Naphtali, or, The wrestlings of the Church of Scotland for the kingdom of Christ contained in a true and short deduction thereof, from the beginning of the reformation of religion, until the year 1667 : together with the last speeches and testimonies of some who have died for the truth since the year 1660 : whereunto are also subjoyned, a relation of the sufferings and death of Mr. Hew McKail ...

Naphtali, or, The wrestlings of the Church of Scotland for the kingdom of Christ contained in a true and short deduction thereof, from the beginning of the reformation of religion, until the year 1667 : together with the last speeches and testimonies of some who have died for the truth since the year 1660 : whereunto are also subjoyned, a relation of the sufferings and death of Mr. Hew McKail ...

Table of contents

Title page

AD LECTOREM.

READER

The Teſtimony of MR JAMES WOOD, Miniſter of the Goſpel, and Profeſſor of Theology in the Univerſity of S. Andrewes, for Presbyterial Government.

The Nationall Covenant, OR The Confeſſion of Faith of the Kirk of Scotland, ſubſcribed at first by the Kings Majeſty and his Houshold, in the yeare 1580. Thereafter, by Perſons of all rankes, in the yeare 1581, By ordinance of the Lords of the Secret Councill, and Acts of the general Aſſembly. Subſcribed againe by all ſorts of Perſons in the Yeare 1590, By a new Ordinance of Council, at the deſire of the General Aſſembly: With a General Band for maintenance of the true Religion & the Kings Perſon. And now ſubſcribed in the Year 1638. By Us, Noblemen, Barons, Gentlemen, Burgeſſes, Miniſters, and Commons, then under-ſubſcribing: Together, with our reſolution and promiſes for the cauſes after ſpecified, To maintaine the ſaid true Religion, and the Kings Majeſty, according to the Confeſſion foreſaid, and Acts of Parliament. And now, upon the Supplication of the General Aſſembly to His Majeſty's high Commiſſioner, and the Lords of his Majeſty's Honorable Privy Council, ſubſcribed again in the Year 1639. by Ordinance of Council, and Act of General Aſſembly. The Tenor whereof here followeth.

A Solemn League and Covenant For Reformation, and Defence of Religion, The Honour and Happineſs of the King, and the Peace and Safety of the three Kingdoms of Scotland, England, and Ireland.

A Solemn Acknowledgement of publick Sins and Breaches of the Covenant; AND A Solemn Engagement to all the Duties contained therein, namely th•ſe which do in a more ſpeciall way relate unto the dangers of theſe times: ANNO 1648.

The occaſion of this Acknowledgment and Engagement was this;

ERRATA.

A True and short DEDUCTION Of the WRESTLINGS of the CHURCH of SCOTLAND, For the KINGDOM of JESUS CHRIST, From the beginning of the Reformation of Religion, unto the Year 1667.

The laſt SPEECHES AND TESTIMONIES Of ſome who have Suffered for the TRUTH IN SCOTLAND, Since the Year 1660.

The laſt Speech of the MARQUES of ARGILE, At his Death in Edinburgh, May 27. 1661.

The laſt Speech and Teſtimony of MR JAMES GUTHRIE, Miniſter of the Goſpel at Sterlin, at his Death at Edinburgh, Jun. 1. 1661. which a day or two before his Death he wrot, and left with ſome of his Friends ſealed and atteſted under his own hand.

The laſt Speech and Teſtimony of the LORD WARIST0N, At his Death in Edinburgh, July 22. 1663.

The Joint Teſtimony of theſe who died together in Edinburgh, Dec, 7. 1666. ſubſcribed by them in priſon, the ſame day of their death.

Another Teſtimony which was▪ alſo left by ſuch of the Former ten Perſons, as were in the ſame Chamber with Thomas Paterſon Merchant in Glaſgow; who, being in like manner Indited but dying of his Wounds before Sentence, did communicate the ſame to his friends, with his Aſſent thereunto.

The Teſtimony of CAPT. ANDREW ARNOT, one of the former ten who died. Decem. 7.

The Teſtimony of JOHN SHIELDS, Yeoman one of the former ten who died at Edinburgh the 7 day of Decemb. 1666.

The Teſtimony of another of the former ten Perſons left ſubſcribed with a Friend.

The Teſtimony of MR ALEXANDER ROBERTSON, Preacher of the Goſpel, and Probationer for the Miniſtry, who died at Edinburgh, Decemb. 14. 1666.

The Teſtimony of JOHN NILSON, of Corſack who died at Edinburgh. Dec. 14. 1666.

The Teſtimony of GEORGE CRAWFORD, Yeoman who died at Edinburgh, Decemb. 14. 1666

The laſt Speech and Teſtimony of MR HEW MC KAILE. Preacher of the Goſpel and Probationer for the Miniſtry, at his death in Edinburgh, Decemb. 22. 1666.

The Teſtimony of JOHN WODROW, Merchant in Glaſgow, who died in Edinburgh, Decemb. 22. 1666.

The Copy of JOHN WODROW His Letter to His Wife, dated Decemb. 22. 1666. which was the Day on which He ſuffered.

The Teſtimony of RALPH SHIELDS, An English-man who died in Edinburgh, Decemb. 22. 1666.

The Teſtimony of HUMPREY COLHOUNE, At his Death in Edinburgh, Decemb. 22. 1666.

The Teſtimony of JOHN WILSON, Who ſuffered at Edinburgh, Decemb. 22. 1666.

§

A true Relation of the Sufferings and Death of MR HEW Mc KAIL. Preacher of the Goſpel.

Some Inſtances of the Sufferings of Galloway and Ntthiſdale.

POSTSCRIPT.

§

[Page]

[Page]

NAPHTALI, OR The Wreſtlings of the Church of SCOTLAND For the KINGDOM of CHRIST; Contained in A true and short Deduction thereof, from the beginning of the Reformation of Religion, until the Year 1667.

Together with The laſt Speeches and Teſtimonies of ſome who have died for the Truth ſince the Year 1660.

Whereunto are alſo ſubjoined A Relation of the Sufferings and Death of MR HEW MC KAIL, and ſome Inſtances of the Sufferings of Galloway and Nithiſdale.

LAM. 1:12.

Is it nothing to you, all ye that paſs by? Behold and ſee, if there be any ſorrow like unto my ſorrow, which is done unto me, wherewith the Lord hath afflicted me, in the day of his fierce anger.

MIC. 7:8.

Rejoice not against me, O mine Enemy: When I fall, I shall ariſe; When I ſit in darkneſs, the Lord shall be a Light unto me.

ISAI. 14, 32.

What shall one then anſwere the Meſſengers of the Nation? That the Lord hath founded Zion, and the poor of the People shall trust in it.

Printed in the Year 1667.

AD LECTOREM.

[Page]

NOn hîc Herculeae ſunt cum ſudore paleſtrae;

Nullus Olympiaco in pulvere Ludus iners:

Pro ſadore cruor Chriſti de Corpore manat;

Ardua pro ludo est lucta, rapina, neces.

Scotica bis denis luctata Eccleſia Luſtris;

Penè dedit victas, laſſa labore, manus.

Duros paſſa Patres dudum, velut ame Novercas,

Vi premitur; Stygia fraude ſubacta gemit.

Conſtitit effraenes contra tumidasque procellas;

Proque Fide ſteterat, dum ſtetit ulla fides.

Nuſquam cana fides nunc est; jurataque Coeli

Numina, mortales, vinc'la nec ulla ligant.

Credula dum nimis est, fida haec Eccleſia; vanà

Spe luſâ, & rupto Foedere ſtrata jacet:

Strata tamen non tota jacet, de pulvere ſurgit;

Auricomum tollet mox ſupra aſtra caput.

Ipſa triumphalem currum Crux ſaeva miniſtrat;

Sanctorum ſanguis fertile ſemen erit.

Ecce! Sacerdotum turmam Regumque Coronam

Pendentem infami de trabe, Lector, habes.

Cerne oculo, Heroum facies & corpora cernas;

Verba audi, & videas pectora plena Deo,

Hîc loquitur Princeps, magno cum Judice, Vates;

Et Juvenes, Vatum ſpes animoſa ſenum.

Hîc Generoſa cohors, Miles, Mercator, agelli

Cultor, & Arte rudis, ſpirat ab ore Deum.

Diſce immortalem hinc Animam, vitamque futuram;

Nulla eſt, pro Chriſto, mors male grata pio.

Pro Chriſti Crux, est, diademate Laurea; reſtis,

Faedere pro Sancto, eſt vitta, monile, decus.

READER

[Page]

THE LORD in great mercy, having wonderfully and with an outſtretched arm, notwithſtanding all the oppoſition of Sathan and earthly Principalities, redeemed Scotland from the Power and darkneſs, firſt of Gentiliſm, and then of Antichriſtianiſm, by raiſing of ſome burning and shining Lights, and other Inſtruments fitted for that Work; Whereby the Light of the Glorious Goſpel, from a very ſmall beginning, did increaſe more and more, untill at length, shining with brightneſs and heat as the Sun in his ſtrength, it filled the Land with knowledge, in ſo much that the name thereof became Jehouah Shammah, the Lord is there: And having built to Himſelf a houſe upon the foundation of the Prophets and Apoſtles, not only ſufficiently inſtructed with righteous Laws and Judgments for Doctrine and Worship; But alſo provided with all Ordinary Officers neceſſary in the Chriſtian Church, and with a form of Church-Government, of his own Inſtitution, diſtinct from, and without any prejudice unto the Civil Government [Page] of the Kingdom, Whereby the Church of Scotland, for Soundneſs of Faith, Purity of Worship, Excellency of Government, Freedom and Power of the Goſpel, beautiful Order and Unity, was not inferior to any, if not preferable to moſt of the Reformed Churches, and therefore was deſervedly famous and eſteemed amongſt them: Having alſo, for an hundred Years, from it's firſt National Eſtablishment, preſerved the ſame from utter overthrow, notwithſtanding the many various and renewed endeavours of men, by force and fraud, to reduce it unto the ſame Errors, Ignorance and Superſtitions, wherein it ſelf at firſt lay buried, and under which others groaned; And ſeveral times revived and reſtored it, when by it's own Impurity, Indifferency and Formality it began to decline, or by the Treachery, Subtilty, or Violence of others it was oppreſsed; Thereby not only diſappointing, confounding, and many times ruining the Adverſaries, and comforting and ſtrengthening the faithful; But alſo alwayes rebuilding to Himſelf a Temple, the glory whereof did far excell and darken the glory of the former: And having many times engaged the whole Land to Himſelf, by ſeveral moſt ſolemn Obligations, of voluntary Surrender and Reſignation, by frequently renewed Oaths and Covenants; So that within theſe few Years paſt, there were not many perſons of age, of whatever degree, and not ſo much as one Preaching Miniſter in all the Land, who not only did not make publick profeſſion of the true Reformed Religion, but alſo ſubject themſelves unto the Presbyterial Form of Church Government and Diſcipline, & who did not (which we deſire to be noted) for that effect in their own perſons ſwear and ſubſcribe with the hand unto the Lord, in the National Covenant and Solemn League and Covenant; In ſo much, that as to the publick Profeſſion of the Truth, and almoſt as to the number of perſons, the Church of Scotland was of equal extent with the Nation, and in that reſpect, [Page] of all other National Churches, did moſt reſemble the old Church of the Iewes: The Lord, I ſay, having to the conviction and acknowledgement of our ſelves and others, done ſuch great things for us, whereof we are glad, the preſent Apoſtacy, whereby Scotland's Bethel is become Bethaven, and the Land that was ſometimes Holineſs unto the Lord, is become (alas too Edom-like) the border of wickedneſs, & an Aceldama, a Tragical Theatre of blood & perſecution, ought to be unto us no leſs matter of Sorrow, Shame and Fear, then it is Sin in itſelf, & Wonder and Amazement unto others. Who can hear our Covenanted and Kindeſt Lord, who hateth putting away, and defieth us to shew the bill of our Mothers divorcement, who groaneth under our Backſlidings, being preſſed therewith as a cart full of sheaves, complaining that He is broken with our whorish hearts, and therefore declaring that He will be no more our Husband; nor we His Wife, and that His heart cannot be toward us; But that He will drive us out of His houſe, and love us no more, and not cover the lip for Shame? And in conſequence thereof, who can behold the Fathers houſe, not only defiled, by turning it into a houſe of Marchandiſe and den of theeves, but the Temple caſten down to the ground, and the Adverſary in the midſt thereof inſultingly and ſcornfully ſet up their enſignes for ſignes of Triumph; And furder, behold the blood of the Saints shed like water, and their flesh given to be meat to the fowles of the heaven and beaſts of the Earth, and not lament with Jeremiah? Cap. 9:1, 2, 3▪ [...] Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the ſlain of the Daughter of my People. Oh that I had in the Wilderneſs a lodging place of wayfaring men, that I might leave my People and go from them: For they be all adulterers, an aſſembly of treacherous men. And they bend their tongue like their bowe for lies: But they are not valiant f [...]r the Truth upon the Earth▪ for they proceed from evil to evil, and they know not me, [Page] ſaith the Lord. And this will the more appear, not only if we remember the general nature of Backſliding, which is a very comprehenſive Sin, importing leſs Love, Fear and Truſt in the true God, and proclaiming more Inconſtancy, Unfaithfulneſs, and ingratitude towards Him, then ſometimes is found in very Heathens towards their Idols; But alſo if we conſider that our preſent Defection hath all circumſtantial Aggravations in the higheſt degree. For it is not in things only Civil, Indifferent, or of little moment; But in things Religious, Neceſſary, Important and which at leaſt in their tendency and conſequence reach to the very foundation: It is not the effect of common, humane and invincible infirmity; but moſt free and voluntary, yea wilful and deliberate: It is not done by ſtealth, or in a corner; but avowedly and openly in the ſight of the Sun: It is not Private and Perſonal; but Repreſentative and Authorized, by Acts and Proclamations of King, Parliament and Council: It is not ſmoothly and ſubtilly, but moſt tyrannically carried on by military violence and cruelty: It is not of a few or inconſiderable Perſons, but very Univerſal; The greateſt part of all Ranks, and of ſome Ranks almoſt the whole, being ſome one way or other involved therein: It is not only of theſe, who were alwayes of known and profeſſed diſaffection to the Cauſe and Covenant of God; but alſo of many who ſometimes being exceeding zealous themſelves, and exemplary and forcible upſtirrers of others therein, are now become the chief Ring-leaders theirof, and moſt bloody Perſecuters of thoſe who remain ſtedfaſt in the Truth: It is not in an Heathenish or Antichriſtian Land, or Church divided and broken with ſeveral Sects, as ſome others are; but even in Scotland, ſo clearly enlightened, for which the Lord had wrought ſo many wonderful works, which was under ſo many obligations of Oaths and Covenants to the contrary, and had been ſo united in the profeſſion of the Truth: It is not from violent [Page] force, Inevitable neceſſity or irreſiſtible temptation (which is neither poſſible nor yet would excuſe it) but when the Lord, by breaking the yoke of forrain Uſurpation, had given King and Countrey the faireſt opportunity which they ever had, to reſtore, confirm and advance His Work; as if He had delivered us, that we might work all theſe Abominations: And all this for no other end, then the baſe flattering of the Kings humor and inclination, the ſatiating of Prelaticall Pride and Ambition, the indulging of the licentious profanity of ſome Debauched & degenerated Nobles and others, who could not endure the yoke of Chriſt's ſound doctrine and impartiall diſcipline, And the ſuppreſſion of Religion and Righteouſneſs in the ſubverſion of the late work of Reformation: Whereby we have charged our ſelves with all the blood that hath been shed upon either ſide, during the former wars; Have laid a ſtumbling block before all, who shall ſee or hear of it, to blaſpheme Religion as a fiction, to condemn the late Work of Reformation as a falſe pretence for Rebellion and Self-Intereſt, and to affirm that there is neither truth nor ingenuity in the Profeſſors thereof. Paſs over the Iſles of Chittim and ſee, and ſend unto Kedar, and conſider diligently, and ſee if there be ſuch a thing; hath a Nation changed their Gods, which yet are no Gods? But Scotland, Ah Scotland! hath changed her glory for that which doth not profit. Be aſtonished, O ye heavens at this, and be horribly afraid: And ſo much the rather, becauſe few Lands did ever make Defection after this manner, but, as upon the one hand, the Lord gave them up unto more Backſliding, until they abounded more with Atheiſm and all manner of abominations, then ſome Pagan-Nations, who never heard nor made Profeſſion of the Goſpel; So upon the other hand, He alwayes purſued them with ſoreſt plagues, not only of ſubjugation at home, ſcattering and exile abroad, dividing of Kingdomes amongſt themſelves, and from their former Rulers, and final ſubverſion [Page] of whole Empires, Kingdomes and Common-wealths; But alſo many times with the Final removal of the Goſpel, and utter diſſolution of all viſible National Covenant-relation, as might be demonſtrated from Holy Scripture, and other Hiſtories: And indeed, if He, to whom nothing is ſtrange or impoſſible (though they may ſeem both to us) and whoſe wayes and thoughts are as far above ours, as the Heavens are above the Earth, do not in the Soveraignity of His Grace, recede from His ordinary method of dealing with ſuch apoſtatizing People, and now when he hath ſeen our way do not heal us, we have, alas! [...]oo too juſt ground of fear, that we shall become ſuch a proverb amongſt the Nations, that the generation to come of our Children, and the ſtranger that cometh from a far Land, when they ſee the plagues of this Land, shall wonder and ask, Wherefore hath the Lord done this unto this Land? What meaneth the heat of this great anger? Oh! that the very first, and next following ſteps of Defection; together with the Cauſes of the Lord's wrath againſt the Land, were remembered and acknowledged, and that all who have had any acceſſion to the kindling of this flame (and who can wholly Juſtify himſelf? If any would, be ſure, his own mouth should condemn him) would draw water and pour it out before the Lord, for quenching thereof, and that the firſt reſiclers from our National Acknowledgment of Sins and Engagement to duties, would glorify God by Confeſſion, that he might turn from the fierceneſs of his Anger; But alas! He hath at once pour'd out upon us the Spirit of Whoredome and of a deep ſleep! and hath both made us to erre from His way, and hard'ned our hearts from his fear. And as we should look bekind us to the Riſe, ſo before us to the Reſult of th [...]ſe things; for though every runner may read the Primum mobile of this courſe, the great axletree and wheels upon which all moveth, and who are the furious drivers and ſlavish drawers thereof, and we have [Page] both ſeen the ſeveral degrees of Motion and advancement, and ſmarted the ſad effects of the ſame, yet I am affray'd, that there is now another Spirit in Perſons and Tendency in affairs then ſome men apprehend. Whether there be a ſufficient ground in the Holy Scriptures to think with ſome, that before the laſt fall of the Roman Antichriſt, the Popish Religion shall once more overshadow the Chriſtian World▪ is not proper here to enquire; But conſidering the great affinity betwixt Papacy and Prelacy, and the already authorized and practized Conformity of the one to the other, not only in Government and Diſcipline, whereby they have, for the moſt part, the ſame Eccleſiaſtical Courts and Officers; But alſo in Worship, whereby they have the ſame Liturgy, for ſubſtance of Epiſtles, Goſpels, Collects and Letany; The ſame Ceremonies of Riſing, Standing to the Eaſt, Bowing, Kneeling, Croſſing, &c. the ſame ſuperſtitious & fool-like Veſtments; The ſame obſervation of many dayes, the ſame adorning of Churches and Chappels, with Altars, Books, Candles, Candleſticks, Baſins, Images, and Crucifix's on windows, and the ſame Jeſuitical ſign upon their pulpit cloath; And alſo in ſeveral points of Doctrine, preached, licenſed and printed, with many other things tedious to be enumerated: Conſidering alſo the conſtitution of the Kingdoms, which by Ignorance, Atheiſme, diſputing and oppugning of the Authority of the Holy Scriptures, Error, Superſtition, Profaneneſs, Indifferency, Formality and Hypocriſy in many, are much more then formerly diſpoſed to embrace whatſoever shall be authorized or indulged: And conſidering the native tendency of the preſent Courſe of Backſliding, which leadeth unto the great Whore, the mother of all theſe abominations, Nothing but groſs, wilfull or judicial Ignorance, and eſtrangement from affairs, can deny that there is too juſt ground of fear, that ere long (if the Lord do not prevent it) Brittain may be again precipitated into the old gulf of [Page] Antichriſtianiſm. And ſo much the rather, becauſe it is univerſally obſerved and notourly known, that the number of profeſſed Papiſts, hath increaſed more within theſe ſix Years, then it had for near ſixty before; the conviction whereof made ſome of the Prelates themſelves ſay ſome Years hence, that ſince the Year 1660. there were more thouſands of avowed Papiſts in Scotland (compute then what may and muſt be in England and Ireland) then before that Year there were hundreds. Whence this is, and whether there be any poſitive Reſolution to reintroduce Popery in theſe Lands, I do not affirm, but remit it to the conſideration of the impartial Reader who underſtandeth the times, and to Time it ſelf, a great ſearcher and diſcoverer of ſecrets, to declare the genuine meaning and tendency of theſe things, That the King should publish in print, that the Papiſts had been faithful Subjects to him and his Father, whileſt others under pretence of Religion had involved the Kingdoms in blood; Was that bloody Maſſacre in Ireland, whereof they were the known and acknowledged Actors, though perhaps not the only Authors, ſuch Faithful ſervice? That the execution of penal Statutes againſt Papiſts should be ſuperſeded, whilſt ſevere penal Statutes are dayly enacted and executed againſt Proteſtants, really, though not under that name and notion: That ſo many known and open Idolatrous Maſſes should be connived at & tollerated, whilſt both publick & private meetings of Proteſtants for pure Worship are prohibited by Law, and violently interrupted: That ſo many known profeſſed Papiſts, Prieſts and Jeſuites, who do not publickly countenance the Prelatical Worship, are permitted to live peaceably and enjoy all their Liberties, whilſt non-complying Proteſtants, for ſimple Non-conformity to Prelacy, are impriſoned, fined, confined, ſcourged, ſtigmatized, and many otherwayes oppreſſed and perſecuted, in their Eſtates, Conſciences and Names: That ſo many Papiſts eſpecially [Page] in England should enjoy and be dayly advanced to the greateſt places of publick Power and Truſt, not only as members of Parliament, Council, and Court, but as State-Officers, Lieutenants, Sherifs, Juſtices of Counties, and Officers in Army, whilſt ſtedfaſt Proteſtants, for ſimple non-perjuring, are ſome of them not ſo much as permitted to ſit in Parliament, or any other Iudicatory; others of them diſcourted, diſgraced, diſarmed, impriſoned and proſcribed, and all of them who will not forſwear, declared incapable of publick Power or Truſt in Church or Common-wealth: That a houſe for Fathers or Friers is provided; whilſt many faithful Miniſters are removed and chaſed from place to place, without any certain habitation: That there should be ſuch univerſal Report & ſo much Preſumption, of a Popish hand in burning of London, which, for number and ſtrength of Proteſtant Inhabitants, was the moſt conſiderable City in the World, and bulwark againſt the Romish Religion and deſignes, and yet, as if men were affrayed to try the truth in that matter, ſo little ſatisfying & effectual courſe taken, to try and punish the Authors and Actors, and to repreſs their many other inſolent miſdemeanors; whilſt many thouſands of innocent Proteſtants, who never burnt either houſe or City, for no other alleaged crime but their peaceable forbearance to bow to the Idol which the King hath ſetup, are thrown into a furnace of fiery Triall, ſeven times more heated then ever was known in the Chriſtian World for ſuch a Cauſe, all things being conſidered.

It may ſeem ſtrange to the Nations about, and to the Generations following, that the Church of Scotland which had been ſo faithful and chaſt, should have ſuffered herſelf to be thus proſtituted, and that (if she would not otherwayes, after the manner of her Fathers, contend for the Faith which she had receaved) she did not cry to all the World by Declarations and Proteſtations (as the Maid under the Law) that she was forced; And that of all the ſons [Page] which she had brought forth, there were ſo few, either to take her by the hand, and plead openly for her, or to plead with her, that she would put away her whoredoms. This indeed is, and ought to be for a lamentation; But let none therefore conclude (as ſome of the profane and perfidious Prelates, meaſuring others after their own baſeneſs and treachery, had the impudence at firſt to miſrepreſent to the Rulers) that all were or are conſentient unto this horrid Apoſtacy; for even at the beginning thereof, if Synods (which were then reſolving to bear publick Witneſs for the then eſtablished Government of the Church, and againſt the begun Defection, and further progreſs thereof by the Reintroduction of Prelacy, which was then deſigned) had not been, ſome of them, by Proclamation prohibited to conveen, and others of them violently interrupted and raiſed by Nobles, who, by Order of Parliament, were preſent for that effect; And if ſome of her Watchmen (who were neither profeſſedly driving on, nor ſecretly breathing after Prelacy & Prelatical promotion) had not for Reaſons beſt known to themſelves, too much courted and flattered the Powers by their own ſilence, and withdrawing of their neceſſary and required concurrence in a publick joint Teſtimony, there wanted not Faithfulneſs, Zeal, Courage, Reſolutions and ſome Endeavours in others to have emitted ſuch Declarations, as probably might have crushed the bold attempt of the Prelates in it's infancy, and thereby have prevented much Sin and Suffering which hath enſued thereupon, and certainly would have witneſſed to all the World, that the Church without & againſt her conſent was treacherouſly betrayed and violently forced. Neither hath the Truth, all along from that time till this, wanted many teſtimonies, though none of them were ſo National, Univerſal, Authoritative and Solemn as they should have been; And few of them (perhaps) ſo explicite, full, plain and bold, as the weight of the matter and other circumſtances [Page] required: Yea, the continued fears of the Adverſaries, expreſſed in the Narratives of ſeveral of their own Acts and Proclamations, and their leavying of Military Force, for upholding of them and their Cauſe; The Non-complyance of many thouſands, their ſecret and open complaints and moans becauſe of it, & their daily prayers to God againſt it, bear witneſs againſt this preſent Courſe. Beſides, it is very obſervable, that ſome, who had been chief Authors and Active Promoters thereof and Complyers with the ſame, and others, who had been intimate familiars and favourers of Prelats and their Vice-curats, in Sickneſs and at Death did ſo much abhorre their way and loath their Perſons, that they would not admit their preſence, but called for Non-conforming Miniſters to ſpeak to them and pray for them; Yea ſome Gentlemen upon Death-bed, did with much ſorrow bemoan their own concurrence, and particularly their taking of the Declaration againſt the Covenant, and ſeriouſly warned and exhorted their old Familiars and companions in that guilt to repent thereof, wishing they were able to go and make publick profeſſion of their own Repentance; and others (whilſt ſome friends offered to bring Prelatical men unto them) profeſſed, that though they had ſported with ſuch men in health, yet they durſt not do ſo at Death; and ſome Miniſters who had conformed, in remorſe thereof, forſook that way, and thereafter died with convincing evidence of Repentance therefore, and dec [...]aration againſt the ſame: And indeed, as there was never any Courſe in the Land, which ſo viſibly had the Voluntary and Active Concurſe of all and Only the Wicked and Prophane; ſo there was never a more Univerſal concurrence and Wreſtling together by prayer, of all the Godly without Exception, againſt any Party and Cauſe, then now is againſt this; for there needs no more to make any man (though formerly their friend and familiar) to hate their way and deteſt themſelves, but to convince him of his [Page] own Sin, make him thorowly apprehenſive of death and Judgment, and become a ſincere ſeeker of God, and Student of holineſs in his own Perſon. And further the late Riſing in Armes, is an Argument above contradiction, that Prelacy is [...]n out-landish and Unnatural weed in Scotland; It is true, that it had it's immediat Riſe from cruell Oppreſſion, but it is as true, that all that Oppreſſion, was Authoriſed by the Rulers, Exerciſed by the Souldiers, and endured by the People, meerly Becauſe and upon accompt of their Faithfulneſs and Stedfaſtneſs in the Covenant and Cauſe of God, in a non-complyance with Prelacy, otherwiſe they might have lived as quyetly as others, and ſo ſoon as they were in a probable Capacity, by renewing of the Covenant, they declared Actively for that ſame Cauſe, for which they had ſuffered ſo much: It is true alſo, that the Action is condemned by ſome as Rebellious, and the Endeavour as Indeliberate, Irrational and Preſumputous; But referring the Reader to the following diſcourſe for full ſatisfaction thereanent, I shall only here hint, that being altogether accidentally occaſioned, by an unforſeen emergent difference, betwixt 3 or 4 Souldiers and as many Countrey-men, ariſeing from horrid Oppreſſion, through unjuſt Lawes and cruell military execution thereof, without premeditated counſel or contrivance, it cannot be imagined that all the formalities, which may be judged neceſſary in a matter of that nature and importance, could have been in it: And yet it is preſumed, that it wanted nothing but ſucceſs to have made many of the ſame perſons account the Action juſt and neceſſary, and the Enterprize, laudable and valorous. And as for the Perſons themſelves, it may be truly and without all vanity affirmed. that theſe many years paſt, there hath not been in Brittain ſuch an other Company of men joyned in Armes for the Covenant and Cauſe of God: for though where Armies were more numerous, there might be or was the like or greater number [Page] of perſons truly Godly; Yet where the whole number was ſo ſmall, it will be very hard to parallel ſo many together, of ſound Judgement, true Piety, Integrity of heart, fervent zeal, and undaunted Reſolution and Courage, and with ſo ſmall a mixture of perſons of corrupt Mindes, profane Converſations and ſiniſtrous Ends: And although we would not be prodigal of mens lives, eſpecially of Saints, at this time, when there is ſo great need and ſcarcity of interceſſors, to ſtand between the dead and the living; yet that ſimple act of Renewing of the Covenant is more glory to God, and a greater Teſtimony and Advantage to that buried Covenant and Cauſe, then (we hope) the loſs of ſo many men as are faln, shall import of dammage thereunto. But above all, take notice of the many Sufferings and Sufferers hereafter mentioned, whoſe Blood under the altar, and ſome of wheſe Heads and Hands ſtanding betwixt Heaven & Earth, doth not only cry for Vengeance, but night and day bear open Witneſs againſt this Adulterous Geaeration. Theſe mens Teſtimony should have the more weight and Credite with all, becauſe of the Perſons, the Matter, and Manner thereof, which was not by Wishing, Words-ſpeaking, or Doing without danger, which is the height of too many men's atchievment in theſe dayes, but by BLOOD, whereunto they reſiſted ſtriving againſt Sin, and thereby, being neither affrayed to Act, nor ashamed to Suffer for their Lord and Maſter, have left behind them a fair Example of both to all, and a Reproof to many, whoſe greater Prudence then Zeall, hath taught them to Save themſelves, by couching betwixt the burdens. That a great Prince, and yet not ſo Great as Good, an Eminent and more then ordinarly Uſeful, and never to be forgotten Inſtrument of the Work of Reformation and Patron of the Church, and a True & Seeing Prophet, did fall in Scotland, when Argile, Wariſton and Mr Guthrey, for no other cauſe but their Good deeds, and particularly for Loving [Page] of our Nation and building of our Synagogue, were led like Innocent sheep to the Slaughter, nothing but Ignorance, Malice, Wickedneſs, or Partiality can deny: for they wanted nothing to make them Beloved, as they were eſteemed and Feared by their Enemies, but that they neither did nor would, becauſe for Love and awe of God they durſt not with others make Shipwrack of Faith and a Good conſcience. Of theſe three Mighty men, and Others who by Suffering ſince have obtained the Crown (though ſome of them, being but Countrey-Yeomen, had mean Education, and little other Learning, th [...]n what they learned in the Goſpel of Him who is meek and Lowly, and whom the Zeall of his Fathers houſe did eat up, it is below their due Commendation, when it is affirmed, That never any men of the greateſt Spirits, Piety and Learning, did Suffer and Die with more Meekneſs and Patience toward their Enemies, with more Humility and Confidence toward God, with more Faithfulneſs and Stedfaſtneſs in the Truth, without the leaſt injurious reflexion thereupon, or their own adherence thereunto, with more Equability and compoſure of Spirit, ſweetly tempered with the Sorrow's of Sin and Joyes of the Holy Ghoſt, in aſſurance of Pardon and Life Everlaſting, and with leſs perturbation of mind, and alteration of Carriage or Countenance, then theſe Worthies did. Here indeed was the Faith and Patience of the Saints, here did the Lord ſtand by and ſtrengthen them whom others forſook: Yea the Lord to the Admiration of all, the conviction of many of their adverſaries, the confirmation & Eſtablishment of the Cauſe, the Encouragement of many thouſands, His own Eternall Glory, and their Immortal Commendation, did Work in the hearts of all Beholders, more ample & enduring Epiſtles of Commendation, then the moſt Eloquent and Pathetick Rhetorician can Writ in their Favours. This accompt further I will give yow of the firſt ten who died together December 7. that they once reſolved to [Page] ſpeak ſeverally to the People at their death; but therea [...] conſidering, that for one Common Cauſe, and upon the ſame alleageances, they were all appointed to die one manner of death, together at one time and in one place, and having the conveniency of being together in the Priſon, they preferred to leave a word jointly behind them in writ: which as it was the cauſe of one conjunct Teſtimony, and ſome others ſeverally; So the Foreſeing Providence of God in this, is very obſervable: for had it been otherwiſe (ſeing they were not at all permitted to ſpeak to the People upon the ſcaffold, there had nothing of their joint Teſtimony been extant, more then is of theſe who were not ſuffered to ſpeak at their death in Glaſgow, & of the reſt who Suffered in othe [...] places of the Weſt, of whom we have heard nothing more particularly, but that the ſame Spirit of Glory and of God reſting upon them, did work in them all▪ the ſame Stedfaſtneſs, Patience, Humility, Conſolation, Courage and Confidence.

Theſe being the laſt times, wherein Sin aboundeth, and the love of many is waxed cold, I cannot devine what pity shall be shewed to them that are in Miſery; eſpecially conſidering the Univerſall decay of Religion, and dark cloud of prejudice and diſcountenance, whereby the Kingdom of Chriſt is overshaddowed, generally the whole world over, and even amongſt the Reformed Churches: Nevertheleſs, there being a Communion of Saints, which should be entertained amongſt both Perſons and Churches, whereby theſe of the ſame true Religion (amongſt other things) reciprocally give and receave information of their common affaires, that, if they can or will expreſs no other act of Love, they may (at leaſt) the more ſutably Sympathize, and mutually pray one for another; And the Lord in his Providence, giving the opportunity, I thought it convenient, yea neceſſary, to communicat the following Deduction of the Wreſtlings of the Church of Scotland for the [Page]Kingdome of Christ, hoping, that as it beareth the Name, ſo, the Wreſtling Church of Scotland, in due time shall reap the Bleſſing of NAPHTALI, who Gen. 49.21. is called a Hinde let looſe, and ſaid to give goodly words: for who can tell, but Her Wreſtlings may be ſwallowed up of Victory and Liberty, and Her ancient Covenanted Doctrin, Worship and Government, may become as Pleaſant and Acceptable, as it is Profitable, not only within herſelf, but alſo amongſt the Churches abroad. This Title being only affirmative of Her, and not Negative of other Churches, as if only She, and not alſo They, had Wreſtled for the Kingdom of Chriſt, let no man offend thereat: For as the Lord Redeemer hath ſeveral Offices, equally Neceſſary in themſelves, and Inſeperable by Man, and as particular Churches, as well as Perſons, have their peculiar gifts and Excellencies, and accordingly their diſtinct work aſſigned unto them, whereby (amongſt other things) they, more or leſs eminently, aſſert and Propugn this or that particular Truth; So in this diſtribution, whereas other Churches have aſſerted and contended for his Prieſtly and Propheticall Offices, the lot ſeemeth to have fallen upon Scotland, to aſſert and wreſtle more eminently then many others, for the Croun and Kingdom of Jeſus Chriſt. For the eſtablishment of this, did our firſt famous Reformers ſtrive by the evidence of Holy Scripture, as well as for Soundneſs of Doctrine and Purity of Worship; for Preſervation and Reſtauration of this, did their Worthy Succeſſors Zealouſly contend by Petitions, Warnings, Conferences and Diſputations; all Invaſion, Uſurpation, or the leaſt encroachment upon this, di [...] they valiantly reſiſt by Proteſtations and Declinatures; and for a Teſtimony to this, did they patiently Suffer Bonds, Impriſonment, Confinement, Sentences of Death, and (of late) Death it ſelf. Neither should any man think this ſtrange, as if Presbyterial Government were in itſelf Unlawful, or the Species of Church [Page] Government, were indifferent, and conſequently Contending and Suffering therefore, Unwarrantable or Needleſs, as Pretenders to different Forms (upon the right and left hand) would have the World beleeve. Hithertil indeed the Church of Scotland hath heen as a Speckled bird, and the birds round about have been againſt her, She hath endured the ſcourge of many tongues, as well as the Violence of many hands, upon both hands falſe witneſſes have laid to her charge, things which she knew not, as being (amongſt other things) too Laxe or too Rigide; Yea as Unnatural Children have eaten thorow their Mothers bowels, ſo Unkindly Brethren have rewarded her evil for good, Standing on the other ſide, and looking upon her and her affliction in the day of her calamity, rejoicing over her in the day of her deſtruction, and ſpeaking proudly in the day of her diſtreſs, yea laying hands on her Subſtance in the day of her calamity. The wrath of man worketh not the Righteouſneſs of God, neither doth his invincible Truth need the help of humane Paſſions, if therefore, ſuch men do not fear, I shall not deſire, that their own tongues may fall upon themſelves, and that the Lord may render unto them according to their deeds, and according to the wickedneſs of their endeavours, but rather ſtudy the revenge of good will by Prayer, that He would open their eyes & convert their hearts, that they may take revenge on themſelves. Charity, which thinketh no evil, obleegeth to beleeve, till wee ſee the contrary, that Scripture, Conſcience, Covenant and Credite will make thoſe who did once laudably aſſert, conſtantly propugn and adhere to the Ius Divinum of Presbyterial Government, until they publish (which none can do) as convinceing reaſons of Retractation & contrary Practice: And whatever might be expected of others, Religion, Reaſon, Candor, Gratitude, and Policy would ſeem to require, that thoſe who in their diſtreſs intreated & obtained the ſuccesful Aſſiſtance of the Covenanted Intereſt of Scotland, & others, who owe thereunto whatever they [Page] are, or have more then juſt nothing, debt, or broken fortunes, should have been ſo far from cont [...]mptuous throwing away the Covenant as an old Alm [...]nack, when, by it as a ſtirrup, they had mounted the ſaddle of Power, Promotion and Riches, and from ſubtile diſſolving the nerves, or forcible breaking the Arme of Pre [...]bytery, that they should rather have ſaid to both as Ruth to Naom [...], Where th [...]u goest, I will go; where thou lodgest, I will lodg; thy People shall be my People, and thy God my God: Where thou diest, I will die, and there will I be buried: God do ſo to me and more a [...]ſo if ought but death part thee and me. And it may be truly ſaid, as the Church of Scotland hath had no Detractors, but ſuch as were Ignorant of her, or mis-informed about her, or whom Faction, Partiality, Prejudice, Wickedneſs or Love of unlawful Liberty did inſpire; So no Perſon or Party hath endeavoured hithertil to root out Presbytery, but the Lord hath made it a burdenſome ſtone unto them: And I am ſure, there is no other Form of Church Government can boaſt of ſo many Teſtimonies by Bl [...]od as Presbyterial Government might do. But of all Contradicters, the Church of Scotland, of old and late, hath only had to do (within herſelf) with Prelatiſts, ſome whereof, being high flown, have pleaded a Jus Divinum, others (Antiquaries) have pleaded Antiquity, and many Adiaphoriſts of late, being beaten from both theſe ſtrengths, have pleaded Indifferency in general, and only Jus Carolinum, as to this or that Species: But as no eyes, ſave their own, neither theſe except by deluſion of their ſe [...]ſe, could ever ſee Prelacy (that is, an Ordinary Eccleſiaſtical Ord [...]r, Diſtinct from and Superior to that of a Preaching Presbyter, having the ſole power of Ordination and Juriſdiction) in the Holy Scripture, otherwiſe then by Prohibition to Lord it over Gods heritage, or in the example of Diotrephes who loved Preheminence (as many famous writing, whereunto I refer the Reader, unanſwerably demonſtrat) & therefore, [Page] the Office being a ſtranger in the Word of God, rather then the braſ [...]n Serpent which once had Divine Inſtitution, should be Nehushtan in the Church; So let no man, Exorciſt-wiſe, adjure us by the Charming words of Antiquity, Primitive times and Bishops, Fathers, &c. For Moſes we know, the Prophets and Apoſtles we know, but what is Antiquity, and who are the primitive Bishops and Fathers? Muſt men be ſtigmatized, as giddy-headed Novelliſts, and as much Athenian in their Principles and Profeſſions▪ as other m [...]n in their Newes, or then be Implicite in-tail-following Antiquaries? No, there is a Medium of proving all things, and holding that which is good: Pure Antiquity deſerveth all eſteem and reverence, but Simple Antiquity, as ſuch, is neither a certain nor Safe Rule, and much leſs oblieging to future times, and ſo remote as our's are. Our Lord Himſelf repelleth that pretence, that it was ſaid of old: Were there not many Errors and Corruption [...] (which themſelves will not Juſtify) as ancient, and early in the Church (yea more) as Prelacy is alleaged to be? We are commanded to the Law and Teſtimony, but never to the Fathers, and good reaſon, becauſe few or none of them were without groſs errours in Judgment or Practice: Are not the writings of the firſt Age very few, or obſcure? Are not many of theſe and after Ages loſt or Corrupted? Yea other later writings are deceatfully emitted under the name of Ancient Times and Perſons, ſo that in ſuch a miſt, it is hard to determine what was written by theſe Fathers, what not: Later, Corrupt or Inadvertant writters about theſe former times, did ſpeak of Perſons and things, under the abuſed Names which were corruptly uſed in th [...]ir own times: And the writtings of particular Perſons (ſuppoſe of greateſt Antiquity) do rather hold forth their own private Opinion, or the Practice of the Time and Place wherein they lived, then the Univerſal Judgment and Practice of the Church in all Times [Page] and Places. And if they will Sanctuary themſelves in primitive Times, let it be cleared what is meant by Primitive; For if the two firſt Ages be meant, it is more then they can do, to prove by ſufficient Authority, that there was then ſuch a Prelacy, as is before mentioned, or now uſurped and exerciſed; If after ages be meant, wherein the Church grew more corrupt, and Prelacy did aſpire and exalt itſelf, to an Univerſal Supremacy in the Bishop of Rome, and eſtablishment of that Antichriſtian Hierarchy, then indeed they are like themſelves. for twins were never more like in face, then the preſent Prelats reſemble the Romish, but then it were Candor in them, to tell plainly, that Papacy and Prelacy are of one Original, with this difference, that Prelacy is the firſt born, or rather the Father which begat the other; And if they mean a Middle time, betwixt theſe Periods, wherein indeed Bishops were firſt known in the Church, and will reckon their deſcent from them, why are they ſo unlike unto them, that they look neither like Sons nor Succeſſors? Ask thoſe who have dived into theſe depths of Antiquity, and they will tell, that a preſent Prelat, and a faithful Presbyterian Paſtor (or Moderator at moſt) do little more differ, then the preſent Prelats and theſe firſt Primitive Bishops: For as it was long before ſuch a thing was known in the Church, ſo when thorow the Malice and Subtilty of Sathan, the Ambition of ſome Church-men, the Unwatchfulneſs of others, and Indulgence of ſome Magiſtrats it did creep in, at firſt it was intended and acknowledged for no more, then a Prudential Humane device for greater Unity (a Cure, becauſe without warrant, worſe then the deſeaſe, which, as the Apoſtles never preſcribed in their own times, though there were then many Diviſions, ſo there is alike Reaſon to Extend further to Papal Supremacy, in the caſe of diviſions amongſt Prelats and Patriarches) and had never the impudence to aſpire (with ſome preſent Prelats) ſo high as [Page] a Jus Divinum; At firſt theſe Primitive Bishops, being Elected by other Presbyters, with conſent of the people, and not by the Civil Magiſtrat only, as now the Prelats are by the Kings Letter to the Dean and Chapter, were Ordained by the laying on of the hands of Presbyters, and rot of Bishops only, as the Prelats are; Their Ordination vas not Eſſentially different from that of Presbyters, nor to an Order diſtinct from, and Superior to that of Presbyters or Paſtors, as the Conſecration of the Prelats is alleaged to be; Neither did they (though perhaps they had a negative voice) uſurp the ſole power of Ordination and Juriſdiction, nor Exerce the Acts thereof, without the poteſtative Concurrence of Other Presbyters, as now the Prelats do; Many of them being Holy, Humble, and Sober in their converſation toward the people and other Presbyters, did nor (with the preſent Prelats) aſſume the lofty Tittles of Lordship, Grace, &c. Nor live and ride in ſuch ſtate and pomp, claming and taking the preference of the greateſt Peeres of the Land; Ordinarly, and eſpecially at the beginning, they had not ſuch vaſt charges, as now the Prelats have Diocies over Hundreds of Paſtors, and many Thouſands of people, to whom it is utterly impoſſible to perform Miniſterial duties; Being diligent Preachers themſelves, they were not, as the Prelats are, Idle drons, nor Non-reſidenrs, nor yet of a ſtrange language to the people, as Wallace, through his ignorance of the Irish tongue, and almoſt of all others except his Mothers, muſt be a Barbarian to his Diocy of the Weſtern-Iſles▪ Neither did they involve themſelves in Secular affairs and Offices, then which, what is there more abſurd in Reaſon, and repugnant to Scriptural precept and Example? For Chriſt Himſelf telleth us, that his Kingdome is not of this World, Joh. 18: ver. 38. and how can his Officers be of it? He refuſed to be a Judge, Luc. 12: 14. And, ſpeaking to the Diſciples of Civil Authority and [Page] Dominion, ſaith, it shall not be So amongſt yow, Mat. 20: ver. 25. Luc. 22: ver. 25: And the Apoſtle. Paul telleth us, that Miniſterial weapons are not Carnal. 2 Cor. 10: ver. 4: And that the Miniſters of the Goſpel should not entangle themſelves with the affairs of this Life 2 Tim. 2: ver. 4: That the Miniſterial calling is ſo weighty, that the beſt qualified and moſt diligent is not ſufficient for it, 2 Cor. 2: ver. 16. how then are they ſufficient for it, and civil affairs too? And therefore they should Wa [...] upon it, Rom. 12: ver. 7: and give themſelves wholly to it. 1 Tim. 4: ver. 15. and not wait (as the Prelats do) upon Courts, Parliaments, Council, Convention of Eſtats, &c. as members thereof, nor Exerce the office of Provoſts, Juſtices of peace, &c. Nor will it excuſe them, that they commit Miniſterial inſpection of the flock to Deputs: For if they be Shepherds, should not the Shepherds feed the flock? Ezeck. 34: ver. 2. If to them be committed the Miniſtery, Teaching, Exhorting, should they not themſelves Wait upon theſe? Rom. 12: 7: If they muſt give accompt of Souls, should they not Watch for them? Heb. 13: ver. 17: And if the Lord will require the flock at their hand. Ezek. 34: ver. 10: how will they anſwer to God, the people, their own Conſcience (if they have any) or to others who ask a reaſon of them, for feeding of themſelves only, and committing the flock to Others, and eſpecially to ſuch who are ſo far from being Learned, Holy, Apt to teach, Blameleſs, of a good report, Chaſt, Sober, Grave, Lovers of good men, Meek and Gentle, as the Scripture requireth, that many are Novices, Ignorant, Prophane, Light, Given to Wine, Falſe, Covetous, Contentious, Proud, Paſſionat, and Self willed, and ſo far from taking heed to the flock, or being an Example to them, in Word, Converſation, Charity, Spirit, Faith and Purity, that they neither take heed to themſelves, nor rule their own families well? I remember that one ſpeaking of [Page] ſuch as commit the flock to Vicar-Curats (as all are who ſerve under Prelacy) ſaith, Adibunt per Vicarios in Paradiſum, in Perſona in Inferos. They shall go to Heaven by their Deputs, but to Hell in Perſon. Theſe men (if I may borrow an alluſion from the duty and commendation of faithfull and approven Miniſters) have taken forth the Precious from the Vile, and taught the people the difference betwen the Holy and Profane, and cauſed men to diſcern betwen the Unclean and the Clean; but mark How, and for what End? Is it not by making ſad the hearts of the Righteous, whom they have ſelected, and ſet up as the Only object of all their Malice and perſecution, and Strengthening the hands of the Wicked, whom they have taken into their boſome, as their Only Familiars and Confidents. The one they thurſt with the ſide and shoulder, the other they do not ſuffer to turn from his evill way, by promiſing him life. But if any deſire more particular information about them, amongſt other places to that purpoſe, let them read and conſider, Ier. 23.9. to 33. and 5.31. Ezek. 34.1. to 11. and 22.25.26.28. Zeph. 3.4, Mal. 2.8.9. Mat. 23. and (as face anſwereth to face in water) they shall ſee their Call, Qualities, Doctrine, Converſation, Works and Influence amongſt the people, and the Effects of all, together with their righteous Doom and Reward. He hath already made Contemptible and Baſe before the people, thoſe who have corrupted the Covenant of Levy, and being partiall in the Law, have made many to ſtumble thereat, and will he not cauſe to ceaſe from feeding of the flock, thoſe who feed themſelves, eat the fat and cloth with the wooll, but do not (for indeed they cannot) ſtrengthen the deſeaſ [...]d, heall the ſick, bind up that which i [...] broken, bring back that which is driven away, nor ſeek that which is loſt? They have not only turned his houſe of Prayer into a den of Theeves, but from them is profanneſs gone forth over all the Land, and ſeing [Page] they deſerve no more honourable Exit, will he not ſcourge out of his Temple, thoſe who have ſold Faith and a good Conſcience for a meaſe of pottage? Yea ſeing He hath ſaid it, we will beleeve, that He will make the falſe Prophet and the Unclean Spirit paſs out of the Land, and that theſe men shall bear the Wounds or marks of Falſe Prophets, and for shame shall deny (for lies are their ordinary refuge) that [...]ever they were prophets, And that Others, perhaps their neareſt Relations, the Fathers and Mothers who begat them, shall ſo little eſteem, regard or Pity them, that they shall accompt them unworthy to live (Ye shall not Live) And that He will again gather thoſe that are now ſorrowfull for the ſolemn Aſſemblies, that he will ſearch for the flock, ſeek that which was loſt, bring back that which was driven away, bind up that which was broken, & ſtrengthen that which was ſick, by the hand of Paſtors after his own Heart, who, under and after the Example of the great shepherd DAVID, shall feed them in a good paſture with Wiſedome and Underſtanding. To all this, as well as the Curſe upon them who make the blind to wander out of the way, let all the People ſay, Amen.

Neither are they who plead an Indifferency of Forms of Government, more Scriptural or Rationall then the Former: for it ſeemeth equally abſurd & incoſinſtant with the Faithfulneſs of J. Chriſt, who was faithfull to Him who appointed him; With the Lords way of dealing with the Jewish Church, whereunto he preſcribed a Specifical and Fixed Form of Government; And with the Perfection and Plainneſs of the Holy Scriptures, wherein all Church Aſſemblies, Officers, Powers, Acts, and who should Exerce the ſame, & every other thing neceſſarily belonging thereunto, which the Light of Nature doth not teach, and is not common to it with Civill Government and Order, are clearly held forth, Expreſſly or by neceſſary Conſequence, in Speciall or Generall directions and warrantable Examples (as appeareth [Page] by the many debats Extant thereanent) to leave the Government of his Church Indifferent, and Arbitrarily determinable and alterable, according to the will of the Civill Magiſtrat, or the various and mutable humours and Inclinations of Perſons, Times and Places, or the pretended conveniency of Civil Policy, as to leave Doctrin and Worship thus Indifferent, and arbitrarily determinable and variable, according to theſe crooked and changable rules: If Church Government muſt be Indifferent, and thus arbitrarily determinable and Ambulatory, becauſe the Holy Scripturs do not Expreſſly affirme, that Presbyterial Government is the Only Government, which should be in the Chriſtian Church, and alſo Expreſſly declare, that it is Unalterable to the worlds end, and that the firſt Inſtitution and Practice thereof, by the Apoſtles and their Succeſſors in the Miniſtry, never was nor shall be Repealed, why may not the Civil Magiſtrat, or any other arrogating a power of Inſtituting or Altering Church Government or Officers, by Parity of reaſon, make many other Neceſſary and Practicall points of Faith, which are not more Expreſſly declared by the Holy Scriptures to be Unalterable Truths, then Presbyterial Government is (though all be evident enough) to be alſo Indifferent, & arbitrarily determinable & mutable? & then farewel Infant-baptiſme, Womens receaving of the Lords▪ Supper, & obſervation of the firſt day of the week for the Chriſtian Sabbath, yea, farewel Law & Teſtimony, & more ſure Word of Prophecy, whereunto we should go & take heed; & for a new Rule of Faith & Practice, welcome Humane Prudence, State-Policy, Corrupt & Changable Diſpoſition of man, & pretended Neceſſity or Conveniency of State, Time & Place; yea welcome all Doctrins & Practices, which though they were once poſitively prohibited, can alleage that the Scripture doth not Expreſſly declare, that they never were nor shall be repealed. And where are we then? In vain is the Law, in vain is the pen of the Scribe, and every one, without tranſgreſſion, [Page] may do what ſeemeth good in his own eyes, if only he can Temporize, and offe [...]d not the Civil Magiſtrat, by violation of his Arbitrary Inſtitutions and Lawes in Church aff [...]i [...]s, wherein he muſt be Supream. O my ſoul, come not int [...] the ſecrets of ſuch Latitudinarian, or rather (in this) Nullifidian Adiaphoriſts. We would not be here miſtaken, as if we denyed to the Civil Magiſtrat any Power, which the Holy Scriptures allow unto Him; for as we aſſert his Office to be an Ordinance of God, and his Perſon (being lawfully therewith veſted) to be ſignally impreſſed with a ſpecial Character of Majeſtick Authority, wherefore, in a due Subordination to Him who is Lord over all, He should be ſubjected to and obeyed; So we chearfully grant, that, whereas the Heathen Magiſtrat (becauſe of his Morall incapacity to Exerce more power) about Religion and Eccleſiaſtical affairs, hath only a Power in Actu ſigna [...]o and [...]us ad rem, the Chriſtian Magiſtrat hath Ius in re, and in Actu Exercito may and should by his Lawes eſtablish the true Religion within his dominions, and command his Subjects to make publick profeſſion thereof; That by his Civil Sanction he may and should Ratify Eccleſiaſticall Sentences, aggreeable to the Word of God; That anent theſe he may and should Exerciſe an Antecedent Diſcretive Iudgment, whereby he may not adde an Implicit approbation; That for Preaching and Propagation of the Goſpel, and for nurſing of Piety and Learning, he may and should provide Neceſſary and Convenient accommodation and encouragement, as to Perſons, Places and Revenues; That for his own Information and Advice, he may call Occaſionall Meetings of Church Officers and others, to Confer and Debate matters before him; That Pro r [...] nata he may Convocate Eccleſiaſticall Synods, to reaſon and conclude Church affairs according to the Scripture; That for his own Information, and for preventing of Outward Force and Inward Confuſion, he may be Preſent therein by Himſelf [Page] or his Delegats; That by his Power he may and should Defend and Encourage the Church, in the free and peaceable Poſſeſſion of all her Intrinſecall Priviledges, and all the Members thereof, in the Profeſſion and Practice of the ſame; That by the ſame Authority he may and should repreſs Error, Hereſy, Superſtition, Atheiſme, Blaſphemy and Profanneſs, and Punish the Authors and Spreaders thereof; That in caſe of negligence, he may Command all, and even Miniſters, to per [...]orme their r [...]ſpective duties in general, as neceſſity requireth; And that for Civil tranſgreſſions, he may Civilly puni [...]h Eccl [...]ſiaſtical Perſons, as well as other Subjects, according to the Law of God and Righteous Lawes of the Land: The Zealous diſcharge of all which, we would thankfully acknowledg to God and Man, as the Faithfull performance of that gracious Promiſe, that Kings shall be the Churches nurſing [...]athe [...]s. But if diſcontented herewith, as if all this, together with the Weighty affairs of the Common wealth, were too little work for his Tranſcendent Power and Abilities, and as if Jeſus Chriſt had no Kingdom or Government, or theſe were not diſtinct from the Kingdoms and Government of the World, or though th [...]y were, as if he were equally Head and Fountain of both, He will needs a [...]bitrarily Inſtitut or Alter, the Species of Church Government; Authoriſe, Exauthoriſe or Reſtrain Church-Officers, in the Exerciſe of the Power of Order or Juriſdiction, in whole or in part, as the Parliament and Councill have prohibited ſome Hundreds the whole Exerciſe of their Miniſtry, and the High Commiſſion (which claimeth no power, but what is ſolely and immediatly derived from the King) hath deprived ſome from the Office, & interdicted Others the adminiſtration of the Lords Supper; If he will Define Articles of Faith, and preſcribe what heads of Doctrine, Miniſters shall treat or not treat of in their Sermons, as the King hath done in his printed Letter to the Bishop of York; And thereupon [Page] Primarily, Immediatly, and Antecedently to any Judgment of the Church, which is the Pillar of Truth, and to which the Spirits of the Prophets are Subject, Cognoſce and Determine of Miniſters Doctrine, when the Church herſelf is willing and ready to try the Spirits; And Criminally or Capitally punish them therefore, under the pretence of Treaſon and Rebellion, as ſeveral inſtances can be adduced againſt King and Councill in the ſeries of our Church; If he will Ordain particular Church Cenſurs to to be executed againſt particular perſons, for particular definite Eccleſiaſtical (alleaged) offences, leaving nothing undone by Himſelf in perſon, but the Execution of what he hath appointed, As the Parliament hath appointed Suſpenſion and Deprivation of Miniſters, for not obſerving the Bishops meetings, and the King in his Commiſſion to the High Commiſſion hath appointed Excommunication, whereas they may as well Immediatly Suſpend, Deprive and Excommunicat themſelves, as Appoint them to be executed in the manner ſpecified in the ſaid Act of Parliament and Commiſſion; If after the example of Antichriſtian or Pagan Nations, he will Inſtitut and Enjoin Needleſs, Vain, Superſtitious, Significant and Burdenſome Rits in the Worship of God, as moſt of the Impoſed Ceremonies in the Lyturgy, can be inſtructed be; If he will arrogate the Sole Power of convocating Eccleſiaſtical Synods, which is an Intrinſecall priviledg of the Church, whereof She was in Poſſeſſion three hundred years before there was a Chriſtian Magiſtrat in the world Authorizing it; And will Impriſon, Confine, Condemn, and Banish Miniſters, for pleading and Practiſing this Right, as King James did not a few in and about the Year 1606. and the Preſent King of late, by Parliament, Council and Commiſſioner, did interdict all the Lawfull Aſſemblies of the Church, which did not derive their Power from the Abjured and Perjured Prelats; and if he will not only claim the only power of indicting [Page] [...]lemn Faſts and Thankſgivings, as de Facto is done theſe [...]or 6 years paſt, but alſo inſtitute a day to be Aniverſarily [...]oly for ever, which no mortal man can do; If, I ſay, [...] will thus Invade the Kingdom of Chriſt, confound it [...] the Kingdoms of the World, and equally Exerce the [...]overnments of both, no man needs pronounce, but rather fear the Domeſticall and Perſonall doom, Executed upon Saul and Uzziah for uſurping the Prieſts office. How in [...]quall dealing is it, that He who clamoureth ſo much of other men, and particularly Miniſters wandering without their ſphere, and overſtretching-meddling with Civil affairs, should himſelf be Circumſcribed and move within no Fixed ſphere? Is it not enough that He have a Power Objectively Eccleſiaſticall, about Church affaires, but he muſt alſo have a Power Formally Eccleſiaſticall, whereby he may Exerce Acts purely Spiritual, and proper to Church Officers? Will it not ſuffice him, that he have an Externall Power, of providing for the Church, and protecting of her from Outward Violence or Inward Diſorder, but he muſt alſo have an Internall power, of Doctrin, Government, and Diſciplin, & the ſeveral Forms & Acts thereof? Is is not Sufficent that he have an Imperat Power, whereby He may command all his Subjects, as ſuch, to do their reſpective duties; but he muſt alſo have and Elicit power, whereby he may at leaſt materially or equivalently Exerce Spirituall Acts in his own perſon? Will it not pleaſe him, that he have a Civil Power of Punishing Church Officers, as Subjects, for Civil tranſgreſſions, but he muſt alſo have a Spiritual Power of Cenſuring them for Eccleſiaſticall offences? Will it not content him that he have a Secundary Power of Judiciall Approbation or Condemnation of what the Church hath already found and declared to be Truth or Error, but he muſt alſo have a Primary and Immediat Power of Cognition of Truth and Error, Antecedent to any Judgment of the Church thereanent? Will it [Page] not ſatisfy him, that he have a Diſcretive Power, whereby he may not Implicitely Ratify Eccleſiaſticall Sentences, but he muſt alſo have a Definitive Power of Authoritative Deciſion? And in a word, is it not enough, that he have a Cumulative Power of Confirming and Strengthening the Power and Priviledges of the Church, but he muſt alſ [...] have a Privative Power, whereby (if he pleaſe) he may deſtroy the ſame?

