Cause doth require may upon the very same Principles again joine associate for our better defence Preservation as we did at first enter into Societies Naph P. 150. yet whatever we may do in this case We are not for presumptuous Assumptions of Authority which maleversers have forefaulted Neither are we for new erections of Government but are for keeping the Societie of which we are members intire in an endeavour to have all our fellow members united unto God to one another in Religion Liberty according to the bond of the Solemn League Covenant Certain it is that Greater Societies under one Government may in some cases make a Secession divide into Lesser without sedition or else how would there be now so many distinct Common-wealths in the world seeing at first all was under one head and how comes it to pass that there are so many Kingdoms in Europe when it can be instanced when all or the most part were under on Roman Emperour But this in our Circumstance is no way expedient neither was it ever in Projection But our aim is to abstract our selves inoffensively and maintain our rights that remain unrobbed and to adhere clossly to the fundamental Constitutions Lawes Laudable Practices of our native Kingdome 11. We oune the obligation of our Sacred Covenants unrepealably indispensibly binding to all the duties of Christian subjection to Magistrates But we deny that hereby we are bound either to maintain Monarchy especially thus perverted nor to oune the Authority of either of the two Monarchs that have Monarchized or Tyrannized over us these 27 years past For as to the first we assert that that which is in its oun nature Mutable cannot be simply sworn unto to be maintained preserved but Hypothetically it most else it were simply sinful since it were to make things in their oun nature and in the Providence of God changable unchangable yea it were a doun right swearing not to comply with but to spurn against the various vicisitudes of Divine Providence the great Rector of the Universe And it is unquestionable that when things alterable unalterable are put in the same Oath to make the Engagment Lawful the things must be understood as they are in their oun nature and no otherwise else both the Imposer the Taker grievously transgress the former in taking upon him what is in the power of no Morta and a Contradicton to the Prerogative of the Immorta God and the other in ouning that power as just Hence when these two fall to be in the same Oath they must be so understood as it may not be made a snare to the conscience of the Sweaer For it may fall so out in the Providence of God that the Preservation of both is in all respects made impossible And an adhesion to the one may so far interfere with the Preservation of the other as if the Mutable and that which hath no objective obligation be stuck to the other which with the loss of all Interests we are to maintain must be abandoned yea that which was sworn to be maintained as a mean only a mutable one too may not only cease to be a mean but may actually destroy the main end and then it is to be laid aside because then it inverts the order of things Hence also it may be questioned if it were not more convenient to leave out those things that are alterable in themselves out of the same Oath with things unalterable and put them in a distinct Oaths or Covenant by themselves as we see Iehojadah did 2 King. 11. 17. He made a Covenant between the Lord and the King the people that they should be the Lords people between the King also the People Here are two distinct Covenants the one made with God about things eternally obligatory wherein King people engage themselves upon level ground to serve the Lord and Joash the King his treacherous dealing with God in that matter brought the Curse of that Covenant upon him The other Covenant was Civil about things alterable relating to Points of Government Subjection And as he by virtue of that prior Covenant had obliged himself under the pain of the Curse thereof to carry as one Covenanted to God with the people and so not to Tyrannize over his brethren So the people by virtue of that same Covenant were to yeeld obedience but in nothing to acknowledge him as having power or Authority to countermand Gods Command Neither had it been an act of disloyaltie to have broken doun his Groves which he had with the addition of the guilt of Perjurie set up and to have bound his ungrateful hands from the blood of the Gracious Zechariah A perfect parallel to our Case under the former dominator save that it was out-done as to all dimensions of wickedness by him To speak more plainly the Religious part of our Covenant is of an Eternal obligation but as to the Civil part it is impossible it can ever be so unless it be well Cautiously understood that is unless instead of any species of Government as Monarchy c. we put in Magistracy it self For this is that power which is of God but Monarchy c. is only a humane Creature about the creation whereof men take a Liberty according to what suits them best in their present Circumstances And as to this Species of Monarchy men are never left at Liberty to cloath therewith any inept or impious Person And they are perfectly loosed from it 1. when that Species of Government becomes opposite to the ends of Government and is turned Tyranny especially when a legal establishment is pretended then it affects with its contagion the very species it self The house is to be pulled doun when the Leprosie is got into the walls foundation 2. when as it is exercised it is turned inept for answering the end of its erection and prejudicial to the main thing for which Government is given to wit the Gospel and the coming of Christs Kingdom hence it is promised to the Church Isai. 49. 23. Kings shall be nursing fathers to the Church And Isai. 52. 15. It is promised to the Meâ—iator that Kings shall shute their mouths I. e. never a word in their head but out of reverence respect to His absolute Soveraignty they shall take the Law from Him without daring to contradict far less to take upon them to prescribe in the House of God as they in their wisdom think fit 3. when Providence without any sinful hand makes that species impossible to be kept up without the ruine of that for which it was erected when things come to this push pinch whosoever are cloathed with the power are then under an obligation to comply with that alteration of providence for the safety of the people else they declare themselves unworthy of rule and such who would sacrifice the interest of the people to their particular interest in
not Gods Ordinance and there is no hazard of damnation for refusing to obey their unjust commands but rather the hazard of that is in walking willingly after the Commandment when the Statutes of Omri are kept So that what is objected from Eccles. 8. 2-4 I counsell thee to keep the Kings Commandment c. is answered on Head. 2. And is to be unsterstood only of the Lawful commands of Lawful Kings 2. Rebellion is a damnable sin except where the word is taken in a laxe sense as Israel is said to have Rebelled against Rehoboam and Hezekias against Sennacherib which was a good Rebellion and clear duty being taken there for Resistence Revolt In that sense indeed some of our Risings in Armes might be called Rebellions for it is Lawful to Rebel against Tyrants But because the word is usually taken in an evil sense therefore would have been offensive to acknowledge that before the Inquisitors except it had been explained But Rebellion against Lawful Magistrats is a damnable sin exemplarly punished in Korah and his Companâ— who rebelled against Moses and in Shebah and Absalom who rebelled against David for to punish the Just is not good nor to strike Princes for equity Prov. 17. 26. And they that resist shall receive to themselves damnation Rom. 13. 2. So that this Objection brought from this place as if the Apostle were commanding there subjection without Resistence to Nero and such Tyrants as it is very impertinent It is fully answered above Head. 2. Here it will be sufficient to reply 1. He is hereby vindicating Christianity from that reproach of casting off or refusing subjection to all Magistrats as if Christian Liberty had destroyed that Relation or that they were not to be subject to Heathen Magistrats Whereupon he binds this duty of subjection to Magistrats for conscience sake in general And it is very considerable what Buchanan sayes in his book de jure regni that Paul did not write to the Kings themselves because they were not Christians and therefore the more might be born with from them tho they should not understand the duty of Magistrats But imagine that there had been some Christian King who had turned Tyrant and Apostate to the Scandal of Religion what would he have written then Sure if he had been like himself he would have denyed that he should be ouned for a King and would have interdicted all Christians Communion with him and that they should account him no King but such as they were to have no fellowship with according to the Law of the Gospel 2. He speaks of Lawful Rulers here not Tyrants but of all such as are defined qualified here being powers ordained of God terrours to evil works Ministers of God for good Yea but says Prelats and their Malignant Adherents these are only Motives of subjection to all powers not qualifications of the powers I answer they are indeed Motives but such as can be extended to none but to these powers that are so qualified 3. He speaks of Lawful powers indefinitely in the plural number not specifying any Kind or degree of them as if only Kings Emperours were here meant It cannot be proven that the power of the sword is only in them Neither was there a plurality of Kings or Emperours at Rome to be subject to if he meant the Roman Emperour he would have designed him in the singular number All the reasons of the Text aggree to inferiour Judges also for they are Ordained of God they are called Rulers in Scripture and Gods Ministers revengers by Office who judge not for man but for the Lord And inferiour Magistrats also are not to be resisted when doing their duty 1 Pet. 2. 13. yet all will grant when they go beyond their bounds and turns litle Tyrants they may be with-stood 4. He does not speak of Nero concerning whom it cannot be proven that at this time he had the Soveraign power as the learned Mr Prin shewes Or if he had that he was a Tyrant at this time and if he meant him at all it was only as he was obliged to be de jure not as he was de facto All men know and none condemns the fact of the Senate that resisted Nero at length without transgressing this precept Yea I should rather think the Senate is the power that the Apostle applies this Text to if he applied it to any in particular 5. The subjection here required is the same with the honour in the fifth Command whereof this is an exposition and is opposite to the Contraordinatness here condemned Now subjection takes in all the duties we owe to Magistrates and Resistence all the contraries forbidden but unlimited obedience is not here required so neither unlimited subjection 3. We may allow Passive subjection in some cases even to Tyrants when the Lord layes on that yoke and in effect sayes He will have us to lie under it a while as He Commanded the Jewes to be subject to Nebuchadnezzar of which passage adduced to prove subjection to Tyrants Universally Buchanan ubi supra infers that if all Tyrants be to be subjected to because God by His Prephet Commanded His people to be subject to one Tyrant Then it must be likewise concluded that all Tyrants ought to be killed because Ahabs house was Commanded to be destroyed by Iehu But passive subjection when people are not in capacity to resist is necessary I do not say Passive obedience which is a meer Chimaera invented in the brains of such Sycophants as would make the world slaves to Tyrants Whosoever suffereth if he can shun it is an enemy to his oun being for every natural thing must strive to preserve it self against what annoyeth it and also he sins against the order of God Who in vain hath ordained so many Lawful means for preservation of our being if we must suffer it to be destroyed having power to help it 4. We abhor all war of subjects professedly declared against a Lawful King as such all war against Lawful Authority founded upon or designed for maintaining Principles inconsistent with Government or against Policy Piety Yea all war without Authority Yes when all Authority of Magistrates supreme subordinate is perverted and abused contrary to the ends thereof to the oppressing of the people and overturning of their Laws Liberties people must not suspend their Resistence upon the Concurrence of men of Authority and forbear the Duty in case of necessity because they have noâ— the peers or Primores to lead them for if the ground be Lawful the call clear the necessity cogent the capacity probable they that have the Law of Nature the Law of God and the fundamental Laws of the Land on their side cannot want Authority though they may want Parâ—iaments to espouse their quarrel This is cleared above Head. 2. Yet here I shall adde 1. The people have this priviledge of nature to defend themselves and their Rights Liberties as well as
to death while it is yet morning Judg. 6. 31. Moreover as Mr Mitchel adduces the example very pertinently we see that the people of Israel destroyed Idolatry not only in Judah wherein the King concurred but in Ephraim and in Manassâ—h where the King himself was an Idolater and albeit they were but private persons without publick Authority for what all the people was bound to do by the Law of God every one was bound to do it to the uttermost of his power Capacity Mr Mitchel offers this place to vindicate his fact of shooting at the prelate Deut. 13. 9. Wherein sayes he it is manifest that the Idolater or intycer to Worship a false god is to be put to death by the hand of those whom he seeks to turn away from the Lord Which precept I humbly take to be Moral and not meerly Iudicial and that it is not at all Ceremonial or Levitical And as every Moral precept is Universal as to the extent of place so also as to the extent of Time persons The chief thing Objected here is that this is a Judicial precept peculiarly suited to the Old Dispensation which to plead for as a Rule under the New Testament would favour of Jewish rigidity inconsistent with a Gospel Spirit Ans. How Mr Knox refells this and clears that the Command here is given to all the people needs not be here repeated but it were sufficient to read it in the foregoing Representation Period 3. Pag. 30. as it is also cited by Ius Pop. Pag. 212. c. But these General Truths may be added concerning the Iudicial Laws 1. None can say that none of the Judicial Laws concerning political Constitutions is to be observed in the New Testament for then many special Rules of Natural Necessary equity would be rejected which are contained in the Judicial Laws of God Yea all the Laws of equity in the World would be so cast for none can be instanced which may not be reduced to some of the Judicial Laws And if any of them are to be observed certainly these Penal Statutes so necessary for the preservation of Policies must be binding 2. If we take not our measures from the Judicial Laws of God we shall have no Laws for punishment of any Malefactors by death juris Divini in the New Testament And so all Capital punishments must be only humane Constitutions and consequently they must be all Murders for to take away the life of man except for such Causes as the Lord of our life to whose Arbitriment it is only subject hath not approven is Murder as Dr Ames saith de homocidio Conscience Lib. 5. cap. 31. quest 2. For in the New Testament thô in the general the power of punishing is given to the Magistrate yet it is no where determined neither what nor how Crimes are to be punished If therefore Penal Laws must be taken from the Old Testament the Subject of executing them as well as the Object must be thence deduced that is what is there astricted to the Magistrate must be so still and what is permitted to the people must remain in like manner their Priviledge since it is certain the New Testament-Liberty is not more restricted as to Penal Laws than the Old. 3. Those Judicial Laws which had either somewhat Typical or Paedagogical or peculiar to the then Iudacial State are indeed not binding to us under that formality thô even these Doctrinally are very useful in so far as in their general nature of equity of proportion they exhibite to us some Documents of Duty But those Penal Judgements which in the matter of them are appended to the Moral Law and are in effect but accurate determinations accommodations of the Law of Nature which may suit our Circumstances as well as the Jewes do oblige us as well as them And such are these Penal Statutes I adduce for that Blasphemy Murder Idolatry are heinous Crimes and that they are to be punished the Law of Nature dictates and how and by whom in several cases they are to be punished the Law judicial determines Concerning the Moral equity even of the strictest of them Amesius de Conscienc lib. 5. de Mosaicis appendicibus praeceptorum doth very learnedly assert their binding force 4. Those Judicial Laws which are but Positive in their forme yet if their special internal proper Reason Ground be Moral which pertains to all Nations which is necessary useful to Mankind which is rooted in and may be fortified by humane reason and as to the substance of them approven by the more intelligent Heathens those are Moral and oblige all Christians as well as Jewes And such are these Laws of punishing Idolaters c. founded upon Moral grounds pertaining to all Nations necessary useful to Mankind rooted in fortified by humane Reason to wit that the Wrath of God may be averted and that all may hear fear and do no more so wickedly especially if this Reason be superadded when the case is such that innocent honest people cannot be preserved if such wicked persons be not taken order with 5. Those Judicial Laws which being given by the Lords immediate Authority thô not so solemnly as the Moral Decalogue are neither as to their end Mortuae dead nor as to their use Mortiferae deadly nor as to their nature Indifferent nor in any peculiar respect restringible only to the Jewes but the transgressions whereof both by omission commission are still sins and were never abolished neither Formally nor Consequentially in the New Testament must be Moral But such as these Penal Laws I am speaking of They cannot be reputed among the Ceremonial Laws dead as to their end and deadly as to their use or indifferent in their nature for sure to punish the Innocent upon the account of these Crimes were still sin now as well as under the Old Testament and not to punish the Guilty were likewise sin now as well as then If then the matter be Moral and not abolished the execution of it by private persons in some cases when there is no access to publick Authority must be Lawful also Or if it be Indifferent that which is in its oun nature Indifferent cannot be in a case of extreame necessity unlawful when otherwise the destruction of our selves Brethren is in all humane consideration inevitable That which God hath once Commanded and never expressly Forbidden cannot be unlawful in extraordinary cases but such are these precepts we speak of Therefore they cannot be in every case unlawful Concerning this case of the obligation of Judicial Laws Ames de Conscienc lib. 5. cap. 1. quest 9. 6. Those Laws which are predicted to be observed executed in the New Testament times cannot be Judicial or Judaical restricted to the Old But such is this In the day that a fountain shall be opened for thâ— house of David for sin for uncleaness which clearly points at Gospel-times It is said the
