And the declared principle of the general assembly of this Church when they refused to concur in that unlawful engagement for restoring of Charles the first till security were had by solemn Oath under his hand seal That he should for himself Successors give his Assent to all Acts Bills for enjoyning Presbyterian Government never make opposition to it nor endeavour any change thereof July ult 1648. sess 21. And when they refused to admit Charles the second to the exercise of his power except he should take the Covenant as it is to be seen in their seasonable necessary warning July 27. sess 27. 1649. And in the Act of the West Kirk August 13. 1650. wherein they declare that they will not oune him nor his Interest otherwayes than with a subordination to God so far as he ounes prosecutes the Cause of God disclaims his his Fathers opposition to the Work of God to the Covenant By all these it is evident that our renowned Reformers were not men of such a principle as that People were bound to oune obey maintain a Tyrant against God his Truth And that neither the Authors of our Confession of Faith in England nor owners thereof in Scotland did ever understand that Article so as that a Malignant enemy to our Covenanted Reformation let be an Idolaterous heretical Enemy to the Christian Religion could be capable of bearing rule or owned to be a Ruler over the Lords People in Britain Ireland And that could ground the intire Loyaltie superstructed upon it by the Citizens Inhabitants of Edinburgh Cannongate that give out themselves to be of the Presbyterian persuasion professed by them in their Address to the person Government of such an one as the Duke of York 3. It is the right and duty of Magistrats to use an imperative coercive cumulative power about Church matters in commanding Ministers to do their ministerial duties prescribed unto them by their only Head Master Christ In restraining Idolatry Superstition error and Prophanness In giving the Ambassadours of Christ their protection and adde their civil sanction to just lawful Ecelesiastick decrees And it is the duty of Ministers to grant unto the Magistrate all the foresaid power and to be thankful to God grateful to them for the benefite of the right exercise of it And to pray for them that we may lead a quiet peaceable life in all Godliness honesty But for usurpers to assume to themselves a Soveraign Authority prerogative Royal and absolute power to ranverse their Constitutions Tolerate Idolatry allow Meetings for Gospel Ordinances only with restrictions to persons who may preach places where they may preach matter what they shall preach cannot be allowed by any who dare not have a hand in betraying the Church yeelding to all such encroachments on her Liberties And to pray for the prosperity of Tyrants that we may be enslaved in our Religion Liberty is a wicked thing 4. It is indeed the honour of Kings happiness of People to have true Humane Christian Liberty established in the common wealth that is Liberty of persons from slavery Liberty of priviledges from Tyranny Liberty of Conscience from all Impositions of men consisting in a freedom from the Doctrines Traditions or the Commandments of men against or beside the Word of God in the free enjoyment of Gospel Ordinances in purity power in the free observance establishment of all his Institutions of Doctrine Worship Discipline Government in subordination to the only rule conscience the revealed will of its only Lawgiver Jesus Christ When this is ratified as a right by the Sanction of approven Authority countenanced encouraged as Religion by the confirmation of Laws approving whatsoever is commanded by the God of Heaven to be done for the House of the God of Heaven which is the full amount of all Magistrats Authority then we are obliged to accept of it with all thankful acceptation But such a Liberty as overturns our Rights our Priviledges our Religion Tolerats it only under the notion of a crime Indemnifes it under the notion of a fault to be pardoned allowes the exercise thereof only in part so so modified cannot be accepted by any to whom the reproach thereof is a burden to whom the reproaches of Christ are in esteem in such a day when even the hoofs of Christs Interest buried in bondage are to be contended for What Liberty this may be to some Consciences It is none to the tender according to the rule of Conscience 5. It is certain a Magistrate ought to restore what right or Liberty he hath robbed from the Church if it be the same Liberty restored that was taken away Yea we concede if a Magistrate shall grant a simple permission Liberty to the Ministers of the Church to exercise all the parts of their Office without any encroachment upon any kind of power seated in Churches