Loyaltie to his excellent to his Gracious and to his Sacred Majestie of Loyaltie not to be questioned an Entire Loyaltie in Doctrine a resolved Loyaltie in Practice and a servent Loyaltie in Prayers And all that they are solicitous about is not lest the Prerogatives of their Master be encroached upon and the Liberties of the Church be supplanted and Religion wronged but lest their Loyaltie be questioned and they be otherwise represented And all that they beseech for is not that the Cause of Christ be not wronged nor Antichristian Idolatrie introduced by this Liberty but that these who promove any disloyal Principles Practices may be looked upon as none of theirs wherein all their encouragment is that they persuade themselves from his Maj. justice goodness that he will not give credite to any other information until he take due cognition thereof Here is a Lawless unrestricted Loyaltie to a Tyrant claiming an absolute power to be obeyed without reserve not only professed but solicitously sought to be the Principle of Presbyterians whereas it is rather the Principle of Athiestical Hobbes exploded with indignation by all rational men This is not a Christian Loyaltie o◠profession of Consciencious Subjection to a Minister of God for good who is a terror to evil doers but a stupid subjection absolute Allegiance to a Minister of Antichrist who gives Liberty to all evil men seducers This is not the Presbyterian Loyaltie to the King in the defence of Christ His Evangel Liberties of the Country Ministration of Iustice punishment of iniquity according to the National Covenant And in the preservation defence of the true Religion Liberties of the Kingdoms according to the Solemn League Covenant but an Erastian Loyaltie to a Tyrant in his overturning Religion Lawes Liberties protecting encouraging all iniquity This Loyaltie in Doctrine will be found Disloyaltie to Christ in a sinful shameful silence at the wrongs done to Him and not declaring against the Invasions of His open Enemies This Loyaltie in Practice is a plain betraying of Religion Liberty in lying by from all opposition to the open Destroyer of both And this Loyaltie in Prayers for all blessings ever to attend his person Government will be found neither consonant to Presbyterian Prayers in reference to Popish Tyrants nor consistent with the Zeal of Christians and the Cries of all the Elect unto God to whom vengeance belongs against Antichrist and all his Supporters nor any way conforme to the Saints Prayers in Scripture nor founded upon any Scripture promises to pray for a blessing to a Papists Tyrannie which cannot be of Faith and therefore must be sin It were much more suitable to pray that the God which hath caused His Name to dwell in His Church may destroy all Kings that shall put to their hand to alter destroy the House of God Ezrah 6. 12. 3. This Address is so stuffed with sneaking flatteries that it would become more Sycophants Court-Parasites than Ministers of the Gospel and were more suitable to the Popish Prelatical Malignant faction to congratulate rejoice in their professed Patroh Head and fill the Gazetts with their Adulatory Addresses which heretofore used to be deservedly inveighed against by all Dissenters than for Presbyterians to take a Copy from them and espouse the practice which they had condemned before and which was never commended in any good Government nor never known in these British Nations before Oliver's Usurpation Charles his Tyranny flatterie being alwayes counted base among ingenuous men But here is a Rhapsodie of flatteries from the deep sense they have of his Maj. gracious surprising favour finding themselves bound in duty to offer their most humble hearty thanks to his Sacred Maj. the favour bestowed being to them valuable above all earthly comforts One would think this behoved to be a very great favour from a very great friend for very gracious ends But what is it In not only puting a stop to their long sad sufferings which were some ground indeed if the way were honest but this not only supposes an also what is that but also granting us the Liberty which is either a needless Tautology for if all Sufferings were stopped then Liberty must needs follow or it must respect the qualifications of the Liberty flowing from such a Fountain absolute power through such a Conveyance the stoping all penal Lawes against Papists in such a Forme as a Toleration for such Ends as overturning the Reformation introducing Poperie This is the favour for which they offer most humble hearty thanks more valuable to them than all earthly comforts thô it be manifestly intended to deprive the Lords People at the long run of the Heavenly Comforts of the Preached Gospel Sure if they thank him for the Liberty they must thank him for the Proclamation whereby he grants it and justify all his Claim there to Absoluteness being that upon which it is superstructed and from which it emergeth And so become a listed faction to abett oune him in all his attemptings engaged now to demean themselves as that he may find cause rather to enlarge than to diminish his favours which can be no other way but in assisting him to destroy Religion Liberty at least in suffering him to do what he will without control O what an indeleble reproach is this for Ministers who pretend to be set for the defence of the Gospel thus to be found betraying Religion through justifying magnifying a Tyrant for his suspension of so many Lawes whereby is was established supported 4. It were more tolerable if they went no further than flatteries but I fear they come near the border of Blasphemie when they say that the Great God hath put this in his Royal heart which can bear no other Construction but this that the holy Lord hath put it in his heart to assume to himself a blasphemous absolute power whereby he stops suspends all Penal Lawes against Idolaters and gives a Toleration for all Errors Or if it be capable of any other sense it must be like that as the Lord is said to have moved David to number the People or that Rev. 17. 17. God hath put it in their hearts to fulfill His Will and to aggree aud give their Kingdom unto the Beast But to bless God and thank the Tyrant for this wicked Project as deliberate purposed by men I say is near unto Blasphemy And again where they say they are firmly resolved by the help of God so to demean themselves as his Maj. may find cause rather to enlarge than to diminish his favours this in effect is as great Blasphemy as if they had said they resolved by the help of God to be as unfaithful Time-serving Silent Ministers as ever plagued the Church of God for no otherwise can they demean themselves so as he may find cause to enlarge his favours towards
are The Adversaries then when constrained by diversions of the times troubles or when their designes were not ripe pretended more moderation aversation from severity but no sooner got they opportunity which always they sought but so soon they renewed the Battel against Jesus Christ so now when they had seven abominations in their hearts many cursed designes in their heads they always spoke fairest so now when they had a mind to execute their cruelty they would resolve befor-hand whom to pitch upon before conviction so now And when so resolved the least pretence of a fault obnoxious to their wicked Law would serve their design so now They used then to forge Articles falsly misrepresent their answers declarations of their principles so now Yet on the other hand if now poor sufferers should glory in that they are counted worthy to suffer shame for the name of Christ as they did then If now they should suffer with as great cheerfullnesse for the smallest points as for the greatest heads as they did then who endured the flames as gallantly for eating a Goose upon Friday as others did for the Doctrin of Justification or Purgatory or Indulgences or worshipping of Images Saints If now they should speak for every truth in question with all simplicity plainness without reserves or shifts declining a Testimony as they did If they should supersede from all applications to their Enemies for savour not medle with either petitioning or bonding with them as they did nay not accepting deliverance that they might obtain a better resurrection Then they might expect the severe Censure of ignorant