God of His Word warranting Authorizing So we are commanded to try the spirits whether they be of God 1 Iohn 4. 1. So in this sense sin tentation lust Corruptions of the world are not of God Iam. 1. 13. 1 Iohn 2. 16. Again things are ordained of God either by the order of His Counsel or Providential will either effectively by way of Production or Direction or Permissively by way of non-impedition Or they are ordained by the order of His Word Preceptive will The former is Gods Rule the latter is ours The former is alwise accomplished the latter is often contradicted The former orders all actions even sinful the latter only that which is good acceptable in the sight of God By the former Israel rejected Samuel by the latter they should have continued Samuels Government and not sought a King By the former Athaliah usurped the Government by the latter she should have yeelded obedience resigned the Government to the posterity of Ahaziah By the former all have a physical subordination to God as Creatures subject to His All-disposing will by the latter Those whom He approves have a moral subordination to God as obedient subjects to His Commanding will. Now Magistrats are of God and ordained by Him both these wayes Tyrants but one of them I say Magistrats the higher Powers to whom we owe must oune subjection are of God both these wayes both by His purpose Providence and that not meerly eventual but effective executive of His Word disposing both of the Title Right Possession of the power to them whom He approves and bringing the People under a consciencious subjection And by His Word warrant So Adonijah the Usurper though he had the pretence of Hereditary right and also possession by Providence was forced to oune King Solomon in these termes upon which only a Magistrate may be ouned The Kingdome sayes he was mine and all Israel set their faces on me that I should reign howbeit the Kingdom is turned about and become my brothers for it was his from the Lord 1 King. 2. 15. He had both Providence turning about the Kingdom to him and also the Warrant of the Lords Approbative preceptive will. But Tyrants Usurpers are only of God and ordained of God by His overruling purpose permissive Providence either for performing His holy purpose towards themselves as Rehoboams professing he would be a Tyrant and refusing the Lawful desires of the people was of God 2 Chron. 10. 15. Or for a judgment vengeance upon them that are subject to them Zech. 11 6 whereby they get a power in their hand which is the Rod of the Lords Indignation and a Charge Commission against a Hypocritical Nation Isa. 10. 5. 6. This is all the power they have from God who gives Iacob to the spoil Israel to the Robbers when they sin against Him Isa. 42. 24. This doth not give these Robbers any right no more than they whose Tabernacle prosper into whose hand God bringeth abundantly Iob. 12. 6. Thus all Robbers and the great Legal Robbers Tyrants and their Authorized Murderers may be of God to wit by His Providence Hence those that are not ordained of Gods preceptive will but meerly by His Providential will their Authority is not to be ouned But Tyrants Usurpers are not ordained of Gods Preceptive but meerly by His Providential will. The Minor needs no proof yet will be cleared by many folowing Arguments The Major will be afterwards more demonstrated Here I shall only say They that have no other ordination of God impowering them to be Rulers than the devil hath must not be ouned But they that have no other than the ordination of Providence have no other ordination of God impowering them to be Rulers than the devil hath Ergo they that have no other than the ordination of Providence must not be ouned 2. But let us next consider what is comprehended in the Ordination of that Authority which is to be ouned as of God And it may be demonstrated there are two things in it without which no Authority can be ouned as of God viz. Institution Constitution So as to give him whom we must oune as Gods Minister Authority both in the Abstract Concrete that is that he should have Magistracy by Gods Ordination and be a Magistrate by according to the will of God. All acknowledge that Magistracy hath Gods Institution for the Powers that be are ordained of God which contains not only the Appointment of it but the qualification forme of it That Government is appointed by Divine Precept all agree but whether the Precept be Moral Natural or Moral Positive Whether it was appointed in the State of Innocency or since disorder came in the world Whether it be Primario or Secundario from the Law of nature is not agreed upon It may possibly be all these wayes Government in the General may be from the Law and light of Nature appointed in Innocency because all its relative duties are enjoined in the fifth Command and all Nations Naturally have an esteem of it Without which ther could be no order distinction or Communion in humane Societies But the Specification or Individuation may be by a Postnate Positive Secundary Law yet Natural too for though ther be no reason in Nature why any man should be King Lord over another being in some sense all Naturally free but as they yeeld themselves under Jurisdiction The exalting of David over Israel is not ascribed to Nature but to an act of divine bounty which took him from following the Ewes and made him feeder of the People of Israel Psal. 78. 70 71 yet Nature teacheth that Israel and other People should have a Government and that this should be subjected to Next not only is it appointed to be but qualified by Institution and the Office is defined the End prescribed and the measures Boundaries thereof are limited as we shall hear Again the formes of it though Politically they are not stinted that People should have such a forme not another yet Morally at least Negatively whatever be the forme it is limited to the Rules of equity justice and must be none other than what hath the Lords Mould Sanction But there is no Institution any of these wayes for Tyranny Hence that Power that hath no Institution from God cannot be ouned as His ordinance But the Power of Tyrants is that Power being contrary in every respect to Gods Institution and a meer deviation from it eversion of it Ergo To the Minor it may be replyed Though the Power which Tyrants may exerce Usurpers assume may be in Concretâ— contrary to Gods Institution and so not to be ouned yet in abstracto it may be acknowledged of God. It s but the abuse of the Power and that does not take away the use We may oune the Power though we do not oune the abuse of it
we cannot expect to have the Lord for a Sanctuary but for a stone of stumbling Isai. 8. 8. 12-14 No Peace obstructing the Gospel or Testimony or abstracting from the duty of the day No Peace tending to sinful security Ier. 8. 11. No Peace leading to slavish stupidity No Peace prompting to preposterous prudence in palliating sin or daubing defections with untempered morter No Peace inconsistent with Truth they must go together Zech. 1. 19. No Peace that may not be followed with Holiness Heb. 12. 14. But it must be so qualified that it be in the Lord in Truth in duty contributing for the good of the Church Psal. 122. 8 9. and the fruit of that Wisdom which is first Pure and then Peaceable Iam. 3. 17. Now all that know the Imposers of these Bonds will acknowledge that is not the Peace they are seeking 3. If we further enquire into their meaning of Living Peaceably and seek a determinate sense of it from their Acts Actings It is plain they mean such a Peaceable Living as gives obedience to their wicked Laws and is a Complyance to their established Courses And it must be such a Peaceable living as is opposite to their sense of Sedition Rebellion Schisme c. Which they interpret every seasonable duty to be And it must be such a Peaceable living as they were presumed not to have been observant of before and what ever it be must be opposite to that with which they were charged as turbulent and so contrary to all the duties of our Covenanted profession as going to meetings withdrawing from the Curats c. Which they interpret not to be Peacable living 4. This is contrary to our Covenants which oblige us to a constant contending with and opposition to them Yet all this is engaged into in the Oath of Abjuration which abjures all war against the King and all doing injury to them that serve him and consequently to Peace living Peaceably with them IV. Of Affinity to this were many other Bonds of Regularity frequently renewed generally imposed and that with unparalelled illegality rigour Sometimes by hosts of Savage Highlanders Sometimes by Circuit-Courts and by Heretors upon their Tenants and with such unheard of involvements that the Master or Heretor was obliged for himself his Wife Children Servants Tenants and all under him to live Orderly Which in some was more bluntly expressed in others more flatly explained that they should keep the Publick Ordinances that is hear the Curats and not go to any Seditious Conventicles so they called the Persecuted Meetings of the Lords people for the Worship of God and in others yet more impudently exacted that they should not harbour intertain or correspond with any that went to these Meetings but discover and assist to the apprehending of them There were several forms of them from time to time some longer some shorter but all of them first last were to the same sense scope And the most favourably worded had much wickedness in them for 1. They are Covenants of Order and coming under the same Rule with themselves which is nothing but their lusts Mischiefs framed into Law not according to the Rule of the Word of God but the iniquious Laws of men 2. They could not be taken in Truth Judgement Righteousness for either they were ambiguous or their plain sense obliged to manifest iniquities to conforme with all their enacted corruptions 3. They are clear breaches of Covenant which obliges to another Kind of Orderlyness and to follow other Rules and take none from them in the Matters of God. 4. They are impossible and absurd obliging Masters to bind for all under them that could neither lye in their power nor in their duty to restrain their Liberty in these Lawful things and to constrain compell their consciences to sin 5. They are unnatural cruel obliging the Takers to partake with them in their persecution of the Godly 6. They were engagments to hear Curats which is proved to be sin Head 1. throughout 7. They were engagments to withdraw from the Meetings of the Lords people proved to be duty Head 4. Yet the Oath of Abjuration is some way equivalent to this in that it obliges the Abjurers to renounce Disorderlyness in their sense and to do no harm to the timeserving Orderly Clergy or Laity serving prosecuting their wicked Orders V. Some other Bonds of that nature and Oaths frequently put to Suffering people when taken Prisoners did require peaceableness Orderlyness in this Style that they should either tacitely or expressly condemn Some Risings in Armes as at Pentland Bothwel c. to be Rebellion against the King and a sin against God engage never to rise in Armes against the King or any commissionate by him upon any pretence whatsoever The iniquity whereof is manifest for 1. This is a Covenant equivalent to a league Offensive Defensive with them obliging never to offend or oppose them not to defend nor rescue our Brethren against from their murdering violence 2. This could not be taken in Truth Judgement Righteousness for who can tell how far that may extend upon any pretence whatsoever this may oblige us to make a stupid surrender of our lives when the King turns so Tyrannical as to send his Cut-throats to demand them or Authorizes his bloody Papists to Massacre us them we must not resist upon this pretence 3. It is contrary to our Covenants that allow Resistance in some cases and oblige to assist defend all that enter under the bond thereof 5. This infers an ouning of the present Authority as the irresistible Ordinance of God and an obligation of living peaceably in subjection under it disproved above To which I shall adde a part of that forecited Letter of Mr Rutherfoords the 63. in number of the third part of his printed Letters which are a clear vindication of the principles practice of our consciencious Sufferers on this point There is a promise real purpose saith he to live peaceably under the Kings Authority But 1 yow do not so answer candidly imgenuously the mind of the Rulers who to your knowledge mean a far other thing by Authority than yow do for yow mean his just Authority his Authority in the Lord in the maintenance of true Religion as in the Covenant confession of faith is expressed from the Word of God they mean his supreme Authority absolute prerogative above Laws as their Acts clear and as their practice is for they refused to such as were unwilling to subscribe their bond to adde Authority in the Lord or just Lawful Authority or Authority as it is expressed in the Covenant but this draught of a petition yeelds the sense meaning to them which they crave 2 That Authority for which they contend is exclusive of the sworn Covenant So that except ye had said ye shall be subject to the Kings Authority in the Lord or
Plainly declaring they intended no hurt to them if they would hold up their hands they would repute them as enemies to God the Reformation and punish them as such according to their power and the degree of their offence Withall leaving room for Civil Ecclesiastical satisfaction before Lawful settled Judicatories for the offences of such persons as their power may not reach c. And as unwilling to be necessitated to such severe Courses and earnestly desirous they be prevented they admonish them with sorrow seriousness of the sin hazard of their wicked Courses and protest that only Necessity of self preservation and zeal to Religion lest it should be totally rooted out by their insolency did drive them to this threatening Declaration and not because they were acted by any sinful spirit of revange This is all that is contained in that Declaration And if here be any thing there so odious execrable to be so solemnly abjured renounced abhorred in the persence of God for the pleasure of and in obedience to the will of His our enemies let all unbyassed Considerers impartially weigh or any awakened Conscience speak and I doubt not but the swearing subscribing this Oath will be cast condemned I shall say nothing of the necessity or conveniency or expediency or formality of this Declaration but the Lawfulness of the matter complexely taken is so undeniable that it cannot be renounced without condemning many very Material Principles of our Reformation Only Success Incapacity is wanting to justify the manner whole proceedure formality and all the Circumstances of the business If either the Declarers themselves or any other iâ— powered with strength and countenanced with success to make good the undertaking had issued out such a Declaration in the same terms and had prevailed prospered in the Project many that have now abjured it would approve applaud it But passing these things that are extrinsick to the consideration in hand it is the matter that they required to be abjured condemned it is that the enemies quarrelled at and not the inexpediency or informalities of it And it must be taken as they propound it and abjured renounced by Oath as they represent it And therefore the iniquity of this subscription will appear to be great in two respects First in denying the Truth Secondly in subscribing to swearing a Lie. 1. They that have taken that Oath have denied renounced the matter of that Declaration which is Truth duty and a Testimony to the Cause of Christ as it is this day Stated Circumstantiate in the Nation founded upon former among us uncontroverted precedents Principles of Defensive Wars disouning Tyranny repressing the insolency of Tyrants their Accomplices the whole matter being reducible to these two Points Declaring a resolved endeavour of breaking the Tyrants yoke from off our neck thereby asserting our oun the posterities Liberty freedom from his insupportable entailed slavery And a just Threatening to curb restrain the insolency of Murderers or to bring them to condign punishment Whereof as the first is no wayes repugnant but very consonant to the Third Article So the Second is the very duty obliged unto in the Fourth Article of our Solemn League Covenant But all this they have denied by taking that Oath 2. By taking that Oath they have sworn subscribed to a Lie taking it as they represent it abjuring it in so far as it declares c. asserts it is Lawful to kill all imployed in the service of the King in Church State Army or Country which is a manifest Lie for it asserts no such thing Neither will any other sense put upon the words in so far as salve the matter for as thereby the Takers of the Oath shall deal deceitfully in frustrating the end of the Oath and the design of the Tenderers thereof And to take an Oath quatenus eatenus in so far will not satisfie as Voetius Judgeth de Pol. Eccl. P. 213. So let them be taken which way they can either for in quantum or quatenus or si modo it is either a denying the Truth or subscribing a Lie And Consequently these poor people suffered for Righteousness that Refused it HEAD IV. The Sufferings of people for frequenting Field Meetings Vindicated HItherto the Negative Heads of Sufferings have been vindicated now follow the Positive founded upon Positive duties for doing and not denying and not promising engaging to relinquish which many have suffered severely The first both in order of nature and of time that which was first and last and most frequently most constantly most universally and most signally sealed by Sufferings was that which is the clearest of all being in some respect the Testimony of all Ages and which clears all the rest being the Rise Root Cause Occasion of all the rest to wit the Necessary duty of hearing the Gospel following the pure powerful faithfully dispensed Ordinances of Christ banished out of the Churches to private houses and persecuted out of houses to the Open Fields and there pursued opposed and sought to be suppressed by all the fury force rigour rage Cruelty Craft policy power that ever wicked men madded into a Monstrous Malice against the Mediator Christ and the Coming of His Kingdom could contrive or exert yet still followed frequented ouned adhered to by the Lovers of Christ serious seekers of God even when for the same they were killed all day long and counted as sheep for the slaughter and continually oppressed harrassed hunted and cruelly handled dragged to Prisons banished sold for slaves tortured Murdered And after by their fraudulent favours of ensnaring Indulgences Indemnities and a Continued tract of Impositions Exactions and many Oaths Bonds they had prevailed with many and even the most part both of Ministers Professors to abandon that necessary duty And even when it was declared Criminal by Act of Parliament and interdicted under pain of death to be found at any Field Meetings they nevertheless persisted in an undaunted endeavour to keep up the Standart of Christ in following the Word of the Lord wherever they could have it faithfully preached though at the greatest of hazards And so much the more that it was prosecuted by the rage of enemies and the reproach oblequies of pretended friends that had turned their back on the Testimony and preferred their oun ease Interests to the cause of Christ and with the greater fervor that the Labourers in that Work were few and like to faint under so many difficulties What the first Occasion was that constrained them to go to the fields is declared at length in the Historical Deduction of the Testimony of the Sixt Period to wit finding themselves bound in duty to Testifie their Adherence to Continuance in their Covenanted profession their Abhorrence of Abjured Prelacy and
Peers and had it before they erected and constituted Peers or Primores There is no distinction of quality in interests of Nature though ther be in Civil order but self defence is not an act of Civil order In such Interests people must not depend upon the priority of their superiours nor suspend the duties they owe to themselves and their neighbours upon the manuduction of other mens greatness The Law of Nature allowing self defence or the defence of our Brethren against unjust violence addeth no such restriction that it must only be done by the conduct or concurrence of the Primores or Parliaments 2. The people have as great Interest to defend their Religion as the Peers and more because they have more souls to care for than they who are far fewer And to be violented in their Consciences which are as free to them as to the Peers is as unsupportable to them yea both are equally concerned to maintain Truth and rescue their Brethren suffering for it which are the chief grounds of war and if the ground of the defensive war be the same with them and without them what reason can be given making their Resistence in the one case Lawful and not in the other Both are alike obliged to concur and both are equally obnoxious to Gods threatened Judgments for suffering Religion to be ruined and not relieving rescuing Innocents It will be but a poor excuse for people to plead they had no Peers to head them What if both King Nobles turn enemies to Religion as they are at this day shall people do nothing for the defence of it then Many times the Lord hath begun a Work of Reformation by foolish things and hath made the least of the flock to draw them out Ier. 49. 2. and 50. 45. and did not think fit to begin with Nobles but began it when powers Peers were in opposition to it and when He blessed it so at length as to engage the publick Representatives to oune it what was done by private persons before they never condenmed 3. The people are injured without the Nobles therefore they may resist without them if they be able for there can be no Argument adduced to make it unlawful to resist without them which will not equally make it unlawful to do it with them 4. It s true the Primores are obliged beyond others and have Authority more than others to concur but Separately they cannot act as Representatives judicially They have a Magistratical power but limited to their particular Precincts where they have Interest and cannot extend it beyond these bounds And so if they should concur they are still in the capacity of subjects for out of a Parliamentary Capacity they are not Representatives 5. All the power they can have is Cumulative not Privative for deterior conditio Domini per Procurationem fieri non debet Why then shall the Representatives betraying their Trust wrong the Cause of the people whose Trustees they are Nay if it were not Lawful for people to defend their Religion Lives Liberties without the concurrence of Parliaments then their case should be worse with them than without them for they have done it before they had them and so they had better be without them still 6. People may defend themselves against the Tyranny of a Parliament or Primores or Nobles Ergo they may do it without them for if it be Lawful to resist them its Lawful to wave them when they are in a Conspiracy with the King against them 5. We disallow all war without real indeclinable Necessity and great grievous wrongs sustained and do not maintain it is to be declared or undertaken upon supposed Grounds or pretended Causes And so the Question is impertinently stated by our Adversaries Whether or not it be Lawful for Subjects or a party of them when they think themselves injured or to be in a capacity to Resist or Oppose the Supreme power of a Nation For the Question is not if when they think themselves injured they may Resist but when the injuries are real Neither is it every realitie of injuries will justify their Resistence but when their dearest nearest Liberties are invaded especially when such an invasion is made as threatens inâ—luctable subversion of them Next we do not say that a parties esteeming themselves in a Capacity or their being really in a Capacity doth make Resistence a duty except caeteris Paribus they have a Call as well as a Capacity which requires real Necessity and a right to the action and the things contended for to be real legal Rights really illegally encroached upon their Capacity gives them only a Conveniency to go about the duty that is previously Lawful upon a Moral ground No man needs to say who shall be Judge the Magistrate or people For. 1. All who have eyes in their head may judge whether the sun shine or not and all who have common sense may judge in this case For when it comes to a Necessity of Resistence it is to be supposed that the Grievances complained of and sought to be redressed by armes are not hid but manifest it cannot be so with any party only pretending their suffering wrong 2. There is no need of the formality of a Judge in things evident to Natures eye as Grassant Tyranny undermining overturning Religion Liberty must be Nature in the acts of necessitated Resistence in such a case is Judge party Accuser Witness all Neither is it an act of Judgement for people to defend their oun Defence is no act of jurisdiction but a priviledge of Nature Hence these common sayings vim vi repellere omnia jura permittunt And defendere se est juris Naturae Defensio vitae necessaria est a jure Naturali profluit 3. Be Judge who will the Tyrant cannot be Judge in the case for in these Tyrannical Acts that force the people to that Resistence he cannot be acknowledged as King and therefore no Judge for it s supposed the Judge is absent when he is the party that does the wrong And he that does the wrong as such is inferior to the innocent 4. Let God be Judge and all the World taking cognizance of the evidence of their respective Manifesto's of the State of their Cause 6. We condemn Resing to revenge private injuries whereby the Land may be involved in blood for some petty wrongs done to some persons great or small And abhor revengful Usurping of the Magistrats sword to avenge our selves for personal injuries As Davids killing of Saul would have been 1 Sam. 24. 10 12 13. 1 Sam. 26. 9 10. To Object which in this case were very impertinent for it would have been an act of offence in a remote defence if Saul had been immediatly asaulting him it could not be denied to be Lawful and it would have been an act of private revenge for a personal injurie and a sinful preventing of Gods promise of Davids