Indicatories having no sinful tendency Ministers may lawfully improve it for the advancement of the Kingdom of Jesus Christ But this is so far from being the same that was taken away that no part of it is restored as it was robbed but so defaced depraved with Antichristian Tyrannical Modifications that none that adhere to Scotlands Reformation can receive it as apart of that Liberty wherewith Christ had made them freer 6. As it is Ministers duty by vertue of their Commission Charge from Christ to exercise all the parts of their Office fully freely whither Magistrats will or not So if we might have Liberty so to exercise our function in a freedom from civil restraints we would willingly take improve it Yea as we abhore the continued persecution against us not so much for the wrongs we sustain by it as for the wickedness thereof So we detest the extending of it against any for Religion or Conscience sake or the offering violence to any mans Conscience in a safe sense could allow that principle which he would make the world believe to be his who now seeks to withdraw all Consciences from the trwe only Rule of it that it ought not to be violented or as it is said in the English Declaration forced in matters of meer Religion or that invincible necessity ought not to be used against any man on the account of his persuasion If his constant encroachments upon our lives Laws and Liberties all our Interests as men Christians besides the known bloody Tenets of Papists did not manifest the impudence of this lying pretence and if it were not notour that even since this pretended Liberty many have been banished imprisoned pursued meerly for Conscience sake And it must be great blindness not to see great boldness willingly to winck at that double faced equivocation in matters of meer Religion or using invincible necessity By which he
can elude when he pleases all these flattering promises of tenderness by excepting at the most necessary indispensible duties if either they be such wherein any other Interest is concerned beside meer Religion or if the troubles sustained thereupon be not altogether invincible necessities Hence the plain falshood doubleness of his assertions as to what is past may give ground to conclude his intended perfidie in promises of what is future But to accept of a Liberty clogged with encroachments upon the Liberties of Christs free Kingdom or either formally or interpretatively directly or indirectly to give way to a Toleration of Idolatrous or false wayes of worship is odious to all that know the rule of Conscience Thô Conscience is not to be forced either to Religion or Irreligion And Religion is not to be propogated by force yet the open efforts overt-acts propagation of Irreligion Atheism Idolatry Blasphemy c. ought to be restrained by force every person pretending to Conscience constrained to give outward respect to the Lawgiver rule of Conscience And what Liberty is either intended or does natively tend to Tolerate what is dishonourrable to God or destructive to conscience cannot be embraced by any who are tender in keeping a Conscience void of offence towards God man These things premitted We come in the next place to declare our Testimony against the Toleration And this we shall do both as it is simply and complexely considered First considering it simply we cannot but testify against it 1. In regard that it doth palpably cross contradict the will of God revealed in the Scriptures of Truth Gen. 35.1 2 3 4. Exod. 23.31 32 33. Exod. 34.12 13 14 15. Deut. 7 2-6 25 26. Deut. 13.6 12. c. Josh. 22.10 12. Josh. 23.11 12 13. Judg. 2.1.2 3. 1 Sam. 3.13 14. 1 King 18.40 2 King 9.22 2 Chron. 15.15 16. Psal 101. throughout Prov. 20.8 Cant. 2.15 Ezek. 43.7 8. Zech. 13.2 3 4. John 2.15 16. Rom. 13.3 4. Revel 2.2.14 20. Prov. 17.16 2. The Commissioners of the General Assembly did plainly fully witness against the Toleration that was in the bud Anno 1649. And the reverend Assembly of divines at West-minister have in the Larger Catechisme in the exposition of the second Commandment reckoned the Toleration of false Religion amongst the sins forbidden therein And in the Confession of Faith Chap. 20. § 4. Asserted that such opinions or practices as are contrary to the light of nature or the known principles of Christianity or destructive to the external peace Order which Christ hath established in the Church they may be proceeded against by the Censures of the Church by the power of the civil Magistrate And Chap. 23. § 3. That it is the Magistrats duty to take care that the Truth of God be kept pure intire that all blasphemie heresies be suppressed all corruptions and abuses in worship and discipline prevented or reformed all the ordinances of God duely settled administred