precise fools as the most part who suffer now are counted III. That they stood aloof from every appearance of a base Complyance with them not so much as to give them an interpretative sign of it which in their meaning might be thought a recantation though abstractly consideredit might be capable of a more favourable construction As the required burning of their Bill was which might have been thought a condemning of their accusations but because that was not their Adversaries sense of it they durst not do it Not like many now a dayes who will not be solicitous to consult that Neither would they take any of their Oaths nor pay any of their Eccllesiastical Exactions as we find in the Articles brought in against the Lollards of Kyle Knox Hist. of Reform These things are easily complyed with now and such as will suffer upon such things are condemned IV. That while the Love of God and his blessed Truth and the precepts promise presence of our Lord Jesus Christ did enable them into all patience with joy in a passive Testimony being by the call of a clear 8 necessary providence sent sett forth to behis witnesses they did not indeed endeavour any resistence yet we find they never resigned nor abandoned that first most just priviledge of resistence nay nor bringing publick beasts of prey to condigne punishment in an extraordinary way of vindictive Justice for the Murder of the Saints As upon the Murder of Mr. George Wishchard was done with Cardinal Beaton who was slain in the tower of St. Andrews by Iames Melvin who perceiving his consorts in the interprise moved with passion withdrew them said this work judgment of God although it be secret ought to be done with greater gravity And presenting the point of the sword to the Cardinal said Repent thee of thy former wicked life but especially of the shedding of the blood of that notable instrument of God Mr. George Wishchard which albeit the flame of fire consumed before men yet it cryes for vengeance upon theâ— we from God are sent to revenge it for here before my God I protest that neither the hatred of thy person the love of thy riches nor the fear of any trouble thow couldst have dâ—me to me in particular moved or moveth me to strike thee but only because thow hast been remainest an obstinate Enemy against Christ Iesus His holy Gospel Of which fact the famous faithful Historian Mr Knox speaks very honorably and was so far from condemning it that while after the slaughter they kept out the Castle he with other Godly men went to them stayed with them till they were together caryed captives to Frâ—nce Yet now such a fact committed upon such another bloody treacherous Beast the Cardinal Prelat of Scotland eight years agone is generally condemned as horrid Murther V. However tho in this dark Period there be no noted instances of these witnesses resisting the Superior powers for reasons above hinted yet in this Period we find many instances of noble vertuous Patriots their not only resisting but also revenging to the utmost of severity rigorous raging Tyrants As may be seen in Histories For before the corruption of Antichrist came to its hight we find Ferchardus I. the 52. K. was drawen to judgment against his will great crimes were layd to his charge among others the Pelagian heresie contempt of Baptisme for which he was cast into Prison where he killed himself anno 636. Eugenius 8. the 62. King degenerating into wickednesse rejecting the Admonitious of his friends especially of the Ministers was killed in a convention of his nobles with the consent of all anno 765. Donaldus 7. was imprisoned where he killed himself anno 859. Ethus surnamed Alipes the 72. King was apprehended his wicked life layd out befor the people then compelled to resigne the Government dyed in Prison anno 875. Afterwards when the Government was transmitted to the Stewarts Iames the 2. the 103. King who killed William E. of Douglas in the Castle of Sterling most treacherously after he had pretended a civil treatment was publickly defyed by the Earles friends who took the Kings publick writ subscription made to the said Earle tyed it to a horse tail dragging it through the streets when they came to the Mercat place they Proclaimed both King Nobles perjured Covenant-breakers And thereafter when E. Iames his Brother was desired to submit he answered he would never put himself in their reverence who had no regard to shame nor to the lawes of God or man and who had so perfidiously treacherously killed his Brother his Cousins Iames 3. the 104. King for his Treachery Tyranny was opposed purswed by armes by his oun subjects who finding himself under disadvantages sent to the rebells as he thought them called them an offer of peace received this answer that seeing the King did nothing honestly a certain war seemed better to them then a peace not to be trusted that there was no other hope of agreement but one that he should quite the Government otherwise it was to no purpose to trouble themselves with treaties Thereafter in a battel he was slain at Bannockburn by Gray Ker Borthwick Iames the 4. the 105. King was
their example in renewing reiterating such Covenants of the same Nature Tenor binding to the same very duties and prosecute in the same methods of keeping General Meetings for Correspondence consultation about common mutual Duties in common danger whereunto they have not only present necessity to urge them but also preterite examples of these Worthies to encourage them and their experience of comfort tranquillity they reaped by these Christian Assemblies Godly Conferences as ost as any danger appeared to any member or members of their body These beginings the zealous Covenanted Reformers left no means unessayed to promote by Protestations to the Parliament Petitions many reiterated Addresses to the Queen Dowager From whom they received many renewed fair promises which she had never mind to keep and wanted not the impudence when challenged for breaking them to declare It becomes not Subjects to burthen their Princes with promises further then it pleased them to keep the same And at another time that she was bound to keep no Faith to Hereticks And again that Princes must not be strictly bound to keep their promises And that her self would make litle Conscience to take from all that sort their Lives Inheritance if she might do it with an honest excuse Wherein she spoke not only the venome of her oun heart but the very soul sense principle project of all Popish Princes Whereby we may see what security we have for Religion Liberty this day though the most part make such a pretence a pillow to sleep on But after many Discoveries in this kind of the Queens Treachery at length they would no more be bribed by promises blinded by pretences nor boasted by her Proclamations slandering their interprise as if it pertained nothing to Religion from their endeavours to prosecute the same but finding themselves compelled to take the Sword of Just defence against all that should persue them for the matter of Religion they first signified unto her That they would notifie to the King of France all Christian Princes that her cruel unjust most Tyrannieal murther intended against Touns Mnltitudes was is the only Cause of their revolt from their accustomed obedience which they ouned promised to their Soveraign provided they might live in Peace Liberty and enjoy Christs Gospel without which they firmly purpose never to be subject to mortal man And that better it were to expose their bodies to a thousand deaths than to deny Christ which thing not only do they who commit open Idolatry but also all such as seeing their Brethren purswed for the Cause of Religion and haveing sufficient means to comfort assist them do nevertheless withdraw from them their dutiful support And thereafter they published a Declaration to the generation of Antichrist the pestilent Prelats their shavelings within Scotland That they should not be abused thinking to escape just punishment after that they in their blind fury had caused the blood of many to be shed but if they proceeded in this their malicious Cruelty they should be dealt with all wheresoever they should be apprehended as Murderers open Enemies to God to Mankind And that with the same measure they had measured intended to measure to others it