr. Henry Rollock a Covenanting-Minister being desired to pray with her answered he durst not because it would not be good manners in him to speak while his Master Christ was Speaking in her and yet at length she openly confessed that she was an Impostor and that the Ministers told her in private what she should speak The Author of Naphtali pag. 240. brings in Mr. Hugh Mackell a Rebel-Preacher saying Whatever indignity is done to the Solemn League and Covenant I esteem it no less than doing despite to
occasion of their keeping of Coaches and admitting of their Secular Titles for which I likewise find them censured by the Viperous Author of the Reformed Bishop Printed lately at London Ruined Interest of our Lord and Master and for the relief of my poor Brethren Afflicted and r It hath always been the custom of Sectaries to miscall the Execution of the Laws by the odious name of Persecution which common People who seldom consider that the righteousness of the Cause and not the sufferings of the Prosecuted make Persecution are apt to think is really such as often as men suffer upon a pretended The true notion of Persecution stated religious account Therefore I will take an occasion from the abuse of the word by this Deceiver to declare from the words of our Blessed Redeemer That Persecution in the active sence is Inflicting and in the passive suffering of Evil for Righteousness-sake Whosoever then is truly Persecuted must be prosecuted for matters of professed Faith or Principles or for matters of Practice Upon the former account a man is Persecuted when he is prosecuted either for professing under which I comprehend Preaching and Teaching a true Doctrine which he is bound to profess as the Apostles were persecuted by the Jews for professing Jesus to be the Christ or for remonstrating against a false Doctrine which he is bound to remonstrate against as the same Apostles were persecuted for opposing this Doctrine that Moses his Law was to be observed under-Christ But whosoever is persecuted for matters of practise is prosecuted either for matters of Divine Worship which concern the first Table or for Matters of Morality which belong to the Second for there is no Righteousness or Righteous cause which is not reducable to one of these Two With respect to matters of Divine Worship a man is persecuted either upon a Negative account for not Worshipping a false god like the Three Children in Daniel or else for not Worshipping the true God in a false way as St. Paul and the other Apostles were persecuted by the Sanhedrim for not Worshipping God according to the Jewish manner after it was abrogated and these are the two Sorts of Persecution which most ordinarily occur in reading the Scriptures Or 2ly Upon a positive account for Worshipping the true God in a true way or to express it in the Sectaries own tearms for Serving of God as Daniel was cast into the Lions Den for Praying to God against the Kings Decree With respect to matters of Morality a man is also Persecuted two ways First Upon a Negative account when he is Prosecuted for not doing something which is in its own nature or by Gods positive Command Morrally Evil as the good Midwives were in danger of being Prosecuted by Pharaoh for not Murdering the Hebrew-Infants Or 2ly Upon a positive account when he is Prosecuted for doing some good Deed which in such and such circumstances ought to be done as our blessed Lord was Prosecuted by the Pharisees for opening the Eyes of the Blind and healing on the Sabbath-day These distictions being premised let us see in which of these cases the Covenanters are Covenantert not Persecuted Persecuted or which is all one for what they are Martyrs For no man is Persecuted but as far as he is Persecuted he is a Martyr and by his Suffeaings bears Witness to the righteous Cause for which he Suffers First Then they are not Persecuted when they are Prosecuted for professing the Principles of their Party because they are False Impious or both For contrary to the Universal Church of God they hold that Episcopacy is an Unscriptural and Antichristian Constitution That it is a sin to take Episcopal Orders or directly or indirectly to a See the Apologetical Narration and the Apology own the Authority of the Bishops and b See the Apologetical Narration and the Apology unlawfull to hear them or their Clergy Preach Nay That it is lawfull to kill them if they c For then they are Persecuting Prelates inform Authority or Preach or Write against them That the Use of the d A great Apostle of the Covenant Elder Brother to Dr. Owen said that the common Use of the Lords Prayer was a Papistical Charm And a Minister of Galloway thanked God that he had banished two Idols out of his Parish Our Father and I believe in God Lords Prayer the Creed and the Ten Commandments is Superstitious and Idolatrous That the Common-Prayer