observed 3. In regard that a Toleration is utterly repugnant unto inconsistent with the indispensible Oath of God in the National Covenant very expressly condemning it more particularlie the solemn league Covenant It is not the way to maintain nay cannot consist with maintaining Reformation to carry on a Uniformity to extirpate heresie superstition schisme profanness and whatsoever is contrary to sound Doctrine the power of Godliness To free our Souls from the guilt of others mens sins to make the Lord one his Name one All which we are engaged sworn unto in the presence of Almighty God the searcher of all hearts with a true intent to performe the same as we shall answer at the great day when the secrets of all hearts shall be disclosed 4. In regard of the sad sinful effects that it produceth such as the growth increase of heresie superstition and error the prophaning the Lords day the contempt casting loose of Church discipline the subversion of Souls the offence of the Godly Faithful In stead of Reformation Deformation Instead of the power of Godliness vain Jangling Instead of love bitter heart burnings jealousies Instead of union schisme divison And instead of peace contention strife Instead of Government and Order Anarchy Confusion as it is elegantly held forth evidenced by the Ministers of Perth Fife in their forecited Testimony pag. 31. The General Assembly of our Church in their Declaration Exhortation to their Brethren in England say what is Liberty of Conscience but Liberty of error scandal schisme heresie dishonour of God opposing the Truth hindering Reformation seducing others And the Ministers of the County Palatine of Lancaster in their harmonious Testimony against Toleration subscribed by them March 7. 1647. do fittly adde that a Toleration is the puting a Sword into a mad mans hand a cup of Poison in to the hand of a child a letting loose of mad men with fire brands in their hands an appointing a city of refuge in mens Consciences for the Devil to flee to a laying of the stumbling block before the blind a proclaiming Liberty to the Wolves to come into Christs fold to prey upon his Lambs A Toleration of Soul-murther the greatest Murther of all other and for the establishing whereof damned Souls in Hell would accurse men on earth Could it be to provide for tender Consciences to take away all Conscience If evil be suffered it will not suffer good If error be not kept under it will be Superiour In fine let any read Mr. Durham in his excellent Treatise of scandal particularly part 3. Chap. 2. pag. 146. 147. And they will see how he holdeth forth the Toleration suffering of error to be a thing most hateful in its self most hurtful in its consequences most displeasing to Christ For if error saith he be such an evil that thwarteth 1. Both with Gods Holiness Truth And 2. That hazardeth so many Souls for never a plague hath so destroyed the face of the visible Church nor carried so many Souls to Hell as error hath done then the suffering of it cannot but be hateful to him who Loveth his Church 3. There is no way whereby the Devil reproacheth Ordinances the word more than by this by turning them to the quite contrary end as if he would outshoot the Lord in his oun bow which is abominable to mention invert his oun means turn his oun weapons upon him suffering of this is a conniving at his design 4. There is no way by which the Devil may so get in on Christs Servants to seduce them as by this as in the Epistle to Thyatira is clear And can there danger come so nigh Christ he not displeased with what strengtheneth their snares 5. This doth equal yea in some respect prefer the Devil to him so far as in us lieth so cannot but provoke his jealousie For
Sterl for each of these Ministers A goodly price where with not only they but their Master Message are prized put upon some who ever since the first of these Proclamations have been so unhappy as to be innocent of these things laid to their charge being out of the Kingdom so out of capacity to concur in that duty of carrying and following Christs standart in the preached Gospel indispensibly required of all his Confessors that are in it Which as it proclaims the manifest impudence of those lies wherewith the Proclamation is stuffed So it may provoke all who are touched with zeal against the Indignities done to Christ would be accounted among his faithful witnesses against the present Antichristian design to an ambition of exposing themselves to the reproach of such lying mouths the greatest honour of the Servants of Christ Having now in this delineation of the foresaid Proclamations already discovered somewhat of the obvious iniquity of the present design against our Covenanted Reformation We shall now proceed to offer