should be measured to them that is they should with all force power they had execute just vengeance punishment upon them yea begin that same War which God commandeth Israel to execute against the Canaanites that is Contract of Peace should never be made till they desist from their open Idolatry cruel Persecution of Gods Children I rehearse this Declaration the more expresly because in our day Declarations of this stile strain and aiming at the same Scope is hideously hissed houted at as unheard of novelties Finally when by all their Letters Warnings Admonitions Protestations they could obtain no redress but rather an increase of insupportable violence they proponed the Question in a General Meeting Whether she whose pretences threatened the bondage of the whole Commonwealth ought to be suffered so Tyrannically to domineer over them Unto which the Ministers being required to give their judgment answered that she ought not And accordingly they declared her deposed from all Government over them because of her persecuting the Professors of the true Religion and oppressing the Liberties of the true Lieges never being called nor convinced of any Crime because of her intrusion of Magistrats against all order of Election because of her bringing in strangers to suppress the Liberty of the Countrey and placing them in greatest Offices of Credite because of her altering and subverting the old Laws of the Realme c. Which I mention because hence we may see what things our Fathers judged did dissolve the relation between the people their Rulers And when applyed to our Case will justify their reasons that have renounced the present Tyranny This was done at Edinburgh anno 1559. And thereafter while they vindicated themselves went on with the work of Reformation throwing doun all monuments of Idolatry propogateing the Reformed Religion God so blessed their endeavours that their Confession of faith and all Articles of the Protestant Religion was Read Ratified by the three Estates of Parliament at Edinburgh Iulij 1560. And the same year the Book of Discipline containing the forme order of Presbyterial Government was subscribed by a great part of the Nobility Thus through the wisdom power of God alone even by the weaknesse of very mean Instrâ—ments against the rage fury of the devil and of all the powers of Hell was this work of Reformation advanced effectuated And came to the establishment of a Law which did not only ratifie confirme the Pâ—oteâ—â—ant Religion but abolish Antichristian Popery and appoint punishment for the Professors promoters thereof Which Law often confirmed ratified afterwards though it be now cassed rescinded by the Prerogative of the present Tyrant because it anulls invalidates his pretence to succession in the Government it being expressly enacted afterwards by a Parliament at Edinburgh 156. Confirming this that all Princes Kings hereafter before their Coronation shall take Oath to maintain the true Religion then professed suppress all things contrary to it yet is still in force in the hearts of all honest men that will not prostitute Religion Law Liberty to the lusts of Tyrants and will be accounted a better bottom to build the hope of enjoying Religion upon than the perfidious promises of a Popish Usurper pretending a Liberty to dissenting Protestants by takeing away the Penal Statuts the Legal Bulwark against Popery All which yet to the reproach of all Protestants some are applauding Congratulating in this time by their Addresses Petitions to this destroyer of Law Religion I wish they would look back to see what the building of this Bulwark cost our Fathers before they sell it at such a
upon thee from the Lord. Whereunto is subjoined his dying Testimony to the same purpose wherein are these words But if there shall be a falling back to the sin of complyance with Malignant ungodly men then I look for the breaking out of the wrath of the Lord till there be no remedy This was the warning of a worthy dying Man. Notwithstanding of which many other warnings witnessings a course of complyance was commenced by the pulick Resolutioners and continued in to this day wherein that faithful warning of a dying servant of Christ is verified But before I leave this purpose I must obviate an objection that some make use of for strengthening themselves in their incorporations joinings at least in Worship with the corruptions of the time and for condemning conscientious withdrawers That the Godly in those dayes did not separate from the men of these complyances defections as many do now to wit the protesting party did not withdraw from the publick Resolutioners Associators with Malignants I answer first many these the most Godly tender did withdraw even from their oun Ministers and would have gone 40. or 50 myles to hear a faithful Minister at that time yea Ministers themselves in the case of intrusion of the unfaithful would have supplyed the Paroch as if the Church had been vacant and when they could not get access to the pulpit they preached in the fields on purpose to witness against and professedly to withdraw the people from such an unfaithful Intruder as might be instanced particularly for time place if need were But next The Church then though broken by division and under the subjection of strangers deprived of her General Assemblies yet was in a constitut Case enjoying the priviledge power order of Synods Presbyteries to whom the people offended with their Ministers might address themselves for an orderly redress and removal of these Scandals in an ordinary way and so they needed not assume to themselves that power to regulate their communion that in a broken State as now is must be allowed to them And besides both the Ministers at that time who were faithful though they might have proceeded to censure silence the corrupt party as they were obliged yet not only found it difficult by reason of the injury of the times but also thought it best to spare them And the people to bear them as burdens untill as they were still in hopes they should obtain a General Assembly to take order with them but now it is not so And then the defection was but begining and people did not know and could not expect it would go such a length and therefore could not fall upon the rigor of that duty which such disorders call for at first but if they had seen where these beginings would Land them at length I doubt not but they would have resisted those beginings in such a way as would have precluded this imputation of novelty upon our necessitated with drawings III. We have in this Period not only an Illustrious Testimony for the Principle but a continued and unintermitted putting into practice the duty of defensive Armes in resisting the Soverain power malversing abusing Authority to the destruction of the ends of it which resistence was avowed encouraged furthered by the General Assembly both for the defence of themselves and for the help of their Brethren in England Take one expression in their Solemn seasonable Warning to all ranks Feb. 12. 1645. Sess 18. Unless men will blot out of their hearts the love of Religion cause of God and cast off all care of their Country Lawes Liberties c. all being in visible danger of present ruine destruction they must now or never appear actively each one stretching himself to yea beyond his power It is no time to dally or to go about the business by halfs nor be almost but altogether zealous Cursed is he that doeth the work of the Lord negligently If we have been forward to assist our Neighbour Kingdoms shall we neglect to defend our oun Or shall the Enemies of God be more active against His cause than His people for it God forbid In another seasonable necessary warning Iuly 27. 