is an Idol That the observation of e See Bishop Lindseys Narration of the Assembly at Derth Holy-days the four Apostolical not excepted private Baptisms private Communions and Confirmation are unlawful Superstitious and Popish That the Presbyterian Government is of Divine Institution That the f The Apologetical Narration and almost all their Books solemn League and Covenant cannot be rescinded by any power on Earth but obligeth us and our Posterity for ever and that it is lawfull to kill those that g This was the true ground of their implacable hatred to the Marquess of Montross and the late Archbishop of St. Andrews Apostatize from it That the Oath of Allegiance in Scotland and the Oath of Supremacy in England ought not to be taken and That the h The Apologetical Narration see Note y on the first Speech Act of Supremacy unkings Christ That it is unlawful to appear at Bishops i The Apologet. Narrat and Napht. page 126. saith That their Oppressions and grievances by reason of this Court alone do far exceed the pressures and injuries of the Spanish Inquisition whereupon the United Provinces have justified their Revolt from the King of Spain Courts or before the k The Apologet. Narrat and Napht. page 126. saith That their Oppressions and grievances by reason of this Court alone do far exceed the pressures and injuries of the Spanish Inquisition whereupon the United Provinces have justified their Revolt from the King of Spain High-Commission-Court That the Supream Magistrate cannot silence a Minister nor indict a Fast which the good Kings of Judah and Israel and the King of Nineveh did That the l Jus Populi Vindicatum Apologet. Narr Sect. 11. People have a Right to defend themselves and their Covenanted Religion That m Apologet. Narr Sect. 9. The Apology Mitchels larger Speech in Rav. Red. Though the Right of Patronage is far Elder than Popery as is evident from that Law of Justinian Novel 123. c. 18. Siquis oratorii domum fabricaverit and the Council of Toled 9. c. 2. decernimus ut quamdiu fundatores Ecclesiarum presentations to Livings in the Church by Lay-Persons and Collations by Bishops is Popish and unlawful not to mention all their other Principles which are occasionally mentioned in these Animadversions But if all these and their other Doctrines which they profess in opposition to the Church and State be False or Impious or both as most assuredly they are then they are not Persecuted
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
from pag. 409. to pag. 426. And upon this principle it was that Mr Mitchel acted when he attempted to Assassin the Lord Primate An. 1668. Ravillac Redivivus pag. 18. 19. And though he failed in his Attempt as the Rebels before him had done in theirs which never any person or persons did or could do that were moved by God to do an Heroical Act yet still he believed that the irresistable Diabolical impulse which he felt in himself came from God exactly according to the Doctrine of the Jesuites who in the Apology for John Chastel assert that an Act is nevertheless Heroical although the undertaker fail in the Attempt The Title of the Book is Apologie pour Jehan Chastel Pariâ—ien les Peres Escholiers de la societé de Jesus c. contre l' Arrest de Parlement donnè contre eux a Paris le 29 Decembre 1594. L'aâ— 1595. It consists of 5 parts and the 11 ch of the third bears this Title L'acte ne laisse d' estre heroique quoy que l'entreprise ne vienne à Chef Jus populi vindicatum and Naphtali are the Pocket-books of the Field-Conventiclers and the common people read the latter especially as much as the Bible or asmuch as the common people of the Church-Communion read formerly the Practice of Piety or now The whole Duty of man I know a Scottish Gentleman an Officer who meeting with a single Country-Fellow going to a Conventicle examined and searched him and in one of his Pockets found Naphtali and the other a Pocket-Pistol charged with two Bullets the Doctrine as the Gentleman ingeniously said in one Pocket and the Use in the other and as I have been Credibly informed that Cursed Book was found about most of those who were slain at Bothwell-Bridge Thus have we found out the damnable principle upon which the Jesuited Presbyterians found their practices of Massacres and Assassinations When the Magistrate will not put to death the enemies of Christ his Gospel his People or of the Kirk private persons may do it by the example of Phineas nay they ought to do it without hesitation when they feel themselves moved thereunto But if the Magistrates themselves be such then any other person not in Office may and ought to rise up to do Justice upon them the King not excepted after the example of Phineas that the Wrath going out may be stayed and the judgments of God averted from the Land And notwithstanding this Doctrine saith the Author of Jus populi