That the Lord hath had, and to the Worlds end will have a Church, none who beleeve the Authority of the Holy [...]criptures can deny or queſtion; And that he hath fixed Diſcriminative boundaries betwen his own and the Kingdoms of the Earth (that is, betwen his Church and other Civil Societies, and their reſpective Governments) is no leſs evident: For though both conſiſt of Men, and ſometimes of the ſame Perſons; though both have Order and Government; a Power to Exerciſe the ſame, and that Derived from God; and the Perſons inveſted therewith should be qualified; and in the Exerciſe thereof should walk Abſolutely by the Rule of the Word; Punishing and Cenſuring after clear Conviction by Confeſſion or Probation; And should Ultimatly aime at the Glory of God, and Good of the People; and for that effect be mutually ſubſervient and uſeful one to another (in theſe, amongſt other things, they aggree) Yet they are Formally diſtinct: For they conſiſt of men under diſtinct Notions and Relations; Civil Society and Policy is founded upon the Light and Law of Nature, Eccleſiaſticall by Revealed Poſitive precept; The one is Common to all men as Men, the other is Peculiar to thoſe who profeſs the True God; The Form of the one may be Monarchical, the other not; The object of the one is Civil, the other is Spirituall; The Nature of the one and Manner of Exerceing it, is Magiſterial, the Other Miniſterial; The Acts and Sentences of the one are Corporall, rhe other Spiritual; The Immediat Rule of Exerceing the one is the [Page] [...]awes of the Land; and the other the Word of God and [...]ccleſiaſtical Conſtitutions aggreeable thereunto; The one [...]s performed in the Name of the Supream Magiſtrat, the other in the Name of Jeſus Chriſt; The Immediat End of the one is the Good of the Common-wealth, the other the Good of Souls. Yea though the Church and Common-wealth of the Jewes, of all others that ever were, did moſt aggree, yet were they Formally diſtinct: for they had ordinarily diſtinct Rulers, the Prieſt and Levits for the one, Judges and King's for the other; They had diſtinct Acts Sacrificing, praying &c. in the Church, Death, Banishment, Confiſcation, Inpriſonment, Ezra 2:26. in the State; They had diſtinct Objects, the Matters of the Lord and the Matters of the King, 2 Chron. 19.11; Diſtinct Lawes, the Ceremoniall for the Church, the Judicial for the Common-wealth, and the Morall for both; They had ſometimes diſtinct Members, when theſe of the One, were not admitted to ſome Priviledges of the Other; The Form of the State did alter from Judges to Kings, but the Churches was unalterably the ſame; And they had their diſtinct Periods of Duration, for the Church continued (though corrupt) after the Civil Government was overturned by the Romans.

And as the Church and State of the Jewes were in theſe things diſtinct, ſo had they their diſtinct Governments, and Judicatories for Exer [...]ing the ſame Reſpectively; For Exo. 24.1. there are 70. Elders, who v. 14. appear to be veſted with Authority, and to have Aaron and Hur for their Preſidents or Moderators; now theſe 70 Elders cannot be the 70, who Numb. 11. shared of the Government with Moſes, for theſe mentioned Exod. 24. were in Authority when the Iſraelits were at Sinai, whereas the other mentioned Numb. 11. were choſen after they went from Sinai; neither can they be any other 70 in Civil Authority, becauſe before the Election of thoſe Numb. 11. Moſes was [Page] alone in the Government. Again Deut. 17. there are diſtinct cauſes, viz. Blood & Blood, plea and plea, which were Civill, and Stroke and Stroke, which (whether it was Leproſy) belonged to the Prieſts to Judge of; Lev. 13.3; Diſtinct Rulers. viz. the Prieſts the Levets, and the Iudge, who v. 11. are diſtinguished by the disjunctive particle Or; Diſtinct Acts of telling (or exponing) the Sentence of the Law, & of telling Iudgment v. 10.11, & diſtinct Penalties, of Death, and puting the Evill from Israel, v 12. Further in [...] Chr. 23.4. Ye will find 6000 of the Levites who were Officers and Iudges, which muſt needs have been in Eccleſiaſtical affairs, becauſe, 1 Chron. 28:1. there were Princes of Tribs, Captains of Thouſands, Hundreds, Stewarts and Officers, for Civil affairs. And, 2 Chron. 19:8, &c. there are Church Officers, Priests, Levits, chief of the Fathers; there are diſtinct Matters, the Matters of the Lord and the Matters of the King. Ver. 11. There are diſtinct Acts or Sentences, for Warning not to treſpaſs is more proper to Eccleſiaſtical then Civil Perſons; And there are diſtinct Moderators or Preſidents, Amariah is over you for the Matt [...]rs of the Lord, and Zebadiah for the Matters of the King. Now what should all this mean, viz. Diſtinct cauſes, and Perſons ſet over them to Judge them reſpectively, and what meaneth theſe diſtinct Acts, Sentences and Penalties, if not to hold out the Diſtinction of Government, and of Judica [...]ories reſpectively exercing the ſame? Yea [...]hat was in the Old Teſtament, we may know by what we read in the New, for Matth. 21: ver. 23. and 27: ver. 1. and 26: v. 3, 57, 59. Act. 4: v. 5, 6, 15. and 5: v. 21, 27. there are Aſſemblies & Councils, which muſt needs be Eccleſiaſtical: not only becauſe they conſiſted of Eccleſiaſtical perſons, the High Priest, Cheef Priests and Elders of the People; Cognoſced of Eccleſiaſtical Cauſes, the life, Doctrin and Authority of Chriſt and his Apoſtles; And paſt Eccleſiaſtical Sentences about preching in the Name [Page] of Chriſt, Act. 4, and 5. But alſo becauſe (the Jewes being ſubdued) the Supreme civil Government was taken out of their hands, and little left them but the Eccleſiaſtical. And if at any time, in the Old Teſtament, the ſame perſons were members of both Judicatories, it was under diſtinct Notions and conſiderations, as Eccleſiaſtical in the one, and Civil in the Other; As now the Ruling Elder, under ſeveral Conſiderations and Capacities, may be a member of an Eccleſiaſtical and Civil Iudicatory. It is true that the High Prieſts and ſome Kings had great hand in both Civil & Eccleſiaſtical affairs, but Extraordinary, and (may be) Typicall inſtances are not an Ordinary and Univerſal Rule; And it may be alſo, that in the New Teſtament theſe Councils meddled in Civil Affairs, for Matth. 27: ver. 1. they take counſel againſt Ieſus to put him to death, but that was by Corrupt Abuſe of their Power, which crept in, in the declining State of the Church, and when the Civil Government was taken from them by ſtrangers, or when, wanting a Magiſtrat, they took more upon them then at another time; for it was not ſo from the beginning, and was by the like Corrupt and Extravagant Abuſe, as now the High Commiſſion (if it be an Eccleſiaſtical Courr) doth Scourge, Stigmatize, Fine and Banish, or the Prelats now as Members of Parliament, Council, and Seſſion, make themſelves Judges of Blood, Pleas, &c. And as this was the Manner & Difference of the Jewish Church and State under the Old Teſtament, ſo under the New Teſtament, there is by Divine Inſtitution, a Formal and Specifical Difference, between the Government of the Church and Common-wealth: For ye will not only find Office-bearers Given unto, and Set in the Church. Rom. 12: ver. 8. 1 Cor. 12: ver. 28. Epheſ. 4: ver. 11. Which are as wel Diſtinct from Office-bearers of the State as from the People, for neither Magiſtrat nor People were ever called Apoſtles, Prophets▪[Page]Evangeliſts, &c. eſpecially in the Apoſtles ſenſe; But alſo RULERS, diſtinct from the Rulers of the Common-wealth, who 1 Theſs. 5: ver. 12. are Over the People, and Hebr. 13: ver. 17. Rule over them. Now theſe Rulers cannot be the Magiſtrat, for in none of the places doth the Apoſtle Intend or Mention him. Beſids, at that time there was not a Chriſtian Magiſtrat to Rule the State, and how should the Rule of the Church be committed to a Pagan? And 1 Tim. 5: ver. 17. He that Labours in Word and Doctrin, ſeemeth to have more Honour, then He who Ruleth, which, if either Magiſtrat or Prelate be the Ruler, how they will Relish, & that the poor preaching Presbyter should be more Honoured then they, let any man Iudge. Here then are Eccleſiaſtical Rulers, diſtinct from theſe of the Common-wealth. To theſe Rulers belongeth the Cognition of Eccleſiaſtical Offences, in Contradiſtinction to Civil Cauſes and Iudges; Matth. 18.—Tell the Church: Now the Civil Magiſtrat cannot be this Church, where is He ever ſo termed? Or how will He, (being himſelf a Heathen) accompt another man ſo: Here then is a Church diſtinct from the Common-wealth; here are Church-Offences diſtinct from Breaches of Civil or Municipall Lawes; here is Church-Delation or Complaint, diſtinct from any complaint to the Magiſtrat, tell the Church; and conſequently, here is a Church-power of Cognition of theſe Offences, diſtinct from that which reſids in the Magiſtrat, elſe it were in vain to tell the Church, and as good or better to tell the Magiſtrat; And here is a Church-Sentence, Let him be unto thee as a Heathen, which the Magiſtrat, being then Heathen himſelf, would never pronounce againſt, or inflict as a Punishment upon another man. To theſe Church-Rulers alſo is committed not only the Power of Order, or Paſtorall Adminiſtration of Word and Sacraments, but alſo the Power of Juriſdiction, whether Dogmatical, Diatacticall, Critical, or Exuſiaſtical, and [Page] not to the Civil Magiſtrat; And accordingly Jeſus Chriſt, giveth the Keyes of the Kingdome of Heaven to Peter and not to Ceſar Mat. 16.19: Ye will find Church-Aſſemblies, diſtinct from Parliaments, Convention of Eſt [...]ts, Senats, &c. (yea when the Magiſtrat was an Enemy) determining queſtioned Matters of Faith and Practice, Act. 15: The Apoſtle Paul enjoineth the Church of Corinth and not the Magiſtrat, both to Excommunicat and Abſolve the Incestuous man, 1 Cor. 5.4.5. and 2 Cor. 2.7.8: The ſame Apoſtle leaveth Titus and not the Magiſtrat to Ordain Elders in Every City. Tit. 1. v. 5; and accordingly it is performed by the Presbytery, and not by the Magiſtrat, 1 Tim. 4.14: The Apoſtle Iohn thereateneth by Himſelf and not by the civil Magiſtrat, to Cenſure Diotrephes, 3. Iohn 10. And as the Power it ſelf, and the ſeveral Acts thereof are Committed to Church-Officers; So to them and not to the Civil Magiſtrat, are all the Directions given for Regulation of the Exerciſe thereof, diſtinct from the Directions given to the Magiſtat for Regulation of the affairs of the Common-wealth: and ſo in the caſe of Offence, there muſt be private rebuke before Publick delation, Mat. 18:15, 16, 17. In the caſe of Publick Scandal, there muſt be a Rebuking before all, 1 Tim. 5:20: In the caſe of Publick Cenſure, there muſt be Notoriety of the Fault 1 Cor. 5.1. or ſufficient conviction of the Perſon, by Confeſſion or Probation, Mat. 18.15; In the caſe of Excommunication, it muſt be when the Church is gathered together, 1 Cor. 5.4. and not (after the Prelatical fashion) in a corner; In the caſe of Abſolution, there muſt be ſufficient evidence of Repentance, 2 Cor. 2.7; In the caſe of Ordination of Miniſters, there muſt be the Election of the People, Act. 6.3, 4, 5. Trial, 1. Tim. 3:10. & laying on of the hands of the Presbytery, 1 Tim. 4.14. and they muſt be Fixed to particular flocks, Tit. 1.5. How diſtinct are theſe, and all other Directions given to Church-Officers for Regulation thereof, from the directions [Page] given to the civill Magiſtrat for Regulation of the Commonwealth? And the Church Officers, & not the civil Magiſtrat, are Commended or Diſcommended according as they faithfully or unfaithfully Exerce this Power and follow theſe Directions: So the Angel of the Church of Epheſus (which I hope none will ſay was the Magiſtrat) is commended for Trying them which ſaid they were Apoſtles and were not, Revel 2.2. It was not the Emperor, Senat, &c. that tryed theſe falſe Apoſtles, as of late the Parliament, Council, High Commiſſion, ejected many Hundreds of faithful Miniſters without Trial; The Angels of the Churches of Pergamus and Thyatira are diſcommended, for tollerating falſe Doctrin and Corrupt Practice, v. 14.15.20. ſo is the Church of Corinth blamed for not timeous Excommunicating of the Inceſtuous Perſon. 1 Cor. 5. For the like Ommiſſions which are reproved in theſe Angels, I know them who now deſerve a sharper cenſure, ſed quod defertur non aufertur.

From all which, as the Formal & Specifical Difference betwixt the Power and Government of Church and Common wealth is aboundantly evident; So Jeſus Chriſt Himſelf, & not the civil Magiſtrat, is the Author & Fountain of Church-Power and Government; Then which, there can be nothing more clear to them who do not wilfully shut their own eyes, or whom the God of this world hath not blinded: For, beſids that Himſelf telleth us, that He hath receaved all Power and Judgement from the Father, Mat. 28. ver. 18. Iohn. 5.22. and Iohn beareth him that Teſtimony. Iohn 3.35. And who should derive Power to others, but He who receaved it for that end? Let us conſider his Name and Relation to the Church; In what Relation he ſtandeth to the Common-wealth or civil Magiſtrat, I do not here i [...]quire, but the Apoſtle tells us, that He [...], and not the civil Magiſtrat, is Head of the Church Epheſ. 1.22. and 5: 13. &, as ſuch, he doth not only Myſtically communicat inward Grace to the members, but Occonomically [Page] derive Power and Direction for the Outward Regulation of the whole body. How then can the Magiſtrat be Head of the Church, or ſupream Governor in all cauſes Eccleſiaſtical? Muſt the Church have two Heads, or a Head above a Head? Why may not a Church Officer or Officers, as well claim (with the Pope) to be Head of the Common-wealth? Will they shew us a Warrant from Scripture or Reaſon for the one, which will not as ſtrongly plead for the other? Well then, let Chriſt be ſtill Head of the Church. And as ſuch. Ye will find Him, and not the civil Magiſtrat, Inſtituting all Church-Ordinances for Adminiſtration of Word and Sacraments, Mat. 28:19. 1 Cor. 11:23. for Excommunication and Abſolution, Matt. 18:17, 18. and all other Acts of Government and Diſciplin: Ye will find Him, and not the civil Magiſtrat. Inſtituting Church-Offices; He it is who gave, Epheſ. 4:11. and ſett in the Church, 1 Cor. 12: v. 28. Apoſtles, Prophets, Evangeliſts, Teachers, &c. And who is he that dare alter by addition or diminution? Ye will find Him, and not the civil Magiſtrat, Authorizing theſe Officers to Exerce the Several Acts of the Power of Order and Juriſdiction, Mat. 28:19: Ye will find Him, & not the civil Magiſtrat, Furnishing theſe Church-Officers, with Gifts and Graces for their work; as none goeth here upon their own Expences, ſo can any Magiſtrat breath the Holy Ghoſt, as Chriſt did upon his Apoſtles? Ioh. 20.22? In His Name, and not in name of the Magiſtrate, muſt they performe all Church-Acts; they muſt Aſſemble, Mat. 18:20. Baptiſe, Mat. 28:19. Excommunicat, 1 Cor. 5: ver. 4. and do all in His Name: He, and not the Magiſtrat, maketh Lawes Abſolutely and Primarily oblieging to the Church and Church-Officers, and therefore is He called the Lawgiver, Iſai. 33:22. Iam. 4:12: He, and not the civil Magiſtrat, will call Church-Rulers to their final Accompt; An Accompt they muſt give, Hebr. 13:17. & to whom but to Him that gave them Commiſſion, and is [Page] Iudge? Iſai. 33:22: And in recognition of all this, the Apoſtle Paul acknowledgeth that the Lord Jeſus, and not the civil Magiſtrat, Giveth Miniſterial Power and Authority, 2 Cor. 10:8. and 2 Cor. 13, 10: And becauſe of this, they are called the Miniſters of Chriſt, 1 Cor. 4: 1. and Ambaſſaders for Chriſt, 2 Cor. 5:20. and not of, or for the Magiſtrat, as now the King termeth the Prelats Our Bishops: His Servants they are, & therefore should not be Pleaſers of Man, nor of the Magiſtrat, Gal. 1:10. as they ought to be, if he gave them Commiſſion: If the Magiſtrat, as ſuch, be Head of the Church, and Fountain of Church Power and Government, I would gladly know, how or whence the Apoſtles, their Succeſſors and others in the Miniſtery, had power to Teach or Govern the Church, when there was no Chriſtian Magiſtrat to derive Power to them? Or whether they had any Power at all, or were but Uſurpers? Or what the Church shall do for Power when the Magiſtrat is Heathen, Antichriſtian, or a Woman, Child, a Fooll, a Tyrant, or Heretick, &c. Shall the Church all this time want a Head? Or shall the Body of Chriſt, have a Pagan-Head? Shall a Woman, who muſt not ſpeak in the Church, be Head of the Church? shall a child or Idiot, who cannot Govern themſelves, have the External Regulation of the Church? Or shall Cruell Tyrants, who oppreſs or deſtroy the Common-wealth, and Bodies of men, have the Regulation of the Church, & of the Souls of men? We may then go to the Pope, the Turk, the wild Indian-Infidels and Savages, for a Head to the Church before She want; for what [...]ver belongeth to one man, as a Magiſtrat, belongeth to all Magiſtrats: But we will hold us content with the Head, Ieſus Christ, which the Father hath given us.

Now from this, that Church-Power and Government are thus diſtinct from the Civil, and that Jeſus Chriſt and not the Magiſtrat, is Author and Fountain thereof, it evidently followeth, that it is not Subordinat to the Magitrat. [Page] It is true, that the Magiſtrat hath much Power Objectively Eccleſiaſticall, and that Church Officers, as Subjects, are subject to him; yet Eccleſiaſtical Power it-ſelf, is not Properly Subordinat to the Civil. This will the more appear, not only becauſe it is not Derived from the Magiſtrat, as the Head or Fountain thereof, nor is Exerced in his Name, but alſo if we conſider, that Proper Subordination, is only in things flowing from the ſame Fountain, and of the ſame Nature, whereas civill and Ecceſiaſticall Powers are neither from the ſame Immediat Fountain (if the one be from Iehovah Eſſentially conſidered, and as great Lord Creator and Gubernator of the World, the other from the Lord Redeemer, Head and King of his Church) nor yet are they of the ſame, but different Natures, as is ſaid before: Again, if it were properly Subordinat to the civil Power, then the Magiſtrat himſelf, might Exerce all Eccleſiaſticall Acts, in the Adminiſtration of Word and Sacraments, as well as of Juriſdiction; for as nor aſon can be adduced, why He may Inſtitute or Alter Church Government or Officers, or Exerce the External Regulation thereof, which will not by parity of ſtrength infer his Exercing Acts of Order; So, every Superior Power including all the Inferior. He may as well Exerce all Eccleſiaſtical Power, as civil, if the One be Subordinat to the Other: And further, the Magiſtrat himſelf, as a Chriſtian, is but a Member of the Church, and Subject to Church-Government and Diſcipline, though it should not be practiſed, except for moſt weighty Cauſes, in great neceſſity, and with ſingular Prudence, and all due Reſpect and Reverence to Civil Authority, and the Perſon therewith veſt [...]d; and accordingly many Magiſtrats have been cenſured: Yea in ſome caſes, as if the Magiſtrat should unjuſtly forbid to Preach, Baptiſe, Ordain, Deprive, Excommunicat &c. the Church may Exerce Church Power without and againſt His conſent, which She could not do, if it were Subordinat to [Page] him. I know there are many clamours of the Abſurdity and Inconſiſtency of two Collateral and Co-Ordinat Supream Powers and Governments in one Kingdom; And indeed that Abſurdity and Inconſiſtency may hold true, of two Supream Collaterall and Co-Ordinat Powers ejuſdem Generis, but not in this caſe where they are diverſi generis: Yea of their own Natures, they are ſo far from being hurtful, that, being rightly mannaged, they are ſingularly helpfull to one another: Neither can theſe two Powers and Governments in a Land, import now under the New Testament greater abſurdity and Inconſiſtancy, then under the Old, when the Jewes had their Eccleſiaſtical Sanedrin, as well as civil Courts for the affairs of the Commounwealth. Hence alſo it followeth, that as Eccleſiaſtical Power is not Subject to the civil; So, in matters Eccleſiaſtical, there should be no Appellation from the Church to the civil Magiſtrat: For though when Church Judicatories, without their ſphere, meddle in civil Cauſes as ſuch, or, for Eccleſiaſtical offences, inflict civil Punishments, they may be Declined as Judges Incompetent in the one caſe, & complaint of an unjuſt or Heterogeneous Sentence is lawful in the other; & though the Magiſtrat, before He adde his Ratification, may require a Reaſon of Eccleſiaſticall proceedings, or, in caſe of an injuſt Sentence, may deſire the Church to conſider the matter again; & the Church i [...] bound thus to give a Reaſon, or Conſider the matter, eſpecially in a degenerat or declining time of the Church, when more is permitted to the Faithful Magiſtrat, then otherwiſe; Yet there can be no Appellation from the Church to the Magiſtrat in Eccleſiaſtical Cauſes & Sentences: Not only becauſe all Appellations are from the Inferior to the Superior in Eodem genere, but the Church and State are not ſuch, as is cleared before; but alſo becauſe the Church is indued with Compleat Power of Cognoſcing & Final determining Eccleſiaſtical affairs, without dependance upon the State, and theſe [Page] Determinations, being Juſt, the Lord hath promiſed to Ratify, Mat. 18:18. And the Magiſtrat, having no Formal Church Power, cannot pronounce Eccleſiaſtical Sentence, or make Redreſs by Himſelf, & ſo the Appellation is in vain. Pauls Appealing to Caeſar, Act. 25:11. will not help this weak cauſe; For He did not appeal in an Eccleſiaſtical cauſe, from an Eccleſiaſtical Court, to a Court of another Nature, but in a matter of alleaged Sedition, from Feſtus an Inferior Magiſtrat to Caeſar the Supream. Neither is the Inſtance of Ieremy ſtronger then the former (Ier. 26:8.9. &c) for there is no mention of His appealing from the Prieſts to the Magiſtrat, but of his Apology before the Princes, who came to hear the matter, and their Voluntary delivering him from the Uniuſt perſecution of the Prieſts and Prophets, who were not competent Judges of Life and Death. Neither is the Exception of the Difference betwixt a Heathen and Chriſtian Magiſtrat more Valid in this matter; for (beſids all that is before ſaid) in the old Teſtament, the Government of the Church was Committed to Church-Officers, even when the Magiſtrat was Religious, and why not in the New? The Government of the Church is not committed to them, becauſe the Magiſtrat is Heathen, or upon Temporary, but upon other Moral and Immutable grounds, & therefore should not be taken from them when he becometh Chriſtian: It is ſure, that the Church had power given unto Her to Govern Herſelf, when the Magiſtrat was Heathen, now when and where is that Power Repealed? If Church-Govenment belong to the Christian Magiſtrat, then it is either as Magiſtrat or as Chriſtian, if as Magiſtrat or as Chriſtian, then (according to the known maxime) it belongeth to Every Magiſtrat, and ſo to the Heathen, and to Every Chriſtian, both which are falſe: Was the Magiſtrat no Magiſtrat or Incompleat, when (being Heathen) he did not meddle with Church Government? [Page] or did the Church Uſurp and Rob the Heathen Magiſtrat of that Power, in the Apoſtles dayes, and 2 or 300 years after? Shall the Church, by the promiſe of Nurſing Fathers, have leſs Power and Priviledge, or be in worſe Condition, by a Chriſtian then Heathen Magiſtrat? And how vain i [...] the Diſtinction of Outward Regulation of the Church, and Inward, (for that muſt be the other terme) for the Inward Regulation thereof belongs incontrovertibly to Jeſus Chriſt, and if the Magiſtrat hath the Outward, what is left to the Church? Theſe things, which, had they been formally digeſted, would have been more clear and convincing, are only thus confuſedly and abruptly hi [...]ted: nor should I have ſaid ſo much, if (beſids the Eraſtian Spirit, which, more then ever, doth now rage) ſome Parliamentary and Council-Expreſſions, and aggreeable practices, had not given occaſion. Whether it be Primitive or not, let the Reader Judge, but ſure I am, the Kings Government of the Church and State; Charles, &c. Supream Governor in all cauſes as well Eccleſiaſticall as Civil; The Bishops ſerving the King in the Church, is neither Scriptural nor Safe Dialect. Him they may ſerve, and Whether or How, Time will tell; but well know I, whom they do not ſer [...]e in the Church: and indeed it is proper, that they who are there, only by the Will of Man, should only ſerve Man. His Commiſſioners they are, and accordingly Sharp hath depoſed ſome Miniſters by Vertue of the Power which he hath from his Majeſty, and therefore they can expect no greater Aſſiſtance, Bleſſing or Reward then he can give; But yet there is a great [...]r to whom they muſt give an Accompt.

Having (beyond my firſt intention) detained Thee longer, then perhaps was Neceſſary, or will be Profitable or Pleaſant, Thow may'ſt now ſpeak with the Deduction, which is of age, & able to anſwere for itſelf, if according to the Patience, Learning & Juſtice of many, thow do not Refute [Page] and condemn before thow know it; or brandish big words, as he who upon a Coronation-day, offereth duell to all who queſtion the Kings Right, when he knoweth, that (for Major Vis) none dare appear in the contrary. But in the paſſing take a word of the National Covenant, the Solemn League and Covenant, and Solemn Acknowledgment of Sins and Engagement unto Duties, that at one view, thow may'ſt ſee Scotlands Engagements and Breaches, the Faithfulneſs of many, & flood of Sin and Suffering that hath overflowed the Land: Here is the Terminus a Quo and ad Quem of our Backſliding, whereof, though the moſt ſkilled Artiſt cannot pourtray to the life the whole body (the form is ſo monſtruous & Complexion ſo ſtrange) he may well darkly repreſent ſome Lineaments of fingers and toes, that the reader may know Ex ungue leon [...]m; yet the Author hath nervouſly aſſerted the Truth, and drawn matters of Fact, with ſuch True Collours, that he can only be accuſed for a Picture fairer then the live-face of many Perſons & Actions. To winde up all, be not diſcouraged upon the one hand nor inſult upon the other, by the Death of many Mighty men of God, Co-workers and Eye witneſſes of his Work, within theſe few years paſt, and the ſtripling-ſtature of many ſurvivers, who have not attained unto the dayes of the years of the life of their Fathers, and (being but of yeſterday) can know little of the Lords ancient kindneſs to the Land, except what th [...]ir Fathers have told them: For as he hath reſerved a numerous remnant of Holy, Learned, and Faithful men, a rich cluſter wherein there is a bleſſing, and we have reaſon to bleſs Him who gave not our Church dry breaſts & a miſcarrying womb; ſo he can make the barren bear ſeven, & become a Joyful mother of many Children, and as he hath work for them, will raiſe up both Shepherds and Principal men. It is true, alas! there is grown up a moſt degenerat Off-ſpring of all Qualities, [Page] ſome whereof (and not the meaneſt) being as profane as Machiavel, who teacheth Rulers to keep promiſe and Oath no longer, then with pretended advantage they can break, and that it is a prejudice to be Really Religious, but not ſo honeſt as He, who notwithſtanding affirmeth a Neceſſity of Seeming to be Religious, which they are not, accompt no man to be a Man, who, by Whoring, Swearing, Drinking & Spending all or more then they have, do not claſs themſelves into their new Profane Orders, & become as Carteſian in their Religion, by Atheiſtical doubtings & diſputings about God, the Holy Scripturs, Heaven, Hell, &c. as others are in their Philoſophy. But here is an Advantage, that by Diſcovery, and diſtinguishing betwixt the precious and the vile, the Lord hath made this Defection contribut more to the Facility (as well as Neceſſity) of a future Purgation of the Church, then all her Judicatures could ever effectuat without it. And further, as he hath fruſtrated many chief Authors and Promotters thereof of their Hopes and Deſigns, and called Nobles, Prelats and others to an accompt before they well taſted the expected ſweetneſs, or were warm in their Places or Promotions; So though Herod & Pilat may aggrie againſt the Innocent, yet where men are like Samſons foxes, only tied together by the tail of common Corrupt Principles, whilſt their heads, of Self Intereſt and deſigns, look different wayes, what ſuch a Poſition, Conjunction and Aſpect prognoſticateth, let Scripture, Reaſon and Experience be conſulted and they will tell. Let us not, in the meantime, miſtake Gods Work, Wayes, Doings nor Intentions, neither be envyous at evil doers, nor yet be Curious nor Anxious about futuritions, much leſs limit the Holy one, to Means, Method or Time, but bear the Indignation of the Lord becauſe we have ſinned, till he plead our cauſe, waiting upon him who is a God of Judgment, and waiteth that he may be gracious, and in patience poſſeſs our ſouls, for (though we do not) he knoweth his own thoughts toward us, it may be they are thoughts of peace, and not of evil, to give an expected end, and that (when he hath ripen'd Deliverance) he will bring us forth to the Light, & we shall behold his Righteouſneſs. It is a crime of the higheſt nature with our Rulers, to complain or ſupplicat for redreſs, Others are either of deaf ears or feeble hands and cannot help, and ſeeing we can do no more for the Cauſe and Covenant of God, for our Mother-Church, the Land, Ourſelves, Our Brethren & Poſterity, let us open our cauſe to him who tryeth the Righteous. O Lord Hear, O Lord Forgive, O Lord hearken and do: Defer not for thine own ſake, O my God: For thy City and thy People are called by thy Name, AMEN.

The Teſtimony of MR JAMES WOOD, Miniſter of the Goſpel, and Profeſſor of Theology in the Univerſity of S. Andrewes, for Presbyterial Government.

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I MR JAMES WOOD, being now shortly (by appearance) to render up my Spirit to the Lord, find my ſelf obliged to leave a word behind me, for my just Vindication before the World. It hath been ſaid of me, that I have (in word at least) reſeiled from my wonted Zeal for Presbyterial Government, expreſſing my ſelf concerning it, as if it were a matter not to be accounted of, & that no man should trouble himſelf in the matter & practice thereof. It is true, being under ſicknes, I have ſome times ſaid, I was taken up with weightier matters, then any external ordinance, and what wonder I ſaid ſo? being under ſuch wreſtling an [...]nt my interest in Ieſus Christ, which is a matter of for greater concernment. Surely any Chriſtian in this Church that knows me, will judge there is a wrong done to me: For ſince the day that the Lord convinced my heart (which was by a ſtrong hand) that it was the Ordinance of God, appointed by Ieſus Chriſt, for governing & ordering his viſible Church, I never had the leaſt change of thoughts, concerning the neceſſity of it, nor of the neceſſity of the uſe of it. And now I declare before God & the World, that I account ſo of it ſtill: And that however there be ſome more precious ordinances, yet that this is ſo precious, that a true Chriſtian is obliged to lay down his life for the profeſsion thereof, if the Lord shall ſee it meet to put him to the tryal. And for my ſelf, if I were to live, I would account it my glory, to ſeal this word of my teſtimony with my blood. Of this my declaration, I take God, Angels and Men to be my witneſſes, and have ſubſcribed thi [...] preſents with my hand, the 2 of March 1664. about 7 hours afternoon, before Mr William Tullidaf and Mr John Carſtairs, my Brother in Law, and John Pitcarn, writer hereof.

MR JAMES WOOD.

[Page]AS the Matter of this Teſtimony is very conſiderable, eſpecially from ſo Great a man as Mr Wood was; So the occaſion & conſequents thereof are very obſervable, which were thus: Mr Sharp, having formerly been intimately familiar with Mr Wood, came to viſite him under his Sickneſs (whereunto Sharps Apoſtacy had no ſmall acceſſion) & thereafter did falſely ſpread a report by word & writ, that Mr Wood had reſeiled from Presbyterial Government. Whereof when Mr Wood was informed, he was of new grievouſly affected and afflicted, and thereupon, for his own Vindication, left this Teſtimony behind him. But Mr Sharp finding himſelf thereby made a publlck lyar, (making lyes ſtill his refuge) purſueth Mr Wood being dead, as well as alive, with a new ſlander, alleaging his Teſtimony to be Fictitious, or Extorted from him, when, through diſtemper of his ſickneſs, he knew not what he did, and thereupon cauſed ſummond the Witneſſes▪ the Writter and ſome other perſons before the High Commiſſion: But the contrary of this was and is moſt Evident, not only becauſe this Teſtimony was written and ſubſcribed, a conſiderable number of dayes before his Death, dureing which intervall (as before) he was ſo compoſed, that he ſpake many gracious words about his own ſoul, Ordered his Civil affairs, and a famous Phyſician was not without hopes of his Recovery; But alſo becauſe, hearing that ſome of his faithful Brethren & Co-Presbyters were in the town, he ſent once & again for them, and before them, and ſome other Miniſters at other times, purged himſelf of that unjuſt Imputation, and did bear witneſs for Presbyterial Government more fully & freely then is in the written Teſtimony, & ſome time thereafter, of his own accord did call for the Writter, & (there being none other preſent in the chamber at the beginning) did indite and cauſe him writ the ſame, as it now is without any Alteration; as alſo in a Letter written ſome conſiderable time before, (inviting Mr Carſtairs to come and viſite him) he had made mention of the Backſliding, Tryalls and Sufferings of the times, and expreſſed his deſire to Live, that he might give a more free Teſtimony to the Truth. Notwithſtanding all which, Mr Sharp (obſtructing the reading of a Letter written by Mr Carſtairs to the Chancelor, containing and clearing the matter of fact) perſiſted with great Atteſtations before the High Commiſſion, in his former falſe alleagance, and Slandering both of the Dead and the Living, and cauſed impriſon the Writer and one of the witneſſes, and forced the other (whom, for his eminent Parts, Holineſs and Faithfulneſs, he moſt purſued) to a Retirement for his own ſafety. What ſhall be given to Thee O Sharp! Or what shall be done to Thee; O falſe Tongue? Sharp arrows of the Mighty and Coals of Juniper.

The Nationall Covenant, OR The Confeſſion of Faith of the Kirk of Scotland, ſubſcribed at first by the Kings Majeſty and his Houshold, in the yeare 1580. Thereafter, by Perſons of all rankes, in the yeare 1581, By ordinance of the Lords of the Secret Councill, and Acts of the general Aſſembly. Subſcribed againe by all ſorts of Perſons in the Yeare 1590, By a new Ordinance of Council, at the deſire of the General Aſſembly: With a General Band for maintenance of the true Religion & the Kings Perſon. And now ſubſcribed in the Year 1638. By Us, Noblemen, Barons, Gentlemen, Burgeſſes, Miniſters, and Commons, then under-ſubſcribing: Together, with our reſolution and promiſes for the cauſes after ſpecified, To maintaine the ſaid true Religion, and the Kings Majeſty, according to the Confeſſion foreſaid, and Acts of Parliament. And now, upon the Supplication of the General Aſſembly to His Majeſty's high Commiſſioner, and the Lords of his Majeſty's Honorable Privy Council, ſubſcribed again in the Year 1639. by Ordinance of Council, and Act of General Aſſembly. The Tenor whereof here followeth.

The Nationall Covenant, OR The Confeſſion of Faith of the Kirk of Scotland, ſubſcribed at first by the Kings Majeſty and his Houshold, in the yeare 1580. Thereafter, by Perſons of all rankes, in the yeare 1581, By ordinance of the Lords of the Secret Councill, and Acts of the general Aſſembly. Subſcribed againe by all ſorts of Perſons in the Yeare 1590, By a new Ordinance of Council, at the deſire of the General Aſſembly: With a General Band for maintenance of the true Religion & the Kings Perſon. And now ſubſcribed in the Year 1638. By Us, Noblemen, Barons, Gentlemen, Burgeſſes, Miniſters, and Commons, then under-ſubſcribing: Together, with our reſolution and promiſes for the cauſes after ſpecified, To maintaine the ſaid true Religion, and the Kings Majeſty, according to the Confeſſion foreſaid, and Acts of Parliament. And now, upon the Supplication of the General Aſſembly to His Majeſty's high Commiſſioner, and the Lords of his Majeſty's Honorable Privy Council, ſubſcribed again in the Year 1639. by Ordinance of Council, and Act of General Aſſembly. The Tenor whereof here followeth.

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WE All, and every one of Us underwritten, Proteſt, that, after long and due Examination of our owne Conſciences, in matters of true & falſe Religion, We are now throughly reſolved of the Truth, by the Word and Spirit of God; and therefore we believe with our hearts, confeſs with our mouths, ſubſcribe with our hands, and conſtantly affirme before God, and the whole Word, that this onely is the true Chriſtian Faith and Religion, pleaſing [Page] God, and bringing Salvation to man, which now is by the mercy of God revealed to the world, by the preaching of the bleſſed Evangel, and receaved, believed, and defended, by many and ſundry notable Kirks and Realmes, but chiefly by the Kirk of Scotland, the Kings Majeſty, and three eſtates of this Realme, as Gods eternall Truth, and onely ground of our Salvation: as more particularly is expreſſed in the Confeſſion of our Faith, ſtablished, and publickly confirmed by ſundry Acts of Parliament, and now of a long time hath beene openly profeſſed by the Kings Majeſty, and whole body of this Realme both in Burgh and Land. To the which Confeſſion and forme of Religion, wee willingly agree in our conſciences in all points, as unto Gods undoubted Truth and Verity, grounded onely upon his written Word. And therefore, we abhorre and deteſt all contrary Religion, and Doctrine: But chiefly, all kinde of Papiſtry, in generall and particular heads, even as they are now damned and confuted by the Word of God, and Kirk of Scotland: but in ſpecial we deteſt and refuſe the uſurped authority of that Roman Antichriſt upon the Scriptures of God, upon the Kirk, the civill Magiſtrate, and conſcience of men, All his tyrannous lawes made upon indifferent things againſt our Chriſtian liberty, His erronious Doctrine, againſt the ſufficiency of the written Word, the perfection of the Law, the office of Chriſt, and his bleſſed Evangel. His corrupted Doctrine concerning originall ſinne, our naturall inability and rebellion to Gods Law, our Juſtification by faith only, our imperfect Sanctification and obedience to the Law, the nature, number and uſe of the Holy Sacraments. His five baſtard Sacraments, with all his Rites, Ceremonies, and falſe [Page] Doctrine, added to the miniſtration of the true Sacraments without the Word of God. His cruell judgement againſt Infants departing without the Sacrament: his abſolute neceſſity of Baptiſme: his blaſphemous opinion of Tranſubſtantiation, or reall preſence of Chriſts body in the Elements, and receiving of the ſame by the wicked, or bodies of men. His diſpenſations with ſolemne Oathes, Perjuries, and degrees of Mariage forbidden in the Word: his cruelty againſt the innocent divorced: his divellish Maſſe: his blaſphemous Prieſthood: his profane Sacrifice for the ſinnes of the dead and the quick: his Canonization of men, calling upon Angels or Saints departed, worshipping of Imagery, Relicts, and Croſſes, dedicating of Kirks, Altars, Dayes, Vowes to creatures; his Purgatory, Prayers for the dead, praying or ſpeaking in a ſtrange language, with his Proceſſions and blaſphemous Letany, and multitude of Advocates or Mediators: his manifold Orders, Auricular Confeſſion: his deſperate and uncertaine Repentance; his general and doubtſome Faith; his ſatisfactions of men for their ſinnes: his Juſtification by works, opus operatum, works of Supererogation, Merits, Pardons, Peregrinations, and Stations: his holy water, baptiſing of Bells, conjuring of Spirits, croſſing, ſaning, anointing, conjuring, hallowing of GODS good creatures, with the ſuperſtitious opinion joyned therewith: his Worldly Monarchy, and wicked Hierarchy: his three ſolemne vowes, with all his shavelings of ſundry ſorts, his erronious and bloudy decrees made at Trent, with all the ſubſcribers and approvers of that cruell and bloudy Band, conjured againſt the Kirk of GOD: and finally, wee deteſt all his vaine Allegories, Rites, Signes and Traditions, [Page] brought in the Kirk, without or againſt the Word of GOD, and Doctrine of this true reformed Kirk, to the which we joyne ourſelves willingly, in Doctrine, Faith, Religion, Diſcipline, and uſe of the Holy Sacraments, as lively members of the ſame, in Chriſt our Head: promiſing and ſwearing by the Great Name of the Lord our GOD, that we shall continue in the obedience of the Doctrine and Diſcipline of this Kirk, and shall defend the ſame according to our vocation and Power, all the dayes of our lives, under the pains contained in the Law, and danger both of Body and Soul, in the day of GODS fearful Judgment: And ſeeing that many are ſtirred up by Sathan, and that Roman Antichriſt, to promiſe, ſweare, ſubſcribe, and for a time uſe the Holy Sacraments in the Kirk deceitfully againſt their own Conſciences, minding thereby, firſt, under the external cloak of Religion, to corrupt and ſubvert ſecretly GODS true Religion within the Kirk, and afterward, when time may ſerve, to become open enemies and perſecutors of the ſame, under vain hope of the Popes diſpenſation, deviſed againſt the Word of GOD, to his greater confuſion, and their double condemnation in the day of the LORD JESUS.

Wee, therefore, willing to take away all ſuſpicion of hypocriſy, and of ſuch double dealing with GOD and his Kirk, Proteſt, and call The Searcher of all hearts for witneſſe, that Our mindes and hearts, do fully agree with this our Confeſſion, Promiſe, Oath and Subſcription, ſo that Wee are not moved for any wordly reſpect, but are perſuaded onely in our Conſciences, through the knowledge and love of Gods true Religion, printed in our hearts by the Holy Spirit, as we shall anſwer to him in the day, when the ſecrets of all hearts [Page] shall be diſcloſed. And becauſe we perceave that the quietneſs and ſtability of our Religion and Kirk, doth depend upon the ſafety & good behaviour of the Kings Majeſty, as upon a comfortable Inſtrument of Gods mercy, granted to this Countrey, for the maintaining of this Kirk, and miniſtration of Juſtice amongſt us, we proteſt and promiſe with our hearts under the ſame Oath, Hand-writ, and Pains, that we shall defend his Perſon and Authority, with our goods, bodies and lives, in the defence of Chriſt his Evangel, Liberties of our Country, miniſtration of Juſtice, and punishment of iniquity, againſt all enemies within this Realm, or without, as we deſire our GOD to be a ſtrong and merciful defender to us in the day of our death, and coming of our Lord Ieſus Chriſt: To whom with the Father. and the Holy Spirit, be all Honour and Glory Eternally.

Like as many Acts of Parliament not onely in general do abrogate, annull, and reſcind all Lawes, Statutes, Acts, Conſtitutions, Canons, civil or municipall, with all other Ordinances and practique penalties whatſoever, made in prejudice of the true Religion and Profeſſours thereof; Or, of the true Kirk-diſcipline, juriſdiction, and freedome thereof; Or in favours of Idolatry and Superſtition; Or of the Papiſticall Kirk: As Act. 3. Act. 13. Parl. 1. Act. 23. Parl. 11. Act. 114. Parl. 12. of King Iames the ſixt, That Papiſtry and Superſtition may be utterly ſuppreſſed according to the intention of the Acts of Parliament repeated in the 5. Act. Parl. 20. K Iames 6. And to that end they ordaine all Papiſts and Prieſts to be punished by manifold Civill and Eccleſiaſtical pains, as adverſaries to Gods true Religion, preached and by Law eſtablished within this Realme, Act. 24. Parl. 11. K. [Page]Iames 6. as common enemies to all Chriſtian government, Act. 18. Parl. 16. K. Iames 6. as rebellers and gainſtanders of our Soveraigne Lords Authority, Act. 47. Parl. 3. K. Iames 6. and as Idolaters. Act. 104. Parl. 7. K. Iames 6. but alſo in particular (by and atcour the Confeſſion of Faith) do abolish and condemne the Popes Authority and Juriſdiction out of this Land, and ordaine the maintainers thereof to be punished, Act 2. Parl. 1. Act 51. Part. 3. Act 106. Parl. 7. Act 114. Parl. 12. K. Iames 6. do condemne the Popes erronious doctrine, or any other erronious doctrine repugnant to any of the Articles of the true and Chriſtian religion publickly preached, and by law eſtablished in this Realme: And ordaines the ſpreaders and makers of Books or Libels, or Letters, or writs of that nature to be punished, Act 46. Parl. 3. Act 106. Parl. 7. Act 24. Parl. 11. K. Iames 6. do condemne all Baptiſme conforme to the Popes Kirk and the Idolarry of the Maſſe, and ordaines all ſayers, willfull hearers, and concealers of the Maſſe, the maintainers and reſetters of the Prieſts, Jeſuites, traffiquing Papiſts, to be punished without any exception or reſtriction, Act 5. Parl. 1. Act. 120. Parl. 12. Act. 164. Parl. 13. Act. 193. Parl. 14. Act. 1. Parl. 19. Act. 5. Parl. 20. K. Iames 6. do condemne all erroneous bookes and writtes containing erroneous doctrine againſt the Religion preſently profeſſed, or containing ſuperſtitious Rites and Ceremonies Papiſticall, whereby the people are greatly abuſed, and ordaines the home-bringers of them to be punished, Act 25. Parl. 11. K. Iames 6. do condemne the monuments and dregs of by-gone Idolatry; as going to the Croſſes, obſerving the Feaſtivall dayes of Saints, and ſuch other ſuperſtitious and Papiſticall Rites, to the dishonour of GOD, contempt of [Page] true Religion, and foſtering of great errour among the people, and ordaines the uſers of them to be punished for the ſecond fault as Idolaters, Act 104. Parl. 7. K. Iames 6.

Like as many Acts of Parliament are conceaved for maintenance of GODS true and Chriſtian Religion, and the purity thereof in Doctrine and Sacraments of the true Church of God, the liberty & freedom thereof, in her National, Synodal Aſſemblies, Presbyteries, Seſſions, Policy, Diſcipline and Juriſdiction thereof, as that purity of Religion and liberty of the Church was uſed, profeſſed, exerciſed, preached and confeſsed according to the reformation of Religion in this Realm. As for inſtance, The 99. Act. Parl. 7. Act. 23. Parl. 11. Act. 114. Parl. 12. Act. 160. Parl. 13. of King Iames 6. Ratified by the 4. Act. of King Charles. So that the 6. Act. Parl. 1. and 68. Act. Parl. 6. of King Iames 6. in the Yeare of God 1579. declares the Miniſters of the bleſſed Evangel, whom GOD of his mercy had raiſed up, or hereafter should raiſe, agreeing with them that then lived in Doctrin, and Adminiſtration of the Sacraments, and the People that profeſſed Chriſt, as he was then offered in the Evangel, and doth communicate with the Holy Sacraments, (as in the reformed Kirk's of this Realm they were publickly adminiſtrat) according to the Confeſſion of Faith, to be the true and Holy Kirk of Chriſt Jeſus within this Realm, and decerns and declares all and ſundry, who either gainſayes the Word of the Evangel, received and approved, as the heads of the Confeſſion of Faith, profeſſed in Parliament, in the Yeare of God 1560. ſpecified alſo in the firſt Parliament of King Iames 6. and ratified in this preſent Parliament, more particularly do ſpecify, or that refuſes the adminiſtration of the Holy [Page] Sacraments, as they were then miniſtrated, to be to members of the ſaid Kirk within this Realme, and true Religion, preſently profeſſed, ſo long as they keep themſelves ſo divided from the ſociety of Chriſts body: And the ſubſequent Act. 69. Parl. 6. of K. Iames 6. declares, That there is none other Face of Kirk, nor other Face of Religion, then was preſently at that time, by the Favour of GOD eſtablished within this Realme, which therefore is ever ſtiled, Gods true Religion, Chriſts true Religion, the true and Chriſtian Religion, and a perfect Religion, Which by manifold acts of Parliament, all within this realme are bound to ſubſcribe the articles thereof, the Confeſſion of Faith, to recant all doctrine & errours, repugnant to any of the ſaid Articles, Act. 4. & 9. Parl. 1. Act. 45.46.47. Parl. 3. Act 71. Parl. 6. Act 106. Parl. 7. Act 24. Parl. 11. Act 123. Parl. 12. Act 194. and 197. Parl. 14. of K. Iames 6. And all Magiſtrats, Sherifs, &c. on the one parte are ordained to ſearch, apprehend, and punish all contraveeners; For inſtance, Act 5. Parl. 1. Act 104. Parl. 7. Act 25. Par. 11. K. Iames 6. And that notwithſtanding of the Kings Majeſty's licences on the contrary, which are diſcharged & declared to be of no force in ſo farre as they tend in any wayes, to the prejudice & hinder of the execution of the Acts of Parliament againſt Papiſts & adverſaries of true Religion, Act. 106. Parl. 7. K. Iames 6. On the other part in the 47. Act. Parl. 3. K. Iames 6. It is declared and ordained, ſeeing the cauſe of Gods true Religion, and his highnes Authority are ſo joyned, as the hurt of the one is common to both: and that none shal be reputed as loyall and faithfull ſubjects to our Soveraigne Lord, or his Authority, but be punishable as rebellers and gainſtanders of the ſame, who shall not give their Confeſſion, and make their profeſſion of the ſaid true Religion, and that they who [Page] after defection shall give the Confeſſion of their Faith of new, they shall promiſe to continue therein in time comming, to maintaine our Souveraigne Lords Authority, and at the uttermoſt of their power to fortify, aſſiſt, and maintaine the true Preachers and Profeſſors of Chriſts Evangel, againſt whatſoever enemies and gaineſtanders of the ſame: and namely (againſt all ſuch of whatſoever nation, eſtate, or degree they be of) that have joyned, and bound themſelves, or have aſſiſted, or aſſiſts to ſet forward, and execute the cruell decrees of Trent, contrary to the Preachers and true Profeſſors of the Word of God, which is repeated word by word in the Article of Pacification at Perth the 23 of Februar. 1572. approved by Parliament the laſt of Aprile 1573. Ratified in Parliament 1587. and related, Act 123. Parl. 12. of K. Iames 6. with this addition, that they are bound to reſiſt all treaſonable uproars and hoſtilities raiſed againſt the true Religion, the Kings Majeſty, and the true Profeſſors.

Like as all Liedges are bound to maintaine the King Majeſty's Royal Perſon▪ and Authority, the Authority of Parliaments, without the which neither any lawes or lawful judicatories can be eſtablished. Act 130. Act. 131. Parl. 8. K. Iames 6. and the ſubjects Liberties, who ought onely to live and be governed by the Kings lawes, the common lawes of this Realme allanerly, Act 48. Parl. 3. K. Iames the firſt. Act. 79. Parl 6. K. Iames the 4. repeated in the Act 13 1. Parl. 8. K. Iames 6. Which if they be innovated or prejudged, the commiſſion anent the union of the two Kingdoms of Scotland and England, which is the ſole Act of the 17. Parl. of K. Iames 6. declares ſuch confuſion would enſue, as this Realme could be no more a free Monarchy, becauſe by the fundamentall lawes, ancient priviledges, offices and liberties [Page] of this Kingdome, not onely the Princely Authority of his Majeſty's Royal diſcent hath been theſe many ages maintained, but alſo the peoples ſecurity of their Lands, livings, rights, offices, liberties, and dignities preſerved, and therefore for the preſervatien of the ſaid true Religion, Lawes, and Liberties of this Kingdome, it is ſtatute by the 8. Act Parl. 1. repeated in the 99. Act Parl. 7. Ratified in the 23. Act Parl. 11. and 114. Act Parl. 12. of K. Iames 6. and 4. Act of K. Charles. That all Kings and Princes at their Coronation and reception of their Princely Authority, shall make their faithfull promiſe by their ſolemne oath in the preſence of the Eternal God, that, enduring the whole time of their lives, they shall ſerve the ſame Eternal God to the uttermoſt of their power, according as he hath required in his moſt Holy Word, contained in the old and new Teſtament. And according to the ſame Word shall maintain the true Religion of Chriſt Jeſus, the preaching of his Holy Word, the due and right miniſtration of the Sacraments now receaved and preached within this Realme (according to the Confeſſion of Faith immediately preceeding) and shall abolish and gainſtand all falſe Religion contrary to the ſame, and shall rule the people committed to their charge, according to the will and command of God, revealed in his foreſaid Word, and according to the laudable Lawes and Conſtitutions received in this Realme, no wayes repugnant to the ſaid will of the Eternall God; and shall procure, to the uttermoſt of their power, to the Kirk of God, and whole Chriſtian people, true and perfite peace in all time coming: and that they shall be careful to root out of their Empire all Hereticks, and enemies to the true worship of God, who shall be convicted by the true Kirk of God, of the foreſaid [Page] crimes, which was alſo obſerved by his Majeſty, at his Coronation in Edinburgh 1633. as maybe ſeene in the order of the Coronation.

In obedience to the Commandment of GOD, conforme to the practice of the godly in former times, and according to the laudable example of our Worthy and Religious Progenitors, & of many yet living amongſt us, which was warranted alſo by act of Councill, commanding a general band to be made and ſubſcribed by his Majeſty's ſubjects, of all ranks, for two cauſes: One was, For defending the true Religion, as it was then reformed, and is expreſſed in the Confeſſion of Faith abovewritten, and a former large Confeſſion eſtablished by ſundry acts of lawful generall aſſemblies, & of Parliament, unto which it hath relation, ſet down in publick Catechiſmes, and which had been for many years with a bleſſing from Heaven preached, and profeſſed in this Kirk and Kingdome, as Gods undoubted truth, grounded only upon his written Word. The other cauſe was, for maintaining the Kings Majeſty, His Perſon, and Eſtate: the true worship of GOD and the Kings authority, being ſo ſtraitly joined, as that they had the ſame Friends, and common enemies, and did ſtand and fall together. And finally, being convinced in our mindes, and confeſſing with our mouthes, that the preſent and ſucceeding generations in this Land, are bound to keep the foreſaid nationall Oath & Subſcription inviolable, Wee Noblemen, Barons, Gentlemen, Burgeſſes, Miniſters & Commons under ſubſcribing, conſidering divers times before & eſpecially at this time, the danger of the true reformed Religion, of the Kings honour, and of the publick peace of the Kingdome: By the manifold innovations and evills generally conteined, and particularly [Page] mentioned in our late ſupplications, complaints, and proteſtations, Do hereby profeſſe, and before God, his Angels, and the World ſolemnly declare, That, with our whole hearts we agree & reſolve, all the dayes of our life, conſtantly to adhere unto, and to defend the foreſaid true Religion, and (forbearing the practice of all novations, already introduced in the matters of the worship of GOD, or approbation of the corruptions of the publicke Government of the Kirk, or civil places and power of Kirk-men, till they be tryed & allowed in free aſſemblies, and in Parliaments) to labour by all meanes lawful to recover the purity and liberty of the Goſpel, as it was ſtablished and profeſſed before the foreſaid Novations: and becauſe, after due examination, we plainely perceave, and undoubtedly believe, that the Innovations and evils contained in our Supplications, Complaints, and Proteſtations have no warrant of the Word of God, are contrary to the Articles of the Foreſaid Confeſſions, to the intention and meaning of the bleſſed reformers of Religion in this Land, to the above written Acts of Parliament, & do ſenſibly tend to the re-eſtablishing of the Popish Religion and Tyranny, and to the ſubverſion and ruine of the true Reformed Religion, and of our Liberties, Lawes and Eſtates, We alſo declare, that the Foreſaid Confeſſions are to be interpreted, and ought to be underſtood of the Foreſaid novations and evils, no leſſe then if every one of them had been expreſſed in the Foreſaid confeſſions, and that we are obliged to deteſt & abhorre them amongſt other particular heads of Papiſtry abjured therein. And therefore from the knowledge and conſciences of our duety to God, to our King and Countrey, without any wordly reſpect or inducement, ſo farre as humane infirmity will ſuffer, wishing [Page] a further meaſure of the grace of God for this effect, We promiſe, and ſweare by the Great Name of the Lord our GOD, to continue in the Profeſſion and Obedience of the Foreſaid Religion: That we shall defend the ſame, and reſiſt all theſe contrary errours and corruptions, according to our vocation, and to the uttermoſt of that power that GOD hath put in our hands, all the dayes of our life: and in like manner with the ſame heart, we declare before GOD and Men, That we have no intention nor deſire to attempt any thing that may turne to the dishonour of GOD, or to the diminution of the Kings greatneſſe and authority: But on the contrary, we promiſe and ſweare, that we shall, to the uttermoſt of our power, with our meanes and lives, ſtand to the defence of our dread Soveraigne, the Kings Majeſty, his Perſon, and Authority, in the defence and preſervation of the foreſaid true Religion, Liberties and Lawes of the Kingdome: As alſo to the mutual defence and aſſiſtance, every one of us of another in the ſame cauſe of maintaining the true Religion and his Majeſty's Authority, with our beſt counſel, our bodies, meanes, and whole power, againſt all ſorts of perſons whatſoever. So that whatſoever shall be done to the leaſt of us for that cauſe, shall be taken as done to us all in genearal, and to every one of us in particular. And that we shall neither directly nor indirectly ſuffer our ſelves to be divided or withdrawn by whatſoever ſuggeſtion, allurement, or terrour from this bleſſed & loyall Conjunction, nor shall caſt in any let or impediment, that may ſtay or hinder any ſuch reſolution as by common conſent shall be found to conduce for ſo good ends. But on the contrary, shall by all lawful meanes labour to further and promove the ſame, and if any ſuch dangerous & diviſive [Page] motion be made to us by Word or Writ, We, and every one of us, shall either ſuppreſſe it, or if need be shall incontinent make the ſame known, that it may be timeouſly obviated: neither do we fear the foul aſperſions of rebellion, combination, or what elſe our adverſaries from their craft and malice would put upon us, ſeing what we do is ſo well warranted, and ariſeth from an unfeined deſire to maintaine the true worship of God, the Majeſty of our King, and peace of the Kingdome, for the common happineſſe of our ſelves, and the poſterity. And becauſe we cannot look for a bleſſing from God upon our proceedings, except with our Profeſſion and Subſcription we joine ſuch a life & converſation, as beſeemeth Chriſtians, who have renewed their Covenant with God; We, therefore, faithfully promiſe, for our ſelves, our followers, and all other under us, both in publick, in our particular families, and perſonal carriage, to endeavour to keep our ſelves within the bounds of Chriſtian liberty, and & to be good examples to others of all Godlineſſe, Soberneſſe, and Righteouſneſſe, and of every duety we owe to God and Man, And that this our Union and Conjunction may be obſerved without violation, we call the living GOD, the Searcher of our Hearts to witneſs, who knoweth this to be our ſincere Deſire, and unfained Reſolution, as we shall anſwere to JESUS CHRIST, in the great day, and under the pain of Gods everlaſting wrath. and of infamy, and loſſe of all honour and reſpect in this World, Moſt humbly beſeeching the Lord to ſtrengthen us by his holy Spirit for this end, and to bleſſe our deſires and proceedings with a happy ſucceſſe, that Religion and Righteouſneſſe may flourish in the Land, to the glory of GOD, the honour of King, and peace and comfort [Page] of us all. In witneſſe whereof we have ſubſcribed with our hands all the premiſſes, &c.

The Article of this Covenant, which was at the firſt Subſcription, referred to the determination of the General Aſſembly, being determined, and thereby the 5 Articles of Perth, the Government of the Kirk by Bishops, the Civill places and Power of Kirkment, upon the reaſons and grounds contained in the Acts of the General Aſſembly, declared to be unlawful within this Kirk, we ſubſcribe according to the determination foreſaid.

A Solemn League and Covenant For Reformation, and Defence of Religion, The Honour and Happineſs of the King, and the Peace and Safety of the three Kingdoms of Scotland, England, and Ireland.