is not illegitimate and unto which resistence is forbidden for the fear of God and for conscience sake and therefore he is no further to be looked at than as an enemy This is so pat pertinent to the present possessor of the Government that no words can more particularly apply it 6. Grotius de jure belli Lib. 1. c. 4. granteth the Law of not resisting does not bind when the danger is most weighty certain And we do not plead for it in any other case And further he sayes The Law of non-resistence seemeth to have flowed from them who first combined together into societie and from whom such as did command did derive their power Now if it had been asked of such whether they would chuse to die rather than in any case to resist the Superior with Armes I know not if they would have yeelded thereto unless with this addition if they could not be resisted but with the greatest perturbation of the Common-wealth destruction of many Innocents And afterwards he hath these words Attamen indiscriminatim damâ—are aut singulos aut partem minorem quae ultimo necessitatis praesidio sic utatur ut interim communis boni respectum non deseruit vix ausim From which we need make no inference the Concession is so large that it answers our case 7. The Surveyer of Naphtali in the place above cited grants Legal self defence against the Soveraign by way of plea in Court for safety of a mans person or estate as also in the case of most habited notour Complete Tyranny against Law to the destruction of the body of a people and of all known Legal Liberties and the being of Religion according to Law And in case of his not being in his natural right wits Hence 1 If it be Lawful to resist the King by a Plea in Law for an Estate yea the Law will allow by actual force if he come to take possession of it illegally Then it must be Lawful for their lives estates Liberties Religion to resist him by force when the Legal resistence is not admitted But the former is yeelded here Ergo The reason of the Connexion is The Municipal Law permits the one and the Law of Nature Nations which no Municipal Law can infringe will warrand the other He hath no more right to be both Judge Party in this case more than in the other And he can no more act as Soveraign in this case than in the other 2 If it be Lawful to resist habited notour Complete Tyranny against Law to the destruction of the body of a people and of all known legal Liberties and the being of Religion according to Law Then we desire no more to conclude the duty of resisting this Tyranny exerced this 27 years habitually which the desolation of many hindered families the banishment of many hundreds to slavery the rivers of blood c. have made Notour to all Scotland at least and the perversion of all the fundamental Laws and all Civil Religious Liberties yea the subversion of every remaining Model of Our Religion as Reformed Covenanted to be preserved in Doctrine Worship Discipline Government and designs to introduce Popery establish Arbitrary Government have made Complete But the former is here granted Ergo 3 If in the case of his being out of his wits he should run upon an innocent man to kill him or attempt to cut his oun throat it were then Lawful to resist him yea a sin not to do it Then when in a rage oâ— deliberately he is seeking to destroy many hundreds of the people of God he may be resisted But the former is clear Ergo 8. King Iames the Sixth in his Remonstrance for the right of Kings against the Oration of Cardinal Perron hath these words The publick Laws makes it Lawful and free for any private person to enterprize against an Usurper of the Kingdom Then shall it not be duty to enterprize against a man who by the Laws of the Land is not capable of a right to reign who hath got into the Throne by the means of Murder and can pretend no right but that of Succession which I proved to be none Head. 2. However we see by these Concessions of Adversaries that the Absolute subjection they talk of will not hold nor the prerogative be so incontrollable in every case as they would pretend and that in many cases Salus populi hath the Supremacy above it And that also in these cases the people must be Judges whether they may resist or not 2. From the Law of Nature I may argue 1. If God the fountain of all power and Author of all Right hath given unto man both the power and the right of and reason to manage self defence and hath no wayes interdicted it in His Word to be put forth against Tyrants Then it is duty to use it against them upon occasion But the former is true Ergo 2. If this power right were restrained in man against the unjust violence of any it would either be by Policy or Grace or some express prohibition in the Word of God But none of these can be said Ergo Policy cannot destroy nature but is rather cumulative to it A man entering into a Politick Incorporation does not lose the priviledge of nature If one particular nature may defend it self against destroying violence out of Societie then must many of these Natures combined in Societie have the same right and so much the more that their relative duties superadde an obligation of mutual assistence Grace does not restrain the right of sinless nature though it restrains corruption but self defence is no corruption Grace makes a man more a man than he was And nothing can be more dishonourable to the Gospel than that by the Law of Nature it is Lawful to resist Tyrants but we are bound by Religion from withstanding their Cruelty The Laws of God do not interfâ—â—e â—ne with another 3. That Law which alloweth comparative re-offending so as to kill rather than be killed teacheth Resistence But so the Law of Nature alloweth except we be guilty or Murder in the culpable omission of self defence The reason is because the love of self is nearer and greater as to temporal life than the love of our Neighbour that being the measure of this Therefore it obliges rather to kill than be killed the exigence of necessity so requiring 4. If nature put no difference between the violence of a Tyrant than of another man then it teaches to Resist both alike But it putteth no difference but rather aggravates that of a Tyrant being the violence of a man the injustice of a member of the Common-wealth the cruelty of a Tyrant And it were absurd to say we might defend our selves from the lesser violence not from the greater 5. If particular Nature must yeeld to the good of Universal nature then must one man though in
be preserved among the poor Remnant and propogate in their power purity to the posteritie Happy he who shall be found so doing now when the Dragon and his Angels are drawn into the fields and have proclaimed the War and published to the world the Causes thereof So that now this General having laid aside all his old disguises doeth in his true shape march upon the head of his black Legions who wear his badge colours and fight under his banner standart III. In the last place with all possible brevity I shall offer some Reasons against Complyance with these Exactions in Cumulo 1. To pay these Impositions upon such declared Accounts for such declared Causes and for such declared ends would condemn the Contendings Sufferings of many eminently Godly especially in our day who have refused them Of these Questions Sufferings thereupon among the Godly in former times we cannot instruct much for such insolent Impositions as to all the dimensions of their heinousness were never heard before But we want not Examples of the Saints refusing to give their money and other such things to wicked men either to comply with their wicked demands obey their wicked Laws encourage their wicked courses or furtheir their wicked designs In Scripture we find Paul would not give Felix money that he might be loosed thô he sent for him often for that end Act. 24. 26. Mr Durham in his exposition of the Revelation Chap. 6. vers 9. Lect. 6. Pag. gives an account that when in the persecution of Dioclesian the Persecutors sought but the Bibles poors coats money or Cups wherewith they served to be given them as some Evidence of their ceding But they refused to accept deliverance upon these terms yea when the Souldiers partly wearieing to be so bloody partly desirous of seeming victory over Christians did profess themselves content to take any old paper or clout in place of the Bible they refused to give any Ecvola as it was called from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or cast-away clout yea when Souldiers would violently pluck such things from them against their wills they would follow them professing their Adherence unto the Truth and that they had not any way willingly delivered these things as it is to be seen in Baronius An. 303. pag. 748. It is reported of one Marcus Arethusius who was put to torment under Iulian because he would not build the Idol Temple which he had formerly demolished when they were content to accept some part of the Expenses from him and to spare his life he refused to give obolum or one half penny Sozom. Lib. 5. 9. Cent. Mag. Cent. 4. pag. 797. and 833. By which and many other instances we may see how resolutly the primitive Saints held fast their Testimonies from which especially they were called Martyrs or witnesses and by which often not only many weak ones were strengthened but also many Persecuters convinced and made to cry out Certainly great is the God of the Christians while as they saw that no Allurments on the one side nor Terrors on the other could make them loose their grips but still Truth and Christ were born witness unto and well spoken of by them It will not be unnecessary here to consider some of Mr. Durhams observations in the fourth Lecture for clearing thereof he adduced these matters of fact Such as Obs. 7. That the giving of a Testimony by outward Confession of the Truth when called for is necessary and commendable as well as soundness of faith yea it is oftentimes the outward testifieing of the Truth before men more than the faith of it before God that bringeth on suffering And there was nothing more abhorred in the primitive Christians than dissembling of a Testimony to evite suffering as appeareth in Augustins writings de mendacio contra mendacium and the writings of others to that purpose Obs. 8. That every Truth of the word may be a ground of suffering warrantably For the least thing that hath a Truth in it as well as the more concerning fundamental Truths is the word of God and so can not be dispensed with by His people Obs. 9. Every Truth in the word hath an outward Testimony joined to it and sometimes may be called for upon very great hazards Obs. 10. When it is called for this Testimony or confession to any Truth befor men is no less necessary and ought as peremptorily to be held and stâ—ck to as the former Therefor it is called Rom. 10. Confession unto Salvation And called for by a peremptorie certification Matt. 10. 32. 33. Obs. 11. That these who are sound in the Faith of the word will be also exceeding tonacious of their Testimony in Scripture and in primitive times we will find the Saints sticking at and hazarding themselves on things which appear of very small moment yet were to them of great concernment because of the Testimony which was involved in them which they would not let go Such was Mordecai Ester 3. Daniel 6. his not shutting of his windowes Yea further in his lately printed Sermons on Matth. 16. 24. Serm. 7. pag. 155. the same Author saith There is not in some respect a more and a less in the matter of duty and in the matter of Truth or in respect of Suffering And a little after § 5. he sayes We would not limit sufferings for Christ to things simply Lawful or unlawful for it may be sometimes for things indifferent in their oun nature which yet being so so circumstantiated to us may draw on suffering a thing may be indifferent Lawful to some which to others stated under such such circumstances may be counted a receding from some part of a just Testimony even thô the matter be not such in it self and in its oun nature yet it may be so circumstantiate to some persons as it may be lyable to that Construction if they shall recede from or forbear it as in the Example of Daniel who suffered for opening his windowes which was a thing indifferent in it self and not essential to his worshiping of God but he finds himself bound in conscience and that on very just ground to do as he was wont to do before and that on the manifest hazard of his life left his malicious enemies should have it to say that he receded from his duty that he thought more shame now or was more afraid now than before to worship the true God. How worthy Mr Knox argueth for withholding Emoluments from the false Bishops and Clergy may be seen before part 1. per. 3. pag. 28 29. The general Assembly in their Declaration dated Jullij ult 1648. concerning the then unlawful engadgement in a War against England plainly positively Dehorteth all members of the Kirke of Scotland from contributing any assistence thereunto expressed as followeth That they do not concur in nor any way assist this present engadgement as they would not partake in other mens sins
their example in renewing reiterating such Covenants of the same Nature Tenor binding to the same very duties and prosecute in the same methods of keeping General Meetings for Correspondence consultation about common mutual Duties in common danger whereunto they have not only present necessity to urge them but also preterite examples of these Worthies to encourage them and their experience of comfort tranquillity they reaped by these Christian Assemblies Godly Conferences as ost as any danger appeared to any member or members of their body These beginings the zealous Covenanted Reformers left no means unessayed to promote by Protestations to the Parliament Petitions many reiterated Addresses to the Queen Dowager From whom they received many renewed fair promises which she had never mind to keep and wanted not the impudence when challenged for breaking them to declare It becomes not Subjects to burthen their Princes with promises further then it pleased them to keep the same And at another time that she was bound to keep no Faith to Hereticks And again that Princes must not be strictly bound to keep their promises And that her self would make litle Conscience to take from all that sort their Lives Inheritance if she might do it with an honest excuse Wherein she spoke not only the venome of her oun heart but the very soul sense principle project of all Popish Princes Whereby we may see what security we have for Religion Liberty this day though the most part make such a pretence a pillow to sleep on But after many Discoveries in this kind of the Queens Treachery at length they would no more be bribed by promises blinded by pretences nor boasted by her Proclamations slandering their interprise as if it pertained nothing to Religion from their endeavours to prosecute the same but finding themselves compelled to take the Sword of Just defence against all that should persue them for the matter of Religion they first signified unto her That they would notifie to the King of France all Christian Princes that her cruel unjust most Tyrannieal murther intended against Touns Mnltitudes was is the only Cause of their revolt from their accustomed obedience which they ouned promised to their Soveraign provided they might live in Peace Liberty and enjoy Christs Gospel without which they firmly purpose never to be subject to mortal man And that better it were to expose their bodies to a thousand deaths than to deny Christ which thing not only do they who commit open Idolatry but also all such as seeing their Brethren purswed for the Cause of Religion and haveing sufficient means to comfort assist them do nevertheless withdraw from them their dutiful support And thereafter they published a Declaration to the generation of Antichrist the pestilent Prelats their shavelings within Scotland That they should not be abused thinking to escape just punishment after that they in their blind fury had caused the blood of many to be shed but if they proceeded in this their malicious Cruelty they should be dealt with all wheresoever they should be apprehended as Murderers open Enemies to God to Mankind And that with the same measure they had measured intended to measure to others it should be measured to them that is they should with all force power they had execute just vengeance punishment upon them yea begin that same War which God commandeth Israel to execute against the Canaanites that is Contract of Peace should never be made till they desist from their open Idolatry cruel Persecution of Gods Children I rehearse this Declaration the more expresly because in our day Declarations of this stile strain and aiming at the same Scope is hideously hissed houted at as unheard of novelties Finally when by all their Letters Warnings Admonitions Protestations they could obtain no redress but rather an increase of insupportable violence they proponed the Question in a General Meeting Whether she whose pretences threatened the bondage of the whole Commonwealth ought to be suffered so Tyrannically to domineer over them Unto which the Ministers being required to give their judgment answered that she ought not And accordingly they declared her deposed from all Government over them because of her persecuting the Professors of the true Religion and oppressing the Liberties of the true Lieges never being called nor convinced of any Crime because of her intrusion of Magistrats against all order of Election because of her bringing in strangers to suppress the Liberty of the Countrey and placing them in greatest Offices of Credite because of her altering and subverting the old Laws of the Realme c. Which I mention because hence we may see what things our Fathers judged did dissolve the relation between the people their Rulers And when applyed to our Case will justify their reasons that have renounced the present Tyranny This was done at Edinburgh anno 1559. And thereafter while they vindicated themselves went on with the work of Reformation throwing doun all monuments of Idolatry propogateing the Reformed Religion God so blessed their endeavours that their Confession of faith and all Articles of the Protestant Religion was Read Ratified by the three Estates of Parliament at Edinburgh Iulij 1560. And the same year the Book of Discipline containing the forme order of Presbyterial Government was subscribed by a great part of the Nobility Thus through the wisdom power of God alone even by the weaknesse of very mean Instrâ—ments against the rage fury of the devil and of all the powers of Hell was this work of Reformation advanced effectuated And came to the establishment of a Law which did not only ratifie confirme the Pâ—oteâ—â—ant Religion but abolish Antichristian Popery and appoint punishment for the Professors promoters thereof Which Law often confirmed ratified afterwards though it be now cassed rescinded by the Prerogative of the present Tyrant because it anulls invalidates his pretence to succession in the Government it being expressly enacted afterwards by a Parliament at Edinburgh 156. Confirming this that all Princes Kings hereafter before their Coronation shall take Oath to maintain the true Religion then professed suppress all things contrary to it yet is still in force in the hearts of all honest men that will not prostitute Religion Law Liberty to the lusts of Tyrants and will be accounted a better bottom to build the hope of enjoying Religion upon than the perfidious promises of a Popish Usurper pretending a Liberty to dissenting Protestants by takeing away the Penal Statuts the Legal Bulwark against Popery All which yet to the reproach of all Protestants some are applauding Congratulating in this time by their Addresses Petitions to this destroyer of Law Religion I wish they would look back to see what the building of this Bulwark cost our Fathers before they sell it at such a