pag. 412 All persons have sufficient security of their lives except such as are guilty of dreadfull Apostacy with which they charge all that have renounced the Covenant or that took it and do not keep it in particular the King and the late Lord Primate causing the Plague of God to break out upon the Land and pag. 414. To prevent all these fears let his Majesty and other Magistrates Reform their ways and turn to the Lord and execute judgment on him the Bishop and his accomplices and all the rest who now pretend to honour the King and to fear God but in effect do Deifie a Creature and renounce their homage to the King of Kings and so provoke him to destroy both them and their King by their Apostacy and wicked defection and that openly before men and Angels as David hanged up the sons of Saul before the Sun and then they need not fear either Dag or Dagger Pistol or poisoned poinyard a Spanish-fig or any such secret applications Again pag. 415. he infers That the fact of Phineas was a laudable act of Justice and a precedent for Judges and Magistrates in all times coming and that by his example any member of the Counsel for Phineas rose from among the Congregation might lawfully rise up and execute judgment on this wicked wretch the Archbishop and his Cursed Fraternity who have brought by their Apostacy and defection from the Covenant and cause of God the wrath and curse of God upon the Land Hence all the Kirk-Writers since his Majesties return such as Naphtali Jus populi The Apology and Apologetical Narration The Poor Mans Cup The History of the Indulgence c. call the Bishops Apostates Perjured Prelates A perjured Fraternity Traytors to Christ Enemies to his people Idolaters Backsliders c. So that whosoever shall like Phineas rise up and do Justice upon them shall do a laudable act such as shall be accounted unto them for Righteousness and have the approbation of God Hence Mitchel in his answer to the Dean of Edingburgh saith confidently that he refers the Manifestation of his Fact to the day of Gods Righteous judgment Rav. Red. pag. 18. and in his shorter Speech pag. 19. he declared That he laid down his life willingly in opposition to the perfidious Prelates and in testimony of the Cause of Christ. And in his larger Speech wherein he declares that the King and Estates and every single man is bound to endeavour to extirpate the perjured Prelates and abjured Prelacy by force of arms and threatens them all with the furbished Sword of the Lords indignation for not executing vengeance upon them he saith most Blasphemously That blessed are all they who take the proud Prelates and dash their brains against the stones But it is not the Bishops only whom they think it laudable to Murder singly or Massacre in Companies if they could but all that own their Authority as the Church-Ministers and all that any ways Protect and Support the Church and Clergy from the King himself upon the Throne to the meanest Officer Civil or Military who faithfully executes his Laws and Commands And yet as bloody as you see these Field-Sectaries are by their Principles some Discontented Persons of great Quality whom out of respect I shall not name had so little Conscience and sence of Honour and so much Confidence as to report That they were a Poor Innocent and Peaceable sort of People who only desired to serve God according to their own Consciences and were neither able nor inclined to commit such Outrages and make such Disturbances at their Conventicles as was here reported they did And therefore for a further illustration of their bloody Principles and Practises I proceed in the last place to shew by what Steps and Gradations of Sedition and Cruelty they arrived at length to Murder the Archbishop and shortly after Rebel for this damnable Doctrine of * The only remedy against Tyrants is Ehuds Dagger to which as the Supream Court of Justice Moses brought the Egyptians Phineas Zimri and Cosby Ehud Eglon Samson the Philistmes Saul Agag and Jehojadah Athalia Buchanan de jure regni Heroical impulse hath poisoned the whole Sect and instigated them to many other Inhumane Butcheries and lesser Rebellions before they imbrued their hands in the Primates sacred Blood For shortly after they began to Conventicle in such formidable numbers and in such an Hostile manner in the Fields upon the Duke of Lauderdales
