others that touch the Majestie of God doth not appertain to Kings chief Rulers only but also to the whole body of the people and to every member of the same according to the vocation of every man and according to that possibility occasion which God doth minister to revenge the injury done against His Glory And that doth Moses more plainly speak in these words of the same Chapter If in any Citie which the Lord thy God giveth thee thou shalt hear this bruite there are some men sons of Belial Plain it is that Moses speaks not nor giveth charge to Kings Rulers Judges only but he commands the whole body of the people yea and every member of the same according to their possibility And who dare be so impudent as to deny â—his to be most reasonable just For seeing God had delivered the whole body from bondage and to the whole multitude had given His Law and to the twelve tribes had distributed the Land of Canaan was not the whole every member addebted to confess the benefits of God and to study to keep the possession received which they could not do except they kept the Religion established put out iniquity from amongst them To the carnal man this may seem to be a rigorous severe judgement that even the Infants there should be appointed to the cruel death and as concerning the City and spoill of the same mans reason cannot think but that it might have been better bestowed than to be consumed But in such cases let all creatures stoup and desist from reasoning when Commandment is given to execute His Judgment I will search no other reasons than the Holy Ghost hath assigned first that all Israel should fear to commit the like abomination And secondly that the Lord might turn from the fury of His anger Which plainly doth signifie that by the defection Idolatry of a few Gods wrath is kindled against the whole which is never quenched till such punishment be taken upon the offenders that whatsoever served them in their Idolatry be brought to destruction c. I have inlarged so far upon this Period that it may appear there is nothing now in Controversy between the suffering reproached party now in Scotland and either their Friends or Enemies which could fall under our Reformers inquiry but they have declared themselves of the same sentiments that are now so much opposed And therefore none can condemn the present heads of suffering except also they condemn the Reformers judgment and consequently the imputation of novelty must fall PERIOD IV. Containing the Testimony of the first Contenders against Prelacy and Supremacy from the year 1570. to 1638. HItherto the Conflict was for the Concerns of Christs Prophetical Priestly Office against Paganisine Popery But from the year 1570. And dounward the Testimony is stated and gradually Prosecuted for the Rights Priviledges Prerogatives of Christs Kingly Office which hath been the peculiar Glory of the Church of Scotland above all the Churches in the Earth that this hath been given to her as the word of her Testimony and not only Consequentially Reductively as all other Churches may challenge a part of this dignity but Formally Explicitely to contend for this very head The Headship Kingship of Iesus Christ the Prince of the Kings of the Earth and His Mediatory Supremacy over His oun Kingdom of Grace both visible Invisible This is Christs supremacy a special radiant Jewel of His Imperial Croun which as it hath been as explicitely incroached upon in Scotland by His Insolent Enemies as ever by any that entered in opposition to Him so it hath been more expressly witnessed and wrestled for by His suffering Servants in that Land than in any place of the world This was in a particular manner the Testimony of that Period during the reign of King Iames the Sixth as it hath been in a great measure in our day since the year 1660. Which as it is the most important Cause of the greatest Consequence that Mortals can contend for So it hath this peculiar Glory in it that it is not only for a Truth of Christ of greater value then the standing of Heaven Earth but also it is the very Truth for which Christ Himself died considered as a Martyr And which concerns Him to vindicate maintain as a Monarch The Witnesses of that day made such an high account of it that they encouraged one another to suffer for it as the greatest Concern being a witness for Christs Glorious free Monarchie which as it is the end of the other two Offices so the Testimony is more Glorious to God more honourable to His Son and more Comfortable to them then the Testimony either for His Prophetical office or for His Priesthood because His Kingdom was specially impugned at the time As Mr Forbes Mr Welsh write in a Letter to the Ministers at Court. The Corruptions Usurpations wronging this Truth that they contended against were Prelacy and the Kings Supremacy in Ecclesiastical matters which will be usefull to hint a litle how they Prosecuted the Conflict When Sathan whose Kingdom was then declining by several instruments means both by force fraud did endeavour to put a stop to the Reformation by reintroducing the Antichristian Hierarchy of Prelacy when he could not reestablish the Antichristian Doctrine of Popery he left no means unessayed to effectuate it And first he began to bring the name Bishop in request that was now growing obsolete odious by reason of the abuse of it as it ought to be still for though the name be found in the Scriptures yet neither is that Catechrestical application of it to Prelats to be sound nor was there any other reason for the translation of it after that manner except it were to please Princes seeing the native signification of it is an Overseer proper and common to all faithfull Pastors And indeed his first essay reached litle further then the bare name for they were to be subject to tryed by Assemblies and hardly had so much power as Superintendents before But it was a fine Court-juggle for Noblemen to get the Church revenues into their hands by restoring the Ecclesiastical titles and obtaining from the titulars either Temporal Lands or Pensions to their dependers so they were only Tulchan Bishops a Calfeskin to cause the Cow give milk Yet though this in our day would have been thought tollerable The faithful Servants of Christ did zealously oppose it Mr Knox denunced Anathema to the Giver and Anathema to the Receiver And the following Assembly condemned the office it self as having no sure warrant authority nor ground in the Book of God but brought in by the folly corruption of mens invention to the overthrow of the Church and ordained all that brooked the office to dimit simpliciter and to desist cease from preaching while they received de novo admission from the
except that it was not so far extended against Tyranny because that Tyrant was not such an usurper nor such a violater of the fundamental constitutions of the Civil Government as these that we have had to do with all But as to the managing the Testimony they far out stripped their successors in this generation in conduct courage Prudence zeal as is above hintend in many instances to which we may adde some more When several plots of Papist Lords had been discovered conspiring with the King of Spain And they were by the Kings Indulgence favoured and some were also perswaded to treat with them famous Mr Davidson opposed with great resolution Declaring before the Synod of Lothian that it favoured much of defection in these dayes that such notorious rebells to God His Church the Country should be so treated with we should not rashly open a door to Gods Enemies without better proof of their manners nor were yet seen And when a convention in Falkland was consulting to call home these conspiring Traitors Mr Andrew Melvin went thither uncalled and when found fault with by the King for his boldness he answered Sir I have a call to come here from Christ His Church who have special Interest in this Turn and against whom this Convention is assembled directly I charge yow and your Estates in the Name of Christ His Church that ye favour not His Enemies whom He hateth nor go about to call home nor make Citizens of these who have traiterously sought to betray their City native Countrey with the overthroiw of Chists Kingdom And further challenged them of treason against Christ His Church the Countrey in that purpose they were about About the same time in a private Conference with the King he called the King Gods sillie vassal and taking him by the sleeve told him Sir yow and Church Countrey is like to be wracked for not telling the Truth and giving yow faithful Counsel we must discharge our duty or else be enemies to Christ yow Therefore I must tell yow there are two Kings and two Kingdoms There is Christ and His Kingdom whose subject King Iames the 6th is and of whose Kingdom he is not a King nor a Head nor a Lord but a member and they vvhom Christ hath called to vvatch over govern his Church have sufficient Authority and Power from Him which no Christian King should control but assist othervvise they are not faithfull subjects to Christ. Sir vvhen yovv vvere in your svvedling clouts Christ reigned freely in this Land in spight