WE Noblemen, Barons, Knights, Gentlemen, Citizens, Burgeſſes, Miniſters of the Goſpel, and Commons of all ſorts in the Kingdoms of Scotland, England and Ireland, by the providence of GOD living under one King, and being of one reformed Religion, Having before our eyes the glory of GOD, and the advancement of the Kingdom of our Lord and Saviour Jeſus Chriſt, the Honour and Happineſſe of the Kings Majeſty and his Poſterity, and the true publick Liberty, Safety, and Peace of the Kingdoms, wherein every ones private condition is included; And calling to minde the treacherous and bloody Plots, Conſpiracies, Attempts and Practices of the Enemies of GOD againſt the true Religion and Profeſſours [Page] thereof in all places, eſpecially in theſe three Kingdoms, ever ſince the Reformation of Religion, and how much their rage, power and preſumption are of late, and at this time increaſed and exerciſed; whereof the deplorable eſtate of the Church and Kingdom of Ireland, the diſtreſſed eſtate of the Church & Kingdom of England, and the dangerous eſtate of the Church and Kingdom of Scotland are preſent and publick teſtimonies: We have now at laſt (after other means of Supplication, Remonſtrance, Proteſtation and Suffering) for the preſervation of our ſelves and our Religion from utter ruine and deſtruction, according to the commendable practice of theſe Kingdoms in former times, and the example of GODS People in other Nations, after mature deliberation, reſolved and determined to enter into a mutuall and ſolemn League and Covenant: Wherein we all ſubſcribe, and each one of us for himſelf, with our hands lifted up to the moſt high GOD, do Swear,

1. That we shall ſincerely, really and conſtantly, through the grace of GOD, endeavour in our ſeveral places and callings, the preſervation of the Reformed Religion in the Chuch of Scotland, in Doctrine, Worship, Diſcipline and Government, againſt our common Enemies; The Reformation of Religion in the Kingdoms of England and Ireland, in Doctrine, Worship, Diſcipline and Government, according to the Word of GOD, and the example of the beſt Reformed Churches; And shall endeavour to bring the Churches of GOD in the three Kingdoms, to the neareſt conjunction and Uniformity in Religion, Confeſſion of Faith, Form of Church-government, Directory for Worship and Catechizing; That we and our Poſterity after us, may, as Brethren, live in [Page] Faith and Love, and the Lord may delight to dwell in the midſt of us.

2. That we shall in like manner, without reſpect of perſons, endeavour the Extirpation of Popery, Prelacy (that is, Church-government by Arch-bishops, Bishops, their Chancellours and Commiſſaries, Deans, Deans and Chapters, Arch-deacons, and all other Eccleſiaſticall Officers depending on that Hierarchy) Superſtition, Hereſy, Schiſm, Prophaneſſe, and whatſoever shall be found to be contrary to ſound Doctrine, and the power of Godlineſs; Leſt we partake in other mens ſins, and thereby be in danger to receive of their plagues; And that the Lord may be one, and his Name one in the three Kingdoms.

3. We shall with the ſame ſincerity, reality and conſtancy, in our ſeverall vocations, endeavour with our eſtates and lives mutually to preſerve the Rights and Priviledges of the Parliaments, and the Liberties of the Kingdoms; And to preſerve and defend the Kings Majeſty's Perſon and Authority, in the preſervation and defence of the true Religion, and Liberties of the Kingdoms; That the world may bear witneſſe with our conſciences of our Loyalty, and that we have no thoughts or intentions to diminish his Majeſty's juſt power and greatneſſe.

4. We shall alſo with all faithfulneſſe endeavour the diſcovery of all ſuch as have been, or shall be Incendiaries, Malignants, or evil inſtruments, by hindering the Reformation of Religion, dividing the King from his people, or one of the Kingdoms from another, or making any faction, or parties amongſt the people contrary to this League and Covenant, That they may be broughr to publick triall, and receive condigne punishment, as the degree of their offences [Page] shall require or deſerve, or the ſupream Judicatories of both Kingdomes reſpectively, or others having power from them for that effect, shall judge convenient.

5. And whereas the happineſſe of a bleſſed Peace between theſe Kingdoms, denyed in former times to our Progenitors, is by the good Providence of GOD granted unto us, and hath been lately concluded, and ſettled by both Parliaments, We shall each one of us, according to our place and intereſt, endeavour that they may remain conjoyned in a firme Peace and Union to all Poſterity, And that Juſtice may be done upon the willfull Oppoſers thereof, in manner expreſſed in the precedent Article.

6. We shall alſo according to our places and callings in this Common cauſe of Religion, Liberty, and Peace of the Kingdoms, aſſiſt and defend all thoſe that enter into this League and Covenant, in the maintaining and purſuing thereof; And shall not ſuffer our ſelves directly or indirectly by whatſoever combination, perſwaſion or terrour, to be divided and withdrawn from this bleſſed Union and conjunction, whither to make defection to the contrary part, or to give ourſelves to a deteſtable indifferency or neutrality in this cauſe, which ſo much concerneth the Glory of GOD, the good of the Kingdoms, and honour of the King; But shall all the dayes of our lives zealouſly and conſtantly continue therein, againſt all oppoſition, and promote the ſame according to our power, againſt all Lets and Impediments whatſoever; And, what we are not able our ſelves to ſuppreſſe or overcome, we shall reveale and make known, that it may be timely prevented or removed: All which we shall do as in the ſight of GOD.

[Page]And becauſe theſe Kingdoms are guilty of many ſins, and provocations againſt GOD, and his Son Jeſus Chriſt, as is too manifeſt by our preſent diſtreſſes and dangers, the fruits thereof, We profeſſe and declare before GOD, and the world, unfained deſire to be humbled for our own ſins, and for the ſins of theſe Kingdoms, eſpecially that we have not, as we ought, valued the ineſteemable benefit of the Goſpel, that we have not laboured for the purity and power thereof, and that we have not endeavoured to receive Chriſt in our hearts, nor to walk worthy of him in our lives, wich are the cauſes of other ſins and tranſgreſſions ſo much abounding amongſt us. And our true and unfained purpoſe, deſire, and endeavour for ourſelves, and all others under our power and charge, both in publick and in private, in all dutyes we owe to GOD and man, to amend our lives, and each one to go before another in the example of a real Reformation; That the Lord may turn away his wrath, and heavy indignation, and eſtablish theſe Churches and Kingdoms in truth and Peace. And this Covenant we make in the preſence of Almighty GOD the Searcher of all hearts, with a true intention to peform the ſame, As we shall anſwer at that great Day when the ſecrets of all hearts, shall be diſcloſed; Moſt humbly beſeeching the Lord, to ſtrengthen us by his Holy Spirit for this end, and to bleſſe our deſires, and proceedings with ſuch ſucceſſe, as may be deliverance and ſafety to his people, and encouragement to other Chriſtian Churches groaning under, or in danger of the yoke of Antichriſtian Tyranny, or to joyn in the ſame, or like Aſſociation & Covenant, To the Glory of GOD, the enlargement of the Kingdom of Jeſus Chriſt, and the peace & tranquillity of Chriſtian Kingdoms, and Common-wealths.

A Solemn Acknowledgement of publick Sins and Breaches of the Covenant; AND A Solemn Engagement to all the Duties contained therein, namely th [...]ſe which do in a more ſpeciall way relate unto the dangers of theſe times: ANNO 1648.

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WE Noblemen, Barons, Gentlemen, Burgeſſes, Miniſters of the Goſpel, and Commons of all ſorts within this Kingdom, by the good hand of GOD upon us, taking in ſerious conſideration the many ſad afflictions and deep diſtreſſes wherewith we have been exerciſed for a long time paſt, and that the Land after it hath been ſore waſted with the Sword and the Peſtilence, and threatened with Famine, and that shame and contempt hath been poured out from the Lord againſt many thouſands of our Nation, who did in a ſinful way make War upon the Kingdom of England, contrary to the Teſtimony of his Servants and deſires of his People, and that the remnant of that Army returning to this Land have ſpoiled and oppreſſed many of our Brethren, and that the Malignant party is ſtill numerous, & retaining their former principles, wait for an opportunity to raiſe a new and dangerous War, not only unto the rending of the bowells of this Kingdom, but unto the dividing of us from England, & overturning of the work of God in all the three Kingdoms: And conſidering alſo that a cloud of calamities doth ſtill hang over our heads, & threaten us with ſad things to come, We cannot but look upon theſe things as from the Lord, who is righteous in all his wayes, feeding us with the bread of tears, and making us to drink the waters of affliction, untill we be taught to know how [Page] evil and bitter a thing it is to depart away from him, by breaking the Oath and Covenant which we have made with him, and that we may be humbled before him by confeſſing our ſinne, and forſaking the evil of our way.

Therefore being preſſed with ſo great neceſſities and ſtraits, and warranted by the word of God, and having the example of Gods people of old, who in the time of their troubles, and when they were to ſeek delivery and a right way for themſelves, that the Lord might be with them to proſper them, did humble themſelves before him, and make a free and particular confeſſion of the ſins of their Princes, their Rulers, their Captains, their Prieſts and their people, and did engage themſelves to do no more ſo, but to reform their wayes and be ſtedfaſt in his Covenant; And remembring the practiſe of our predeceſſours in the year 1596. Wherein the General Aſſembly, and all the Kirk-judicatories, with the concurrence of many of the Nobily, Gentry, and Burgeſſes, did with many tears acknowledge before God the breach of the National Covenant, and engaged themſelves to a Reformation, even as our predeceſſors and theirs had before done in the Generall Aſſembly and convention of Eſtates in the year 1567. And perceiving that this duty, when gone about out of conſcience and in ſincerity, hath alwayes been attended with a reviving out of troubles, and with a bleſſing and ſucceſſe from Heaven; We do humbly and ſincerely in his ſight, who is the ſearcher of hearts, acknowledge the many ſins and great tranſgreſſions of the Land; We have done wickedly, our Kings, our Princes, our Nobles, our Judges, our Officers, our Teachers, and our People: Albeit the Lord hath long and clearly ſpoken unto us, we have not hearkened to his voice; Albeit he hath followed us with tender mercies, we have not [Page] been allured to wait upon him and walk in his way; And though he hath ſtricken us, yet we have not grieved; Nay though he hath conſumed us, we have refuſed to receive correction; We have not remembred to render unto the Lord according to his goodneſſe and according to our own vows and promiſes, but have gone away backward by a continued courſe of backſliding, and have broken all the Articles of that ſolemn League and Covenant which we ſwore before God, Angels and men.

Albeit there be in the land many of all ranks, who be for a Teſtimony unto the Truth, and for a name of joy and praiſe unto the Lord, by living godly, ſtudying to keep their garments pure, and being ſtedfaſt in the Covenant and Cauſe of God; Yet we have reaſon to acknowledge that moſt of us have not endeavoured with that reality, ſincerity and conſtancy, that did become us, to preſerve the work of Reformation in the Kirk of Scotland; Many have ſatisfied themſes with the purity of the Ordinances neglecting the power thereof; yea, ſome have turned aſide to crooked wayes deſtructive to both. The prophane, looſe and inſolent carriage of many in our Armies, who went to the Aſſiſtance of our BRETHREN in ENGLAND, And the tamperings and unſtraight dealing of ſome of our Commiſſioners and others of our Nation in London, the Iſle of Wight, & other places of that Kingdom, have proved great lets to the work of Reformation, and ſetling of Kirk-Government there, wherby Errour and Schiſm in that Land have been encreaſed, and Sectaries hardened in their way. We have been ſo far from endeavouring the extirpation of Prophanneſſe, and what is contrary to the power of godlineſſe, that prophanity hath been much winked at, and Prophane [Page] perſons much countenanced & many times employed, until iniquity and ungodlineſſe hath gone over the face of the land as a flood; Nay, ſufficient care hath not been had to ſeparate betwixt the precious and the vile, by debarring from the Sacrament all ignorant and ſcandalous perſons according to the Ordinances of this Kirk.

Neither have the Priviledges of the Parliaments and Liberties of the Subject been duly tendered, But ſome amongſt our ſelves have labored to put into the hands of our King an arbitrary and unlimited power deſtructive to both, And many of us have been acceſſory of late to thoſe means and ways, whereby the freedom and priviledges of Parliaments have been encroached upon and the Subjects oppreſſed in their Conſciences, perſons and Eſtates: Neither hath it been our care to avoid theſe things which might harden the King in his evill way; But upon the contrary he hath not onely been permitted, but many of us have been inſtrumentall to make him exerciſe his power in many things tending to the prejudice of Religion and of the Covenant, and of the Peace and ſafety of theſe Kingdoms; Which is ſo farre from the right way of preſerving his Majeſty's Perſon and Authority, that it cannot but provoke the Lord againſt him unto the hazard of both, Nay under a pretence of relieving and doing for the King whilſt he refuſes to do what was neceſſary for the houſe of God, ſome have ranverſed and violated moſt of all the Articles of the Covenant.

Our own Conſciences within, and Gods judgements upon us without do convince us, of the manifold willfull renewed breaches of that Article, which concerneth the diſcovery and punishment of Malignants, whoſe crimes have not onely been connived at but diſpenſed [Page] with and pardoned, and themſelves received unto intimate fellowship with our ſelves, and entruſted with our Counſels, admitted unto our Parliaments, and put in places of Power and Authority, for managing the publick affaires of the Kingdome, Whereby in Gods juſtice they got at laſt into their hands the whole power and ſtrength of the Kingdome, both in judicatories and Armies, And did imploy the ſame unto the enacting and proſecuting an unlawful Engagement in warre againſt the Kingdome of England, Notwithſtanding of the diſſent of many conſiderable members of Parliament, who had given conſtant proof of their integrity in the cauſe from the beginning, of many faithful teſtimonies and free warnings of the ſervants of God, of the Supplications of many Synods, Presbyteries and Shyres, and of the Declarations of the Generall Aſſembly and their Commiſſioners to the contrary: Which ingagement as it hath been the cauſe of much ſinne, ſo alſo of much miſery and calamity unto this Land, and holds forth to us, the grievouſneſſe of our ſinne of complying with Malignants, in the greatneſſe of our judgement, that we may be taught never to ſplit again upon the ſame rock, upon which the Lord hath ſet ſo remarkable a Beacon. And after all that is come to paſſe unto us becauſe of this our treſpaſſe, and after that grace hath been shewed unto us from the Lord our God, by breaking theſe mens yoke from of our necks, and putting us again into a capacity to act for the good of Religion, our own ſafety, and the Peace and ſafety of this Kingdowe, should we again-break his Commandment and Covenant, by joyning once more with the people of theſe abominations, and taking into our boſome thoſe Serpents which had formerly ſtung us almoſt unto death: This as it would [Page] argue great madneſſe and folly upon our part, So no doubt, if it be not avoided. will provoke the Lord againſt us to conſume us untill there be no remnant nor eſcaping in the Land.

And albeit the Peace and Union betwivt the Kingdoms be a great bleſſing of God unto both and a Bond which we are obliged to preſerve unviolated, And to endeavour that juſtice may be done upon the oppoſers thereof; Yet ſome in this Land, who have come under the Bond of the Covenant, have made it their great ſtudy how to diſſolve this Union, and few or no endeavours have been uſed by any of us for punishing of ſuch.

We have ſuffered many of our Brethren in ſeverall parts of the Land to be oppreſſed of the common Enemy without compaſſion or relief; There hath been great murmuring and repining becauſe of expenſe of means and pains in doing of our duty; Many by perſwaſion or terror have ſuffered themſelves to be divided and withdrawn to make defection to the contrary part; Many have turned off to a deteſtable indifferency and neutrality in this cauſe, which ſo much concerneth the glory of God and the good of theſe Kingdoms; Nay many have made it their ſtudy to walk ſo, as they might comply with all times and all the revolutions thereof. It hath not been our care to countenance, encourage, intruſt and employ ſuch onely, as from their hearts did affect and mind Gods Work; But the hearts of ſuch many times have been diſcouraged, and their hands weakened, their ſufferings neglected, and themſelves ſlighted, and many who were once open enemies and alwayes ſecret underminers contenanced and employed; Nay even thoſe who had been looked upon as Incendiaries, and upon whom the Lord had [Page] ſet marks of deſperate Malignancy, falshood & deceat were brought in, as fit to manage publick affaires; Many have been the lets and Impediments that have been caſt in the way to retard and obſtruct the Lords work, and ſome have keeped ſecret, what of themſelves they were not able to ſuppreſſe and overcome.

Beſides theſe and many other breaches of the Articles of the Covenant in the matter thereof, which it concerneth every one of us to ſearch out and acknowledge before the Lord, as we would wish his wrath to be turned away from us; So have many of us failed exceedingly in the manner of our following and purſuing the duties contained therein, not onely ſeeking great things for our ſelves, and mixing of private intereſts and ends concerning our ſelves and friends and followers, with thoſe things which concern the publick good, but many times preferring ſuch to the Honour of God and good of his cauſe, and retarding Gods work until we might carry alongs with us our own intereſts and deſignes. It hath been our way to truſt in the means and to rely upon the arm of flesh for ſucceſſe, Albeit the Lord hath many times made us meet with diſpointment therein, and ſtained the pride of all our Glory, by blaſting every carnall confidence unto us: We have followed for the moſt part the counſels of flesh and blood, and walked more by the rules of policy then Piety, and have hearkened more unto men then unto God.

Albeit we made ſolemn publick profeſſion before the World of our unfained deſires to be humbled before the Lord for our own ſinnes, and the ſinnes of theſe Kingdoms, eſpecially for our undervaluing of the ineſtimable benefit of the Goſpel, and that we [Page] have not laboured for the power thereof, and received Chriſt into our hearts, and walked worthy of him in our lives, and of our true and unfained purpoſe, deſire and endeavour for our ſelves, and all other under our power and charge both in publick and private, in all dutyes which we owe to God and man to amend our lives, and each one to go before another in the example of a reall Reformation, that the Lord might turn away his wrath and heavy indignation, and eſtablish theſe Kirks and Kingdoms in truth and peace, Yet we have refuſed to be reformed, and have walked proudly and obſtinatly againſt the Lord, not v [...]lueing his Goſpel, nor ſubmitting our ſelves unto the obedience thereof, not ſeeking after Chriſt, nor ſtudying to honour him in the excellency of his perſon, nor employ him in the vertue of his offices, not making conſcience of publick Ordinances, nor private nor ſecret duties, nor ſtudying to edify one another in love. The ignorance of God and of his Son Jeſus Chriſt prevailes exceedingly in the Land; The greateſt part of Maſters of families amongſt Noblemen, Barons, Gentlemen, Burgeſſes and Commons neglect to ſeek God in their families, and to endeavour the the Reformation thereof; And albeit it hath been much preſſed, yet few of our Nobles and great ones ever to his day could be perſwaded to perform family duties themſelves and in their own perſons; which makes ſo neceſſary and uſeful a duty to be miſregarded by others of inferior rank; Nay many of the Nobility, Gentry, and Burrows who should have been examples of Godlineſſe and ſober walking unto others, have been ring-leaders of exceſſe and rioting. Albeit we be the Lords people engaged to him in a ſolemn way, yet to this day we have not made it our ſtudy [Page] that judicatories & Armies should conſiſt of, and places of power and truſt be filled with men of a blameleſſe and Chriſtian converſation, and of known integrity and approven fidelity, affection and Zeal unto the cauſe of God, but not onely thoſe who have been neutrall and indifferent but diſaffected and Malignant, and others who have been prophane and ſcandalous have been intruſted; By which it hath come to paſſe that judicatories have been the ſeats of injuſtice and iniquity, aad many in our Armies by their miſcarriages have become our plague, unto the great prejudice of the cauſe of God, the great ſcandall of the Goſpel, and the great increaſe of looſeneſſe & prophanity throughout all the Land. It were impoſſible to reckon up all the abominations that are in the Land, but the Blaſpheming of the name of God, ſwearing by the Creatures, prophanation of the Lords Day, uncleanneſſe, drunkenneſſe, exceſſe and rioting, vanity of apparrel, lying and deceit, railing and curſing, arbitrary and uncontrolled oppreſſion, and grinding of the faces of the poor, by Landlords and others in place and power, are become ordinary and common ſinnes; And beſides all theſe things, there be many other tranſgreſſions, whereof the Land wherein we live are guilty: All which we deſire to acknowledge and to be humbled for, that the world may bear witneſſe with us, that Righteouſneſſe belongeth unto God, and shame & confuſion of face unto us as appears this day.

And becauſe it is needfull for theſe who find mercy not onely to confeſſe but alſo to forſake their ſinne, Therefore that the reality and ſincerity of our repentance may appear, We do Reſolve and ſolemnly ingage our ſelves before the Lord, carefully to avoid for the time to come all theſe offences, whereof we have [Page] now made ſolemn publick acknowledgement, and all the ſnares and tentations which tend thereunto: And to teſtifie the integrity of our reſolution herein, and that we may be the better enabled in the power of the Lords ſtrength to perform the ſame, We do again Renue our Solemn League and Covenant, Promiſing hereafter to make conſcience of all the duties whereunto we are obliged in all the heads and Articles thereof, particularly of theſe which follow.

1. Becauſe Religion is of all things the moſt excellent and precious, The advancing and promoving the power thereof againſt all ungodlineſſe and profanity, The ſecuring and preſerving the purity thereof againſt all error, hereſy and ſchiſme, and namely Independency, Anabatiſme, Antinomianiſme, Arminianiſme, Socinianiſme, Familiſme, Libertiniſme, Scepticiſme, and Eraſtianiſme, and the carrying on the work of uniformity shall be ſtudied & endeavoured by us before all worldly intereſts, whether concerning the King or our ſelves, or any other whatſomever. 2: Becauſe many have of late laboured to ſupplant the liberties of the Kirk, we shall maintain and defend the Kirk of Scotland, in all her liberties and priviledges, againſt all who shall oppoſe or undermine the ſame, or encroach thereupon under any pretext whatſomever. 3. We shall vindicat and maintain the liberties of the Subjects, in all theſe things which concern their conſciences, perſons and Eſtates. 4. We shall carefully maintain and defend the Union betwixt the Kingdoms, and avoid every thing that may weaken the ſame, or involve us in any meaſure of acceſſion unto the guilt of thoſe who have invaded the Kingdom of England. 5. As we have been always Loyall to our King, ſo we shall ſtill endeavour to give unto God that which is Gods, and to Caeſar [Page] the things which are Ceſars. 6. We shall be ſo farre from conniving at, complying with, or contenancing of Malignancy, injuſtice, iniquity, prophanity and impiety, that we shall not onely avoid, and diſcountenance thoſe things, and cherish and encourage theſe perſons, who are zealous for the Cauſe of God, and walk according to the Goſpel; But alſo shall take a more effectuall courſe then heretofore in our reſpective Places and Callings, for punishing and ſuppreſſing theſe evils, and faithfully endeavour that the beſt and fitteſt remedies may be applyed for taking away the cauſes thereof, and advancing the knowledge of God, and Holineſſe and Righteouſneſſe in the Land: And therefore in the laſt place, as we shall earneſtly pray unto God that he would give us able men fearing God, men of truth and hating covetouſneſſe to judge and bear charge among his people, ſo we shall according to our Places and Callings Endeavour that Judicatories and all places of power and truſt both in Kirk and State may conſiſt of, and be filled with ſuch men as are of known good affection to the cauſe of God, and of a blameleſſe and Chriſtian converſation.

And becauſe there be many, who heretofore have not made conſcience of the oath of God, but ſome through fear, others by perſwaſion and upon baſe ends and humane intereſts have entered thereinto, who have afterwards diſcovered themſelves to have dealt deceitfully with the Lord, in ſwearing falſly by his name, Therefore we, who do now renew our Covenant in reference to theſe duties, and all other duties contained therein, Do in the ſight of him who is the ſearcher of hearts, ſolemnly Profeſſe that it is not upon any politique advantage or private intereſt or by-end, or becauſe of any terror or perſwaſion from men, or hypocritically [Page] and deceitfully, that we do again take upon us the oath of God, But honeſtly and ſincerely and from the ſence of our duty, And that therefore denying our ſelves and our own things and laying aſide all ſelf intereſt and ends, We shall above all things ſeek the honour of God, the good of his Cauſe and the wealth of his people, and that forſaking the counſels of flesh and blood, and not leaning upon carnall confidences, we shall depend upon the Lord, walk by the rule of his word, and hearken to the voice of his ſervants: In all which profeſſing our own weakneſſe We do earneſtly pray to God who is the father of mercies through his Son Jeſus Chriſt, to be merciful unto us, and to enable us by the power of his might, that we may do our duty unto the praiſe of his Grace in the Churches. Amen.

The occaſion of this Acknowledgment and Engagement was this;

THE Commiſſion of the General Aſſembly 1648. conſidering the many breaches of the Solemn League and Covenant (and particularly by the Engagement in War that Year againſt England) The Slackneſs of many in following the duties therein, And that many, (being under age when it was firſt ſworn) had not been receaved into the ſame, did, by their Act October 6. ordain it to be renewed with this Solemn Acknowledgment of Sins & breaches, and Engagement to duties, And to that effect, appointed two ſolemn Faſts to be keeped in all the Congregations of the Land, for the Cauſes contained in the Acknowledgment of Sins, And that intimation thereof should be made to the people upon the Sabbath before, & that the Covenant, together with the former Acknowledgment of Sins and Engagement to duties, should be read publickly to the People, upon the day of the Intimation, and the laſt Faſt day when the Covenant was to be ſworn. This reſolution of the Commiſſion, upon the ſame grounds was unanimouſly approven by the Committee of Eſtats then ſitting, and by their Act October 14. Ordained to be put in Execution, in all things according to the directions of the Commiſſion: And accordingly in the moneth of December, it was for the ſecond time ſworn in all the Congregations of the Kingdome, [Page] upon the ſame day, (except where vacancy or the Miniſters being under ſcandal or proceſs did occaſion a delay till another day, that the place was ſupplyed by another Miniſter) with great Solemnity, and ſuch mixture of Joy & Sorrow as became people entering in Covenant with the Lord, And was thereafter Subſcribed by all the Swearers. After ward, the Parliament Conveening, in January 1649 by their very firſt Act except the Election of their Preſident, upon the ſame grounds, Reſolved to keep a Faſt by themſelves, for the Cauſes contained in the Acknowlegment, and to Renew the Covenant according to the Order of the Commiſſion, which was alſo moſt ſolemnly done. And laſt of all the Generall Aſſembly 1649. by their Act, July 7. did unanimouſly and expreſly Ratify the Proceedings of the Commiſſion, as to the Acknowledgment of Sins, Engagement to dueties, the Faſts, and Renewing of the Covenant by Swearing and Subſcribing thereof. Hence, as the Covenant it ſelf, ſo the Solemn Acknowledgment of Sins & Engagement to duties became National Authoriſed by the Supream Judicatures of Church and State and are ſtill obliging by Oath. Oh! that the Lord had kept theſe things in the Imagination of the thought of our hearts for ever.

ERRATA.

WHilſt this was upon the Preſs, ſome Errors which eſcaped in ſome sheets, were corrected in others, ſo that thou muſt not ſtumble though ſome Copies be more correct then others. Beſides other literal eſcapes which will not marr the ſenſe, before thou read the Book, correct with thy pen th [...]ſe following.

Pag. 3. lin. 4. for other as, read as other. p. 4. l. 32. r. witneſſes. p. 5. l. 3. r. ſolemn. p. 6. l. 12. r ſtrong. p. 8. l. 15. r. ſufficiently. p. 15. l 29. for or▪ r on. [...]b. l. 16. r. opportunity. p. 24. l. 14. for of, r. or. p. 25. l. 4. r. reſolution. Ib. l. 32. for [...] are, r. are a lb. 33. r. worthies. p. 30. l. 21. for 27. r. 17. lb. 23. for 10. r. 8. p. 35. l. 8. r. 1560. Ib. l. 30. r. 1571. p. 38. l. 16. r. 1584. p▪ 67. l. 27. for hoth, r. both. p. 70. l. 12. for he, r. the. p. 81. l. 12. r. during. p. 88. l. 18. r. ſlain. p. 100. l. 11. de e the. Ib. l. 12. r. generally. Ib. 19. for the, r. that p. 103, l. 14. for out, r. ought. p. 120. l. 16. for what, r. that p 129. l 12. r. rageth in. p. 154. l. 23. for where, r. were. p. 188 l. 6. r. his. p 281. l. 27. r. it is. p. 282. l. 13. r. Advocats.

A True and short DEDUCTION Of the WRESTLINGS of the CHURCH of SCOTLAND, For the KINGDOM of JESUS CHRIST, From the beginning of the Reformation of Religion, unto the Year 1667.

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AFter all theſe great & glorious things, which the Lord in his Love, Mercy and Faithfulneſs hath wrought for this Land, and in his Holineſs and Righteouſneſs hath declared amongſt us; theſe clear and powerfull Manifeſtations of his bleſſed Truth, which have ſo brightly shined forth, to the Glory, Beauty and Praiſe of this whole Nation: After theſe many ſacred and moſt ſolemn Engagements, whereby, in the evidence and power of the ſame Truth, all Ranks and degrees, from the King even to the meaneſt, became, [Page] [...] [Page] [...] [Page] and are ſtill bound and devoted to the Moſt High and Holy, Our Covenanted God, and to our bleſſed Lord Jeſus Chriſt, (who alone is King in Zion and of all Saints, and whoſe are all the Kings and Kingdomes of the Earth,) for the advancement of his Glory and Kingdome, and for the owning and maintaining of his glorious Work and precious Truth, which is all our Felicity and Joy: And after all this horrid Apoſtacy and Rebellion, whereby the ſame wretched Nation, in the ſame Generation, and almoſt in the ſame Perſons, neither from the conviction of any pretended Reaſon or Conſcience, nor from any ſolid perſuaſion of the very Advantage deſigned▪ but in the manifeſt Spirit of Wickedneſs and violence, have forgotten, deſpiſed and blaſphemed the former power and Glory; Rebelled againſt God, by breaking the Holy Covenant; Rejected our Lord and Saviour; Overturned the Work of his own bleſſed Spirit and Arme; Abrogated and reſcinded all theſe righteous Lawes and Ordinances, whereby it was eſtablished; And by moſt Unjuſt, Arbitrary and Cruel Lawes and Practiſes, have endeavoured the rebuilding and promoving of the Kingdome of Darkneſs and Antichriſt, and precipitating of all men, either into the ſame condemnation with themſelves, or utter ruine and Extermination; After, we ſay, all theſe things, which the Lord hath thus wrought and permitted in the midſt of us, neither the Diſcouragement and Fainting of ſome, nor the Unſucceſfulneſs of the more honeſt and Zealous endeavours of others, nor yet our Silence hithertil, is greatly to be wondered at. For, whoſe eyes can behold all theſe things, without Dimnes and affecting of the heart? And whoſe heart can conſider them, without Aſtonishment and Horrour, if not Stupefaction or Diſcouragement? How little [Page] wonder is it, that every viſage (ſuppoſe of the faireſt Nazarit) be blacker then a coale? That every eye run down with waters? & that the ſouls of many refuſe to be comforted, & neither do, nor dare rejoice as other people? When not only, by their going a whoreing from the Lord, their dayly bread, is become the bread or Adverſity and the waters of Affliction, and when their famine of the Word of the Lord is ſuch, that though they wander from ſea to ſea ſeeking it, they cannot find it; Bot alſo the Comforter that should releeve their ſouls is far from them, and either covereth Himſelf with a cloud, that their prayers cannot paſs through▪ or then anſwereth them, only by terrible things in Righteouſneſs; How can they, who by their Vanities have moved the Holy God to Jealouſy, and thereby have provoked their Rock to fell them, ſtand before their Enemies, or chaſe a thouſand & put ten thouſand to flight? & al [...]hough that we should plead with our Mother, with our Rulers, & with all other ranks of perſons within the Land, that they would put away their whoredomes out of their ſight, & their Adulteries from betwen their breaſts; yet what hope is there, that Words shall prevaill, where the Power and Glory of the moſt High is contemned? Or that Reaſon shall be heard, where the Counſell of God is rejected?

Here indeed is matter of Wonder and Praiſe, even the Longſuffering of the Lord, (which is Salvation) and the Mercy and faithfulneſs of our God, who hath not only hithertil preſerved a Remnant, even a holy ſeed, which shal be the ſubſtance of our Land; But (after this late ſuddain and aſtonishing ſtroak of his holy Indignation, which ſeemed to preſage no leſs, then the woful overturning of this ſinking Church, into the depth of all darkneſs, and the dreadful overthrow of [Page] this whole Land and Nation, in the conſummation of his fierce anger, to have been poured out in our deſolation) hath made Light and Salvation to ariſe, and Glory and Praiſe to ſpring forth, in making his grace more manifeſt and commending and aſſerting His Work and Covenant, more in the Sufferings and Death of His faithfull Servants and Witneſſes, then in all the proſperity and Victories, which formerly he vouchſaved upon us. O! bleſſed and exalted be his moſt Holy Name and aboundant Grace, who for the wicked and momentany rejoycing of our adverſaries, hath given to his People, ſuch ſweet conſolations and Exuberant Praiſe; and from the depths of our preſent diſtreſſes, and amidſt the feares of ſo imminent and great judgments, hath, in ſtead of an Apology before the world▪ put a ſong of Salvation in our Mouth, that, as well to Teſtify for the Lord againſt the backſliders, as for the comfort and conſolation of all who love and wait for his Salvation, we may call the Heavens to hear and the Earth to give ear, that we may publish the Name of the Lord, and aſcrib Greatneſs to our God, whoſe work is perfect, and all his wayes Iudgment; A God of Truth, and without Iniquity, Juſt and Right is He. We have corrupted ourſelves, our ſpot is not the ſpot of his Children, we are a perverſe and crooked generation: Do we thus requit the Lord, O foolish people and unwiſe? Yet is not He our Father that hath bought us? Hath not He made us and eſtablished us? Let us then remember the dayes of old, when the moſt High did viſit us, and the Lord became Our God, and we became His People and Inheritance. This is the Teſtimony of his dying withneſſes, this is the voice of his preſent Diſpenſations. We will therefore call to mind the Years of the right hand of the Moſt High, and [Page] the wondrous works of the Lord, which He alone did work in our Land: We will alſo declare our manifold Engagements, and our moſt ſelemn and ſacred Covenants, with and to Our God; that the Lord's Loving Kindneſs may be made known; that the Innocency, Strength and Joy of his Servants may appear; that the glory of all his Righteous Judgments, which are either already come upon us, or which we have reaſon to fear, may be made manifeſt; that wickedneſs may ſtop it's mouth; and that all the Enemies of the Lord may be confounded.

It is not here intended to reſume theſe debates, which, as the Adverſaries have formerly moved, and pertinaciouſly maintained againſt the Work of God, and almoſt againſt every paſſage and tranſaction thereof; ſo have the Lovers and Owners of it, abundantly ſatisfied, and the Lord Himſelf determined with that power and Evidence, that, the Converſion of ſome and Conviction of almoſt all, and even of it's moſt deſperat oppoſers, is not the ſmaleſt part of it's Glory: But ſeing the party that now prevaileth, hath diſdained that method, and only by plain force and Violence, in the moſt groſs and deſperat Rebellion, Blaſphemy and Perfidy againſt God and his Cauſe, and the higheſt and moſt determined contempt and miſreguard of all good Conſcience, and ſacred Oathes, that ever the ſun beheld, hath carried on and advanced this preſent Apoſtacy and defection, under which all the Godly do mourn, and the Land perisheth: We shall only here endeavour, the ſincere and candid Repreſentation of theſe things, which, as they were once the Glory of the Lord, and joy of his people in this poor Nation, ſo are they now the Teſtimony and Triumph of his witneſſes, and the Patience and Hope of all his [Page] Sufferers, and may be the full Satiſfaction of all, who shall hear of theſe late and preſent troubles, wherewith the Lord doth Exerciſe us, and will undoubtedly in the end prove, etiher the Exaltation and Praiſe, or the Deſolation and perpetuall Confuſion of BACKSLIDEN SCOTLAND.

When Scotland▪ through the uſurpation of the Roman Antichriſt, and the contagion of his abominations, and through the Prid, Luſt and Tyranny of Prelacy, (the very root and ſtrength of that Kingdom of wickedneſs) had fallen into that groſs and black darkneſs of Ignorance and Superſtition, and into theſe ſtrong Deluſions, (wherewith the Lord as he hath threatned, ſo hath he ever infallibly plagued that Antichriſtian courſe) and for many hundreth Years had lien involved therein; It pleaſed the Lord in his wonderful mercy and free love, to cauſe the glorious Light of the everlaſting Goſpell again to ariſe and shine forth amongſt us: Which, as it is ever beſt witneſſed by its own Power and Purity; So through the Power and Wiſdome of God alone, even by the Weakneſs of very mean inſtruments, in the midſt of the flames of fiery perſecutions, and againſt the rage and fury of the Devil▪ and of all the powers of Hell, was this Work advanced and effectuated: As the recordes of theſe times from 1494. until about the Year 1560. do plainly diſcover. Dureing which period of time, theſe things are very obſervable.

Firſt That where and when ever the Light and Truth of God did diſcover & teſtify againſt the Corruptions, Errors, Idolatry, and Superſtitions of Popery in the ſame manner it teſtified and declared, that the Popes uſurped Tyranny, and the Prid, Idleneſs and Domination [Page] of the wicked Prelates, were cheefly the Authors and Maintainers thereof.

Secondly. That ſuch as the Lord did from time to time call to, and ſend forth for the work of the Miniſtry, did walk therein, with the ſame Painfulneſs▪ Poverty, Simplicity, Humility, and Equality which the Holy command and practiſes of our bleſſed Lord and his Apoſtles, do ſo conſtantly commend: Hence it is, that, in ſo far as this point could fall under the enquiry of theſe times, it is clearly held out, that they acknowledged no Officer in God's Houſe, Superior to a Preaching Miniſter and according to the ſtandard of this Office, did they try, reject and crave the Reformation of exorbitant Prelacy. As the examinations and teſtimonies of the faithfull in theſe dayes do witneſs.

Thirdly. That as the love of God and his bleſſed Truth, and the Precepts, Promiſe and Preſence of our Lord Jeſus Chirſt, did enable unto all Patience with joy, ſuch as, by the call of a clear and neceſſary providence, the Lord ſett forth to be his witneſſes; (who, for the love and Teſtimony of Jeſus, cheerfully embraced the fire and faggott) ſo when the Lord did multiply the faithful to a Reaſonable Capacity, they were ſo far from reſigning themſelves, and abandoning that Firſt, and moſt juſt Priviledge of Self-defence ▪ to the arbitriment even of the lawful Powers, and of that Authority which they did acknowledge, that they not only owned it and ſtood to it; but did account themſelves ſo much the more obliged to their own Preſervation and eſteemed the ſame ſo much the more endeared to them, that the ſe [...]ing forth of the Glory of God, in the maintainance of the bleſſed Goſpel and the propagation and continuance thereof, ſeemed ſo neceſſarily to depend thereon: which endeavours, they did alſo further extend, in the bowels and [Page] bonds of brotherly affection in Chriſt Jeſus, unto the ſame duty of defence & Aſſiſtence to all his members. And in effect, if their Principles and Practices be well conſidered, it will appear, that, as when God called them to ſuffering, they loved not their lives unto Death that they might witneſs a good confeſſion; ſo when they attained to any Probability of Acting, they thought themſelves indiſpenſibly obliged, upon their uttermoſt hazard to defend the Goſpel which they had receaved, and to ſuppreſs all Superſtition and Idolatry contrary therto, although the motive of Self-defence had not been conjoined: And it will alſo appear, that the Neceſſity of Convocations and Combinations (though not only without but even againſt Authority; Yet being in order to ſuch neceſſary and juſt Ends) did ſuffiriently warrand them befor God and all men, from the breach of any Law or Act then ſtanding againſt the ſame, wherewith they might have been charged. For verification hereof, though the whole courſe of our Reformation be an unqueſtionable evidence, yet let the inſtance of their firſt Appearance be obſerved, wherein both the Motives, Actors and all other circumſtances, do more clearly and beyond all cavillation hold out, that only the Love and Zeal of God, in the ſame Spirit in which they had ſo conſtantly ſuffered, did ſtir them up, from the pure and vive ſenſe of their indiſpenſible duty and certaine Priviledge, againſt all oppoſition whatſomever, to own and ſet themſelves for the Defence of the Goſpel and the true Miniſters thereof. The paſſage is thus.

In or about the Year 1555 the Queen by the inſtigation of the Prelats, (perceaving the increaſe of the Proteſtants, and fearing ſome inward diſtraction, during the wars then with England, if Shee should [Page] fall upon a more rigorous and general courſe,) did cauſe all the Preachers to be ſummoned: whereupon the body and generality of the whole Proteſtants, reſolved to keep the Dyet. But the Bishops apprehending the hazard, did procure that they should be commanded inſtantly to the borders: Nevertheleſs God had ſo provided▪ that upon the ſame day the Weſt-land Quarter returned from it; which conſiſting of many faithful men▪ ſo ſoon as they underſtood the matter, they repaired to the Queen, and plainly in the hearing of the Prelates did charge them, with the cruel device intended, and certified Her' of their reſolution, both to oppoſe it, and defend their Brethren to their uttermoſt; and ceaſed not, until that She was moved to diſcharge the citation.

Thereafter in the Year 1557. they entered into a Covenant of conſtant mutual Defence of the Goſpel, their Miniſters, and themſelves, againſt all their adverſaries, in theſe words, VVe perceiving how Sathan in his members, the Antichriſts of our time, cruelly do rage, ſeeking to overthrow and deſtroy the Goſpel of Chriſt, and his Congregation, ought, according to our bounden duty, to ſtrive in our Maſters Cauſe, even unto the death, being certaine of the Victorie in him: The which our duty being well conſidered, VVe do promiſe before the Majeſty of God, and his Congregation, That we (by his grace) ſhal with all diligence continually apply our whole power, ſubſtance, and our very lives, to maintain, ſet forward, and eſtabliſh the most bleſſed VVord of God, and his Congregation: And ſhall labour according to our power, to have faithfull Miniſters,[Page]truly and purely to miniſter Chriſts Goſpel and Sacraments to his people. VVe ſhal maintain them, nouriſh them, and defend them; the whole Congregation of Chriſt, and every Member thereof according to our whole powers, and waging of our lives, againſt Sathan and all wicked power that doth intend Tyrranny or trouble against the foreſaid Congregation. Vnto the which holy VVord, and Congregation, we de joyne us; and ſo do forſake and renounce the Congregation of Sathan with all the ſuperſtitious abomination and idolatry thereof. And moreover, ſhall declare our ſelves manifeſt enemies therto, by this our faithful promiſe before God teſtified to this Congregation, by our Subſcription at theſe Preſents. At Edinburgh the third Day of December, Anno 1557. God called to witneſs.

Like as in the Year 1559. being again neceſſitated to aſſemble for, and ſtand to the defence of the Goſpel and themſelves, at Perth, they renewed and enlarged the ſame engagement, according to the good hand and Spirit of God upon his Servants, in theſe words, At Perth the last day of May, the Year of God 1559. Yeares, the Congregations of the VVeſt Countrey, with the Congregations of Fife, Perth, Dundie, Angus, Merns and Monroſs, being conveened in the town of Perth, in the Name of Ieſus Chriſt, for ſetting forth of his glory, underſtanding nothing more neceſſary for the ſame, then to keep a conſtant amity, unity, and fellowſhip together, according as they are commanded by God, are confederate, and become bounden and [Page]obliged in the preſence of God, to concurre & aſsist together in doing all things required of God in his Scripture, that may be to his glory; And at their whole powers to deſtroy and put away all things that doth diſhonour to his name, ſo that God may be truly and purely worshipped. And in caſe that any trouble be intended aganst the ſaid Congregation, or any part or member thereof, the whole Congregation shall concurre, aſsiſt, and conveen together, to the defence of the ſame Congregation or perſon troubled: And shall not ſpare Labours, goods, Subſtance, Bodies and Lives, in maintaining the liberty of the whole Congregation, and every member thereof, againſt whatſoever perſon shall intend the ſaid trouble for cauſe of Religion, or any other cauſe depending thereupon, or lay to their charge under pretence thereof, although it happen to be coloured with any other outward cauſe.

And again in the Moneth of Auguſt, the ſame Year, after having ſuſtained and valiantly reſiſted a ſecond aſſault, both of the wicked Prelats and of their other violent adverſaries; by a third band & Oath they added a further caution to their former engagements, to the effect that in ſo juſt and holy a cauſe, they might never by force or fraud be thereafter fainted or divided.

And laſtly in April Anno 15 [...]0. they ingaged themſelves in a fourth bond in theſe words, VVe whoſe names are underwritten, have promiſed and oblidged our ſelves faithfully in the preſence of God, and by theſe preſents do promiſe, that we together in Generall, and every one of us in ſpecial by himſelf, with our bodies, [Page]goods and friends, and all that we can doe, shall ſet forward the Reformation of Religion, according to Gods VVord, and procure by all means poſsible, that the Truth of Gods VVord, my haue free paſsage within this realme, with due adminiſtration of Sacraments, and all things depending upon the ſaid VVord—that we shall each one with another, all of us, effectually concurre, joine in one, take & hold one plain part for the, — and recovery of our ancient freedome, Liberties.—that we way be ruled by the Lawes and Cuſtome of the Countrey.—Again that we shall tender the common Cauſe, as if it were the Cauſe of every one of us in particular; And that the Cauſes of every one of us now joyned together, being lawfull and honest, shall be all our Cauſe in Generall; And that he that is enemy to the Cauſe foreſaid, shall be Enemy to us all in ſo far.—Wee have ſuperadded theſe inſtances (as wee might have done two or three more) to the firſt propoſed, becauſe of their great reſemblance, ſince there can be nothing more manifeſt, then that the ſame Provocations the ſame Spirit, the ſame Principles, and the ſame Deſign, did moſt uniformly influence all theſe Transactions. Now ſeeing that both the Occaſion, Actors, Aime, and End of the firſt Action, and eſpecially the obſervable Providence of God, that without all contrivance of man did over-rule it, do clearly purge it of any intended Rebellion or other wickedneſs; Certainly to affirm that all theſe things were nevertheleſs acted in, & by a Rebellious Spirit, muſt be a ſinn, at leaſt next unto that of high deſpit and Blaſphemy againſt the Holy Ghoſt, and Spirit of grace, by whoſe power [Page] alone, this bleſſed work was effectuated: Neither durſt the Arch-Prelat himſelf though our Arch-Adverſary in this our preſent cauſe, and though he knew that the ſame doth infallibly, either ſtand or fall upon the ſame principles and grounds with theſe caſes now under conſideration, proceed any further in his cenſure of theſe courſes and practices; then to diſprove them as Violent and Diſorderly. There is one thing further, which is alſo before touched, that the inſtances above adduced eſpecially the firſt, both for the Meanneſs of it's Actors the unpremeditated plainneſs of its Manner, and the ſinglneſs and purity of its End, doth moſt evidently make out, viz: that as theſe men of God, by their ſmall and improbable appearance, did as much witneſs their unfained love of the Truth and zeal of his Glory, in the manifeſt contempt and hazard of their lives and fortuns, As when under the diſpenſation and call of another providence, they did patiently and cheerfully upon the ſame motives, lay down their lives, and ſuffer the loſs of all things; So the end of their undertaking, was not only their own juſt and neceſſary Defence, which in ſuch an apparent danger, might rather ſeem to be abandoned then intended, but above all things, the Maintainance & Defence of that bleſſed Evangel, which was dearer to them, then all other intereſts whatſoever. Wee know our great adverſaries, who for the gain and pleaſours of this life (what then would they not do for the preſervation of life it ſelf?) have often renounced, and would again renounce all Conſcience, Alleagance and Truth; and who by their deteſtable Flatterv, in denying the lawfulneſs of Self-defence, (although in effect Self be their only Idol) & pretending a fained affection, & illimited ſubmiſſion without reſerve, do only court the Powers, for the [Page] advanceing of theſe intereſts, which they ſeem to relinquish; as the revolutions of the World, have frequently declared their practiſes in prejudice of both Religion and Royalty, and have often reſolved both their practiſes and principles, into that one Devilish poſition, the firſt yea only fixed rule of their Religion Skin for skin, yea all that a man hath will be give for his life; Theſe, we ſay, are not curious to enquire in this diſtinction; Yet, ſeeing they leave nothing uneſſayed whereby to promote their deſign, and therefore, do often cavil from ſuch advantages as the work of God afterwards obtained, and particularly the Concurrence of the Peers and Primores Regni, and from the defect thereof in the firſt appearances, would infer the unlawfulneſs of rhe ſame, eſpecially in order to the deſign of Reformation; Therefore wee further add with theſe noble worthies, that as it cannot be denied, 1. That the right & Priviledge of Self-defence is not only founded in, but is the very firſt inſtinct of pure Nature, and ſpring of all motion and action. 2. That it was competent to, and exerciſed by every individual, before that either Society or Government were known. 3. That it was ſo far from being ſurrendred or ſuppreſſed by the erecting of theſe, that it was & is the great End & motive, for which all voluntary Societies and Policies were introduced and are continued. 4. That it is a principal rule of Righteouſneſs, whereunto that great command of love to our neightbour, by the Law of God & by our Lord himſelf is reſolved, & whereby it is interpreted; ſo it doth infallibly follow, that the ſame right and Priviledge is yet competent to all men, whither Separatly or Jointly; and needeth no other prerequiſit, but that of intollerable and inevitable injury; (which for a man to ſuffer under pretext of the good of the Common-wealth, [Page] would be, for the deluſion of an emptie name, only for the luſt of others, really to deprive himſelf of his whole share and intereſt therein) and is compleated for exerciſe by ſuch a Probable Capacity, as may encourage the Aſſe [...]ters thereof to undertake it.

And as for that other, and more noble deſign of the Maintainance and Reformation of Religion, waving the queſtion and Debate. Whether the ſame can or ought to be by force maintained? Which may appear ſufficiently determined to rationall men, by the very contrary Practiſes of it's adverſaries, who not only by force do fight aginſt it, but moſt irreligiouſly uſurpe and detort it's own weapons viz: the precepts of our Lord, for patience and meeknes under a diſpenſation of ſuffering, to the perſuaſion of a ſtupid ſubmiſſion, and caſting away the opportunity of Deſence and Acting; that without controll they may work it's overthrow; And ſuppoſing with all men, that force is not a proper argument of perſuaſion, and that Religion neither can nor ought to be thereby propagated; Yet are we in conſcience perſuaded, that the grounds follouwing, evidently held out in the records of theſe times, are beyond contradiction.

1. That Religion (the higheſt concernment of Gods glory and of mans happineſs both temporall and eternall) is the moſt important, dear and precious of all intereſts.

2. That to be violented in this (which cannot be without an unjuſt force either or mens Perſons or Goods) is the moſt wicked and inſupportable of all injuries.

3. That the propelling by force of ſuch injuries▪ was the juſteſt cauſe and quarrell, that men in their Primaeve Liberty could be engaged in.

[Page]4. That, as for the ſecurity of this Intereſt, and no wayes to make an abſolut ſurrender thereof to the arbitriment of any, men were moſtly induced to the appointing of Governours, ſo the glory of God, which is the end of all things, but herein is moſt eſpecially concerned was by the erecting of Rule and Government for the ſecurity of Religion, more particularly and eminently intended.

5. That the Powers appoin [...]ed for Preſervation, cannot warrantably endeavour Subverſion.

6. That, as every man is bound to obey God rather then man; ſo ſuch Violence, and intollerable and inevi [...]able injury offered by he Powers on this account, as to the perſon injured, deſtroyeth bo [...]h the Common-welath of he people, & more ſpecially, the Glory of God which are the only ends of Governments, maketh both the End, the Means of Government and Authority, and the injured perſon's Obligation thereunto, to ceaſe.

7. As the perſons, one or more, reduced to this eſtate and condition▪ if by a real or apparent incapacity of Acting, they conceave them ſelves called to a Teſtimony by Suffering ought herein with all patience, to give unto God the Glory; ſo having the opportunity of, and being called▪ whither to their own Defence, or the Aſſi [...]ing of their Brethren in ſo juſt a cauſe, they ought therein valiantly to acquit themſelves, for the Glory of God, the mantainance of his Truth, and the mutuall preſervation one of another.

8. As the Combination of more perſons, whom the ſame common cauſe of juſt and neceſſary Defence doth join together▪ is founded upon and doth moſt natively ariſe from that Primaeve Right and Priviledge, which at firſt gave Being and Riſe to all Societies, and whereunto, [Page] the force of extream Neceſſity, through the perverſion of that Mean of Government, appointed for their Preſervation, doth ultimatly reduce them; ſo the duty of mutual Aſſiſtance, is not only warranted by that principle of Humanity and common Stipulation, which is the Motive and Bond of mens entering into Society, the immediat and ſubordinat End of all Rule, and the moſt effective Mean, whereby that ſuperior end of the Good and Safety of every Individuall therein included, can be beſt ſecured: But alſo, firſt, by that more endearing principle of Chriſtian and brotherly Affection in the Lord; upon the indiſpenſible force and obligation whereof, the very glory and righteouſneſs of the great and laſt judgement ſeemeth to be founded, Math. 25:31. to the end. And, ſecondly, by that ſupream & chief concernment of God's Glory, to which the intereſts of all Powers & Common-wealth's muſt certainly ſtoop and cede. And how is it poſſible, that any ſcruple anent this can remain with any conſiderat or conſcientious perſon? if we conſider that whole Cities, Kingdomes▪ & Empires, for the violation of this duty, in not releeving & delivering of Innocents from the unjuſt Tyranny, even of lawful Powers, have been involved in the Guilt of the violence and cruelty, which had been only acted by one or a few perſons, and have been overtaken therefore, by fearfull effects and Iudgments, to their utter ruine and Subverſion. As is moſt evidently confirmed by that clear intimation thereof made by Ieremiah, to the Jewes, Chap. 26..15. Know ye for a certain that if ye put me to death, ye shall ſurely bring innocent blood upon yourſelves, & upon THIS CITY, and upon THE INHABITANTS thereof.

9. As the Power & exerciſe of Reformation hath been groſly calumniated by the adverſaries, as if thereby were meant and had been practiſed manifeſt force and [Page] violence upon Conſciences and Perſuaſions; ſo on the other hand, open Idolatry, Blaſphemy, Perjury, Venting and Spreading of Hereſy, and ſuch like abominations, (being moſt dishonorable to God, and pernicious to all Common-wealths) ought without doubt, by all means to be ſuppreſſed, reſtrained and ſeverely punished Now, that this Vindicative and (in caſe of backſliding) Reforming Power is committed to the Magiſtrat, and that he is thereto mainly appointed, none will queſtion; But what if not only the ſupreame Magiſtrat, but with him all the Nobles and Primores of the Realme shall turn the principal perverters, and chief Patrons of theſe abominations? As we have already cleared, that, in caſe either the People or any part of them, be violented to a ſinful complyance, or be wickedly perſecuted for adhering to God in the profeſſion and practiſe of the contrary duties; they may lawfully Defend themſelves, and are mutually bound to aſſiſt and deliver one another: So it now comes to be conſidered, that, ſeing the maintenance of Truth and the true Worship of God, were and are the principal ends and motives of contracting of Societies and erecting of Governments, whereunto both the People and Rulers, are not only ſeparatly every one for himſelf, but jointly oblidged for the publick advancement & eſtablishment thereof; & that God doth therefore equally exact and avenge the ſin of the Rulers only, or of the People only, or of any part of the People only, upon the whole body of the Rulers and People, for their ſimple Tollerance and connivance, without their active complyance with the tranſgreſſors; of neceſſity, both from the principles deduced, and from the moſt viſible judgments of God agreeable thereto, there muſt be a Superior and Antecedent obligation to [Page] that of Submiſſion, incumbent upon all both jointly and ſeparatly, for the maintenance, vindication and Reformation of Religion, in order to the promoting of theſe great ends of the publick profeſſion of Truth and true Worship, which the Lord doth indiſpenſibly require. And though this poſition be indeed more evident, where expreſs Covenants betwixt God and the whole People, betwixt Rulers and their Subjects, and betwixt the People and ſubjects amongſt themſelves in order to theſe Holy Duties can be produced; ye [...] ſeing all Conſtitutions of Societies and Governments, do virtually ſuppoſe and imply the ſame, and are founded thereon, the Aſſertion doth with equal certainty firmly hold: But that all contradiction may ſtop it's mouth, let the import and true meaning of the Scriptures, and inſtances following be impartially weighed. Deut. 13: ver. 12, 13, 14, 15. The Lord ſaith, If thou shalt hear that in one of thy cities, certain men amongst yow have with-drawn the inhabitants of their city, to ſerve other Gods, and if after deligent ſearch [...]s the thing be found a truth, thou shal ſmite and deſtroy that city utterly. Joſ. 22: ver. 17, 18, 19. Phin [...]has ſaith to the two Tribes and the half, upon their ſuppoſed defection, If yee rebel to day against the Lord, to morrow he will be wroth with the whole Congregation of Iſrael: And Judges 22. throughout, in the caſe of Israel againſt Benjamin and Gibeah. All the places, as they clearly hold out the command and practiſe moſt conſonant to our poſition; ſo to think that the ſame may be evaded, by aſtricting the places to the Hypotheſis contained in the letter viz: of more or all the cities againſt one apoſtatizing, and that either an equal diviſion of the cities, (the one half faithful, the other backſlidden) should bring the matter to an accommodation; or that the greater part backſliden (who certainly had [Page] the caſting voice in that Democratick conſtitution, should oblige the fewer remaining ſtedfaſt, to a ſinful acquieſcence, is to elude all Scripture, and mock the Holy Ghoſt by whom it is given. Now, whither theſe places and what is premiſed, do warrand an juſt extention thereof in favours of the People, againſt backſliden Rulers both ſupream and ſubordinat, or even in favours of a part of the People (with the caution ſubjoyned) againſt the greater part wickedly backſliden, let the World judge. Oh! did the wrath of God, for the hidden and ſecret ſin of one poor acurſed Achan, ſuddenly and fearfully overtake the whole People, and ALL THE CONGREGATION of Israel, ſo that, that man perished not ALONE in his iniquity? and had not our Reformers great reaſon to fear and tremble, leaſt the Manifeſt Tolleration of proud, cruel, and flattering Prelats, who had perverted the lawful Powers into bloody Perſecuters; and of Idolatours Prieſts, whoſe wickedneſs and Idolatry had corrupted the whole Land, might involve, not only themſelves but the whole Nation, in deſtroying and overflowing indignation.