but says nothing by way of contrition for his Treasons Schisms and Rebellions which is in plain English Pharise-like to swallow a Cammel and strain at a Gnat. of Duty I have not wanted my own sinful infirmities and weakness So that I may justly say I have no righteousness of my own all is like filthy Rags But g What Episcopal Protestant doth not think himself bound to bless God upon the same account or doth not believe the same things of Jesus Christ or hath not the same trust and affiance in him though I hope better grounded than his is but he must make himself talk at this rate to insinuate to the People that he Suffered for preaching these Gospel-Truths blessed be God that there is a Saviour and an Advocate Jesus Christ the righteous and I do believe that Jesus Christ is come into the World to save Sinners of whom I am the chief and that through Faith in his Righteousness I have obtained Mercy and that through him and him only I desire to have a happy and glorious Victory over Sin Satan Hell and Death and that I shall attain unto the Resurrection of the Just and be partaker of Eternal Life I know in whom I have believed that h By citing part of this passage 2 Tim. 1. 12. he Jesuitically insinuates as if the whole were applicable to him and by consequence that he Suffered for the same cause as the Apostle did viz. for Preaching of the Gospel For the Verse begins thus For the which Cause I also suffer these things nevertheless I am not ashamed for I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him he means either his Preaching or the Rebellious People to whom he Preached against that day as if he were put to Death for Preaching and they were persecuted for hearing the Gospel Preached he is able to keep that which I have committed to him against that day I i And do not Protestant-Bishops and their Clergy Preach Salvation in Christs name and Christs alone have in my poor Capacity Preached Salvation through his Name and as I have Preached so do I believe and with all my Soul I have Commended and yet I do Commend to all of you the riches of k See note i in the first Speech his free Grace and Faith in his name as the alone and only way whereby ye can be saved It may be many may think but I bless the Lord without any l Is there then no sollid ground to believe that a man who Blasphemously Preached Rebellion in the name of God and who preached it in Assemblies of Armed men in the Fields and who preached those Assemblies into a Marching Army and who Marched himself along with them in Arms I say is there no sollid ground to believe that such a man Suffered as an Evil Doer and not as a Martyr for Christ solid ground that I Suffer not as an Evil Doer and as a busie Body in other â—ens matters but I reckon not much upon that having the Testimony of my Conscience for it was the m Is it not great Blasphemy in this Traitor to compare his Lot first with the Lot of Christ who was put to Death for asserting that he was Messias and the Son of God And 2ly with the Lot of his faithful Witnesses who were put to Death by the Jews for maintaining that Jesus whom they had Crucified was the Messias and that God had Raised him from the Dead and had made him the only Mediator betwixt God and Man and that Salvation was to be had in no other name but his And likewise Suffered by the Gentiles for preaching against Idolatry declaring unto them That God who made Heaven and Earth was the only true God and that Jesus whom the Jews Crucified was raised from the Dead and was the great piacle for the sins of the World c. For which of these Truths or for what other Article of the Creed or for what Doctrine of the Gospel professed by the Catholick Church did this Blasphemer Suffer that he durst compare his Lot to that of Christ and the primitive Christians It is not the Suffering but the cause for which any man Suffers that can justify such a parallel otherwise all Malefactors might take the confidence to Baspheme as well as this Traitor and his Brethren who pretend to suffer for Christ and be conformed unto him in his Sufferings when they are put to Death for most Hainous crimes So that Execrable wretch †In Ravillaâ— Redivivus Mitchel declared in the Speech which he threw among the Spectators That he died a Witness for Christs despised Truth and Interest which God called him to seal with his Blood So Naphtali page 226. brings in those who were hanged at Edinburgh Decemb. 7. 1666. for the Rebellion at Pâ—â—tland-hills speaking thus We are Condemned by Men but this is our rejoycing the Testimony of our Conscience that we Suffer not as Evil Doers but for Righteousness for the Word of God and the Testimony of Jesus Christ. Would you know the Righteousness for which they Suffered It was their Covenant the Presbyterian Government and the Supremacy of the King in Sion Things and notions which the Primitive Christians never knew nor heard of nor whereof one title is to be found in their Writings or in the Word of God Lot of our blessed Lord himself and also the Lot of many of his eminent and precious Servants and People to Suffer by the World as Evil Doers yea I think it I have so far ground not to scare at such a Lot that I count it my Non-such honour and Oh what am I that I should have been honoured so when so many Worthies have n If the Worthies of the cause pant after this incomparable honour why doth not