our Testimony for the same against the present attempts to ruine zaze it And therefore in the first place Testifie against the Toleration And next for the obligation of our Covenants the necessity expediency of keeping our Meetings in the Fields the suppression of which being one of the wicked designs of the Toleration that suspends other Laws but leaves all in force vigor against these But ere we begin with the first of these that we may clear the matter prevent mistakes preoccupy objections we must premit 1. That Lawful Magistrats are placed in the Common-wealth by God the Supreme Governour of the whole World to be a terror to evildoers a praise to them that do well So they rule not for men but for God with whom is no iniquity But as Tyrants Usurpers have no more interest in this than Robbers have in the Authorization of rightful proprieties So where Magistrats are Lawful acting Lawfully they will find it their duty to be a terror to these evil doers who are now Tolerated a praise to them who are persecuted 2. We cheerfully subscribe to that Article of our Confession of Faith Chap. 23. § 4. That Infidelity or difference in Religion doth not make void the Magistrats just legal Authority nor free the People from the due obedience to him But we think it no way inconsistent therewith to say with Naphthali pag. 6. Prior Edit Let the words be considered we are confident that no sober man will think the acknowledgment of just legal Authority due obedience a rational ground to infer that Tyranny is thereby either allowed or priviledged Further we grant all that is in the Confession viz. Dominium non fundari ingratia Yet this we assert that a Prince who not only is of another Religion but an avowed enemy to overturner of the Religion established by Law intending endeavouring to introduce a heretical false Blasphemous Idolatrous Religion can claim no just legal Authority but in this case the People may very lawfully decline his pretended usurped Authority For thô Infidelity or difference of Religion does not make void Authority where it is lawfully invested with consent of the People without encroachment on their religious legal Liberties Yet it may incapacitate a person lawfully seclude him from Authority over a Christian People having the reformed Religion established by Law confirmed by solemn national Covenants both according to the Laws of the Land which do incapacite a Papist of all Authority Supreme or Subordinate And by the Oath of Coronation which obliges all Kings at the reception of their Princely Authority to make their faithful promise to maintain the true Religion of Christ Jesus by which ever since the framing of that Oath was meant only the Protestant Religion shall abolish and gainstand all false Religions c. And consequently must not so much as Tolerate Popery which no Papists can engage or be admitted to swear according to the Word of God which forbids expressly to set a Stranger over us who is not our Brother Deut. 17.15 Which includes as wel a stranger of a strange Religion as one of a strange Country This is not our Notion only It is asserted by Doctor Guild in his exposition 2 Sam. 5.1 2. Observe 5 pag. 104. We infer the general rule of election of Magistrats as well in regard of his qualities form of election as of the end wherefore he is to be elected As for his qualities 1 He must not be a stranger in birth much less in Religion but must be of a conjunction natural spiritual with them whom he governeth otherwise there can be no sympathie nor symbolizing between them 2. He must be able to govern which is called here to lead out in Next the form of his election should be by common voluntary consent according to the constitution of the State Oath or obligation of right administration the rule whereof should be the Law of God positive Constitutions of the realm and last the end should be to feed the People caring that they be spiritually fed in the food of life temporally that they be not spoyled or bereft of their means of the life corporal to be their Guider Protector Father Patron to have a regard to all necessities as the good Pastor hath to his sheep the Father to his family And before him it is affirmed by Famous Mr. Knox whose four propositions as they are to be read in the account of his life before his History in quarto prosecuted in his second blast we shall here insert 1. It is not birth only nor propinquity of blood that maketh a King lawfully to reign over a People Professing Christ Jesus his Eternal verity but in his election the ordinance which God hath established in the election of inferiour Judges must be observed 2. No manifest Idolater nor notorious transgressor of Gods Holy precepts ought to be promoted to any publick Regiment honour