of all His enemies but novv the vvisdom of your Council vvhich is Devilish pernicious is this that yovv may be served of all sorts of men to your purpose grandour Iew Gentile Papist Protestant because the Ministers Protestants in Scotland are too strong control the King they must be vveakened brought lovv by stirring up a party against them and the King being equal indifferent both shall be fain to flee to him so shall he be well setled But Sir let Gods wisedom be the only wisdom this will prove meer mad folly for His curse cannot but light upon it so that in seeking both yow shall lose both To the like effect Mr Robert Bruce in a Sermon upon Psal 51. gives faithful warning of the danger of the times It is not we sayes he that are Partie in this cause no the quarrel is betwixt a greater Prince and them What are we but sillie men Yet it has pleased Him to set us in this Office that we should oppone to the manifest usurpation that is made upon His Spiritual Kingdom Is there a more forcible mean to draw down the wrath of God than to let Barrabas that nobilitate Malefactor pass free and to begin the war against Christ and His Ministry It puteth on the Copestone that so many of our brethren should not be so faithful as their Calling this Cause craveth Fy upon false brethren to see them dumb so faint hearted when it comes to the Chock Not only are they ashamed to speak the thing they think which is a shame in a Pastor but speak directly against their former Doctrin They will speak the Truth a while till they be put at but incontinent they will turn and make their gifts weapons to fight against Christ for there is none so malicious as an Apostate when he begins to slide back c. The same faithful witness because he would not preach as the King would have him against his oun conscience to justifie Proclaim the Kings Innocency in a forged conspiracy against him was put from his Church in Edinburgh and being requested in an insinuating manner to desist from preaching but for nine or ten dayes he condiscended at first thinking the matter of no great importance yet that night his body was cast in a fever with the terror of his conscience and he promised he should never obey their Commandment any more These were faithful men yet we find they challenge themselves in deep humiliation for their short comings defections at the renovation of the National Covenant March 30. 1596. the greatst solemnity ever had been seen in Scotland before that time so that the place might worthily have been called Bochim O when shall we see such a day when even the most faithful among us shall mourn over our far more aggravated defections but if they mourned then for these first degrees of declensions we may say quam gravius ingemiscerent illi fortes viri qui propter Ecclesiae Scoticanae Libertatem olim in acie decertarunt si nostram hanc ignaviam ne quid gravius dicam conspicerent I know notwithstanding of all this that some encourage themselves in a base Complyance with the present corruptions of our Church from the practise of these Worthies Alledging they did not scruple to hear join with Prelatical men dispensing the ordinances But this Objection will be easily refelled if we consider first the Period wherein they were but growing up to a more perfect Reformation and therefore might bear with many things which we cannot after we have been reformed from them They were then advancing and still gaining ground we are now declining and therefore should be more shie to lose what we have gained They had then of a long time enjoyed their Judicatories unto which they might recur for an orderly redress of such grievances that offended them and when they were deprived of them yet they were still in hopes of recovering them and so suspended their total secession from that corrupt Church untill they should recover them in the mean time still holding their right and maintaining their cause against these Invaders But we were at thevery first begining of this unhappy Revolution totally deprived of our Judicatories and denuded of all expectation of them in an ordinary way and of all place but what they are Masters of to contend with them
imposed upon consulted again vvhat to do and in end being oversvvayed more vvith respect to their oun credite vvhich they thought should be impeached if they should retract their oun Plenipotentiary Instructions to conclude the Treaty upon the Kings assent to their Conditions than to their reclamant consciences they resolved to bring home that pest and thereby Precipitated themselves us into ineluctable miserie Yet they thought to mend the Matter by binding him vvith all Cords and puting him to all most explicite Engagments before he should receive the Imperial Croun Well upon these termes home he comes and before he set his foot on British ground he takes the Covenant And thereafter because the Commission of the General Assembly by the Act oâ— the West Kirk August 13. 1650. Precluded his Admittance unto the Croun if he should refuse the then required satifaction before his Coronation he emits that Declaration at Dumferling wherein Professing appearing in the full perswasion love of the Truth he repenteth as having to do with in the sight of God his Fathers opposition to the Covenant work of God his oun reluctances against the same hoping for Mercy through the blood of Jesus Christ and obtesting the prayers of the faithful to God for his stedfastness and than protesteth his Truth sincerity in entering into the Oath of God resolving to prosecute the ends of the Covenant to his utmost and to have with it the same Common friends Enemies exhorting all to lay doun their enmity against the cause of God and not to prefer mans Interest to Gods which will prove an Idol of Jealousie to provoke the Lord and he himself accounteth to be but selfish flatterie A declaration so full of heart Professions high Attestations of God that none considering what followed can reflect thereon without horror trembling from the holy Jealousie of the Lord either for the then deep dissimulation or the after unparalelled Apostacy I know it is objected by Court parasites that the King was then compelled to do these things To which I shall only say It would have cost any of them their head at that time to have asserted that he did upon deliberation choise mock God man and entered into these Engagments only with a purpose to be thereby in better Capacity to destroy what he swore to maintain only because he could not have the Croun without this way which in the Confession of the objectors themselves was only deliberate premeditate Perjurie Next if it should be granted he was Compelled let it be also considered who Compelled him and these will be found to be the deceitful Courtiers For let it be adverted what Mr Gilespie declares of the Case who put the pen in his hand when he subscribed that Declaration He perceiving there was sufficient ground to Jealouse his reality and seeing evidently that the Courtiers prevailed with the King on a sudden to offer to subscribe the Declaration when they observed that the Commissioners of Churh State were resolute ready to go away in a fixedness to leave out the puting of his Interest in the state of the quarrel and being afrayed of the sad Consequences of it spoke his mind plainly to the King That if he was not satisfied in his Soul Conscience beyond all hesitation of the righteousness of the subscription he was so far from overdriving him to run upon that for which he had no light as he obtested him yea he charged him in his Masters name and in the name of these who sent him not to subscribe this Declaration no not for the three Kingdoms Whereupon the King answered Mr Gillespie Mr Gillespie I am satisfied I am satisfied with the Declaration and therefore will subscribe it Upon which some of the Courtiers swore that Mr Gillespie intended simply to disswade the King from subscribing it that so Church and State might professedly lay aside his Inetrest which would have defeat their hopes to make up themselves as now they have done upon the then designed ruine of the Interest of Truth Then at his Coronation we have his again reiterated confirmations of that Covenant first he is desired in name of the people to accept the Crown and maintain Religion according to the National Solemn League Covenant whereunto he gave his apparently Cordial consent the words are in the forme order of the Coronation with the whole Action Then next a Sermon being Preached upon 2 King. 11. 12 17. the action commenceth with his most solemn renewing of the National and solemn League Covenant by Oath Then he is presented to the people and their willingness demanded to have him for their King on these termes At the same time in the next place he took the Coronation Oath Then on these termes he accepted the Sword. And after the Crown is set upon his head the peoples obligatory Oath is proclaimed on the termes foresaid otherwise he is not that King to whom they swore subjection Then being set upon the Throne he was by the Minister put in mind of his Engagments from 1 Chron. 29. 