their mighty zeal and ambition render them impatient like some of the Primitive Christians who not being able to stay till God called them presented themselves before the criminal Tribunals fearing lest they might want an opportunity to dye for the name of Christ. Did the Covenanters so pant after the honour of Martyrdom we should see the Rebels render themselves in Troops to Authority and here men not Arraigned cry out in the chamber of criminal Justice and we were at Bothwel-Bridge we should see them throng to bear their Testimony at the Cross or in the Grass-Market of Edinburgh where Mr. Welsh hath foretold and I hope in this he is a true Prophet that he must glorifie God panted after the like and have not come at it and my Soul rejoyceth in being brought to a Conformity with my blessed Lord and Head and so blessed a Company in this way and Lot And I desire to pray that I may not be to any of you to day upon this account a o In the Scripture every thing or Person that is an occasion of a
Episcopally Ordained is unlawful which Assertion supposeth that if it be lawful then they are justly punished and not Persecuted for not going to Church and either it must be granted to be lawful or else the Ministery of the Universal Church was unlawful for above 1500. years There remains then nothing but to assert That they are punished upon a positive account for serving of God or for Worshipping of him in a true Way That the way by which they publickly Worship God is a true way as to the substance of the Worship were their Presbyterian and Schismatical Ministery valid I would not deny but then because there are many true ways of publick Worship Subjects like the Children and Servants of a Family ought publickly to Worship God in that true way of Worship which the Supream Magistrate the Father of the Nation doth appoint I will put this case to the Covenanters There 's none of them dare deny but that the French and Helvetian Churches Worship God in a true way and that the reformed Church of Scotland likewise worshipped him in a true way when Mr. Knoxes Liturgy which is almost the same with that of the French Church was in Use. Now therefore I desire they would tell me That supposing the Presbyterian Government were legally Established in Scotland together with that unprescribed Formless way of Worship which they now use Whether a Separating Party refusing to come to Church because they would Worship God according to the French Liturgy or that of Mr. Knoxes would be guilty of Schism or no If they say yes as by their own Principles and in common reason they are bound to do then I desire to know Whether the Supream Power may not forbid their Separate Meetings and command them to come to Church under certain Pains and Penalties and might not most justly inflict them if they disobeyed They cannot say no by their own Principles and Practices as well as out of common reason and if they say yes then they acknowledge in another case that they are justly punished and not Persecuted for meeting to worship God in Conventicles against the penal Laws But furthermore It is not sufficient that the substance of publick Worship be true unless the Circumstances of it be also due It would for example be a very punishable exorbitancy for any Party of conforming People in England to meet illegally in Fields or Houses or at Midnight in Churches to Celebrate Divine Service by the Book of Common-Prayer although they pretended for their Vindication That it was against their Consciences to Pray or Communicate with Profane Persons who come to the Churches or to have their Christian liberty abridged by legal confinement to Time and Place This is the very case of the Field-Fanaticks who though they worship God in the same way as the Church-Congregations do as to the substance of the Worship Yet notwithstanding their pretence that they dare not own the Church-Ministery they are justly punished and not Persecuted for their Irregularities and Transgressions in the legal circumstances thereof But lastly Though the way in which they meet to Worship God were not only true but as excellent as they imagine it to be nay were they the only true Christians in the World and their Magistrates Idolaters or Atheists yet they have no reason to say they are Persecuted when they are punished on this account because the Laws which forbid them to meet in such a manner allow every Family with a certain number of Strangers to worship God in what manner they like best and were they of the Principles and Temper of the Primitive Christians they would be so far from complaining of Persecution that they would be thankful to God and the Powers for so much indulgence and strive by their peaceable behaviour to procure more But then If they be considered as a People of Treasonable Seditious and Schismatical Principles and Practices that