or dignity in any realm Province or City that hath subjected themselves to Christ Jesus his blessed Evangel 3. Neither can Oath or promise bind any such People to obey maintain Tyrants against God his Truth known 4. But if rashly they have promoted any manifest wicked person or yet ignorantly have chosen such an one as after declareth himself unworthy of regiment above the People of God such be all Idolaâ—â—â—â— cruel persecuters most justly may the same men depose punish him that unadvisedly before they did nominate appoint elect And besides we are to remember the practice of these venerable divines that penned that excellent Confession how avowedly they professed prosecuted animated encouraged the Parliament to an opposition to the then King abusing his Authority to the detriment of Religion Liberty to the obstruction of Reformation
and palpably eversive thereof And doubt not but there are some of our dear and Reverend Brethren who dare not concur in this Conspiracy who both mourn in secret and are willing to witness their dislike at the sins and scandals of this course as they find occasion whom only Misinformation by the industry of our Traducers does demur from concurring in this Testimony But as for our declining Brethren involved in the guilt of this defection though we respect and reverence them in the Lord as our beloved Brethren yet out of Love to them and to the Souls of the People whom they and we must answer for we cannot but witness against them obtest them in the Bowels of Christ to relinquish this Course or otherwise we must warn all that would be free of the sin of it and escape the Judgements where with it is like to be pursued to discountenance them while they continue in it 1. Because by this bargain and Confederacy with the Tolerator in the acceptance of this his Antichristian Toleration receiving upon certain conditions what he gives complying with what he demands obeying what he commands relying on what he promises and acquiesing in what he offers upon the very terms that he offers it which is a formal confederacy they become in the exercise of their Ministry the Servants of men and bound to please them whereby they forefeit the honour of the free Servants of Christ Gal. 1.10 And change the holding of the freedom of their Ministry with Changelings of which sort it is not good to meddle Prov. 24 21. Mr. Durham in a digression of hearing Ministers Revel Chap. 1. pag. 55. in quarto Shews that by palpable defection from the Truth and Commission given to Ministers in their call they may forefeit their Commission and so no more are to be accounted Ambassadours to Christ or Watchmen of his Flock than a Watchman of the City is to be accounted an observer when he hath made publick defection to the enemy and taken on with him Seeing then they have made such a palpable defection from the Truth as is evidenced above and from the Commission Christ hath given them they so far take on with the enemy as to Address him and accept of his favours with a cessation of the war they should maintain against Antichrist they must be looked upon in tantum pro tempore as having Jure forfeited the wonted respect due to Christs faithful Ambassadours while they continue in that defection 2. Because they cannot be submitted to without consenting to the great encroachements made upon Both the Priviledges of this Church and Liberties of this Kingdom For they are fixed in such and such places by a warrand from Councillors Sherifs c. And others are discharged they are Authorized to preach there by a power encroaching on the Priviledges of the Church and usurping the freedom of their Ministry 3. Because while they are under this pretended Liberty not only must they keep Truth in bondage not daring to declare the sins snares duties and dangers of the times faithfully but People are in hazard of being perverted from some parts of our Covenanted Reformation by the Loyaltie of their doctrine and prayers savouring more of sinful complyance with and flattering of wicked men than of Loyalty to or Zeal for Christ as King And while in the application of their doctrine they condemn such essential parts of the present Testimony as are the known and received principles of the Church of Scotland in her best purest times And in the mean time recede and justify their recession from their former way of preaching praying formerly who used to preach up the Reformation and the obligation of the Covenants and cry against the sins of the time and especially the heaven-daring usurpations of the Court And used to pray against the Throne of Iniquity the Kingdom and Seat of the beast and all that gave their power to the beast to support that tottering Kingdom But now People must expect another strain in