Witnesses did gradually ascend to the pitch it is novv arrived at I. These Enemies of God having once got footing again with the favour and the fawnings of the foolish Nation went on fervently to further and promote their wicked design and meeting with no opposition at first did encourage themelves to begin boldly Wherefore hearing of some Ministers peaceably Assembled to draw up a Monitory Letter to the King minding him of his Covenant Engagments promises which was though weak yet the first witness warning against that Heaven-daring wickedness then begun they cruelly incarcerate them Having hereby much daunted the Ministry from their duty in that day for fear of the like unusual outragious usage The Parliament conveens Ianuar. 1. 1661. without so much as a Protestation for Religion Liberty given in to them And there in the first place they frame take the Oath of Supremacy Exauctorating Christ and investing His usurping Enemy with the spoils of his robbed Prerogative acknowledging the King only supreme Governour over all persons in all Causes and that his power Iurisdiction must not be declined Whereby under all persons all Causeâ— All Church Officers in their most properly Ecclesiastick Affairs Concerns of Christ are comprehended And if the King shall take upon him to judge their Doctrine Worship Discipline or Government he must not be declined as an incompetent Judge Which did at once enervate all the Testimony of the 4th Period above declared and laid the foundation for all this Babel they have built since and of all this war that hath been waged against the Son of God and did introduce all this Tyrannie absolute power which hath been since carried to its Complement and made the Kings Throne the foundation of all the succeeding perjurie Apostasie Yet though then our Synods Presbytries were not discharged but might have had access in some Concurrence to witness against this horrid Invasion upon Christs Prerogative and the Churches Priviledge no joint Testimony was given against it except that some were found witnessing against it in their singular Capacity by themselves As faithful Mr Iames Guthrie for declining this usurped Authority in prejudice of the Kingdom of our Lord Jesus suffered death and got the Martyrs Crown upon his head And some others for refusing that Oath arbitrarly imposed were Banished or Confined when they had gained this Bulwark of Christs Kingdom Then they waxed more insolent and set up their Ensigns for signs and broke doun the carved Work of Reformation with axes hammers In this Parliament 1661. They past an Act Rescissorie whereby they annulled declared void the National Covenant the Solemn League Covenant Presbytrial Government and all Lawes made in favours of the Work of Reformation since the year 1633. O horrid wickedness both in its nature so attrocious to condemn rescind what God did so signally seal as His oun Work to the conviction of the world and for which He will rescind the Rescinders and overturn these Overturners of His Work and make the curse of that broken Covenant bind them to the punishment vvhom its bond could not oblige to the duty Covenanted And in its design end so base detestable for nothing but to flatter the King in making way for Prelacy Tyranny Popery and to indulge the licenciousness of some debauched Nobles who could not endure the yoke of Christs Government and to suppress Religion Righteousness under the ruines of that Reformation But O holy astonishing Justice thus to recompense our way upon our own head to suffer this work cause to be ruined under our unhappy hands who suffered this Destroyer to come in before it was so effectually secured as it should not have been in the power of his hand whatever had been in his heart swelled with enmity against Christ to have razed ruined that Work as now most wickedly he did and drew in so many into the guilt of the same deed that almost the whole Land not only consented unto it but applauded it by approving countenancing another wicked Act framed at the same time by that same perfidious Parliament for an Anniversary Thanksgiving commemorating every 29. of May that Blasphemy against the Spirit Work of God and celebrating that unhappy Restauration of the Rescinder of the Reformation which had not only the concurrence of the universality of the Nation But alas for shame that it should be told in Gath c even of some Ministers who afterwards accepted the Indulgence one of which a Pillar among them was seen scandalously dancing about the bonefires And others who should have alarmed the whole Nation quasi pro aris focis to rise for Religion Liberty to resist such wickedness did wink at it O how Righteous is the Lord now in turning our Harps into mourning Though alas we will not suffer our selves to this day to see the shining Righteousness of this Retribution And though we be scourged with Scorpions brayed in a Mortar our madness our folly in these irreligious frolicks is not yet acknowledged let be lamented Yet albeit neither in this day when the Covenant was not only broken but Cassed declared of no obligation nor afterward when it was burnt for which Turks Pagans would have been ashamed afraid at such a terrible sight and for which the Lords Anger is burning against these bold burners and against them who suffered it and did not witness against it was there any publick Testimony by protestation or Remonstrance or an publick witness though the Lord had some then and some who came out afterward with the Trumpet at their mouth whose heart then sorrowed at the sight And some suffered for the sense they shewed of that Anniversary abomination for not keeping which they lost both Church Liberty It s true the ordinary Meetings of Presbytries Synods were about that time discharged to make way for the exercise of the new power conferred on the four Prelats who were at Court reordained Consecrated thereby renouncing their former Title to the Ministry But this could not give a discharge from a Necessary Testimony then called for from faithful Watchmen However the Reformation being thus rescinded razed and the House of the Lord pulled doun then they begin to build their Babel In the Parliament anno 1662. by their first Act they restore reestablish Prelacy upon such a foundation as they might by the same Law bring in Poperie which was then designed and so settled its Harbinger Diocesan Erastiar Prelacy by fuller Enlargment of the Supremacy The very Act beginneth thus For as much as the ordering disposal of the external Government of the Church doth properly belong to his Maj. as an Inherent right of the Croun by virtue of his Royal Prerogative Supremacy in Causes Ecclesiastick what ever shall be determined by his Maj. with advice of the Arch Bishops and such of the
Testimonies rendered irrite and the Interest of the publick Enemy epsoused Finally the same day that the Enemy approached in sight And a considerable advantage was offered to do execution against them these Loyal Gentlemen hindered retarded all Action till a Parly was beat and an Address dispatched to the Duke of Monmouth who then commanded his Fathers Army By which nothing was gained but free Liberty given to the Enemies to plant their Canon and advance without interruption After which in the Holy All-over-ruling Providence of God that poor handful was signally discountenanced of God deprived of all Conduct divested of all Protection and laid open to the raging Sword the just punishment of all such tamperings with the Enemies of God and espousing their Interest and omitting humiliation for their own and the Lands sins About 300 were killed in the Fields and 1000. and upwards were taken Prisoners stripped and carried to Edinburgh where they were kept for a long time in the Gray Friers Church-yard without shelter from cold or rain And at length had the tentation of an insnaring bond of peace Wherein they were to acknowledge that Insurrection to be Rebellion and oblige themselves never to rise in Armes against the King nor any commissionate by him and to live peaceably c. Which through fear of threatened death and the unfaithfulness of some and the impudence of other Ministers that perswaded them to take it prevailed with many Yet others resolutely resisted judging it to imply a condemning of their duty an abandoning of their Covenant-Engagments wherein they were obliged to duties inconsistent with such bonds and a voluntary binding up their hands from all oppositions to the declared War against Christ which is the native sense of the peace they require which can never be entertained long with men so treacherous And therefore upon Principles of Reason Conscience they refused that pretended Indemnity offered in these termes Nevertheless the most part took it and yet were sentenced with banishment and sent away for America as well as they who refused it And by the way a few excepted perished in Shipwrack whose blood yet cries both against the Imposers and the Perswaders to that bond III. This fearful fatal stroke at Bothuel not only was in its immediate effects so deadly but in its consequents so destructive that the decaying Church of Scotland which before was begining to revive was then cast into such a swoon that she is never like to recover to this day And the Universality of her Children which before espoused her Testimony was after that partly drawn by Craft and partly drawn by Cruelty from a Conjunction with their Brethren in prosecuting the same either into an open defection to the Contrary side or into a detestable indifferency neutrality in the Cause of God. For first of all the Duke of Monmouth whose nature more averse from Cruelty than the rest of that Progeny made him pliable to all suggestions of wicked policy that seemed to have a shew or smoothness lenity procured the emission of a pretended Indemnity attended with the foresaid Band of pâ—ace for its Companion Which were dreadful snares catching many with flatteries and fair pretences of favours fairded over with curious words and cozening names of living peaceably c. while in the mean time a most deadly destructive thrust as it were under the fifth rib because most secret was intended against all that was left remaining of the Work of God undestroyed and a bar put upon all essayes to revive or recover it by their oun consent who should endeavour it This Course of Defection carried away many at that time And from that time since the taking of that bond of peaceable living there hath been an universal preferring of peace to Truth and of ease to duty And the generality have been left to swallow all baits tho the hook was never so discernible all those ensnaring Oaths Bonds imposed since which both then since People were left to their oun determination to chuse or refuse many Ministers refusing to give their Advice when required requested thereunto and some not being ashamed or afraid to perswad the People to take them The Ministrie then also were generally insnared with that banded Indulgence the pretended benefit of that Indemnity which as it was designed so it produced the woful effect of propagating the defection and promoting the division and laying them by from their duty Testimony of that day which to this day they have not yet taken upon their former ground For when a Proclamation was emitted inveighing bitterly against field Meetings and absolutely interdicting all such for the future under highest pain but granting Liberty to Preach in houses upon the termes of a Cautionary bond given for their living peaceably yet excluding all these Ministers who were suspected to have been at the late Rebellion and all these who shall afterward be admitted by Non-Conforme Ministers And certifying that if ever they shall be at any field Conventickle the said Indemnity shall not be useful to such Transgressours any manner of way And requiring security that none under the colour of this favour continue to preach Rebellion Though there seems to be enough in the Proclamation it self to have scarred them from this scandalous snare yet a Meeting of Ministers at Edinburg made up of Indulged avowed Applauders of the Indulgence or underhand Approvers and favourers of the same and some of them old Publick Resolutioners assuming to themselves the name of a General Assembly yea of the Representative of the Church of Scotland voted for the Acceptance of it And so formally transacted bargained upon base dishonest dishonourable termes with the Usurper by consenting compacting with the People to give that bond Wherein the People upon an humble Petition to the Council obtaining their Indulged-Minister do bind oblige that the said shall live peaceably And in order thereto to present him before his Maj. Privie Council when they shall be called so to do And in case of failzie in not presenting him to be Lyable to the summe of 6000 Merks Whereby they condemned themselves of former unpeaceableness and engaged to a sinful Peace with the enemies of God and became bound and fettered under these bonds to a forbearance of a Testimony and made answerable to their Courts and the People were bound to present them for their duty The sinfulness scandalousness inconveniences of which transactions are abundantly demonstrated by a Treatise thereupon intituled The Banders disbanded Nevertheless many embraced this new bastard Indulgence that had not the benefit of the former brat of the same Mother the Supremacy and far more consented to it without a witness and most of all did some way homologate it in preaching under the sconce of it Declining the many reiterated urgent Calls of the â—ealous Lovers of Christ to come out and maintain the Testimony of the Gospel in the open fields
contended against by Professors and is really the same with the Condition of the Cautionary Bond in the Indulgence after Bothuel of which see Pag. 129. And further they must be openly publickly held and all persons freely admitted to them which is for the informing trade exposing to all the inconveniences of Iesuites and other Spies Flies their delations in case any thing be spoken reflecting on the Government a great tentation to Ministers 4 The worst of all is upon ther matter of Preaching which is so restricted limited that nothing must be said or done contrare to the well peace of his reign seditious or treasonable And in case any treasonable speeches be uttered the Law is to take place against the guilty and none other present providing they reveal to any of the Council the guilt so committed as in the former Proclamation And in the last it is further declared that nothing must be Preached or taught which may any way tend to alienate the hearts of the People from him or his Government Here is the price at which they are to purchase their freedom a sad bargain to buy Liberty sell Truth which yet hardly can be so exactly paid but he may find a pretence for retrenching it when he pleases for if a Minister shall Pray for the overturning of a throne of iniquity or for confounding all that serve graven Images and for destruction to the Pope and all that give their power to that beast there will be something said against the well of his Government Or if any shall hear this and not delate it then the same pretence is relevant Or if he shall Preach against the Kings Religion as Idolatry and the Church of Rome as Babylon and discharge his Conscience Duty in speaking against the Tyrannie of the times Or let him Preach against any publick sin faithfully a Popish Critick or Romish Bigot shall interpret it to be an alienation of the Peoples hearts from the King his Government But who can be faithful and Preach in season out of season now but he must think it his duty to endeavour to alienate the hearts of the People from such an Enemy to Christ and his absolute Tyranny so declaredly stated against God What Watchman must not see it his indispensable Duty to warn all People of his Devilish designs to destroy the Church Nation and Preach so that People may hate the whore and this Pimp of hers Sure if he Preach the whole Counsel of God he must Preach against Poperie Tyrannie And if he think this Indulgence from Absolute Prerogative granted accepted on these termes can supercede him from this faithfulness then he is no more the Servant of Christ but a pleaser of men Therefore since it is so clogged with so many restrictions so inconsistent with duty so contrary to Scripture so clearly violatory of Covenant-Engagements so cross to the constant Contendings Constitutions of this Church and Acts of Ass. See Pag. 80. c. it were a great defection to Accept of it 11. Considering the Scandal of it they dare not so offend the generation of the Righteous by the Acceptance and dishonour God disgrace the Protestant Profession wrong the Interest thereof and betray their native Country as thus to comply with the Design of Antichrist and partake of this cruel tender mercy of the beast who hath alwayes mischief in his heart and intends this as a Preparative for inducing or inforcing all that are hereby lulled asleep either to take on his Mark or bear the Marks of his fiery fury afterwards For hereby forreign Churches may think we are in a fair way of reconciliation with Antichrist when we so kindly accept his Harbingers favours And it cannot but be very stumbling to see the Ministers of Scotland whose Testimony used to be terrible to the Popish and renouned through all the Protestant Churches purchasing a Liberty to themselves at the rate of burying betraying the Cause into bondage restraint and thus to be laid by from all active open opposition to Antichrists Designs in such a season The world will be tempted to think they are not governed by Principles but their oun Interest in this juncture seeking their oun things more than the things of Christ And that it was not the late Usurpation upon overturning of Religion Liberty that offended them so much as the Persecution they sustained thereby but if that Arbitrary Power had been exerted in their favours tho with the same prejudice of the Cause of Christ they would have complyed with it as they do now Alas sad dolorous have been the Scandals given taken by from the Declining Ministers of Scotland heretofore which have rent racked the poor Remnant and offended many both at home abroad but none so stumbling as this And therefore the tender will be shie to medle with it 12. Considering the Addresses made thereupon with such a stain of foulsome blasphemous flatteries to the dishonour of God the reproach of the Cause the betraying of the Church and detriment of the Nation and exposing themselves to the contempt of all the poor Persecuted Partie dare not so much as seem to incorporate with them I shall set doun the first of their Addresses given forth in the name of all the Presbyterian Ministers And let the Reader judge whether there be not Cause of standing aloof from every appearance of being of their number It is dated at Edinburgh Iulj 21. 1687. of this tenor To the Kings most excellent Majestie The humble Address of the Presbyterian Ministers of his Majesties Kingdom of Scotland We your Maj. most loyal subjects the Ministers of the Presbyterian persuasion in your Ancient Kingdom of Scotland from the due sense we have of your Maj. gracious surprising favour in not only puting a stop to our long sad sufferings for Non-conformity but granting us the Liberty of the Publick Peaceable exercise of our Ministerial function without any hazard As we bless the Great God who hath put this in your Royal heart do with all find our selves bound in duty to offer our most humble hearty thanks to your Sacred Majestie the favour bestowed being to us and all the People of our Persuasion valuable above all our earthly comforts especially since we have ground from your Maj. to beleeve that our Loyaltie is not to be questioned upon the account of our being Presbyterians who as we have amidst all former tentations endeavoured so we are firmly resolved still to preserve an intire Loyaltie in our Doctrine Practice consonant to our known Principles which according to the Holy Scriptures are contained in the Confession of faith generally ouned by Presbyterians in all your Maj. Dominions and by the help of God so to demean our selves as your Maj. may find cause rather to enlarge than to diminish your favours towards us throughly perswading our selves from your Maj. justice