have long lived in a State of Rebellion and twice actually Rebelled in the space of 13. years The punishments which they complain of will be so far from looking like Persecution that they must be acknowledged by all but themselves the just Demerits of their Crimes They complain indeed of Covenanters great Peâ—secuters and Tyrants Persecution whereas they themselves have been and are the greatest Persecuters in the World It is notoriously known with what violence they formerly Persecuted the Bishops and all who durst adhere to them and the Church They Tyrannically Usurped Authority to depose and Excommunicate them all in 1638. because as the Act bears they had been Consecrated to the Episcopal Office condemned by the Confession of Faith and Acts of that Kirk as having no Warrant in the Word of God wlâ—ereas there is not one syllable against it either in the 1 Called in the Harmony Scoticana Confessio larger or 2 Called in the Harmony Generalis confessio and by the Covenanters The National Covenant shorter Confession of Faith They usurped authority over Mens Consciences in a most Tyrannical Popish manner not only by taking upon them to loose Mens Consciences from the Oaths of Allegiance and Supremacy to the King and of Canonical obedience to the Bishops the last of which they declared to be unlawful in their Assembly Decemb. 5th 1638. but they imposed the Covenant on all men under the penalty of Banishment Forfeiture of Estates and Excommunication taking away from all those who refused it both Heaven and Earth as far as they could at one Blow Nay as much as they could they forced the Conscience of the late King of blessed Memory not suffering him to Serve God in his own Family according to his own way which was by the Common-Prayer The general Assembly in August 1640. made an Act against Expectants or young Students in Divinity who should refuse to subscribe the Covenant by which they declared them uncapable of Preaching Reading in a Church or Teaching School or Residing in any Colledge or University and if they continned obstinate to be Excommunicated and yet they now complain of the King Parliament and Council for obliging Expectants and Scholars at their Laureation to take the Oath of Allegiance which is their Duty to do They were not only content to declare Episcopacy to be Popish and Antichristian but in an Act of Assembly 1638. they declared That it was abjured in the National Covenant 1581. under these words The Popes wicked Hierarchy a Bull or contradiction in Adjecto which as they cite it from the Council of Trent includes the Orders of Bishops Priests and Deacons so that if Bishops were abjured by them who took the National Covenant under the Popes Hierarchy how came it to pass that they did not abjure Priests and Deacons too They made an Act of Assembly August 3d. 1648. for Censuring of Ministers who spoke not to the corruptions of the time i. e. for not Preaching and Praying against the Engagement for delivering the late
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
Shires of this Kingdom and other places needful and there by open Proclamation make publication of the Premises that none may pretend ignorance of the same And We Ordain these presents to be Printed Given under Our Signet at Edinburgh the Twentieth Day of September 1679. And of Our Rign the Thirty one Year Will. Paterson Cl. Sti. Concilii GOD save the KING But by this time the Murderers and Rebels had fled the Kingdom notwithstanding all imaginable care and diligence to prevent their Escape and while the Covenanting-Army as the Rebels Styled themselves lay at Glascow one of the Balfours as a very creditable Gentleman who was then in the Town told me openly boasted of the Murder as a glorious Fact and said holding up his Arm This hand helped to kill the Fox And it hath been already Published to the World That five of their Accomplices Complotters and Abetters of the Murder chose to Dye and be hung up in Chains upon the place rather than confess the sinfulness of the Action by acknowledging it was Murder or a Sin The Fanatical Party foretold it in several places and the Morning before it was committed one of the Assassins like a Jesuit Consecrated to an Heroical Act after a solemn Sacrilegious Form of Devotion held up his hand and Swore That that hand should kill the Arch-Prelate upon which the holy Sister his Hostess kissed him and it is notoriously known in Scotland that he who commanded the Foot for Mr. Welsh upon Reupar-Law that famous Field-Conventicle owned that their Friends thanked God for the Archbishops Death which neither they nor their Abbettors in either Kingdom will call Murder when they have occasion to speak thereof Having absolved my first part I proceed to shew out of the Presbyterian Writings the Principles upon which they ground this bloody Practice of Assassination in