We are not ignorant of the no leſs wicked then ground leſs cavils of ſome, as if we would make or have every man to be a Phinehas: And what then? Would God (if wishes, yea prayers and teares could make it) that all his Servants were as Phinehas, and that he would pour upon every one of them, the ſame Spirit of Holy Zeall which was in him, that by removall of the cauſe, his fierce anger againſt this poor conſuming Land might ceaſe. But as for that Act of Phinehas, the termes following being generall and ambigous, admitting of ſeverall diſtinctions and ſubdiſtinctions, as it is not eaſy without diſtinguishing, [Page] in theſi to define an Action and Call Extraordinary, and an Action and Call thereunto, only Heroicall; and to ſtate the true ſpecificall Difference and juſt limits betwen an Action and Call Extraordinary, and an Action and Call Heroicall, as they are ſtrickly taken and contradiſtinguished; and clearly and convincingly to demonſtrat, what and how much more is required in an Extraordinary Call to an Extraordinary Action, then is required in a ſufficient Call unto an Heroicall Action? and whether an eminent meaſure of Holy Zeal, Magnanimity and Fortitude do conſtitut a ſufficient Call unto an Heroicall Action; or do only Diſpoſe and fit the perſon for the right and better performance thereof, as a Call unto the Action, and the Fitneſs of the Perſon for doing of the ſame are contradictinguished; or may not both Diſpoſe and fit the perſon for performance of the Action, and alſo include and give a Call unto the Action it ſelf: So when the matter is fully conſidered, it will be more difficult then perhaps is apprehended, to prove that the Act of Phinehas was Extraordinary, ſtrickly taken and in contradiſtinction to that which is only Heroical; or that his Call thereunto was Extraordinary, in contradiſtinction to that which is a ſufficient Call unto an Heroicall Action; and more difficult to determine, otherwiſe then by naked aſſertion, what that Extraordinary Call was? Wherein it did conſiſt? Wherein it did differ from, Exceed or Excell a Call unto an Heroick Action? And therefore, it will be alſo hard convincingly to demonſtrat, that it might not have been lawfully done by another of the Children of Iſrael, whom the Lord had animated thereunto, by the ſame Holy Zeall and Reſolution. And this is the more conſiderable, becauſe, as we very rarely, (if at all) [Page] find the Lord commending and rewarding perſons for Extraordinary Actions, whereunto they had Extraordinary Calls, ſo much and ſo highly, as here He Commendeth and Rewardeth Phinehas: So the Text it ſelf Numb. 25. doth lay the great, if not the only weight and ground of his Commendation and Reward, upon his ZEALL, and not upon any Extraordinary Call, whereof there is not the leaſt hint or inſinuation; For vers 11. the Lord ſaith, He turned my wrath away from the Children of [...]ſrael, while he was ZEALOUS for my ſake among them; and therefore vers 12, 13. promiſeth him, His Covenant of peace. a ſeed after him, and the Covenant of an Everlaſting Prieſthood, BECAUS, he was ZEALOUS for his God. And if any shall, as it is like ſome will alleadge, that Heroicall Actions, are not more Imitable then theſe which are Extraordinary; It is humbly offered to be conſidered, anent Heroicall Actions in generall, Whether, when the matter of an Action is not only Ordinary, that is, neither Preternaturall nor Supernaturall, though not very Frequent; but alſo Juſt and Lawfull, yea, and Neceſſary, both by Divine Precept, & as a Mean to a good and Neceſſary End; and when either, there is not, or doth not appear any other to do the work, whether, I ſay, in that caſe, a Spirit of Holy Zeall, Magnanimity and Courage, wrought and excited by the Lord in his Servants and People, moe or fewer, being otherwiſe in a Rationall and probable Capacity, be not for that time a ſufficient Call, unto the performance of theſe Actions which are commonly called Heroicall; and eſpecially when and where, the Action is not unneceſſarily, irrationally, nor in vanity attempted, but may be and is performed, not only without prejudice of the True, Neceſſary and Chief [Page] Good of the Church and Common-wealth, or of any particular perſon's juſt Right and ſecurity; but alſo in the caſe of the Magiſtrat, and others, their wilfull and perverſe neglecting of their duty, is neceſſarly undertaken, and is not only formally intended by the Actor, but alſo natively and really doth conduce to the Glory of God, the Good of Religion, the preſervation and eſtablishment of Church and Commonwealth, and of every particular perſon's Juſt Rights and Security, by ſuppreſſing of Impiety, promoving of Truth and Holineſs, doing of Juſtice, Turning away of wrath and removing of preſent and preventing of future Jugdments. And as for the particular inſtance of Phinehas, if the Lord did not only raiſe him up to that particular Act of Juſtice, but alſo warrant and accept him therein, and reward him therefore, upon the accompt of his Zeall, when there was a Godly and Zealous Magiſtrat, able, & whom we cannot without breach of charity preſume, but alſo willing to Execute Juſtice; How much more may it be pleaded, that the Lord, who is the ſame, yeſterday, to day and for ever, will, not only pour out of that ſame Spirit upon others, but alſo when he gives it, both Allow them though they be but private perſons, and alſo Call them being otherwiſe in a Phyſical and probable Capacity, to do theſe things in an Extremely neceſſitous, and otherwiſe irrecoverable State of the Church, to which in a more intire condition thereof, he doth not Call them; and particularly when there is not only the like or worſe provocations, the like Neceſſity of the Execution of juſtice and of Reformation, for the turning away of Wrath and Removall of Judgments, that was in Phinehas caſe; but alſo when the Supreme [Page] Civil Magiſtrat, the Primores Regni and other inferior Rulers, are not only unwilling to do their duty, but ſo far corrupted and perverted, that they are become the Authors and patronizers of theſe abominations. Which is alſo the more conſiderable, becauſe, if upon the fear or ſuſpicion of the Accidental hazard of Private mens uſurping of the Office, or doing of the duty of Publick perſons, every vertue and vertous Action, which may be ſo abuſed, shall be utterly neglected, Impiety shall quickly gain an Univerſall Empire, to the extermination of all Goodneſs. It is true, that the God of Order hath aſſigned to every man his Station and Calling, within the bounds whereof he should keep, without tranſgreſſing by Defect or Exceſs; and therein wait and act, in ſuch a meaſure of the Spirit as He is pleaſed to comunicate: And we do not hold ſuch inſtances for Regulare & ordinary precedents for all times and perſons univerſally; which while ſome have fancyed, and heeding more the glory and fame of the Action, then the ſound and ſolid Rule of the Holy Scriptures, they have been tempted and carried to fearfull Extravagancies: Neither are inſolent or diſorderly much leſs Wicked attempts, which ſometimes have covered and yet may mask themſelves with a pretence of Zeal, upon this or any other ground to be licenced or approved; But on the other hand, as theſe inſtances hold forth, for the conviction and reproof of our ſtupidity and indifferency, what an high pitch of Holy Zeall and Courage, the Servants of the Lord have ſometimes attained, and do further demonſtrat, that He doth ſometimes warrant even Private perſons, in their doing of theſe things in an Extream Neceſſity and collapſed ſtate of the Church, to which at other times He doth not [Page] call them: So when the Lord, with whom is the reſidue of the Spirit, doth breath upon his people more or fewer, to the exciting of more then Ordinary Zeal, Courage and Reſolution, for the Reforming of an Apoſtat Church, for the Execution of juſtice upon the Adverſaries, and for the advancing and eſtablishing of Truth and Holineſs in the Earth, wee should rather ascribe glory and praiſe to Him, whoſe hand is not shortened, but many times choiſeth the Weak and Foolish things of the World to confound the Mighty and the Wiſe, then condemn His Inſtruments for Rebels and Uſurpers, as it is like Phin [...]has would have been, had he lived in this generarion, if the ſame Lord, who by his Spirit had Acted him, had not alſo by his own hand reſcued him.

10. As the Right of Self-Defence, mutual Aſſiſtance and Reformation, is properly and only derivable from the grounds adduced; ſo the Concurſe of the Nobles and Primores Regni, is no wayes of abſolute neceſſity, though indeed ſingularly conducible for the carrying on thereof. Unto which Concurrence, as they are doubly obliged, according to that, unto whom much is given, of the ſame much shall be required; ſo, if they shall convert their Power to the ſtrengthning of the hands of the wicked, they do thereby not only aggravat their own condemnation, but by their endeavouring to wreath & faſten more ſtrongly the yoke of wickedneſs and oppreſſion, they do the rather and more juſtify the cauſe and plea of all the Aſſerters of Truth and Righteouſneſs.

Theſe are a part of the grounds, whereupon theſe Noble Worrhies, raiſed up by God & eminently by him inſpired, did ſingly act for His own glory: which as they [Page] have left upon record for their own perpetual vindication, ſo thereby they did clearly purge themſelves from all imputation of Rebellion. Nor were their proceedings and practiſes ever by any ſo much as termed diſorderly, except by ſuch who being altogether indifferent in the Work of God, endeavour by all means to calumniat and shame them, from being made precedents to their own prejudice.

Fourthly. It is obſervable, that though the practiſes of theſe firſt times were Extraordinary, and to many may appear Diſorderly, Yet the faithful men whom the Lord honoured both to Suffer & to Do for His name, did conſtantly and boldly charge both the Riſe and progreſs of theſe diſorders, upon the Perſons then in Power & Authority, who, being ordained & entruſted by God, for the defence & maintenance of Truth and Righteouſneſs, (as the only true foundations and ſolid grounds of the Peoples felicity whither temporal or eternal; and including all the ends, for which either the Power or Perſons of Governours are appointed; and conſequently, the principal bonds of all obedience and ſubjection, for which all theſe engadgements are intended, and to which they do ultimatly refer) by reſieling and ſtarting out from this moſt ſacred and fixed line of ſubordination; As they could not claim Obedience to their unjuſt commands, ſo, far-leſs could they oblidge the people, to that more then ſlavish and brutish ſubjection, in the ſubmitting of their ſouls, bodies & goods to the arbitriment of their cruel Tyranny, directly contrary unto, and deſtructive of all theſe holy & great Ends, both of Gods Glory, and the Peoples ſpiritual and temporal Good, for which they were conſtituted Governours.

That this was the ſource and fountain of all diſorders [Page] in theſe times, and that it was ſo reputed to be, by theſe valiant Worthies who then oppoſed them, the Hiſtory thereof doth plainly verify. Wee are not forgetful, how vehemently the Powers on earth, which ſet themſelves againſt the Lord, and their creaturs and flatterers, have in all times decryed ſuch aſſertions: The noiſe, belshings, & thundering, of Treaſon, Treaſon, wherewith the very mentioning of ſuch poſitions, uſeth at once to be attended and condemned, do already ſound in our ears: Let ſuch as are thereby alarmed, read the debats and controverſies, both of former & later times; Eſpecially theſe two Martyrs againſt Tyranny, Lex Rex, and the Apologetical Narration upon this ſubject. This is our peace and eſtablishment before the Lord and all men; that wee with our Noble Reformers do acknowledge and honour Authority as the great Ordinance of God, for the uphold and maintainance of Truth and Righteouſneſs; and the Perſons therewith veſted, not only as eminently thereby dignified, but alſo as moſt ſignally impreſſed, by a very ſacred and illuſtrious Character of the glorious Majeſty of the Moſt High, who hath appoynted them: But on the orher hand, wee cannot but wish, that theſe ſame perſons would conſtantly remember, that not only they are the Miniſters of God, and to Him accountable; but alſo his Miniſters to the People for their Good, whom they neither ought to Tyrannize over at their own Pleaſure, nor Rule only for their own Profit. O! that theſe ſacred Boundaries had ever been obſerved, & that both Tyranny and Rebellion with all their Antidots and remedies, had been perpetually unknown. But shall Tyranny, unto which, Power, both in it's ſelf is ſo eaſily corrupted, and by the flattery of others more [Page] frequently abuſed, be not only shrouded under the priviledge and impunity of a Divine Exemption; but thereby, in effect be more intollerably licenced, to the acting of all wickedneſs and violence, and the perverting and overturning of all the ends of Government? And in the mean time, shall the Peoples moſt juſt & neceſſary Defence of themſelves, (whereunto they are ſeldome and very hardly provocked, even by the moſt extream neceſſity) & of all their moſt precious concernments, the very ends for which the Powers are ordained, be continually at the Arbitriment of any Court-Creature or flatterer, proſcribed and perſecuted under theſe odious names of Treaſon and Rebellion? Certainly, neither the All-wiſe Providence of God; not yet the frame of nature can endure ſuch a Soleciſme. For our part, as wee are perſwaded, that none pleadeth for this Abſolut Submiſſion in the People and Exemption of the Prince but ſuch as for advancing of their own intereſt, have firſt proſtrated their Conſciences to the Princes arbitriment, in a blind & Abſolut Obedience; whereby they know themſelves ſufficiently ſecured from all ſmart & inconvenience, of that more Brutall then Rationall ſubmiſſion contended for: So are wee confident, that ſeing Subjection is principally enjoyned, for and in order to Obedience, whatſoever Reaſon or Authority can be adduced to perſwad an abſolut & indiſpenſible Subjection, will far more rationally and plauſibly infer an illimited and Abſolut Obedience; and that to plead for a priviledge in the point of Obedience, & to diſclam it in the point of ſubjection, is only the flattety of ſuch, as having renounced with Conſcience all diſtinction of Obedience, would deveſt others of all Priviledges, that they may exerciſe their Tyranny without [Page] without controll. But He who hath called Rulers, Gods; Doth notwithſtanding Himſelf remain the Moſt High God over all the Earth; & from his Obedience, neither the Commands nor Violence of Kings of Clay ought in the leaſt to remove us. And as theſe inferior Princes do often forget their Subordination to the Moſt High, in their unjuſt commands; & would uſurpe His Throne, by an uncontrollable Soverainty; ſo the Lord, by the warrand of his Word, and approbation of his Providence, and alſo of the People, (when by them oppreſſed, but by Himſelf animated & ſtrengthned) hath declared & made void this their pretended exemption and impunity, and removed the carcaſes of ſuch Kings and broken their Scepter. Amongſt which precedents, the inſtance of theſe times, whereof we now ſpeak, is worthily recorded, and deſerveth better to be remembred.

Seing therefore, that neither the Ordinance and Commiſſion of God, nor yet the Surrender of the People, though into ane abſolut ſlavery (which yet no preſumption leſs then their own moſt Expreſs Conſent can poſſibly infer) can from any certain and rational ground and warrant, be either produced or pleaded for veſting the Prince with that arbitrary and irreſiſtible Power and Dominion, neceſſary and requiſit to oblidge the Subject to a ſtupid and brutish ſubmiſſion, to all poſſible injuries and outrages; and that it is impoſſible for any rational man, to concede that Priviledge of exemption and impunity to wickedneſs and fury, for murthering both the Souls & Bodies of poor Subjects, which our very adverſaries deny to Weakneſs or Folly in caſe of Alienation of the Kingdome or any part thereof, or any ſuch groſs act of Mal-verſation, [Page] & laſtly ſeing the great inconvenience, of opening a door to Rebellion & all diſorder, mainly urged by the Adverſaries, againſt the permitting of the People any judgment or reflection upon the Princes Actings, doth more rationally plead for Implicit & blind Obedience, which they themſelves diſprove, then militat againſt neceſſary Defence and reſiſtance in caſe of perſecution for lawfull non-obedience; And that the great and true Salvo of all theſe inconveniences, and the main eſtablishment of the Throne, is only true judgement and Righteouſneſs, No ſober and impartial perſon can condemn their poſition, who denying that a Tyrannous Magiſtrat was the Miniſter of God to them for their Good, did plainly aſſert the lawfulneſs of Self-Defence, and holy Reformation, without the violation of the Ordinance of God.

But if all theſe things do not ſatisfy, Let, 1. the reaſon of Gods delivering of the Kingdom to the People and not to the King, with the Law it ſelf, Deut 27. ver. 14. (which the maner of the Kingdom and in effect of Tyranny, foretold by the Lord and Samuel 1 Sam. 10. v. 10. by way of diſſuaſive, did no wayes repeal) 2. The import of the Contract and Covenant betwixt Prince & Subject, with the unqueſtionable interpretation and execution thereof, extant in the records of all Times and Nations; 3. The deed of the People in oppoſing Saul in favours of Ionathan ▪ 1 Sam. 14. v. 45. and of the ten Tribes in rejecting of Rehoboam, 1 King cap. 12. (which though v. 19. i [...] be termed Rebellion, yet is it no more thereby condemned, then good Hezekiah, who is ſaid 2 King 18. ver. 7. to have rebelled againſt the King of Aſſyria) and o [...] Libna in revolting from under Iehoram, 2 Cron. 21. 10▪ [Page] 4. The Prophecies, Manner, & Practiſe of the moſt part of the late bleſſed Reformations. And laſtly let the peculiar Right and Conſtution of this Kingdome by King and Parliament be conſidered and ſolidly anſwered; And then will wee alſo ſubſcribe to the condemnation of our Reformers and crave pardon for this digreſſion.

Upon theſe grounds and principles did our Noble Anceſtours vigorouſly beſtir themſelves, and proceed in the Work of God. And as the Lord was ever with them while they were with Him, and did mind his work ſteadfaſtly in ſincerity and uprightneſs of heart; ſo notwithſtanding all the fals-hood and faintings which many diſcovered, yet the Lord himſelf did gloriouſly own it, and ceaſed not, until by the fair product of his own glory, in the clear manifeſtation of his bleſſed Evangil, he had without the leaſt prejudice of the fundamental conſtitution and rights of Government, to the eternal confutation of all calumnies and reproaches, put on the Copeſtone with theſe joyous, and never to be forgotten acclamations of Grace, Grace.

Thus in the Year 1560. the Land is enlightned, the bleſſed Goſpel of our Lord again revealed and reſtored; in ſo much, that both by the firſt General Aſſembly of this Church then conveening, and the Parliament then holden, A large Confeſſion of the true Faith is framed▪ approved and published.

O! that men would remember, ſeriouſly conſider and fix in their hearts, the greatneſs and excellency of this Work of Grace and Glory, bringing Salvation, Peace and Goodwil towards men; And manifeſting the praiſe and Glory of God in the higheſt; that in the juſt eſtimation thereof, they might alſo duly and truly [Page] ponder diſcern, approve or reject all things conducing, either to it's advantage or prejudice. But here is the root of all our ſinn and miſery, that though this Light, be only our Life; and the Salvation and Redemption thereby revealed, be no leſs then the project of God's eternall love, and the ſubject of His eternall delight; and was more dear and glorious to our Lord Jeſus, then the boſome of the Father, & all the glory of Heaven; yet men, ſo greatly and highly therein concerned, do at beſt but rejoyce therein for a ſeaſon, and ſoon relapſe, firſt into Indifferency and Formality, and then into Error, Superſtition and all Ignorance. This the Devil, the author of all wickneſs, knowing and improving to the uttermoſt, for the advancement of his own Kingdom, doth quickly take advantage of, for ſetting on work and promoving of that Myſtery of iniquity. Which (ſpringing up in that bitter root of Pride, and working in the Spiritual power and ſubtilty thereof) as it began to work very early in the Chriſtian Church, even amongſt the Diſciples themſelves, in preſence of their and our Lord, (as appeareth by their contention, who should be greateſt) And notwithſtanding all the Grace, Power, and Preſence of the Lord, which appeared in the times that followed, & all the long & violent perſecution, wherewith the Church of God was then exerciſed; yet continuing it's motion, did ſtill advance, until attaining it's maturity in the revelation of the Man of Sin, it filled and overwhelmed the Chriſtian World, with theſe ſtrong deluſions of Superſtition, Idolatry, and all darkneſs that ſo long prevailed therein: So it is the main and only Engine whereby Sathan, as in all other Churches, ſo in this of Our's▪ hath ſo actively beſtired himſelf, and attempted the overthrow of their later Reformations.

[Page]Theſe are the cauſes, why, notwithſtanding of that great and glorious Light which the Lord made to shine amongſt us, the true Government and Diſcipline of the Church of Chriſt▪ (though his own great Ordinance, inſtituted both for Fencing and ſecuring of Truth in Purity, and for promoving of the ſame in Power; and though by the Light of that ſame Truth, clearly diſcovered and Manifeſted) through long oppoſition and many difficulties, did ſcarce in theſe dayes attain it's eſtablishment.

Yet the Lord, who of his own free Mercy and Grace, did viſit us with the day-ſpring of his bleſſed Goſpel from on high; did alſo by his own Power and Preſence, in and with his faithful Servants, at length alſo compleat his work, and eſtablish his Kingdome over us and his Government amongſt us: And ſo the Kingdome became the Lord's; even the firſt fruits of the Kingdomes of the Earth, unto our Lord Jeſus Chriſt.

The Progreſs and Period of this work, was from the Year 1560. unto the Year 1592. dureing which ſpace, theſe things are very obſervable.

1. So ſoon as this Church attained to freedome from perſecution and contrary violence, they Aſſembled in their firſt National Synod in the Year 1560. by vertue of that Intrinſick Power and Priviledg granted by our Lord unto his Church, and exerciſed by his Apoſtles and their followers; and that without any queſtion or control: Nor did they ſo much as petition for the licence of the then Authority, though the ſame might have been more eaſily obtained, then the warrant at that time impetrated for conveening of the Parliament.

[Page]2. As they firſt Aſſembled, and by vertue of the ſame warrant, did ſet on foot and continue a conſtant ſeries of their Courts and meetings; (except in ſo far as by plain force and violence they were reſtrained) ſo they held the ſame in the Name of the Lord Jeſus Chriſt only, and in his ſole Authority, by Direction of his Word and Spirit, concluded all their Counſels, Votes and Acts. It's true, that they much and long wished for, and thereafter heartily accepted the countenance and concurrence of the Powers for the time; and that, not only for Decency, but alſo as the gracious performance of that promiſe, Iſa. 49. ver. 23. of the favour and aſſiſtance of Kings and Queens to the Church in the later dayes: But as they were perſuaded, that the Lord Jeſus (perfect in all his houſe) when inveſted at his exaltation with all Power in Heaven and in Earth, did make a full grant and Commiſſion of all Gifts and Offices requiſit in his Church, 1 Cor. 12. ver. 28. Epheſ. 4. v. 8. & 11. (Wherein neither King nor Prince is mentioned) and that there was no Authority wanting to theſe firſt Decrees made at Ieruſalem, though emitted upon that ſimple warrant, Ast. 15. ver. 28. It ſeemed good unto the Holy Ghoſt and unto us, (wherein neither King nor Prince was included,) ſo did they account it a groſs uſurpation, for the Kings on Earth, in place of their promiſed Patrociny (to which they are oblidged,) to claim and invade an Over-ruling Arbitriment in the matters of God and his Church; & beleev that He who eſtablished the diſtinction and confirmed their Right, by ſeparating Caeſar's things from the things of God, doth alſo exact the ſame on their part.

3. The Brethren conveening in theſe Aſſemblies, did meet in perfect Parity and Equality; againſt which▪, [Page] the Extraordinary employments and Commiſſions delegated to ſome, upon the account of the particular exigence of theſe times, did grant no Priviledge or Preheminence.

From theſe three obſervations, without mentioning the firſt Book of Diſcipline, containing the true grounds and frame of Presbyterial Government, which was compiled in the Year 8560. and then approved by the whole Church, and ſubſcribed to by a great many Lords and Counſellors, it is evident that Presbyterial Government was from the beginning of the Reformation conſtantly intended, and it's foundation really laid. We need not mention that the Pope's Authority and all Juriſdiction flowing therefrom, was by Law in the ſame Year 1560, expreſly abrogated and diſcharged; nor that in theſe firſt Aſſemblies, greater Benefices were craved to be diſſolved, and Prelacy reputed to be only an Humane Device; nor is it neceſſary for us to clear, how that Extraordinary employment of Superintendency, uſed for a few Years in the beginning, was both only deſigned for an Interim, and in it ſelf wholly different from Prelacy, and was at length rejected as burthenſome. All theſe things are ſufficiently cleared by the late Large Apology.

4. It is obſervable, that as the Avarice and Power of ſome, who poſſeſſed and graſped after the Churches Revenues, did, by the procurement of a few packed Commiſſioners, in the Year 1671, introduce theſe Mock-Bishops (called Tulchan) for the better ſecuring of their own gain, which in the Aſſemblies immediatly ſucceeding, were firſt proteſted againſt, then quarrelled, and laſtly reſtrained and ſubjected thereunto; So the Lord uſed the ſame as a warning, to awaken and [Page] animat his Servants to a more vigorous proſecution of the eſtablishment of His Houſe in it's due Government: In purſuance whereof, the Aſſemblies with the King's concurrence, from the Year 1575 until the Year 1581. did with much Prayer, Faſting and Painfulneſs intend the work, until by perfecting of the Second Book of Diſcipline, and reducing of the Bishops to a ſimple Dimiſſion, and condemning their Office as unwarrantable, they c [...]mpleated their work in the exact model of Presbyterial Government, in all it's Courts and Officers.

5. During this ſpace in March 1581. (as we now reckon) and after the Aſſembly had condemned the Office of Bishops as unwarrantable, the King, his Court and Council did ſwear and ſubſcribe to the National Covenant; By which both the Pope's uſurped Authority over the Church in one Article, and his wicked Hierarchy in another, are abjured: And the ſwearers did join themſelves unto this true Reformed Church, in Doctrine, Faith, Religion and Diſcipline; promiſing by the Great Name of the Lord our God, to continue in the Obedience of the Doctrine and Diſcipline thereof all the dayes of their lives. Which Diſcipline, as the foregoing Aſſertions do clearly diſcover, to have been from the beginning fundamentally Presbyterial; ſo the Model of Presbytery being now compleated, and any shaddow of power that the Mock-Bishops had lately uſurped, being now fully abrogated, it is ſufficiently clear, that both Prelacy is by this Covenant abjured, and Presbytery owned and ſworn to. And really if it be further conſidered, that the Aſſemblies both 1581. and 1590, while moſt intent and forward in the erecting of Presbyteries, did enjoyn and require the ſame to be ſubſcribed [Page] by all ranks of People in the Land, and that theſe Acts were both ſeconded and enforced by Ordinances of King and Council, it may be juſtly doubted, whether the impudence of the ſucceeding Prelats in denying of the Obligation, or Perjury in breaking of it be greater. This is the Great Oath, into which, as the Lord God did bring us by the Power of his own Spirit and Truth, in oppoſition to that Bloody Bond, called the Holy League, wherein Antichriſt and his followers, had at that time conjured themſelves againſt the true Church of God; So the Kingdom thereby became the Lords, and we his peculiar people, as-well by the people's ſubjecting of themſelves and their Alleageance, as by the King's ſubmitting Himſelf and his Scepter, in a due Subordination unto God and our Lord Jeſus Chriſt, for the maintenance and defence of his Church and Goſpell, the Liberties of the Land and Miniſtration of Juſtice. And this Oath and the Ordinances enjoyning it, notwithſtanding the many fearful violations thereof that have enſued, do yet ſtand to this day unrepealed and declared againſt, to the unanſwerable conviction and condemnation, even in their own Courts and Conſciences, of all it's wicked Tranſgreſſors.

6. As the Tulchan Bishops were the effect and product of the Avarice of theſe Lords that favoured them; So the ſame principle of Avarice and Wickedneſs did again reſiſt the Work of God, when almoſt brought to Perfection, by ſtirring up certain of the Nobles to re-induce Bishops, for the better inhaunſing of their Benefices, and the devouring of the Churches patrimony: And not only for their better eſtablishment, that what they want of Divine Right and Warrant, might be ſupplyed by the acceſſion of the Kings power [Page] and Command; but alſo that by their meanes, the growing wickedneſs of theſe times might abound without reſtraint or control, the Devil inciteth others of the more prophane, licentious and violent Courtiers, ſuch as the Earle of Arran and his complices, to move and inſtigat the King, contrary both to the Word and Oath of God, to uſurp the Prerogative of Jeſus Chriſt, who is alone King in Zion, and to invade His Churches Priviledges, purchaſed for Her with His own Blood, by aſſuming to Himſelf in the firſt and immediat Inſtance, the cognition of Her Doctrine and Cenſures: Which though the Church did conſtantly and valiantly oppoſe, both by Petitions and Proteſtations; yet this Wickedneſs did ſo impetouſly proceed, that all at once in a Parliament ſummarily called in the Year 1582. the Prerogative of Our Lord is translated upon the King, and his Juriſdiction and Empire exalted over all perſons and Cauſes, the Eſtate of Bishops & their power and dignity confirmed, & the power of the General Aſſemblies of the Church put in the King's hand. We mention not theſe things with any purpoſe to debate theſe queſtions, which have been moved on this Subject; Only we are confident, that how extenſive ſoever the King's power may be in the caſe of Reformation (which, Alas! for the moſt part cometh short of it's reach) yet where a Church is Regularly conſtituted, and ſo acting, and by Him ſworn to be maintained, no King or Prince ought ſo far to intrude Himſelf into Her Power and Priviledges, unto which he is neither called nor gifted, as to aſſume to Himſelf a Soveraign & immediat power of judging and diſcerning upon Doctrine, and her moſt ſpirituall Rights and Cenſures, and thereby in effect not only to conſtitut Himſelf a Proper and direct [Page] Church-Officer, without our Lords appointment; but in ſtead of Papacy ſo juſtly abrogated and ſo ſolemnly abjured, to erect and revive the ſame in Himſelf (a Secular Perſon) far more abſurdly and intollerably. We know that other formalities and notions are pretended, as theſe of Treaſon, Sedition, and Diſorder, to palliat and colour this Uſurpation; but ſeing nothing ſpoken or acted by warrant of the Word of God, can fall under the definition or pain of theſe crimes, and that all Miniſters and Eccleſiaſtick Courts are known, allowed and preſumed, both to ſpeak and act according to that only warrant, and Laſtly, ſeing both the warrant is to them committed, and the Church is priviledged and permitted to have it's own proper power and cognition thereanent, as it followeth by clear conſequence, that the things queſtioned, muſt and ought to be firſt ſubjected to her tryal and cognition; ſo none do deny the Magiſtrat's juſt right and power, over both theſe things and perſons, they being once lawfully found to be deſtitut of the warrant pretended. But ſeing both Scripture and Reaſon doth teſtify againſt this Uſurpation, as moſt unlawful in it ſelf and injurious to our Lord Jeſus, and that all experiences have proven it to be moſt pernicious to His Church & Kingdom, & therefore many of his faithful Servants have worthily and valiantly reſiſted it, not only to bonds and banishment, but even to blood for the Teſtimony of their Lord & Maſter; We return to the purpoſe of this obſervation, which is to vindicat the honour of the Lord's Work, and the memory of his faithful Servants, in the diſcovery of the old malice and ſubtilty of the great Enemy of the Church of God, working in the wicked Prelats & their abettors; who to the effect they may enjoy their carnall deſignes, and [Page] proſecute their wicked luſts without controll, endeavour mainly by an abſolute ſurrender of all things, powers, perſons and intereſts, to flatter and exalt the King unto an illimited Soveraignty, and pretended Omnipotency, thereby both to oblidge and enable him the more to ſuch acts, deeds, and grants as are requiſite for the ſatiſfying of their vain Ambition, inſatiable Covetouſneſs and wicked luſts: Which Flattery and Uſurpation, being not more agreeable to the vain heart of man, then contrary to the Kingdom of our Lord, and the Power and Purity of His bleſſed Goſpel, what wonder if his faithful Servants (who can neither deny His Name, nor diſſobey His commands, by complying with the wicked practices, and the blaſphemous flattery of theſe vile Apoſtats) be not only hated of all men; but with their Lord and Maſter become the continual object of the reproaches, violence and cruelty of the wicked, as enemies and rebells to lawful Authority? Now that the World may perceav the wicked intent and deſign of this Prerogative, that it is none other then that of the Devil (as to conciliat and endear the Powers to Prelats, who while they creat the King's Prerogative, pretend themſelves to be the King's only Creatures; ſo to arm and animat the ſame Powers againſt our Lord and His followers.) Let it's Riſe and Effects both firſt and laſt be marked and obſerved, and the ſearch will declare, that wicked men luſting to Tyranny and licentiouſneſs, are checked and galled by the freedom and power of faithful Miniſters in the application of the Holy Word and Spiritual Cenſures. What remedy? This freedom is found Treaſonable, and prejudiciall to the King's ſervice and Intereſt, and the plain Zeall of God is therefore taxed as Sedition and [Page] Treaſon; and under theſe formalities, the Priviledges of the Church are infringed, and all the aſſerters thereof lashed with the ſame calumny: whereupon and to perfect the cure, the King muſt be declared IN ALL and OVER ALL; And by vertue of his fained Omnipotency, and for recovery of that Unity and Order, which only the coming of our Lord, His bleſſed Goſpel, and Powerful Miniſtry is pretended to have diſturbed, the Ancient Policy or the Church muſt be reſtored; and the greateſt flatterers made the Archeſt Prelats, who by inhaunſing and by deſtroying the Power, may compeſce the (pretended) inſolency of the Miniſtry; and by the continual pretending of Diſſatiſfaction and Diſloyalty, may terrify men out of all Conſcience, until by the introducing of Will-worship and vain Superſtitions, they may extinguish all Light, and thereby reduce that Golden Age of Order into ſtupid Flattery, and of Unity into Implicit Obedience. And if theſe be not the kind careſſes, and moſt native iſſues of Prerogative and Prelacy, and the very reſtoring and reeſtablishing of the Kingdom of Antichriſt, he who cannot find it in this Period, will find all ſupplyed by the next.

7. Though we love not to reflect on Events, and know that no man knoweth either love or hatred by all that is before him, yet ſeing thereby the Lord's Judgments are made manifeſt, men ought both to obſerve and fear. The diſſaſtrous ends of all the promoters of Prelats in theſe dayes, (viz: of the Earle of Morton beheaded; Mr Iohn Douglaſs Archbishop of St Andrews dying in the pulpit; the Earle of Arran, after diſgrace, privately killed: Mr Patrick Adamſon Arch-bishop of St Andrews, after recantation [Page] and diſgrace, dying in extream poverty) may juſtly cauſe their courſe the rather to be shunned and deteſted: But that which we love rather to obſerve, is, that as the promoters and advancers of Prelacy, were alwayes known to be men of no Principles, and for the moſt part of very flagitious practices; ſo the reſiſters thereof and favourers of Presbytery, eſpecially the Lord's faithful Miniſters in theſe dayes, were not only very eminent in Knowledg, Piety and Holineſs, but above all had that great Teſtimony and confirmation, which our Lord Himſelf maketh uſe of, Iohn 7.18. that they ſought not their own glory, and therefore neither ſpoke nor did of themſelves, but ſought His Glory that ſent them, and therefore were true and no unrighteouſneſs was in them. As both their ſlighting of Court favours, by which they were much tempted, and their obſtinat refuſall of Bishopricks, (whereof King Iames himſelf bare them witneſs,) doth Teſtify.

8. The Lord, whoſe Work is perfect, and who when He beginneth will alſo make an end, hereafter in the Year 1586. shineth through the cloud, diſſipateth the darkneſs, and after the ſtorm bleſſeth us with a great calm; wherein, the Aſſemblies re-aſſuming their juſt power, and the matter by the King being brought to a treaty and Conference, the Bishops are firſt Reſtrained, & then Reduced. Thereafter the order of Presbyteries being ſet down & perfected in the Year 1590. both the Nationall Covenant is renewed and ſubſcribed, by Order of the Secret Council at the Aſſemblies deſire; and all the power that remained either in Bishops or Commiſſioners, by the Aſſembly is devolved upon the new erected Presbyteries. And thus the Work of the Lord, in the Parl. 12. Iam. 6. bv the 114. Act. [Page] thereof, ratifying Presbyterial Government in all it's Aſſemblies, Courts and Officers, qualifying and reſtricting the former Act. 1584. anent the King's Prerogative, and abrogating all Acts contrary thereto or inconſiſtent therewith, and by other Acts there recorded, receaveth it's laſt and full accomplishment with Power and Beauty, added to the former Grace and Glory.

9. That, as only the malice of Sathan and wickedneſs of men, have in all Ages oppoſed the eſtablishment of Presbytery; ſo the Lord, whoſe great Work and Ordinance it is, doth no leſs evidently commend it, by making, as on the one hand, it's ſincere and holy ſeverity powerfully to coerce and reſtrain all vice and profanity; ſo on the other hand, the harmonious and orderly Subordination of it's Courts and Aſſemblies, moſt efficaciously to prevent and ſuppreſs all Schiſme and Hereſy: Which both the experience of theſe and all ſucceeding times do moſt clearly confirm.

But though the Lord had shewed us all theſe great and manifold temptations and troubles, and terminated them all in ſuch an wonderful and bleſſed deliverance, that we might for ever fear His great Name, love His precious Truth, and keep His holy Covenant; and though in the short Sun-shine of that day of Salvation, He cauſed both King and People to taſte and ſee the Order, Beauty and Power of that Eſtablishment; Yet, O! how ſoon did we forget the Works of the Lord? We keeped not His Covenant. O Lord, the People of thine Inheritance enjoyed it but a litle.

It is not neceſſary for our deſign, that we should trace and recount all theſe ſad ſteps and degrees, by [Page] which the Holy and Wiſe God thought fit, to bring back his Church in this Land unto that great diſtreſs that hereafter enſued, and cauſed her to wander long in a Wilderneſs of great Deſertion; nor what were the cauſes and beginnings of that ſo horrid Defection, (which the Hiſtories of the moſt partial pens, whatever provocations they pretend to be in the Lord's faithful Miniſters, cannot purge nor palliat from a mere deſign of carnal Policy,) carryed on by manifeſt Di [...]ſimulation and palpable fraud. It is enough for us, (let the true Hiſtories of theſe proceedings be examined, and it will appear without the help of our obſevation,) that, as the beginnings of that Defection were no other then the Unfaithfulneſs of Man, and the inconſiſtence of the Wiſdom of God with the carnal wiſdom of this World, and that old oppoſition and rooted prejudice of the Kings and Powers of the Earth, who have for the far greateſt part ſet themſelves, and taken counſel againſt the Lord and againſt His Anointed; ſo for the unqueſtionable confirmation of all that hath been ſaid, either as to the wicked Riſe or woful Effects of Prelacy in this Church, the Devil's part therein was viſibly to promote his own Kingdom, by re-acting the moſt palpable and groſs Myſtery of Iniquity that can poſſibly be deſcribed: In ſo far as this Apoſtacy ariſing from ſmall beginnings, by fair and ſmooth pretenſions, crafty inſinuations, Court-flatteries, falſe calumnies and ſuggeſtions, open and groſs perjuries, and violent diſſorders, according to the working of Sathan; After great and long oppoſition by Conferences, Warnings & petitions, & faithful and conſtant Teſtimonies and ſufferings of the Zealous Witneſſes of our Lord, both unto bonds, banishment, & Sentences of Death, againſt the again [Page] aſpiring Prerogative and uſurping Prelacy under it's shaddow, did in the ſecret and holy Judgement of God, chang the Glory of God and of our Lord Jeſus into the Similitude and Image of the Roman Beaſt, turning the Power of Godlineſs unto Formality, his faithful Miniſters into corrupt Hirelings, the Power and Life of Preaching into Flattery and Vanity, the Subſtance of Religion into empty and ridiculous Ceremonies, the Beauty and Purity of the Ordinances into Superſtitious Inventions of Kneeling, Croſſing, Holy Dayes and the like, the Beautiful and Powerful Government of Gods Houſe for the Edification of Souls, to a Lordly Dominion over Conſciences and violent Perſecution of mens perſons; And in a word, the great End of the Glorious Goſpel and it's Bleſſed Miniſtry, even the ſalvation of poor ſinners, which is the pleaſure of the Lord, the fruit of the travel of His Soul, the Joy of Heaven, the Crown and Glory of the bleſſed Apoſtles, and the End of all things, and of the ſecond Appearance of the Great God, into an Empty Title, and ſpecious pretext for the fulfilling of mens luſts and pleaſures, the eſtablishing of their Power and Tyranny, and the ruine and exterminion of all ſuch as oppoſed, and mourned for all theſe Abominations.

Thus, this Work and Kingdom of Darkneſs did advance apace, and had almoſt attained unto it's full maturity, of hurrying this poor Land and Nation headlong, into that Gulf of Confuſion, Error and Superſtition, whereinto Popery did formerly involve us, when it pleaſed the Lord, according to His Great Mercy and faithfulneſs, to remember His Covenant though we had fearfully forgotten it; and in the midſt of that growing darkneſs and thoſe manifold Confuſions to [Page] cauſe His Spirit to move, and Light to ariſe upon this Land, about the middle of the Year 1637. Which appearing in the former Power and Glory, did from a very ſmall and improbable beginning, even the oppoſition of a few weak Women to the introducing and reading of that Carcaſe of formality, the Service-Book, then ready to be impoſed, proceed in ſuch an Univer [...]al, Vigorous, Regular and Powerful method through the whole Land, without the leaſt mixture and ingredient of force and Violence, but only by theſe moſt warrantable and inqueſtionable meanes of Petitioning, Remonſtrating, Proteſting, and renewing their Covenant with God and amongſt themſelves, that before the end of the Year 1638. the Work of God was revived with more Glory and Splendor, then ever formerly it had attained. We know that not only the Renewing of the Covenant, eſpecially with the enlargement explaining the ſame, in order to the Novations in Worship and Corruptions in Government, whereunto this Church had Apoſtatized, and the bond of Mutual Defence thereto added; but alſo their Proteſtings & joynt Petitionings have been condemned as Seditious & Rebellious: But ſeing the ſame, both from the clear Word of God, the pure Light of Nature, the Zealous and Valiant Practices of our firſt Reformers, and the Lawes and Conſtitutions of the Realme are clearly warranted; And by the Power and Preſence of God were ſignally approved; and by the ſupervenient Acts of the King, Parliament, and Generall Aſſembly ſo fully eſtablished and confirmed; And ſeing that they only were and are condemned by ſuch, as either being the Children of the Devil, filled with all ſubtilty and miſchief, and enemies of all Righteouſneſs, ceaſe not to pervert the right [Page] Wayes of the Lord; or by ſuch who for advancement of their own Intereſts, have ſacrificed all Conſcience and Reaſon to Ambition and Covetouſnes; or by ſuch who in baſe and open flattery of the King and of the Powers, and neither knowing nor regarding any other Intereſt or Concernment, then that which dependeth on their Pleaſure, do ſet and ſerve the ſame in place of the moſt High; Or laſtly, by ſuch who never did nor do concern themſelves in ſuch enquiryes, but affect a pretended Gallantry in Gallio's Indifferency, therefore, remitting ſuch as are further deſirous of ſatiſfaction, unto the debats & Papers of theſe Times, and eſpecially unto the late large Apology, we shall only mention the ſteps and progreſs of the Lords Work, and our Engagements therein, according to our firſt purpoſe.

In the beginning of the Year 1638. great multitudes of people conſiſting of all Ranks, being awaked by the Arbitrary impoſing of a Service-Book, more corrupt in ſome things then that of England, and the Book of Canons, and the erecting and violent exercing of the High Commiſſion-Court, to the perverting of the Pure Worship of God, the utter ſubverting of all regular Government, and the confounding of all things Divine and Humane, and the deſtroying of our Civil Liberties; and conceaving the true cauſe of all the abounding Sin, & imminent calamities of theſe Times, to be the violation of the National Covenant, formerly thrice ſworn in the Land, they again moſt Solemnly, with a very wonderful & gracious mixture of Tears and joy, renew the ſame almoſt in all parts of the Land, with the addition above mentioned, to forbear the practice and approbation of all Innovations in Worship, or Corruptions in Government, until the ſame [Page] should be lawfully determined, and that other of Mutual Defence and Aſſiſtance, in the proſecution of the ends of that Covenant, againſt all ſorts of perſons whatſoever. And in November the ſame Year, the Generall Aſſembly at Glaſgow determined anent the foreſaid novations and corruptions, diſproving and rejecting under theſe heads, the five Articles of Perth, the Government of the Church by Bishops, the erecting of Prelacy therein, and all the Corruptions flowing therefrom, whereby the Oath of the Covenant is clearly explained and purifyed.

In the Year 1639. the Prelats being routed, run to Court, [...] up the King, England and Irland with all their Friends and Popish partakers in Scotland, againſt the faithful Covenanters, as Rebellious and Seditious Perſons: But they having prepared for their own juſt Defence, the Lord by His outſtretched Arm and Power, diſpelling all theſe menacing clouds and imminent ſtorms, doth by a Pacification concluded, reduce a fair calm; The King therein aggreeing that an Aſſembly and Parliament shall be held, and that all matters reſpectively shall be therein determined. The Aſſembly ſitting in August thereafter, the Kings Commiſſioner being preſent and aſſenting, doth ratify the concluſions of the laſt Aſſembly at Glaſgow, and the Commiſſioner and Secret Council ſubſcribe the Covenant, as it was then explained; and at the Petition of the Aſſembly, it is enacted to be again ſubſcribed for the Fifth time, by the Body of the whole Land. But no Faith, Honeſty, nor Honor binding the Prelats and a Court by them over-ruled; in the Year 1640. the King and Prelats vigorouſly arm again, and prepare for a new war: But this intended War is compoſed by a new Pacification, and in the [Page] mean time, the Parliament (formerly adjourned until Iune 1640) doth conveen at the time appointed, and by their fourth, fifth and ſixth Acts fully eſtablish Presbyterial Government; ratify the Covenant, with the Addition and Explanation of the Aſſembly, and all Acts made thereanent; & abrogat the Eſtate of Bishops, and all Acts whatſoever made in their favours.

Thereafter, in the Treaty enſuing the Pacification, it is agreed that the Acts paſt in the laſt Parliament, with theſe to be made in the next Seſſion thereof, shall be published in the King's Name, and have the ſtrength of Laws in all time coming: Which Treaty being cloſed, and the laſt Seſſion of the above-mentioned Parliament ſitting in the Moneth of Iune 1641. the King in perſon being preſent among them, and the Oath of Parliament (for maintenance of Religion in purity as then eſtablished, and of the King's Authority, and the Peoples Liberties according to the Covenant; and for endeavouring by all juſt and humble meanes, of Union and Peace betwixt the three Kingdomes) appointed to be taken by that, & all ſucceeding Parliaments, being taken; by the ſecond Act thereof, ſuperſcribed by the King and ſubſcribed by the Preſident, the foreſaid Treaty is amply and perpetually confirmed, and the whole Articles thereof are ratifyed and recorded.

Thus, by all the Security, that either Sacred Oaths; or Acts of Lawful & Authorized Aſſemblies; Ordinances of King and Council; doubled and re-iterated Pacifications and Treaties; Acts of Parliament Enacted & Re-enacted; the Kings Authority and Conſent being often and ſolemnly interpoſed, both by promiſe and hand-writ; And all that either Religion, Truth, [Page] Faith, Honour or Honeſty could deviſe or grant, theſe Wicked Prelats are caſt out of this Church and Kingdom, Presbyterial Government fully eſtablished, the pure Worship of God, with His pure and powerful Ordinances and Miniſtry reſtored, and in the maintenance and purſuance of all theſe great Bleſsings, the whole Land, by many Oaths & moſt Solemn tyes, engaged unto the Lord for ever.

By all which Bleſſings, and the reſtoring of the Lord's own Ordinances amongſt us, as the Work of the Goſpel and the Kingdom of our Lord Jeſus, in the Converſion of many thouſands, were greatly advanced, and the Glory of God, in the abounding of true Piety and flourishing of Righteouſneſs, did eminently shine amongſt us; (as the memory of theſe times in all ſuch as fear God and love our Lord Jeſus Chriſt doth ſweetly teſtify) ſo all theſe great things were tranſacted, to the perpetual shame and confuſion of all our calumnious Adverſaries, without any diminution of his Majeſty's juſt Authority and Greatneſs.

As the Power and Glory of the Lord was great in this Land; ſo the ſplendor and fame thereof reaching unto other Nations, it pleaſed the Lord thereby to provoke His People in England, at that time grievouſly groaning under the Tyrannous yoke of Prelacy, and juſtly alarmed by the imminent fears of prevailing Popery, to ſet about and intend the like bleſſed Reformation.

It doth not concern us, to reflect on the Cauſes and beginnings of that War betwixt the King and Parliament there, nor what were the tranſactions betwixt the two Kingdoms in order to that Aid and Aſſiſtance given by Scotland, and how the ſame was mannaged: But this is certain, that, upon the Repreſentation of [Page] the moſt juſt and important grounds, of the maintenance of Religion and Liberty, againſt the prevailing power of Popery, Prelacy and Tyranny in that Kingdom of England; and their moſt inſtant and earneſt deſires for our help and Aſſiſtance; and rhe moſt rational & clear motives of our own Security, (the hazard and loſs whereof had undoubtedly been the conſequence of the Prelats Victory there) this Kingdom was induced in the Year 1643. to enter into that Sacred Bond of the Solemne League and Covenant, never to be forgotten, containing no other Articles then every one's Sincere and conſtant endeavours, in their ſeveral places & callings, for the preſervation of the Reformed Religion in this Church, in Doctrine, VVorship, Diſcipline and Government; the Reformation of the ſame in England and Ireland, according to the VVord of God, and the example of the beſt Reformed Churches; and the neareſt Conjunction and Vniformity of all the three in Truth, Faith, and Love; the extirpation of Popery, Prelacy, Error and Profanity; the preſervation of the rights and Liberties of the People, and of the Kings perſon and Authority in defence of the true Religion, and the Kingdom's Liberties; the Diſcovery and the puniſhment of Incendiaries; the retaining of the Peace and Vnion of the Kingdomes; the mutual aſsiſtance and defence of all entering into this League; and the performing of all duties we owe to God, in the amendment of our lives, and in walking exemplarly one before another: And all theſe in order to no other end, then the Glory of God, the advancement of the Kingdom of [Page]Ieſus Chriſt; the Honor and Happineſs of the King and his Poſterity; and the true Liberty, Safety and Peace of the Kingdom.

This is that Covenant, which in all the controverſies it hath occaſioned, did never receave a greater confirmation, then from the malice and oppoſition of it's adverſaries; who in the ſame Spirit & with the ſame Spite, have alwayes perſecuted and reproached it, with the ſame Calumnies of Rebellion, Sedition and Blood, which from the beginning, the Devill hath ever been moſt active to raiſe and ſtir up againſt the Lord Jeſus, his Goſpel, Kingdom and Followers. But ſeing ſuch only as are bleſſed, do evite the offence of Truth; and all who truely ſeek Gods Glory or Love the Lord Jeſus, did and ſtill do heartily approve and embrace this Covenant: though it had brought the Sword not only into Britain, but with the Truth into all the Earth; though it were reproached as unfriend not only to our King, but with our Lord Jeſus to Caeſar and all the Kings of the Earth; though it had divided and diſturbed not only Realms and States, but with the Goſpel, families and neareſt relations; and had with Paul moved Sedition throughout the whole World, we ought not thereby to be either shaken or offended. We know alſo, that all the ſubtilty and malice of Hell have been ſet on work, and ſpared no calumny or cavillation, by which either it's Words, Matter or Manner might be impugned: But theſe are ſo often and fully anſwered, and, without the aſſiſtance of any man's Patrociny, by the obvious plainneſs of it's Phraſe, the Holineſs & Importance of it's Purpoſe, and the Juſtice and Neceſſity of it's way and Manner, ſo clearly confuted, that nothing can be added. Only [Page] ſeing the Conſtancy of Truth, ought not to cede to the Confidence of prevailing Powers, as we have aſſerted and do hold, the ſubject matter of this League and Covenant to be in it ſelf Holy, Juſt and True; ſo we cannot but diſprove the dangerous Method of ſome, who the better to enforce the obligation of the Oath of God, do ſuppoſe the Matter thereof, eſpecially as to that article againſt Prelacy, to be antecedently Indifferent, and not determined either by the Word of God or any other Moral Precept: Juſtly apprehending how eaſily in this light and backſliding time, ſuch ſuppoſitions may become poſitions; and that the obligation of the Oath of God, now ſo much violated and little regarded, may be found too weak to ſecure mens ſtedfaſtneſs. As we are therefore perſuaded, and would have all to conſider and fix it in their hearts, that this wicked Prelacy and it's Hierarchy, are not only contrary to the Word of God, to the Practice of the Holy Apoſtles, to ſound Doctrine and the Power of Godlineſs; (under which expreſs conſideration we are alſo ſworn to endeavour it's extirpation,) but by the ſad experience of all Ages in the Chriſtian Church, eſpecially in theſe our later times, had been found moſt pernicious to all Truth and Righteouſneſs, and the main Engine and Device, whereby the Devil hath alwayes laboured, to advance his Kingdom of Darkneſs; and therefore hath been the great butt and aime, for the overthrow whereof, the great Work of God in this Land, hath been ſo Powerfully and Gloriouſly manifeſted: ſo do we moſt conſtantly hold, that as wel this Article againſt Prelacy, as all the reſt contained in this Holy Covenant, were and are antecedently oblidging both to King and People, without the ſupervention of either Oath or Promiſe; and that the rooting out of [Page] Prelacy, & the wicked Hierarchy therein ſo obviouſly deſcribed, is the main duty, in the endeavour whereof, (as moſt advantageous unto all theſe great and holy Ends propoſed by the Covenant) all the Zeal of the faithful ought to be concentred.

As for ſuch profane Jugglers, who neither conſidering this Oath and Covenant as a ſpecial Ordinance and bleſſing of God, whereby we are more effectually ſtirred up and enabled, to the performance of all the duties of Religion and Righteouſneſs therein contained; nor knowing that this Covenant made with God, and accepted by Him, is alſo the Lords Covenant with us, for the ſecuring and eſtablishing unto us, all the great Bleſſings and Priviledges therein expreſſed, & that, as we therein do avouch the Lord to be our God, ſo doth He avouch us to be His People, Do from the Righteouſneſs and Neceſſity of it's matter, vainly argue the ſuperfluity of any acceſſory Obligation, and would thence infer, that the ſame may be the more eaſily diſpenſed with or renounced: We de only remit them to that Solemn Covenant Deut. 29.10. &c. made there betwixt the Lord and His People, and thereafter ſo often renewed, only for their greater Engagement to the moſt neceſſary duties of God's expreſs commands.

We come in the next place, unto the Manner and Form of this League and Covenant; wherein, not purpoſing to reſume the many debates that have been raiſed anent it, we shall only take notice, that theſe old Acts and Laws viz. Act. 43. Parl. 6. of Mary 1555. and Act. 12. Parl. 10. Iam. 6.1585. made againſt Leagues and Bands contracted without the Kings conſent, are now obtruded with the force and luſtre of a new Act. cap. 4. of the laſt Parliament, to condemn the [Page] Covenant, as from the beginning Unlawfull and Rebellious: But as theſe old Acts, at the time of the entering into this League and Covenant, did then ſtand explained by the 29. Act. Parl. 2. Charl. 1. ratifyed and authorized by the King himſelf, in a ſenſe moſt conſiſtent with the Covenant, and could no wayes render the ſame from the beginning unlawful, much leſs could the revival thereof in their greateſt rigour, or the ſuperveniency of any other Act thereanent, diſſolve the Sacred Obligation of this Oath once lawfully contracted; ſo the reaſon of the former anſwer made ro this objection, and the Juſtice and Equity of that Act. 29. P. 2. C. 1. whereby the ſame was declared, remaineth in ful force, viz. that no League nor Bond made by the Subjects for maintenance of Religion, Liberty, and the Publick good of Church or State, was or can be underſtood, to be prohibited by theſe old Acts and Laws objected. Becauſe, as the makers of ſuch Bonds, cannot be reputed to be movers of Sedition, to the breach of the publick peace, (which is the expreſs reaſon and certification of theſe old Acts objected) ſo both the King and his Government, being appointed for the preſervation of theſe great ends and Intereſts, and He himſelf principally oblidged, both by the Command and Oath of God upon him, to authorize all ſuch bonds. Covenants, and other means which may advance the ſame; It were a groſs Paradox both in Reaſon and Religion, that the King's neglect of his duty and perverting of his Office, to the overthrow of theſe ends for which he is ordained, should therefore oblige the People to a ſinful Complyance and ſtupid connivance, to the high Dishonour of the Great God and King of Kings, and the utter [Page] ruine of the ſouls, bodies, and fortuns of themſelves and their Poſterity. It's true, it may be and is replyed, that this anſwer and reaſoning, doth proceed from an unjuſt jealouſy of Kings, and is founded upon an intollerable preſumption in the Subject to cenſure and judge their actings: But ſeeing the entering into this Covenant, and into all others which we allow, was ſo far from proceeding upon an unjuſt jealouſy, that on the contrary, it was in a manner extorted, by the force of the moſt palpable and rational neceſſity that can be imagined; and ſeeing the feeling and diſcerning thereof, is ſo far from that criminal preſumption alleadged, that to diſprove it, is in effect to deny both ſenſe and reaſon, unleſs our adverſaries can prove that notwithſtanding thereof, the King is by God the Lord, veſted with ſuch an uncontrollable Dominion and Soveraignty, that whatever Violence, Outrage, or Cruelty he commit, the People are obliged by a patience, or rather ſtupidity greater then that of Beaſts, to endure without gain ſaying, it is impoſſible for them to eſtablish the Tyranny that they contend for. But that the World may ſee, that ſuch objections are only the wicked flattery of ſelfish men, and how little they do therein either uſe or regard Reaſon, in the late Act abovementioned made againſt Leagues and Conventions, it is declared, that the explication contained in the Act 1640. viz. That ſuch Leagues and Conventions as are made by Subjects, for the preſervation of the King, Religion and the Laws, are not prohibited by theſe old Acts, is falſe and diſloyall, and contrary to the true and genuine meaning thereof: which Declaration is not only a naked Aſſertion, and contrary to the expreſs reaſon and certification of theſe old Acts, [Page] which is before ſett down; but ſo blind and irrational, that in caſe of an Interregnum, or the incapacity of the King to give His conſent to any Bond, Meeting or Convention, which in ſuch a caſe may be abſolutely neceſſary, it leaves no iſſue or expedient.

It is not needful here to clear the neceſſity and advantages, which may induce Subjects to the making of Leagues and Conventions in certain caſes, without the conſent of the Prince; nor the exigence of theſe Times for the Covenant we plead for: Theſe things are cleared by undenyable Records, which, all the Wars, Blood and Confuſions that thereafter enſued, (flowing either from the perverſe and obſtinate oppoſition, violence, and Perſecution of the enemies of Truth, or being the effect of Gods Righteous Judgement upon ſuch whoſe hearts were falſe, and proved unſtedfaſt in His Covenant,) notwithſtanding all the preſent inſulting of the Adverſaries, doth nothing diſprove. Neither do we here reſume the above mentioned practices of our firſt Reformers, for juſtifying the caſe in hand, and the explication of theſe old Acts here obtruded; who, by all their neceſſary Leagues, Bands and Conventions, never conceaved the ſame to be contraveened: Only we cannot but regret, that, as the Act made in the laſt Parliament againſt Conventions and Bonds, was a fearful ſtep of the preſent great Apoſtacy, and directly levelled againſt the ſame Covenant, by which the Authors of the Acts themſelves were and are indiſſolubly obliged; ſo that old Act Parliament 10. Ja. 6. cap. 12. 1585. which is thereby ratifyed and revived, was alſo one of the woful Acts and effects of the wickedneſs that then prevailed in the Land, and doth relate to and is expreſly founded upon the 43. Act. Queen Mary, Parliament 6. 1555. which, under the colour [Page] of diſcharging Bonds of Man-rent, was by the Queen Regent, then raging in Perſecution againſt the Profeſſors of the Truth, directly intended for the overthrow of the Goſpel and Congregation.

We have hitherto only juſtifyed the lawfulneſs, or rather the neceſſity of the Covenant; as a League amongſt Subjects without the Princes conſent, and have not ſpoken thereto as a League with England, and the Subjects of an other Kingdom: Becauſe, as the firſt point is mainly denied by the Adverſary; ſo the ſame being proven, upon in the ſame grounds (firſt, of Juſt & Neceſſary Defence of our Selves, Religion and Libertyes; Secondly, of the aſſiſtance that we owe and do expect in caſe of Perſecution for Truth, from all Chriſtians in the bowels of Jeſus Chriſt, the obedience of his new and ſpeciall command of Love, and the remembrance of that great and laſt Judgement, wherein by this Law, all men shall be judged, without reſpect to the difference of Nations and Kingdoms; and thirdly, upon the ground of the Glory of God, which is the great end of all things, and to which all inferiour duties of Submiſſion and Obedience ought to cede) the Juſtice and Neceſſity of the Covenant and League with England may be certainly concluded. O! that men, who weighing all things in the ballance of their own ſelfish Intereſts and deſignes, do make the vain & airy enjoyment of Court-favour, and the evanishing poſſeſſion of ſuch advantages, as may be acquired thereby, preponderate and caſt the ſcales, in prejudice of theſe great and important concernments of the Glory of God, and the advancement of the Kingdom of our Lord Jeſus, Might yet be awakened by the terror of that dreadful and glorious Judgement of the laſt day, to an impartial conſideration [Page] of that duty, which we owe to all theſe that ſuffer and are perſecuted for Truth. Surely if not viſiting, not relieving and ſupporting (when it is in our power,) of the afflicted members of Jeſus Chriſt, shall then be the condemnation of the Reprobat, (againſt which the exception of a contrary command of any King or Prince, or that the afflicted were by men for Truths ſake declared Rebells and Traitors, or were of an other Kingdome, shall furnish no defence) Can we in conſcience think, that the refuſal of Aſſiſtance to the perſecuted for Chriſt's ſake, when inſtantly thereto required, shall be, upon any of theſe pretended grounds, excuſed in that day?

We do not here mention the ſupervenient conſent and Authority of the King, by which the alleaged defects, to the acknowledgement of all our adverſaries, were clearly purged: becauſe (though the ſame will afterwards fall in, as a great acceſſion to the conviction of all Apoſtats, yet) we bleſs the Lord who hath bottomed our Faith and Conſciences upon more ſure and fixed foundations; and who gave His People more evident and gracious teſtimonies of His Favour, Power and Preſence, while they ſincerely walked conform to the grounds mentioned, before the King's aſſent was obtained, then ever ſince.

The entering into and taking of this Covenant, was ſo much the more neceſſary and Praiſe-worthy in us in Scotland, for ſeveral reaſons, 1. becauſe it contains no other then the ſame Duties and obligations, which were before by us ſo ſolemnly Covenanted to, in our Nationall Covenant: neither is the reſtriction of our Alleageance, ſuppoſed to be made therein, any other then the true and righteous qualification of all ſuch engagements, moſt conſonant unto and approven [Page] by our firſt Large Confeſſion of Faith Chap. 25. Anent the Civil Magiſtrate; the Kings Coronation-Oath recorded, Ia. 6. p. 1. cap. 8. and the Nationall Covenant, as it was taken and ſubſcribed both firſt and laſt: And though our Adverſaries have inſulted upon the later Confeſſion of Faith, as if both our former principles and practiſes were thereby diſproved; yet let the words be conſidered. Viz. Infidelity or difference in Religion doth not make void the Magiſtrat's Iuſt and Legal Authority, nor free the People from due obedience, And we are confident, that no ſober man will think the acknowledgement of juſt and legal Authority and due obedience, a rational ground, to infer that Tyranny over either Conſciences or Perſons, is thereby either allowed or priviledged; which is all that by us is contended for.