1649. Sess. 27. They say But if his Maj. or any having or pretending power commission from him shall invade this Kingdom upon pretext of establishing him in the exercise of his royal power as it will be an high provocation against God to be accessory or assisting there to so it will be a necessary duty to resist oppose the same These Fathers could well distinguish between Authority and the person abusing it And were not so Loyal as now their degenerate Children are ambitious to shew themselves stupidly stouping to the shaddow thereof and yet will be called the only Asserters of Presbyterian principles But we find they put it among the Characters of Malignants to confound the Kings honour Authority with the abuse pretence thereof and with Commissions warrants Letters procured from the King by the Enemies of the cause Covenant as if we could not oppose the Latter without increaching upon the former But here an Objection or two must be removed out of the way before we go forward One is from the Third Atticle of the Covinant where there seems to be a great deal of Loyaltie obliging to defend the Kings Maj. his person Authority in the preservation defence of the true Religion Liberties of the Kingdoms that the world may bear witness with our consciences of our Loyaltie And that we have no thoughts or intentions to diminish his Majesties just power greatness I Ans. There is indeed a deal of Loyaltie there and true Loyaltie because Lawfully limited being qualified with subordinate unto the preservation defence of the true Religion Liberties of the Kingdom as the makers of the Covenant do expound it in the Assembles declaration against the unlawful Eugagment Iuly ult 1648. Sess. 21. not that Reverse Loyaltie which makes duties to God conditional limited and duties to thee King absolute unlimited as our Loyalists do now And I wish others were free of it who have sworn Oaths of unlimited Alledgiances to maintain the King in any power unto which his force aspires and to justify this their Loyaltie will bring in this Article of the Covenant with a distorted sense reading it backward that we in the preservation defence of Religion must preserve defend the King As if Religion obliged to defend him do what he will. It were better such pretended Covenanters denyed the Covenant than to be such a reproach to it in wresting its genuine sense But I have adduced the sense of the best Interpreters of it the General Assembly Next when they entered under the bond of this Covenant they did it with a purpose to oppose all his invasions upon Religion the Liberty of the people and to
Supremacy which were the successive heads of the former Testimonies and also now extended in a particular manner against Tyrannie And not only against the substance essence of these in the abstract but against substance circumstance abstract concret root branch head tail of them and all complying with them conforming to them or countenancing of them or any thing conductive for them or deduced from them any manner of way directly or indirectly formally or interpretatively This is that extensive and very comprehensive Testimony of the present Period as it is now stated sealed with the blood of many Which in all its parts points pendicles is most directly relative and dilucidly reducible to a complex Witness for the Declarative Glory of Christs Kingship and Headship over all as He is God and as He is Mediator which is the greatest concern that Creatures have to contend for either as Men or as Christians The matter of this Testimony I shall give a short manuduction to the progress Result of its Managment During the Exile of the Royal Brothers it is undenyably known that they were by their Mothers caresses and the Jesuites Allurements seduced to abjure the Reformed Religion which was easie to induce persons to that never had the sense of any Religion and to be reconciled to the Church of Rome And that not only they wrote to the Pope many promisses of promoting his projects if ever they should recover the power into their hands again and often frequented the Mass themselves but also by their example and the influence of their future hopes prevailed with many of their dependents attendants abroad to do the like Yet it is also unquestionably known that in the mean time of his Exile â—e renewed confirmed by private Letters to Presbyterians his many reiterated Engagments to adhere to the Covenant and declared that he was would continue the same man that he had declared himself to be in Scotland wherein doubtless as he was an expert Artist he equivocated and meant in his heart he would continue as Treacherous as ever which helped to keep a Loyal Impression of his Interest in the hearts of too many and an expectation of some good of him of which they were ashamed afterwards And immediatly before his return it s known what promises are contained in that Declaration from Breda from whence he came also the second time with greater Treachery than at the first to all Protestants that would live peaceably under his Government begining now to weigh out his perfidie perjurie breach of Covenant in offering to tolerote that in an Indulgence which he swore to maintain as a duty But in all this he purposed nothing but to ingyre ingratiate himself into the peoples over credulous affections that they might not obstruct his return which a jealousie of his intended Tyrannie would have awakened them to withstand And so having seated himself and strengthened his power against the attemptings of any whom his conscience might suggest an apprehension that they ought to resist him he thought himself discharged from all obligations of Covenants Oaths or promises for which his faith had been pledged And from the first hour of his arrival he did in a manner set himself to affront Defy the Authority of God and to be revenged upon his Kingdoms for inviting him so unanimously to sway their Scepter in polluting infecting the people with all debaucheries monstrous villanies and commencing his incestous Whoredoms that very first night he came to his Palace wherein he continued to his dying day outvying all for vileness Yet he went on deluding our Church with his dissimulations and would not discover all his wickedness hatched in his heart at first till his designs should be riper but directed a Letter to the Presbyterie of Edinburgh declaring he was resolved to protect preserve the Government of the Church of Scotland as it is settled by Law without violation Wherein it was observed he altered the Stile and spake never a word of the Covenant our Magna Charta of Religion Righteousness our greatest security for all Interests intrusted to him but only of Law by which as his practice expounded it afterwards he meant the Prelatical Church as it was settled by the Law of his Father since which time he reckoned there was no Law but Rebellion This was a piece preludie of our base defection degeneration into blind blockish brutish stupidity that after he had discovered so much perfidie we not only at first tempted him to Perjurie in admitting him to the Crown upon his mock-engagment in the Covenant whereby God was mocked His Spirit was grieved His Covenant prostituted the Church cheated the State betrayed but after the Lord had broken his yoke from off our necks by sending him to exile ten years where he was discovered to be imbibing all that venome Tyrannical violence which he afterward vented in revenge upon the Nations and after we had long smarted for our first transaction with him yet not withstanding of all this we beleeved him again and Issachar-like couched under his burdens and were so far from withstanding that we did not so much as witness against the readmission restauration of the head tail of Malignants but let them come in peaceably to the throne without any security to the Covenanted cause or for our Civil or Religious Interests and by piece meal at their oun ease leasure pleasure to overturn all the Work of God and reintroduce the old Antichristian yoke of abjured Prelacy and blasphemous Sacrelegious Supremacy and Absolute Arbitrary Tyrannie with all their abominations which he and with him the generality of our Nobility Gentry Clergy commonality by him corrupted without regard to faith or fear of God or man did promote propogate until the Nation was involved in the greatest revolt from rebellion against God that ever could be recorded in any Age or Generation Nay attended with greater grosser Aggravations than ever any could be capable of before us who have had the greatest Priviledges that ever any Church had since the National Church of the Iewes the greatest light the greatest effects of matchless magnified love the greatest Convictions of Sin the greatest Resolutions Solemn Engagments against it and the greatest Reformation from it that ever any had to abuse affront O Heavens be astonished at this horribly afraid for Scotland hath changed her Glory and the Crown hath fallen from off her head by an unparalelled Apostasie a free voluntary vvilfull deliberate Apostasie an avoued declared Authorized Apostasie Tyrannically carried on by Militarie violence cruelty a most universal every vvay unprecedented Apostasie I must a litle change my method in deducing the narration of this Catastrophe and subdistinguish this unhappie Period into several steps shevving hovv the Enemies opposition to Christ advanced and the Testimony of His