33. And then the Nobles of the Land came one by one kneeling and lifting up their hands between his hands swore the same Oath These things done the whole Action was closed with a most solid severe exhortation from several instances Neh. 5. 13. Ier. 34. 18 19 20 c. There after in the year 1651. followed the Ratification of all these preceeding Treaties Transactions Engagments concluded enacted by the King and the Parliament then fully freely conveened whereby the same did pass into a Perpetual Law. And this Covenant which from the begining was is the most sure indispensible Oath of God became at length the very fundamental Law of the Kingdom whereon all the rights or priviledges either of King or people are principally bottomed secured This might seem security sufficient but considering the former discoveries experiences they had of his Treachery and the visible appearances in the mean time of his Refusalls visible Reluctances manifest Resilings open Counter actings and continued prejudices against the Covenant and his following unprecedented avowed perjurie every thing doth indelebly fasten upon them the weakness at least of an overweening Credulity and upon him the wickedness of a perfidious Policy in all these Condiscensions After this it came to pass that zeal for the Cause rightly stated was suddenly contracted to a few and the flame thereof extinguished in many and Court wild fire substitute in its place whereby a plain defection was violently carried on by the Publick Resolutioners who relapsing into that most sinful Conjunction with the People of these abominations so solemnly repented for resolved against did notwithstanding bring in Notorious Malignants into places of power Trust in Judicatories Armies in a more Politick than Pious way of requiring of them a constrained dissembled Repentance to the mocking
they were or to some other Paroches where they may be ordinary hearers and to declare condiscend upon the Paroches where they intend to have their Residence After this they assumed a Power to Dispose of these their Curats as they pleased and transport them from place to place whereof the only ground was a simple Act of Council the Instructions alwayes going along with them as the constant Companion of the Indulgence By all which it is apparent what ever these Ministers alledge in vindication of it to cover its deformity in their Balmes to take away its Stink and in their Surveyes to gather Plaisters to scurf over its Scurveyness viz. that it was but the removal of the Civil restraint And that they entered into their places by the Call of the People a meer mock pretence for a Prelimited imposition whereby that Ordinance of Christ was basely prostituted abused And that their Testimony Protestation was a Salvo for their conscience a meer Outopian fancy that the Indulgers with whom they bargained never heard of otherwise as they did with some who were faithful in testifying against their Encroachments they would soon have given them a Bill of Ease It cannot be denyed that that doleful Indulgeâ—â—e both in its Rise Contrivance Conveyance Grant Acceptance End Effects was a Grievous Encroachment upon the Princely Prerogative of Jesus Christ the only Head of the Church whereby the usurpers Supremacy was Homologated bowed to complyed with strengthened established the Cause Kingdom of Christ betrayed His Churches Priviledges surrendered His Enemies hardened His Friends stumbled and the Remnant rent ruined in that it was granted deduced from the Kings Supremacy and conveyed by the Council in that according to his pleasure he gave and they received a Licence warrant to such as he nominated Elected and judged fit qualified for it and fixed them in what particular Paroch he pleased to assign under the notion of a Confinment in that he imposed and they submitted to restrictions in the exercise of their Ministry in these particular Paroches inhibiting to Preach elswhere in the Church And with these restrictions he gave and they received instructions to regulate direct them in their functions All which was done without Advice or Consent of the Church And thereupon they have frequentlie been called coveened before the Counciâ— to give acâ—ount of their Ministerial exercise and some of them sentenced silenced deposed for alledged disobedience This was a manifest Treason against Christ which involved many in the actual guilt of it that day and many others who gaped after it could not obtain it and for more at that time since in the guilt of Misprision of Treason in passing this also without a witness Thus in holy judgement because of our Indulging Conniving at the usurper of Christs Throne He left a great part of the Ministers to take that wretched Indulgence and another part instead of remonstrating the wickedness of that deed have been left to palliate plaister Patronize it in keeping up the Credit of the King Councils Curats wherein they have shewed more zeal than ever against that wicked Indulgence Yet the Lord had some Witnesses who prettie early did give significations of their resentment of this dishonour done to Christ as Mr William Weer who having got the Legal Call of the People and discharging his duty honestly was turned out And Mr Iohn Burnet who wrote a Testimony directed to the Council shewing why he could not submit to that Indulgence inserted at large in the History of the Indulgence Where also we have the Testimony of other ten Ministers who drew up their Reasons of Non-Complyance with such a snare And Mr Alexander Blair who upon occasion of a Citation before the Council for not observing the 29 of Maij having with others made his appearance and got new Copies of Instructions presented to them being moved with zeal and remembering whose Ambassadour he was told the Council plainly that he could receive no Instructions from them in the exercise of his Ministry otherwise he should not be Christs Ambassadour but theirs and herewith lets their Instructions drop out of his hand knowing of no other Salvâ— or manner of Testifying for the Truth in the CaseØ› for which he was imprisoned died under Confinement But afterwards the Lord raised up some more explicite Witnesses against that defection All this Trouble was before the year 1673. About which time finding this device of Indulgences proved so steadable for his Service in Scotland he was induced to try it also in England which he did almost with the same or like success producing the same effects of defection security unfaithfulness The Occasion was upon his wars with the Dutch Which gave another demonstrative discovery of his Treacherie Popish perfidie in breaking League with them and entering into one with the French to destroy Religion Liberty in Britain Wherein the King of France assures him an Absolute Authority over his Parliaments and to reestablish the Catholick Religion in his Kingdoms of England Scotland Ireland to Compass which it was necessary first to abate the pride power of the Dutch and to reduce them to the sole Province of Holland by which means the King of England should have Zeland for a retreat in case of need and that the rest of the Low Countries should remain to the King of France if he could render himself Master of it But to return to Scotland While by the forementioned Device he thought he had utterly suppressed the Gospel in house field Meetings he was so far disappointed that these very means Machins by which he thought to bury it did chiefly contribute to its revival For when by Persecution many Ministers had been chased away by illegal Law-Sentences many had been banished away and by their ensnaring Indulgences many had been drawen away from their duty and others were now sentenced with Confinements Restraints if they should not choose fix their residence where they could not keep their Quiet Conscience both they were forced to wander and disperse through the Country and the People being tired of the cold dead Curats and wanting long the Ministrie of their old Pastors so longed hungered after the Word that they behoved to have it at any rate cost what it would which made them entertain the dispersed Ministers more earnestly and encouraged them more to their duty By whose Endeavours through the mighty power presence of God and the Light of His Countenance now shining through the Cloud after so fatal fearful a darkness that had over-clouded the Land for a while with such a resplendent brightness that it darkened the Prelatick Locusts and made them hisse and gnash their tongues for pain and dazeled the eyes of all Onlookers the Word of God grew exceedingly and went through at least the Southern borders of the Kingdom