2. Becauſe the ſame National Covenant did powerfully oblige us thereunto: not only upon the account of that obſtinate oppoſition, which the perfidious Prelats in England, both by raiſing Wars and breach of Pacification, had plainly teſtifyed; the revival whereof, in caſe of any probable Capacity, we had juſt reaſon to apprehend, and by a poſterior League, (at that time, a moſt neceſſary and probable remedy,) in purſuance of our former engagement, to provide againſt; but alſo in reſpect of that expreſs ground of oppoſition to the bloody bond of Trent, and of the deteſtation of all the enemies of Gods Church, who thereby conjured themſelves againſt it, contained in the National Covenant: which could not but be a very fair perſuaſion and ſtrong inductive, to engage in that ſacred Bond of the ſolemn League & Covenant, againſt that ſame accurſed conjuratiō, which at that time appeared ſo active

3. Becauſe the Oath of Parliament, firſt taken in [Page] the Parliament 1641. the King being preſent, obliging us to endeavour the preſervation of the Peace and Vnion of the three Kingdoms, did indiſpenſibly oblige us to enter in this Covenant, as a moſt neceſſary expedient thereto.

Having thus ſummarily reviewed, both the Matter and Manner of this Solemn and important League and Covenant, we cannot but wonder at the poor Sophiſt [...]y of ſuch, (eſpecially that more Temporizing then Seaſonable Caſuiſt,) who delude themſelves in ſo great matters unto ſuch an Indifferency, as to aſſert, that this Covenant doth as neceſſarily depend upon the King's conſent for it's eſtablishment, as the private vow of a Daughter in her Father's houſe, or of an Wife under her Husband's power, in things free and arbitrary, though not abſolutely in their own diſpoſal, did according to the Judicial Law of the Jewes, fall under the Father and Husband's power of ratifying or annulling: But the ſimple propoſal of theſe caſes, doth hold out ſuch a diſparity both as to the Perſons, (being only women under power,) the Things in themſelves, being free, but at another's diſpoſal, and many other Circumſtances tedious to inſiſt on, and even as to Law it ſelf by which the caſe is determined, being meerly Judicial, that none who fear the Lord, or mind His Glory in any meaſure of Sobriety, will daigne it with an anſwer. And ſuch indeed are the reſt of the Cavils and Calumnies, wherewith the Adverſaries of Truth have endeavoured to impugn and aſperſe this Holy Covenant; and are ſo fully and often anſwered already, that to account them worthy the reſuming and refuting, were in ſome ſort after Vowes to make inquiry.

There is one thing that our Adverſaries have frequently objected, which we cannot ommit, viz. that [Page] the Covenants, both National and Solemn League were urged and preſſed, both by Church Cenſures and Civill Sanctions, of loſs of goods, ſequeſtration and other arbitrary pains, which hath been heavily complained of, as a great violence done to Conſcience: But as it was then too evident,▪ that this Priviledge of Conſcience, was for the moſt part only pretended by ſuch, as had litle or no feeling thereof; ſo the Practice of the preſent times, doth now fully diſcover, that what is now ſo inſolently retorted, was never before really ſcrupled at. But the lawfullneſs of the courſe and practice then uſed, and the iniquity of this retortion will eaſily be cleared, if it be conſidered, 1. that the Nationall Covenant, being a ſtanding, & binding Oath upon the whole Land, and in the Year 1638. only renewed with ſuch an agreeable explanation, as none could or did quarrel, but ſuch as thereby intended, to palliate and perſiſt in their proceeding manifeſt violations, was according to the example of good Joſiah, (who brought back the People, and CAUSED them ſtand to the Covenant of their Fathers, 2 Chron. 34.32.) moſt juſtly commanded, and under the pains due to the breach therof, ordained to be re-taken. 2. That the ſolemn League and Covenant, containing no other obligements, then what the National doth import, and being a moſt conducible expedient, both for the ſecuring and proſecuting the ends thereof, and whereunto, the National Covenant upon this ground did clearly oblige, The preſſing of the ſame League, is warranted not only by the former ground; but from the very bond of the National, became an indiſpenſible Duty: By which reaſons, as the former proceedings are clearly juſtifyed, ſo the preſent practice, (as being a direct and violent [Page] ranverſing of theſe things, which were once ſo righteously and rationally eſtablished) is the more condemned. But whatever be the diſparity of theſe caſes in the point of Reaſon, we are ſure that light and darkneſs do not more differ, then the Lenity of theſe former times, from the Rigour and violence now practized; & that where one then ſuffered for obſtinacy againſt the Covenant, hundreths do now ſuffer for their ſtedfaſtneſs therein.

As for theſe Wars and great commotions, that enſued upon this great Tranſaction of the Solemn League, we will not thereon inſiſt: Only we are confident, that nothwitſtanding all the Calumnious conſtructions of our Adverſaries, al ſuch as ſeek out and have pleaſure in the Works of the Lord, will applaud unto the Glory and Righteouſneſs thereof; who, as by the ſword of Apoſtats in the Years 1644, and 1645. He did punish in his Juſtice, the Hypocriſy and Self-ſeeking of ſuch in this Land, whoſe hearts were not upright in His Covenant, and thereafter in the Year 1648. did by a prevailing Sectarian Party, reſtrain and crush the groſs and Generall Apoſtaſy then intended, under an Hypocritical pretext of purſuing the ends of the Covenant, at that time ſo palpably perverted and abuſed; ſo, for the manifeſtation of his own Glory, and of His Mercy to them that fear him and did not forget his Covenant, He did intermix ſeveral gracious Intervals of His aboundant Compaſſion; and at length did give unto His Work and People, a full and abſolute Victory over that malignant Spirit and Party, that had ſo long prevailed in the Land, and cauſed the wickedneſs of the wicked to ceaſe, and all iniquity to ſtop it's mouth.

Thus in the Years 1649, and 1650. & thereafter, the [Page] Lord was with us while we were with Him, and while we ſought Him, He was found of us; but as we did forſake Him, ſo did He alſo forſake us: by which poſition, all the mixture and varieties, both of our Actings and Gods Providences in theſe times, may clearly be reſolved.

There was indeed at that time in the Land, not only a party Faithful unto God, and zealous for His Name; but alſo a great Zeal of God, from clear knowledge and ſad experience, generally and ſolemnly profeſſed before God and all men in our Publick Acknowledgement Anno 1649: In conſequence whereof, the League and Covenant was alſo by the whole Kingdom renewed that ſame Year. And in answer thereunto, the Lord did mightily both ſave and defend us from all our Adverſaries: and as He ſoon ſubdued our Enemies at Stirling, and turned His Hand againſt our Adverſaries in the North, and cauſed the haters of the Lord faign ſubmiſſion unto Him; ſo, for His own Glory, the eſtablishment of His People, and the utter confuſion of His Adverſaries, He did highly advance His bleſſed Work, by the acceſſion of all theſe Advantages, with the Defect whereof, it had been formerly calumniated.

The Advantages we here mention are (beſides that Publick Acknowledgement then made, and in the deep ſenſe thereof, the League and Covenant ſolemnly again renewed and taken, whereby our Engagements were not only doubled, but ſtrongly confirmed) 1. Theſe many neceſſary and righteous Lawes enacted in the then Parliaments, both for the ratifying the later large Confeſſion of faith, and the larger and shorther Catechiſms, agreed unto by both Kingdoms, and for the reſtraining and coercing of Impiety [Page] and Blaſphemy, the encouragement of the Miniſtry, and for the promoving of Godlineſs. Amongſt which Acts, that abolishing Patronages, deſerveth a more ſpecial and commendable remembrance: Not only becauſe of the many woful Effects & Abuſes of Patronage, as it then was (& now is) exerciſed, whereby frequently, Godly men and in ſome meaſure qualified for the Work of the Miniſtry were (& are) unjuſtly reſtrained from labouring therein; Many Congregations needleſly continued deſolate, without afixed Miniſtry; Many Naughty men and utterly inſufficient, at the ſole arbitrement of Patrons, violently obtruded upon the People, without and againſt their own conſent; Presbyteries conſtrained (contrary to the Rule of the Holy Scriptures) to ordaine men, whom the People neither choiſed, nor could cheerfully receave; Foundations of prejudice & ſtrife, betwixt Paſtor and People laid, whereby the one cannot preach nor the other hear with profit; Symoniacal Pactions often baſely made betwixt Patrons & the perſon preſented, to the diſgrace of the Holy Calling as-wel as to the ſin and shame of the Perſons; And the Miniſtry of too many, in diſpencing of Word, Sacraments & Cenſures, made to depend too much upon the Will and pleaſure of Man: But alſo becauſe, it hath no Precept in the Word of God, nor Example in the old Jewish, nor new primitive and pure Chriſtian Church, to warrant it; becauſe, Intentionally and Natively it ſpoileth the People of that Right and Priviledge, in Electing their own Paſtors, which Scripture and Reaſon alloweth; And becauſe, being the Patron's (pretended) Heritage, and therefore, by him vendible to whom he pleaſeth, the whole and ſole Power of Preſenting of Miniſters, Planting of [Page] Churches, Preaching of the Goſpel, & ſettling Maintenance, may be turned over unto, & put in the hands of men, not only Profa [...]e & Strangers to both Church & Common-wealth, but alſo pro [...]eſ [...]ed Enemies of the Truth, yea, even Papiſts or Pagans. And therefore, (being in itſelf a grievous and unwarrantable Burthen; deſtructive of the Church and Peoples Liberties; obſtructive of the free courſe of the Goſpel; the Freedom, Power & Plainneſs of the Miniſtry; and occaſional of much baſe Flattery & Partiality, under which, from the very times of Superſtition which introduced it, the Church did heavily groan) it muſt needs be ſo much the greater Bleſſing to be delivered from it.

The ſecond Advantage which the Lord's work receaved, was by that great and long Tranſaction with the King in order to His return, and Admiſſion to the Government; which at length, after repeated Addreſſes, many Treaties, and the interpoſing of Forraign States and Princes, produced the King's Approbation and Allowance of the Nationall and Solemn League and Covenant: Which both by his great Oath unto the Moſt High God, and his hand-writ and Subſcription, he moſt amply aſſured, promiſing in the ſame manner to advance & proſecute their Ends, and to ſeek and procure the eſtablishment thereof, and of Presbyterial Government, and of the whole work of God in all his Dominions. We know our Adverſaries, perſiſting in their old malice, diſown and exclaim upon this Tranſaction as moſt diſloyal and inſolent, for Subjects (whoſe part is only to ſurrender & ſubmit,) to require and enter into Treaties with their Prince: But 1. as theſe reproaches are from the ſame wicked Spirit, falſe grounds, and baſe and carnall ends, which from the very times of popery, have reſiſted, [Page] and been objected againſt the Work of Reformation in this Land; ſo do wee thereto oppoſe, (in full aſſurance before God and all the World,) theſe ſolid and evident reaſons and warrants, whereby not only theſe Treaties and Tranſactions with the late King, but all theſe old Contracts and Agreements betwixt the then Powers and People, (which in ſome ſort, are the very foundation of the Proteſtant Religion in this Realm) are juſtifyed and approven: wherein if there be any diſparity, the difference of a King upon His Throne actually Exercing, from a Prince only aſcending thereto, muſt caſt the advantage on our ſide. 2. Seing there is no Voluntary Kingdom, which is not both erected, ſuſtained, and continued by a Fundamental Contract, and no Right thereto ſo good (though even that of Divid himſelf and His Poſterity, who held the Kingdom, both by inmediate grant, and interpoſed Oath of the Moſt High,) which is not ſetled and confirmed by this agreement, 2 Sam. 5.3. 2 Kings. 11.17. can any rationall man diſprove or condemn Treaties ſo naturally antecedent and previous thereto. 3. The reaſon and neceſſity of this Treaty is ſo dependent upon the preceeding War with the laſt King, in which (as-well as in his Kingdomes) this King did ſucceed him, that, ſeing it can have no oppoſers, but ſuch as therein were enemies, we willingly refer hoth the caſes to the determinations of the ſame reaſons. And as for ſuch who aſſerting the Covenant, and the Juſtice of the long Parliaments War, do nevertheleſs diſprove our procedure in this Treaty, as their mis-information doth not prejudge the Truth; ſo neither are we anſwerable for their inconſequence.

The third Advantage which the Lord gave His Work, was by what the King did after his arrival in [Page] Scotland, both before and at his Coronation, for the greater confirmation of the Covenant and Work of God, and the more ſtrong engaging of himſelf and this whole Land unto the Lord. Before his Coronation, he emitteth that Declaration at Dumfermling ſufficiently known by this deſignation, wherein Profeſsing, and appearing in the full perſuaſion and love of the Truth, he repenteth (as having to do with & in the ſight of God) His Fathers oppoſition to the Covenant and VVork, of God, and his own reluctancies againſt the ſame, hoping for mercy through the blood of Ieſus Chriſt, and obteſting the Prayers of the faithful to God, for his ſtedfastneſs: and then proteſteth his truth and 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 and enemies, exhorting all to lay down their enmity against the Cauſe of God, and not to prefer Man's Intereſt to God's, which will prove an Idole of Iealouſy to provoke the Lord, and he himſelf accounteth to be but ſelfiſh flattery, & ſo-forth proceedeth in the moſt cordial, ſincere & aſſuring terms, to teſtify his love and zealous reſolutions for God, his People and Covenant, and on the other hand his great diſlike and deteſtation of all Perſons, courſes and Intereſts contrary thereto. A Declaration, ſo full of heart-profeſſions, and high atteſtations of the Great God, that none ſeriouſly conſidering the preſent times, can reflect thereon without horror and trembling from the Holy Jealouſy of the Lord, either for the then deep Diſſimulation, or the preſent unparalelled Apoſtacy. However ſeeing the [Page] ſame is ſo aſſertive, that no words could adde to it's aſſurance, nor no argument leſs then the preſent Apoſtacy, render it to any neutral perſon ſuſpect of the leaſt diſſimulation; ſure we are, that the generality of the Kingdom, did thereby obtain all the warrant of the King's moſt full and clear aſſent to, and allowance of the Covenant, that either Law or Reaſon could require. Thereafter at his Coronation, how the King did again confirm the Covenant, and both He and his People thereby again engage themſelves unto the Lord, the order thereof printed and published to the World doth fully declare. In which, theſe paſſages are very obſervable. 1. That the King is deſired in Name of the People, jointly to accept the Crown and maintain Religion ACCORDING TO THE NATIONAL & SOLEMN LEAGUE & COVENANT, to which he declareth his cordial aſſent, wiſhing no longer to live, then he might ſee Religion & this Kingdō flourish in all happineſs. 2. After a Sermon moſt pertinently, plainly and powerfully preached upon that 2 Kings 11. v. 12, & 17. (wherein amongſt other things, the binding power & force of the Oath of God, and the hazards of the breach thereof are fully repreſented) the Action commenceth with the King's moſt Solemn Renewing of the National and Solemn League and Covenant, which was in this manner. The King kneeling and lifting up his right hand before the three Eſtats of the Kingdom, the Commiſſioners of the General Aſſembly, and the whole People and Congregation, by his great Oath in preſence of the Almighty God, the Searcher of hearts, he aſſureth & declareth his allowance of the NATIONAL COVENANT, & SOLENN LEAGUE & COVENANT, promiſing[Page]faithfully to proſecute the Ends thereof, and to eſtablish the ſame with the Presbyterial Government and the whole VVork of God, in all his Dominions. 3. That, having thus taken the Covenants, the King is preſented to the People, and their willingneſs, to have him for their King, demanded; which they accordingly declare. 4. That he did alſo ſwear and take the Coronation-Oath appointed and recorded Parl. 1. Iac. 6. cap. 8. to which both the Covenants are moſt conſonant, Promiſing by the Eternal & Almighty God, who liveth and reigneth for ever, to obſerve and keep the ſame. 5. That when he Sword was put in his hand, he is deſired to receave the ſame For the Defence of the Faith of Ieſus Chriſt, & of the true Religion ACCORDING TO THE NATIONAL & SOLEMN LEAGUE & COVENANT, & for the Miniſtration of Iuſtice; which he accordingly accepteth. 6. After the Crown is ſet upon his head, the Peoples Obligatory Oath is proclaimed, whereby they all ſwear by the Eternal & Almighty God who liveth & reigneth for ever, to be true & faithful to the King, ACCORDING TO THE NATIONAL & SOLEMN LEAGUE & COVENANT. 7. Being inſtalled and ſet upon the Throne, he is exhorted by the Miniſter to remember, That his Throne is the Lord's Throne, 1 Chron. 29. ver. 23. And being a Covenanted King ſet thereon, he ought under God to rule for God, and eſpecially to beware that he made not the Lord's Throne, a Throne of Iniquity, to frame miſchief by a Law, even ſuch miſchievous Laws as have been enacted by his Predeceſſors, deſtructive to Religion,[Page]and grievous to the Lord's People. 8. The Nobles of the Land▪ being called one by one, and kneeling before the King on the Throne, and holding their hands betwixt his hands, did Swear by the Eternal and Almighty God who liveth and reigneth for ever, to be true and faithful to the King, ACCORDING TO THE NATIONAL AND SOLEMN LEAGUE AND COVENANT. 9. The action is cloſed by a moſt ſolid and weighty exhortation, both to King and People to keep the Covenant, and beware of the breach of it; which is enforced by theſe fearful threatenings and inſtances recorded in the Scriptures of Truth, againſt Covenant-breakers, particularly theſe, Nehem. 5. ver. 13. where Nehemiah did shake his lap. ſaying, So God shake out every man from his houſe, & from his labour, that performeth not this promiſe, even thus be he shaken out and emptied, and all the Congregation ſaid, Amen. Ier. 34. v. 18, 19, 20, & 21. And 2 Chron. 24.23, 24, & 25. With this Pathetick application, That if they should break the Covenant, God would shake off the King's Crown, and turn him from the Throne; that he would shake the Nobles out of their poſſeſsions, and empty them of their Glory; and would deliver both to the hands of their enemies who ſeek their life; That breach of Covenant and Rebellion againſt God was an old and continued Sin in the King's houſe, which God had already ſeverely punished: if therefore the King should not acknowledge Ieſus Christ King of Zion, who is above him, but break this Covenant, God's controverſy against the King's Family would be carried on unto the[Page]weakning if not the overthrow of it. And laſtly, both the King and Nobles are certifyed, that if the King and they who are engaged to ſupport his Crown, shall conſpire together against the Kingdom of Ieſus Christ, both the ſupporters and the ſupported will fall together. This is that great Action, wherein almoſt all the Solemnities are ſo twiſted with that ſacred Bond, that the World muſt acknowledge, that never King and People under the Sun, became ſo expreſly and ſtrictly obliged both unto God, one to another, & amongſt themſelves, as we were and are by theſe moſt Sacred Oaths of the Holy Covenants, moſt indiſſolubly engaged.

The fourth and laſt Advantage, was that plenary and laſt Complement of all Securities whatſoever amongſt men, viz. the Ratification of all theſe preceeding Treaties, Tranſactions, Engagements and Actions, concluded and enacted by the King, then having attained the Age of 21 Years compleat, and the Parliament fully and freely conveened in the Moneth of Iune 1651. whereby the ſame did paſs into a perpetual Law: And this Covenant which from the beginning was and is the moſt firm and Indiſpenſible Oath of God, became at length the very Fundamental Law of the Kingdom, whereon all the Rights and Priviledges either of King or People, are principally bottomed and ſecured.

This is the fair ſide of the Tranſactions and providences of thesſe times, and the effects of the Lord's favourable preſence, and the conſequence of that Zeal which we have mentioned. O! that we had ſincerely minded and walked agreeably to all theſe Engagements, ſurely our times should have endured for [Page] ever: but ſeing both our own backſlidings, and the Lord's withdrawing from us do evidently teſtify againſt us, let us aſcribe Righteouſneſs unto our God, that in the remembrance of all theſe Judgements wherewith he hath punished us leſs then our inquities deſerve, we may not only take unto our ſelves shame and Confuſion of face, becauſe we have ſinned againſt Him, and thereby ſtop the mouth of all theſe blaſphemies and boaſtings of the Adverſaries of the Lord, and His Holy Covenant, which our Backſlidings have ſo widely opened; but in the thoughts of His faithfulneſs be encouraged to hope in His Mercy, and for the return of our Departed Glory, although we have rebelled againſt Him.

The Principal Step of our Defection, and the only Riſe and Cauſe of all our Sin and Calamity, we acknowledge to have been no other, then that which is the condemnation of the World, that Light indeed came unto us, but we loved Darkneſs better then Light, becauſe our deeds were evil. For the Lord did cauſe His Goſpel to shine amongſt us, in as great Power and Purity as ever any Nation enjoyed, and by the Advantages of his own Holy Miniſtry and Government, & the acceſſion of our many fold Covenants and Engadgements, did beautify and ſecure the ſame unto us; And though that after a long continuance of all theſe bleſſings, the Lord by the Aſcendent Power of His own Spirit and Glorious Preſence, did bring the whole Land under theſe great convictions, mentioned in the concluſion of the League and Covenant, of our not valueing the ineſtimable Benefit of the Goſpel, nor endeauouring to receave Chriſt in our hearts, and walk worthy of Him in our lives, the only. Duty and [Page] end of all our Covenants and Engagements, which is in effect God's greateſt Delight and Glory in the World, and all our Felicity; And unto theſe unfained reſolutions there annexed, of Repentance and Amendment; And laſtly though the Lord from Heaven had both plagued us for, and purged us from theſe fearful Apoſtacies and Defections, whereby men of corrupt minds, not holding the Head and End of all things, even our Lord Jeſus Chriſt, were both in the Years 1645. and 1648. ſoon turned aſide from their ſtedfaſtneſs in the Covenant, and became Enemies unto God's own Work and Cauſe, and had therefore ſtirred us up to the Renewing of our Covenant with God in the Year 1648, with and after a moſt Solemn Acknowledgement both of the Cauſes and Evills of theſe Defections, and a moſt ſerious deteſtation of, and reſolution againſt both; Notwithſtanding, we ſay, of all theſe things, Yet the great Sin and Evil of not valueing, receaving, and walking worthy of our Lord Jeſus. and the not directing and improving the great Bleſſings of His Goſpel, Ordinances, Covenants, Victories, and all other Benefits and Enjoyments beſtowed on us for the promoving of the Pleaſure of our Lord, and the Eſtablishing of His Kingdom, for the Salvation of Sinners, did ſtill remain. Thence was it, that the generall and great Zeall which then appeared, was ſo ſuddenly contracted to a very few, and much remitted in all: And that mens corruptions, turning former Profeſſions into feigned pretenſions, and cauſing many, (in place of the great and only end propoſed) to minde Selfish Deſignes, and Worldly advantages, the Lord was provoked to give up ſome to the proſecution of theſe baſe deſires, [...] which they had ſo quickly backſliden; And to [Page] abandon others to the deluſion of an over-credulous Charity: which two Evills did ſo far prevail in all the Tranſactions of theſe Times, that though the Over-ruling Providence of the Moſt High, did bring forth thereof the Advantages which we have al-ready, mentioned; yet were Men thereby acted to purſue Treaties, over the belly of moſt ſignal Warnings and moſt pregnant Diſswaſives to the contrary, and to conclude Agreements, and accept of Securities in the great Matters of God, and of His Work ſo long contended for, and far advanced, which no rational man not preferring airy words and profeſſions, and Ink-ſubſcriptions, to plain refuſal, viſible reluctancies, manifeſt reſilings, open counter-actings, and ſtrong and continued prejudices, would be ſatisfyed with, in his own private matters of almoſt the meaneſt concernment. But though the Lord from heaven did at Dumbar, teſtify againſt both this evil and ſinful courſe, and the great Sin and wickedneſs that had procured it, and thereafter by many of His faithful Servants did give expreſs Teſtimony & Warning againſt the ſame▪ yet it is ſtil perſiſted in: And notwithſtanding that by a new diſcovery, after all the aſſurance contained in the Declaration at Dumfermling that could be imagined, the Lord did make it evident at Clova, that all theſe condeſcenſions were only the conſtraints of Policy, the Backſliding and Deluſion of theſe times did proceed, until, that under a pretence of Neceſſity, preferring the Arm of Flesh to the Almighty Power and Favour of the Moſt High, and through the perſwaſion of a Mock-Repentance, only agreable unto that Mock-Treaty whereon it depended, we were induced again, to break the Lord's Commandement and our own Engagement, in joyning with the People of theſe Abominations; to [Page] provoke the Lord to be angry, until He should conſume us utterly without a remnant or eſcaping; and by partaking of their Sins, became apt and ready to partake of their judgements, which the Lord, by the hand of the TREACHEROUS, did ſuddenly inflict upon us for all our treachery: And thereby, according to His Righteouſneſs and Great Faithfulneſs, as he had brought upon us the bleſſing; ſo He alſo brought upon us the curſe of His Holy Covenant, and the fears of our own Acknowledgement.

Theſe were our Forſakings & Backſlidings, which provoked the Lord alſo to forſake us, and at length to give us over unto, and leave us in the hands of our enemies; and to lay on our necks that long and heavy yoke of forraign Uſurpation, under which, from the Year 1651. unto the Year 1660. we did ſo grevouſly groan. The remembrance of which things, doth neceſſarily oblidge us to the Declaration of theſe things.

1. That as we deſire heartily to reſume theſe profeſſions of unfeigned Humiliation (for the undervaluing of the Precious Goſpel and ſlighting of our Lord Jeſus Chriſt) contained in our Holy Covenant, wherein all the Land without exception are and were ſo deeply concerned; ſo (although in the Narration of the procedure of our ſinful and Wofull Defection, the particular paſſages of Self-ſeeking and Over-credulous Deluſion, may import a narrower reſtricton, Yet) the Lord is our witneſs, that the pure motive of His Glory, and the Honor and Truth of His Work and Covenant, without prejudice to the perſons of any, far leſs of ſuch, whom we are perſwaded the Lord both did, and yet doth honor, to be inſtrumental in His Work, and faithfull in His Covenant, (though neither in the former practice, or this preſent perſwaſion, [Page] we do agree) have induced us to this reflection: which we earneſtly obteſt, may be looked upon by all, rather as the matter of our mourning then of our cenſure.

2. That whatever love and ſincere reſpect we retain for ſuch of the Faithful, who (through the Holy and Wiſe Permiſſion of the Soveraign Lord, by the influence of particular temptations, or of that general and powerful ſnare of an Evil Time) were carried on to a Sinful Complyance with the Evil Courſes thereof: Yet we are perſwaded, that the remitting of that Zeal, ſincerity and ſtedfaſtneſs, whereunto, in our Solemn Acknowledgement, upon the moſt powerful motives, we had then lately ſo ſeriouſly engaged our ſelves; and the more Politick then Pious management of theſe Treaties and Tranſactions; (wherein the advancement of the Work of God, and proſecution of the Ends of the Covenant ſo highly pretended, could not ſincerely and zealouſly be intended, by any imaginary ſecurity or ſinful aſſiſtance thereby obtained) but eſpecially the relapſing unto that moſt ſinful Conjunction with the People of theſe Abominations, ſo ſolemnly and lately repented for, and reſolved againſt, (which, in ſtead of being ſalved, was, by the Conſtrained, Politick, Diſſembled, and Formall Repentance then uſed, to the mocking of the God of Truth, and ſcorn of all our Holy Engagements, on all hands moſtly aggravated and exaggerated) theſe evils, we ſay, were the very foundations of this preſent Apoſtacy, and the grounds of the Lords controverſy, which hath ſo long, and yet doth ſo greivouſly purſue this Poor Church and Nation. O! that all men would yet at length, after all the evils and warnings which God hath ſent amongſt us, ſeriouſly conſider their [Page] wayes, take unto themſelves shame, and give unto God the Glory, before the decree bring forth our utter deſtruction and deſolation. Who knoweth but the Lord would repent Himſelf for His ſervants, when He ſeeth our power is gone, and return on high for His own Glory, and the Congregation of the poor that compaſs Him about, and render vengeance unto all his adverſaries?

3. That neither failing nor backſliding of many of the faithful, nor the wicked Hypocriſy and Diſſimulation practized on the other hand, in the carrying on, and concluding of theſe Treaties, whereby the King was brought under the bond of the Holy Covenant, doth leſſen or annul His Obligation thereto; far leſs the Security, which the People, eſpecially ſuch who know not theſe depths of Sathan, did obtain thereby, for their warrant and confirmation: Surely the greateſt Aggravation of Perjury, cannot annul the Sacred Obligation of an Oath; nor an intended Falshood, looſe the bond of Truth; nor will vile Diſſimulation, and the moſt fearful mocking of God and the whole World, deliver from His Holy Juſtice and Jealouſy, who is a terrible and ſwift witneſs againſt, and avenger of all ſuch abominations. Did the wicked diſſimulation and rebellious heart of the Children of Iſrael, wherewith they entered in Covenant with the Lord, Deu. 29.10. to 28. liberate them from the ſin of Apoſtacy, and all theſe fearful plagues threatened againſt it? Did not that Diſſimulate promiſe and engagement of the remnant of the Jewes, made to Ieremiah chap. 42.20. rather haſten and aggravat the punishment of their diſobedience, v. 21, and 22? All who love Truth or fear an Oath, do no doubt abhor ſuch wickedneſs. But the main objection is, that all theſe condeſcenſions [Page] were extorted by Force and Fear, which doth excuſe the Diſſimulation, and annul the Oath. We shall not here inſiſt to clear and refute this cavillation, which others have ſo fully anſwered: For as to the poſition, that neither force nor fear, do cauſe to ceaſe the obligation of an Oath in a matter meerly Indifferent; much leſs, Holy, Righteous and true (as the matter of the Covenant is) all yeeld. But that neither Force, Fear, nor any other indirect way can be alleadged for the annulling of theſe engagements, both the preceeding Treaties, the juſt and neceſſary Reaſons, and all other cicumſtances do moſt evidently confirm; So that the whole World may juſtly wonder, that theſe men, who both in profeſſion and practice, do plainly evidence their profane Indifferency, and regardleſs violation of all Oaths, wherein Intereſt doth not concurre, should by the manifeſt Patronizing of all Perfidy (whereof no inſtance can be adduced in the breach of any treaty, wherein the ſtronger & weaker did ever compoſe any matter of Right, which is not more juſtifyable) & the shamefull diſgracing of the King himſelf, (whom neither Conſcience, Honor, Honeſty, nor the example of his Father could teach the conſtancy of the moſt mean and abject of his Subjects,) should plead & pretend to rational pretext for the preſent Apoſtacy, and not rather content themſelves, to ſay with the King in one of his Declarations, emitted shortly after his return to England, that it is well known by what abuſive meanes His Majeſty was adduced to make and publish that Declaration at Dumfermling, without any more ſpecial condeſcendence, which is impoſſible. But oh! that the World did alſo know and conſider all the re-iterated Oaths and Subſcriptions, High and [Page] Solemn Atteſtations, Free and unrequired Profeſſions, Fearfull Execrations, made before God, Angels and Men, both in Publick, upon the Throne, under the Crown, in plain Parliament, and alſo in Private Conferences, which many yet alive can ſufficiently atteſt; by which this poor Church and Nation was inſnared, and precipitated into all the Sin and Miſery, that ſince the Year 1650. unto this day, hath afflicted us. However the Lord, who ſeeth and heareth, doth alſo conſider, to require it, and the violence done to Himſelf in many of his ſuffering members, who partly even in the conſcience of the very things, which they that are moſtly therein concerned, do mockat, dare not proſtitute their Conſciences in an ambulatory Complyance, with the wicked Apoſtacy in theſe times.

4. We cannot but obſerve, that after the prevailing, and during the time of the English uſurpation, theſe only, for the moſt part, remained mindful of, and faithful to the King, who were faithful and ſtedfaſt in the Covenant; when as theſe, who formerly did, and at preſent do pretend ſo highly, for the King, in prejudice both of Jeſus Chriſt, and the Holy Covenant, did in their ſlavish complyance, abandon all Alleagance and Honeſty, to complement the then Powers, for the promoving of their own ſelfish deſignes, which is the only bond of all their Engagements, and rule and aim of all their Actions. And though many of them do now pretend to have been ſufferers, yet it is well known, that if they had had the half of theſe temptations, which the Faithful upon the account of their alleageance did conſtantly reſiſt, the Kings Intereſt for their part, had been for ever forgotten, as it was by many of them openly renounced and abjured; And that the main reaſon of their then ſeeming and pretended [Page] Loyalty, was the improbability of credit with, and acceptance from the Uſurpers, becauſe of their known Naughtineſs.

Having thus declared the Lords great Work and Glorious Preſence amongſt us, in all theſe Mercies and Judgements which he shewed upon us, and theſe ſtrange Viciſſitudes & Alternations, ſometimes of His Grace & Power, engageing us with heart & hand unto Himſelf, ſometimes of our own hearts Wickedneſs and Unſtedfaſtneſs, again cauſing us to apoſtatize and backſlide from His Holy Command and Covenant, which, daring the ſpace of an hundred years from the Year 1560, have in the Holy and Wiſe Providence of God paſſed over us; that by all theſe great Temptations, which our eyes have ſeen, and the Signs and wonders which he hath wrought, we might know, that the Lord is our God, and Jeſus Chriſt our King; and that by all theſe things, He only went about to eſtablish us for a peculiar People unto Himſelf, in the Glorious Light of His Truth, and Beauty of His Holineſs, far exalted above many other Nations. We are now come to the Year 1660, wherein though the Lord was pleaſed according to His Glorious Soveraignity, by His own immediate hand, to break the yoke of our Oppreſſors, reſtore our Covenanted King, Lawes and Liberties, and to make all Factions, Parties and Intereſts, not only to cede unto, but unanimouſly to conſpire for this Bleſſed Reſtitution; yet how evidently hath it ſince appeared, that the Lord had not given unto us an heart to perceave, eyes to ſee, nor ears to hear, unto that very day.

We need not here reſume the King's moſt Solemn and Indiſſoluble Engagements, which we have ſo lately mentioned, nor add that after Worceſter fight, [Page] and from beyond Sea, he did confirm by private letters to perſons of unqueſtionable credit, that he was, and through the Grace of God would continue, the ſame man that he had declared Himſelf to be in Scotland; nor that it was the conſcience of that clauſe of the Covenant, relating to the maintenance of His Perſon and Authority, which during the times of Uſurpation, did retain the ſence and love of his Intereſt, ſo fresh and deeply rooted in mens hearts; Nor that the publick owning, publishing and reprinting thereof by the then Parliament in England in March 1660. was the firſt Public Act that durſt or did appear in his favours; Nor laſtly need we remember that Letter written and directed by the King, after his return to the Presbytery of Edinburgh and this whole Church, wherein he declares Himſelf reſolued, by the Grace of God to protect and preſerve the Government of the Church of Scotland as it is ſetled by Law without violation; Seing that though according to it's then State and poſture, ſuch a Solemn and Publick Aſſurance might have been reputed a perpetual Security; yet the whole ſtrain of the Letter, is ſuch as tendeth only to divide the whole Miniſtery, and to abuſe the greater part of them: And particularly, the altering and ſuppreſſing of that moſt fixed and certain ground of his Engagement, even the Word of God and the Holy Covenant, for that of Law, which is but frail and moveable, did even then diſcover to many, that latent Diſſimulation and Inſtability, whereby others were either weakly or willingly deluded. The thing we obſerve is, that both King and Peoples Obligations were not then greater, then the oportunity appeared to be moſt happy, for the accomplishing [Page] of the Lord's Work, the making of his Name Great & One in all theſe Nations, & the Nations happy & high above all Nations in Name & in Praiſe, & the eſtablishing of the King and his poſterity upon the Throne in Glory & proſperity, & that the owning of, & adhering unto the Solemn League and Covenant, our Magna Charta of Religion and Righteouſneſs, had both in the perſwaſion of all ſober men, and even in the conviction of the greateſt part of our Adverſaries, infallibly produced, and effectuated all theſe bleſſings.

But Oh! how ſuddenly and ſtrangely was this bleſſed appearance overclouded, the expectation of all the Godly diſappointed, the joy and peace of all corrupted and marred, and this Land reduced unto this preſent ſo woful deſolation and ſore diſtreſs, which though the groans, tears, and the Blood of the Perſecuted, the cry of Violence and Oppreſſion, the Deſolation and Profanation of Gods Sanctuary, the reigning power of Darkneſs, the Pride, Rage and Blaſphemy of Perjury and all Profanity, which hath filled the Land, and the dreadful Wrath of the moſt Holy and Great God, which both burneth round about, and hangeth over it, do ſufficiently make manifeſt, yet for our greater upſtirring to conſider and lay to heart, that all theſe evils are come upon us becauſe our God is not amongſt us, and what the heat of this great Anger meaneth, & alſo for the clearing of the Innocency & Teſtimony of the Lords ſufferers, we do shortly exhibite the violent courſe of this precipitant Defection.

The King being returned and re-eſtablished in May 1660. the Antichriſtian Spirit of Prelacy, ever enemy to the Goſpel and Kingdom of our Lord Jeſus, [Page] and the Holy Covenant whereby the ſame are promoted, taking occaſion from theſe many troubles and confuſions, which the oppoſition and falſe-heartedneſs of many in the ſame Covenant, did principally provoke the Lord to inflict upon thir Lands, and advantage from the proneneſs of mens Power to decline unto Tyranny, and their corruptions to all licentiouſneſs, did firſt moſt falſely and atrociouſly ſlander the Covenant as the Bond of all Iniquity, Rebellion and Confuſion, which prejudice being enforced which many apparent advantages that then did attend it, did ſo ſuddenly and ſtrongly ſpread and root it ſelf in the hearts of our Nobles, Rulers, and the generality of the Land, that, without ſo much as ſeriouſly reflecting upon their former ſo Solemn Engagements, Sacred Oaths, Publick Profeſſions, Vigorous Actings and Appearances for the Cauſe and Covenant of the Lord, with any conſideration of Conſcience, Honeſty, or Honor, which ſo great and ſudden a mutation from their former wayes, though they had been as wicked, as in effect they are true and righteous, did certainly call for in ſober and earneſt Repentance, they with the concurrence of ſuch vile Sycophants and treacherous perſons in the Church and Miniſtry, as the worldly wealth and Power of Prelacy had wickedly debauched, ſet themſelves in a moſt determined and reſolute Fury, whereinto all their former zeal for God is by the malice of Satan ſuddenly corrupted, by the plain force of Power, and colour of Authority, whereunto they had now attained, to deface and overturn the whole Work of God, raze it's fundations, annul His Covenants, repeal all Acts made in their favors, incapacitate and perſecute all oppoſers, and laſtly to efface and diſſolve all ſenſe and bond of Conſcience, [Page] by which this fearful courſe of Apoſtacy, might be in the leaſt, checked or controlled.

We shall not here premiſe any thing, for clearing of the Unlawfulneſs of the ſucceeding Acts and Deeds, whereby this Apoſtacy was carried on, and for the looſing and freeing of us from all obligation of Obedience thereto, or Complyance therewith: Any who can but ſuppoſe, that not only a whole Parliament but alſo all men are, and have often been found liars, and compare impartially the things preſent with the things that are paſt, muſt neceſſarily conclude, that all theſe Acts and Deeds of Defection were and are Groſs Perjury and Wickedneſs, and that ſo long as that maxim shal hold, that we ought rather to obey God then Man, they can never be binding either in Conſcience or Reaſon.

Seing therefore that the only Rule of theſe Counteractings and overturnings, was to deſtroy that which the Lord had ſo gloriouſly planted, and to looſe that whereunto we were and are indiſſolubly obliged, referring our ſelves to what is already ſaid, for vindicating the Lords Work and our Holy Covenants, we proceed to lay forth the Sinfulneſs and Wofulneſs of this Defection, as follows.

1. In July 1660. by immediate clandeſtine warrants, without any cauſe ſignifyed or citation given, the Lord Marqueſs of Argile and ſome other Gentlemen, (who were conceaved to have been inſtrumental in the former Work of God, and that they might be of influence for obſtructing of the then deſigned overthrow thereof) were attached and committed cloſe Priſoners.

2. In August 1660. the Committee of Eſtates appointed by the Parliament 1651. being again ſet down, [Page] the very firſt day of their meeting, do violently ſeiſe upon ſeveral faithful Miniſters, peaceably and quietly aſſembled together, and imployed in the drawing up of a monitory Letter to the King, in the moſt rational and dutiful manner, and for the moſt important and neceſſary Ends, of Gods Glory, and the Kings ſervice, that can be imagined, as the Letter it ſelf ſet down at large in the Apologetick Narration doth teſtify. And though this duty and employment was no other, then what the meaneſt ſubject in the moſt private capacity might, and all were indiſpenſibly obliged to have done; yet thoſe Miniſters and one Gentleman with them, are therefore, inſtantly without hearing, committed Priſoners.

3. This Committee proceeding to prepare for the ſucceeding Parliament, (which was all it's work and deſign) the Parliament ſiteth down the 1 day of January. Where, having taken the Oath of Supremacy, without reſpect to it's due limitation contained in the 114. Act. Ia. 6. Parl. 12. 1592. then ſtanding unrepealed; and exalting the Kings prerogative, upon the alleaged Warrand of the VVord of God and Laws of the Land (but in effect directly contrary to both) above all Offices, Parliaments, Laws, Leagues, Conventions, Peace and War; and likwiſe upon meer aſſertions & alleageances in place of declaring upon known and certain grounds (which is all that any Parliament can lawfully do) directly Innovating the Fundamental Law & Conſtitution of the Kingdom, & thereby making the Kings Throne, the foundation of all the ſucceeding Perjury and Apoſtacy; They ſpoil and diveſt, firſt, the Solemn League and Covenant, and then the National Covenant, Presbyterial Government, & [Page] the whole Work of God, of all legal warrand and Authority; Declaring all Acts and Practiſes made and ſtanding in favours thereof, to be void and null: And by the ſame great Act reſciſsory, they revive and reinforce all the corruptions and Superſtitions of Croſſing, Kneeling and the like, introduced by any Parliament ſince the Reformation. As the Acts of the firſt Seſſion of the laſt Parliament do clearly teſtify.

Although that theſe Acts have been and are, both in themſelves & in their effects, juſt cauſe of great aſtonishment and mourning to all the Faithful in the Land; yet when we remember that height of Wickedneſs and Profanity that then abounded, and the falſe, flattering, & perjurious Sermons & practiſes, by which the Parliament was thereunto inſtigated, but moſt of all that Act that then paſſed for an Anniverſary▪ Thankſgiving; wherein, as if we had been delivered to commit all this great Wickedneſs, the Spirit and Work of the Lord are heinouſly blaſphemed and calumniated, as the only Author and Cauſe of all the Blood, Bondage, Uſurpation, Rebellion, Rapine, Violence and other Evils, that either the malice and wickedneſs of men had cauſed, or God in his Righteous Judgement had therefore permitted or inflicted; and the Ranverſing of our Bleſſed Reformation, Holy Covenants, and the Righteous Laws whereby they were eſtablished, accounted the Reſtitution of Religion, Righteouſneſs, and Liberties; And the 29 of May, as moſt Auſpicious, appointed for the yearly ſolemn commemoration thereof. (A day, the profane Inſtitution whereof cannot be better demonſtrated, then by it's more profane obſervance and celebration ever ſince [Page] practiſed) Theſe things, we ſay, being conſidered, do juſtly adde horror to our aſtonishment & trembling unto our mourning. But that their practiſe might be alſo conſonant to their Acts and Statutes, and, by cutting off or laying aſide it's moſt eminent Oppoſers, the return of Prelacy might be more effectually promoted, in the ſame Seſſion of Parliament, not only was that Innocent and Faithful one, Mr Cut [...]ry, (ſingled out and ſignally honoured by God, to bear teſtimony to the Kingdom of His Son Jeſus Chriſt, His Cauſe and Covenant, (for no other fault then his faithfulneſs therein, and his Declining the King's uſurped Authority in prejudice of the Kingdom of our Lord Jeſus, and the priviledges of His Church, clearly warranded by 114 Act Parl. 12. la. 6. then ſtanding unrepeal'd, and by a great cloud of faithful Witneſſes, who in like manner did teſtify againſt this Uſurpation) cruelly ſlain and put to death; But alſo, under the colour of certain Epidemick crimes, wherein the Soveraignity of Divine Providence, more then any man's malice, had involved the whole Land, others who had been eminent in the Work of God, particularly the Marqueſs of Argyle, were condemned to death, and forfeited: and ſeveral other Faithful Miniſters, beſides theſe who were at firſt impriſoned by the Committee of Eſtates, were without any cauſe ſignifyed, impriſoned, confined, or otherwiſe vexed and incapacitated.

4. The riſe and re-eſtablishment of this Antichriſtian Prelacy being thus prepared, in the interval after this firſt Seſſion of Parliament, the King nominateth and preſenteth Bishops; and four of them being called to Court, are there Re-ordained and Conſecrated: and that in ſuch a manner as doth clearly infer their diſowning and renouncing their former Minſtery, [Page] and their Warrand & Miſſion thereunto. In conſequence whereof, all the Ordinary meetings of Presbyteries and Synods are diſcharged, until they should of new be licenced & Authorized thereto by the Bishops now nominated and appointed, and, to the effect that matters might the better ſucceed, ſeveral of our Faithful Miniſters, upon groundleſs ſuſpitions, and for refuſing of the Oath of Supremacy arbitrarly and rigorouſly impoſed, without ſo much as admitting ſuch qualifications, as no Chriſtian ought or can deny, are ſome of them Banished and others confined.

5. The ſecond Seſſion of this laſt Parliament ſitting in May 1662. by their firſt Act, they reſtore and reeſtablish Prelacy in all it's pretended Rights, Dignities and Priviledges, but in effect, in it's real Uſurpations and Corruptions. And for the better ſetling thereof, and evident declaring to the World, how Eraſtian and Antichriſtian this Woful Government is, both in it's Riſe, Deſigns and Effects, as by this Act, the Reſtitution thereof is expreſly founded upon the King's Supremacy, as being an inherent Right in the Crown for the diſpoſal of the external Government of the Church, So it is alſo declared, that whatever the King shall determine with advice of the Bishops and ſuch of the Clergy as he shall nominate, in the externall Government of the Church, shall be valid and effectual, without any other Proviſo then that the ſame be conſiſtent with the Laws of the Realm. But the Abſolute Complement of all Wickedneſs and the Hight of Uſurpation, above all that ever the Papacy it ſelf aſpired unto, is that which followeth, whereby the King and Parliament, for clearing all ſcruples [Page] which may occurre from former Acts and Practices, do reſcind all former Acts, by which, the ſole and only power of Juriſdiction within this Church, doth ſtand in the Church, and in the Meetings and Aſſemblies thereof; and all Acts of Parliament and Council, which may be interpreted to have given any Church-power, Juriſdiction, or Government to the Office-bearers of the Church, their reſpective meetings, other then that which acknowledgeth a dependence upon, and ſubordination to the Soveraign Power of the King as ſupream, and is to be regulated and authorized in the exerciſe thereof by the Bishops, who are to put order to Eccleſiaſtick matters, and to be accountable to the King for their Adminiſtration; And the foreſaid 114 Act Parl. 12. la. 6. whereby the Priviledges, Power and other eſſentiall Cenſures given by God to the ſpirituall Office-bearers in His Church, and warranded by His Word are ratifyed, is even in ſo far and totally caſſed and reſcinded. And that the World may know how preſumptuous and abſurd this Uſurpation is, which cannot be juſtly conceaved without an inſtance of it's effects, we here ſubjoyn that 4 Act. Seſſ. 3. of the ſame Parliament for the conſtitution of a National Synod, wherein the King is made ſoveraignly and properly to conſtitute this Aſſembly, both as to the Appointment of it's Members Conſtituent, and of it's conſtant Preſident; the abſolute regulation of things there to be propoſed (which are declared to be only ſuch as He shall pleaſe to ſignify,) the determination and limitation of it's Deciſions, which are to be agreed to by the Preſident as well as the major part, and providing that they be not contrary to the Prerogative or the Laws of the Realm, And laſtly, as to the neceſſity [Page] of the King's preſence in perſon or by his Commiſsioner, and of his Ratification and Approbation, without which no Act or Deed is to be of any force. Now let the World conſider, what he could have done more in the conſtitution and regulation of his own Court of Exchequer: And if he hath not done all, as to the conſtitution of this Court, (immediatly depending upon our Lord Jeſus Chriſt and his ſole Authority) which He Himſelf hath done or poſſibly could do; by what warrand or rule, He who is King of Kings will require. We shal not here ſtand to examine theſe Acts according to former Laws, Oaths and Engagements, hereby moſt fearfully violated and contemned; This is a ſtrain of wickedneſs above all that former times could imagine. O! that God would ſpeak to the Authors, but not in his wrath, and as he hath ſet His only Son upon his holy Hill of Zicn; ſo he would cauſe them to fear His diſpleaſure, that they may yet be wiſe and inſtructed to kiſs the Son, left he be angry, and they perish from the way, when his wrath is kindled but a litle. Surely to define, that the ſole Power and Juriſdiction of this Church, doth not ſtand within the ſame, but in ſome thing without beſide our Lord Jeſus; and that the ſame is fountain'd in, and derived from the King; and that all Church-Officers in all Church matters, are accountable to him, who is neither thereto Gifted nor Called, is to ſet the King upon our Lord Jeſus his Throne, and a high derogation from, and reflection upon him, who hes builded the Temple of the Lord & bears the Glory, & ſits and rules both as King & Prieſt upon His Throne; Who, more worthy then Moſes, was faithful and perfect as a Son over His own Houſe; and therefore did [Page] not leave His Church deſtitute, of any ſuch neceſſary and proper Officer or Aſſiſter, when neither King nor Prince was ſo much as members thereof; And laſtly, it's a plain Perverſion in ſtead of Performance of that Promiſe made to the Church, Iſai. 49. ver. 23. That Kings should be it's Nurſing Fathers, where in place of Dominion, there Submiſſion is expreſly injoyned, they shall bow down to thee with their face toward the Earth. We know that this empty Notion of External Policy, is vainly pretended to colour the matter: But ſeeing whatſoever can be meaned by external Policy, even as to outward decency and Order, is either particularly determined by our Lord Himſelf and His bleſſed Apoſtles, or under the definition of General and Evident Rules left unto the Churches arbitriment, whereby the King (being no Church-Officer) upon a double account is clearly excluded; and ſeing that under the pretence of this External Policy, the greateſt & moſt ſuperſtitious Novations in the pure Worship of God, and the greateſt Corruptions and Abuſes both by the appointment of new Officers in the Church of Chriſt without His own warrand, and the uſurping and perverting of the Power of Spiritual Cenſures in the Government of Gods Houſe, may be and have been introduced, we doubt not, but all rational men do ſee the deluſions of ſuch vain pretences. And certainly ſince the Act it ſelf doth proceed, to grant the King all the Power in & over both Eccleſiaſtick Cauſes & Perſons that can be imagined, it would be but ordinary ingenuity in our Adverſaries, plainly to aſſert, that the King is the Great Apoſtle and Vicegerent of our Lord Jeſus Chriſt, in and over His Houſe: Although they should not only appear herein deſtitute of [Page] any better warrand, then this preſent Act of Parliament; But moſt plainly to juſtify al the Uſurpation, that ever the Pope or Antichriſt, can be charged with.

6. Bishops being thus reſtored and admitted to ſit and give voice in Parliament, this Mixture and the Power of their Antichriſtian Spirit doth quickly exert it ſelf: And without regard to the nature of Parliamentary and all Civil Powers (which are no wayes converſant about things and perſwaſions only Internal, and meerly appertaining to conſcience or to the Word of God, which is the ground and warrant, upon which all Power whatſoever being only Declarative, in matters of this kind, ought certainly and expreſly to proceed,) They procure a Dogmatick Act declaring theſe Poſitions, That it is lawful to Subjects for Reformation or neceſſary Self-defence to enter into Leagues, or take up Arms againſt the King, and ſuch like, to be Rebellious and treaſonable; and particularly that the National Covenant as it was explained in the Year 1638, and the Solemn League and Covenant were, and are in THEMSELVES UNLAWFUL OATHS, and were taken by, and impoſed upon the Subjects of this Kingdom, againſt the Fundamental Law and Liberties thereof. (Which neither they nor all the invention of Hell, is able to condeſcend upon or inſtruct) And therefore, out of the plenitude of their power, (as much as ever any Pope pretended to) they looſe the Obligation of Conſcience, and free the Subjects of their Engagements: And further, to compleat this their Wickedneſs, they appoint a Declaration of this [Page] High Impiety, to be ſigned by all in Publick Truſt, that none may be admitted to, or exerce the ſame, except they receave in their right hand or in their foreheads this their accurſed mark. O! Lord our God, thow art of purer eyes then to behold Evil, and canſt not look on Iniquity: VVherefore lookſt thou on them that deal treacherouſly, and holds thy tongue when the wicked devour the man that is more righteous then he? Yet ſurely O Lord thou haſt ordained them for judgement, and O mighty God, thou haſt eſtabished them for correction. Can the World beleeve, that a whole Nation in it's moſt National Capacity, including King, Parliament and the body of the People, should after moſt clear and evident convictions, and ſignal Manifeſtations of the Glory and preſence of God, in the moſt important and holy Concernments of all Truth and Righteouſneſs, moſt ſolemnly (as it were) to day engage themſelves by Oath unto the Lord, and to morrow, without ſo much as ſeriouſly remembring Gods Holineſs and terrible Jealouſy, either againſt theſe that break His Holy Covenant, or wickedly profane His Name by taking it in vain, at once without any reaſon or probable motive rendered therefore, deſpiſe, contemn and trample the ſame Holy and Great Engagements under foot, and urge others to the like Wickedneſs and Impiety? If this tend unto, or shall prove effectuall for the preſervation of his Majeſty's Perſon, Authority & Government, as this Act and ſtatute is entituled, then ſurely he may break the Covenant and proſper. But this is not all, for theſe men ſuppoſing by this Act, that the Work of God was utterly ſubverted and overthrown, they [Page] provide alſo againſt the fears of it's revival, by declaring all ſuch Gatherings and Petitions that were uſed in the beginning of the late Troubles, though the ſame be no other then that common priviledge of all men, which Slavery it ſelf (much leſs Subjection) doth not take away, to be unlawful and ſeditious: And furder do ſtatute and enact that no perſon by VVriting, Printing, Praying, Preaching, or malicious and adviſed ſpeaking, expreſs or publish any words or ſentences to ſtirre up the People to the diſlike of the Kings Prerogative and Supremacy, or of the Government of the Church by Bishops, or juſtify any of the deeds, Actings or things declared against by this preſent Act. By all which, not only the Security of Religion and the Liberty of the Subject is utterly ſubverted, by prohibiting of the lawful, moſt neceſſary and only means of aſſerting thereof, in caſe the ſame should be invaded; but we are alſo denyed and prohibited the licenſe, ſo much as to mourn and pour out our prayer unto God, either apart or one with another, for all this Horrid Apoſtacy, or our heavy perſecutions for non-complyance therewith; So that the moſt innocent of all remedies, Petitioning and Prayer, and alſo the meaneſt and laſt of all comforts, even the Tears and Complaints of the afflicted, (which God and Nature hath hitherto placed beyond the reach of all cruelty) are now ſeverely forbidden.

7. By the third Act of the ſame Seſsion of Parliament, under the pretence that Patronages, being the juſt & proper right of theſe concerned, were unjuſtly abolished in the Year 1649. notwithſtanding that the ſame [Page] were only, in ſo far as they were burthenſome to the Church of God, and obſtructive to the Work of the Goſpel, then abrogated; and in lieu thereof the civil Intereſt and benefit of Patrons more amply extended and ſecured; yet on purpoſe that they might caſt out and remove ſuch faithful Miniſters, as notwithſtanding all the wicked Acts and Practiſes then made for the overthrow of the Work of God and Presbyterial Government, might have by their ſtedfaſtneſs (at leaſt) put ſome demur to this impetuous Defection, they ſtatute and ordain, that all Miniſters who entered to the Cure of any Parish, in or ſince the Year 1649. have no right unto, nor shall poſſeſs any benefice or ſtipend for that ſame current Year 1662. or any Year following, but decern their Kirks and Benefices Ipſo Jure vacant: And then under pretext of favour, they clearly diſcover the deſign and ſnare intended, in declaring that every ſuch Miniſter who shall obtain the Patron's Preſentation and Bishop's Collation, betwixt and the twenty of September then nixt following, shall have right to his Church and Benefice, as if at his entry he had been lawfully preſented, otherwiſe the Act to ſtand in force against him. By which means this ſame Parliament in their firſt Seſſion having enacted, that no Patron should preſent, or Miniſter Preſented have right, except they should firſt take the Oath of Supremacy, the very body and ſtrength of the Miniſtry of this Church were reduced to this ſore Dilemma, either to take that Oath of Supremacy, which both by expreſs Acts and clear Practiſes, was now declared and interpreted to be the very height of Papacy, and root of Prelacy, and by accepting of Collation, to [Page] acknowledge theſe perfidious and uſurping Prelates, or to loſe and be caſt out of the Miniſtry, likeas, de facto 300. and upwards of the faithful Miniſters, were by vertue of this Act shortly thereafter outed and violented from the Exerciſe of their Miniſtry.

8. The Prelates not having attained their full intent by this laſt Act, do further proſecut their deſign of caſting out, and incapacitating all ſuch as either remained or might riſe up to oppoſe their wickedneſs, and therefore they procure, 1. an Act of Parliament without either Citation or Reaſon alleaged or rendered, againſt the faithful Miniſters of Edinburgh, (who, being eminent lights, were alſo from the advantage of the place apprehended as more eminent oppoſers,) diſcharging them of their, Miniſtry, and ordaining them to remove themſelves and families out of the City, after the 8 of September then next to come. 2. By the fourth Act of the ſame ſecond Seſſion of Parliament, to the effect that not one faithful Miniſter might remain to witneſs againſt their Defection, they ſtatut and enact, that all Miniſters, for Teſtifying their acknowledgement of, and complyance with the preſent Government by Prelates, keep and obſerve the Bishops Viſitations and Dioceſian Aſsemblies, and be aſsiſtant to them in all Acts of Church Diſcipline as they shall be required, under the pain for the firſt fault of Suſpenſion from Office and Benefice, and of Depoſition if they should not amend. We are not here to redargue ſuch lukewarm Newters, as, by the ſubtilty of a vain diſtinction deceaving & being deceaved, under the pretence of innocent ſubmiſſion, do actually Aſſiſt, Partake, [Page] and Comply with that wicked Prelacy, which they are ſworn to Extirpat; and at beſt, can only pretend to keep the Covenant by that deteſtable Neutrality, which, they have therein abjured; Their growing Backſliding will quickly declare and free them of this imputation of Neutrality. Our regrate is for the faithfull, who are thus by the Perjury and violence of ſuch who of all men ought moſt to patronize them, not only outed of the Miniſtry by Deprivation from Benefice or ſtipend, but declared by a Parliament, a Civil Court, depoſable from their Spiritual Office, as inconſiſtently and abſurdly as if the ſame Secular perſons, who were authors thereof, had by the ſame Act ſtept into their pulpits. 3. By the ſame laſt Act, in imitation of Julian the Apoſtat, who found not a more effectual and Devillish invention for ſuppreſſing & deſtroying Chriſtianity then the shutting up of their Schools and Colledges for learning, they ordain for the poyſoning of all the ſprings and fountains thereof, that none teach or rule in an Univerſity or Colledge, except they both take the Oath of Supremacy, and ſubmit to, & own the Government of Prelacy, & that none be permitted to teach any School, or to be a Paedagogue to Children without the Prelates licence. 4. By the ſame Act, they not only prohibit any to Preach in publick or in families without the Prelats licence; but advancing & purſuing their malice & perſecution unto theſe very Sanctuaries of reſt & refuge, which even in former times, (when the proud were called happy, & ſuch as wrought wickedneſs were ſet up, yea they that tempted God. were delivered,) the Lord did provide and reſerve for his Own, wherein they that feared him, and thought upon his Name, ſpoke often one to another, and [Page] the Lord hearkened and heard it; they under the pretence, leſt the People should thereby be alienat from their Lawful Pastors (as they call them) who in effect are Wolves and Thieves, diſcharge all Private Meetings in houſes for Religious Exerciſes, which might tend to the prejudice of the publick Worship in Churches: Under which qualification, all Chriſtian Fellowship and Society, amongſt ſuch who cannot overcome their juſt averſion from theſe Churches and publick Meetings, which theſe Apoſtat Prelats have prophaned and polluted, and whereunto they have wickedly intruded, are prohibited and reproached.