Loyaltie to his excellent to his Gracious and to his Sacred Majestie of Loyaltie not to be questioned an Entire Loyaltie in Doctrine a resolved Loyaltie in Practice and a servent Loyaltie in Prayers And all that they are solicitous about is not lest the Prerogatives of their Master be encroached upon and the Liberties of the Church be supplanted and Religion wronged but lest their Loyaltie be questioned and they be otherwise represented And all that they beseech for is not that the Cause of Christ be not wronged nor Antichristian Idolatrie introduced by this Liberty but that these who promove any disloyal Principles Practices may be looked upon as none of theirs wherein all their encouragment is that they persuade themselves from his Maj. justice goodness that he will not give credite to any other information until he take due cognition thereof Here is a Lawless unrestricted Loyaltie to a Tyrant claiming an absolute power to be obeyed without reserve not only professed but solicitously sought to be the Principle of Presbyterians whereas it is rather the Principle of Athiestical Hobbes exploded with indignation by all rational men This is not a Christian Loyaltie o◠profession of Consciencious Subjection to a Minister of God for good who is a terror to evil doers but a stupid subjection absolute Allegiance to a Minister of Antichrist who gives Liberty to all evil men seducers This is not the Presbyterian Loyaltie to the King in the defence of Christ His Evangel Liberties of the Country Ministration of Iustice punishment of iniquity according to the National Covenant And in the preservation defence of the true Religion Liberties of the Kingdoms according to the Solemn League Covenant but an Erastian Loyaltie to a Tyrant in his overturning Religion Lawes Liberties protecting encouraging all iniquity This Loyaltie in Doctrine will be found Disloyaltie to Christ in a sinful shameful silence at the wrongs done to Him and not declaring against the Invasions of His open Enemies This Loyaltie in Practice is a plain betraying of Religion Liberty in lying by from all opposition to the open Destroyer of both And this Loyaltie in Prayers for all blessings ever to attend his person Government will be found neither consonant to Presbyterian Prayers in reference to Popish Tyrants nor consistent with the Zeal of Christians and the Cries of all the Elect unto God to whom vengeance belongs against Antichrist and all his Supporters nor any way conforme to the Saints Prayers in Scripture nor founded upon any Scripture promises to pray for a blessing to a Papists Tyrannie which cannot be of Faith and therefore must be sin It were much more suitable to pray that the God which hath caused His Name to dwell in His Church may destroy all Kings that shall put to their hand to alter destroy the House of God Ezrah 6. 12. 3. This Address is so stuffed with sneaking flatteries that it would become more Sycophants Court-Parasites than Ministers of the Gospel and were more suitable to the Popish Prelatical Malignant faction to congratulate rejoice in their professed Patroh Head and fill the Gazetts with their Adulatory Addresses which heretofore used to be deservedly inveighed against by all Dissenters than for Presbyterians to take a Copy from them and espouse the practice which they had condemned before and which was never commended in any good Government nor never known in these British Nations before Oliver's Usurpation Charles his Tyranny flatterie being alwayes counted base among ingenuous men But here is a Rhapsodie of flatteries from the deep sense they have of his Maj. gracious surprising favour finding themselves bound in duty to offer their most humble hearty thanks to his Sacred Maj. the favour bestowed being to them valuable above all earthly comforts One would think this behoved to be a very great favour from a very great friend for very gracious ends But what is it In not only puting a stop to their long sad sufferings which were some ground indeed if the way were honest but this not only supposes an also what is that but also granting us the Liberty which is either a needless Tautology for if all Sufferings were stopped then Liberty must needs follow or it must respect the qualifications of the Liberty flowing from such a Fountain absolute power through such a Conveyance the stoping all penal Lawes against Papists in such a Forme as a Toleration for such Ends as overturning the Reformation introducing Poperie This is the favour for which they offer most humble hearty thanks more valuable to them than all earthly comforts thô it be manifestly intended to deprive the Lords People at the long run of the Heavenly Comforts of the Preached Gospel Sure if they thank him for the Liberty they must thank him for the Proclamation whereby he grants it and justify all his Claim there to Absoluteness being that upon which it is superstructed and from which it emergeth And so become a listed faction to abett oune him in all his attemptings engaged now to demean themselves as that he may find cause rather to enlarge than to diminish his favours which can be no other way but in assisting him to destroy Religion Liberty at least in suffering him to do what he will without control O what an indeleble reproach is this for Ministers who pretend to be set for the defence of the Gospel thus to be found betraying Religion through justifying magnifying a Tyrant for his suspension of so many Lawes whereby is was established supported 4. It were more tolerable if they went no further than flatteries but I fear they come near the border of Blasphemie when they say that the Great God hath put this in his Royal heart which can bear no other Construction but this that the holy Lord hath put it in his heart to assume to himself a blasphemous absolute power whereby he stops suspends all Penal Lawes against Idolaters and gives a Toleration for all Errors Or if it be capable of any other sense it must be like that as the Lord is said to have moved David to number the People or that Rev. 17. 17. God hath put it in their hearts to fulfill His Will and to aggree aud give their Kingdom unto the Beast But to bless God and thank the Tyrant for this wicked Project as deliberate purposed by men I say is near unto Blasphemy And again where they say they are firmly resolved by the help of God so to demean themselves as his Maj. may find cause rather to enlarge than to diminish his favours this in effect is as great Blasphemy as if they had said they resolved by the help of God to be as unfaithful Time-serving Silent Ministers as ever plagued the Church of God for no otherwise can they demean themselves so as he may find cause to enlarge his favours towards
Covenants neither could they ever pretend any thing that might loose the obligation 8. That party in a Reformed Church which having overturned her Reformation hath shut out laid aside persecute away sound adherers thereunto both Ministers Professors will not admit Ministers to officiate but upon the sinful termes of complyance with their way are Schismaticks But the Prelats and their Curats are that party in this Reformed Church which having overturned her Reformation hath shut out laid aside and Persecute away sound adherers thereunto c. Therefore they are the Schismaticks to be withdrawn from and their way is the Schisme which we are bound to extirpate in the Covenant HEAD II. The Sufferings of many for Refusing to oune the Tyrants Authority vindicated THe other Grand Ordinance of God Magistracy which He hath in His Soveraign Wisdom Justice Goodness appointed ordained consecrated for the demonstration illustration vindication of His oun Glory and the Communication Conservation and Reparation of the Peace safety order Liberty and universal good of mankind is next to that of the Ministry of Greatest Concern wherein not only the Prudence Policie Propertie Libertie of men but also the conscience Duty Religion of Christians have a special Interest And therefore it is no less important pertinent profitable necessary for every one that hath any of these to care contend for keep or recover to inquire into and understand somthing of the institution constitution nature boundaries of the Sacred ordinance of Magistracy than into the holy ordinance of the Ministry So far at least as may consist with the sphere of every ones Capacity Station and may conduce to the satisfaction of every ones conscience in the discharge of the duties of their relations Every private man indeed hath neither capacity concern nor necessity to study the Politicks or search into the secrets or Intrigues of Government no more then he is to be versed in all the Administrations of Ecclesiastical Policy and Interests of the Ministry yet every mans Conscience is no less concerned in distinguishing the Character of Gods Ministers of Justice the Magistrats to whom he owes ounes allegiance that they be not usurping Tyrants everting the Ordinance of the Magistracy than in acknowledging the Character of Christs Ministers of the Gospel to whom he owes ounes obedience that they be not usurping Prelats or Impostors perverting the Ordinance of the Ministry The Glory of God is much concerned in our ouning keeping pure intire according to His will word both these Ordinances And our Conscience as well as Interest is concerned in the advantage or hurt profit or prejudice of the right or wrong observation or prevarication of both these ordinances being interested in the advantage of Magistracy and hurt of Tyrannie in the State as well as in the advantage of the Ministry and hurt of Diocesan or Erastian Supremacy in the Church in the advantage of Ltberty and hurt of slavery in the State as well as in the advantage of Religion and hurt of Profaneness in the Church in the profit of Lawes and prejudice of Prerogative in the State as well as in the profit of Truth and prejudice of Error in the Church in the profit of Peace and true Loyalty and prejudice of oppression and Rebellion in the State as well as in the profit of Purity Unity and prejudice of Defection Division or Schisme in the Church So that in Conscience we are no more free to Prostitute our Loyalty Liberty absolutely in ouning every Possessor of the Magistracy than we are free to Prostitute our Religion faith implicitely in ouning every Pretender to the Ministry This may seem very Paradoxical to some because so dissonant dissentient from the vulgar yea almost Universal and invetrate opinion Practice of the world that hitherto hath not been so precise in the matter of Magistracy And it may seem yet more strange that not only some should be found to assert this but that any should be found so strict and strait-laced as to adventure upon suffering and even to Death for that which hath hitherto been seldom scrupled by any that were forced to subjection under a yoke which they had no force to shake off and wherein Religion seems litle or nothing concerned for not ouning the authority of the present Possessors of the place of Government which seems to be a Question not only excentrick extrinsick to Religion but such a State question as for its thorny Intricacies difficulties is more proper for Politicians Lawyers to dispute about as indeed their debates about this head of Authority have been as manifold multiplied as about any one thing than for Private Christians to search into and suffer for as a Part of their Testimony But if we will cast off Prejudices and the Tyrannie of Custom and the bondage of being bound to the worlds Mind in our inquiries about Tyrannie and suffer our selves to Ponder impartially the importance of this matter And then to state the question right We shall find Religion Conscience hath no small interest in this business They must have no snall Interest in it if we consider the importance of this matter either extensively or objectively or Subjectively Extensively considered it is the Interest of all mankind to know and be resolved in Conscience whether the Government they are under be of Gods Ordination or of the Devils administration whether it be Magistracy or Tyrannie whether it gives security for Religion Liberty to themselves and their posterity or whether it induces upon themselves and entails upon the posterity slavery as to both these invaluable Interests whether they have matter of praise to God for the blessings mercies of Magistracy or matter of Mourning for the plagues miseries of Tyrannie to the end they may know both the sins snares Duties dangers Case Crisis of the times they â—ive in All men that ever enjoyed the mercy of a right Constitute Magistracy have experienced and were bound to bless God for the blessed fruits of it And on the other hand the world is full of the Tragical Monuments of Tyrannie for which men were bound bath to search into the Causes and see the effects of such plagues from the Lord to the end they might mourn over both And from the begining it hath been observed that as Peoples sins have alwayes procured the Scourge of Tyrannie So all their miseries might be refounded upon Tyrants encroachments Usurping upon or betraying their Trust and overturning Religion Lawes Liberties Certainly Mankind is concerned in point of Interest Conscience to inquire into the cause Cure of this Epidemick distemper that hath so long held the world in miserie and so habitually that now it is become as it were Natural to lye stupidly under it that is that old Ingrained Gangrene of the Kings Evil or Complyance with Tyrannie that hath long
not one the same Tribute It s a question for whom by whom that of Math. 17. was gathered it s most likely it was gathered by the officers of the Temple for its service however the payment was made with such caution tacitely declining the strict right to exact it from him but to avoid offence in an act in it self unobliging that their claim is left as much in the dark as if the question had never been moved The other Math. 22. was exacted for Cesar but to that captious question our Lord returns such an Answer as might both solve it and evade the snare of the proponders giving a general Rule of giving to God to Cesar each their oun without defining which of them had the right to the payment in question whether Cesar should have it or whether it should be payed only for the Temples use Upon which they marvelled which they needed not do if they had understood in His words an express positive declaration of an obligation to make that payment to Cesar for then they would have obtained one of their ends in making Him odious to the people who were not satisfied with the payment of it But however the knot is loosed by considering that they were now Lawfully subject to the Roman Emperours as their Governours to whom they were obliged I do not say Christ was to pay tribute For they had yeelded themselves unto ouned the Roman Dominion in Pompey Cesar Augustus Tiberius ere this question about Tribute paying was proposed to our Saviour and therfore they who stuck at the payment of it were a seditious party dissenting from the body of the Nation Else it is not supposable readily that their Dominion in Iudea could have been exercised long without some consent sufficient to legitimate it to the present Rulers And this is the more likely if we consider the confession of the Iewes themselves disavowing the power of Capital punishment It is not Lawful for us to put any man to death And ouning Cesar as their King with an exclusive a brenounciation of all other we have no King but Cesar As Paul also acknowleeges he ought to be judged at Cesars bar in his appeal to Cesar. It is also acknowledged by very good Authors that this was the tribute which Iudas the Galilean stood up to free the people from and that the sedition of those Iewes that folowed him mentioned Act. 5. 37. who mutinied upon this occasion was according to Gamaliels speech disallowed by that Sanhedrin or Council of the Iewes And it may be gathered out of Iosephus that the Iewes of Hircanus his party came under the Roman power by consent dedition while they of Aristobalus his party looked upon the Romans as Usurpers Which difference continued till our Saviours time when some part of them acknowledged the Cesarean Authority some part looked upon it as an Usurpation and of this generally were the Pharisees To confirm this Calvins Testimony may be adduced upon Math. 22. who sayeth the Authority of the Roman Emperours was by common use approved and received among the Iewes whence it was manifest that the Iewes had now of their oun accord imposed on themselves a Law of paying the tribute because they had passed over to the Romans the power of the sword And Chamiers Panstrat Tom. 2. lib. 15. cap. 16. pag. 635. what then if Cesars Authority were from bad beginings did therefore Christ untruly say it was from above Can no power at first unjust afterward become just if that were so then either none or very few Kingâ—oms would be just 10. As Tyranny is a destructive plague to all the Interests of men Christians So Anarchy the usual product of it is no less pernicious bringing a Community into a Paroxysme as deadly dangerous We must oune Government to be absolutely necessary for the constitution conservation of all Societies I shall not enter into a disquisition let be determination of the Species or Kind of Magistracy whether Monarchy Aristocracy or Democracy be preferable My dispute at present is not levelled against Monarchy but the present Monarch Not against the Institution of the Species though I beleeve except we betake our selves to the Divine allowance permission we shal be as pusled to find out the Divine Original of it as Cosmographers are in their search of the Spring of Nilus or Theologues of the Father of Melchizedeck but the constitution of this Individual Monarchy established among us which in its root branch Spring streams in its Original Nature ends effects is Diametrically opposite to Religion Liberty And because its Contagion universally perverting corrupting all the ends Orders of Magistracy doth affect infect all the subordinate officers deriving their power from such a filthy fountain we must also substract deny their demanded ackowledgments as any way due so long as they serve the pride projects of such a wicked power And do not reckon our selves obliged by Covenant or any otherways though in the third Article of the Solemn League we are bound to preserve the rights priviledges of our Parliaments consequently the honour deference that 's due to our Peers or other Parliament men acting according to the trust committed to them but not when they turn Traitors ingaged in a Conspiracy with the Tyrant to oune or defend a Soul-less shadow of a Court Cabal made up of persons who have sold themselves to work wickedness in conspiring with this throne of iniquity against the Lord which is all we have for a Parliament whom we can in no ways oune as our Representatives but must look upon them as perjured perfidious Traitors to God their Countrey which they have betrayed into the hands of a Tyrant And therefore divested of that power Authority which they had of the people as their Representatives which now is returned to the fountain And therefore we must act as we can against them and also what is necessary for securing of our selves Religion Liberty without them We would think Nobles ennobled with virtue a great Mercy encouragment And if they would concur in the Testimony for Religion Liberty we would be glad that they should lead the van and prove themselves to be powers appointed by God in acting for Him His Interest But for the want of their Conduct we must not surcease from that duty that they abandon nor think that the Concurrence of Peers is so necessary to legitimate our actions as that without that formality our resolutions to maintain the Truth of God on all hazards in a private Capacity were unlawful in the Court of God Nature But on the contrare must judge that their relinquishing or opposing their duty which before God they are obliged to maintain preserve promove is so far from loosing our obligation or eximing us from our duty that is should rather press us to prosecute it with
the more vigour without suspending it upon their precedency For now they can pretend to no precedency when they do not answer the end of their erection and do not seek the publick good but their oun private advantage they cease to be the Ministers of God of the people and become private persons And reason will conclude that when the Ephori or Trustees betray their Trust and sell or basely give away the Liberties Priviledges of the people which they were entrusted with the people cannot be brought into a remediless condition if a Tutor waste destroy the pupills estate the Law provides a remedy for the pupil Ius popu vind cap. 15. pag. 335. 336. The remedy in this case can only be as every one must move in his oun sphere while all concur in the same duty So if any in higher place become not only remiss but according to the influence of their power would seduce others into their Apostasie it is their duty to resist endeavour their Reformation or removal And if these more eminently entrusted shall turn directly Apostates obstructive destructive to common Inteâ—â—â—â— the people of an inferior degree may step forward to occupy the places assert the Interests which they forefault desert Neither is this a breach of good order for Ordor is only a mean subordinate to intended for the Glory of God the peoples good and the regulation thereof must only be admitted as it is conducible not repugnant to these ends A Generals command to his souldiers in battel does not impede the necessity of succession in case of vacancy of any charge either through death or desertion even of such as in quality may be far inferior to those whose places they step into Naph Pag. 151. Prior Edition I do not assert this for private peoples aspiring into the Capacity of Primores or Peers but that they may do that which the Peers desert and dare not or will not do if the Lord put them in a Capacity to do it And more plainly I assert that if the Peers of the Land whose duty it is principally to restrain repress Tyranny either connive at it or concur with it and so abandon or betray their Trust then the Common people may do it at least are obliged to renounce reject disoune allegiance to the Tyrant without the peers For which I offer these reasons 1. Because all men have as much freedom Liberty by nature as Peers have being no more slaves than they because slavery is a penal evil contrare to nature and a miserie consequent of sin and every man created according to Gods image is res Sacrâ— a Sacred thing And also no more subjects to Kings c. than they freedom being natural to all except freedom from subjection to Parents which is a Moral duty most kindly natural and subjection of the wife to the husband c. but otherwise as to Civil Politick subjection man by nature is born as free as beasts No Lyon is born King of Lyons nor no man born King of men nor Lord of men nor Representative of men nor Rulers of men either supreme or subordinate because none by nature can have those things that essentially constitute Rulers the calling of God nor gifts and qualifications for it nor the election of the People 2. The original of all that power that the 〈◊〉 or Representatives can claim is from the people not from themselves from whence derived they their being Representatives but from the peoples Commission or Compact when at the first constitâ—tion of Parliaments or publick Conventions for affairs of State necessity put the people who could not so conveniently meet all to confer that honour burden upon the best qualified who had chief Interest by Delegation Hence if the people give such a power they may wave it when perverted and act without their oun impowered Servants 3. The peoples power is greater than the power of any delegated or constituted by them the Cause is more than the effect Parliament-men do represent the people the people do no not represent the Parliament They are as Tutors Curators unto the people and in effect their servants deputed to oversee their publick affairs therefore if their power be less the people can act without them 4. It were irrational to imagine the people committing the administration of their weighty affairs unto them did denude themselves of all their radical power or that they can devolve upon them or they obtain any other power but what is for the good advantage of the people therefore they have power to act without them in things which they never resigned to them for they cannot be deprived of that natural aptitude natures birth right given to them by God Nature to provide the most efficacious prevalent means for the preservation of their Rights Liberties 5. As the people have had power before they made Peers and have done much without them So these Primores could never do without them therefore in acts of common Interest the Peers depend more upon the people than the people does upon them 6. All these primeve rights that gave rise to Societies are equal to both People Peers whereof the Liberty to repress reject Tyranny is a chief one The People as well as Peers have a hard in making the King and other Judges also as is clear from Deut. 17. 14. Iudg. 9. 6. 1 Sam. 11. 15. 2 King. 14. 21. therefore they may unmake them as well as they To seek to preserve the ends of Government when they are over-turned is essentially requisite to all Societies and therefore common competent to all Constituents of these Societies Superiours or inferiours The Glory of God Security of Religion the end of all Christian Government doth concern all equally As every one equally is bound to obey God rather than man so violence in this case destroyes both the Commonwealth maketh the end the means of Government and the injured persons obligation thereto to cease and this equally to every man of Private or publick Capacity In the Concern of Religion at least We must not think because we are not Nobles or in Authority that the care of it or Reformation thereof does nothing pertain to us Nay in that and carrying on the work thereof there is an equality As in the erection of the Old Testament Tabernacle all the people were to contribute a like half a shekel Exod. 30. that it might be for a rememberance before the Lord. Hence it followes if we disoune the Supreme Ruler and the inferior confederate with him and cannot have the Concurrence of others Now through the manifest notorious Perversion of the great ends of Societie Government the bond thereof being dissolved we Liberated there-from do relapse into our Primeve Liberty Priviledge and accordingly as the similitude of our Case exigence of our