their doctrine and another style in their prayers since they received this hyre of Liberty who to the sad stumbling of many and observation of all are found to have an apparent tincture of Mercenariness while in stead of joyning with the incessant cry of all the elect for vengeance against Babylon the destruction of the whore they pray for all blessings upon the Person and Government of a chief Pimp of hers who knows but ere long by such prayers People may be induced to such a remitting of their Zeal against Popery as to think it tolerable to pray for the Pope as well as for a Popish Tyrant By such doctrine and prayers they may be caused to erre from the words of knowledge and to receive that instruction that Solomon bids us cease to hear Prov. 19.27 Sure it hath a tendency to cause divisions offences contrary to the doctrine which we have learned and therefore such as cause them are to be marked and avoided Rom. 16.17 4. Because as there are many terrible Charges and Adjurations laid upon Ministers in reference to a faithful diligence in their Ministerial function a suitable Testimony concerning the sin and duty of the time as is well observed by the Iudicious Author of Rectius Instruendum Confut. 3. Dial. Chap. pag. 21. So for their negligence unfaithfulness herein there are many Scripture woes and threatenings thundered against them and the People for adhering to them Isai 9.16 Isai 43.27 28. Jerem. 14.15 16. Jerem. 23.14 16. Lam. 4.13 Ezek. 3.18 Ezek. 13.10 11 14 18 22. Ezek. 22.25 to the end And therefore as People would not be partakers of the Judgement with which this Toleration will be pursued we must warn them to beware of adhering to those who are palpably unfaithful in not witnessing against but justifying the sins of this course 5. Because Communion with them in these circumstances will infer a participation of their sin being a Communion in Sacred things which makes the partakers of the bread to be one body 1 Cor. 10.17 20. And an unequally yoked fellowship to be separated from 2 Cor. 6.14 17. Since it is such a Communion as in the present circumstances is interpreted to be a Tessera of incorporation with them and sign of approbation of them in this new way of theirs 6. Because of the scandal in countenancing them in this way it would be foreborn not only with respect to their own Consciences who joyne not with them but of others also giving non offence neither to the Jewes nor Gentiles nor to the Church Of God 1 Cor. 10.28 c. Master Durham in the forecited disgression makes that a reason of forbearing joyning with some that it carries offence along with it in reference to the party joyned with it proves a strengthening confirming of him and so a partaking of his sin In reference to others it either strengthens them by that example to cast themselves in
that snare or it grieves them and makes them sad who are tender of such things and makes all difference of that kind to be thought light of Since then in the Toleration it self addressing for it and accepting of it there is such a manifest scandal there must also be a manifold offence in countenancing those that are so Tolerated and consent thereunto it strengthens and confirms them it strengthens others to incorporate with them and weakens the hands of these that witness against it 7. Because our duty to themselves yea our greatest office of Love we owe to them in order to their conviction does oblige us to withdraw from them to shame them out of their sin and not suffer it upon them especially because they are Brethren 1 Cor. 5.11 That walke disorderly against without the order of their office the order of the Church Qui quod sui est ordinis atque officii non faciunt facientes turbant 2 Thess 3 6-14 We plead not here for schisme or sinful separation only we apply to this present Case the constant doctrine of Presbyterians Wherefore we shall here subjoyne some plain Quotations out of their Writtings Mr. Rutherfoord in his Due Right of Presbyteries pag. 253. c. Distinguishes a separation from the Church in her worst and most part and a reparation from the best and least part and pag. 258. when the greatest part of a Church makes defection the lesser part remaining sound the greatest part of the Church are separatists Truth is like life that retireth from the married members into the heart in case of danger So it is the major part that hath made defection which are to be accounted separatists and not such who stand to their principles thô they cannot comply or joyn with the corrupt majority Apolog. Relat. Sect. 14. pag. 291. saith there may be a lawful withdrawing where the ordinances and Ministry are not cast at so long as People does not cast at the Ordinances but are willing to run many Myles to enjoy them Nor cast at the Church as no Church thô they sadly fear that God shall be provoked by that dreadful defection to give her a bill of devorce nor at the Ministry for they love these that stand to their principles dearly and are most willing to hear them either in publick or private The Grave Author of Rectius Instruendum Confut. 