9. By a Proclamation emitted this ſecond Seſſion of Parliament, they again enjoin the obſervance of that Anniverſary Holy Day, the 29 of May, even the Moneth and Day which they had deviſed of their own heart for a feast unto the People: And to the effect they might the more infallibly attain their purpoſe of Outing all faithfull Miniſters, they ſubjoin the certification of Deprivation of Benefice, or Stipend, againſt all ſuch who should not, (becauſe in conſcience could not) obſerve it, like as de facto, ſeveralls, who could not in conſcience ſatisfy themſelves either as to the Authority or Reaſon of the appointment, are therefore without Citation or hearing, Outed of their Benefices and Stipends for that Year; and the ſame either immediatly ingathered by the common Collector, or gifted to ſome other.

10. In the ſame Seſſion of Parliament, pretending that the whole Land, (a few only excepted,) were notourly and heinouſly involved in the crimes of Treaſon and Leſe-Majeſty, through no other cauſe nor occaſion, [Page] then our moſt Neceſſary, Righteous, and Lawful entering into the Solemn League & Covenant, and proſecuting the holy ends theirof, once ſo ſignally owned and countenanced by the Lord, and ſo fully Authorized by all the Law & Security that can be imagined (for, as for the English Uſurpation, few were guilty of Complyance therewith, who were not alſo moſt forward in this Apoſtacy, and the very vileſt and worſt of ſuch had been declared an honeſt man by an expreſs and particular Act of the ſame Parliament) they appoint a packed cloſe Committee, wherein the generality of the faithfull to the number of about 800, (not adding a hundred more who by private reſentment or upon ſome other prejudice were liſted in this roll) without citation or any cauſe ſignifyed, or any manner of tryal taken, were moſt arbitrarily Fined, and for the moſt part in ſuch pecuniary mulcts and ſumms as it pleaſed the malicious ſuggeſtions of the delators to impoſe, and in many particulars ſo abſurdly, the ſometimes the ſame perſon was found twice fined under divers ſtiles in diverſe Shires, and others were left blanck either in the Name or Surname, who might be filled up either for one perſon or another, as the beſt conjecture should determine; and others were fined, who were dead long before, or were Infants, and Minors under age, and others who to this day could never be found. If this be the righteous judgement which the Lord doth require, let the world declare. Surely this Act is ſuch as hath no precedent nor fellow, except that other Act of Billeting, whereof, as the Power and Intereſt of ſome perſons againſt whom it was intended have by an after Act ſufficiently diſcovered it's Irregularity and abſurdity; ſo until the like diſcovery as to other Acts may be obtained, it may evidently [Page] enough declare what manner of Power and Reaſon did over-rule this Parliament: But theſe two Acts being paſt, the Parliament proceed to declare by their Act of Indemnity the Kings ſpecial Grace and Goodneſs, in pardoning ſuch whom only the Parliaments own Apoſtacy, and unparalelled Rebellion againſt the God or Heaven, made criminal, excepting for the moſt part only ſuch who were moſt Innocent.

11. This Seſſion of Parliament being ended, the Council go about the execution of the Acts therein concluded, eſpecially againſt the Miniſters not obtaining Preſentations, and by their Act and Proclamation at [...]laſgow emitted, the 1. day of October 1662. they command all ſuch Miniſters to remove themſelves forth of their reſpective Parishes, betwixt and the — day of November then nixt enſueing, diſcharging them thereafter to exerciſe any part of their Miniſterial Function within the ſame: what and how great the iniquity and rigor of this Act is, we will not ſtand to declare. Certainly, he who commanded his Apoſtles to pray that their flight might not be in the Winter, did regard and doth remember the great diſtreſs which many poor families then ſuſtained, who, being deprived of livelyhood, turned out of doors, indigent and very numerous, might according to the cruelty of their adverſaries have ſtarved and perished. We need not here inſiſt upon the particular ſteps, whereby the reſtleſs jealouſies of theſe wicked Prelats, did urge forward and advance this Preſecution, by their impetrating of reiterate Acts and Proclamations, until they obtained that laſt Act and Proclamation, concluding and adjudging all theſe Miniſters unto ſuch a nice and impoſſible Confinement, which not only the neceſſity [Page] of humane frailty, and it's dependance upon many indiſpenſible conveniences, do render more rigid & intollerable, then the moſt ſtrict impriſonment, and the moſt barbarous banishment; but alſo the moſt curious skill of the moſt exact Geographer can ſcarce make practicable: It is enough for us to note, that having, by a poſterior Proclamation, extended the ſame pains unto all Miniſters outed upon whatſoever ground of non conformity to this preſent courſe of Apoſtacy, (in which condition all the faithfull Miniſters in Scotland a very few excepted, are included,) there were never ſo many Innocent and Faithful Miniſters, in any Chriſtian Church at once and for ſuch a cauſe reduced to ſuch hardships, fears, and uncertainties, and that by ſuch perſons, who not only are as deeply & ſolemnly ſworn and engaged as they are, in the ſame Cauſe and Covenant, for which they ſuffer, but by ſuch who once (ſome of them at leaſt) appeared to have had the zeal of God, ſo that if it had been poſſible they would have pluckt out their own eyes, and have given them to ſuch, whoſe Enemies they now are, only becauſe they tell them the truth: Such is the fearful ſnare & prevailing Power of Apoſtacy; but God ſeeth & telleth their wanderings, and putteth all their tears into his bottle. Having, becauſe of the neceſſary connection of theſe things, thus repreſented them together, we return to the third Seſſion of the ſame Parliament, and its Acts, Where

12. By the firſt Act thereof, they ratify the former Act anent Miniſters, who entered in, and ſince the year 1649, and ſuch who keep not the Dioceſian meetings, and do recommend to the privy Council the effectual execution theirof, and to call all ſuch Miniſters, who dare to preach in contempt of that Act to be[Page]punished as Seditious perſons, and alſo to be careful to remove and diſpoſſeſs ſuch who should be Suſpended or Deprived for non-conforming, declaring that if they thereafter preſume to exerciſe their Miniſtry, they should be punished as Seditious perſons. Thus, in the height of Perfidy and Violence, men under the pretext of abuſed and perverted Authority, proceed to dare and preſume againſt God, their own Conſcienc [...] & all their Sacred & Indiſſoluble Oaths and Engagements, and to perſecut ſuch for preaching, who, ſtanding ſtedfaſt therein, and having a diſpenſation of the Goſpel committed unto them, by him who is King in Zion & higher then the Kings of the Earth, may & out to contemn the menaces of vain Man, in regard of that heavy and ſevere woe ſounding in their ears, if they preach not the Goſpel; But the Act doth furder proceed, to require of all, a due Acknowledgement of, and hearty Complyance with the Kings Government Eccleſiaſtical and Civil, and therefore to ordain and declare, that who ever shal ordinarily and wilfully withdraw and abſent themſelves, from the ordinary Meetings for divine VVorship in their own Churches on the Lords day, whether upon the account of Popery or other diſſaffection, shall incurre, each Heritor the loſs of a fourth of that years rent, each Yeoman the loſs of a fourth (or under) of his moveables, each Burgeſs the loſs of his Liberty and Burgeſhip with the fourth of his moveables, and concludes with a reference to the Council for further puniſhment, & more effectual execution, likeas in order hereunto the Council by ſeveral [Page] Proclamations ſince, have ſo much intended the ſeverity of this Act, that every Parish in ſtead of having a Lawfull Paſtor, is now inſlaved to a Graceleſs, Violent Hireling as it's Lord and Maſter, and to the extortion of Souldiours appointed for his Executioners and Exactors.

We shall not here debate the Lawfulneſs or Unlawfulneſs of the Obedience here required, only for the vindication of many thouſands of the Faithful, who by their ſufferings have born Teſtimony againſt this Act; we add, 1. that waving the ordinary & captious maner of propoſing the queſtion in the terms of Hearing or nor Hearing, which ſtrickly taken, are not the ſubject thereof, we are aſſured that none ſeriouſly pondering the obligation of the Oath of God, ſincerely, really & conſtantly all the dayes of our life to endeavour the extirpation of Prelats and their dependants, but they will acknowledge, that the owning of, and ſubmitting to the Apoſtat Curats according to this Act as our Miniſters, is moſt diametrally oppoſit thereto: Can we Lawfully Own ſuch whom we are bound to abhorre? Or Submit to ſuch whom we are bound to extirpate? Surely this were to rebuild what we have deſtroyed. 2. That though ſome nimble Sophiſters, who fear not after vowes to make inquiry, can and have ſwallowed both Owning and Submitting as not repugnant to the duty of Extirpation, yet, ſeing the direct contrary thereof, is by the terms themſelves very ſignificantly imported, and that theſe terms were for this expreſs cauſe and deſign particularly elected and made choice of by the Parliament, for ranverſing of the Obligation of the holy Covenant, no ſober man will be tempted by their deluſion to think, either that Owning and [Page] Submitting ſignify no more then Simple Submitting, or that that Active Aſſenting and Complying Submiſſion here mean'd, is no more then that Stil and Paſſive Submiſſion, unto which men by the force of inevitable neceſſity, and againſt their wills are oftentimes conſtrained. 3. That whoever pretending to enter into the Miniſtery, doth preſumptuouſly contemn and deſpiſe the ſacred Rule and Order of Entry appointed by the great Shepherd, cannot be reputed to enter by the Door, nor to be ſo much as Externally by him Sent or Called: But ſuch as do enter by groſs and palpable Perjury and wicked Violence and Intruſion, do without queſtion contemn the ſacred Rule and Order of Gods Word, ſo that to admit ſuch to be ſo much as Externally Called were to make the God of Order the Author of Confuſion, and him who is the Truth, the favourer of Perjury. We know that this notion of an External Call is conceited by many, to be no other thing, then the performance of ſuch Rites and Solemnities, as are preſcribed to the Admiſſion of a Miniſter, done by ſuch a Perſon or Perſons, on whom the like hath been performed; but ſeing that by many inſtances of groſs Diſorder and Violence, (which are obvious for any man to ſuppoſe,) many abſurdities might be hence inferred, and that to be Externally Called according both to the meaning of Truth, and the import of the words is, to have ſuch a Viſible Evidence of the Call of Ieſus Chriſt, as in Reaſon and Charity doth oblige all men to receave the perſon ſo called, as truely ſent; Certainly if any Perſon force his own Entry into the Miniſtry by open and profane Contempt of the Rule and Order given by our Lord Jeſus, he doth in like maner as palpably diſprove any Evidence of a Lawful [Page] Call, which he can pretend to, & no man is obliged either to Beleeve him to be Called or to Receave him as Sent. Which things are ſo evident in themſelves, that whoever denyeth them, is obliged by the ſame conſequence to affirm, that if Simon Magus had in his horrid wickedneſs purchaſed the Apoſtleship by money, the Chriſtian World had been bound to Receave him as an Apoſtle. 4. Though we are not to lanch out into theſe depths, how the Soveraignity of Divine Providence hath ſuffered Churches to fall away into Apoſtacy, and again recovered them, and if during theſe times of Apoſtacy a ſtanding Miniſtry ſtill continued, or how long it did; if not, what way it was revived and raiſed up, in which caſes true Faith in Jeſus Chriſt which is the ſubſtance of all, and a conſcientious walking according to the meaſure of the times, doth certainly purge and ſuſtain many things otherwiſe chargeable with Informality; Yet of this weare confident, that it hath alwayes been both the ſin and miſery of all Apoſtatizing Churches, that they have not reſiſted the beginnings of Defection, and when the Authors theirof did prove incorrigible, though formerly Miniſters, that they did not ſeparate from them, and account them as Heathens and Publicans, which courſe, if duely and zealouſly obſerved, had undoubtedly put a great ſtop and hinderance to the riſe and wicked Uſurpation of Antichriſt, all whoſe malice and violence without the deluſion and complyance of ſuch who ought to have reſiſted them, had never proven ſo effectual. 5. That a man may be a Miniſter, and yet not a Miniſter unto all, ſo as to oblige them to receave him as ſent to them, which may be intuitively underſtood beyond the light and power of any demonſtration, if we but ſuppoſe the caſe of a [Page] particular Congregation, living under, and acknowledging their own lawful Paſtor, & that amongſt ſuch, a few violent perſons ariſing, bring in another Miniſter by plain force, and caſt out their lawful Paſtor, and if it be ſincerely reſolved what the faithful in that Church are then obliged to do, ſurely none will think that they ought inſtantly to relinquish their true Paſtor, & own & ſubmit to this Intruder, but on the contrare all muſt grant that they ought to adhere to their lawful Miniſter & not only diſcountenance & withdraw from the Uſurper, but by all lawful means endeavour his Ejection; which caſe, if but tranſlated to the preſent condition of this oppreſſed Church under uſurping Prelates, will with the ſame evidence reſolve the queſtion. 6. That whatever conſtruction or interpretation many to whom it is given to believe but not to ſuffer, may put upon their hearing of the Curates, as to the inferring or not inferring their owning of, and ſubmiſſion to their Miniſtry, yet this is certain, that as it is the moſt probable argument and preſumption of owning that can be alleadged, ſo is it that which this Act requires for to teſtify both a due acknowledgement of, and hearty complyance with the preſent Government by Prelates, and as an undoubted evidence of the peoples giving their cheerful Concurrence, Countenance and Aſſiſtance to the Curates. 7. That ſeing hearing of the Curates by the acknowledgement of all the more ingenuous is not a duty to which they are moved by conſcience, but rather uſed by them as a thing though lawful yet arbitrary, for the eviting a greater inconvenience, & ſeing that this Act and every article theirof is undoubtedly groſs and wicked Perfidy againſt God and his holy Covenant, commanding the diſowning and relinquishing the Lords Miniſtry whom we are bound to [Page] maintain, and the owning and encouraging by hearing ſuch vile Intruders as we are bound to extirpate, thereby deſigning expreſly to involve all as much as is poſſible in the ſame Perfidy, and to looſe the former obligation of the Oath of God; whatever may be ſaid in the caſe abſtractly conſidered, yet we are perſwaded that being thus ſtated, not hearing becomes a caſe of Teſtimony, and an indiſpenſible duty. 8. That as it is the ſin and miſery of all declining times that the zeall of God is at the beſt rather wished for as a Bleſsing, then minded as a Duty; ſo we are confident that the true and right zeall of God should, and would not only inſpire all with an unanimous Averſion againſt the the profane intruding Curates, but animate us as one man to drive away theſe Wolves and Thieves, and to eradicate theſe plants which our heavenly Father never planted. 9. That though the Curates could inſtruct and juſtify their External Call, yet ſuch are their lies & lightneſs by which they cauſe the people to erre, & the viſible truth of their vile Perjury and Prophanity, which they preach and practiſe, that all ſerious obſervers may eaſily diſcover them to be inwardly ravening Wolves under the sheeps cloathing of an pretended external call, of whom in conſcience of our Lords command all ought and should beware. 10. That whatever may be the difference in theſe things even amongſt the faithful, yet all muſt aggree and acknowledge that the violent preſſing of ſuch to hear, who upon ſuch probable grounds from a tender ſenſe of conſcience do only plead that Chriſtian, innocent, & moſt ſafe priviledge of a peaceable forbearance, is not only contrare to that ample promiſe of Indulgence to tender conſciences made and declared by the King from Breda before his return 1660. but is in effect to violent all conſcience, and [Page] the hight of oppreſſion and rigor. 11. That as the grounds laid down may and do ſufficiently anſwer all objections, ſo therefrom may be shortly cleared, firſt, that common and ordinary Sophiſm, that hearing and obſerving the Ordinances is an indiſpenſible Duty from which neither the wickedneſs nor frailty of the Miniſter doth looſe: But as it may be eaſily anſwered, that this when acknowledged doth rather ſuppoſe then inferre the complexed lawfulneſs of hearing Curates as Miniſters, and that their Miniſtry is the Lords Ordinance, which is plainly denyed; ſo we are alſo to conſider, that ſuch duties and performances are only acceptable unto the Lord, ſpecially in the matters of his Worship which are intirely ſound and wholly agreeable unto his will, truely done, in ſpirit, and altogether performed in truth, Nam bo [...]um est ex omni cauſa, hence it is that the prophanity and wickedneſs even of the Lords lawful Prieſts, let be the Perjury and Profanity of wicked Intruders, have not only cauſed the People to abhorre the offering of the Lord to the Prieſts heavy charge, but evē the Lord himſelfe to abhorre his ſanctuary, & to account incenſe an abomination, ſo that he cannot away with the calling of aſſemblies, it is iniquity even the ſolemn meeting; shall it then be accounted iniquity for to hate that which the Lord hates, and withdraw from that which he hath forſaken? Ought we not rather to diſtinguish a holy abhorring from a profane contempt, though both of them proceed from the Curats ſin, and in the ſenſe thereof rather wish for, and withdraw with Jeremiah unto a cottage in the wilderneſs, that there we may mourn for all theſe abominations; ſurely were there no more in this matter but that Holines becomes the houſe of God for ever, and [Page] men of clean hands and a pure lip ought to draw near and turn unto him, it were ſufficient to juſtify the Lords People, who in drawing near to God, cannot in conſcience either regard or make uſe of the mouths and hands of theſe Apoſtates which are continually filled with lyes and violence, as either ſent by the Lord to them-ward, or to be imployed by them to God-ward, 2. From theſe grounds may be cleared that grand objection from our Lords command to the People of the Jewes, Matth. 23. ver. 2, 3. ſaying, The Scribes and Phariſees ſit in Moſes ſeat, therefore whatſoever they bid yow obſerve, that obſerve and do. Whence ſome inferre that even ſuch as without a title do uſurp the office of teachers ought notwithſtanding to be both heard and obſerved; but it is anſwered, 1. That it neither appeareth from the words nor yet from any other Record, that the Scribes and Phariſees did by intruſion poſſeſs themſelves of Moſes chair, but on the contrare, as by Moſes chair is only underſtood the Office of teaching, reſolving and judging according to Moſes law, to which although the Levites were appropriate, yet is there is no ſuch determination thereanent in the Word of God, as can by any manner of inference reject the Scribes & Phariſees as intruders, ſo it is more preſumable (that, ſeeing our Lord in that long Legend of evils & woes pronounced againſt them, doth not in the leaſt charge them with Intruſion, but rather acknowledge their Vocation by calling them the Builders) they had thereto lawfully attained. 2. As our Lords Words bear no command for the People to hear, but only to obſerve and do what they heard, rather ſuppoſing then allowing that, which though for the time he endeavoured to improve to the beſt advantage, yet afterwards he intended not only to reform but utterly to abolish, & therefore [Page] cannot in reaſon infer a command & duty to hear the Curates; ſo neither our Lords tolerance in this caſe can ſo much as infer it's lawfulneſs, except the caſes were duely ſtated & compared, which if any will rationally do, by firſt ſuppoſing that the Scribes and Phariſees had then lately by groſs Perjury and Violence thruſt out the Lords Teachers & intruded themſelves into the Office, we are bold to affirm that our greateſt adverſaries dare not in this caſe aſſert, that our Lord would ſo much as in the like words here uſed have inſinuat a ſimple toleratiō

13. Hitherto we have only obſerved the progreſs of theſe Acts that directly tend to the overthrow of Presbytery, and the erecting of Prelacy, but as by the vileſt of Flatteries and moſt preſumptuous of Uſurpations, Soveraignity is puffed up and exalted to that Supremacy, which is the neceſſary & only foundation of Prelacy; So it is no wonder if both in the righteous Judgement of God, and through the influence of this wicked Prelacy, the ſtay of lawful Authority become a yoke of Tyranny, and that theſe Prelates, who make an abſolute ſurrender of Religion, Conſcience & all Sacred Concernments, for the gratifying, and to the arbitriment of theſe Powers whoſe Creatures they have often Atheiſtically acknowledged themſelves to be, do with the ſame and greater profuſion ſubject both Laws, Liberties and the Fortunes of others, to the luſt of the ſame Powers, which they may ſo eaſily pervert unto their own eſtablishment and advancement: And this indeed is and hath alwayes been that great aggravation of our later Prelacy, rendring the ſame worſe and more intolerable: then the Romish Hierarchy, which being wholly dependent upon the Pope, another and diſtinct head, and not upon the Civil Power, whoſe intereſts are oftentimes not only [Page] diſtinct but directly oppoſite, it hath neither that acceſs, nor influence to abuſe Princes; Whereas our Prelates deriving all their Power and Being from the Kings Supremacy by endeavouring for their own better eſtablishment to render him incontrollably abſolute over and in all things, they being otherwiſe mean and abject perſons, having the leaſt and almoſt no share nor intereſt in the Commonwealth, and by reaſon of their ill Right and worſe Conſcience in what they do poſſeſs, being alwayes cruelly jealous, have by ſad experience ever inclined the Government unto Tyranny; and as in this late and worſt Cataſtrophe they have more prevailed then ever formerly they did, ſo the following inſtances do more clearly demonſtrate this aſſertion.

We shall not here repeat theſe Acts whereby for the better and more eaſy eſtablishment of Prelacy then deſigned, this Parliament for it's firſt work under pretence of vindicating & declaring the Kings Juſt Right and Prerogative, did in effect wholly corrupt and innovate the well tempered and firm conſtitution of our Ancient Government, which both all our Ancient Hiſtories and Records, the only evidence whereby fundamental Laws are verifiable, do ſufficiently declare, and the long continuance and endurance thereof, excellently commend. The firſt thing that thereafter occurs, is that Act and offer of fourty thouſand pounds Sterling to the King yearly during his life, whereby in place of that relaxation from theſe burdens which the iniquity of Uſurpers had only from time to time impoſed, a laſting and perpetual Impoſition, by it's continuance fully exequating the exceſs of the former, is entaild upon us, and that for no other end then the complementing of a few Favourites of Prelacy, and [Page] the maintaining of a Military Force over us, for their & the Prelates ſecurity, & the perſecution & ſlavery of the body of the people oppoſite thereto. The 2. thing is that rigid, irregular & exorbitant Fining which we have already mentioned, clearly & unqueſtionably carried on & executed, by the ſame Authors & for the ſame Deſign. The 3. thing is that humble tender made to the King of our duty and loyalty, wherby in recognizance of the Kings prerogative, and in a further acknowledgement of our duty, the Parliament by the 25. Act, Seſsion 3. do ſubject the Perſons, Fortunes and whole ſtrength of the Kingdom to the Kings pleaſure and arbitrement, in that humble (indeed, but alſo blind and inconſiderat) offer of 20000 foot Men, and 2000 Horſmen ſufficiently armed with 40 dayes Proviſion, to be ready upon the Kings call to march to any part of his Dominions for oppoſing whatſoever Invaſion or Inſurrection or for any other ſervice: Which offer, though poſſibly many do account it but a voluntary and cheerful expreſſion of that readineſs, which our Anceſtors have often witneſſed for the defence of King and Country; yet in effect, if duely conſidered as concluded under the force of a Statute & Act of Parliament, in place of that willingneſs and readineſs alleadged, whereunto our Anceſtors were from time to time determined, by theſe viſible and apparent exigencies of the common concernment which did require it, it will be found no other thing, then an implicite and ſlavish Emancipation of our lives and libertyes, to the arbitrement of the Powers, coloured with the pretext of loyall devotion to lawful Authority. But whatever is herein exorbitant, is without queſtion the proper effect and product of the jealouſy of theſe Apoſtate Prelates, whom the inward diſquiet of an evill conſcience, cauſeth to apprehend terror round [Page] about. The 4. thing, wherein this wicked prelacy hath perverted the Ancient and well conſtitute Government of this Realm, is their procuring, erecting, and exercing the High Commiſſion Court, (without ſo much as the approbation of that Parliament wherein nothing would have been refuſed them, wherein not only Eccleſiaſtick and Civil Juriſdiction are abſurdly confounded, in impowering ſecular perſons to ſuſpend and depoſe, and pretended Church-men and Miniſters to fine, confine and incarcerate, but the Act. 131. Parl. 8. Iac. 6. diſcharging all New Courts not approven in Parliament, directly thereby contraveened; neither will the Catholicon of the Kings omnipotent Prerogative ſalve this breach, in reſpect the ſame Prerogative, now in ſo great vigour, was by the 129 Act of this ſame 8 Parl Iae. 6. and almoſt immediatly preceeding the Act alleadged, then alſo recently enacted. But who can conſider the Arbitrary form of Inquiſition and ſummar procedour without any shaddow of Legal Proceſs, uſed in the ſame Commiſſion, it's tyranny and unwarrantable exacting of Oaths and ſubſcriptions, with it's new invented, inſolent and affronting punishments more cruell to ingenuous Spirits then death it ſelf, and not be convinced of the groſs and wicked corruption of this State-novelty, or rather monſter? The 5. thing which offers, is the accumulation and in effect the ſuppreſſion of the ordinary Offices of State (the very ſtay and props of regular Government, and the conduits and channells whereby it's refreshing influences are diffuſed) with, and by an extraordinar and ſuperlative power and Office in the ſingle perſon of the Kings Commiſſioner. Certainly as in the multitude of Councellers there is ſafety, ſo on the other hand no King on earth can rule by ſuch an deputation, who may not as [Page] lawfully alienate his Crown: Which devices are all the inventions of theſe wicked Prelates, who knowing that if the King should either hear, ſee or act, but by ſuch ears, eyes, & hands as they do aſſigne unto him, their affairs could not long proſper, do by ſuch exorbitancies endeavour the eſtablishment of their own Tyranny. The 6. thing that occurs is not only the keeping up of a Military Force to the intolerable burden and ſlavery of this free Nation, in ſo far as the ordinary and civil manner of Legal Execution, ſpecially for Fines and Eccleſiaſtical Delinquencies is now committed to, and managed by Military Force and Violence, and thereby the manner of exacting often times rendered more hard and inſupportable then the exaction it ſelf; but alſo that for ſatisfying the reſtleſs jealouſies and endleſs fears of the evil conſciences of theſe Apoſtate Prelates, more and greater forces under the vain pretence of Forraign fears, which both the then condition and poſture of theſe Wars, the dis-proportion of the Forces themſelves, and the diſpoſal of ſuch as before were leavyed did clearly redargue, have been leavyed, and are kept on foot, for maintaining whereof the Publick Revenues are mis-applyed, the Fines, when by the Kings favour long delayed, at length exacted and expended, new Taxations impoſed, far exceeding the quantity of any formerly required, and at length the old Aſſeſsment the great grievance of the late Uſurpation of new ſuperadded, and the poor Country and body of the Land in it's greateſt poverty ſubjected unto, oppreſſed and harraſſed by more injurious extortions then ever the Conquering ſword of an Forraign Enemy did heretofore, or can probably licenſe: And all theſe things clearly intended and carryed on for no other end then the ſupport of this wicked [Page] Prelacy, and it's cruel Bondage and Spiritual Tyranny. We need not mention for an aggravation of theſe violences, that theſe Forces were leavyed by the immediate procurement of the Perfidious Prelates, without the advice of the King's Council, (ever from the beginning, what ever may be the preſent exaltation of Prerogative, reputed to be one with the King, and who both by Place and Intereſt are therein indiſpenſibly concerned) ſeing it is not the leaſt of the iniquities and calamities of theſe times, that the poor Nation and it's greateſt Concernments are by them ſo baſely abandoned. But this we muſt take notice of, that though our Adverſaries, by reaſon of the diſaſtrous Events that lately have happened, do now boaſt of a moſt ſpecial Providence and fore-ſight in all theſe oppreſſions; yet it would be more juſt and rational on their part, to acknowledge that as oppreſſion doth even make a wiſe man mad, ſo to ſee a free Nation, by the Perfidy and Inſolent Domineering of a few up-ſtart Prelates, and the violence of their wicked and ſlavish Favourites, reduced to the condition of a moſt inſupportable and unnatural Conqueſt, both was, is, and ever will be a moſt juſt cauſe and provocation to all ingenuous Spirits and true Patriots, to undertake the aſſerting of their own Liberty, upon the greateſt hazard.

Having thus truly and fully repreſented the exaltation of Prerogative and Prelacy, over and above all things Divine and Humane, Sacred or Profane, we shall briefly adde the bitter and cruel fruits and effects of this ſinful and woful Conſpiracy.

1. As the Laws above mentioned, enacted for the overthrow of Presbytery and the Reſtauration of this accurſed Prelacy, ſpecially in ſo far as concerns the [Page] Miniſtry, were and are ſuch as did inevitably infer, either a ſinfull complyance with that Perjury and Apoſtacy whereby they were framed, or the endurance of the pains and ſufferings thereto ſubjoyned; ſo almoſt the whole faithful Miniſters, are thereby firſt and laſt not only deprived of their benefices and livelyhood, ejected out of their reſpective Parishes, and by imminent & viſible force incapacitated from the exerciſe of their Miniſtry, but ſome of them are Banished, others Confined, and the remnant reduced to ſuch ſtraits, fears and uncertainties as we have before repreſented. Then might we have ſeen the shepherds ſmitten, and their flocks ſcattered, our teachers removed into corners, and the Lords Vineyard and Sanctuary laid moſt deſolate: ſo that in ſome whole Countreyes and Provinces no preaching was to be heard; nor could the Lords day be otherwiſe known, then by the ſorrowfull remembrance of theſe bleſſed enjoyments whereof now we are deprived. Oh! though we had not the zeal & courage of our Anceſtors, to have ſet our ſelves for the defence of the Goſpel, and the maintenance of the Lords Miniſters and Ordinances, of which we were ſo perfidiouſly and violently ſpoiled, yet that at leaſt we had remembered, by Prayer and Supplication to God, in the dayes of our afflictions and of our miſeries, all the pleaſant things that we had in the dayes of old.

2. As this Antichriſtian ſpirit did at the firſt diſcover it ſelfe, in that height and rage of Prophanity and all Exceſs, which ſuddenly overſpread the Land, and did very powerfully and evidently usher in the Reſtitution of Prelats; ſo the ſame hath been ever ſince by them not only tolerated, but greatly countenanced and encouraged. We do not here mention their groſs and [Page] wicked Toleration of Popery, whereby in thir few years it hath increaſed to a greater hight then ever it attained at any time in this Land ſince the Reformation, & that though it hath, & doth appear in that daring confidence, as in its avowed idolatrous Maſſes and ſeminary Prieſts amongſt us, to contemn and deſpiſe theſe ancient and ſtanding Laws whereby ſuch things are often and ſeverely prohibited under the pain of death, yet to this day never one hath been publickly queſtioned and charged upon that account. The thing moſtly to be noticed is, that the only grievance and eyeſore of Prelates is Conſcience and any meaſure of Tenderneſs therein; Thence is it that the moſt innocent and peaceable Forbearance in not bearing Curates and the like, have been perſecute with all rigor, whereas Adulteries, Blaſphemies, Swearing and Drunkenneſs are ſo far from being punished or reſtrained, that the Committers thereof are now only the perſons moſt in fashion and favour; yea it hath been known and can be inſtanced that perſons conveened, and queſtioned, as diſaffected, have either upon the diſcovery or information of their Profanity and diſſoluteneſs, been inſtantly and freely diſmiſſed. Oh that men and Chriſtians do ſo litle remember our Lords own rule to judge and diſcern falſe prophets by their fruits, whereby he hath expreſly ſaid that we shall know them, and that men are ſo far blinded and bewitched, as not to ſee the mighty working of Sathan in this Myſtery of Iniquity, endeavouring under a meer shaddow and pretence of Formality, to root out the Power and Life of Religion and Conſcience, and to reduce this poor Church unto that Laodicean luke-warmneſs more deſperate and incurable then coldneſs and death it ſelf.

[Page]3. The faithful Miniſters being outed, and the hedge of Presbyterian Government removed, as prophanity and wickedneſs doth yet more abound, ſo there came out of this ſmoak, Locuſts upon our Church, even a crue of Curates for Inſufficiency, Vanity, Lies, and Prophanity, the very Scorn of Reformation & Scandal of Religion. We need not here adduce particular inſtances, there is none who in the leaſt obſerve their doctrine and maner of converſation but will eaſily acknowledge it: And the certainty of what we here affirm is ſo obvious unto all, that a particular condeſcendence would either prove an infinite labour, or too much abridge the extent of ſo ſad a truth. Its true there are ſome who being convinced, and others who ſuppoſing the truth of what is here alleadged, do either doubt or deny theſe; things to be the proper effects of Prelacy, but rather of the licentiouſneſs of men, and ſuch accidents which may be incident to the beſt conſtitutions: But if it be conſidered, 1. That that thing which inſeparably and infallibly attends another, may with more then ordinary probability be concluded to depend thereon by a certain influence: 2. That that which is no Ordinance of Jeſus Chriſt, but the viſible product of the Devils malice and mens pride and luſt, can never be effectual for the eſtablishing of Truth, or promoting of Holineſs. 3. That ſuch who not only diſcover in themſelves the foreſaid evils, but by open and moſt notorious Perjury do uſurp and invade and hold the Offices they pretend to, muſt of neceſſity hate the light becauſe their deeds are evil; it will be very eaſily granted that Prelacy, Prelates, and their dependants, to whom all theſe things are clearly applicable, are not only the proper cauſes and authors of all the Prophanity and Wickedneſs under [Page] which this poor Land now perisheth; but moſt naturally introductive unto all theſe Superſtitions and Abominations, wherein the Devill by the ſame means did, and hath involved the Chriſtian World under the Roman Papacy.

4. The Prelates and Curates being thus eſtablished, from the ground and warrant of the Acts mentioned, ſeveral Proclamations and Edicts, for the more effectual execution thereof and preſſing conformity thereunto, & for the ſuppreſſing conſcientious adherence to, or (ſo much as is poſſible) the very remembrance of our former Engagements and Covenants, and the holy Miniſtry and Government therein contained, are emitted and published. We have already mentioned that at Glaſgow, and theſe others to the ſame purpoſe which did enſue upon it. The firſt what we here note is, that the Prelates conceaving that their perſecutions already practized and to be practized, might excite the compaſſion of ſome to a charitable ſupply of the afflicted; more to expreſs their cruel malice then really to hinder that, which at beſt is not worth the noticing, under the pretext of Diſ [...]rder, they procure a diſcharge of charitable Collections. And now let it be here obſerved once for all, that ſuch is the cruelty, not only of the malice but of the very Acts, procured by the Prelates againſt conſcientious Non-conformiſts, that if they were followed with a ſutable & compleat execution, there should remain no comfort to any abiding ſtedfaſt, other then that of Arcadius mercy to the children of Traitors, that life should be their grief, and death their relief. There was another Proclamation emitted, at the time of the firſt planting of the Curates, that all perſons should keep their own Parish Churches, and should not repair to any other except[Page]in caſe of vacancy, under pain of twenty Shillings Scots toti [...]s quo [...]ies, to the effect that ſuch as could not in conſcience attend the Curats Conventicles, might be alſo deprived of any mean of edification, which the opportunity and neighbourhood of a faithful Miniſtry might afford. Then thereafter there is another Edict published againſt unwarrantable Preaching, Praying, or Hearing, whereby even ſuch Exerciſes, without which the Communion of Saints can hardly be intertained, are reſtrained & diſcharged; in ſo much, that if a faithful outed Miniſter should repair to any private family, or two or three moe then the Domeſticks of one Houſe be found together, though only imployed in the moſt Chriſtian & edifying Exerciſes of Praying, Lecturing or Godly Conference, their meeting is declared an unlawfull Conventicle, and all ſuch as are acceſſory, punishable accordingly. By a fourth Proclamation, men are required to be aſsiſtent to, and concur with the Curates in the exerciſe of Diſcipline, as they shall be thereto called, though they be not told either by what warrant, or in what capacity they are to meddle in the Matters of God; for our Adverſaries do both diſown Elders, & allow Deacons no rule. There is a fifth Proclamation diſcharging all Conventions & meetings whatſoever under the pretence of Religion, which are not allowed by Authority, certifying all perſons acceſſory, that they shall be looked upon and punished by pecuniary and corporall pains, as ſeditions perſons, at the arbitrement of the Council, and eſpecially that the Miniſters exerciſing therein, and their reſetters or countenancers in any ſort, shall be liable unto the higheſt pains due to ſeditious Perſons. And laſtly, there is a ſixt, commanding[Page]all Maſters of Families to cauſe their Servants and all their dependents, and all Heritors and Landlords to cauſe their Tennants and Tax-men to obey all Acts of Parliament or Council enjoyning Conformity, and particularly to frequent their Parish Churches, and to ſubmit and conform to the Curates their Miniſtry, or elſe to remove them ſummarly from their ſervice, and eject them out of their Poſſeſsions: And alſo that Heritors take bond and ſecurity of their intrant Tennants in time coming, that they and their Cottars and Servants, shall give obedience as ſaid is; and laſtly, that all Magiſtrates of Burghs cauſe their Inhabitants give Bond for the like obedience; for which effects, theſe Heritors and Magiſtrates are warranded to charge them under the pain of Rebellion: And whoſoever shall contraveen this Edict is certified and declared lyable to the ſame pains due to the Non-conformiſts themſelves, for whom he hereby is made answerable. This is the laſt Act & Proclamation for Conformity not only in courſe, but even in the utmoſt of extremity and rigor, whereby, as many perſons having a freedom as to their own practiſe, are further urged, contrare to all the rules of charity and moderation, to compel others towards whom they may rather deſire a Chriſtian Forbearance and Indulgence to be uſed; ſo the generality of the Land without any exception whatſoever, are reached, and obliged to all the Complyance with, and Conformity to this wicked Apoſtaſy, and accurſed and abjured Prelacy, whereof they are capable, and that under ſuch Pains, as if [Page] generally incur'd and execute, should infallibly reduce the Land to utter Deſolation and confuſion. But the Lord heareth and regardeth, and Oh that men would alſo hear the voice of this poor Church, that bewaileth her ſelf and ſpreadeth out her hands, ſaying, VVoe is me now, for my ſoul is weary becauſe of Murtherers.

5. As we have obſerved the Tyranny and Illegali [...] of the High Commiſſion granted for executing theſe Eccleſiaſtick Acts and Edicts, both in it's Conſtitution and Procedor, ſo we do furder obſerve that whatever Novelties and Extravagancies the Commſſion it ſelf contain, yet the Practiſes of the Court, having no other Precedent in the Chriſtian World, ſave that of the Spanish Inquiſition, do far exceed them. For 1. as perſons are brought before them, either by Seiſure or ſummar Citation without any cauſe ſignified, but to anſwer ſuper inquirendis, contrary to an expreſs ſtanding Law Iac. 6. Parl. 10. cap. 13. 1585. which was alſo enacted when the Kings Prerogative was fresh and in full vigor; ſo at their Compearance, they have neither Libel nor Accuſer, but are conſtrained inſtantly to make anſwer to whatſoever queſtion the arbitriment of the Archprelat pleaſeth to demand. 2. As there is no time for advice permitted, ſo neither are lawful Defences receaved or admitted; but if any perſon do offer to propone any matter of that kind, he is required firſt to take the Oath of Supremacy, or ſome ſuch Engagement or Subſcription which they are aſſured he wil refuſe. Thus a Gentleman of the Name of Porte [...]field, being conveened before them, and queſtioned for not owning the Curate, he anſwers, that his not hearing the Curate, could import no diſaffection, nor bring [Page] him under the compaſs of the Law, becauſe the Curate had calumniated him by ſuch vile opprobries & reproaches, as were both ſcandalous in a Miniſter, and juſt ground of reſentment to any ingenuous Spirit, as he was able to prove by ſufficient witneſſes: This the Court having ſuſtained as relevant, and the Gentleman having adduced his witneſſes, and one of them being examined and clearly proving, all further procedor is ſtopped, and he required to take the Oath of Supremacy, which he having refuſed, they ſentence him in a great Pecuniary Fine, and confine his perſon far North, to the Town of [...]lgin. 3. If any perſon conveened do clearly anſwer all their Queſtions & Demands, ſo that he cannot be in that manner reached, then they require him in a moſt Arbitrary way. either to take the Oath of Supremacy or ſome other ſubſcription for obedience to Eccleſiaſtick Lawes, or any other bond or ſecurity they pleaſe to require: In which their Tyranny they are ſo inconſequent, that they neither remember that Lawes are made to be Obeyed and not ſubſcribed, and that Obedience is ſecured by their own ſanction, and not by the Peoples handwriting, nor that the main objection by which they thēſelves do impugn the Covenant, & whereon the Declaration againſt it, is expreſly founded, is that the ſame was taken by, & impoſed upon the Subjects of this Kingdō againſt the ſundamental laws & liberties of the ſame which is not more fals if applied to theſe holy Covenants, (which were expreſly founded, both upon the Word of God, & the free conſent of the body of the People, & moſt neceſſarly intended for the glory of God & the defence of Religion & Liberty, which are the foundations of all foundamentals, beſides the acceſſion of both Law & Authority by which they were warranted) then true and evident in [Page] order to the caſe in hand, it being moſt certain, that whatever may be the extent of the Peoples Surrender under any Conſtitution; for the enforcing of their Obedience or Submiſſion, yet the liberty of Perſuaſion is ſo undoubtedly underſtood to be reſerved, that it cannot be abridged by any impoſed Oath or Subſcription, without their own conſent. We know the Council hath both the power, and is in uſe to take Bond for keeping the Peace, but this is a practice ſo clearly warranted by Law, and ſo antecedently ſounded in reaſon and humanity, upon juſt and probable preſumptions, to ſecure the Peace by bond, which they might do by the perſons impriſonment, that the parity is alleaged with as litle reaſon, as the practice controverted is voyd of equity: Notwithſtanding of all which, there is but one courſe before that Commiſſion-Court, without mitigation either to Banish, or Fine, or Confine (or both) the perſons refuſing. 4. If any do in his anſwers or demeanor offend, or be diſcovered thereby in the leaſt to be guilty, they proceed to ſentence without any breathing or intermiſſion, wherein they ſo litle obſerve the Warrant of their Power and Commiſſion, that they oftentimes exceed all the proportion either of Law or Reaſon: For verifying whereof, let but the inſtances ſubjoined be conſidered, where we shall find perſons 1. Stigmatized and Banished for not conforming, which neither their firſt nor ſecond Commiſſion, bearing only Power to [...]ine, Confine and Impriſon, nor the Laws whereupon they could proceed, give warrant to do. We know the firſt Commiſſion that was printed, was afterwards renewed with ſome ex [...]enſion & not printed, but though ſome copies thereof in write were ſpread abroad with power to ſtigmatize and banish, yet [Page] neither doth the Principal contain any ſuch warrant, nor can the extenſion therein made, infer the ſame in any ſort, without admitting that the ſame Court conſiſting of many members conſtituent of the Secret Council, might Proteus-like transfigure themſelves into this form in a moment. 2. We shal find men ſentenced not only to Banishment, but to Deportation and Slavery, viz. to be carried to Barbadoes, where, being poor men and not able to redeem their Liberty, they muſt undoubtedly be ſold; a punishment, which not only the diſproportion of their delinquencies, but the whole tenor of our Laws, and the undoubted Priviledge of Chriſtianity, doth reprobate and condemn. Theſe things duely conſidered and compared, it will be more then evident, that our Oppreſſions and Grievances by reaſon of this Court alone, do far exceed all the preſſures and injuries of that Spanish Inquiſition, whereupon the United Provinces have juſtified and approved their revolt from under the King of Spain, to all Proteſtant States and Churches.

6. As theſe Acts and Proclamations are very Wickedneſs; ſo their Execution hath been only Rigor and Cruelty, It were endleſs to enumerate all the diſtreſſes that have hereupon enſued upon particular perſons and Families, unto the impriſonment of many, confinement of ſome, deportation of others to remote Iſlands, chaſing of others to ſore and anxious wanderings, & ſcattering of Families unto beggery. Any who can conceave the Wickedneſs and Violence that did prompt the Prelats to the making of theſe Acts and Statutes, the arbitrary Power of the High Commiſſion by which they were enforced, and the rage, violence and rapine that attends Military Force by which they were and are executed, may poſſibly conceave ſome part of [Page] theſe evils; which, leſt the ſtrangeneſs thereof do render altogether improbable to men unacquainted, we shall here ſubjoin a few inſtances of many, of the Procedors of the High Commiſſion Court, leaving theſe of Military Force unto a more proper place. The Parish of An [...]rum had been in former times under the bleſſing of Mr John L [...]vingſ [...]on his Miniſtry, who being banished the Kingdom for no other cauſe then his eminency and ſtedfaſtneſs in the Work of God, and refuſing the Oath of Supremacy, there is obtruded by the Bishop upon them in his place, one Scot, an old excommunicate [...]urate, continuing under that ſentence and in his wickedneſs that procured the ſame, for which cauſe mainly, he is now complemented and rewarded with the acceſſion of this Kirk and Benefice, to two others, which he ſtill brooks & enjoyes, though very far diſtant from this place. This man coming amongſt them, ſuch as feared the Lord, and remembered his Work and Covenant, are ſtirred up in the Zeal of God to teſtify againſt his Intruſion, whom, being a Perſon excommunicate, entering by groſs Perjury, without their conſent, and only ſeeking after the fleece and Benefice, all that love our Lord Jeſus and the proſpering of his pleaſure, were bound to abhor and deteſt: We do not juſtify any exceſs of human paſſion that might here have been admixed with the ſincere zeal of God, which we are certain in it's worſt appearance all men ought rather to excuſe, then therefore condemn that duty, to which not only the People of that Parish, but the whole Church of Scotland were and are in a higher meaſure indiſpenſibly obliged in oppoſition to the preſent courſe of Apoſtacy, and for extirpation of the Apoſtat Prelates. However four men of the Parish are conveened before the High [Page] Commiſſion, where being examined they acknowledge, that Mr Scot being to preach at Ancrum as their Miniſter, they found themſelves preſſed in conſcience to declare to him their dis-ſatisfaction with his entry, and that they were preſent with the reſt of the People which were there at that time. This the Commiſſion, contrary the opinion of the more ſober & moſt knowing amongſt them, take for a confeſſion of guilt, and immediatly proceed to ſentence them, as c [...]ntemners of the Ordinances, to be ſcourged through the Town, ſugmatized with the [...]tter T at the Croſs of Edinburgh, and thereafter impriſoned, and with the firſt Ship to be carried to the Barb [...]oes Iſlands. All which was accordingly performed upon them. Thus judgement is turned into gail, and the fruit of righteouſneſs into hemlock. But God who ſuſtained his ſervants with that conſtancy & courage, that neither the ſhame nor pain of ſcourging and burning, hindered them openly and audibly to rejoice in the Lord, who counted them wo [...]thy to ſuffer for his Name, beholdeth alſo miſchief and ſpite to requite it with his hand. For the ſame alleaged crime, shortly thereafter they ſentence two Brothers, married men, to be carried to Barbadoes, and their ſiſte [...], a young woman, to be ſcourged through the Town of Jedburgh. As for alleaged conventi [...]ling, there is one Mr Smit [...], a Miniſter ſeiſed upon and impriſoned, for no other c [...]ime then preaching to, and praying with a few ſecretly aſſembled for fear of the P [...]elates, in the Name of the Lord, without the leaſt offence objected from any thing there ſpoken; who being brought before the Commiſſion, and in his examination and anſwers to the Bishop of St Andrewes, calling him only Sir, without Lord or Grace, he is therefore taxed by the Commiſſioner, to whom he anſwered very reſpectfully, [Page] (giving him his accuſtomed titles) that he knew he was ſpeaking to Mr James Sharp once a Miniſter as he himſelf is. Whereupon there is ſo great offence conceaved, that the Commiſſioner did immediatly ordain him to be carried by the Town-Hangman to the Thieves Hole and there laid in the Irons, in company with a Fu [...]ious Fatuous perſon, who was there looſe: An Indignity ſo great, unuſual and inſolent, that although He had behaved himſelf not only rudely in his demeanor, (which is the worſt that his Adverſaries can charge him with) but had been moſt flagitious in his life; yet nothing but that Spirit of Spite and Rebellion that rageth Apoſtats, could prompt Chriſtians to inflict upon one, who had ever carried ſo much as the Title of a Miniſter. But becauſe the open Iron-grate, whereby this Hole is shut, gave too great acceſs to the charity and compaſſion of many perſons who came to viſit him, he is therefore upon the third day thereafter carried up to the Iron-houſe within the T [...]lbooth, & continued in his irons and fetters, and thereafter in cloſe Priſon, until by ſentence of the ſame Commiſſion, he was banished and confined to Shetland, the coldeſt and wildeſt of all the Scots Iſlands; where he was to expect no other comfort, then the company of ſome other faithful men, who for not owning and ſubmitting to the Curats, had been carried there by ſentence of the ſame Court. And as they did thus ſentence a Miniſter for Exerciſing, ſo the ſame Court having conveened before them an honeſt private man . . . Black, for being preſent at an alleaged Conventicle, but in effect, at the meeting of a few Chriſtians for praying and hearing the Lord's Word, without ſo much as any other offence pretended; becauſe, according to the example and warrant of the Primitive Chriſtians, he refuſed to [Page] give His Oath, & thereupon to delate the names of ſuch as he knew to have been preſent, and becauſe he was not liberall in giving St Andrewes his titles, the Commiſſioner ordaineth him to be ſcourged thorow the Town; although it was well known to the Court, that his information could give very ſmall evidence, and they were convinced, that his refuſal did not flow from contempt of the King's Authority, but meerly and purely from ſcruple of Conſcience. Theſe are a few inſtances of many particulars of this kind which might be alleaged, whereof there is no corner in the whole Countrey, nor Parish almoſt in the Weſt, which cannot give evidence; and therefore we do remitt any more ample confirmation of theſe things, until we have noted a few moe particulars for clearing thereof.

7. As we have obſerved the Wickedneſs of theſe Eccleſiaſtick Laws, and the iniquity and irregularity of the Act of Fining, and the introducing of Execution by Military Force; (a ſervitude unheard of and intolerable in any free Nation) ſo the evils and oppreſſions thereof can ſcarcely be numbered. For 1. Upon pretence of that Proclamation, commanding People to keep their Parish-Churches, and prohibiting the repairing to any other, except in caſe of vacancy under the pain of 20 shillings Scots toties quoties, the ſouldiours being diſpoſed upon, to ſuch places which are known to be moſt averſe from this courſe of Apoſtacy, lying at catch for their own advantage, have often taken the opportunity, where there was but one Church in the bounds ſtill enjoying a faithfull Miniſter, and many vacancies about, to go and beſet that Church in the time of Divine Worship to the profane diſturbance thereof: And thereafter either to cauſe call ſome old roll of the Parishioners, and exact the Fine of twenty [Page] shillings Scots of all others without exception, or reſpect even to the licence contained in the Proclamation it ſelf in caſe of vacancy, or to require an Oath of every perſon to know to what Parish they belong, and that at the Church door without permitting them to come forth, until they either give their Oath or pay the Fine, not only with ſuch curſing, ſwearing and confuſion, as would make Infidels amazed to ſee the Lords day ſo profaned, by Chriſtians profeſſing the ſame common Faith; but with ſuch rigor, by taking by force the Bibles or garments from ſome poor perſons, who have not wherewith to pay, and inſolent beating and wounding of others to the effuſion of blood, as may juſtify the greateſt Barbarity. We need not inſtance particulars in a truth ſo univerſally known. We proceed to another kind of this ſame violence, practiſed in other places where Curates are planted; who, to force and compel the people to that complyance with their Miniſtry, which in conſcience they are bound to abhor, cauſe form liſts or rolls of ſuch as keep not the Church, and calling them after ſermon, both Men and Women by Name and Surname, they amerciate the abſents in ſuch ſumms and Fines as they pleaſe, & for the moſt part, far exceeding the pains contained in the Act of Parliament; whereupon the Souldiours are immediatly warranted to go and exact the ſame by quartering. Which Practice is not more unjuſt in it's illegal and ſummar procedor, then rigid and exorbitant; both as to the quantity and the maner of exacting it, by reaſon of their riding and quartering - money (which is therewith exacted) and the other inconveniences which inſeparably attend the rapine and violence of profane ſouldiours. 3. In many places, not contented thus to Fine and Exact, the ſouldiours, on the Lords day, go to [Page] private houſes, and by plain force compel and drive to the Church all ſuch as they find, and oftentimes do inſolently beat and abuſe perſons who by reaſon of infirmity or ſickneſs are really unable: A practiſe ſo cruel and abſurd, that ſome of themſelves have ſaid, it was our Lord's way to drive buyers and ſellers out of the Temple, but not to drive them into it. 4. As to the exacting and levying of the Parliaments Fines, the ſame was done (by a reference of the Councill to the Commiſſioner, and his orders thereon) in ſuch an oppreſſive and exorbitant manner as cannot be paralelled. For 1. Parties of horſe being directed to ſeveral Shires, when a party arrived in any Shire, they direct their order to all the perſons therein Fined, intimating to them and every one of them to pay their reſpective Fines, with three shillings ſterling per diem for every horſe-man in the party, from the day and date of their Order until the Fine be payed, and the payment ſignified to the commander of the Party: By which extortions, many have been compelled to pay more for Quartering then the ſumme and quantity of their Fine; and during the time of theſe oppreſſions, many have computed that the Sherifdoms of Air & Re [...]frew, were compelled to pay upon the accompt of Quarterings, over and above the Fines, betwixt two and three thouſand merks Scots per diem. 2. There was no defence nor exemption allowed againſt theſe Quarterings; for whether the perſon fined did liberat himſelf by taking the Declaration, or that it was alleaged that he was Minor, or an Infant, or never Charged, or that his Predeceſſor charged was ſince Deceaſed, or that his predeceſſor was never Charged, yea Died before he was fined, or that the perſon quartered on was only Relict of the perſon fined (a poor Widow living upon a mean [Page] Joincture) or that the perſon quartered on had no Relation to the perſon fined, ſave that he lived in the houſe and place which once pertained to him, and which this perſon lawfully Purchaſed, even before the other was fined; Yet all was repelled, and no complaint of this rigor and violence could be heard or receaved; but on the contrary the complainer (eſpecially if he refuſed to take the Declaration) was rejected with moſt inſolent reproaches and menaces. 3. That both in the up-lifting of the Fine and exacting of the Qwarterings, the extremity of rigor was uſed, by dragging ſome to priſon, who either were known altogether indigent and inſolvent, or did offer to renounce the Benefit of the Act of Indemnity (the forfaulture whereof was the alternative and utmoſt certification for not payment of the Fine, contained in the Act of Fining) or by Plundering, Beating, and Spoiling others without poſſibility of redreſs. We need not adduce Particular Inſtances for the verification of theſe things, ſeing they were not done in a corner: But the cry of this violence as it filled the whole Land; ſo no doubt it alſo reached unto the very Heavens, and is entered in to the ears of Him who hateth violence and loveth righteouſneſs, who ſaith unto Princes, remove violence and ſpoil, and execute judgement and juſtice, take away your exactions from my people. One thing mainly to be conſidered is, that as Prelacy is the great cauſe of all the Sin and Miſery that afflicteth us; ſo was it by the inſtigation of the ſame wicked Apoſtats, that theſe Fines ſo long delayed were thus at length rigorouſly exacted: And that for no other purpoſe, then the leavying of moe Forces for their ſecurity and ſupport, and the better ſtrengthening of their Tyranny. Certainly were it not of the Lord, who, becauſe of our [Page] contempt of his glorious Goſpel, and bleſſed Miniſtry, hath plagued us with ſtupidity, and ſmitten us with madneſs, blindneſs and aſtonishment of heart, to give unto us the reward of our own hands, and to cauſe us to eat the fruit of our doings, it were impoſſible that rational men after the feeling of ſo ſore grievances, and the teaching of ſo many and ſad experiences, should ſtill couch under the burthen and ſubmitt themſelves to the yoke of a few inſignificant Apoſtate Upſtarts, and not rather acquit themſelves like men, by pulling off theſe vizards of Religion, under which they mask their villanies, and plucking them out of that Sanctuary and great refuge of Loyalty, which they do not more pretend then profane by all their horrid Rebellion againſt God, and their cruell Perſecutions of His faithfull Servants and the Kings true Subjects, which they palliat under this pretext; to the effect that in the righteous and deſerved Punishment of theſe wicked men, both the ſin and Backſliding of the Land might be ſiſted, and the fierce anger of the Lord averted.

This is the wickedneſs and violence of accurſed Prelacy, which though it hath diffuſed it ſelf over the whole Land, and left no corner thereof untouched, yet as the Weſt hath been more grievouſly thereby oppreſſed and afflicted, ſo poor Galloway in a manner hath been the point in which all it's malice and Tyranny hath been concentred. We need not here ſearch after Particulars, or be curious for the verification thereof; the cries and groans of that afflicted Countrey have filled all mens ears, and the deſolations thereof are obvious to every ones eyes: Nor need we inſiſt to purge their innocency or clear the cauſes of their ſufferings, which were no other then their adherence to their faithfull [Page] Miniſters (though caſten out and rejected by men, yet continuing through the grace of God, to preach amongſt them) and their deteſtation of a crue of unworthy Curates (ſcatterers and devourers, not Paſtors of the flock) thruſt in amongſt them more violently then upon any other part of the Countrey. The thing we have here to obſerve is, that the manner of their perſecution was firſt and laſt by plain Hoſtile Invaſion. After which maner Sir Iames Turner with his Forces (having twice before been amongſt them) in March 1666, with greater power and fury then ever formerly, marcheth againſt them: where being arrived, what exactions, oppreſſions and inſolencies, he and his forces committed by arbitrary fining, plundering, quartering, impriſoning, beating, wounding, binding men like beaſts, chaſing to moors and mountains, and by haraſſing and laying both Parishes and Countrey-ſides almoſt wholly deſolate; the ruine and beggery of ſeveral hundreds of families, and the impoveverishing and great diſtreſs of many others do abundantly teſtify: And yet after all theſe atrocious injuries, by the contrivance and authority of the Bishop of Galloway, (who ſometimes appeared ſo zealous for the Covenant and Work of God, that, frequently in his adminiſtration of the Sacrament of the Lords Supper to the People of his own Parish, while he was a private Miniſter, when they were ſett at Table and ready to Participate, he cauſed them to renew the Oath of the Covenant, ſubjoining thereto both that ſolemnity and theſe words uſed by Nehemia, Chap. 5.13. when in the like caſe he did shake his lap, and ſaid, ſo God ſhake out every man from his houſe and from his labor, that performeth not this promiſe, even thus be he ſhaken[Page]out and emptied) by the preſcription, we ſay, of the ſame Bishop and his Synod, theſe poor oppreſſed people, after all theſe exactions, are urged and compelled to ſubſcribe an acknowledgement that Sir Iames had uſed them civilly and diſcreetly; whereby they were forced not only to deny common ſenſe, and lay aſide their juſt reſentments, but by this their Subſcription (which might be oppoſed to all their complaints) they were virtually excluded from all hope of redreſs. All which things are not only confirmed by the notoriety of the matter of fact, but are alſo by that grievous and mournfull Paper of their ſufferings, moſt amply cleared and inſtructed. To which though Sir Iames hath made an anſwer for his own vindication, yet ſeeing the ſame doth for the moſt part reſolve in a ſimple denyall (which it was eaſy for him to make, having neither accuſer nor contradicter) and he at moſt giveth only an account of, & vindicateth his orders, without ſo much as denying the exceſs, that might have enſued in that military way of execution, (expreſsly waving to anſwer the extortions of theſe parties, which were commiſſionated for civill Fines) any further reply were ſuperfluous.

This poor people having continued and lyen under all theſe miſeries, for the ſpace of ſeven moneths and upward after Sir Iames his third Invaſion, and thereby witneſſed not only their very firm & Chriſtian Patience towards God; but alſo given a greater teſtimony of their loyally and ſubmiſſion to the King's commands, then all the flattering and flaunting profeſſions of theſe their adverſaries (who rather then to ſuffer the hundred part of theſe hardships, would curſe both God and their King) will amount to: And knowing by ſad [Page] experience, that both Separat Petitioning had been by Sir Iames inſolently rejected, & that Joint Petitioning was by Act of Parliament condemned, and conſequently all hope this way being cut off, upon an very Accidental & Indeliberat Occaſion, they were ſtirred up and gave the riſe to the actions and commotions following; which was thus.