which case the people may make their Publick servant sensible he is at his highest elevation but a Servant Hence now when this species named in the Covenant viz Monarchy is by Law so vitiate as it is become the mean instrument of the destruction of all the ends of that Covenant and now by Law transmitted to all successors as a hereditary pure perfect perpetual opposition to the coming of Christs kingdom So that as long as there is one to wear that Croun but Iehavah will in righteousness execute Coniahs doom upon the race Ier. 22. ult write this man childless and enter heir to the Government as now established he must be an enemy to Christ there is no other way left but to think on a new Modell moulded according the true Pattern As to the Second we are far less obliged to oune acknowledge the interest of any of the two Monarchs that we have been Mourning under these many years from these Sacred Covenants For as to the first of them Charles the 2. Those Considerations did cassate his Interest as to any Covenant obligation to oune him 1. In these Covenants we are not sworn absolutely to maintain the Kings Person Authority but only Conditionally in the Preservation defence of Religion Liberties Now when this Condition was not performed but on the contrare professedly resolved never to be fulfilled And when he laid out himself to the full of his power Authority for the destuction of that Reformed Religion Liberties of the Kingdom which he solemnly swore to defend when he received the Croun only in the termes that he should be a Loyal subject to Christ and a true faithful Servant to the people in order to which a Magistrate is chosen and all his worth excellency valuableness consists in his answering that purpose for the excellency of a mean as such is to be measured from the end and its answerableness thereunto We were not then obliged to maintain such an enemy to these precious Interests 2. Because as the people were bound to him so he was bound to them by the same Covenant being only on these termes entrusted with the Government All which Conditions he perfidiously broke whereupon only his Authority our Allegiance were founded And thereby we were loosed from all reciprocal obligation to him by virtue of that Covenant 3. Though he and we stood equally engaged to the duties of that Covenant only with this difference that the Kings Capacity being greater he was the more obliged to have laid out that power in causing all to stand to their Covenant Engagments as Iosiah did 2 Chron. 34. 31 32 33. But alas there was never a Iosiah in the race yet he rose up to the hight of rebellion against God and the people in heaven-daring insolency and not only brake but burnt that Covenant and made Lawes to case rescind it and made a not-concurring in this Conspiracy a note of incapacity for any Trust in Church or State. Therefore to plead for an ouning of him in this case were only concludent of this that the Generation had dreamed themselves into such a distraction as may be feared will be pursued with destruction and make such dreamers the detestation of posterity and cause all men Proclaim the righteousness of God in bringing ruine upon them by that very power Authority they ouned in such circumstances 4. It is a known maxime Qui non implet conditionem a se promissam cadit beneficio qui remittit obligationem non potest exigere He that does not fulfill the conditions falls from the benefit of it and whoso remitts the obligation of the party obliged upon condition cannot exact it afterwards So then it is evident that the subjects of Scotland were by King Charles the 2 de his consent yea express command disengaged from so much of that Covenant as could be alledged in favors of himself So that all that he did by burning rescinding these Covenants and pursuing all who endeavoured to adâ—ere to them was a most explicite Liberating his subjects from remission of their Allegiance to him and in this we had been fools if we had not taken him at his word yea he rescinded his very Coronation by an act of his first Parliament after his return which did declare null void all Acts Constitutions establishments from the year 1633 to that present session not excepting those for his oun Coronation after which he was never recrouned And therefore we could not oune that right which himself did annul But as for his Royal Brother Iames the 7 2 we cannot indeed make use of the same reasons arguments to disoune him as we have now adduced yet as we shall prove afterwards this Covenant does oblige to renounce him So it is so clear that it needs no Illustration that there lies no obligation from the Covenant to oune him And also that for this cause we are obliged not to oune him 1. Because as he is an enemy to the whole of our Covenant and especially to these terms upon which Authority is to be ouned therein So he will not come under the bond of this Covenant nor any other compact with the people but intrude himself upon the Throne â—n such a way as overturns the Basis of our Government and destroyes all the Liberties of a free people which by Covenant we are bound to preserve and consequently as inconsistent therewith to renounce his Usurpation For a Prince that will set himself up without any transactions with the people or conditions giving Security for Religion Liberty is an Usurping Tyrant not bounded by any Law but his oun lusts And to say to such an one Reign thow over us is all one as to say come thow and play the Tyrant over us and let thy lust will be a Law to us which is both against Scripture Natural-sense If he be not a King upon Covenant termes either expressly or tacitely or general stipulations according to the word of God Lawes of the Land he cannot be ouned as a father Protector or Tutor having any fiduciary power entrusted to him over the Commonwealth but as a Lawless absolute Dominator assuming to himself a power to rule or rage as he lists whom to oune were against our Covenants for there we are sworn to Maintain his Maj. just Lawful Authority and by consequence not to oune Usurpation Tyranny stated in opposition to Religion Liberty which there also we are engaged to maintain Sure this cannot be Lawful Authority which is of God for God giveth no power against Himself Nor can it be of the people who had never power granted them of God to create one over them with a Liberty to destroy them their Religion Liberty at his pleasure 2. As he is not nor will not be our Covenanted sworn King and therefore we cannot be his Covenanted sworn subjects So
was invocated as a Witness Iudg. 11. 6 8 9 10 11. So all the Elders of Israel came to make David King and King David made a League with them in Hebron before the Lord and then they anointed him over Israel 2 Sam. 5. 3. he made there a Covenant with them before the Lord 1 Chron. 11 3. He was no King before this Covenant and so it was a Pactional Oath between him the Kingdom upon termes according to the Law Deut. 17. he was only a King in fieri one who was to be King but now actually inaugurate a Covenanted King upon termes that satisfied them It s true they came to recognosce his Right from the Lord But so did they recognosce Rehoboams Right and came to Shechem to make him King 1 King. 12. 1. and yet when he would not enter in Covenant terms with them to satisfie their just demands the people answered the King saying what portion have we in David neither have we inheritance in the Son of Iesse to your tents O Israel vers 16. They refused to acknowledge such an Usurper and we find no Prophets ever condemning them for it So when Iehoash or Ioash was Crowned Iehojada made a Covenant between the Lord and the King the people that they should be the Lords people between the King also and the people 2 King. 11. 17. 2 Chron. 23. 