3. Dial. Chap. 1. pag. 7. c. Allows that every separation is not schisme even from the Church which hath essentials yea and more than essentials if it be from those thô never so many who are drawing back from any piece of duty and integrity attained for this is still to be held fast according to many Scripture Commands Next he sayes If we separate in that which a national Church hath commanded us as her members to disowne by her standing Acts and Authority while these from whom we separate own that corruption He asserts there likewayes there is a lawful forbearance of Union and Complyance with Backsliders in that which is of its self sinful or inductive to it which is far from separation strictly taken the commands of abstaining from all appearance of evil and hating the garments spotted with the flesh do clearely include this He adds many things will warrant separation from such a particular Minister or congregation which will not warrant separation from a Church national nor infer it Lastly he sayes there is a commanded withdrawing from persons and societies even in worship the precepts Rom. 16.17 2 Cor. 6.17 Prov. 19.20 Act. 2.40 will clearly import this by consequence Surely the Ministers and Professors adhering to her reformation must be the true Church of Scotland thô the lesser number These Souldiers who keep the Generals order are the true members not the deserters of the same In the next place considering how our Covenants are slighted the obligation of them forgotten and they like to be buried in oblivion We Judge we are necessarly called to speak a word of our Covenants national solemn League desiring to bless the Lord who put it in the hearts of his People to engage themselves to enter into Holy Covenants unto his Holy Majestie and one to another in subordination to him in order to these things that concern Truth righteousness Holiness And we do testifie our cordial approbation of and real adherence unto these memorable engagements for we are perswaded in our minds that it is the duty of People Nations who professes the name of the Lord to enter into Covenant with him It is the first great Commandment that we should have no other Gods before him Exod. 20.3 And that we do his Statutes Judgements to avouch the Lord to be our God to walk in his wayes to keep his Statuts Commandments his Judgments to hearken unto his voice Deut. 26.16 17. And whereof we have many notable precedents in the Book of God of entering into renewing the Covenant of Israel by Moses Deut. 29. by Joshua Chap. 24. by Asa 2 Chron. 15. by Hezekiah 2 Chron 29. by Josiah 2 Chron. 34. by Ezra Chap. 10. by Nehem. Chap. 9.38 Chap. 10.29 And we are also no less convinced in our Consciences that the obligation of our Covenants is perpetual binding upon posterity And to confirm this we shall adde these few considerations These engagements are national promises laying in pledge the publick Faith Certainly that promise of the Jewish nobles rulers not to exact usury of their Brethren would have brought their posterity under the curse if they should have done it Nethem 5.12 13. They are national vowes whereby they devoted themselves their posterity to be the Lords People Jacobs vow at Bethel that the Lord should be his God Gen. 28.21 did oblige all his posterity virtually comprehended in him he found him at Bethel and there he spake with us saith Hosea many hundred years after Chap. 12.4 So the Rechabites were bound to observe the vow of their Fore-father Jonadab They are national Oaths these do oblige posterity Joseph took an Oath of the Children of Israel to carry up his bones to Canaan Gen. 50.25 which the posterity going forth of Egypt in after-ages found themselves straitly sworn to observe Exod. 30.19 And accordingly buried them in Shechem Josh. 24.32 They are national Covenants wherein King Parliament and People do Covenant with each other to performe their several respective duties as to Religion and Liberty These oblige the posterity as Israels Covenant with the Gibeonites Josh. 9.15 19. for the breach whereof many ages after the posterity was plagued 2 Sam. 21.1 They are national attestations of God as witness for the perpetuity as well as fidelity thereof Such are these Covenants wherein the name of God is invocated as witness and so they are called the Lords Covenants as that which Zedekiah brake wherefore the Lord punished him Ezek. 17. They are national Covenants