England and generally hated of all who disdaining to wait upon the formall choise of any but after he had paved his passage to the Throne upon his Brothers blood did usurpe the Title without all Law. 5. The second thing necessary for the Legal Constitution of a King by the people is their Compact with him which must either be Express or Tacite Explicite or Implicite Two things are here to be proven that will furnish an Argument for disouning both the Brothers First That there must be a Conditionall reciprocally obliging Covenant between the Soveraign and the Subjects without which there is no such relation to be ouned Secondly That when this compact is broken in all or its chiefest conditions by the Soveraign the peoples obligation ceases The first I shall set doun in the words of a famous Author our Renouned Country man Buchanan in his Dialogue de Iure Regni apud Scotos Mutua igitur Regi cum Civibus est pactio c. There is then or there ought to be a Mutual compact between the King and his subjects c. That this is indispensibly necessary essential to make up the Relation of Soveraign Subjects may be proved both from the Light of Nature Revelation First it may appear from the Light of Natural reason 1. From the Rise of Government and the Interest people have in erecting it by consent choise at is shewed above If a King cannot be with out the peoples making then all the power he hath must either be by compact or gift If by compact then we have what we proposed And if by gift then if abused they may recall it or if they cannot recover it yet they may ought to hold their hand and give him no more that they may retain that is no more honour or respect which is in the honourer before the honoured get it Can it be imagined that a people acting rationally would give a power absolutely without restrictions to destroy all their oun rights Could they suppose this boundless Lawless Creature left at Liberty to Tyrannize would be a fit mean to procure the the ends of Government for this were to set up a rampant Tyrant to rule as he listeth which would make their condition a great deal worse then if they had no Ruler at all for then they might have more Liberty to see to their safety See Ius populi ch 6. pag. 96. 97. 2. This will be clear from the nature of that Authority which only a Soveraign can have over his Subjects which whatever be the Nature of it it cannot be absolute that is against Scripture Nature Common sense as shall be proven at more length That is to set up a Tyrant one who is free from all conditions a roaring Lyon a ranging Bear to destroy all if he pleases It must be granted by all that the Soveraign Authority is only fiduciarie entrusted by God the people with a great Charge A great Pledge is impauned committed to the Care Custody of the Magistrate which he must take special care of and not abuse or waste or alienate or sell for in that case Royalists themselves grant he may be deposed He is by Office a Patron of the Subjects Liberties and Keeper of the Law both of God Man the Keeper of both Tables Sure he hath no power over the Lawes of God but a Ministerial power he may not stop disable them as he pleases Of the same nature is it over all other Parts of his Charge He is rather a Tutor than an Inheritor proprietor of the Common-wealth and may not do with his pupils interest what he pleases In a word the Nature whole significancy of his power lyes in this that he is the Nations publick Servant both Objectively in that he is only for the good of the people and Representatively in that the people hath impauned in his hand all their power to do Royal Service The Scripture eaches this in giving him the Titles of Service as Watchman c. allowing him Royal wages for his Royal work Rom. 13. he is Gods Minister attending continually on this thing There is his work for this cause pay yow tribute also There is his wages maintinance He is called so in that transaction with Rehoboam The old men advised him to be a Servant unto the People then they should be his Servants 1 King. 12. 7. There was a conditional bargain proposed As to be a Servant or Tutor or Guardian upon Trust always implies Conditions Acconntableness to them that entrust them 3. It must needs be so otherwise great absurdities would follow Here would be a voluntary contracted Relation obliging as to relative duties to a man that ouwed none correlative to us and yet one whom we set over us It were strange if there were no Condition here and no other voluntarly suscepted Relations can be without this as between Man Wife Master Servant c. This would give him the disposal of us Ours as if both we and what we have were his oun as a mans goods are against which he does not sin whatever he do with them So this would make a King that could not sin against us being no ways obliged to us for he can no otherwise be obliged to us but upon Covenant conditions he may be obliged bound in duty to God otherwise but he cannot be bound to us otherwise And if he be not bound then he may do what he will he can do no wrong to us to whom he is no wayes bound This also is point blank against the Law of God which is the Second way to prove it by the Light of Revelation or Scripture 1. In thevery directions about making seting up of Kings the Lord shewes what conditions shall be required of them Deut. 17. 15. c. and in all directions for obeying them the qualifications they should have are rehearsed as Rom. 13. 3 4. Therefore none are to be set up but on these conditions and none are to be obeyed but such as have these qualifications 2. In His promises of the succession of Kings He secures their continuation only Conditionally to establish the Kingdom if they be constant to do His Commandments Judgements 1 Chron. 28. 7. There shall not fail a man to sit upon the Trone yet so that they take heed to their way to walk in Gods Law as David did 2 Chron. 6. 16. Now He was not otherwise to perform these promises but by the action suffrage of the people seting him up which He had appointed to be the way of calling Kings to Thrones if therefore the Lords promise be conditional the peoples actions also behoved to be suspended upon the same conditions 3. We have many express Covenants between Rulers Subjects in Scripture Iephthah was fetcht from the Land of Tob and made the head of the Gileadites by an explicite mutual stipulation wherein the Lord
David on thy side thow son of Iesse Here was a formed Revolt from Saul unto David before he was King for after this he was made King in Hebron and there could not be two Kings at once Hence I argue if people may separate themselves from and take part with the Resister against a Tyrant then they may disoune him for if they oune him still to be the Minister of God they must not resist him Rom. 13. 2. But here is an example that many people did separate themselves from Saul and took part with the Resister David Ergo Here two of the first Monarchs of Israel were disouned Abimelech Saul 3. The first Hereditary Successor was likewise disouned as was hinted above likewise The ten tribes offer to Covenant with Rehoboam in terms securing their Rights Liberties They desired nothing on the matter but that he would engage to rule over them according to the Law of God To which when he answered most Tyrannically and avowed he would Tyrannise over them and oppress them more than any of his Predicessors they fell away from him and erected themselves into a new Common-wealth 1 King. 12. 16. So when Israel saw that the King hearkened not unto them they answered what portion have we in David neither have we inheritance in the son of Iesse to your tents O Israel now see to thine oun house David 2 Chron. 10. 16. Now however the event of this declared Revolt proved sorrowful when they and their new King made defection unto Idolatry yet if they had stated managed it right the Cause was good justifyable commendable For 1 We find nothing in all the Text condemning this 2 On the Contrary its expressly said the Cause was from the Lord that He might perform His saying which He spake by Ahijah 1 King. 12. 15. 2 Chron. 10. 15. And 3 When Rehoboam was preparing to pursue his pretended right he was reproved discharged by Shemajah ye shall not go up nor fight against your brethren for this thing is from me 1 King. 12. 24. 2 Chron. 11. 4. 4 Whereas it is alledged by some that this was of God only by His providence and not by His Ordinance the contrary will appear if we consider how formally Covenant-wise the Lord gave ten tribes to Ieroboam 1 King. 11. 35 37 38. I will take the Kingdom out of his sons hand and I will give it unto thee even ten tribes And I will take thee and thow shalt reign according to all that thy soul desireth and shall be King over Israel And it shall be if thow wilt hearken unto all that I command thee and will walk in my wayes and do that which is right in my sight to keep my statutes my commandments as David my servant did that I will be with thee build thee a sure house as I built for David and will give Israel unto thee Where we see the Kingdom was given unto him on the same Terms conditions that it was given to David He may indeed give Kingdoms to whom He wiâ— by Providential grant as unto Nebuchadnezzar and others but He never gave them a Kingdom upon these Conditions and by way of Covenant that does alwayes imply import His Word Warrant ordinance 5 If we consider the Cause of the Revolt we will find it very just for after the decease of the former King they enter upon terms of a Compact with the successor upon a suspensive condition to engage into fealty Allegiance to him as subjects if he would give them security for their Liberties Priviledges A very Lawful Laudable necessary transaction founded upon Moral equity upon the fundamental Constitutions of that Government and suitable to the constant practice of their Predicessors in their Covenanting with Saul David As for that Word 1 King. 12. 19. So Israel Rebelled against the house of David It is no more then in the margent they fell away or revolted And no more to be condemned then Hezekiahs Rebellion 2 King. 18. 7. The Lord was with him and he Rebelled against the King of Assyria That was a good Rebellion Hence If it be Lawful for a part of the people to shake off the King refuse subjection to him and set up a new King of their oun when he resolveth to play the Tyrant and rule them after his oun absolute power then it is a duty when he actually playes the Tyrant and by his absolute power overturns Laws Religion and claims by Law such a prerogative But the former is true Ergo See Ius Pepuli vindic chap. 3. Pag 52. 4. This same Ieroboam when he turned Tyrant Idolater was revolted from and deserted by the Priests the Levites and after them out of all the tribes of Israel by all such as set their heart to seek the Lord God of Israel because that King degenerating into Tyranny Idolatry had put them from the exercise of their office Religion as our Charles did and ordained him Priests for the Devils for the Calves So they returned to Rehoboam being induced by his administration of the Government which for a time was better then he promised for three years he walked in the wayes of David Salomon 2 Chron. 11. 13-17 Hence I argue If Idolatrous Tyrants may be deserted then they may be disouned for when they desert them they disoune them abroad in coming under another Government and if they may be disouned abroad it is the same duty at home though may be not the same Policy or Prudence 5. Another example of the like nature we have in the reign of Baasha who succeeded to Nadab Ieroboams son whom he slew reigned in his stead the same way that the Duke came to the Throne For he could not keep his subjects within his Kingdom but behoved to build Ramah that he might not suffer any to go out or come in to Asa. King of Iudah a good Prince 1 King 15. 17. yet that could not hinder them but many strangers out of Ephraim Manasseh Simeon fell to him in abundance when they saw that the Lord his God was with him 2 Chron. 15. 9. Hence If people may chuse another King when they see the Lord is with him then they may disoune their Country King when they see the Devil is with him 6. When Jehoram the son of Ahab reigned over Israel we have an express example of Elisha's disouning him 2 King. 3. 14. 15. And Elisha said unto the King of Israel what have I to do with thee As the Lord of hosts liveth before whom I stand surely were it not that I regard the presence of Jehoshaphat the King of Judah I would not look toward thee nor see thee Here he declares so much contempt of him and so litle regard that he disdains him a look And if he would not regard him nor give him honour then he did not oune him as King for all
Declaration he refused to swear it till it was altered and corrected And the Word pretended put in the stead of it which done before he subscribed it he protested it might be constructed in no other sense than the genuine meaning of the words he delivered in and that it might not be reckoned a Complyance for fear of his life yet not withstanding of all this he lost the Jewel of inward peace and knew the terror of the Lord for many dayes Therefore I shall chiefly insist on discovering the iniquities of this last Oath called the Abjuration Oath both because it is the smoothest and more generally taken than any other and approven by many that condemns the rest and the refusing it hath been punished by death and most illegally pressed upon all under the penalty thereof as none of the rest was And because as all other Oaths successively imposed were so contrived that the last did alwise imply involve the substance of the former So it will appear that the iniquity of none of the preceding Oaths was altogether wanting in this But to the end both the Complication of the iniquities of this Oath may be evidenced and the Continued strain of all the Oaths which have also been heads of suffering though not to this degree may be discovered I shall touch somewhat of all the sorts of them And shew that their iniquity cleaves to this last Oath And then come to canvass this Oath it self After I have premitted some General Concessions First In a few Words some General Concessory propositions may be premitted 1. That Oaths both Assertory and promissory are Lawful will not be denyed but by Quakers c. It is clear Swearing is a Moral duty and so material that oftentimes it is used for the whole Worship of God Deut. 6. 13. Thow shalt fear the Lord thy God and shall serve Him and Swear by His Name Deut. 10. 20. To Him shalt thow cleave Swear by His Name The reason is because by whomsoever we swear Him we profess to be our God and invocate Him as witness of our hearts uprightness honest meaning in the thing sworn according as it is understood by both parties and as aveanger if we prove false Hence every Oath which doth not bind us faster to serve cleave to Him is but a breach of the Third Command Again it is not only Commanded as a duty but qualified how it should be performed Ier. 4. 1 2. Where it is required of a people returning to the Lord to Swear in Truth in Iudgement and in Righteousness Hence every Oath which is not so qualified and does not consist with a penitent frame is sin It is likewise promised in the Covenant that Beleevers shall speak the language of Canaan swear to the Lord Isai 19. 18. every Oath then that is not in the language of Canaan is unsuitable to Beleevers that is to say Consentaneous to the Word of God and Confession of our faith Again He that sweareth in the earth shall swear by the God of Truth Isai. 65. 16. and therefore that Oath which is not according to Truth is dishonourable to the God of Truth If all the Oaths imposed upon Scotland these many years were examined by these Touch-stones they would be found all naught So giving Bands for security which for obligation are equivalent to promissory Oaths are also Lawful materially but with the same qualifications otherwise they are sinful 2. This duty when suitably discharged truely judiciously righteously in the fear of God according to His. Will is in many cases very necessary Not onely in vowes in which God is the party in matters morally necessary to keep the righteous Iudgements of God Psal. 119. 106. Nor only in National Covenants for Reformation and promoting the Interest of Christ whereof we find many Instances in Scripture in Moses Ioshua Asa Hezekiah Iosiah Ezra Nehemiah their making renewing such Covenants by Oath coming under the dreadful Curse of it if they should break it And this may make our hearts meditate Terror for the universal unparalelled Breach of Solemn Covenants with God that exposes the Nation to the Curse of it But also in humane Transactions whereunto God is invocated as a Witness as in National Transactions at choosing inaugurating their Magistrates for security of Religion Liberties as we have many examples in Scripture Seldome indeed do such bonds hold Tyrants but it is this Generations indeleble brand bane that without this they have come under the yoke of ineluctable slavery and have entailed it upon posterity As likewise in Contracts mutuà l Compacts of Friendship or stricter Association when Edification or other Saâ—faction or security Calls for it as Iacob sware to Laban David to Ionathan c. In which the matter must be clear mutually understood honestly meant without equivocation mental Reservation and all ambiguity as also possible likely to continue so for otherwise it were but a mocking of God man to swear a thing we either cannot or will not perform according to the meaning of him in whose favours the Oath is given But withall we ought to be sparing in such things except where the matter of the Oath or Band is weighty necessary not multiply them needlessly upon formality or Custom for if there were suitable Confidence in one another there would not be need for so many of these securities And specially in Relative stipulations betwixt man wife c. Where an indissolvable relation is entered into And in a particular manner even in things Civil when we are called thereunto by a Lawful maigstrate for deciding of Contraversies or our oun vindication or to Confirm our Obligation to some duty An Oath for Confirmation is an end of all strifâ— Heb. 6. 16. But alwise in this the matter must be Lawful according to the will of God and true certainly known and also necessary weighty useful worthy of such Confirmation for the Glory of God and the good of our Neighbour that His Holy Name be not â—aken in vain for otherwise if the matter be false God is made Witness of a lie if uncertain Conscience Condeâ—ns us that we know not nor care not what we call God Witness to if unlawful then God is called to approve what He hath comdemned and so to contradict Himself which is horrid Blasphemy With all which Cases if we compare examine all these Delusory Oaths hell-devised Impositions on Consciences in these dayes obtruded to debauch insnare them Not one of them levelling all at one design how smoothly soever conceived can be taken without a wound wramp to the Conscience 3. Of all these Cases only two are applicable to our imposed Transactions with our wicked Rulers to wit in the matter of friendly Contracts or in the matter of Judicial Appearances before them and Swearing and Banding before them and to them In both which there must be a sort of