11 16. From all these Reasons Scriptures It is clear there must be a Mutual Compact between the Subjects and every Soveraign they oune subjection to which if he refuse and usurp the Sword they are under an Anterior obligation to substract their Allegiance and to make use of their Sword if they be in capacity to pull it out of his hands and use it against him And of this we are put in mind by the Motto of our old Coronation pieces which have these Words about the Sword. pro me si mereor in me that is for me but if I deserve against me And surely to him that hath it now in his hands it may be said tu meruisti adhuc meres We see then the Allegiance that this Usurper alledges is his due wants a bottom to wit a compact with the people Whence I argue If there must of necessity be a compact between the King the people when he is advanced to the Government then he that advances himself without against this compact is an Usurper not to be ouned But the former is true Ergo he that advances himself without against this compact is an Usurper not to be ouned And who more Notoriously deserving such a signature than Iames the 7 2 who hath made horns of his oun strength or the Popes Biills to push his Brother out and himself in to the Throne upon no termes at all or any security for Religion Liberty One Objection is to be removed here Can the Customs of the Iewes be binding to all Nations The Kings of Iudah made such Covenants shall therefore all Kings do so Ans. why not this Custom as well as Crowing which they used likewise These Rules are not Typical or Cermonial nor only so Iudicial as to be peculiarly Iudaical but are matters of moral equity bearing a standing reason founded upon that Law Deut. 17. 15. c. Limiting the Prince to stand to conditions If we cast at Divine Laws for Rules of Government where wil we find better Laws It is recorded of the first of the British Kings who was Christian that writing to Eleutherius Bishop of Rome before Antichrist took that seat for the Roman Laws he received this Answer By Divine Clemency ye have received the Law faith of Christ yow have the Old New Testaments out of them in Gods Name by Counsel of your State take Laws Govern your Kingdom And of another that he began his Laws thus God speake all these words c. And so repeated the Laws of God. The Second thing I undertook to prove is that Assertion of Buchanan ubi supra de Iure Regni Qui prior a Conventis recidit c. There being a paction between the King Subjects he who first recedes from what is Covenanted and doth Counteract what he hath Covenanted he looses the contract and the bond being loosed which did hold fast the King with the people whatever right did belong to him by virtue of that compact he looses it and the people are as free as before the stipulation Which is also asserted by the Author of Ius populi ch 6. pag. 112. It is no less clear that when the Soveraign doth not performe the principal main most necessary conditions condescended aggreed upon de jure he falleth from his Soveraignity and pag. 117. when the Prince doth violate his compact as to all its conditions or as to its chief main most necessary condition the subjects are de jure free from subjection to him and at Liberty to make choise of another This is so clear that it needs no labour to prove it that upon this head we were loosed from all Allegiance ro the former Tyrant who was admitted upon terms of an explicite Covenant the conditions whereof he did as explicitely break There are two cases wherein Subjects are loosed from Covenanted Allegiance to their Princes 1. When the Prince remitts the obligation of the Subjects and refuses Allegiance upon that basis then he can no more demand it by virtue of that compact He that remitts will not have that Allegiance that the Subjects Covenanted upon such such conditions to him these Subjects should not give it that they so Covenanted for they should not prostitute it to a Refuser Remitter But Charles the Second remitted and would not have that Allegiance which we Covenanted upon such such conditions viz. upon the terms of the Covenant which he cassed annulled and made Criminal to oune Ergo to him we should not have given it which we so Covenanted 2. When the Prince did enter into a Mutual Covenant with the people upon Mutual conditions and does not only cease to performe the conditions but simply denies all obligation to do it and makes it a quarrel to insinuate so much yea persecutes all who dare assert the obligation of that Covenant and yet demands Allegiance not upon the obligation of that Covenant which he hath remitted but absolutely upon the grounds of his prerogative In this case it will be evident also the subjects are not bound either to oune their formerly Covenanted Allegiance to him Or that which he demands on other grounds Grotius de Iure belli is clear as to this Lib. 1. Cap. 4. Num. 12. Si ex Clausula posita in ipsa delatione Imperii ut si Rex hoc aut hoc faciet subditi omni obedientiae vinculo solvuntur tunc quoque Rex in privatam personam recidit If there be such a Clause or condition in the very devolution of the Government upon a Prince as
be said then it cannot be an universal Grant or otherwise all Kings must be ordained for plagnes And if so it were better we wanted such nursing fathers 2. Though Mishphat signifies right or Law yet it signifies also and perhaps no less frequently Manner Course or Custome And here it cannot signify the Law of God for all these Acts of Tyranny are contrary to the Law of God for to make Servants of subjects is contrary to the Law of God Deut. 17. 20. forbidding to lift up himself so far above his brethren but this was to deal with them as a proud Pharaoh to take so many for Chariots horsemen is also contrary to the Law Deut. 17. 15. he shall not multiply horses to take their fields vineyards is meer Robbery contrary to the Moral Judicial Law whereof he was to have alwise a Copy vers 18. And contrary to Ezek. 46. 18. The Prince shall not take of the peoples inheritance c. This would justify Ahabs taking Naboths vineyard which yet the Lord accounted Robberie and for which Tyrants are called Companions of Thieves Isai. 1. 23. Robbers Isai. 42. 24. into whose hands the Lord somtimes may give His people for a spoyl in Judicial providence but never with His Approbation grant of right to make them cry out â—s oppression which the Lord abhors Isai. 5. 7 8. And if this be all the remedy it is none for it is such a Cry as the Lord threatens He will not hear 3. It is false that this manner of the King was registered in that Book mentioned 1 Sam. 10. 25. for that was the Law of the Kingdom accordingly the Copy of which the King was to have for his instruction containing the fundamental Laws point blank contrary to this which was the manner of the King There is a great difference between the Manner of the Kingdom what ought to be observed as Law and the Manner of the King what he would have as lust Would Samuel write in a Book the rules of Tyranny to teach to oppress contrary to the Law of God He sayes himself he would only teach both King people the good the right way Sam. 12. 23 25. 