not be an evasion from their extortions he objected the ambiguity of the termes in which the Question was conceived being capable of diverse senses And inquired what they meant by Authority what by ouning Authority By Authority whether did they mean the Administration of it as now improved if so then he was not satisfied with it or the right as now established if so then he was not clear to give his opinion of it as being neither significant nor necessary and that it was fitter for Lawyers and those that were better acquaint with the Arcana Imperii than for him to dispute it Again he asked what they meant by ouning either it is Passive subjection that he did not decline or Active acknowledgment of it and that he said he looked upon as all the suffrage he could give to its establishment in his station which he must demur upon some scruple The replies he received were very various and some of them very rare either for ignorance or imposture Sometimes it was answered To oune the Kings Authority is to take the Oath of Allegiance this he refused Some answered it is to engage never to rise in Armes against the King upon any pretence whatsoever this he refused likewise Others explained it to be to acknowledge his right to be King To this he answered when the Authority is Legally devolved upon him by the Representatives of both Kingdoms it was time enough for him to give account of his sentiments Others defined it to oune him to be Lawful King by succession To this he Answered he did not understand succession could make a man formally King if there were not some other way of Conveyance of it it might put him in the nearest Capacity to be King but could not make him King. Some did thus Paraphrase upon it that he must oune him to be his Soveraign Lord under God and Gods vicegerent to be obeyed in all things Lawful To this he answered whom God appoints and the People choose according to Law he would oune When those shifts would not do but from time to time being urged to a Categorical Answer he told them he was content to live in subjection to any Government Providence set up but for ouning the present Constitution as of God and according to Law he durst not acknowledge it nor oune any Mortal as his Lawful Soveraign but in termes consistent with the Covenant securing Religion and Liberty This not satisfying when he came to a more pinching Trial he declared he ouned all Lawful Authority according to the Word of God and all Authority that was the Ordinance of God by His Preceptive Will and he could be subject to any but further to acknowledge it he behooved to have more clearness for sometimes a Nation might be charged with that ye have set up Kings and not by me c Further he conceded he ouned his providential Advancement to the Throne he ouned as much as he thought did oblige him to subject himself with patience he ouned him to be as Lawful as providence possessing him of the Throne of his Ancestors and Lineal succession as presumed next in blood line could make him But still he declined to oune him as Lawful King and alledged that was all one whether he was Lawful or not he refused not subjection distinguishing it always from Allegiance But all these concessions did not satisfie them they alledged he might say all this of a Tyrant therefore commanded him to give it under his hand to oune not only the Lineal but the Legal succession of King Iames the 7. to the Croun of Scotland which he did upon a fancy that Legal did not import Lawful but only the formality of their Law withal protesting he might not be interpreted to approve of his succession But this was a vain Protestatio contra factum However by this we see what is ouning this Authority in the sense of the Inquisitors The result of all is to acknowledge Allegiance to the present possessor and to approve his pretended Authority as Lawful Rightful Righteous which indeed is the true sense of the Words and any other that men can forge or find out is strained For to speak properly if we oune his Authority in any respect we oune it to be Lawful for eyery Authority that is ouned to be Authority indeed is Lawful Authority alwayes importing Authorization and consisting in a Right or Call to rule and is formally essentially contradistinct to Usurpation wherever the place of power is meerly usurped there is no Authority but verbo tenuâ— A Style without truth a barely pretended nominal equivocal Authority no real denomination if we then oune this Mans Authority we oune it to be Lawful Authority And if we cannot oune it so we cannot oune it at all For it is most suitable either to manly ingenuity or Christian simplicity to speak properly and to take words always in the sense that they to whom they are speaking will understand them without equivacating These Preliminaries being thus put by which do contribute to clear somewhat in this Controversie and both furnish us with some Arguments for and solutions in most of the objections against my Thesis in answer to the Question above stated I set it doun thus A people long oppressed with the Encroachments of Tyrants Usurpers may disoune all Allegiance to their pretended Authority and when imposed upon to acknowledge it may must ratber chuse to suffer than to oune it And consequently we cannot as matters now stand oune acknowledge or approve the pretended Authority of King Iames the 7. as Lawful King of Scotland as we could not as matters then stood oune the Authority of Charles the 2. This consequence is abundantly clear from the foregoing deduction demonstrating their Tyranny usurpation In prosecuting of this General Thesis which will evince the particular Hypothesis I shall 1. Adduce some Historical Instances whence it may be gathered that this is not altogether without a precedent but that people have disouned Allegiance to Tyrants Usurpers before now 2. Deduce it from the Dictates of reason 3. Confirme it by Scripture Arguments I. Albeit as was shewed before this Question as now stated is in many respects unprecedented yet the practice which in our day hath been the result of it to wit to disoune or not to oune Prevailing Dominators Usurping the Government or abusing it is not so alien from the examples of History but that by Equivalency or consequence it may be collected from confirmed by instances 1. To begin at home besides many Passages related already for confirmation we may adde 1 That for about 1025. years the people had in their choise whom to oune ar admit to succeed in the Government even though the Kingdom was hereditary and used to elect not such who were nearest in blood line but these that were judged most fit for Government being of the same progeny of Fergus Buchan Rer. Scot. lib.
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
succession by a scandalous Assassination But it is clear then David was Resisting him and that is enough for us and he supposes he might descend into battel perish 1 Sam. 26. 10. not excluding but that he might perish in battel against himself resisting him We are commanded indeed not to resist evil but whosoever shall smite us on the one check to turn to him the other also Math. 5. 39. and to recompense to no man evil for evil Rom. 12. 17. But this doth not condemn self defence or Resisting Tyrants violently endangering our Lives Laws Religion Liberties but only resistence by way of private revenge retaliation and enjoins patience when the clear call dispensation do inevitably call into suffering but not to give way to all violence Sacriledge to the subverting of Religion Righteousness These Texts do no more condemn private persons retaliating the Magistrate than Magistrats retaliating private persons unless Magistrats be exempted from this precept and consequently be not among Christs followers Yea they do no more forbid private persons to resist the unjust violence of Magistrats than to resist the unjust violence of private persons That Objection from our Lords reproving Peter Math. 26. 52. Put up thy sword for all they that take the sword shall perish by the sword hath no weight here for this condemns only making use of the sword either by way of private revenge or usurping the use of it without Authority and so condemns all Tyrants which private subjects do not want to defend themselves their Religion Liberty or using it without necessity which was not in Peters case tum quia valebat Christus se ipsum defendere tum quia volebat se ipsum tradere Pool Synops. Critic in Locum Christ could easily have defended himself but he would not and therefore there was no necessity for Peters rashness it condemns also a rash precipitating and preventing the Call of God to acts of Resistence But otherwise it is plain it was not Peters fault to defend his Master but a necessary duty The reason our Lord gives for that inhibition at that time was two fold one expressed Math. 26. 52. for they that take the sword c. Which do not belong to Peter as if Peter were hereby threatened but to those that were coming to take Christ they usurped the sword of Tyrannical violence and therefore are threatened with destruction by the sword of the Romans so is that commination to be understood of Antichrist and the Tyrants that serve him Rev. 13. 10. he that killeth with the sword must be killed with the sword which is a terrible word against persecuters The other reason is Iohn 18. 11. The Cup which my Father hath given me shall I not drink Which clearly resells that Objection of Christs non-resistence To which it is answered that suffering was the end of His voluntary suscepted humiliation and His errand to the World appointed by the Father and undertaken by Himself which is not the Rule of our practice Thô it be true that even in His Sufferings He left us an ensample that we should follow His steps 1 Pet. 2. 