Sir Iames ſtill breathing forth perſecutions, upon the 13 of November laſt, ordereth four ſouldiours, from Dumfreis to the Parish of Dalray in Galloway, to poind a poor old man's goods; and in caſe they should find none, to ſeiſe and apprehend his perſon, and bring him priſoner to Dumfries. The ſouldiours in proſecution of this order, apprehending the old innocent man, bind him hand and foot like a beaſt, and lay him bound upon the ground, ready to be carried along. When two or three of his neighbours, commoyed with ſo great an indignity, come and deſire the ſouldiours to looſe him, they, in ſtead of ſatisfying their deſire, ſuddenly aſſault the Countrey-men with their ſwords drawn, and neceſſitat them to their own defence: Whereupon one of the ſouldiours being wounded, the other three throw down their Arms, and the poor man is relieved, The Countreymen, having thus accquited themſelves againſt theſe firſt aggreſſors, in proſecution of their own neceſſary defence, againſt the violence of 10 or 12 more ſouldiours, who were oppreſſing in the ſame Parish, (whom now they had greater cauſe to fear then before) upon the morrow thereafter, with the aſſiſtance of 6 or 7 whom they joined to themſelves, they quietly ſeiſe upon and ſecure them, all of them rendering their Arms, except one who was killed in his reſiſtance. After this, the Countrey being a little hereby alarmed, but moſt of all determined by their [Page] former ſad experience, that Sir James would certainly avenge himſelf of this affront, upon the whole Countrey without diſtinction of free and unfree, and that in fury and rage, as far exceeding his former perſecutions, as the cauſe was different, they gather to the number 54 Horſemen with ſome few Footmen, and inſtantly reſolving upon it, they march towards Dumfreis; where upon the 15 of November they take Sir James priſoner, and diſarm the Souldiours that were with him without harm or violence to any, except the wounding of one man who made more obſtinate reſiſtance. Being thus by the over-ruling hand of Divine Providence, and the force of irreſiſtible neceſſity, more then by any human contrivance, engaged in a buſineſs of this importance beyond all hope of retreat; and conſidering how many in the Weſt and els-where, did groan under the yoke of this wicked Prelacy, and did ſuffer by their Tyranny, whom the juſt apprehenſion of that rigour and cruelty, to which the report of what had hapned would enrage the adverſaries againſt all without diſtinction, might perſuade yea neceſſitat to a conjunction, they from Dumfreis move towards the Weſt. In the mean time, the report being brought to the Council, the Arch-bishop Preſiding and over-ruling in it, Lieut. General Dalzel is immediatly ordered to march with all the Forces toward Glaſgow; which accordingly was done, with more haſt, rage and fury, then if 10000 Infidels had with fire and ſword invaded the Land: And a Proclamation is emitted againſt the Rebels (as they called them) riſen in Arms in Galloway, Air, and other Places of the Weſt, (when as at this time there were not 40 Men in the Sherifdom of Air, who had joyned with [Page] them) declaring this Inſurrection to be manifeſt and horrid Rebellion, and therefore charging the perſons acceſſary, to lay down Arms within 24 hours after publication, without any aſſurance of Indemnity offered, and laſtly, commanding the whole Subjects to be aſsiſting to the Lieutenant General, and being required by him or others in Authority, to riſe in Arms, and aſsiſt with all their Power, under the Pain of Rebellion. A Proclamation ſo full of fury and madneſs, not only rendering ſuch as were in Arms deſperate without hope, except in the cruel mercy of the wicked Prelates; But alſo engaging all without diſtinction, either Actively to concur to the deſtroying of theſe poor, innocent and afflicted People, or els to prepare themſelves for ſuffering the ſame pains and punishment, that it may juſtly be wondered at, that even the ſingle motive of this Proclamation, did not procure, to theſe Galloway-men, a greater concourſe. But that poor hand-full being come towards the Weſt, and ſome hundreds there, (whom partly the like preſſures and fears of worſe, but moſt of all, the ſenſe and remembrance of the indiſpenſible obligation of the Holy Covenant, for mutual ſympathy and defence, and our uttermoſt endeavours all the dayes of our lives to proſecute the great and bleſſed Ends therof, did thereto determine) having, in the ſincerity and ſimplicity of their hearts, joined themſelves to that company, moſt harmleſly and inoffenſively, without the leaſt violence or exaction done to any, they march through the Countrey until they come to Lanerk. Where, upon the conſideration of the Lord's wrath, imminent upon the whole Land by reaſon of breach of Covenant, [Page] and the many horrid Sins thereon enſuing, and the apprehenſion of His holy diſpleaſure yet continuing, (whereof, by many viſible and afflicting ſigns and tokens, they were moſt ſadly convinced) as men reduced to the laſt extremity and in great diſtreſs (after the example of Nehemiah and the Iewes, Neh. chap. 9, & 10. in the like caſe) they reſolve and do renew the Solemn League and Covenant: That (at leaſt) by this Action they might bear Teſtimony both to the oppreſſed Cauſe and Truth of God and their own innocency. From Lanerk upon the 26 of November they march to Bathga [...]e, and the morrow thereafter to Colington, a place about two miles diſtant from Edinburgh. That ſame night Lieut. Gen. Dalzel coming to Calder, there is a Ceſſation agreed to betwixt them for that night, and until, upon the morrow, their grievances and Petition might be preſented to the Council; which they for that effect ſend to Dalzel to be by him tranſmitted. But as, notwithſtanding of this Ceſſation, (and though the ſame was timouſly ſignified to the Bishop as Preſident of the Council, yet) the Countrey-troops leavyed about Edinburgh, were not reſtrained from making an in-fall upon their Quarters, where they reſted ſecurely upon the truſt of the Ceſſation; ſo upon the morrow, before almoſt they were aware, and without giving up the Ceſſation agreed to, Dalzel finding a nearer way doth almoſt ſurprize them: Whereupon they endeavour to march off, but finding the Enemy ſo near, they are conſtrained to ſtand to & prepare for that Conflict upon the South of Pentland-hils: Wherein the Lient General's forces and theirs being engaged, the very time and hour that the Gentle-man ſent by Dalzel to the Council, was preſenting his letters and the [Page] Weſt-land mens Grievances, theſe poor men not exceeding eight or nine hundreds, and extremly weakened and ſpent by ſore travail and watching, and moſtly by their faſting and great abſtinence, are (according to the Holy, Wiſe and determinate Counſel of God) a litle after ſun-ſet routed and diſſipated. The number of the ſlain on both ſides were reckoned, about 40 and upwards of the Weſtland men, and 4 or 5 of the Generals Forces. The number of the priſoners was greater, amounting in all to 130 and upward: But, becauſe the threed of this ſtory hath precipitated our Narration to this fatal period, the obſervations following will ſupply what is ommitted.

1. That theſe men who roſe in the Weſt, were not only (for the moſt part) perſons of known and very exemplar integrity, piety and zeal for God▪ and all of them (ſeverally and jointly) ſo far from baſe and turbulent deſignes, that they cannot be ſupponed by any who know them, to have been Ambitious of either Rule or Riches▪ but alſo did with the ſame ſtraightneſs and ſincerity, in all parts declare, that their only Motives were the rigor of extreme Neceſſity, which conſtrained them to the defence of Religion and Liberty, and the Conſcience of that indiſpenſible duty, vve all owe to God & one to another, in the bond of the Holy Covenant; and in the innocency of a moſt harmleſs deportment, did fully conform themſelves to theſe profeſſions: ſo that it may truly be affirmed, that a company of more ſincere, upright and harmleſs men, did never in any age appear in ſuch a poſture. Which as it doth eminently appear, in their ſparing and civil uſage of Sir Iames Turner, and their great abſtinence and [Page] moderation in all places, not only from Plunder and ſuch inſolencies, but even from the neceſſary means of Subſiſtence; ſo it is a truth ſo certain, that all their enemies (ſave a few profane Curates, who ſpare no lies whereby they may vent their malice) muſt and do acknowledge it.

2. That as in many places, there were many found who joined themſelves to the Lieut. General's Forces, to aſſiſt againſt and ſuppreſs that faithfull afflicted company; ſo the Militia of Edinburgh (by order from the Secret Council to the Town-Council, and from the Town-Council to the ſeveral Captains, who did adminiſtrate it to their reſpective Companies) did, in oppoſition to the ſame perſons, take the following Oath, viz. I ſhal be true and faithfull to the King, and ſhall defend his Authority and maintain the ſame, againſt this Inſurrection and Rebellion, and any other that ſhall happen, with the hazard of my life and fortune; And the two Shires of Middle and Eaſt Lauthians did arm very readily againſt them: But whether this Inſurrection was in Rebellion againſt the King, or whether this Conjuration and theſe Practices, were not a manifeſt Conſpiracy and horrid Rebellion againſt the great God, a few reflections on what we have premiſed shall hereafter clear.

3. That as only the force of Neceſſity, from the rigor of their perſecutions, and the cutting off of all liberty to Petition or hope of Redreſs, did compel the Weſt-land men to this courſe; ſo upon the firſt appearance and moſt ſlender inſinuation of liberty to Repreſent Grievances to theſe in Authority, they very wilingly and readily embraced the opportunity, and ſignified [Page] to the Council, that the only evill under which the Land perisheth, is the Erecting of this wicked and tyrannous Prelacy contrary to the Holy Covenant, and the cruel oppreſſion, both in Body & Conſcience of all that deſire to continue Faithfull therein: but how they were abuſed in this offer and Tranſaction, we have before related.

4. That though the wicked Prelats (for the greater exaltation of their pride and triumph, both over God and his Cauſe) have boldly affirmed, that theſe men were by certain Faithfull Miniſters perſuaded and brought out, in the full aſſurance of moſt certain Victory, and that their Cauſe was ſuch, that upon the Event they could venture their ſalvation; yet the contrary is moſt certainly known, & that they came out, for the moſt part, moſt voluntarly and of their own accord; thinking it their duty (as one of them in his Teſtimony doth declare) to appear for and help the Lord againſt the mighty: And that, though they had and ſtill retain a moſt firm perſuaſion of the juſtice of the Lord's Cauſe and Covenant, and a very confident aſſurance that the Lord will ariſe and own it, to the utter confuſion of His adverſaries; Yet, knowing that Times and Seaſons are in the Lord's hand, and that the time hath already been, when ſuch who had indignation, and whoſe heart was againſt the holy Covenant did proſper, and by Arms pollute the Sanctuary of ſtrength, and place the Abomination that maketh deſolate, wherein, though the people that did know their God were ſtrong and did exploits, yet did they fall by the ſword, and by flame, and by captivity, and by ſpoil many dayes; Theſe men did neither limit the Holy One, nor ballance [Page] their reſolution upon the aſſurance of future Events: Yea the fear and apprehenſion of theſe many viſible ſigns attending this Action, whereby the Lord's ſtanding controverſie and continuing diſpleaſure againſt the Land, for fearfull breach of Covenant, and the many horrible ſins that have enſued (which then more then ever were diſcovered, both in the actuall oppoſition of many, and faint withdrawing of others, of whom better things were looked for) did juſtly make them conceave, that as the Lord, who hath ever glorified His own Name, would alſo now glorify it, both in their active and paſſive Teſtimony (a ſeal which His Work and Cauſe, hath not hitherto ſo viſibly had) And that they were rather thereto called, then to be the Lands Deliverers; for which, all that fear the Lord may think with trembling, greater judgments are yet ordained.

5. That amongſt the many obſervable providences of God, whereby he brought this Action to it's period, their turning from Lanerk towards Edinburgh, and leaving the Weſt, ſpecially theſe parts where many faithful men were preparing for a Conjunction, doth bear the very eminent characters of the Lord's Work and Purpoſe, which he hath ſince made manifeſt; and was the occaſion of the proſcribing of ſeveral both Miniſters and Gentlemen, as we shall hereafter mention.

6. That as the Louthian-men were very active in appearing againſt this faithfull company; ſo after the Conflict, they were very vigilant and inhumane to take and ſpoil all ſuch flyers as they rencountred: A ſin which no doubt, by reaſon of it's greater aggravations, the Lord will require with greater ſeverity, [Page] then that of Edom, Obad. 12. &c. who rejoyced over the children of Iudah in the day of their deſtruction; and laid hands on their ſubſtance in the day of their calamity, who ſtood in the croſs way to cut off ſuch as did eſcape, and delivered up theſe that did remain in the day of diſtreſs; and therefore he is threatened by the Lord, that for his violence againſt his brother, ſhame ſhould cover him, and he ſhould be cut off for ever.

Thus we have ſeen the indignation of the Lord; in the moſt dreadful and aſtonishing of all judgements, even his ſuffering and cauſing the righteous to fall before the wicked, in delivering the ſoul of his turtle dove unto the multitude of the wicked; His Name unto reproach and blaſphemy, His Strength into captivity, and His Glory into the enemies hands: A providence that may juſtly move our aſtonishment to a greater height then that of Ioſuah chap 7. v. 9. Oh Lord, what wilt thou do unto thy great Name? And how terrible are the charge and ſucceeding Judgements which theſe things do denounce? But the Lord who in wrath remembers mercy, maketh both judgement and mercy his peoples ſong; and it is to his enemies alone, that a cup without mixture is poured out; as the things which follow will declare.

The Arcbishop of St. Andrews having cauſed celebrat the report of this Victory, with almoſt as many Guns from the Caſtle as there were men ſlain in the fields, and as if the 40 had been 40000 Infidels, the priſoners are brought in, and ſecured. We cannot but here mention the ready and charitable relief, which many good people in Edinburgh did then extend to them; [Page] certainly it is gone up for a Memorial before God, and shall have a return. But who can expreſs the malice of that Antichriſtian ſpirit, raging both in the Arch-Prelate and his dependents, which miſery it ſelf doth not ſatiate; and therefore they do ſo exclaim againſt this poor expreſſion of humanity, as prepoſterous and ſavouring of diſaffection, that even ſome of their own Complices did condemn them for it.

The Councill falling immediately to the examination of the Priſoners, they remitt firſt 10, thereafter 14 to the Iustices to be arraigned or rather condemned as Traitors, they having firſt determined and preſcribed the very maner of their execution: and about the ſame time the Commiſſioner going Weſt, with ſome others impowered for that effect, do likewiſe at Air and Glaſgow condemn other ſixteen. Theſe things we join together, becauſe both their Indictments, maner of Tryall, Doom and Execution were the ſame, except in ſo far as shall be noted. The Indictment and Charge of Treaſon exhibited againſt all, conſiſted of two heads and crimes, deduced from old and late Acts of Parliament, and aggravated by many circumſtances, viz. riſing and gathering in Arms, and renewing the Covenant without and againſt the Kings Authority and conſent: Every one's particular acceſſion was libelled from, and proven by his own confeſſion before the Council. This place might require a large digreſſion for anſwering the crimes objected, and clearing the innocency of the Lord's Witneſſes; but ſeing the preceeding Narration doth not only furnish all arguments thereto requiſite, but warranteth them by Precedents beyond contradiction, it shall ſuffice now to obſerve.

[Page]1. That God the Fountain of all Power, and Author of all Right, as, wherever he hath granted to any creature a Being, he hath alſo armed it with a love and power of Self-preſervation ſutable to it's capacity; ſo much more, where, unto a Being, He hath ſuperadded a Right, as in all rationall creatures, which cannot be violated but both by Force and Injury, hath He granted both the Power and Right of Self-defence, which is really one and the ſame thing with it, and in effect nothing elſe but that divine Impreſs and rational Inſtinct, whereby the very courſe of Nature is upholden, ſo inſeparable from the Being and Right of the creature, that it never ceaſeth, except where by the Soveraign Will and Law of God, the Right is firſt annulled and the Being may be deſtroyed. Which poſition, being the clear and true foundation of all Rule and Righteouſneſs, and even of the Being of all things, it may juſtly be wondered, that men should be found, who deny and would ſubvert it in it's firſt, principall and moſt immediate effects. But if according hereunto any will ſubſume and prove, that either by the Lord's ordaining of powers, or mens Surrendar and Submiſſion thereto, (made mainly for Self-preſervation,) the foreſaid Right and Power was or could be revoked or renounced, we shall moſt willingly quite the plea, and proſtitute our ſelves to all the violences that Tyranny can invent, ſince in that caſe there could be no Injury.

2. That as all Societies, Governments and Lawes are appointed in a due Subordination to God and His ſuperior Will and Law, for His Glory and the Common Good of the People, including the ſafety of every individual; ſo, if either this Subordination be notoriouſly infringed, or theſe Ends intollerably perverted, [Page] the common tie of both Society, Government and Law, is in ſo far diſſolved. Hence is it that a King or Rulers commanding things directly contrary to the Law of God, may be and have been juſtly diſobeyed, and by fury or folly deſtroying or alienating the Kingdome, may be and have been lawfully reſiſted. Theſe are concluſions which our greateſt Adverſaries cannot but admit, and are not deducible from any other premiſſes. Let us hear King Iames, whoſe loyalty none can doubt, in a ſpeech to the Parliament in the year 1609. he ſaith, a King degenerateth into a Tyrant when he leaveth to rule by Law, much more when he beginneth to invade his Subjects perſons, rights and liberties, to ſet up an arbitrary power, impoſe unlawful Taxes, raiſe forces, make war upon his Subjects, to pillage, plunder, waſt and ſpoil his Kingdomes. And leſt his inconſequence be ſuſpected, as if notwithſtanding all this, he would have a Tyrant incontrolable, it is upon the ſame grounds, that in his anſwer to Cardinal Perron, he juſtifyeth the Proteſtants in France their Defenſive Arms; Now how a diſcretive judgement in theſe caſes, both of unrighteous commands, and wicked violence, and ſpecially in the later, which is (by far) the more ſenſible, doth neceſſarily remain with the People, and in what maner the ſame is to be determined and cautioned, ſo as neither to licenſe diſobedience againſt Authority, nor create ſedition in the Common-wealth, is already fully cleared.

3. That though all Soveraign Powers, (upon the ſuppoſition of theſe true and great ends, and the preſumption of reaſon and charity, that the perſons intruſted do in like manner really intend them,) be conſtituted [Page] indefinitly and therefore in appearance univerſally without reſtriction; yet according to this known rule, that ſuch particulars, as if expreſſed, would not (far more if they cannot) be conſented to, are not underſtood to be compriſed under a generall condeſcendence, ſuch exceptions and limitations as are indiſpenſibly implyed and could not lawfully be expreſly renounced, do ſtand in full force. Whereupon alſo both the Righteouſneſs of God's judgements, and the Lawfullneſs of the Peoples Reſiſtance againſt mal-verſing Powers, are clearly and certainly founded.

4. That not only the light of Nature and undenyable Reaſon together with the agreeable Practice of all Nations, ſpecially of our Anceſtors, do evidently clear theſe Principles propoſed, but alſo our own expreſs Statutes declaring the reveal'd Word and Will of God to be the Superior Rule and Law, and repealing all Acts repugnant thereto. Iac. 6. Par. 1. chap. 3, 4, & 8. and explaining ſuch Acts as were generally made againſt unlawful Convocations and Leagues and Bonds among Subjects, to be underſtood with this due Subordination and limitation Car. 1. Par. 1. c. 29. together with the King and Peoples Oaths of faithful Adminiſtration and Alleadgeance: whereby the Coronation-Covenant and Contract, ſpecially that made with this King (the very bond of the Kingdom) is eſtablished and ſecured, do undoubtedly infer, beyond all contradiction, that both our Government and Lawes are conſtituted and to be interpreted with ſubordination to the Law and Will of God, and in order to theſe great Ends of their eſtablishment.

5. That though prevailing Factions have in all times endeavoured, by their moſt exceſſive and boundleſs flatteries, to exalt and extend the Powers to an equal [Page] degree of abſoluteneſs in all Cauſes and over all Perſons, meerly for their own baſe ends and private advantages; yet if any of theſe perſons would ſeriouſly conſider, and would ingenuouſly declare their opinion, in a particular application of the caſe to themſelves, what they would account lawfull for them to do either jointly or ſeparately, in caſe that they were injuriouſly and violently invaded to the deſtruction of their Lives or Fortunes, or the ſubverſion of their Families and deareſt and neareſt Concernments, their reſolution in this point would eaſily juſtify the practiſes of all ſuch, who, eſteeming the Glory of God and the maintenance of His Goſpel infinitely preferable to all other Intereſts whatſoever, do valiantly offer and expoſe themſelves for the vindication thereof, to the greateſt hazards.

6. That through the manifeſt and notorious Perverſion of the great Ends of Society and Government, the Bond thereof being diſſolved, the perſons, one or moe thus liberated therefrom, do relapſe into their primeve Liberty and Priviledge, and accordingly as the ſimilitude of their caſe and exigence of their cauſe doth require, may upon the very ſame principles again join and aſſociate for their better Defence & Preſervation, as they did at firſt enter into Societies.

7. That we being a Nation ſo ſolemnly and expreſly engaged by Covenant unto God, & one with another, for the advancing and promoving of theſe holy and important Ends therein contained, there lyeth upon all and every one of us an indiſpenſible duty, by all poſſible means to promove the ſame, not only in our own conſcientious and exemplary walking, and ſerious admonition and exhortation towards others; but alſo in endeavouring (in caſe of Defection) a National [Page] Reformation, and valiant vindication of the Glory of God, and His Work and Cauſe, againſt all incorrigible Apoſtates; as we would not not by conniving at their ſin be partakers of their Judgement, and as we would by deſtroying the accurſed from amongſt us, avert the imminent wrath of God from the whole Land and Nation. Which poſition as we clearly before aſſerted, both from the Profeſſion and Practiſe of our firſt Reformers; ſo, that qualification in the Covenant, of our endeavours in our places and callings, is moſt agreeable thereto: ſeeing the ſame doth plainly import, that as every one is to confine himſelf to his own place and move in his own ſphere, while all in their reſpective capacities do harmoniouſly concurre in the ſame work and duty; ſo if any in higher place and imployment, do not only become remiſs and forgetful of the Oath of God; but, according to the extent and influence of their power, would ſeduce and corrupt their inferiors unto their Apoſtaſy, it is both their place to reſiſt ſuch wickedneſs and violence, and their calling to endeavour either the Reformation or Removal of theſe who prove ſo contrary to, and obſtructive of the ends whereunto they are ordained. Neither can this inference appear unwarranted or hard unto any who will impartially conſider, that though the ſame qualification doth in the like maner affect and define all duties whatſoever, which we owe either to God or our Countrey; yet it were moſt abſurd thence to infer, that if theſe more eminently intruſted should either turn directly Apoſtates and enemies to the Chriſtian Faith, or adverſaries and deſtroyers of the Common-wealth, the people of an inferior degree might not ſtep forward to occupy the places, and aſſert the Intereſts, which theſe wicked men had ſo traiterouſly [Page] forfaulted and deſerted. All which muſt neceſſarily be granted, if it be but rightly conſidered, that as Order and the Obſervance thereof, is only a mean ſubordinate to, and intended for the Glory of God and the good of the people; ſo muſt all the Regulation and Determination thereof be only admitted, in ſo far as it is Conducible, and no wayes to render it Deſtructive or Repugnant to theſe great Ends of its appointment. From all which we clearly conclude that thir words in the Covenant of Places and Callings, are no more Reſtrictive in the caſes above mentioned, then a General's command to his ſouldiours entering in battel (being thus qualifyed) doth impede the neceſſity of Succeſſion (in caſe of the vacancy of any charge, either through death or deſertion) requiſit for the obtaining of the propoſed end of Victory; but that they are in effect (ſpecially the antecedent and ſubjoined words ſincerely, really and conſtantly, all the dayes of our life being conſidered) rather Exegetick and Ampliative.

8. That whatſoever Laws, Covenants and Engagements were ſtanding and binding unto us, before this late fearful Apoſtacy and Defection, they are ſtill in the ſight of God, and in the Conſciences of all that fear His Name and mind his Glory, the rather more ſtrong and obligeing then in the leaſt infringed or diſſolved: It being impoſſible that ſuch Sacred Oaths (ſo ſolemnly ſworn unto the moſt High) and ſuch Righteous Laws by vertue thereof ſtatuted and enacted, for the carrying on, and eſtablishment of the Work of God thereby intended, should be Ambulatory and Mutable at the pleaſure of men; ſpecially of ſuch, who, without regard of God, Conſcience, Honor or Honeſty, have, in the very pride and power [Page] of Wickedneſs, not only broken the Lords bands, caſten away His cords, and violently (under the pretext of abuſed Authority) overturned his whole Work; but done deſpite againſt the ſame, both by ignominious Burning and Blaſpheming of the Lords holy Covenant. And this Poſition Reſciſſory we oppoſe unto their great Act Reſciſsory, and to all Acts and practices of the like nature antecedent thereto, or dependent thereupon. Being fully perſwaded, that, though now they appear unequally ballanced, yet the Lord shall declare from heaven His Righteouſneſs, and laugh at His enemies Acts and Deviſes, and have them all in deriſion.

9. That though we do heartily approve their [...] veneration and juſt eſteem of lawfull Authority, (the great and excellent Ordinance of God) who to prevent all prejudice that it may incur, and inconvenience that may enſue thereon, do ſo far tranſmit this reſpect to the perſon therewith veſted, as to hold for a Maxime (but indeed equally againſt Religion, Reaſon and Experience) that the King doeth no wrong; And though we are perſwaded, that the true riſe and cauſe of the ſin and calamity under which we lye, is from the malice, perjury, flattery and violence of that Antichriſtian ſpirit ruling in the apoſtat Prelates; and therefore would willingly cloath our ſelves, even in the ſight of man, with that ample Allowance and full Authority, whereby the King did once approve the holy Covenant, and countenance the Lords Work, as if the ſame did yet ſtand (as it ought) not retracted or repeal'd. Yet ſeing our late Parliament by their ſecond Act, Seſſion ſecond, have reprobated and discharged all pretences of Authority in this kind, notwithſtanding that the ſame hath been and may be moſt neceſſary in many caſes, [Page] for the preſerving of the Kingdom, & ſalving of State-inconveniences; we do therefore rather ſubſiſt on the former grounds, and turn our complaint and prayer unto God, who is the great King over all, looking for His appearance, and waiting for His ſalvation.

10. That the Glory of God and of our Lord Jeſus Chriſt, the Defence and Maintenance of the bleſſed Goſpel, and it's precious Miniſtry and Ordinances, are Duties & Concernments infinitly more important, then the defence and preſervation of our Lives, Liberties and the Common-wealth, againſt the moſt barbarous and horrid violences and injuries that can be imagined: Like-as, the violation and deſtruction of all theſe is ſo evidently deſigned, and wickedly practiſed, by this late and preſent Apoſtacy, that a clearer ground and cauſe of Self-defence and Reformation cannot poſſibly be ſuppoſed; ſo that to condeſcend to anſwer the peevish clamours of theſe Neutral and careleſs men, who ſay, what needeth all this noiſe for the extrinſick and arbitrary forms of Government and modes of VVorſhip, both with and without which, Religion and Righteouſneſſ have equally flourished and proſpered? where to shut our eyes from beholding the Glory and Grace of God, that in this Land hath ſo viſibly appeared in, and been advanced by this great Ordinance of PRESBYTERY, by Himſelf (for that end) appointed; and alſo from the obſerving of theſe deludges of Profanity, Wickedneſs, Superſtition and Violence, which the Devill, by his great engine of PRELACY, hath alwayes and in all Churches cauſed and procured.

11. That as ſuch was the State, Condition and Engagements of this Church and Kingdom, at the time [Page] of the King's return, and before the re-erecting of this Prelacy, that all and every one of the Nation were moſt ſtrictly obliged ſincerely, really and conſtantly to have reſiſted and oppoſed this wicked Defection to the laſt drop of their blood; ſo the ſinfull complyance of many, and wofull fainting and withdrawing of others, might indeed incapacitat ſuch as remain faithful from the beſt, but neither could nor can dis-engage them from their utmoſt endeavours.

From theſe grounds and what hath been formerly repreſented, the argument of the Indictment of Treaſon above-mentioned viz. That all Convocations and Riſings in Arms, or Subjects entering in Leagues, without or againſt the Kings Authority, are treaſonable: But ſuch was the late Riſing and renewing of the Covenant, Therefore &c. May be eaſily and clearly anſwered, that all ſuch Riſings and entering into Leagues, as are not warranded and commanded by the Superior Law and Authority of God (who is King of Kings and Lord of Lords) which by our own expreſs Acts and Statutes are acknowledged, and are not founded upon the Fundamental Right, and neceſſarily intended for the preſervation of Religion and Righteouſneſs, the great and principal End of all Laws and Governments, according whereunto our Laws have alſo by poſterior Statutes been expreſly interpreted, are indeed treaſonable: But ſuch the late Riſing was not; but on the contrary was more clearly approven by theſe grounds, then any other the like Inſtance which can be adduced or inſtructed, from the parallel of any other Age or Nation; Therefore it was altogether Lawful, Righteous and Neceſſary. Which anſwer, though the Lords faithful Witneſſes did ſufficiently inſinuat and propone, [Page] yet both the Conſtitution of the Court, and perſons of the Judges before whom they were arraigned, were ſuch, as the ſame was rather accounted an aggravation of their Crime and Treaſon.

But ſeeing this was not done, without the ſpecious pretexts, not only of iniquous Laws, but alſo of Religion and Scripture; We shall briefly conſider, firſt, that Queree often made to them, where they had read or how they could inſtruct, that, under the Pretence of Religion, it is lawful for Subjects to riſe in Rebellion againſt lawfull Authority? To which it is anſwered, that this Queree is a clear begging of the queſtion, by expreſly ſuppoſing that the late Riſing was only in pretence for Religion, but really in Rebellion, which ought firſt to have been proved, and is in effect an arrant calumny and falshood. 2. That even the Queree it ſelf ſeems to imply and grant, that for Subjects to riſe in Arms really for the defence of Religion, againſt the invaſions of the Powers under the pretence of Lawful Authority, is both lawful and laudable: Which being the true caſe and cauſe of this late Riſing, and ſo clearly warranted both by the Word and Covenant of God, and the practiſe of all Reformed Churches; we are content to refer theſe poor mens Innocency, unto the Conſciences and ſecret thoughts of their adverſaries.

Secondly, we shall conſider theſe texts of Scripture which were pretended againſt the Innocents: and 1. it was much urged that Rebellion is as the ſin of witch-craft; To which one of themſelves did roundly and clearly anſwer, that, the place having been ſpoken by the Prophet to a King, becauſe of his diſobedience and contempt of the command of God, and not to Subjects, would ſooner conclude his Accuſers then [Page] himſelf to be a Rebell. Secondly, it anſwered, that Riſing up againſt Authority it ſelf, the Ordinance of God, and diſobeying the Powers therewith veſted, ſtanding and acting in their right line of Subordination, is indeed Rebellion, and as the ſin of witchcraft; but to reſiſt and riſe up againſt perſons Abuſing ſacred Authority and rebelling againſt God the Supream, is rather to adhere to God as our Liege Lord, and to vindicate both our ſelves and his abuſed Ordinance, from man's wickedneſs and Tyranny.

The ſecond text objected was that, Math. 26.52. where even our Lord himſelf, when violently ſeiſed upon by wicked men, but who were then in Authority; did nevertheleſs reſtrain his diſciples from his own defence and reſcue, ſaying unto Peter, Put up again thy ſword into his place: for all they that take the ſword, ſhal periſh with the ſword; To which, as it was ſufficiently anſwered (without any reply) by one of theſe Impeached, (whom they accounted diſtracted, though without the leaſt appearance of impertinency) who thereto did oppone Luke 22.36. Where our Lord, ſpeaking at the ſame time and to the ſame purpoſe, ſaith, he that hath no ſword, let him ſell his garment, and buy one; Yet for further clearing, we ſay, 1. That from the place it ſelf in all the Evangeliſts, it is moſt evident, that that command was given, and theſe words ſpoken by our Lord, only for to teſtify his voluntar ſubmiſſion unto the Fathers will, by laying down of his life for fulfilling of the Scripture, as is clear from the ſame 26. of Matth. v. 54. & Iohn. 18.11. otherwiſe the context being conſidered (that not only in Luke 22.36. cited, He, forewarning his diſciples of hazards to come, adviſeth them to provide ſwords and weapons; and in the 26 of Matt., aſſerts his power to have called 12 legions of Angels [Page] to his aſſiſtance, which clearly implyes the lawfulneſs thereof) this Scripture objected doth more confirm then impugn the Lawfulneſs of Defenſive Arms. 2. Is it poſſible that men should be ſo much demented by flattery, as to think that it was unlawful for Jeſus Chriſt the Mighty God and Lord over all, to have defended himſelf by the aſſiſtance of his Diſciples, againſt the horrid Wickedneſs and Inſurrection of the vileſt of His creatures, had it not been, that it was neceſſary that the Scriptures concerning him should be accomplished. 3. Where our Lord ſaith in the place objected, all they that take the ſword, ſhal periſh with the ſword, as He thereby only condemneth Unjuſt and Offenſive war; ſo the Saying it ſelf, by its later part, doth tacitely imply the Lawfulneſs and Juſtice of both Defenſive and Vindictive Arms, the ſame being otherwiſe juſtly founded.

Though theſe Texts were only objected, yet to help our Adverſaries, who are known not to be much converſant in the Scripture, and to obviate the ſcruples that may thence ariſe to others, we ſubjoyn a third text Iohn. 18.36. where our Lord ſaith, if my Kingdom were of this world, then would my ſervants fight, that I should not be delivered to the Iews, whence ſome infer, that all Arms, even in Defence of Religion, are unlawfull and prohibited; But it is anſwered, as the intent and ſcope of our Lord's anſwer, was to clear himſelf of that calumny objected againſt Him by the Iews, that he made Himſelf a King in oppoſition to Caeſar; ſo the meaning of it is plain and obvious, to wit, that our Lord's Kingdom is not of the Nature and for the Ends, for which other Kingdoms of this world were inſtituted; but wholly ſpiritual for declaring [Page] the Truth, and thereby gaining ſouls unto glory: Whence as our Lord would there infer that he came not to conquer to himſelf Diſciples by outward force, and thereby to gain followers by the ſpoiling of Caeſar and other Princes; ſo it is without all shaddow of connexion thence to conclude, that a people having receaved the bleſſing of the Goſpel and Kingdom of Ieſus Chriſt, should without Reſiſtance ſuffer themſelves (to the manifeſt dishonor of God and the hazard of the eternal damnation of themſelves and their poſterity) to be impiouſly and ſacriledgiouſly ſpoiled and deprived thereof, when they are in a capacity to defend the ſame. The truth whereof, together with the hypocriſy of our Adverſaries, may ſoon be diſcovered, if the Queſtion be but ſtated in the terms of one Forraign & independent Prince's invading another, meerly upon the account of the Chriſtian Faith; and whatever ſolution or evaſion they shall herein make, will as exactly quadrat to the caſe in hand, it being almoſt ridiculous to conceave, that the greateſt aggravation of Invaſions of this Kind, to wit, that it is made by a Prince upon his own Subjects (whoſe Profeſſion he himſelf is principally bound to maintain) should import any ſpeciality and difference in the caſes. The laſt text is that of Math. 5.39. and remanent verſes to the end, where our Lord ſaith, reſiſt not evill, but whoſoever shall ſmite thee &c. with the other parallel places, ſpecially Rev. 13.10.. But it is anſwered, that as theſe places do injoyn either patience, when the clear call and diſpenſations of God do inevitably call unto ſuffering, without which patience were no patience but rather ſtupidity; or that bounty and debonairity which our Lord would have his diſciples to practiſe, in the remitting and diſpenſing with the utmoſt extenſions [Page] and points of Right, for the better reproving and condemning of the animoſities and rigid contentions of men, for matters of ſmall or no moment, and the more effectuall commending the grace and peace of the Goſpel; So thence to infer that men should give way to all Violence and Sacriledge (to the ſubverting of Religion and Righteouſneſs) is, after the manner of Sathan, to cheat and abuſe men by the holy Scriptures of Truth unto wickedneſs and error; and groſsly to exceed that ſignal rule mainly in theſe places intended, to wit, that we should be perfect even as our Father which is in heaven is perfect, who, though he filleth the earth with his goodneſs, and extendeth his bounty unto all, cauſing the ſun to riſe upon the evill and on the good, yet doth he love righteouſneſs, and helpeth and delivereth the oppreſſed; and commandeth the zeal of his own glory (wherein He himſelf doth often eminently appear) by the hand of His people, to take vengeance on His adverſaries. Let us therefore in the conſideration of what is ſaid Rev. 13.10. he that leadeth into captivity, shall go into captivity; he that killeth with the ſword, muſt be killed with the ſword, both poſſeſs our ſouls in patience under all the former ſufferings, and hope and rejoice in the faith of the ſucceeding delivery there ſubjoyned.

Theſe are the Defences which theſe Faithful men did ſummarily hint at, and being often interrupted, were ſcarcely permitted to propone: All which being rejected as unworthy to be heard, what wonder, if what their Advocats did plead in their defence, upon the point of Quarter given, to ſome of them in the field, was alſo repelled? We are not to dip in matters of this kind; but certainly it much diſcovereth the ſpirit [Page] of malice and violence that now prevaileth, that neither the Nature and Import of Quarter, which pertaineth nothing to Grace or Pardon (whereof theſe men were declared incapable) but is a paction of the Law of Nations, whereby the perſon worſted, by quitting of his arms, (the only and oftentimes the probable means either of his ſafety or vengeance) doth condition for, and redeem his immunity as to life; Nor yet the honor of the Granters, Perſons Commiſſionated by the King for the command of his Forces, with the common Priviledges and dignities belonging to ſuch Offices; Nor yet the Practice of all Nations about, even in the caſe of Inteſtine War; Nor the rational arguments of humanity and prudence, not to reduce men to utter deſpair in ſucceeding Inſurrections (from which no Kingdom is priviledged) Nor laſtly, the Paucity of theſe few innocents, not exceeding 5 or 6 who could have been thereby benefited (there being many other taken and not upon Quarter) could prevail againſt that Pedantick diſtinction inter bellum juſtum & injuſtum. But this being alleadged to have been bellum injuſtum, (as indeed it was in the juſteſt ſenſe) therefore no faith nor Quarter muſt be herein obſerved, quia, ſc. adverſus Hostes tantum eſt Bellum, at in Perduelles, judicium, as if from this, one should conclude, that though in War there may be faith and Quarter, yet in Iudgement there ought neither to be Truth nor Performance.

All defences therefore being repelled, theſe perſons accuſed were all condemned to be hanged to death as Traitors, and their Heads and right Hands to be cut off, to be diſpoſed on by the Council, and their Goods and [Page] Eſtates to be forfaulted to the Kings uſe. And accordingly upon ſeveral dayes, this Sentence was executed upon thirty five of theſe faithful men, and by Ordinance of Council, the heads of many of them were affixed upon the Ports of ſeveral Burghs; and the right hands of the firſt ten (to the high contempt of God and His holy Covenant, and to the provocation of His jealouſy) on the Tolbooth of Lanerk, where the Covenant was by them ſolemnly renewed and ſworn. As for the other five, they were and are reprived; One of them, who in all his Tryall, to the conviction of all appeared moſt conſtant in the Covenant, and bold and pertinent in his Teſtimony, upon the colour of a fit of diſtraction (by which he was once vexed) and through the interceſſion of many in his behalf; An other of them, for his vile and abject fainting to the very reproach of humanity, redeeming his life by becoming Hang-man to ſeven of his fellows, when two ordinary Executioners in the Burghs about had plainly refuſed, declaring they would have nothing to do with the blood of ſuch Righteous men, and one of them therefore impriſoned; The other three, partly becauſe of their fainting and condeſcendence to take the Declaration, and partly through the favour and interceſſion of friends.

We shall not, nor cannot enter upon the particular declaration of that Grace, Conſtancy and Courage, by which the Lords faithful Witneſſes were ſuſtained, and did bear Teſtimony to the Word of his Truth, the holy Covenant, and the Cauſe and Work of God. Only this is certain, that the Lord did not more deſert that vile abject perſon to the weakneſs of flesh and blood, whereby he was depreſſed below the very contempt of men, then by His Grace and Glory, evidently [Page] to manifeſt the power thereof, He was eminently preſent with ſuch as He honoured to be his Witneſſes, to cauſe them contemn and triumph over Principalities and Powers, hell and death, and all their terrours; as may be evident from theſe things following.

1. That the Council, pitching upon thoſe men without choiſe, for a Teſt of diſcrimination did require ſeveral of them, by taking the Declaration, to renounce the Covenant; which they conſtantly refuſed. And ſo were Martyred, not accepting deliverance, that they might obtain a better reſurrection.

2. That Mr Hew Mackaile, a young man of 25 years of age, and an Expectant in the Miniſtery, being arraigned and accuſed through meer ſpite of the Arch-Bishop of St. Andrewes, (againſt whoſe Iudas-like Apoſtacy he had preached four years ago) for no greater acceſſion, then that he had been ſome few dayes with theſe that roſe, with a ſword (having been moſt uncircumſpectly taken, leaying them becauſe of his infirmity and weakneſs the day before the Conflict) did not only moſt patiently endure cruel Torture whereby he was examined, for the diſcovery of the contrivance of that Riſing, which all men knew and ſaw to be Indeliberat; but, notwithſtanding the promiſe of favour plainly made to him upon condition of ingenuity (which he ſincerely uſed) being alſo condemned, did utterly reject all inſinuations made unto him upon condition of the leaſt Retractation; and bitterly mourning for, and repenting of his apparent fainting and relinquishing, though; it really proceeded more from his infirmity, then fear or love of life, but rejoycing in his own folly, whereby the Lord did bring him to ſuch a manifeſtation of his Grace, and declaration of His [Page] Glory, he, to the admiration of all, in his moſt conſtant and Chriſtian ſuffering, by his blood ſealed the Truth and glorified God.

3. That others of them, though obſcure and illiterate men, upon the Scaffold hurried and interrupted in the declaring of their Teſtimony, by the Prelats Orders, and the rudeneſs and inhumanity of theſe that executed them; yet did bear witneſs to the cauſe of God, and of that grace and aſſurance, whereby the Lord upheld them, to the admiration and aſtonishment of all the beholders.

4. That though at Glaſgow and Air, where eleven of them were executed, (all mean Countrey-men, and ſome of them of decrepit age, and others of them very young, not exceeding 18 years) their enemies cauſed beat drums about the Scaffold that they might not be heard (a barbarity never practiſed in Scotland, and rarely heard of, except in the Duke of Alva's Martyring of the Proteſtants in the Low-countreyes) yet were they ſo litle thereby amazed, that both by words of of Praiſe and thankſgiving to God, that had honoured ſuch plough-men (as they termed themſelves) to be His witneſſes, and the conſtancy of their countenance and whole carriage, they did bear ſuch teſtimony to the Holy Covenant, as both many were thereby confirmed, and their Enemies ashamed.

5. That though ſome of them did appear weak and faint-hearted at firſt, yet ſo powerfully and abundantly was it given to them in that hour, that out of weakneſs they were made ſtrong; and declared that they had ſeen ſuch glimpſes of the Glory of God betwixt the priſon and the Scaffold, that all fear was clearly diſcuſſed; And particularly a young Countrey-boy, not much above ſixteen years of age, being condemned at Aix, [Page] moſtly becauſe he did refuſe to take the Declaration, which they told him, was the renouncing of that Covenant which he had taken at Lanerk; & though, both through fear and ignorance of the very grounds of Chriſtianity, he fell into great anxiety, neither daring to die, nor yet to redeem his life at the rate propoſed; Yet after the Prayers and Conference of ſome that had acceſs to him at Irwin two dayes before his death, on the morning that he ſuffered, he appeared ſo much changed, both from the depth of fear and perplexity unto great reſolution and joy, and ſo much enlightened with the knowledge of God in our Lord Jeſus Chriſt, and the hope of Salvation through His Name, that all that ſaw him, do bear teſtimony to the Grace and wonderfull Work of God, & of that joy of heart, that carried him to the Scaffold, leaping and praiſing God.

From all which particulars, and from the ſeverall Teſtimonies and Speaches, which theſe left behind them in writing, we muſt conclude and rejoyce, that God out of the dark cloud of ſuch a ſad and aſtonishing providence which lately overſpread us, hath brought forth ſo bleſſed and bright a cloud of Witneſſes, ſtrengthened and filled with ſo much grace and glory, to bear Teſtimony unto His Name, Covenant and Cauſe and for the confirmation of all that love and wait for His Salvation.

We have hitherto ommitted, to ſay any thing to that Oath of Conjuration taken by the Militia of Edinburgh, and the concurrence and aſſiſtance of many others, who did either Actually riſe in Arms for the ſuppreſſing of God's People and Cauſe, or ſince the Conflict did ſtop, apprehend, and ſpoil them in the croſs way, and have been aſſiſting and abetting to their deaths and perſecutions, either as Guarders of Priſons, [Page] Courts or Scaffolds, or as Iudges, Clerks, Advocats, Aſſizers, or Officers in the Dooms pronounced againſt them. If, after all the truth, equity and reaſon that have been repreſented, and the Power and Glory which God hath declared, men will not hear and fear, nor be converted, neither the tongues of men and Angels, nor of ſuch as should return from the dead, would be of any force or perſuaſion to prevail with them. Is it poſſible, that Edinburgh should think that the pretence of a new invented Oath of alleageance and fidelity to the King, and for the defence of his Authority againſt all Inſurrections and Rebellions, wherein the Prelates and the Up hold of their wickedneſs, and the Subjecting of all the Godly to their luſt and tyranny, were and are clearly intended and deſigned, shall warrand them in the great day of the Lord (who is terrible unto the Kings of the earth) for taking part with Rebels and Apoſtats againſt the God of heaven, and for oppoſing and oppreſſing of ſuch, as, continuing ſtedfaſt in the common Cauſe and Covenant (for which Edinburgh was once very honourable and eminent) did only endeavour to liberat themſelves from that intolerable Bondage both of Bodies and Conſciences (more grievous then death) under which they groaned? doth Edinburgh thus not only condemn the practice of Our Noble Anceſtors and Reformers, who accounted it neither Inſurrection nor Rebellion to ſet themſelves for the defence of the Goſpel againſt the then Powers, who did endeavour to oppreſs it; but by this Oath, abandon both Religion and Liberty, in this ſo perillous and backſliding a Generation, to the luſt and tyranny of abuſed Authority, and whatſoever it shall pleaſe to impoſe, without control or contradiction? Do they thus remember the National Covenant and the Solemn [Page] League and Covenant once ſo powerfully ſworn and owned amongſt them, and the mutuall defence and aſsiſtance, wherein every one of us is thereby bound to another, to the uttermoſt of our Power, againſt all ſorts of perſons whatſoever, and not to ſuffer our ſelves, by whatſoever Combination, Terror or Perſwaſion; to be divided and withdrawn from that bleſſed Vnion therein contained? While on the contrary, they conſpire and conjure themſelves againſt ſuch whom they are not only bound to aſſiſt, but alſo to relieve of all the perſecutions and oppreſſions which they ſuffer and ſuſtain, only for their adherence to the ſame holy Covenants. Surely theſe things being duly conſidered, this Oath, in ſtead of qualifying the Declaration (in lieu whereof, being more general, plauſible and inſnaring it was contrived and impoſed) will be found a practical application of all the Wickedneſs and unrighteouſneſs, which is therein only ſpeculatively declared; and may in the righteous judgement of God, by reaſon not only of the equality, but even of the exceſs hereof to London's ſin, bring upon Edinburgh, London's plagues and judgements. We need not here inſiſt to teſtify againſt the reſt, who in any ſort concurred or aſſiſted in the oppoſition and perſecution above-mentioned, the meaneſt part of whoſe acceſſion, doth far exceed Paul's keeping the clothes of ſuch as ſtoned Stephen. If we conſider that the ſuffering and not oppoſing, to the utmoſt of our power, the shedding of innocent blood, doth involve all under that certain denounciation made by Ieremiah unto the Princes of Iudah; and all the People, Ier. 26, 15. ſaying, Know ye for certain, that if ye put me to death, ye ſhal ſurely bring[Page]innocent blood upon your ſelves, and upon this city, and upon the inhabitant thereof; the moſt innocent amongſt us, will find himſelf more concerned to repent of his own, then cenſure others for their acceſſion. The ſerious thoughts whereof, may and ought juſtly to cauſe us tremble, left our Manaſſeh-like ſin in shedding of innocent blood, provoke the Lord to wrath in ſuch a meaſure as he will not pardon.

But when we do reflect upon the rage, cruelty and barbarity that have enſued, the things that we have mentioned, may juſtly appear to be but the Beginnings of evills. For firſt, immediatly after the Conflict, the Arch-prelat procureth a proclamation to be emitted Prohibiting the reſett and concealment of, or correſpondence with any of theſe poor men that had eſcaped, or had been acceſſary unto the late Riſing, and ordaining all to purſue them as the worſt of Traitors under the pain of being accounted guilty of the ſame Rebellion. In which Proclamation, after the Arch-Bishop had impudently and abſurdly laboured, that ſeveral perſons, againſt whom, not ſo much as any delation or ground of ſuſpicion could be alleaged, should, contrary to all reaſon, be inſert, he at length prevailed that about 57 Gentlemen, Miniſters and others, alleaged more eminently guilty, should be therein by Name expreſſed. Certainly if it be conſidered, that neither Reaſon nor Prudence do adviſe to ſeek Security only in Revenge, but rather by an attemperation of Clemency, in caſes of this nature, to bring things to a compoſure, we muſt conclude, that ſuch courſes are only the product of blind prelatick-fury. 2. After the firſt executions at Edinbugh, the Commiſsioner and Lieutenant [Page]General march unto the Weſt, and there having condemned and executed ſeveral perſons, as we have before mentioned, the Lieutenant General ſtaying behind, taketh up his Quarter at Kilmarnock; and there, and from thence doth practiſe and iſſue forth ſuch orders of cruelty, as the barbarity thereof may very probably render the Narration ſuſpected.

For. 1. The Countrey is burthened with ſuch Localities of Corn and Straw for Troop-horſes, (more then double the number of theſe that were amongſt them) that to redeem themſelves from the drudgery, they not only are content to quite the prices which the troopers ought to pay, but alſo to pay in to them ſuch ſumms of Money, as upon computation will equalize the valued rent of the Shire.

2. Notwithſtanding of all the Exciſe, Fines and Taxations impoſed and leavyed for the maintenance of theſe Forces; yet upon pretence of want of moneys and Pay, the ſouldiours are shortly thereafter permitted to take free Quarter; and conſequently are licenſed to all the abuſes, that either rapine or cruelty may ſuggeſt.

3. Dalzel, at and by his own hand, hath privately in his own chamber and Quarters, not only by words menaced ſuch, as after publick examination upon the account of Intelligence, had been acquitted; but alſo really (by fire and ſword, threatening to kill out-right, or roſt and burn alive, ſuch who being groundleſsly queſtioned, had upon the firſt examination declared all they knew) examined men by tortures.

4. Such perſons as he happeneth to apprehend, whether upon the ſuſpicion of their having been with theſe that roſe in Arms, or having reſet ſuch after the Conflict, are there-upon ordinarly ſtript naked to their [Page] shirts and breeches; and thruſt into Priſons, in cold, hunger. nakedneſs, and ſometimes in extreme ſtraitneſs; As in Kilmarnock into dark and obſcure little holes, which being deſtined for one man or two, and not capacious of more (though ſtanding upright) then ten or twelve, they are ſo pinched, that not one of them can poſſibly ſo much as relieve himſelf of the continual pain of ſtanding, by ſuffering his body to ſink unto the ground; and unto all the former miſeries have that of their own dung and excrements ſuperadded: ſo that the poor men would often chuſe death rather then life. Amongſt which cruelties and rigors, that practiſed upon a petty Heritor in or about the Parish of Vchilery, deſerveth to be remembered: Who, being apprehended upon a groundleſs ſuſpition of reſet of Traitors (as they tearm them) was brought to Kilmarnock-Tolbooth; where, being an old man full of obſtructions, he was ſo ſuffocated with the ſmoak, there occaſioned by a coal-fire, wanting a chimney-vent, that often-times a day the ſouldiours have in deriſion carried him out as dead, and after a litle recovery by reaſon of the free Aire, with cruell ſcorn ignominiouſly returned him unto his priſon. Which Barbarity they ſtill continued, until by extremity of ſuch uſage, he is reduced to ſuch weakneſs as there is litle hope of life.

5. There is one Act, ſo far beyond, and without all shew and pretence of Humanity and Juſtice, as ſcarce any preface or Teſtimony is ſufficient to perſwade the belief of it; which is thus. Dalzel having ordered a party to Newmills to ſeiſe and apprehend one Finlaw, living peacably in his own houſe, and they about the time of Dalzel's return from Air, returning and bringng with them the priſoner, he inſtantly calleth him to [Page] his chamber, and examineth him privately (without ſo much as any one witneſs preſent) whether or not he was with the Rebels at Lanerk; the man in answer declareth, that he was there when they came to the place, but upon the account of his own private affairs. The General asketh in the nixt place, whom he knew to have been there amongſt them, and becauſe the man (by declaring his ignorance) appeared unwilling to diſcover any, he inſtantly calleth the Lieutenant of the Guard, and giveth orders to carry the poor man to the Gallows and there to shoot him dead. The man being thus hurryed away, when he is brought to the place of execution, queſtioneth the Lieutenant, if the General was ſerious in what he had ordered: whereunto the Lieutenant replyeth that he knew nothing to the contrary; the poor man declaring his innocency, obteſteth him▪ both upon the grounds of Humanity and Chriſtianity, that he would at leaſt obtain him a reprival for that night, that he might prepare for Death and Eternity, and with ſome importunity prevaileth to move him to return to Dalzel for a grant of the licence deſired: but the Lieut. General, in place of relenting, doth moſt ſeverely threaten the Lieutenant himſelf, telling him that he would teach him to obey his orders preciſely without pleading for mitigation; whereupon the Lieutenant returning to the place, immediately ordereth the poor man to be shot, who was inſtantly ſtript naked and left dead upon the ground. A fact ſo Barbarous and Cruell, and in effect ſo plain a Murder, being deſtitute of the leaſt shaddow of either Ordinary or Martial Law to colour it, that the horror thereof may juſtly render it incredible.

6. As this laſt Act is ſuch as barbarity it ſelf would condemn, ſo its well known that this man Dalzel [Page] was therefore brought from Muſco, where it was ſuppoſed he had learned to comply with that Arbitrary Tyranny, and to exerciſe that Barbarous Cruelty, which there more then in any part of the Chriſtan World, is wickedly practiſed, as the only proper Executioner, agreeably & accurately to ſerve the rigor and violence of this, accurſed Prelacy. Which expectation he hath not at all fruſtrated: For both he and the Arch-Prelate of St Andrews, are ſo wickedly acted by the ſame ſpirit of ſpite, rage and wickedneſs, that they have often grieved and openly complained, that ſuch whom they have ſuppoſed, and would have inſtantly and utterly deſtroyed as criminals (according to the exceſs of their own luſt and malice, without reſpect to any meaſure or proportion of Juſtice) should either be proceeded againſt, or punished acording to the tenor of Law; accounting and impudently declaring, that theſe Formalities (as they are pleaſed to tearm the very ſubſtantials of Law, and the great ſecurity of all mens lives and fortunes) were, and are in their opinions moſtly obſtructive to the King's ſervice. It were endleſs to enumerat all the evils, extortions, cruelties and exactions that this Muscovia-beaſt hath acted and doth practiſe upon that poor countrey of the Weſt, where retaining ſome of his forces, both Horſe and Foot, the moſt ſlender ſuſpicions, or the ſmalleſt ſurmiſes, though never ſo falſe, are accounted crimes and convictions; and immediatly punished with ſuch rigorous impriſonment as we have already deſcribed; or by oppreſſive Quartering, not only on the perſon ſuſpected, but alſo on the whole bounds about: in which Quartering, the ſouldiours do behave themſelves with ſuch inſolency and rapine, that not only many hundreds of families [Page] are reduced to beggery, but in ſeveral Parishes, the countrey almoſt laid waſte and deſolate; So that now it is the common report and perſwaſion of all, that the West is appointed for ruine and deſtruction.

7. Seing this is the caſe of almoſt that whole Countrey, without reſpect to guilt or innocency, how hard and lamentable is the condition of ſuch who were in the late Riſing, and have hithertil eſcaped? it is impoſſible fully to repreſent all their ſore diſtreſs and great perplexity which they ſuſtain, wandering and hiding themſelves in woods, mountains and caves of the earth, afflicted with all the pain and miſery, that the extremity of cold, nakedneſs and hunger, with the continual uncertainty of their Lives, can lay upon them, and hunted more then Partridges, by the vigilant and cruell malice of their adverſaries. We know that ſome of our profane Apoſtate Preachers (who not only think the fiery tryall a ſtrange thing, and are offended at the croſs of Christ, but preferring this worlds eaſe to their everlaſting reſt, do neither hearken to the warning, nor believe the promiſed and often experienced conſolation of ſuffering) have wickedly judged theſe poor men and their cauſe by the event, and affirmed that curſe ſa. 8.21. to be on them accomplished: but as both the ſin of Sorcery and the ſting of this threatning, imbittered fretting to the curſing of God, the very worm of the damned here recorded, do clearly diſcover and confute this calumny; ſo are theſe Apoſtate calumniators plainly and directly therein concerned, who, having ſuch evident tokens of perdition, as are their vile Apoſtacy and cruell perſecution and reproach, may and ought to tremble in the pre-apprehenſions thereof, [Page] which, without ſerious repentance, they cannot eſcape, when the righteous God who upholdeth his own with ſtrength and joy in tribulation, shall hereafter give unto all of them, though now troubled, reſt with all ſaints.

But not only time, but heart and tongue would fail any Chriſtian, to relate all the violences, plunderings, extortions and inſolencies, that from the beginning of this Apoſtacy until this day have been and are committed by Military Force among us, firſt upon Galloway, then upon both Galloway and Nithiſdale, and now upon the whole Weſt: which as they have been Extended in bounds, ſo are they continually Intended in cruelty. Only this we shall ſay, if ſtobbing, wounding, beating, ſtripping and impriſoning mens perſons, violent breaking of their houſes both by day and night, and beating and wounding of wives and children, ravishing and deflowring of women, forcing wives and other perſons by fired matches and other tortures to diſcover their husbands and nearſt relations, although it be not within the compaſs of their knowledge, and driving and ſpoiling all their goods that can be carried away, without reſpect to guilt or innocency, in as cruell a manner as ever Scotland ſaw exerced amongſt them by a forrain enemy (as can be inſtanced from every corner of that Countrey) May repreſent our preſent ſlavery & bondage; certainly the ſame is ſo much the more miſerable and inſupportable, in that all this wickedneſs is moſt unnaturally perpetrated, both by our own Countrey-men and Sworn brethren, and ſo much the rather to be laid to heart by al, that, as al theſe things are only acted and allowed by the wicked malice and blind fury of this prevailing Prelatick party, and for ſatisfying their inſatiable hatred and revenge againſt [Page] all their oppoſers, ſo is the whole Kingdom thereby diſabled, and moſt obviouſly in theſe moſt dangerous times, expoſed to the Invaſion, of any Forrainer; As may be very evident from theſe conſiderations. 1. The Weſt, the ſtrength and better part of the Kingdom, is already diſabled, not only by the above-mentioned oppreſſions, but by generall diſarming, and taking of ſerviceable horſes, and likely very shortly to be totally waſted and ruined. 2. The North and High-Lands have been of late ſo much neglected and connived at, through the prevailing wickedneſs of the times, that they are wholly in diſorder, and all places about infeſted by moſt inſolent rapines and murthers: but ſince the Actors are void both of Religion & Conſcience, they cannot now be guilty of either Rebellion or Sedition, and ſince they are rather favourers of then enemies to Prelates, it is no matter how great enemies they be to Righteouſneſs. 3. The whole Kingdom is ſo exhauſted by exactions and impoſitions, ſo vexed by generall oppreſſion and diſorder, from which the wickedneſs of Prelatick Rulers, ſuffer no place to be exempted; & ſo diſguſted with the violence and inhumanity they ſee done to their brethren (their own flesh) for ſuch ſlight and unworthy cauſes and occaſions, as the worſt of men not intereſted, do juſtly apprehend Prelacy and Conformity to be; that all are either diſabled, disheartened, or diſobleiged from the ſervice of King and Countrey. 4. There remaineth no ſtrength nor force amongſt us, but theſe two regiments of foot and nine troops of horſes, which even with the addition of the five more intended, will not in all exceed 2000 foot and 1000 horſe, and yet are they all and more then the Countrey can wel bear, and theſe ſo debauched by licentiouſneſs, cruelty and rapine, that [Page] neither can their hearts endure, nor their hands be ſtrong againſt an enemy. Theſe are the fruits of our departing from the Lord, and again erecting and admitting this accurſed Prelacy. O! that God would cauſe us to know how evill and bitter they are; but the Prelats who fear not God, regard not the Commonwealth, let the Covenant & Conſcience be rooted out, then come on us what will: theſe are the only enemies of their uſurpations & wicked luſts, and therefore muſt be accounted ſo both to King and Countrey; againſt theſe are our forces leavyed and maintained, and unto this deſign their numbers muſt be modelled and our exactions proportioned: The arraying of the Countrey and eſtablishing of the Militia conform to our ancient Laws and Liberties may poſſibly arm the Prelats enemies; ſurely that courſe would not ſo violently preſs Conformity, and execute their cruelty, nor ſo largely gratify a few Nobles, who by the command of the troops muſt be made sharers of the ſpoil and booty, and ſo engaged for theſe vile Prelates againſt the poor Countrey. O blinded Nobles! are not the wealth and peace of the Countrey your riches and ſtability? O abject Scotland! how art thou abondoned?