4. Nothing can be more plain than that this was a meer disswasive against seeking a King for he protests against this Course and then layes before them what sort of King he should be in a description of many acts of Tyranny and yet in end its said vers 19. Nevertheless the people refused to obey the voice of Samuel and said Nay but we will have a King. Now what else was the voice of Samuel than a disswasion I am not here levelling this Argument against Monarchy in the abstract that does not lie in my road But I infer from hence 1. If God was displeased with this people for asking ouning a King who was only Tyrannus in fieri and disswades from the choise by a description of his future Tyranny Then Certainly He was displeased with them when they continued ouning him when a Tyrant in facto esse according to that description But the former is true Therefore also the latter The Consequence is clear for Continuing in sin is sin but continuing in ouning that Tyrant which was their sin at first was a continuing in sin Ergo The Minor is confirmed thus Continuing in counteracting the Motives of Gods disswasion especially when they are sensibly visible is a Continuing in sin But their Continuing in ouning Saul after he became a Tyrant was a Continuing in counteracting the Motives of Gods disswasion when they were sensibly visible I do not say because it was their sin to ask Soul therefore it was not Lawful to oune him while he ruled as a Magistrate And so if Charles the second had ruled righteously it would not have been sin to oune him but after the Lord uses disswasives from a choise of such a one and these are signally verified if it was sin to make the choise then it must be sin to keep it 2. If it was their sin to seek set up such a one before he was Tyrant who yet was admitted upon Covenant terms and the manner of it registered Then much more is it a sin to seek set up one after he declared himself a Tyrant and to admit him without any terms at all or for any to consent or give their suffrage to such a deed But the former is true Therefore the latter and Consequently to give our consent to the erection of the D. of Y. by ouning his Authority were our sin 3. If it be a sin to oune the manner of the King there described then it is a sin to oune the present pretended Authority which is the exact transumpt of it But it is a sin to oune the manner of the King there described or else it would never have been used as a disswasive from seeking such a King. 4. To bring our selves under such a burden which the Lord will not remove and involve our selves under such a miserie wherein the Lord will not hear us is certainly a sin vers 18. But to oune or chuse such a King whose manner is there described would bring our selves under such a burden miserie wherein the Lord would not hear us Ergo it were our sin 4. We may adde the necessary Qualifications of Magistrates which the Lord requires to be in all both Superior Inferior And thence it may be inserred that such pretended Rulers who neither have nor can have these Qualifications are not to be ouned as Magistrates no more than such are to be ouned as Ministers who have no qualifications for such a function We find their essentially necessary qualifications particularly described Iethros Counsel was Gods Counsel Command That Rulers must be able men such as fear God men of Truth hating Covetousness Exod. 18. 21. Tyrants Usurpers have none nor can have any of these qualifications except that they may have ability of force which is not here meant but that they be Morally able for the discharge of their duty Surely they cannot fear God nor be men of Truth for then they would not be Tyrants It is Gods direction that the man to be advanced assumed to Rule must be a man in whom is the Spirit Numb 27. 18. as is said of Ioshua what Spirit this was Deut. 34. 9. explains He was full of the Spirit of Wisdom that is the Spirit of Government not the Spirit of infernal or Iesuitical Policy which Tyrants may have but they cannot have the true Regal Spirit but such a Spirit as Saul had when he turned Tyrant an evil Spirit from the Lord. Moses saith they must be wise men understanding and known among the tribes Deut. 1. 13. for if they be Children or fools they are plagues punishments Isai. 3. 2 3 4. c. not Magistrates who are alwise blessings And they must be known men of intergrity not known to be
for against a Lawful Magistrate that would be resistence 3 If a Tyrant hath irresistible power to kill and destroy the people he hath also irresistible power to cite summond them before him and if it be unlawful to resist his murders it must be as unlawful to resist his summonds 4 For a Church or Community of Christians persecuted for Religion to flee with Wives Children strong weak old yong to escape Tyrannical violence and leave the Land were more unlawful than to Resist For what is not possible as a Natural means of preservation is not a Lawful mean but this were not a possible mean Neither is it warranted in Natures Law or Gods Word for a Communitie or Society of Christians that have Gods Right and mans Law to the Land and the Covenanted Priviledges thereof to leave the Country and Cause of Christ and all in the hands of a Tyrant Papist to set up Idolatry upon the ruines of Reformation there A private man may flee but flight is not warranted of them as of a private single man. 2. If it be duty to disobey its duty to Resist Tyrants in defence of Religion Liberty But it is duty to disobey them Ergo The Connexion only will be stuck at which is thus strengthened If subjection be no more pressed in Scripture than obedience then if non-obedience be duty non-subjection must be so also and consequently Resistence But subjection is no more pressed in Scripture than obedience For all Commands of subjection to the Higher powers as Gods Ministers under pain of damnation do only respect Lawful Magistrats and in Lawful things and do include obedience and non-obedience to the power so qualified is a resisting of the Ordinance of God as well as non-subjection If then obedience to Magistrats be duty and non-obedience sin and obedience to Tyrants sin and non-obedience duty Then by Parity of reason subjection to Magistrats is duty and non-subjection is sin and also subjection to Tyrants is sin and non-subjection duty 11. From the Resistence allowed in all Governments it may be argued thus If it be duty to defend our Religion Lives Liberties against an invading army of Cut-throat Papists Turks or Tartars without or against the Magistrats warrand Then it must be duty to defend the same against invading home-bred Tyrants except we would subscribe our selves home-born slaves But the former is true Ergo The Minor cannot be doubted because the Magistrats power cannot be privative destructive to defence of our Religion Lives Liberties nor can it take away Natures birth-right to defend these or make it fare the worse than if we had no Magistrats at all now if we had no Magistrats at all we might defend these against Invaders and whether we have Magistrats or not we are under Moral obligations of the Law of God to endeavour the defence of these But this needs not be insisted on The Connexion of the Proposition is clear If Princes be more Tyrannical in invading Religion Liberties themselves than in suffering others to do it or hindering them to be opposed And if their invasion be more Tyrannical hurtful dangerous than the invasion of Strangers Then if it be duty to resist Strangers invading these Interests it is more duty to Resist home-bred Tyrants invading the same But the former is true Therefore the latter Resisting in the one case is no more Resisting the Ordinance of God than in the other 12. From the Motives of Resistence we may draw this Argument which might be branched out into several but I shall reduce it to this Complexe one If when we are in a Capacity we cannot acquit our selves in the duties that we owe to our Covenanted Religion and our Covenanted Brethren and Posterity and our selves nor absolve exoner our selves from the sin Judgment of Tyrants who overturn Religion oppress our Brethren impose slavery on our selves and entail it upon Posterity by a Passive subjection submission to and not opposing these mischiefs Then Resistence is necessary But the former is true Ergo The Connexion is clear for there cannot be a Medium if we cannot discharge these duties by subjection submission and not opposing then we must do them by non-subjection non-submission and opposing since they must be done some way The Assumption is thus confirmed 1. The duties we owe to Religion when it is corrupted declined from overturned are not only to Reforme our oun hearts wayes and keep our selves Pure from the Corruptions established and to rebuke and witness against the Complyers with the same and so by work doing suffering keep contend for the Word of our Testimony But further when by the Constitution of the Kingdom Religion is become a fundamental Law and consequently the Magistrate overturning it is violating everting the main grounds ends of the Government and turning grassant ingrained Tyrant especially when it is not only so Authorized Confirmed by Law but Corroberated by solemn vowes Covenants made sworn unto God by all ranks of people to maintain defend this Religion with their lives fortunes and resist all contrary errors corruptions according to their vocation and the uttermost of that power that God puts in their hands all the dayes of their lives As also mutually to defend assist one another as in the National Covenant And sincerely really constantly endeavour the Preservation of the Reformed Religion in Doctrine Worship Discipline Government the extirpation of Poperie Prelacie c and to assist defend all those that enter into the same bond in the maintaining thereof as in the Solemn League Then to defend maintain that Religion and themselves Professing it when it is sought to be razed This must be an Interest as necessary to be defended as that of our bodies which is far inferiour and as necessary a duty as to defend our Natural Civil Liberties from perpetual slaverie and as preferrable thereunto as Christ Interest is to mans and as the end of all self preservation is to the means of it the preservation of Religion being the end of all self preservation But this duty cannot be discharged without Resistence in a meer Passive subjection submission Otherwise the same might be discharged in our universal submission to Turks coming to destroy our Religion Certainly this Passive way cannot answer the duty of Pleading for Truth Isai. 59. 