21. In many things as He was a Martyr His Sufferings were the purest Rule Example for us to follow both for the matter and frame of Spirit submission patience constancy meekness c. but not as He was our Sponsor and after the same manner for then it were unlawful for us to flee as well as to resist because He would not flee at that time 7. As we are not for Rising in Armes for triffles of our oun things or small injuries done to our selves but in a case of necessity for the preservation of our Lives Religion Laws Liberties when all that are dear to us as men and as Christians are in hazard So we are not for Rising up in Armes to force the Magistrate to be of our Religion but to defend our Religion against his force We do not think it the way that Christ hath appointed to propogate Religion by Armes Let Persecuters Limbs of Antichrist take that to them but we think it a Priviledge which Christ hath allowed us to defend preserve our Religion by Armes especially when it hath been established by the Laws of the Land and become a Land-right and the dearest and most precious Right Interest we have to contend for It is true Christ saith Iohn 18. 36. My Kingdom is not of this world if my Kingdom were of this world then would my Servants fight that I should not be delivered to the Iewes But this Objection will not conclude that Christs Kingdom is not to be defended preserved even by Resistence of all that would impiously sacrilegiously spoil us of it in this world because it is not of this world for then all were obliged to suffer it to be run doun by slaves of Hell and Satan and Antichrists vassals Papists Malignants Yea Magistrats were not to fight for it for they are among His Servants if they be Christians But the good Confession He Witnesses here before Pilat is that He hath a Kingdom which as it is not in opposition to any Cesarean Majestie So it must not be usurped upon by any King of Clay but is specifically distinct from all the Kingdoms of the world and subordinate to no earthly power being of a Spiritual Nature whereof this is a demonstration and sufficient security for earthly Kingdoms that His Servants as such that is as Christians and as Ministers were not appointed by Him to propogate it by Armes nor to deliver Him their King at that time because He would not suffer His Glorious design of Redemption to be any longer retarded but this doth not say but thô they are not to propogate it as Christians and as Ministers by carnal weapons yet they may preserve it with such weapons as men Hence that old saying may be vindicated preces lachrimae sunt arma Ecclesiae Prayers and tears are the Armes of the Church I grant they are so the only best prevailing Armes and without which all others would be ineffectual and that they together with Preaching Church Discipline c. are the only Ecclesiastical or Spiritual Armes of a Church as a Church but the Members thereof are also Men and as men they may use the same weapons that others do And ye my flock the flock of my Pasture are men saith the Lord Ezek. 33. 31. Yea from this I shall take an Argument It it be Lawful for private Subjects without the concurrence of Parliaments to resist a Tyrant by Prayers and tears Then it is Lawful also to resist him by violence But the former is true as our Adversaries grant by this Objection and I have proved it to be duty to pray against Tyrants Head 2. Ergo The Connexion is founded upon these reasons 1. This personal Resistence by violence is as consistent with that Command Rom. 13. 1 2. Let
advanced that the Government of the Church by Congregational Elderships Classical Presbyteries Provincial National Assemblies is aggreed upon by the Assembly of Divines at Westmnster and voted concâ—uded in both houses of Parliament After this the Malignants in England being crushed in all their Projects the King renders himself to the Scots in New castle by whom because by Covenant they were not obliged to defend him but only in defence of Religion Liberty which he had been destroying and they defending because in this war he did directly oppose oppugne these conditions under which they were only to defend him and therefore they had all alongst carried towards him as an enemy as he to them And because by the same Covenant they were obliged to discover render to condign punishment all Malignants Incendaries of whom he was the chief and to reâ—ain the Peace Union of the Kingdoms which could not be retained in maintaining their destroyer And to assist mutually all entered into that Covenant which he was fighting against he was delivered up into the English and kept under restraint in the Isle of Wight untill he received his just demerit for all his oppressions Murders Treachery Tyranny being condemned execute Ianuar. 30. anno 1648 9 Which fact though it was protested against both before after by the Assembly of the Church of Scotland out of zeal against the Sectarians the executioners of that extraordinary Act of Justice yet it was more sor the manner than for the matter and more for the motives ends of it than for the grounds of it that they opposed themselves to it and resented it For they acknowledged remonstrated to himself the Truth of all these things upon which that sentence execution of Justice was founded And when a wicked Association Unlawful Engagment was on foot to rescue him they opposed it with all their might Shewing in their Answers to the Estates that year 1648. and Declarations Remonstrances the sinfullness destructiveness of that Engagment that it was a breach of the Commandments of God of all the Articles of the Covenant Declaring withal they would never consent to the Kings Restitution to the exercise of his Power without previous assurance by solemn Oath under his hand seal for settling of Religion according to the Covenant By which it appears they were not so stupidly Loyal as some would make them Yet indeed it cannot be past without regrate that there was too much of this plague of the Kings-evil even among good men which from that time forth hath so infected the heads hearts of this Generation that it hath almost quite extinct all Loyaltie to Christ and all zeal for Religion Liberty Then it began to infuse diffuse its Contagion when after the death of Charles the first in the year 1649. they began after all that they had smarted for their trusting these treacherous Tyrants and after that Grace had been shewed them from the Lord their God by breaking these mens yokes from from off their necks and puting them again into a Capacity to act for the good of Religion their oun safety and the peace safety of the Kingdom to think of joining once more with the people of these abominations and taking into their bosoms these Serpents which had formerly stung them almost to death Hinc ilâ—â— lachrimae en origo Scaturigo nostrae defectionis There was indeed at that time a Party faithful for God who considering the many breaches of the Solemn League Covenant and Particularly by the late Engagment against England did so travel that they procured the Covenant to be renewed with the Solemn Acknowledgment of sins Engagment to duties which was Universally subscribed sworn through all the Land wherein also they regrete this tampering with Malignants And therefore the Lord did mightily save defend them from all their Adversaries subdued them at Stirling and in the North. They did also give warning concerning the young King that notwithstanding of the Lords hand against his Father yet he hearkens unto the Counsells of these who were Authors of these Miseries to his Father by which it hath come to pass that he hath hitherto refused to grant the just necessary desires of the Church Kingdom for securing of Religion Liberty And it is much to be feared that these wicked Counsellers may so far prevail upon him as to ingage him in a war for overturning the Work of God and bearing doun all those in the three Kingdoms that adhere therto Which if he shall do cannot but bring great wrath from the Lord upon himself throne and must be the cause of many new great Miseries Calamities to these Lands And in the same warning by many weighty reasons they prove that he is not to be admitted to the exercise of his power without security for Religion Liberty And when the bringing home of the King came to be voted in the Assembly there was one faithful witness Mr Adam Kae Minister in Galaway protested against it fore shewing fore telling what mischeef misery he would bring with him when he should come These things might have had some weight to demur the Nation from medling with that perfidious Traitor But all this serves only to aggravate the sin shame of that distraction which hath procured all this destruction under which the Land mourns to this day That notwithstanding of all these Convictions warnings yea and discoveries of his Malignancy Treachery inclinations to Tyranny They sent Commissioners and concluded at Treaty with him at Breda During which Treaty the Commissions which he had sent to that bloody villain Montrose his Cut throat Complices to raise an Armie wast invade the Countrey with fire sword the second time were brought to the Committee of Estates discovering what sort of King they were treating with Whereupon after serious Consulting not only together but with the Lord And after many debates what to do in such a doubtfull case wherein all was in danger the Estates concluded to break off the Treaty and recall their Commissioners To which intent they sent an Express with Letters to Breda which by providence falling into the hands of Libberton a true Libertine false betrayer of his trust Country was by him without the knowledge of the other Commissioners delivered unto the King who consulting the Contents of the Packet with his Jesuitical Hypocritical Cabal found it his interest to play the fox being disappointed at that time to play the Tyger and dissemble with God man. And so sending for the Commissioners he made a flattering speech to them shewing that novv after serious deliberation he vvas resolved to comply vvith all their Proposals Where upon the poor cheated Commissioners dispatch the post back with Letters full of praise joy for the satisfaction they had received The Estates perceiving themselves