performing of which I must go up as high as the Murder of Cardinal Beton Archbishop of St. Andrews who was Assassin'd by private Gentlemen as the late Lord Primate was only with this difference that the Cardinal was Murdered in his own Palace the Castle of St. Andrews and the Primate in the open Field The names of his Murderers were Normaâ— Lesly John Lesly Peter Carmichael and James Melvil who with Sixteen or Seventeen more seized the Castle and when they had entered the Cardinals Chamber Lesly and Carmichael fell violently upon him but James Melvil with-held them and said This Work and Judgment of God although it be secret ought to be done with great gravity And upon these words presenting unto him the point of his Sword said Repent thee of thy former wicked life but especially of the shedding of the blood of that notable Instrument of God * The first Martyr of Scotland Mr. James Wiseheart which albeit the flame of Fire consumed before men yet cries it Vengeance against thee and we from God are sent to revenge it for here before my God I protest That neither the hatred of thy Person nor love of thy Riches nor the fear of any trouble thou couldest have done to me in particular moved or moveth me to Strike thee but only because thou hast been and remainest an obstinate Enemy against Christ Jesus and his holy Gospel And the meek Man of God as Knox calls him having so spoken Struck the Cardinal twice or thrice with a Stog-Sword although he cried out pitifully for mercy saying I am a Priest you will not Slay a Priest and though he exhorted him to Repentance yet he allowed him no more time for it than was spent in his Grave and Godly Harangue I have taken this Relation out of Knoxes History to which I refer the Reader Pages 143 144 145. or to the 28th page of Presbytery Displayed where it is also related in this manner And from the whole it is apparent that Melvil committed this Murder Gravely Deliberately and in Cold Blood declaring That he was sent from God to do it not for any private end but to revenge the blood of Mr. Wiseheart and because he was an Enemy to Jesus Christ and his Gospel Knox commends this direful Action of Mr. James Melvil for a Godly Fact and so the bloody Field Presbyterians have applauded the Nine Murderers of the late Lord Primate and will doubtless Canonize them as they did Mitchel who attempted to Assassin him Eleven Years before And * Tyranny and Popery pa. 27. Goodman Knoxes his Companion whom I cited before page 30. saith That all men are bound to see the Laws of God kept and to suppress and resist Idolatry by force Nor is it sufficient for Subjects not to obey the wicked Commands of Princes but they must resist them and deliver the Children of God out of the hands of their Enemies as we would deliver a Sheep that is in danger to be devoured by a Wolf And if the Magistrate shall refuse to put Mass-mongers and False Preachers and now all Bishops and Church-Ministers in their esteem are such to Death the People in seeing it performed shew that Zeal of God which was commended in Phineas Gilby Sings to the same Tune and saith That Kings Princes and Governors have their Authority from the People and upon occasion the People may take it away again as men may revoke their Proxies and Letters of Atturney It is lawful says he to kill wicked Kings and Tyrants The Subjects did kill the Queens Highness Athalia Jehu killed the Queens Majesty Jesabel Elias being no Magistrate killed the Queens Majesties Chaplains Baals Priests John Knox in his debate with Lithington Hist. of Reformation pag. 390. Justifies the killing of Tyrannical Princes and men in publick places by private persons from the example of Phineas whom he asserts to have been a private person and tells us He had not only a large Reward for his fact Numb 25. 12 13. but an ample approbation for it Psal. 106. 31. So that it was accounted to him for Righteousness i. e. as a Righteous action and affirms That it is to he imitated by all those who prefer the the true Honour of the true Worship and Glory of God to the affection of fleshly and wicked Princes nay he says That his example approved by God stands to us instead of a Commandment for as God in his nature is constant and immutable so can he not condemn in the ages subsequent that which he hath approved in his servants before us Naphtali Justifies the Rebellion at Pentland-hills 1666. from the same example of Phineas and Blasphemously ascribes it to the holy Spirit of God asserting that the Rebels were no more to be condemned as Traytors than Phineas ought to have been for a Murderer seeing they were led by the same Spirit and had as good warrant as he See pag. 21. 22 23 24 c. This Doctrine and both John Knox and the Author of Naphtali the maintainers of it are industriously defended and vindicated by the Author of Jus populi vindicatum cap. 20.