for their matter National Covenants about things Moral objectively obliging to joine our selves to the Lord in a perpetual Covenant that shall not be forgotten Ier. 50. 5. I might easily demonstrate all the Articles of the Covenant to be Morally obliging but they are demonstrate sufficiently above Head. 1. Arg. 11. Therefore they are perpetually binding 8. They are for their Ends National Covenants inviolably obliging which cannot be made void though they should be broken because the ends of them are alwayes to be pursued as is proved above Head. 1. Therefore they are perpetual 9. They are for their formality National Covenants most Solemnly Sworn subscribed by all ranks with uplifted hands with bended knees with solemn invocating the Name of God with solemn preaching prayer praise rendering themselves and the posterity obnoxious to the Curse if they should break it Now the Solemnities of the Oath do aggravate the heinousness of the breach of it as is clear from Ier. 34. 19. Ezek. 17. 18. quoted above the reason is because of their greater deliberation in the action and because of the greater scandal accompanying the violation thereof Hence as they are National Oaths Covenants so solemnized they are National Adiurations under the pain of a National Curse not to break them Nationally Which do make the posterity obnoxious to it as Ioshua adjuring Israel saying Cursed be the man that riseth up and buildeth this City Iericho Iosh. 6. 26. Which was fulfilled many generations after in the dayes of Ahab upon Hiel the Bethelite 1 King. 16. Ult. So the Curse of introducing abjured Prelacy and Popery if it be let in will be impendent on the Nation All National Covenants have a Curse annexed in case of a breach when ever it shall be So in Nehemiahs Covenant they clave to their Brethren entered into a Curse and into an Oath to walk in Gods Law which was given by Moses the Servant of God and to observe do all the Commandments of thâ— Lord our Lord and His Judgements Statutes particularly not to enter into affinity with their Malignant enemies Neh. 10. 29 30. Which certainly did oblige the posterity because the thing was Moral So in our Covenants we are bound to the same things and nothing but these And therefore the posterity is lyable to the Curse of perjurie for the breach thereof 10. They are for their Legality National Laws being Solemnly Ratified by the Parliament and by the King and made the foundation of their Compact with him at his Inauguration whereby they became the fundamental Laws of the Government and among the very Leges regulae regnandi which though they be rescinded by a wicked Law yet make the Rescinders chargable not only of Perjurie in breaking a Covenant but of Treason Tyranny in breaking and altering the Constitution of the Government and render them lyable to the Curse thereof for they cannot rescind that nor escape its vengeance whereof we have a speaking pledge already in that the Rescinder of these Covenants was so terribly rescinded and cut off by the hands of unnatural violence God thereby fulfilling that threatend Judgment of Covenant breakers that he that hath broken His Covenant shall be brought to destruction and bloody deceitful men shall not live out half their dayes Psal. 55. 20. ult So Charles the Second got not leave to live out half the dayes that he projected to himself 11. They are National Engagments of an Hereditary Nature like that of Israel Deut. 29. 14 15. which did oblige not only the present but the absent not only them that stood there that day before the Lord their God but theâ— that were not there that day Grotius de jur â—el Lib. 2. cap. 6. gives these Marks of Hereditary Covenants 1 When the subject is of a permanent Nature and as long as manet idem Corpus therefore as long as Scotland is Scotland whose people in their personal Capacity whose Parliaments in their Parliamentary Capacity whose King in his princely Capacity did all solemnly Sacredly engage in the Covenant it must be real perpetually obliging 2 when there is such a Clause in the Covenant as that it should be perpetual There are many Clauses in the Solemn league to this purpose in Art. 1. are these words that we our posterity after us may as brethren live in faith lâ—ve aâ—d the Lord may delight to dwell in the midst of us in the 5. Art we shall each one of us according to our place interest endeavour that the Kingdoms may remain conjoined in a firme peace union to all posterity 3 when it is such as is made for the good of thâ— Kingdom The Covenant expresses its end for the perpetual good of the Kingdom having before our eyes the Glory of God the advancement of the Kingdom of Christ the honour happiness of the King his posterity and the true publick Liberty Safety Peace of the Kingdoms wherein every ones private condition is included and again it is added for preservation of our selves our Religion from utter ruine destruction All this is a publick National good 4 The matter is Moral about materially binding duties and therefore it must be hereditary and of perpetual obligation 12. Lastly They are National obligations taking on publick duties by way of virtual Representation of the posterity And they that think it irrational that the father should represent involve the family must resolve us how the Religious Civil Covenants of Israel Iudâ—h made in Moses Ioshua's Davids Asa's Ioash's Hezekiahs Iosiahs 〈◊〉 dayes did comprehend bird as well the absent as the preâ—ent their posterity yet unborn as also how the Laws Contracts continually passed by some do take in others not personally consenting yea how comes it to pass that every succeeding generation is â—ound to the Laws and must be obedient to the Kings that they did not make themselves no reason can be given but because they are virtually represented by included in their fathers Now if these Arguments prove our National Covenants to be perpetually binding and cannot be dispensed with theâ— must these posterior Oaths that are made in a diametrical opposition to the Covenants and are condemned by the Covenants be false unlawful Oaths But the first is proved Therefore these Oaths so opposite to condemned by the Covenants are false unlawful That they are opposite to the Covenant will appear in the induction of all of them And that what ever they be imposed by this party they are condemned by the Covenants wherein we are obliged to make no such Transactions with them will appear if we consider these and the like expressions that we shall neither directly nor indirectly suffer our selves to be divided by whatsoever suggestion allurement or terror from this blessed Conjunction nor shall cast in any let or impediment that may stop or hinder any such resolution as
shall be found to conduce for so good ends Which are the Words of the National Covenant clearly condemning Oaths Bonds given to Malignants which are divisive of them that adhere to and Unitive with them that oppose the Covenant and impeditive of resolutions to prosecute the ends thereof So in the Solemn League Covenant Art. 4. We are obliged to oppose all such as make any faction or parties amongst the people contrary to this League Covenant but by these Oaths Bonds such factions are made c. And by Art. 6. we are obliged to assist defend all those that enter into this Covenant contradicted by all the later Oaths Bonds and not to suffer our selves directly or indirectly by whatsoever combination to be divided from this blessed union whether to make defection to the contrary part or to give our selves to a detestable indifferency c. Which we do when we divide our selves from these that refuse these Oaths and makes defection unto the party that impose them And in the Solemn Acknowledgment of sins Engagment to duties We are sworn § 6. to be so far from conniving at complying with or countenancing of Malignancy Injustice c. that we shall not only avoid discountenance these things c. but take an effectual course to punish suppress these evils All which we counteract contradict when we take any of these Oaths or Bonds In the Second place by a Particular induction of the several kinds of these Oaths Bonds the iniquity of each of them will appear and the Complex iniquity of the smoothest of them the Oath of Abjuration compared with every one of them will be manifest And consequently the honesty innocency of Sufferers for Refusing them will be discovered I. The first in order which was a Copy to all the rest was the Declaration ordained to be subscribed by all in publick Charge office or Trust within the Kingdom Wherein they do affirme declare they judge it unlawful to Subjects upon pretence of Reformation or any other pretence whatsoever to enter into Leagues Covenants or take up armes against the King and that all these Gatherings petitions protestations that were used for carrying on of the late troubles were unlawful seditious And particularly that these Oaths the National Covenant and the Salemn League Covenant were and are in themselves unlawful Oaths Here is a Confederacy required against the Lord at which the Heavens might stand astonished an unparalelled breach of the Third Command Which could no more be taken in Truth Righteousness than an Oath renouncing the Bible but it hath this advantage of the rest that it is some what plain And the iniquity legible on its front 1. That it is a renouncing of Solemn Sacred Covenants perpetually binding to Moral indispensable duties the wickedness whereof is evident from what is said above 2. It makes perjurie of the deepest dye the necessary sine qua non qualification of all in publick Office who cannot be presumed capable of administrating Justice when they have avowed themselves perjured perfidious and not to be admitted among heathens let be Christians nor trusted in a matter of ten shillings money according to the Laws of Scotland 3. It renounces the whole Work of Reformation and the way of Carrying it on as a Pretence and trouble unlawful seditious Which if it be a Trouble then the Peace they have taken in renouncing it must be such a Peace as is the plague of God upon the heart filling it with senslessness stupidity in His just Judgement because of the palpable breach of Covenant or such a Peace as is very consistent with the Curse vengeance of God pursuing the quarrel of a broken Covenant 4. It condemns the taking up armes against the King which shall be proven to be duty Head 5. Besides that hereby the most innocent means of seeking the redress of Grievances that Religion Risings Law practice of all Nations allowes is condemned Yet in effect for as monstrous as this Oath is the Complexe of its iniquity is couched in the Oath of Abjuration in which many of these Methods of Combinations Risings Declarations of war against the King and Protestations against his Tyranny which were used in the late Troubles for carrying on the Reformation are abjured in that a Declaration is renounced in so far as it Declares war against the King and asserts it Lawful to kill them that serve him Which yet in many cases in the Covenanted Reformation here renounced were acknowledged practised as Lawful besides that it hath many other breaches of Covenant in it as will be shewed II. The next Net they contrived to catch Consciences was the Oath of Allegiance Supremacy Wherein they that took it for testification of their faithful obedience to their most gracious redoubted Soveraign Charles King of Great Britain do affirme testifie Declare that they acknowledg their said Soveraign only supreme Governour of this Kingdom over all persons in all Causes And that no forreign Prince hath any jurisdiction power or superiority over the same and therefore do utterly renounce all forreign power and shall at their utmost power defend assist maintain his Majs jurisdiction foresaid and never decline his power The iniquity of this Oath is very vast and various 1. It is a Covenant of Allegiance with a King turned Tyrant and enemy to Religion Subverter of the Reformation and overturner of our Laws Liberties and therefore demonstrate to be sinful both from the first General Argument against Oaths and from Head. 2. 2. It cannot be taken in Truth Righteousness or Iudgement beause the words are general very comprehensive and ambiguous capable of diverse senses when he is affirmed to be supreme over all Persons and in all Causes and to be assistest maintained in that jurisdiction Who can be sure in swearing such an Oath but that he may thereby wrong others wrong Parliaments in their Priviledges wrong the Church in her Liberties and which is worse wrong the Lord Jesus Christ who is Supreme alone in some Causes Can an Oath be taken in Truth Righteousness to assist him in all encroachments upon Causes that are not subordinate to him and in invading all those Priviledges of Subjects which are Natural Civil Moral Religious for if he be supreme in all Causes then all these depend upon him be subordinate to him And can it be taken in Iudgement and with a clear mind when it may be debated doubted as it is by some whether the obligation of it is to be considered as circumstantiate specificate to the present Object of it supposing him a Tyrant or in a more abstract notion as it might be tendered in the sense of its first Authors as it was taken in King Iames the 6. his dayes And as they plead for taking the English Oath of Allegiance as it was accepted by the
for against a Lawful Magistrate that would be resistence 3 If a Tyrant hath irresistible power to kill and destroy the people he hath also irresistible power to cite summond them before him and if it be unlawful to resist his murders it must be as unlawful to resist his summonds 4 For a Church or Community of Christians persecuted for Religion to flee with Wives Children strong weak old yong to escape Tyrannical violence and leave the Land were more unlawful than to Resist For what is not possible as a Natural means of preservation is not a Lawful mean but this were not a possible mean Neither is it warranted in Natures Law or Gods Word for a Communitie or Society of Christians that have Gods Right and mans Law to the Land and the Covenanted Priviledges thereof to leave the Country and Cause of Christ and all in the hands of a Tyrant Papist to set up Idolatry upon the ruines of Reformation there A private man may flee but flight is not warranted of them as of a private single man. 2. If it be duty to disobey its duty to Resist Tyrants in defence of Religion Liberty But it is duty to disobey them Ergo The Connexion only will be stuck at which is thus strengthened If subjection be no more pressed in Scripture than obedience then if non-obedience be duty non-subjection must be so also and consequently Resistence But subjection is no more pressed in Scripture than obedience For all Commands of subjection to the Higher powers as Gods Ministers under pain of damnation do only respect Lawful Magistrats and in Lawful things and do include obedience and non-obedience to the power so qualified is a resisting of the Ordinance of God as well as non-subjection If then obedience to Magistrats be duty and non-obedience sin and obedience to Tyrants sin and non-obedience duty Then by Parity of reason subjection to Magistrats is duty and non-subjection is sin and also subjection to Tyrants is sin and non-subjection duty 11. From the Resistence allowed in all Governments it may be argued thus If it be duty to defend our Religion Lives Liberties against an invading army of Cut-throat Papists Turks or Tartars without or against the Magistrats warrand Then it must be duty to defend the same against invading home-bred Tyrants except we would subscribe our selves home-born slaves But the former is true Ergo The Minor cannot be doubted because the Magistrats power cannot be privative destructive to defence of our Religion Lives Liberties nor can it take away Natures birth-right to defend these or make it fare the worse than if we had no Magistrats at all now if we had no Magistrats at all we might defend these against Invaders and whether we have Magistrats or not we are under Moral obligations of the Law of God to endeavour the defence of these But this needs not be insisted on The Connexion of the Proposition is clear If Princes be more Tyrannical in invading Religion Liberties themselves than in suffering others to do it or hindering them to be opposed And if their invasion be more Tyrannical hurtful dangerous than the invasion of Strangers Then if it be duty to resist Strangers invading these Interests it is more duty to Resist home-bred Tyrants invading the same But the former is true Therefore the latter Resisting in the one case is no more Resisting the Ordinance of God than in the other 12. From the Motives of Resistence we may draw this Argument which might be branched out into several but I shall reduce it to this Complexe one If when we are in a Capacity we cannot acquit our selves in the duties that we owe to our Covenanted Religion and our Covenanted Brethren and Posterity and our selves nor absolve exoner our selves from the sin Judgment of Tyrants who overturn Religion oppress our Brethren impose slavery on our selves and entail it upon Posterity by a Passive subjection submission to and not opposing these mischiefs Then Resistence is necessary But the former is true Ergo The Connexion is clear for there cannot be a Medium if we cannot discharge these duties by subjection submission and not opposing then we must do them by non-subjection non-submission and opposing since they must be done some way The Assumption is thus confirmed 1. The duties we owe to Religion when it is corrupted declined from overturned are not only to Reforme our oun hearts wayes and keep our selves Pure from the Corruptions established and to rebuke and witness against the Complyers with the same and so by work doing suffering keep contend for the Word of our Testimony But further when by the Constitution of the Kingdom Religion is become a fundamental Law and consequently the Magistrate overturning it is violating everting the main grounds ends of the Government and turning grassant ingrained Tyrant especially when it is not only so Authorized Confirmed by Law but Corroberated by solemn vowes Covenants made sworn unto God by all ranks of people to maintain defend this Religion with their lives fortunes and resist all contrary errors corruptions according to their vocation and the uttermost of that power that God puts in their hands all the dayes of their lives As also mutually to defend assist one another as in the National Covenant And sincerely really constantly endeavour the Preservation of the Reformed Religion in Doctrine Worship Discipline Government the extirpation of Poperie Prelacie c and to assist defend all those that enter into the same bond in the maintaining thereof as in the Solemn League Then to defend maintain that Religion and themselves Professing it when it is sought to be razed This must be an Interest as necessary to be defended as that of our bodies which is far inferiour and as necessary a duty as to defend our Natural Civil Liberties from perpetual slaverie and as preferrable thereunto as Christ Interest is to mans and as the end of all self preservation is to the means of it the preservation of Religion being the end of all self preservation But this duty cannot be discharged without Resistence in a meer Passive subjection submission Otherwise the same might be discharged in our universal submission to Turks coming to destroy our Religion Certainly this Passive way cannot answer the duty of Pleading for Truth Isai. 59. 4. seeking the Truth Ier. 5. 1. being valiant for it Ier. 9. 3. making up the hedge standing in the Gap c. Ezek. 22. 30. which yet are necessary incumbent duties according to our Capacity Therefore we cannot answer the duties we owe to Religion in a meer Passive way 2. The duty we owe to our Covenanted Brethren is to assist defend them and releive them when oppressed as we are bound by our Covenants and antecedently by the Royal Law of Christ the foundation of all Righteousness among men toward
stoping the Career of their Murders in a time of real extreame necessity the matter of the action being unquestionably Lawful their ends intentions really good commendable there being also a deficiency of others to do the work and themselves in some probable Capacity for it See Ius Popul Cap. 20. Pag. 410. Neither can it be denyed but true zeal may sometimes incite people to such exploits for the preservation of Religion Liberty their oun lives and Brethren all like to be destroyed by the impunity of beasts of prey This will be found very consistent with a Gospel Spirit And though this Principle be asserted and also put in practice all persons notwithstanding thereof would have sufficient securitie for their life except such as hath really forefeited their lives by all Law of God man. Those that are led by Impulses may pretend the imitation of extraordinary examples and abuse them yet hence it will not follow that in no case these extraordinary Examples may be imitated Shall the examples of good Magistrats executing Justice on Idolaters Murderers be altogether unimitable because Tyrants abuse them in persecuting the innocent If this arguing were good it would make all vertuous Actions in the world unimitable for these may be abused by pretenders See Ius Popul ubi supra Pag. 412. But it cannot be charged upon the Sufferers upon this head that they had nothing to give as the reasons of their Actions but pretexts of Enthusiasmes 5. Thô a man be really so Criminal as thaâ— he deserves death by the Law of God man yet it may be murder to kill him if we do not certainly know it and can prove it and convict him of it upon Tryal for no man must be killed indictâ or incognitâ causâ Thus even Magistrats may Murder Murderers when they proceed against them without probation or cognition according to Law far more private persons Thus the Abiezrites would have murdered Gideon not only unjustly for his duty of throwing doun the Altar of Baal but illegally because they would had him brought out that he might die without any further Tryal Iudg. 6. 29 30. So likewise the Iewes that banded bound themselves under a curse to kill Paul before he was tried would have Murdered him not only unjustly for his duty but illegally before he was tried Act. 23. 12. But this doth not condemn the Actions of those Sufferers in maintaining the necessary execution of Judgement upon persons who are Notorious Murderers yea professing a trade and prosecuting habitually a tract of continued Murdering the people of the Lord. 6. Thô it should be certainly known and sufficiently proven that a man is a Murderer c. Yet it were Murder for an inferiour under a relation of subjection to him to kill him as long as that subjection were acknowledged for whensoever the common mutual right or relation either Natural Moral Civil or Religious to the prejudice or scandal of the Church or State or particular persons is broken by killing any person that is Murder thô the person killed deserve to die As if a Subject should kill an acknowled King a Son by Nature or in Law should kill his Natural or legal father a Servant should kill his Master breaking these relations while their right tye were acknowledged as some of them must still be acknowledged as long as the Correlates continue in being to wit that of a father is not broken by his becoming a Murderer and to the danger detriment scandal of the Church State That were properly Assassination for Assassines are they who being subject to others either out of their oun head for their oun ends or by command of their Superiours kill their Superiours or such as they command them to kill as Alstedius describes them Theolog. Cas. cap. 18. de homicid reg 55. Therefore David would not kill Saul because he acknowledged him to be the Lords Anointed to whom he was under a relation of subjection and because he was his Master and Father in Law And because it would have tended to the hurt of the Kingdom and involved it in Combustions Contentions about the succession and prejudged his oun right as well as to the scandal of the people of God thô Saul deserved otherwise to be capitally punished So Ishbosheth was killed by Baanah Rehab 2 Sam. 4. 7. So Iozachar Iehozabad who killed Ioash 2 King. 12. 21. were punished as Murderers chap. 14. 6. because they were his servants and did assassinate him to whom they were subject So the servants of Amon were punished by the people as Conspirators against their King Master 2 King. 21. 23 24. though Amon deserved to have been punished as well as Amaziah was Hence generally it is observed by some that thô right be given to equals or Superiours to bring their nearest relations to condign punishment when they turn entycers to Idolatry Deut. 13. 6. Yet no right or jus upon any cause or occasion whatsoever is given to inferiours as Children c. to punish their fathers See Pool Synop. Critie in Locum However it be this cannot condemn the taking off of Notorious Murderers by the hand of such as were no way subject nor related to them but as enemies who in extreame necessity executed righteous Judgement upon them without prejudice of the true necessary chief good of the Church Commonwealth or of any particular persons just right security as Napthali qualifies it Pag. 22. 23. Prior edit 7. Thô the matter of the Action were just and the Murderer such a person as we might punish without any breach of relative obligations or duties Yet the manner may aggravate it to some degree of Murder if it be done Secretly when it may be execute publickly or suddenly precipitantly when it may be done deliberately without rushing upon such an Action or hurrying the Murderer to eternity as this also might have had some weight with David not to murder Saul secretly suddenly in the Cave or when he was sleeping So Ishbosheth and Ioâ—sh and Amoa were murdered Or if it be done subtilly when it may be performed in more plain fair dealing or teacherously under colour of friendship or cruelly without regard to humanity and especially when the Actors are at peace with the person whose blood they shed as Ioab shed the blood of war in peace 1 King. 2. 5. in killing Abner Amasa so craftily cruelly and Absalom made his servants Assassinate Amnon 2 Sam 13. 28 29. But this cannot be charged upon them who executed righteous Judgement as publickly deliberately and calmely as the extraordinary exigence of pressing necessity in extremity of danger could allow upon notorious Murderers with whom they were in open and avowed terms of hostility 8. Thô the manner also be inculpable yet if the principle and motive of killing even those that deserve to die be out of malice hatred rage or revenge for private