then they are no more to oune him as their Soveraign But the former is proved that a Covenanted Prince breaking all the conditions of his compact doth forfeit his right to the Subjects Allegiance Ergo And Consequently when Charles the Second expressly bound by Covenant to defend promote the Convenanted Reformation Liberties of the Kingdom to whom only we were bound in the terms of his defending promoting the same did violently villainously violate vilify these conditions we were no more bound to them Somewhat possibly may be Objected here 1. If this be the sense of the Covenant then it would seem that we were not bound to oune the King but only when while he were actually promoving carrying on the ends of the Covenant Ans. It does not follow but that we are obliged to preserve his Person Authority in these necessary intervalls when he is called to see to himself as a man for we must preserve him as a mean because of his aptitude designation for such an End albeit not alwayes formally prosecuting it we do not say that we are never to oune him but when actually exercised in prosecuting these ends but we say we are never to oune him when he is Tyrannically Treacherously abusing his Authority for destroying overturning these ends and violating all the conditions of his compact It may be Obj. 2. Saul was a Tyrant and a breaker of his Royal Covenant and persecuter of the Godly and Murderer of the Priests of the Lord usurper upon the Priests Office and many other wayes guilty of breaking all conditions And yet David and all Israel ouned him as the Anointed of the Lord. Ans. 1. Saul was indeed a Tyrant rejected of God and to be ejected out of his Kingdom in His oun time way which David a Prophet knowing would not anticipate But he was far short and a meer Bungler in acts of Tyranny in comparison of our Grassators he broke his Royal Covenant in very gross particular acts but did not cass rescind the whole of it did not burn it did not make it Criminal to oune its obligation nor did he so much as profess a breach of it nor arrogate an Absolute prerogative nor attempt arbitrary Government nor to evert the fundamental Laws and overturn the Religion of Israel bring in Idolatry as Ours have done He was a Persecuter of David upon some private quarrels not of all the Godly upon the account of their Covenanted Religion He Murdered 85 Priests of the Lord in a transport of fury because of their kindness to David but he did not make Laws adjudging all the Ministers of the Lord to death who should be found most faithful in their duty to God His Church as Ours have done against all Field Preachers He Usurped upon the Priests Office in one elicit act of Sacrificing but he did not usurp a Supremacy over them and annex it as an inherent right of his Crown 2. He was indeed such a Tyrant as deserved to have been dethroned brought to condign punishment upon the same accounts that Amaziah Uzziah were deposed for afterwards And in this the people failed in their duty and for it they were plagued remarkably shall their Omission be an Argument to us 3. As the question was never put to the people whether they ouned his Authority as Lawful or not So we do not read either of their Universal ouning him or their positive disouning him However That 's no good Argument which is drawen a non facto ad faciendum because they did it not therefore it must not be done 4. They ouned him but how as the Minister of God not to be resisted or revolted from under pain of damnation as all Lawful Magistrats ought to be ouned Rom. 13. 2 4. This I deny for David his six hundred men resisted him resolutely And though the body of the Nation did long Lazily lye couch as Asses under his burden yet at length weary of his Tyranny many revolted from under him and adjoined themselves to David at Ziklag while he kept himself close because of Saul the Son of Kish 1 Chron. 12. 1. who are commended by the Spirit of God for their valour vers 2. c. and many out of Manasseh fell to him when he came with the Philistims against Saul to battel vers 19. This was a practical disouning of the Tyrant before the Lord deposed him 5. David did indeed pay him his Character some deference as having been the Anointed of the Lord yet perhaps his honouring him with that title the Lords anointed 1 Sam. 24. 1 Sam. 26. and calling him so often his Lord the King cannot be altogether Justified no more than his using that same language to Achish King of Gath. 1 Sam. 29. 8. I shew before how titles might be allowed but this so circumstantiate does not seem so consistent with his imprecatory prayer for the Lords avenging him on him 1 Sam. 24. 12. and many other imprecations against him in his Psalms in some of which he calls the same man whom here he stiles the Lords anointed a Dog as Saul his Complices are called Psal. 95. 6 14. and the evil violent wicked man Psal 140. 1 4. and the vilest of men Psal. 12. ult However it be there can be no Argument from hence to oune the Authority of Tyrants Usurpers 6. Though this Necessary conditional compact which must alwayes be in the constitution of Lawfuâ— Rulers be not alwayes express explicite so that a written Authentick Copy of it cannot be always produced yet it is alwise to be understood implicitely at least transacted in the Rulers admission to the Government wherein the Law of God must regulate both parties and when he is made Ruler it must natively be understood that it is upon terms to be a Father feeder Protector and not a Tyrant Murderer Destroyer All Princes are so far pactional that they are obliged by the high absolute Soveraign from whom they derive their Authority to reign for the Peace profit of the people this is fixed unalterably by the Laws of the Supreme Legislator and solemnly engaged unto at the Coronation and whosoever declines or destroyes this fundamental condition he degrades deposes himself It is also not only the Universal practice but necessary for the Constitution Conservation of all Common-wealths to have fundamental Laws Provisions about Government both for the upholding transmitting transfering it as occasion calls and preventing punishing violations thereof that there be no invasion or intrusion upon the Government and if there be any entrance upon it not according to the Constitution that it be illegitimated and the Nations Liberties always secured This doeth infer regulate a conditional compact with all that are advanced to the Government albeit it should not be expressed For it is undenyable that in the erection of all Governours the
private Assassination therefore they are called Murderers by Amaziah his Son 2 King. 14. 5 6. but upon the matter it was the Justice of God which he deserved if it had been duely execute for the blood of the Sone of Jehojada the Priest 2 Chron. 24. 25. So Amon the Son of Manasseh for his walking in the way of his Father in Idolatry Tyranny and forsaking the Lord God of his Fathers was slain in his oun house by his Servants who conspired against him But though this was Justice also upon the matter and consonant to the Command for punishing Idolaters Murderers yet because defective in the manner and done by them that tooke too much upon them in a perfidious way of private Assassination Conspiracy therefore the People of the Land punished them for it 2 King. 21. 23. 24. But the repressing punishing of Amaziah is a more unexceptionable instance The people made a Conspiracy against him in Ierusalem and he fled to Lachish but they sent after him to Lachish and slew him there 2 King. 14. 19. after the time that he turned away from following the Lord 2 Chron. 25. 27. Which was according to the Command Deut. 13. which hath no exception of Kings in it This Action was not questioned either by the people or his Successor as the formentioned Conspiracies were His son Uzziah succeeding who did right consulted the Lord 2 Chron. 26. 