4. seeking the Truth Ier. 5. 1. being valiant for it Ier. 9. 3. making up the hedge standing in the Gap c. Ezek. 22. 30. which yet are necessary incumbent duties according to our Capacity Therefore we cannot answer the duties we owe to Religion in a meer Passive way 2. The duty we owe to our Covenanted Brethren is to assist defend them and releive them when oppressed as we are bound by our Covenants and antecedently by the Royal Law of Christ the foundation of all Righteousness among men toward
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
Lord will cause the Prophâ—ts and the unclean Spirits to pass out of the Land And it shall come to pass that when any shall yet Prophesie then his father his mother that begat him shall say unto him thow shalt not live and shall thrust him through when he Prophesieth Zech. 13. 3. Which cannot be meant of a Spiritual penetration of the heart for it is said he shall not live and the wounds of such as might escape by resistence or flight are visible in his hands vers 6. It is therefore to be understood of Corporal killing Intycers to Idolatrie according to the Law Deut. 13. 9. either by delivering them up to the Judges as Piscator on the place sayes Or as Grotius saith transfodient ut Phineas Zimri Numb 25. hoc intellige de Pseudo-propheta populum volente abducere ad cultum falsorum deorum nam in tales quemvis Iudaeum Lex armabat Deut. 13. quae Lex expresse addit in tali crimine nec filio parcendum From all which I conclude If people are to bring to condign punishment Idolatrous Apostates seeking to intyce them Then may oppressed people dayly in hazard of the death of their Souls by Complyance or of their bodys by their Constancy in Duty put forth their hand to execute Judgement in case of necessity upon Idolatrous Apostates Incendiaries and the principal Murdering Emissaries of Tyrants that seek to destroy people or enforce them to the same Apostasie But the former is true Therefore c. 4. The same may be inferred from that Command of Rescuing Delivering our Brother when in hazard of his life for omitting which duty no pretence even of ignorance will excuse us Prov. 24. 11 12. If thow forbear to deliver them that are drawen unto death and those that are ready to be slain if thow sayest behold we knew it not doth not He that pondereth the heart consider it and He that keepeth thy Soul doth not He know it and shall not He render to every man according to his works eripe h. e. ex manu invasoris latronis injusti Magistratus c. idque vel manu vel lingua defendente vel quovis alio modo licito Solent homines multas excusationes nectere se nescire illius vel periculum vel innocentiam non tanta authoritate valere ut eum liberent rerum suarum satagere alienis nolle se ingerere c. hic unam excusationem reliquas omnes complectentem exempli causâ proponit refellit as Commentators say Pool Synops. Critic in locum This precept is indefinitely given to all Principally indeed belonging to righteous Magistrates But in case of their omission And if instead of detending them they be the persons that draw or send out their destroying Emissaries to draw them to death then the precept is no more to be restricted to them than that vers 2. not to be envious against evil men or that vers 10. If thow faint in the day of Adversity thy strength is small can be said to be spoken only to Magistrates Hence If it be a Duty to Rescue our Brethren from any prevailing power that would take their lives unjustly and no pretence even of ignorance will excuse the forbearance of it Then it must be Lawful in some extraordinary cases to prevent the Murdering violence of publick Incendiaries by killing them rather than to suffer our selves or our Brethren to be killed when there is no other way in probability either of saving our selves or Rescuing them But here the former is Commanded as a duty Therefore the Later also must be justified when the duty cannot otherwise be discharged Now having thus at some length endeavoured to discuss this some way odd esteemed odious Head to which Task I have been as unwillingly drawn as the Actors here pleaded for were driven to the occasion thereof whom only the necessity of danger did force to such Atchievements to preserve their oun and Brethrens lives in prosecuting the Cause and nothing but the necessity of duty did force me to this Undertaking to defend their Name from Reproach and the Cause from Calumnies I shall Conclude with a humble Protestation that what I have said be not stretched further than my obvious declared Design doth aim at which is not to press a practice from these precedents but to vindicate a Scripture Truth from invidious or ignorant Obloquies and not to specify what may or must be done in such Cases hereafter but to justify what hath been done in such Circumstances before Wherein I acknowledge that thô the Truth be certain such things may be done yet the duty is most difficult to be done with Approbation Such is the fury of corrupt passion far more fierce in all than the pure zeal of God is to be found fervent in any that too much Caution Tenderness Fear can scarce be adhibite in a Subject wherein even the most warrantable provocation of holy zeal is ordinarly attended with such a concurrence of Self-interest and other carnal Tentations as it is impossible without the signal Assistance of special Grace to have its exercise in any notable Measure or Manner without the Mixture of sinful allay as the True Non-conformist doth truly observe ubi supra Pag. 391. Yet this Doctrine thô in its defined and uncautioned Latitude be obnoxious to accidental abuses as all Doctrines may be abused by mens corruption or ignorance misapplying the same is nevertheless built upon such Foundations that Religion will oune to be firme and Reason will ratify their force And I hope it is here so circumscribed with Scripture-boundaries and restricted in the narrow Circumstantiation of the Case that as the Ungodly cannot captate advantage from it to encourage themselves in their Murdering villanies seeing they never were never can be so Circumstantiate as the Exigence here defined requires So as for the Godly I may presume upon their tenderness and the Conduct of that Spirit that is promised to lead them and the zeal they have for the honour of Holiness with which all real Cruelty is inconsistent to promise in their Name that if their Enemies will repent of their wickedness and so far at least Reforme themselves as to surcease from their cruel Murdering violence in persecuting them to the death and devouring them as a prey then they shall not need to fear from them the danger of this Doctrine but as saith the proverb of the Ancients Wickedness proceedeth from the Wicked but their hand shall not be upon them But if they shall still proceed to Murder the Innocent they must understand they that hold this Truth in Theorie will also reduce it to practice And bloody Papists must know that Christians now are more Men than either stupidly to surrender their throats to their Murdering swords or supinely to suffer their villanie to pass unpunished and thô their favours have flattered many and their sury hath forced others into a faint succumbing superceding from