or personal injuries it is Murder For the affection intention doth make one and the same action of taking away the life homicide or no homicide as Lex Rex saith Quest. 31. Pag. 338. If a man out of hatred deliberately take away another mans life he is a Murtherer eatenus but if that same man had taken away the others life by the flying off of his axe head he neither hating him before nor intending to hurt him he is no Murtherer by Gods express Law allowing Cities of refuge for the one and not for the other Deut. 4. 42. Deut. 19. 4. c. private revenge is indignity to God whose it is to take vengeance Deut. 32. 35. Rom. 12. 19. Dearly beloved avenge not your selves for vengeance is the Lords For which cause Iacob curses Simeon Levi their Murder of the Schechemites for in their anger they slew a man Gen. 49. 6 7. So David would not put forth his hand against Saul for his oun private personal quarrel So Ioab killed Abner and Absalom Amnon But this doth not make the execution or Judgement out of zeal for God respect to Righteousness love to the Nations Interest and care to preserve the persecuted people of God from imminent destruction upon publick Enemies Incendiaries that are trampling upon all these precious Interests and threatening the utter ruine of them and in a particular manner their destruction who thus prevent them 9. Thô the motive or cause were upon a publick account yet it may be Murder to have a wrong End in it as either to intend simply the destruction of the person on whom they execute Judgement as the end to which all their Action is directed or to make their oun advantage or honour the end of the Action Thus David would not kill Saul because it might have been thought he did it to obtain the Kingdom of which he was rightfull successor And deservedly he punished the Amalekite that brought newes of his killing Saul and Baanah Rechab for their killing Ishbosheth thinking thereby to advance themselves at Davids Court. So also Ioab murdered Amasa to secure himself in the Generals place And Iehu though upon the matter he executed righteous Judgement his end was only himself it is condemned as murder But when the execution of righteous Judgement is both formally intended by the Actors and natively really doth conduce to the Glory of God the preservation of the Remnant threatened to be destroyed by these Murderers the suppressing of impiety doing of Justice turning away wrath and removing of present and preventing of future judgments then it may be duty Naph Pag. 23. Prior edit 10. Thô the end also were not culpable yet it may be Murder to kill Criminals by transgressing the sphere of our vocation and usurping upon the Magistrats sword for he by Office is a Revenger to execute wrath upon him that doth evil Rom. 13. 4. none must make use of the sword of vindictive Justice but he to whom the Lord giveth it therefore they that came to take Christ are condemned threatened for this Math. 26. 52. all they that take the sword shall perish with the sword The God of Order hath assigned to every man his station calling within the bounds whereof he should keep without transgressing by defect or excess let every man abide in the same calling wherein he was called 1 Cor. 7. 20. and study to be quiet and do his oun business 1 Thess. 4. 11. Therefore David would not kill Saul because he would have done it beside his calling And therefore the killing of Ioash and Amon was murder because the Assassines did transgress their vocation But when Notorious Incendiaries do not only transgress their vocation but the Limits of humane societie and turn open enemies to God man destroying the innocent making havock of the Lords heritage and vaunting of their villanies and boasting of their wickedness and thereby bringing wrath upon the Land if such effrontries of insolence should pass unpunished and when there is no Magistrate to do that work of Justice but all in that pâ—ace are airt part with them patrons defenders of them yea no Magistrate that can be acknowledged as a Minister of God to be applied unto in that case it is no a transgression of our vocation nor an Usurpation upon the Magistrats where there is none to endeavour to avert wrath by executing righteous Judgement Otherwise if for fear or suspicion of the accidental hazard of private mens Usurping the Office or doing of the duty of Publick persons every vertuous Action which may be abused shall be utterly neglected Impiety shall quickly gain Universal Empire to the extermination of all goodness Naph Pag. 24. Prior edit To clear this it must be considered that a mans calling is two fold his particular calling whereunto in the ordinary course of things he is regularly confined and his general calling not circumscribed by particular rules which from the common obligation of the end for which all callings are institute in the clear exigence of an extraordinary emergent according to the general rules of righteousness bind to an aggreeable practice Therefore circumstances may sometimes so diversitie Actions that what in the ordinary undisturbed state of things would be accounted an excess of our particular calling an Usurpation in an extraordinary occurrence may become a necessary duty of our general calling 11. Thô it were no Usurpation beyond our calling yet it may be murder to kill any without the Call of God in a case of necessity either in tuteâ—â vitae proximâ or though it be remotâ when the hazard is unavoidable Every thing must have Gods Call in its season to make it duty so also the time of killing Eccles. 3. 3. For want of this David would not kill Saul Lex Rex saith excellently to this Quest. 31. pag. 329 330. David might have killed Saul when he was sleeping and when he cut of the lap of his garment but it was unlawful for him to kill the Lords anointed as it is unlawful to kill a man because he is the image of God Gen. 9. 6. except in case of necessity David having Saul in his hand was in a remote posture of defence the unjust invasion then was not actual nor unavoidable nor a necessary mean in humane prudence for self preservation for King Saul was not in an actual pursuit of the whole Princes Elders Community of Israel Saul did but seek the life of one man David and that not for Religion or a National pretended offence and therefore he could not in conscience put hands on the Lords Anointed but if Saul had actually invaded David for his life David might in that case make use of Goliahs sword for he took not that weapon as a Cypher to boast Saul and rather kill then be killed Thus he By a Call here we do not mean an express or immediate Call from God such as the Prophets
all Action against them Yet all are not asleep and I hope there are some who will never enter in any terms of peace with them against whom the Mediator hath declared and will prosecute a war for ever but will still oune aim at this as the highest pitch of their ambition to be found among His chosen called faithful ones who maintain a constant opposition against them However thô the Lord seems in His providence to put a bar upon all publick Appearances under a display of open war against them and it is not the design of what is said here on this and the foregoing Head to incite or invite to any Yet Certainly even at this present all that have the zeal of God and love to His righteous Cause rightly stated in their hearts will find themselves called not to supercede altogether from all Actions of avowed and even violent opposition against them whom we are all bound both by the Morality of the duty and the Formality of Solemn Sacred Covenants to hold out from a violent intrusion into and peaceable possession of this Land devoted to God and to put them out when they are got in either by their fraud or force And this plea now brought to an end will oblige all the Loyal Lovers of Christ to an Endeavour of these 1. To take Alarms and to be fore-warned and fore-armed resolute ready to withstand the invasion of Poperie that it be neither established by Law through the supineness of such who should stand in the Gap and resolve rather to be sacrificed in the spot by a valiant resisting than see such an Abomination set up again Nor introduced by this Liberty through the wyles of such whose chiefest principle of policy is perfidie who design by this wide Gate and in the womb of the wooden horse of this Toleration to bring it in peaceably Nor intruded by force fury fire sword if they shall fall upon their old game of Murders Massacres It concerns all to be upon their Guard and not only to come out of Babylon but to be making ready to go against it when the Lord shall give the Call. 2. To resist the beginings of their Invasions before they be past remeady And for this effect to oppose their gradual erections of their Idolatrous Monuments and not suffer them to set up the Idol of the Mass in City or Country without attempting if they have any force to overthrow the same 3. In the mean time to defend themselves and the Gospel against all their Assaults and to Rescue any out of their hands upon all occasions that for the Cause of Christ they have caught as a prey to oppose prevent their oun the Nations ruine slaverie But to Conclude As it will be now expected in Justice Charity that all the Vassals Votaries Subjects and Servants of the One Common Lord King Christ Jesus every where through out His Dominions who may see this Representation of the case and Vindication of the cause of a poor wasted wounded persecuted reproached Remnant of the now declining sometimes Renouned Church of Scotland will be so far from standing Esaw-like on the other side either as Enemies rejoicing to look on their Affliction in the day of their Calamity or as Neutral unconcerned with their distressed Condition or as Strangers without the knowledge or sense of their Sorrowes Difficulties Or as Gallio's caring for none of these things or thinking their case not worthy of Compassion or their cause of Consideration or possibly condemning their Sufferings as at best but Stated upon slender subtile nice Points that are odd odious and invidiously represented It is now expected I say that Christians not possessed with Prejudice which is very improper for any that bear that Holy honourable Signature and not willing to be imposed upon by Misinformations will be so far from that Unchristian temper towards them as to be easily byassed with all Reports Reproaches to their disadvantage that if they weigh what is in this Treatise offered and truly I may say candidely Represented without any design of prevarication or painting or daubing to make the Matter either better or worse than it will seem to any impartial Observer they will admit intertain a more charitable Construction of them and not deny them Brotherly Sympathie and Christian Compassion nor be wanting in the duty of Prayer Suppltcation for them that at length the Lord would turn His hand upon the litle Ones and bring at least a thrid Part a Remnant of Mourners through the fire So to that litle Flock the poor of the Flock that wait upon the Lord and desire to keep His way I shall only say Though I judged Necessity was laid upon me in stead of a better to essay this Vindication of your cause as stated betwixt yow and your and your Lords Enemies the men that now ride over your heads that say to your Soul bow doun that we may go over yow I desire not that yow should yea I obtest that yow may not lay any Stress on the strength of what I have said but let its weight lie where it must be laid on that firm Foundation that will bear yow and it both that Stone that tried Stone that Precious Corner Stone that sure Foundation Christ Jesus And search the Scriptures of Truth to see whether these things be so or not And I doubt not but by that Touchstone if these Precious Truths be tried they will be found neither hay nor stubble that cannot abide the fire but as silver tried in a furnace of earth purified seven times Do not offend that they are contemned as small and contradicted as odious but look to the importance of His Glory whose Truths Concerns they are and from Whom they are seeking to draw or drive yow who oppose and oppugu these Truths Stand fast therefore in the Liberty where with Christ hath made yow free and hold fast every Word of His patience that yow may be kept in this hour of tentation Let no man take your Crown or pull yow doun from your excellency which is alwayes the design of your wicked Enemies in all their several shapes shewes both of force fraud craft cruelty Beware of their snares and of their tender Mercies for they are cruel and when they speak fair beleeve them not for there are seven abominations in their hearts Say ye not a Confederacy to all them to whom this people shall say a Confederacy neither fear ye their fear nor be afraied Sanctify the Lord of Hosts Himself and let Him be your fear and let Him be your dread And He shall be for a Sanctuary but for a stone of stumbling and for a rock of offence to both the houses of Israel for a gin for a snare to the Inhabitants of Ierusalem Wait upon the Lord who hideth His face from the House of Iacob and look
and so receive of their plagues but that by the grace assistence of Christ they stedfastly resolve to suffer the rod of the wicked and the utmost which wicked mens malice can afflict them with rather than to put forth their hands to iniquitie In which Declaration may be seen at large that candor faithfullness freedom which becometh the Ministers of the Gospel dignitie of Watchmen in their seasonable warning disswading all from assisting any way to that unlawful engadgement perceiving the sin and snare thereof So obviously tending to the involveing the Land in guilt exposeing to wrath yea and that notwithstanding of the fair and plausible pretexts of the engadgers and joyners therein who pretended professed their undertaking to be for the furthering reformation establishing and securing the Covenanted Religion from the plotings endeavours of the Popish Prelatick Malignant enemies thereof and prosecuting the ends of the Covenants Pretences which no doubt our silent time-serveing Ministers if they had any such now to plead would streniously improve in vindication of their prudent silence sinfull shamfull Complyances Alas how sad lamentable is the condition of the Church Nation now that even when the case is so far altered that not only all such pretences are laid aside Reformation deserted disdained the established Religion razed ruined the Covenant broken burned and the owning the obligation thereof declared Treason but also an absolute Power pleaded exercised to the suspending stoping disabling all penal Laws against Poperie Prelacy a gap opened by an Antichristian toleration to the leting in all the Heresies Idolatries blasphemies of the mother of Harlots and the Land openly defiled therewith unjust wicked Taxations arbitrarily imposed and levied for the most dreadful Sacrilegious and hellish ends that ever was publâ—shed to the world far exceeding in wickedness these testified against by the Assembly 1648 or any formerly While the Watchmen have so far abandoned their duty of seting the trumpet to their mouth and giveing due warning of the sin and danger of those dreadfull and Judgement-procuring courses that they are caught in the snare found complementing encouraging the principall Instrument of all these evills by their scandalous flattering Adresses How faithfull tender some have been even in our day their sufferings and losses in a measur above others makes manifest amongst whom the worthy Laird of Kersland is not to be forgotten whose Estate heritable moveable was declared forfeited and seased for his appearing in Arms to joyn with that faithfull party who by horrid oppression were forced to betake themselves to defensive resistence anno 1666 who considering the equitie of the cause he appeared for the indispensibleness of the obligations binding him to that duty and how much a good Conscience is to be prefered to an Estate durst not part with the sweet comforts of the one for the uncertain profits of the other And as he was earnest with God by frequent fervent Prayer for light stedfastness in the matters of his suffering Testimony So it pleased the Lord so to determine his heart therein as that all the endeavours perswasions used both by friends foes to move him to a composition with the enemies for his Estate proved unsuccessfull yea it is well known how that severals both of his near relations others who used the most forcible perswasive Arguments as the consideration of the ancient honourable Familie he was descended from The miserable case that he his Lady and Children should be in without his Estate The Counsel Judgement of grave Godly Ministers The freedom practice of other learned and knowing men Togither also with the imputation of vain scrupulocity simple unwarrantable nicitie precisness c that yet even some of those who dealt most with him were by his defences reasonings convinced of the equitie of his cause and brought to commend his upright resolution and to applaud his tenderness and faithfullness and in particular his own father who pleaded much that he would only consent that he with others of his friends might compone in favours of his Familie and that he himself should be no wayes concerned in it further than to assent that the thing be done but could not prevail who afterwards blessed God that he did not declaring that he had much more satisfaction comfort in his sons honestie stedfastness than many such Estats could ever have affourded him I shall here mention some considerations which prevailed with him to decline all composition directly or indirectly with the enemies in that matter 1 That he could never attain to freedom to use any such manifest dissimulation as deliberatly to assent to any thing that might import his acknowledgeing that to be a sin fault yea such a sin fault as Rebellion which he was convinced in his conscience to be unquestionable duty both before God man nor therby dissemblingly to insinuat his undoubted right to his Estate to be in the person or at the â—isposeing of any other 2 Considering that there can be no new right procured upon a composition and granted to any but such as shall carry in the narative thereof that he had forfeited that Estate by Rebellion with a long preamble condemning the cause of God and dutyfull endeavours of his people for Reformation and in defence of Religion Libertie all as Sedition Rebellion Treason whereupon he resolved rather to part with his Estate than be any way instrumental occasional to the indignifieing that holy honourable Cause with such disdainfull reproachful blasphemous Epithets And albeit such tenderness in principle practice of this Worthy Gentleman and of many others of the faithfull sufferers in our day be censured condemned by the luke-warm worldly-wise Professors in this age as an unprecedented noveltie or precise unwarrantable notion yet we find it the same with the faithfull sufferers in former ages and exactly agreeing with the Doctrine Principles of the most orthodox and famous Divines for the Reverend and learned Calvinâ— haveing the same case of conscience proposed to him by the Godly persecuted in his age to which his solid and faithfull Answer is extant in his 375 Epistle Article third thus proposed and Answered An a principe peti possit confiscatio bonorum illorum nomine gratia quibus persecutio intenditur Resp certum est illud fieri non posse sine peccato rescriptum enim sive indultum principis complectitur omnino blasphemias apertas contra Dei gloriam quia fiet illic mentio errorum crimìnum laesoe majestatis divinae à damnatis quod rescriptum erit deinde in jure exhibendum illi qui eo uti cogitabit atque illud est approbationis genus quoddam nullo modo ferendum quare non video ut viro pio recte justituto in Evangelio ejusmodi