4 5. did not resent nor revenge his Fathers death which certainly he would have done by advice of Zechariah who had understanding in the visions of God if it had been a transgression The famous faithful Mr Knox doth clear this passage beyond Contradiction in his conference with Lithingtoun Hence I take an Argument a fortiori If people may conspire concur in executing Judgement upon their King turning Idolater Tyrant Then much more may they Revolt from him But this example clears the Antecedent Ergo. 11. The same power priviledge of peoples punishing their Princes was exemplified in the Successor of him last mentioned to wit in Uzziah the son of Amaziah called Azariah 2 King. 15. when he degenerated into the ambition of arrogating a Supremacy in causes Ecclesiastick Sacred as well as Civil his heart was lifted up to his destruction for he transgressed against the Lord his God and went into the Temple of the Lord to burn Incense In which Usurpation he was resisted by Azariah the Priest and with him fourscore Priests of the Lord that were valiant men who withstood him and told him it did not appertain to him to take upon him so much and bade him go out of the Sanctuary or else it should not be for his honour Which indeed he stomacked at as an affront to be controled resisted but in thinking to resent it he was plagued of the Lord with leprosie which the Priests looking upon they thrust him out from thence And thereafter sequestred him from all Supremacy both that which he had before in things Civil and that which he was affecting in matters Sacred for he was made to dwell in a Several house being a leper the Law including here execute upon the King as well as the beggar and to resign the Government into his son Jothams hands 2 Chron. 26. 16-21 Where it appears he was not only excommunicated by a Ceremonial punishment but also deposed Judicially Whether he voluntarly dimited or not it is to no purpose to contend its evident that by the Law of God the actual exercise of his power was removed whether with his will or against it it is all one And that he was punished both by God and by men is undeniable Yea in this his punishment was very gentle and far short of the Severity of the Law for by the Law he should have been put to death for intermedling with these holy things interdicted to all but to the Priests under pain of death Numb 3. 10. Numb 18. 7. The stranger that cometh nigh shall be put to death All were strangers that were not Priests Whence I argue If a Prince for his Usurpation beyond his line in things Sacred may by the Priests be excommunicated and by the people deposed then may a Prince not only Usurping a Supremacy as Charles did but an absolute power of overturning all things Sacred Civil as James doeth oppressing his subjects in all their Liberties be disouned a fortiori for that is less than deposing or dethroning But this Example clears the Antecedent Ergo See Knox discourse to Lethingtoun Lex Rex Quest. 44. § 15. pag. 461. Ius popul chap. 3. pag. 56. 12. What if I should adduce the Example of a Kings Rebellion against and Revolt from a Superior King to whom he his Fathers both acknowledged themselves subject Surely our Royalists and Loyalists would not condemn this and yet in justifying it they should condemn their beloved principle of uncontroled subjection to uncontrolable Soveraigns possessing the Government Ahaz became Servant to the Assyrian Monarch 2 King. 16. 7. yet Hezekiah his son when the Lord was with him and he prospered Rebelled against the King of Assyria and he served him not 2 King. 18. 7. Hezekiah was indeed a King but he was not Sennacheribs King he acknowledges himself his vassal and that he offended in disouning him vers 14. which certainly was his sin against the Lord to make such an acknowledgment for if his Fathers transaction with the Assyrian was sin then it was duty to break the yoke if the Lord was with him in that rebellion then it was his sin to acknowledge it to be his offence And to make good this ackowledgment it was certainly his sin to commit Sacriledge in robbing the House of God to satisfie that Tyrant By way of Supplement I shall adde that instance of repressing a mad furious Tyrant which all will acknowledge to be Lawful Nebuchadnezzar was both stricken of God with madness and for that was depelled from the Kingdom according to the heavenly Oracle The Kingdom is departed from thee and they shall drive thee from men Dan. 4. 31-33 Calvin sayes upon the place he was ejected as usually is done to Tyrants by the Combination of the nobles people Pool Synopsis Critic in Locum Thus he was unkinged for a time both by the just Judgement of God and by the intermediation of the just Judgement of men and could not be ouned to be King at that time when his nails were like birds Clawes and he could not tell his oun fingers They could not oune him to be the Governour then of so many Kingdoms when he could not Govern himself Hence though this is an instance of Heathens yet because they acted upon a rational ground it may be argued If Kings because of Natural madness when they cannot govern themselves may not be ouned Then also because of Moral madness when they will not govern but to the destruction of Kingdoms may not be ouned But
God save a Heretick neither must we say God save an Hertical King or a Popish Tyrant a sworn enemy to the Gospel of Christ and the coming of His Kingdom This is also inconsistent with that Rule Directory of our prayers commonly called The Lords prayer not only because it cannot be reduced to any of its petitions which are comprehensive of all that we are warranted to pray for but because it is contradictory to the Second which is Thy Kingdom come The Coming of Christs Kingdom in our Land cannot consist with the preservation of the Tyrants reign which is Satans rule for Antichrists â— Satans Kingdom and Christs cannot be promoted both at once It may be also demonstrated that it is inconsistent with all the petitions of that perfect form of prayer With the first Hallowed be thy Name for when they who rule over His people make them to houl then His Name continually every day is Blasphemed Isai 52. 5. yea much profaned in the frequent repeating that imposition With the Second Thy Kingdom come for when He takes unto Him His great power Reigns then is the time He will destroy them that destroy the earth Revel 11. 17 18. It is against the third Thy will be done for it is against His preceptive will that there should be a Throne of iniquity it shall not have fellowship with Him as it would have if according to His will. And therefore Habbakkuk pleads from the Lords Holiness Righteousness against Tyrants Habbak 1. 13 14. It is against the fourth Give us this day our daily bread to pray for them that rob us of it whom the Lord hath set over us for a plague to domineer over our bodies and all the means of life Neh. 9. 37. The Saints there make a Complaint of Kings and pray to remove them not to save them The Church also prayes againsâ— base Rulers on this account because under them they get their bread with the peril of their lives Lam. â— 8 9. It is against the fifth Forgive us our debts or sins for if we pray for taking away the guilt of sin we must also pray for removing the punishment whereof this is one to be under Tyrants And if it be sin which brings on such a judgment then it is sin to pray for the keeping of it on continuing thereof And though we should forgive their sin against us yet we ought to complain against their sins against God and the Church in defiling it shedding the blood of the Saints Psal. 79. 1-7 It is against the sixth Lead us not into Temptation and deliver us from evil for their Government is a continued tract of Temptation they being a snare on Mizpah a net spread upon Tabor Hos. 5. 1. And if we pray to be delivered from all evil then we must pray to be delivered from Tyranny which is a great evil It is against the Conclusion also for thine is the Kingdom Glory Tyrants being stated in opposition to the Glory of God. Again in the next place it is against many promises of giving good Rulers and of breaking the yoke of Tyrants as I cited several above Neiether of which can consist with the preservation of Tyrants if such a Prayer should be answered according to the idol of the heart of the supplicants for if God should save this man as long as we may pray for him as a King then all the promises of a Change Revolution are precluded Lastly it is contrary to the constant tenor of the Saints prayers against theé Enemies of God. Deborah prayed upon the destruction of a Tyrant So let all thine enemies perish O Lord Iudg. 5. ult Iotham prayed against that bastard King let fire come out from Abimelech devour the men of Shechem and let fire come out from the men of Shechem devour Abimelech Iudg. 9. 20. David prayes against Saul whom he calls Cush the Benjamite in the title of Psal. 7. alluding to Kish his Father or because he was no better than an Ethiopian a Cushite Amos 9. 7. and could no more change his manners than an Ethiopian can change his skin Ier. 13. 23. See Pool Synops. Critic in Locum Where it is proven that this was Saul against him he prayes that the Lord would awake to Iudgement Psal. 7. 6. and that He would break the arm of the wicked and the evil man Psal. 10. 15. that He would not slay them to wit suddenly or in a common way lest the people forget but scatter and bring them doun and consume them in wrath that they may not be that it may be known God ruleth in Iacob to the ends of the earth Psal. 59. 11 13. This is a Psalm against Dogs vers 6. what Dogs Saul and his men watching David See the Title As also it is against Saul that he prayes that the Lord would not grant his desires nor further his devices and as for the head of them that compassed him about which was Saul let the mischief of their oun lips cover them Psal. 140. 8 9. There is also a prayer that the Saints may execute vengeance the judgement written upon Tyrants and bind them with chains Psal. 149. 7 8 9. The Church is brought in praying for vengeance against the Babylonian Tyrant Nebuchadnezzar the King of Babylon hath devoured me the violence done to me and my flesh be upon Babylon shall the Inhabitant of Zion say Ier. 51. 34 35. Paul imprecates any man that does not love the Lord Jesus let him be Anathema Maranatha 1 Cor. 16. 22. and sure no Tyrant persecuter subverter of Christs Kingdom can be a Lover of Christ. The Martyrs under the fifth seal slain for the Word of God and the Testimony which they held are brought in crying against the Tyrants that murdered them How long O Lord Holy True dost thow not judge aveange our blood Revel 6. 9 10. Which though it be to be understood of a Moral Cry of blood as Abels blood cried against Cain yet ought to be a pattern of our prayers against such Bloody Enemies imbrewing their hands in the blood of our Brethren for which we ought to pray that the Lord would haste to make inquisition Durham Observes from this place that Gods people in a holy way may pray for vengeance upon persecuters 5. Let us consider the person matter for whom and for what this prayer is extorted Either it is for the personal salvation of Iames the Papist or the Royal preservation of Iames the Tyrant It will not satisfie to pray that if it be possible and if it were the Lords will he might be taken to Heaven that so we might be quit of him Neither were it Lawful to pray that except we prayed first that he might repent of this his wickedness if perhaps it might be forgiven him as Peter directed Simon Mâ—gus to pray for himself Act. 8. 22. for it is unlawful to pray for the salvation of
the Land of Iudah These hornes had the Supreme power over Iudah for a time while they were in no Capacity to resist them But as soon as the Lord furnishes them with Capacity Instruments impowered to resist them they do it effectually The Carpenters are certainly the Lords people themselves for here they are opposite to the Gentiles which all were except the Lords people Hence If the Lord promises when reconciled to His people to furnish them with Instruments to fray scatter the power of Tyrants who have long born doun their head Then when they are so furnished they may resist them But the Lord here promises that c. This is more plainly promised also Zech. 10. 5. c. Then they shall be as mighty men which shall tread doun their Enemies And the pride of Assyria shall be brought doun Hence If the Lord when He shall have Mercy on His people will bless their Resistence so as to bring doun the pride Scepter of them that had the Supreme power over them Then in hope of such a blessing they may attempt such a duty when the Call is clear Fourthly we have also Precepts from whence we may consequentially conclude the Approven duty of Defensive Armes against Oppressing Rulers 1. The Children of Israel are Commanded to vexe the Midianites sinite them for saith the Lord they vexe yow with their Wyles Numb 25. 17 18. And to avenge themselves Numb 31. 2. Which did not only oblige the people when they had Moses for their Magistrate to lead them forth but in the dayes of Gideon when they were under their rule whom they were to avenge themselves upon Hence If people must vexe their Enemies avenge themselves of them by a war offensive when ensnared by their Craftiness much more may they resist them by a war Defensive when invaded by their Cruelty 2. There is a Command to puâ—ish every City or party making Apostasie into Idolatry Deut. 13. 12-15 Upon this Moral Ground was Israels war against Benjamin Iudg. 20. And their bringing Amaziah into Condign punishment which is vindicated by Mr Knox. See above Per. 3. pag. 41 42. Hence If people are to bring to condign punishment Idolatrous Apostates seeking to Intyce them Then much more ought they to resist such Tyrants seeking to Inforce them to such Apostasie 3. There is a precept not only to defend but also to rescue deliver our Brethren when in hazard Prov. 30. 11 12. We must not for bear to deliver them when drawen to death which will at least infer the duty of assisting them when forced to defend themselves for If it be a duty to to rescue them from any prevailing power that would take their lives unjustly much more is it duty to defend them and our selves both against their Murdering violence But it is duty to rescue them c. 4. All that would learn to do well are commanded Isai. 1. 17. to relieve the Oppressed which is not spoken to Magistrates only many of whom were the Oppressors the Princes were rebellious Companions of thieves vers 23. So also Isai. 58. 6. It is required of a people that would be accepted of God in their humiliations to let the Oppressed go free and to break every yoke Hence If it be duty to relieve the Oppressed by breaking the yoke of them that Oppress them Then it is duty to defend them and our selves both against them that would oppress us more But the former is here commanded Therefore c 5. There is a Command for a spoyled Oppressed people when the Lord is reconciled to them and Sympathises with them to deliver themselves from their Rulers servitude Zech. 2. 7. Deliver thy self O Zion which dwellest with the daughter of Babylon Which comprehends all the ordinary Active means of peoples delivering themselves from oppressing powers that rule over them And consequently Defensive Resistence for it cannot only be restricted to flight included vers 6. the promise annexed vers 9. imports more when they that spoyled them shall be a spoyl to their servants Whereby it is insinuated they were so to deliver themselves as not only to free themselves from their servitude but to bring their Masters under subjection Hence If the Lords people being subject to Tyrants ruling over them for the time may deliver themselves from their Oppressing Masters then may they resist them Defend themselves The Antecedent is express here in the Command 6. There is a Command given by Christ to His Disciples to provide themselves with Defensive weapens necessary for their Defence against them that would pursue after their lives as well as with other things necessary for their sustenance Luk. 22. 36 Now he that hath a purse let him take it and likewise his scrip and he that hath no sword let him sell his garment buy one Before when he had sent them out upon an extraordinary Commission as it were to serve their Apprentship in the Work of the Gospel He did not allow them such sollicitous care to provide themselves because He would give them a proof of His sufficiency to sustain protect them without the ordinary means of their oun Diligence But now when He was about to withdraw His bodily presence from them and would warn them of the Discouragements they were to expect in the Prosecution of their more continued Work which they had a Commission for not to be retracted He would not have them to expect Provision Protection by a Course of Miracles but to provide themselves with means for their sustenance and also for their Defence against the violence of men which chiefly was to be expected from their Rulers who would persecute them under the notion of Transgressors of the Laws of their Kingdoms Countries He was not indeed to make much use of them at that time for Himself Who was then to finish the Work of Redemption by Suffering Only that what was written might be accomplished in Him He would make so much use of them as voluntarely to be involved under the censure reproach of Rebellion being taken among men in Armes that He might be reckoned among Transgressours vers 37. Therefore when they told him they had two swords He said It is enough vers 38. I need not stand upon that Impertinency of a Conceit that these were Spiritual swords Which deserves no Confutation being fitter to be put among Quakers delirious distractions than to be numbered among the notions of men of understanding for then the Purse and the Scrip must be Spiritual too And these Spritual things must be bought by sellings of Garments And yet they would be such Spiritual tools as would have a sharp edge for cutting off of Carnal ears and such as would be both visible sensible And two of them would be enough They were then ordinary Material swords which the Lord Commands His Followers to provide themselves with for their defence as Men in cases of necessity and