This being the deſign, rage and jealouſy of the tyrannizing Prelats, in order thereunto there muſt be five troops more added to theſe already leavyed, and the Countrey yet more oppreſſed for the ſecuring and eſtablishing of their wickedneſs. 2, They are endeavouring by all means to have the Declaration againſt the Covenant generally preſſed, that either by violent ſtraining they may deſtroy all conſcience thereof, or may more fully diſcover, and more effectually reach all the faithful in the Land, whom by the teſt of a refuſal they purpoſe to ſtage and ſeverely punish as enemies to [Page] Authority. We shall not offer here to adde any thing againſt this Declaration. If all that the Lord hath done in this Land now by the ſpace of near an 100 years, all that his ſervants have formerly declared and teſtifyed, and now of late have witneſſed and ſealed with th [...]r blood, and all the tenor and purpoſe of this diſcourſe avail not to juſtify our holy Covenants, and condemn this horrid Apoſtacy and wicked Declaration, nothing certainly will be able to perſwade, and the mighty power of God can only convert. Only we have reaſon to fear that the ſame ſpirit of deceat, which, under the colour of due obedience to lawful Authority, enſnared wretched Edinburgh to a combination and conſpiracy againſt the Lord and his Anointed, may renew the ſame practiſe upon the whole Land, for the more eaſy involving of ſuch in this Apoſtacy, whom poſſibly the groſs and palpable wickedneſs of the Declaration might deterre: And to ſuch we give this warning, that as all Powers are ſubordinat to the moſt High, and appointed and limited by His holy will and commandment, for his own glory and the Peoples good; and as our Alleagiance was, and ſtandeth perpetually and expreſly thus qualifyed, viz. in defence of Religion and Liberty, according to our firſt and ſecond Covenants; and laſtly, ſeing all Alleagiance and obedience to any created Power whatſoever, (though in the conſtruction of charity apparently indefinite, yet) of it's own nature is indiſpenſibly thus reſtricted; To renew the ſame, or take any the like Oath of Alleagiance purely and ſimply, purpoſely omitting the former and due Reſtriction, eſpecially where the Powers are in moſt manifeſt and notorious Rebellion againſt the Lord, and oppoſition to his Cauſe and Covenant, is in effect equivalent to to an expreſs rejecting and diſ-owning of the ſame Limitation, [Page] and of the Soveraign Prerogative of the Great God and King over all, which is thereby reſerved; & as much as in plain terms to affirm, that whatever abuſed Authority shall command or do, either as to the overturning of the VVork of God, ſubverting of Religion, deſtroying of Rights & Liberties, or perſecuting of all the Faithful to the utmoſt extremity, we shall not only ſtupidly endure it, but actively concur with & aſsist in all this Tyranny. And if this be not more, yea double wickdneſs above all that the Declaration doth import, let all men conſider. O! all ye who deſire to behold the good that God will do for His People, beware of this High Rebellion againſt Him.

3. As all reſtraints of either Conſcience or Law are now wickedly taken off, and only a convenient oppurtunity waited for, to re-introduce that dead carcaſe of Formality, the Service-book, and the whole bulk of theſe corrupt Ceremonies and pernicious Superſtitions, that have been formerly, and alwayes found ſo deſtructive to the light & power of the Goſpell, & are ſo vain and ridiculous in themſelves, that nothing but the very, ſpirit of darkneſs and judiciall deluſion from the Lord, can induce men to ſuch fopperies; ſo may we certainly expect the re-impoſing of this heavy yoke, and all the Sin, Superſtition, Perſecution and Wrath which neceſſarily do attend it, except we abide ſtedfaſt in the Lord's Cauſe and Covenant, inſtantly intreating and patiently waiting for His Salvation, and glorious appearance again in this Land.

Thus we have repreſented in part both the Sin, Sufferings and Diſtreſſes that ly upon the whole Land; which though they be moſt heavy and greivous in [Page] themſelves, yet are they in their Tendency & Preſage more to be regarded. Can any man ſeriouſly look upon the hatred and ſcorn of that Light and Truth? wherein once we gloried, the ſpite againſt the Holy Covenant and all Conſcience, the Blaphemy and ſin againſt God, and the violence and perſecution againſt all ſuch as fear His Name, whereby the enemy rageth and their tumult continually increaſeth, and not be aſtonished? Is there any who believeth that God is, and that His Words are Truths and all His Wayes judgements, His Threatnings ſure and certain, His jealouſy as a conſuming fire, His wrath ſo dreadful and His indignation ſo terrible, that only the ſame Omnipotency which inflicteth the ſtrokes, can ſuſtain poor paſſive wretches from evanishing at it's ſmalleſt rebukes, and yet shall ſuſtain them eternally, and not tremble becauſe of the provocation of all theſe Abominations? O! that ſuch whom the Love of Chriſt hath not conſtrained, nor the tears and weeping of a departing Saviour moved, might be yet perſwaded by the Terror of the Lord, & that the dread of God might make their hearts ſoft. Surely abounding ſin is the greateſt Woe, and prevailing tranſgreſſion the greateſt cauſe of mourning; but above all ſins and tranſgreſſions, Chriſt deſpiſed in His Goſpell and Ordinances, and perſecuted in His members, is the moſt mournful and fearful: Which as it ſcattered and deſtroyed the Lord's peculiar People and Nation, dear to Him above all Nations, and hath overturned and ruined the faireſt part of the Chriſtian World, either in Barbarity or groſs Darkneſs; ſo is it the great condemnation of the whole World. This is the work and wickedneſs of accurſed Prelacy, moſt Perjurious in it's Riſe and ever Antichriſtian in it's Deſignes and Effects, as all who have hearts to underſtand [Page] what we have here declared, and eyes to ſee the preſent ſtate and condition of matters, muſt and will acknowledge. This is thy Sin, O Scotland, and, if mercy prevent it not, shall be thy ruine. This is the Voice, Teſtimony and Warning of all the ſufferings of the Lord's people; who though continually afflicted and perſecuted in their bodies, & though their ſouls be exceedingly filled with the contempt of the proud; yet have not nor dare not deny the Lord, His Work, nor His holy Covenant: whom though the Lord hath cauſed to turn back from the enemy, and given for a ſpoil to them that hate them, yea given them as sheep for meat, and made them a reproach, a ſcorn and a deriſion; yet have they nor forgotten the Lord nor dealt falſly in His Covenant. O! that men would! conſider this Grace of God, whereby as he conforteth and ſuſtaineth his ſervants in all their afflictions; ſo he warneth backſliders to return, and all to flee from the wrath that is to come, and to ſave themſelves from this wicked generation: Which Grace, as it allayeth to, the Faithful the ſmart, ſo ought it to remove from all the ſcandal of our Lord's croſs, and is indeed that ſtrength and preſence of the Captain of our ſalvation (who was made perfect by ſuffering) with all His ſufferers, giving for the preſent joy and peace, and afterwards aſſured victory.

Now, ſeing it is the Lord who hath ſo viſibly brought upon us theſe ſore Trialls, that ſuch as are approved may be made manifeſt, and ſo graciouſly delivereth them from the temptation thereof, yea thereby refineth, purifyeth and maketh many white, that they may be more abundant Partakers both of His Holineſs and of His Glory, and alſo eminently beareth witneſs to the Truth, Grace and Power of His [Page] great Work, His holy Covenant, and precious Ordinances and Miniſtry amongſt us, clearing them by His own Teſtimony of all theſe calumnies, wherewith either through the invention of ſome men's malice, or the occaſion of other mens weakneſs and ſin, they were formerly aſperſed, we shall shut up this diſcourſe with this one word of exhortation.

Great hath been the Sin of this Land in not believing and obeying the glorious Goſpell, in not receaving the Lord Jeſus in our hearts, and witneſſing His Light and Grace and Glory in our lives and converſations, but in reſting on the outward forms and appearances of the true Doctrine, Worship, Diſcipline and Government, without labouring after the power of Reformation, and beauty of holineſs (the only grace and bleſſing of all theſe enjoyments) and in perverting and mannaging the poſſeſſion and profeſſion of all theſe things unto ſelfish ends and worldly advantages, O foolish people and unwiſe, have we thus requited the Lord for all theſe mercies of His Goſpell, pure Ordinances and Holy Covenants, to corrupt and deprave them from that great end of the Glory of His grace and mercy in our ſalvation, unto the baſe deſigns of ſerving and ſatifying our own luſts to His dishonour? And therefore is it that the Lord, having often in his mercy corrected and warned us, hath now at length given us over unto this horrid Apoſtacy and Defection; whereby, as the latent malice and hypocriſy of many, and the great fainting and want of zeal in all, have been manifeſtly diſcovered; ſo the Lord is feeding the wicked with their own deluſions, and putting the zeal and conſtancy of all to the Teſt, and in effect ripening this whole Land, either for a glorious deliverance from that perverſe ſpirit and generation of Antichriſt, that [Page] hath been long mingled in the midſt of us, and even from the dayes of our firſt Reformation, hath retained and continued the old enmity againſt the Lord Jeſus and His bleſſed Goſpell and Kingdom; or elſe for a totall and final overthrow in utter darkneſs and deſolation. And therefore O Scotland, becauſe the Lord loved thy Fathers, and delighteth not in thy deſtruction, hath He, after all our fearful backſliding and ſinful fainting and departing which teſtify againſt us, neither left Himſelf nor us without a witneſs; but raiſed up amongſt us His own faithful Servants and our brethren, with whom we are all equally and indiſſolubly engaged in the ſame righteous Cauſe and Covenant, & by the mighty power of His grace, from the pure zeal of His Glory, enabled them firſt to venture and then to lay down their lives for the Teſtimony of His Work and Covenant, that we may yet at length conſider and underſtand, that theſe were no more the labour and devices of carnal deſigns, then that corruption and weakneſs of flesh & blood could triumph both over it ſelf & death & hell the chief of terrors. O! that men would therefore lay to heart their bonds & Engagements unto the Lord, repent of their backſlidings, and ceaſe from their oppoſition to His Cauſe & Covenant; at leaſt that ſuch whom the Lord hath not abandoned unto that depth of Apoſtacy, whereunto others have made defection, would yet be wiſe & inſtructed, repent of their fainting & Neutrality in the cauſe of God, & their connivance or complyance with the declared enemies thereof, & beware of that wicked Declaration againſt the Covenant, or any other Oath and Subſcription likely to be the ſnare and temptation of theſe times, which either under the pretext of Peace and Order, or of due Obedience unto lawful Authority may be wickedly invented and impoſed, really for the ſuppreſſing of [Page] Truth, and advancing of this Rebellion againſt the moſt High God, and the eſtablishing of this Antichriſtian Prelatick-Tyranny. We have already fully detected the mask and deſign of ſuch impoſtures; He who hath given Authority and Power unto Kings and Princes, and rendered the ſame Sacred by His holy Sanction and Command, as he hath often punished their Ingratitude and Uſurpation againſt His own Soveraignity; ſo will He not hold that people guiltleſs, who, being both His Creatures and ſworn Subjects, either connive at, or comply with ſuch Rebellious Princes in their wickedneſs. Shall both the Law of God, and the very Propenſion of the heart and blood to the love and obedience of Parents, cede to the obedience of Kings and Rulers, for the good and preſervation of the Common-wealth, and shall not far more all Alleagiance & obedience to the ſame Kings & Rulers, cede and give place to our Obedience to the Moſt High our only Soveraign Lord, and the conſcience of His holy Oath and Commandments, for advancement of his glory, the great and only end of all things? Fix it therefore in your hearts, firſt to love and fear the Lord our God, and then to honour and obey the King; and let the ſincere and inward love of our Lord Jeſus Chriſt, the dear eſteem of his precious Goſpel, and the remembrance of our moſt ſacred and ſolemn Oaths and Covenants, and of that beauty, power and glory of His pure Ordinances, Miniſtry and Government which we once enjoyed, alwayes dwell in your hearts, and ever determine and eſtablish you to reſiſt and diſown all wicked Uſurpations againſt the Lord and His Anointed, all Invaſions againſt His Crown and Prerogative, all Corruptions and Humane Inventions in His pure Worship and Ordinances, all perverſion of the true [Page] Government and comely Order in His houſe, and al [...] violations of theſe indiſpenſible & holy Engagements, whereby this whole Nation is perpetually joyned unto the Lord; and alſo ever animat yow to Do or Suffer for the Lords great Name and theſe precious & important concernments, as He requireth; leſt if ye either faint in your mindes, or give up your ſelves to the deluſion of ſome carnal diſtinction, quiting the founder for the ſafer part, againſt the explicit Teſtimony, or implicit inclination of your own Conſciences (which later, if ſincerely aiming at the glory of God, and in nothing repugnant to His holy Word, is no otherwiſe to be regarded in times of temptation, then as that promiſed ſecret leading of the blind in the way they know not) you not only loſe your Crown, but provoke the Lord to cauſe all the Churches know by your plagues, that He it is who ſearcheth the reins & hearts.

But unto theſe few names in Scotland that have appeared zealous for God, & have not forgotten His Covenant in theſe declining times, & all theſe who favour their Righteous Cauſe; The Lord (who liveth & was dead, and is alive for evermore, Amen,) knoweth your works, tribulation & poverty (but yow are rich) and alſo the blaſphemy of them which ſay they are Chriſtians & are not, but are the ſynagogue of Antichriſt, Fear none of theſe things which yow do or shall ſuffer, your afflictions are but for Triall, and may be Short: be Faithful unto the death and ye shall have the Crown of life. And as ye love God & the Father of our Lord Jeſus, who gave His only and eternall delight unto the death for us Sinners; as ye love our Lord Jeſus Chriſt who loved us and washed us from our ſins in His own blood; as ye love the Holy Spirit of Grace who breatheth all this love into our hearts, and [Page] comforteth and ſealeth us unto the day of redemption; as ye love the bleſſed Goſpel, in the light whereof all this love is revealed, and God therein mainly glorified; as ye love the Church of God, which he hath purchaſed with his own blood; as ye love (for your own ſouls and for your poſterity) eternal life; as ye love poor Scotland and it's deliverance from the dreadful and imminent wrath of God; and as you love the preſervation of all Intereſts either Spiritual, Temporal or Eternal, Adhere ſtedfaſtly to the holy Covenants that Sacred and Firm Bond and Engagement unto all duties of Religion and Righteouſneſs, our bleſſed ſealed Charter of all the Lord's bleſſings and ordinances, eſpecially of that great Ordinance of the Miniſtry and Government of the Lord's houſe, which He himſelf hath appointed the hedge of all other Ordinances, and the great and moſt effectual mean of the Goſpel's eſtablishment and advancement. For, as it is only the holy zeal of God inſpired and animated by the fervent love of our Lord Jeſus, and the fear of the Lord's great Name, and the regard of His ſacred Oath, that can make you of quick underſtanding in theſe perillous times, for the diſcovering of both duties and dangers, and ſtrengthen you with all might, either for Doing or Suffering, that you may endure unto the end; ſo you may be aſſured, that if the Lord's thoughts toward Scotland be thoughts of peace and not of evil, to give us an expected end (as we have great ground and perſwaſion of hope) it shall be upon the broken plank of this deſpiſed Covenant, that this toſſed and ship-wrackt Church shall be preſerved, in midſt of all theſe fluctuations, and at length attain to it's deſired haven of Peace and Truth. Yea though this Apoſtacy and perſecution should prevail [Page] to wear out the ſaints of the moſt High, and the Lord (becauſe of the overſpreading of abomination) should determine and bring upon us utter deſolation; yet shall this your faithfulneſs be your Peace, joy and Victory. Let all therefore that deſire to be found faithful, look unto Jeſus and his joy; that with Him enduring the croſs and deſpiſing the shame, we may neither faint nor be weary, but in end be partakers of his Victory, Throne and Crown.

Thus we have ſeen and declared the great Work of God in this Land, from the firſt times of our Reformation unto this day; we have alſo teen our manifold provocations, whereby we have often Turned, Tempted and Provoked the moſt High; and all theſe judgements, Temptations and Diſcoveries, wherewith, by the ſpace of now more then an Hundred years, he hath corrected and exerciſed us; and we are at length arrived unto, and have conſidered the preſent ſtate and poſture of our affairs: Wherein though 1. the extremity of Apoſtacy, exceeding all that any age can parallel, and aggreageable by all the circumſtances of moſt clear and glorious Manifeſtations, moſt ſolemn and ſacred Engagements, moſt ſudden and cauſeleſs backſliding, and moſt national daring and violent defection that any Church can be charged with. 2. The extremity of Perſecution and Violence, which, conſidering either the Actors; (once ring-leaders, now Apoſtats from the ſame Holy Covenant which they perſecut) or the Manner, by Hoſtile and Military Force, without ſo much as regarding their own Lawes which they pretend for warrant; or the cruelty and exceſs, whereby mens lives are imbittered, making them prefer Death to the ſlaveries and inſolencies which they, ſuſtain, Are [Page] not to be inſtanced in any Chriſtian Church. 3. The extremity of Sin and profanity, and of the enemies boaſting and blaſphemy, whoſe mouths are ſet againſt the Heavens, and all the ſpite of their tongues and indignation of their hearts, againſt the holy Covenant and tenderneſs of conſcience, over which and all their followers, they wickedly inſult and rejoyce. And 4. the extremity of mens fainting and deſerting ſo Good a Cauſe; Which in their hearts they ſecretly own and approve, but dare not avow, yea are ready to deny for fear of the Adverſaries, Though, we ſay, theſe extremities (undenyably apparent in our preſent condition) do ſadly denounce unto this Land, the worſt and moſt woful of all extremities, even utter forſaking and deſolation, and that the End is come; yet notwithſtanding all theſe hopeleſs and deſperat appearances, it is the Lord who cauſeth light to shine out of darkneſs, and ſaith in the evening it shall be light, who ſaith unto dry bones, live, and calleth his People out of their graves, who even calleth things that are not as though they were, in whom all the ſeekers of His face ought to rejoyce, and joy in the God of their ſalvation. Therefore, although that over and above all theſe menacing evils, the power and pride of the Enemy should yet more prevail, even many degrees above all the appearances of Human Hope or Help, & all Neighbouring Nations should not only give them the leiſure and conveniency, but with all their might conſpire and concurre with our enemies, to intend their perſecution & ſtrengthen their Apoſtacy; yet are the Lord's Faithful, not only partakers of that River, the ſtreams whereof make glad the City of God, though ſurrounded with the ſiege of of Nations, Batteries of mountains, and inſurrections [Page] of the Univerſe againſt it, and are built on that rock againſt which the very gates of hell cannot prevail, and do alſo know that their God whom they fear is able to deliver them from this fiery Triall, and He will deliver them from their perſecuters; and if not, that nothing ſave the deſign of greater glory to this own Name, in a greater mercy and ſalvation to His People shall impede it: but all that love the Lord's Salvation have alſo fair ground of hope, that the Lord, as he will pour out His wrath upon his adverſaries, ſo will He remember for Scotland his Covenant; awake and give a shout againſt His enemies; and that, now when He ſeeth their wrath, how they behave themſelves ſtrangely, and ſay our hand is high, and the Lord hath not done all this, the Lord will bring forth for His remnant (even that holy ſeed which shall be the ſubſtance of this Land) that Deliverance which is laid up in ſtore with Him, and ſealed up amongſt His treaſures. For unto God belongeth vengeance and recompenſe, even the vengeance of His broken Covenant, of His dear Saints blood, and of His polluted Sanctuary. The adverſaries foot ſhal ſlide in due time, for the day of their calamity is at hand, and the things that ſhall come upon them, make haſte. For the Lord ſhall judge his people and repent himſelf for his ſervants, when he ſeeth that our power is gone, and there is none ſhut up or left: And the Lord ſhall ſay, ſee now that I, even I am He, and there is no God with me: I kill and I make alive, I wound and I heal: neither is there any that can deliver out of my hand; for I lift up my hand to heaven, and ſay, I live for ever. if I whet my glittering ſword, and mine hand take hold on [Page]judgement, I will render vengeance to mine enemies, and will reward them that hate me. I will make mine arrows drunk with blood (and my ſword ſhall devour fleſh) and that with the blood of the ſlain and the captives, from the beginning of revenges upon the enemy. Rejoyce, O ye Nations, with his people, for He will avenge the blood of His Servants, and will render vengeance to His adverſaries, and will be mercifull unto His Land and to His People. This is the Song which God hath taught us, and therewith we ſhut up and ſeal the FAITH AND PATIENCE OF THE SAINTS.

AND now, having finished the Narration intended of the Work of God, and having ſeen and being perſuaded that all the degrees and Paſſages of its Progreſs and Advancement, were the very veſtiges of the Lords aſcendent Power and Glory, which He hath alſo ſealed by the Salvation of many thouſands for our aſſured confirmation, that as this Work is of God, ſo ſhall it not come to nought; But that theſe Antichriſtian [...] who oppoſe it, though in the ſame Spirit and Power of Darkneſs, which hath mainly cauſed and procured all the ſin, temptation and ruine that hath befallen any Goſpel-Church, [...] the bleſſed coming of our Lord JESUS in the fle [...]h, they should ariſe unto, yea [Page] ſurmount the very height of the Papacy and Antichriſt himſelf, in their Perſecutions & Tyranny; They shall nevertheleſs in the end, be found even to fight againſt God, and perish for ever in their gain-ſaying. As we do therefore deſire to remain ſtedfaſt, immoveable, and always abounding in the Work of the Lord, and every point and circumſtance thereof, without fainting or wearying even unto the Death. in and over which the Lord hath cauſed His faithful witneſſes ſo gloriouſly to Triumph; ſo we do only here ſubjoyn, for the clear and unanſwerable conviction and condemnation of the perfidy and wickedneſs of theſe accurſed Prelates, both before the World and even in their own conſciences, if any ſenſe thereof do yet remain: That though we had never ſeen any of theſe great and glorious things, whereby the Lord ſince the Year 1637. did revive, confirm and magnify His Work amongſt us, and that the National Covenant had net been ſince retaken much leſs explained and eſtablished, nor the League and Covenant enſued it; Yet ſince the ſame doth ſtill ſtand in the plain and ſimple terms, wherein it was conceaved, and in that ſenſe and meaning, wherein both it's expreſs Words and all the circumſtances which we have before obſerved do plainly evince that it was at firſt taken; as this Covenant [Page] doth remain unto this Day (notwithſtanding all the Prelats wickedneſs, perjury and violence) unrepeal'd or condemned, and by no contrary explanation or gloſs, either is or can be detorted, from being an undenyable abjuration of accurſed Prelacy and all it's corruptions; ſo is it a certain, fixed and immoveable foundation for all the Work of God that hath enſued, and a very ſure ground of confidence to all who ſeriouſly perpend, and firmly adhere to it, that the Lord who loved us of old, and choſed our Fathers, shall yet again by his mighty Spirit and Power, turn the hearts of the Children unto the Fathers, and bring us back unto the Lord God of our Fathers, and upon this ſame Foundation, yet repair our breaches, build up the old waſtes, & raiſe & rear up His Glory.

FINIS.

The laſt SPEECHES AND TESTIMONIES Of ſome who have Suffered for the TRUTH IN SCOTLAND, Since the Year 1660.

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The laſt Speech of the MARQUES of ARGILE, At his Death in Edinburgh, May 27. 1661.

MANY will expect that I ſpeak many things, and according to their ſeveral opinions and diſpoſitions, ſo will their expectations be from me, and conſtructions of me; But I reſolve to diſappoint many, for I come not hither to juſtify my ſelf, [Page] but the Lord, VVho is Holy in all His wayes and Righteous in all His VVorks, Holy and bleſſed is His Name; Neither come I to condemn others: I know many. will expect that I will ſpeak againſt the hardneſs of the Sentence, pronounced againſt me; But I will ſay nothing to it. I bleſs the Lord, I pardon all men, as I deſire to be pardoned of the Lord my ſelf: Let the will of the Lord be done; That is all that I deſire.

I hope that ye will have more charity to me now, then yee would have had at an other time, ſeing I ſpeak before the Lord, to whom I muſt give an account very shortly. I know very well that my words have had but very litle weight with many: And that many have miſtaken my Words & Actings both: Many have thought me to be a great Enemy to theſe great works, that have of late, been brought to paſs. But do not miſtake me, good People: I ſpeak it in the preſence of the Lord, I entered not upon the Work of Reformation, with any deſign of advantage to my ſelf, or prejudice to the King and his Government; As my later Will which was written 1655. and thereafter delivered to a Friend (in whoſe hands it ſtill remaineth) can show. As for theſe Calumnies that have gone abroad of me, I bleſſe God, I know them to be no more: And as I go to make a reckoning to My God, I am free as to any of theſe, concerning the King's Perſon or Government. I was Real and Cordial in my deſires to bring the King home, and in my Endeavours for Him when he was at home, and I had no correſpondence with the Adverſaries Army, nor any of them, in the time when his Majeſty was in Scotland; Nor had I any acceſſion to his late Majeſties [Page] horrid and execrable Murther, by Councel or Knowledge of it, or any other manner of way. This is a Truth, as I shall anſwer to my Judge. And all the time his Majeſty was in Scotland, I was ſtill endeavouring His advantage; my Conſcience beareth me witneſs in it. So much to that Particular. And (turning about he ſaid) I hope, Gentlemen, you will all remember theſe.

I confeſs, many look on my Condition as a Suffering condition: But I bleſs the Lord, that He that hath gone before me, hath trod the Wine-preſs of the Father's wrath; by whoſe Sufferings, I hope that my Sufferings shall not be Eternal. I bleſs Him that hath taken away the ſting of my Sufferings: I may ſay that my Charter was Sealed to day; for the Lord hath ſaid to me, SON, BE OF GOOD CHEER, THY SINS ARE FREELY FORGIVEN THEE: And ſo I hope my Sufferings shall be very eaſy. And ye know the Scripture ſaith, the Captain of our Salvation was made perfect by Sufferings.

I shall not ſpeak much to theſe things for which I am condemned, leſt I ſeem to condemn others: It's well known, it's only for Compliance, which was the Epidemicall fault of the Nation. I wish the Lord to Pardon them: I ſay no more.

There was an expreſſion in theſe Papers preſented by me to the Parliament, of the Contagion of theſe times; Which may by ſome be miſconſtructed, as if I intended to lay an Imputation upon the Work of Reformation: But I declare that I intended no ſuch thing; But only related to the corruptions and failings of men, occaſioned by the Prevailing of the Uſurping Powers. At this he turned and took them all witneſſes.

[Page]Now, Gentlemen, concerning the Nation, I think there are three ſorts of People that take up much of the World and of this Nation. There is 1. the openly Prophane: And truely I may ſay, though I have been a priſoner, I have not had mine ears shut; I hear aſſuredly, that Drinking, Swearing, Whoring were never more Common, never more Countenanced then now they are. Truly if Magiſtrats were here, I would ſay to them, if they lay forth their power for glorifying of God, by reſtraining this, they should fare the better; if they continue in not reſtraining, they shall fare the worſe. I ſay no more, but either let People shun Prophanity and Magiſtrats reſtrain it, or aſſuredly the wrath of God shall follow on it. 2. Others are not openly Prophane (everyone will not allow that) but yet they are Gallio's in the matter: If matters go well as to their Private Intereſt, they care not whether the Church of God ſink or ſwim. But whatever they think, God hath laid Engagements upon Scotland: We are tyed by Covenants to Religion and Reformation: Theſe that were then Unborn are yet engaged; and in our Baptiſme we are engaged to it. And it paſſeth the power of all the Magiſtrats under heaven to abſolve them from the Oath or God: They deceave themſelves, and it may be would deceave others that think otherwiſe. But I would caveat this, People will be ready to think this a kind of inſtigation to Rebellion in me; But they are very far wrong that think Religion and Loyalty are not well conſiſtent. Whoever they be that ſeparate them, Religion is not to be blamed, but They. It's true, it's the duty of every Chriſtian to be Loyall; yet I think the Orders of things are to be obſerved as well as their Natures; the Order of Religion as well as the Nature [Page] of it. Religion muſt not be the Cock-boat, it muſt be the Ship. God muſt have what is His, as well as Caeſar what is His: And Theſe are the beſt Subjects that are the beſt Chriſtians. And that I am looked on as a Friend to Reformation, is my Glory.

3. There is another ſort that are truly Godly: And to them I muſt ſay what I fear, & every one hath reaſon to fear (it's good to fear evil) It's true the Lord may prevent it; but if He do not (and truly I cannot forſee any probability of it) Times are like either to be very Sinning or very Suffering Times: And let Chriſtians make their choice: There is a ſad Dilemma in the buſineſs SIN or SUFFER; and ſurely, he that would choiſe the Better part will choiſe to Suffer. Others that will choiſe to Sin, shall not eſcape Suffering; They shall Suffer, but it may be, not as I do (turning about and, pointing to the Maiden) but worſe: Mine is but Temporal, theirs shall be Eternal; when I shall be Singing, they shall be Howling. Beware therefore of Sin whatever yow are aware of, eſpecially in ſuch times.

Yet I cannot ſay of my own Condition, but that the Lord in his Providence hath mind of Mercy to me even in this World: For if I had been more favourably dealt with, I fear I might have been overcome with Temptations, as many others are, and many more I fear will be; And ſo should have gone out of the World, with a more polluted Conſcience, then through the mercy of God now I have. And hence my Condition is ſuch now, as when I am gone, will be ſeen not to have been ſuch as many imagined. It's fit God take me away, before I fall into theſe Temptations that I ſee others are falling into▪ and many [Page] others I fear will fall: I wish the Lord may Prevent it. Yet bleſſed be His Name, that I am keeped both from preſent evils & evils to come. Here he turned about a litle & ſpoke ſome words to Mr Hutchiſon, when turning again to the People, he ſpoke as followeth. Some may expect I will regrete my own condition: but truly I neither grudge nor repine; nor deſire any revenge. And I declare I do not repent my laſt going up to London; for I had alwayes rather have Suffered any thing, then ly under Reproaches as I did. I deſire not that the Lord should judge any man; nor do I judge any but my Self: I wish, as the Lord hath pardoned me, ſo He may pardon them for this and other things; and what they have done to me, may never meet them in their accounts. I have no more to ſay, but to beg the Lord, that when I go away, he would Bleſs every one that ſtayeth behind.

His last Words, immediatly before he laid his Head on the Block after his doublet was off, were theſe. I deſire you, Gentlemen, all that hear me this day to take notice (and I wish that all who ſee me might hear me) that now when I am entering into Eternity, and am to appear before my Judge; & as I deſire Salvation and do expect eternall Salvation and happineſs from Him, from my Birth to my Scaffold, I am free from any acceſſion by my Knowledge, concerning Counſel or any other way to his late Ma. death; And I pray the Lord preſerve his preſent Maj. and to pour his beſt bleſſings on his Perſon and Government; and the Lord give him good and faithful councellors. Turn-about to his Friends, he ſaid, Many Chriſtians may ſtumble at this, and my Friends may be diſcontented; But when things are rightly conſidered, my freinds [Page] have no Diſcredit of Me, nor Chriſtians no Stumbling block, but rather an Encouragement.

The laſt Speech and Teſtimony of MR JAMES GUTHRIE, Miniſter of the Goſpel at Sterlin, at his Death at Edinburgh, Jun. 1. 1661. which a day or two before his Death he wrot, and left with ſome of his Friends ſealed and atteſted under his own hand.

MEn and Brethren, I fear many of yow become hither to gaze, rather then to be edified by the carriage and laſt words of a dying man: But if any have an hear to hear, as I hope ſome of this great confluence have, I deſire your audience to a few words. I am come hither to lay down this earthly Tabernacle and mortal flesh of mine; and I bleſs God, through His Grace I do it willingly and not by conſtraint. I ſay, I ſuffer willingly: If I had been ſo minded, I might have made a diverſion, and not been a Priſoner; But being conſcious to my Self of nothing worthy of Death or of Bonds, I would not ſtain my Innocency with the ſuſpicion of guiltineſs by my withdrawing: neither have I wanted opportunities and advantages to eſcape ſince I was Priſoner, not by the fault of my keepers (God knoweth) but otherwiſe; But neither for this had I Light or Liberty; left I should reflect upon the Lord's Name, and offend the Generation of [Page] the Righteous: And if ſome men have not been miſtaken, or dealt deceatfully in telling me ſo, I might have avoided not only the ſeverity of the Sentence, but alſo had much favor and countenance, by complying with the courſes of the time: But I durſt not redeem my Life with the loſs of my Integrity; God knoweth I durſt not; and that ſince I was Priſoner, He hath ſo holden me by the hand, that he never ſuffered me to bring it in debate in my inward thoughts, much leſs to propone or hearken to any overture of that kind. I did judge it better to Suffer then to Sin; And therefore I am come hither to lay down my life this day. And I bleſs God, I die not as a Fool; Not that I have any thing wherein to glory in my ſelf: I acknowledge that I am a Sinner, yea one of the greateſt and vileſt that hes owned a profeſſion of Religion, and one of the moſt unworthy that hes Preached the Goſpel; my corruptions have been ſtrong and many, and have made me a ſinner in all things, yea even in following my duty: And therefore Righteouſneſs have I none of mine own, all is vile; But I do beleeve that Jeſus Chriſt came into the World to ſave ſinners whereof I am Chief: Through Faith in his Righteouſneſs and Blood have I obtained Mercy; and through Him and Him alone, have I the hope of a bleſſed conqueſt and Victory over Sin, and Sathan, and Hell, and Death, and that I shall attain unto the Reſurrection of the Juſt; and be made Partaker of Eternal Life. I know in whom I have beleeved, and that He is able to keep than which I have committed unto Him againſt that day. I have Preached Salvation through His Name, and as I have preached ſo do I Beleeve, and do commend the Riches of His Free-grace [Page] and Faith in His Name unto yow all, as the only way whereby ye can be ſaved.

And as I bleſs the Lord that I die not as a fool; ſo alſo that I die not for Evil-doing. Not a few of yow may happily judge, that I ſuffer as a Thief, or as a Murtherer, or as an evil Doer, or as an Buſſy body in other mens matters. It was the lot of the Lord Jeſus Chriſt Himſelf, and hath been of many of His Precious Servants and People to ſuffer by the World as evil Doers: & as my ſoul ſcareth not at it, but deſireth to rejoice in being brought into Conformity with my Bleſſed Head, and ſo bleſſed a Company in this thing; ſo do I deſire and Pray that I may be to none of yow to day, upon this account a ſtone of ſtumbling and a rock of offence: Bleſſed is he that shall not be offended at Jeſus Chriſt and his poor ſervants and members, becauſe of their being condemned as evil doers by the World. God is my record, that in theſe things, for which Sentence of Death hath paſſed againſt me, I have a good Conſcience: I bleſs God, they are not matters of Complyance with Sectaries, or Deſignes or Practices againſt His Majeſt. Perſon or Government, or the Perſon or Government of His Royal Father: My heart (I bleſs God) is conſcious unto no Diſloalty; Nay, Loyal I have been, and I commend it unto you to be Loyal and obedient in the Lord. True Piety is the foundation of True Loyalty: A wicked man may be a flatterer and a Time-ſerver, but he will never be a Loyal Subject. But to return to my purpoſe, the matters for which I am condemned, are matters belonging to my Calling and Function as a Miniſter of the Goſpel, ſuch as the Diſcovery and Reproving of Sin; The preſſing the holding faſt of the Oath of God in the Covenant, and preſerving and carrying on the [Page] Work of Religion and Reformation according thereto; And Denying to acknowledge the Civil Magiſtrat as the Proper Competent Iudge in cauſes Eccleſiaſtical: That in all theſe things which (God ſo ordering by His gracious Providence) are the grounds of my Inditement and Death, I have a good Conſcience, as having walked therein according to the Light and Rule of God's Word, and as did become a Miniſter of the Goſpel.

I do alſo bleſs the Lord, that I do not die as one not deſired. I know that by not a few I neither have been nor am deſired. It hath been my lot to have been a man of Contention and Sorrow: But it is my comfort, that for my own things I have not contended, but for the things of Jeſus Chriſt, for what relateth to His Intereſt and Work, and the well being of His People. In order to the preſerving and promoting of theſe, I did Proteſt againſt, and ſtood in Oppoſition unto theſe late Aſſemblies at St Andrewes, Dundee and Edinburgh; and the Publick Reſolutions for bringing the Malignant Party into the Judicatories and Armies of this Kingdom, conceaving the ſame contrary to the Word of God, and to our Solemn Covenants and Engagements; and to be an inlet to Defection, and to the Ruine and deſtruction of the Work of God. And it is now manifeſt to many conſciences, that I have not been therein miſtaken; nor was not fighting againſt a man of ſtraw. I was alſo deſirous and did uſe ſome poor Endeavours to have the Church of God purged of Inſufficient and Scandalous and Corrupt Miniſters and Elders; for theſe things I have been miſtaken by ſome, and hated by others: But I bleſs the Lord, as I had the teſtimony of my own Conſcience; ſo I was and am therein approven, in the conſciences of many [Page] of the Lord's precious Servants and People; and how little ſoever I may die Deſired by ſome, yet by theſe I know I do die Deſired, and their approbation, and prayers, and affection is of more value with me, then the Contradiction, or Reproach, or Hatred of many others; the love of the one I cannot Recompence, and the miſtake, or hatred, or reproach of the other; I do with all my heart Forgive; and wherein I have offended any of them, do beg their mercy and forgiveneſs. I do from my ſoul wish that my death may be profitable unto both, that the one may be confirmed and eſtablished in the ſtraight wayes of the Lord, and that the other (if the Lord ſo will) may be convinced, & ceaſe from theſe things that are not good, & do not Edify but Deſtroy.

One thing I would warn yow all of, that God is wroth, yea very wroth with Scotland, and threatneth to depart and remove His candleſtick: The cauſes of his wrath are many, and would to God it were not One great cauſe, that Cauſes of Wrath are deſpiſed and rejected of men. Conſider the caſe that is recorded Ier. 36. and the conſequence of it, and tremble and fear. I cannot but alſo ſay, that there is a great addition and increaſe of wrath. 1. By that deludge of Prophanity that overfloweth all the Land, and hath reins looſed unto it every where, in ſo far that many have loſt not only all uſe and exerciſe of Religion, but even of Morality, and that common Civility that is to be found amongſt the Heathen. 2. By that horrible Treachery and Perjury that is in the matter of the Covenant, and Cauſe of God, and Work of Reformation: Be aſtonished, O ye Heavens at this, and be horribly afraid, be ye very deſolate, ſaith the Lord; for my People have committed two evils, they have [Page]forſaken me the fountain of living waters, & hewed them out ciſterns, broken ciſterns that can hold no water: Shall be break the Covenant, and proſper? Shal the throne of iniquity have fellowship with God, which frameth miſchief by a Law? I fear the Lord be about to bring a Sword on theſe Lands, which shall avenge the quarrell of His Covenant. 3. Horrible Ingratitude: The Lord after 10 years oppreſſion & bondage hath broken the yoke of Strangers from off our necks; but what do we render unto Him for this goodneſs? Moſt of the fruit of our delivery is to work wickedneſs, and to ſtrengthen our Selves to do evill. 4. A moſt dreadful Idolatry, and ſacrificing to the Creature: We have changed the glory of the Incorruptible God, into the image of a corruptible Man, in whom many have placed almoſt all their Salvation and deſire, and have turned that which might have been a Bleſſing unto us (being kept in a due line of Subordination under God) into an Idol of Jealouſy, by preferring it before him. God is alſo wroth with a generation of Carnal, Corrupt, Time-ſerving Miniſters: I know and bear teſtimony that in the Church of Scotland, there is a True and Faithful Miniſtry: Bleſſed be God, we have yet many who ſtudy their duty, and deſire to be found faithful to their Lord and Maſter; And I pray you to Honor, and Reverence, and Eſteem much of theſe for their Works ſake: And I pray them to be encouraged in their Lord and Maſter, who is with them to make them as iron-pillars, and brazen walls, and as a ſtrong defenced city in the faithful following of their duty: But oh! that there were not too many who mind Earthly things, and are enemies to the croſs of Jeſus Chriſt, who push with the ſide and shoulder, who ſtrengthen the hands of evill [Page] doers, who make themſelves tranſgreſſors, by ſtuſtudying to build again what they did formerly warrantably deſtroy, I mean PRELACY, and the CEREMONIES, and the SERVICE-BOOK, a Myſtery of iniquity that works amongſt us, whoſe ſteps lead unto the houſe of the great Whore, BABYLON, the Mother of fornications: Or whoſoever elſe he be that buildeth this Jericho again, let him take heed of the curſe of Hiel the Bethelite, and of that flying roll thereatened Zech. 5. And let all Miniſters take heed that they Watch, and be Stedfaſt in the Faith, and quit themſelves like men, and be ſtrong; and give faithful and ſeaſonable Warning concerning Sin and Duty. Many of the Lords People do ſadly complain of the fainting and ſilence of many Watchmen; And it concerneth them to conſider what God calleth for at their hands in ſuch a day: Silence now in a Watchman, when he is ſo much called to ſpeak, and give his Teſtimony upon the Peril of his life, is doubtleſs a great Sin. The Lord open the mouths of His Servants to ſpeak his word with all boldneſs, that Covenant-breaking may be diſcovered and reproved, and that the Kingdom of Jeſus Chriſt may not be ſupplanted, nor the ſouls of His People deſtroyed without a witneſs. I have but a few words moe to adde: All that are Profane amongſt you, I exhort them to Repentance, for the day of the Lord's vengeance haſteneth and is near: But there is yet a door of mercy open for you, if ye will not deſpiſe the day of ſalvation. All that are Maligners, and Reproachers, and Perſecuters of Godlineſs, and of ſuch as live godly, take heed what ye do, it will be hard for you to kick againſt the Pricks; You make your ſelves the Butt of the Lord's fury, and his flaming indignation, if ye do not [Page] ceaſe from and repent of all your ungodly deeds. All that are Neutral, and Indifferent, and Lukewarm Profeſſors, be zealous and repent; leſt the Lord ſpew you out of His mouth. You that lament after the Lord, and mourn for all the abominations that are done in this City, and in the Land, and take pleaſure in the ſtones and duſt of Zi [...]n, caſt not away your confidence, but be comforted and encouraged in the Lord. He will yet appear to your joy, God hath not caſt away his People nor work in Brittain and Ireland: I hope it shall once more Revive by the Power of His Spirit, and take root downward and bear fruit upward. There is yet a Holy Seed and precious Remnant, whom God will preſerve and bring forth: but how Long or Dark, our Night may be, I do not know; the Lord shorten it for the ſake of his Choſen. In the mean while, be ye patient & ſtedfaſt, immoveable, alwayes abounding in the work of the Lord, & in love one to another: Beware of Snares which are ſtrawed thick: Cleave to the Covenant & Work of Reformation: Do not decline the Croſs of Jeſus Chriſt; chooſe rather to ſuffer Affliction with the People of God, then to enjoy the pleaſurs of ſin for a ſeaſon; and account the Reproach of Chriſt greater riches then all the Treaſure of the World. Let my Death grieve none of you, it will be more profitable and advantageous both for me, and for you, and for the Church of God, and for Chriſts intereſt and honor, then my life could have been. I forgive all men the guilt of it, and I deſire you to do ſo alſo: Pray for them that perſecute you, and bleſs them that curſe you, bleſs I ſay, and curſe not. I die in the Faith of the Apoſtles and Primitive Chriſtians, & Proteſtant Reformed Churches, particularly of the Church of Scotland, whereof [Page] I am a member and Miniſter. I bear my witneſs and Teſtimony to the Doctrine, Worship, Diſcipline and Government of the Church of Scotland, by Kirk-Seſſions, Presbyteries, Synods and Generall Aſſemblies. Popery and Prelacy, and all the trumpery of Service and Ceremonies that wait upon them, I do abhor. I do bear my witneſs unto the National Covanant of Scotland, and Solemn League and Covenant betwixt the three Kingdoms of Scotland, England and Ireland: Theſe Sacred, Solemn, Publick Oaths of God, I believe can be looſed nor diſpenſed with, by no Perſon, or Party, or Power upon earth: but are ſtill binding upon theſe Kingdoms, and will be for ever hereafter; and are ratifyed and ſealed by the converſion of many thouſand ſouls, ſince our entering thereinto. I bear my witneſs to the Proteſtation againſt the controverted Aſſemblies and the Publick Reſolutions; to the Teſtimonies given againſt the Sectaries; againſt the courſe of Backſliding and Defection that is now on foot in the Land, and all the branches and parts thereof, under whatſoever name or notion, or acted by whatſoever party or perſon. And in the laſt place, I bear my witneſs to the croſs of Jeſus Chriſt; and that I never had cauſe nor have cauſe this day, to repent becauſe of any thing I have ſuffered, or can now ſuffer for His Name: I take God to record upon my ſoul, I would not exchange this ſcaffold, with the Palace or Mitre of the greateſt prelate in Brittain. Bleſſed be God, who hath shewed mercy to ſuch a wretch, and hath revealed His Son in me, and made me a Miniſter of the Everlaſting Goſpel, and that He hath daigned in the midſt of much contradiction from Sathan and the World, to ſeal my Miniſtry upon the hearts of not a few of His People, and eſpecially [Page] in the ſtation wherein I was laſt, I mean the Congregation, and Presbytery of Sterlin. God forgive the poor empty Man, that did there intrude upon my labors, and hath made a prey of many poor ſouls, and expoſed others to reproach, and oppreſſion, and a famine of the Word of the Lord. God forgive the miſleaders of that part of the poor people, who tempted them to reject their own Paſtor, and to admit of Intruders; and the Father of mercies, pity that poor Miſled people: And the Lord viſit the Congregation and Presbytery of Sterlin once more with faithful Paſtors; and grant that the Work and People of God may be revived thorow all Britain, and over all the World. Jeſus Chriſt is my Light, and my Life, my Righteouſneſs, my Strength and my Salvation: He is all my Salvation, and all my Deſire. Him, O Him I do with all the ſtrength of my ſoul commend unto you. Bleſſed are they that are not offended in Him: Bleſſed are they that Truſt in Him. Bleſs Him, O my ſoul, from henceforth even for ever. Rejoyce, rejoice all ye that love Him; be patient and rejoice in tribulation: Bleſſed are you, and bleſſed shall you be for ever and ever. Everlaſting Righteouſneſs and Eternal Salvation is yours: All are yours, and ye are Chriſts, and Chriſt is Gods. Remember me O Lord with the favour thow beareſt to thy People; O viſit me with thy Salvation, that I may ſee the good of thy choſen, that I may rejoice in the gladneſs of thy Nation, that I may glory with thy Inheritance. Now let thy ſervant depart in peace ſince mine eyes have ſeen thy ſalvation.

JA. GUTRHIE.

The laſt Speech and Teſtimony of the LORD WARIST0N, At his Death in Edinburgh, July 22. 1663.

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Right Honourable, much honoured, and beloved Auditors and Spectators.

THat which I intended and prepared to have ſpoken at this time & in this condition, immediatly before my death (if it should be ſo ordered that it should be my lot) is not at preſent in my power, having been taken from me: But I hope the Lord shall preſerve it to bear my Teſtimony more fully and clearly, then now I can in this condition, having my Memory much deſtroyed, through much ſore and long Sickneſs, Melancholy, and exceſſive drawing of my Blood. Though I bleſs the Lord my God, that notwithſtanding of the forementioned diſtempers, I am in ſome capacity to leave this short and weak Teſtimony.

I deſire in the first place to confeſs my Sins, ſo far as is proper to this Place and Caſe, and to acknowledge Gods Mercies; and to expreſs my Repentance of the one, and my Faith of the other, through the merits of the Lord Jeſus Chriſt our gracious Redeemer and Mediator: I confeſs that my Natural Temper (or rather diſtemper) hath been Haſty and Paſſionat; and that in my Manner of going about and proſecuting of the beſt pieces of work and ſervice to the Lord and to my Generation, I have been ſubject to my exceſſes of Heat, and thereby to ſome Precipitations; which hath no doubt offended ſtanders by and lookers on, and [Page] hath expoſed both Me and the Work to their miſtakes, whereby the beauty of that Work hath been obſcured: Neither have I in following of the Lord's work, His Good Work, been without my own Self-ſeeking; which hath ſeverall wayes vented is ſelf to the offence of both God and Man, and to the grief thereafter of my own Conſcience, and which hath often made me groan, and cry out with the Apoſtle, O miſerable man that I am, who shall deliver me from this body of death? And to ly low in the duſt mourning and lamenting over the ſame, deprecating God's wrath, and begging His tender Mercies to Pardon, and His powerful Grace to cure all theſe evils. I muſt withal confeſs, that it doth not a litle trouble me, and ly heavy upon my ſpirit, and will bring me down with ſorrow to the grave (though I was not alone in this Offence, but had the body of the Nation going before me, and the Example of perſons of all Ranks to inſnare me) That I ſuffered my ſelf through the power of temptations, and the too much fear anent the ſtraits that my numerous Family might be brought into, to be carried unto ſo great a length of Complyance in England with the late Uſurpers, which did much grieve the hearts of the Godly, and made theſe that ſought God ashamed and confounded for my ſake, and did give no ſmall occaſion to the Adverſary to reproach and blaſpheme, and did withall not a litle obſcure and darken the beauty of ſeverall former Actings about His bleſſed and glorious Work of Reformation, happily begun and far advanced in theſe Lands, wherein He was graciouſly pleaſed to Employ, and by Employing to Honour me to be an Inſtrument (though the leaſt and unworthieſt of many) whereof I am not ashamed this day, but account it my Glory, how ever that Work [Page] be now cried down, oppoſed, laid in the duſt and trod upon: And my turning aſide to comply with theſe men, was the more aggravated in my perſon, that I had ſo frequently and ſeriouſly made profeſſion of my Averſneſs from and Abhorrence of that way, and had shown much Diſſatisfaction with theſe that had not gone ſo great a length; for which as I ſeek God's mercy in Chriſt Jeſus, ſo I deſire that all the Lord's People, from my example may be more ſtirred up to watch and pray, that they enter not into temptation.

2. I do not deny on the other hand, but muſt: Teſtify in the ſecond place, to the Glory of His Free-grace, that the Lord my God hath often shewed and engraven upon my Conſcience, the Teſtimony of His Reconciling and Reconciled Mercy through the Merits of Jeſus Chriſt, pardoning all my iniquities, and aſſuring me that He would deliver me alſo by the graces of His Holy Spirit, from the ſpait, tyranny and dominion thereof; And hath often drawn out my ſpirit to the exerciſe of Repentance and Faith, and after engraven upon my heart in legible characters His merciful pardon, and gracious begun cure thereof to be perfected thereafter, to the Glory of His Name, the Salvation of my Soul, and Edification of His Church.

3. I am preſſed in conſcience to leave here at my death, my true & honeſt Teſtimony in the ſight of God and Man, to and for the Nationall Covenant: the Solemn League & Covenant; the Solemn Acknowledgement of our Sins, & Engagement to our duties; to all the grounds & Cauſes of Faſts and humiliations, & of the Lords diſpleaſure & contending with the Land; And to the ſeveral Teſtimonies given to His Intereſts, by Generall Aſſemblies, Commiſſioners of the Kirk, [Page] Presbyteries, and by other honeſt and faithful Miniſters and Profeſſors.

4. I am preſſed alſo to encourage His Doing, Suffering; Witneſſing People, and Sympathizing ones with theſe that ſuffer, that they would continue in the duties of Mourning, Praying, Witneſſing and Symparthizing with theſe that ſuffer; and humbly to aſſure them in the Name of the Lord our God, the God of His own Word and Work, of His own Cauſe, Covenant and People, that He will be Seen, Found and Felt (in His own gracious Way and Time, by His own Means & Inſtruments, for His own Glory & Honor) to return to His own Truths and Intereſts and Servants, and revive His Name, His Covenant, His Word, His Work, His Sanctuary and His Saints in theſe Nations, even in the three Covenanted Nations, which were by ſo Solemn Bonds, Covenants, Subscriptions and Oaths, given away and devoted unto Himſelf.

5. I exhort all theſe that have been, or are Enemies or unfreinds to the Lord's Name, Covenant or Cauſe, Word, Work or People, in Britain and Ireland, to Repent and Amend, before theſe ſad judgements that are poſting faſt come upon them, for their ſinning ſo highly againſt the Lord, becauſe of any temptation of the Time on the right or left hand, by Baits or Straits whatſoever, and that after ſo many Profeſſions and Engagements to the contrary.

6. I dare not conceal from yow that are Friendly to all the Lord's Intereſts, that the Lord (to the commendation of His Grace, be it humbly ſpoken) hath ſeverall times, in the exerciſe of my Repentance and Faith during my trouble, and after groans and tears upon theſe three notable chapters, to wit, the 9 of [Page] Ezra, the 9 of Nehemiah, and the 9 of Daniel, with other ſuch ſutable Scriptures, and in the very nick of fervent and humble Supplication to Him, for the Reviving again of His Name, Cauſe, Covenant, Word, and Work of Reformation in theſe Covenanted Nations, and particularly in poor Scotland, which firſt ſolemnly engaged to Him, to the good Example and Encouragement of His People in the other two Nations to do the ſame alſo, That the Lord, I ſay, hath ſeveral times given to me good ground of hope and lively expectations of His Mercifull, Gracious, Powerful and Wonderful Renewing and Reviving again of His fore-mentioned great Intereſts in theſe Covenanted Nations: And that in ſuch a Way, by ſuch Means and Inſtruments, with ſuch Antecedents, Concurrents, Conſequents, and Effects, as shall wonderfully rejoyce His Mourning Friends, and aſtonish His Contradicting and counter-acting Enemies.

7. I do earneſtly recommend my poor Wife and Children and [...] poſterity, to the choiceſt Bleſsings of God, an [...] [...]o the Prayers and Favour of all the Lord's Children an [...] Servants, in their earneſt dealing with God and Men [...]n their behalf, That they may not be ruined for [...]y Cauſe, but for the Lord my God's ſake, they [...] be favoured, aſſiſted, ſupplyed and comforted, [...] ſo may be fitted by the Lord for His Fellowship and Service; whom God Himſelf hath moved me often, in their own Preſence, and. with their own Conſent, to dedicate, devote and reſign alike and as well, as I devote and reſign my own Soul and Body to Him for all Time and Eternity.

[Page]8. I beg the Lord to open the eyes of all the Inſtruments of my Trouble, that are not deadly Irreconcileable Enemies to Himſelf and His People, that they may ſee the wrong done by them to His Intereſts and People, and to Me and Mine, and may repent thereof and return to the Lord, and may more cordially own and adhere to all His Intereſts in time coming: The good Lord give unto them Repentance, Remiſſion and Amendement; and that is the worſt wiſh I wiſh them, and the beſt wiſh I can wish unto them.

9. I do earneſtly beg the fervent prayers of all His Praying People, Servants and Inſtruments, whether abſent or preſent wherever they be, in behalf of His Name, Cauſe and Covenant, Work and People; and in behalf of my Wife, Children and their Poſterity: And that the Lord would glorify Himſelf, edify His Church, encourage His Saints, further His Work, accomplish His good Word, by all His Doings and Dealings, in Subſtance and Circumſtance toward all His own.

10. Whereas I have heard that ſome of my unfreinds have ſlandered and defamed my Name, as if I had been acceſſary to his late Majeſtie's death, and to the making of the Change of the Government thereupon; the great God of Heaven be witneſs and Judge between Me and my Accuſers in this; for I am free (as I shall now anſwer before his Tribunal) from any Acceſſion by Counſel or Contrivance, or any other way to his late Majeſtie's death, or to their making that change of Government: And I pray the Lord to preſerve our preſent King his Majeſty, and to pour out His beſt bleſſings upon his royall Poſterity, and to give unto them good and faithfull Counſellors, holy and wiſe [Page] Counſels and proſperous ſucceſſes, to God's Glory and to the good and intereſt of His people, and to Their own Honour and Happineſs.

11. I do here now ſubmit and commit my Soul and Body, Wife and Children and Childrens Children from generation to generation for ever, with all others his Friends and Followers, all His Doing and Suffering, Witneſſing and Sympathizing ones, in the preſent and ſubſequent Generations, unto the Lord's choice Mercies, Graces, Favours, Services, Employments, Impowerments, Enjoyments, Improvements and Inheritments, on Earth and in Heaven, in Time and Eternity. All which ſuits with all others, which He hath at any time by His Spirit moved and aſſiſted me to make and put up, according to His will, I leave before and upon the Father's Mercifull Bowels, and the Son's Mediating Merits, and the Holy Spirit's Compaſſionate Groans, for now and evermore. Amen.

The Joint Teſtimony of theſe who died together in Edinburgh, Dec, 7. 1666. ſubſcribed by them in priſon, the ſame day of their death.

Men and Brethren.

THis is a great and important work, both for us who are now to render up our ſpirits to Him that gave them; And for yow who are not a litle concerned in the Cauſe, and in our blood by juſtifying or condemning our ſentence: And therefore, as we ſpeak [Page] to yow as Dying men, who dare not diſſemble with God or man, nor flatter our ſelves; So ye should not be idle, curious, or unconcerned Spectators.

We are condemned by men, and eſteemed by many as Rebels againſt the King (whoſe Authority we acknowledge) But this is our rejoycing, the teſtimony of our conſcience, that we ſuffer not as Evill doers, but for Righteouſneſs, for the Word of God, and Teſtimony of Jeſus Chriſt; And particularly for our renewing the Covenant, and in purſuance thereof, for Preſerving and Defending of our ſelves by Armes, againſt the Uſurpation and inſupportable Tyranny of the Prelats; And againſt the moſt unchriſtian and inhumane Oppreſſion and Perſecution, that ever was enjoyned and practiſed by juſt Rulers, upon Free, Innocent and Peaceable Subjects.

The Covenant and Cauſe being ſo juſt in themſelves, and the duties of Self-preſervation and mutual Defence in maintenance thereof, being to Judicious and unbyaſſed men ſo clear, we need to ſay the leſs for vindication of our Practice: Only, the Lawes eſtablishing Prelacy, and the Acts, Orders and Proclamations made for Complyance therewith, being executed againſt us by Military Force and Violence; And we with others, for our ſimple Forbearance, being Fined, Confined, Impriſoned, Exiled, Scourged, Stigmatized, Beaten, Bound as beaſts, and Driven unto the mountains for our lives; And thereby hundreds of Families being beggared, ſeveral Parishes and ſome whole Country-ſides exceedingly impoverished; And all this, either Arbitrarily and without any Law, or reſpect had to guilt or innocency; Or Unjuſtly contrary to all Conſcience, Juſtice and Reaſon, though under the Pretence of iniquous Laws; [Page] and without regard had to the penalty ſpecifyed in the Law: And all Remonſtrating of Grievances (were they never ſo juſt and many) and Petitions for Redreſs, being reſtrained by Laws condemning all former Remonſtrances and Petitions in the like caſes; There was no other remedy left to us, but that laſt of neceſſary Self-preſervation and Defence. And this being one of the greateſt Principles of Nature, warranted by the Law or God, Scriptural Inſtances, and the conſent and Practices of all Reformed Churches and Chriſtian States abroad, and of our own famous Predeceſſors at home, It cannot in reaſon or Juſtice, be reputed a Crime, nor condemned as Rebellion by any humane Authority.

Though we be not the firſt that have ſuffered for the Cauſe or God within the Land, yet we are among the firſt that have been Legally condemned and put to Death Expreſly for taking the Covenant: And we are ſo far from being ashamed thereof, that we account it our honour to be reckoned worthy to ſuffer for ſuch a Cauſe; And cannot but bleſs the Lord, that we have ſuch a cloud of Witneſſes, in this and other Reformed Churches, going before us in the ſame duty for Subſtance, and in Suffering therefore.

We cannot but regret (if we could with tears o [...] blood) the Nationall and Authorized Backſliding of the Land, by Perjury and breach of Covenant; The overturning of the Work of Reformation; The great Deſolation of the Houſe of the Lord, by ſmiting of the Shepherds and ſcattering of the Flocks; The Intruſion of ſo many mercenary Hirelings into the Miniſtry, who becauſe of Apoſtacy, Perjury, Ignorance and Profanneſs, can neither be acknowledged as God's mouth to the People in Preaching, nor employed as their mouth to Him in Prayer; The abounding of [Page] Popery, Superſtition, and Profanneſs by unheard-of Oaths, Blaſphemies, Uncleanneſſs and Drinking, even in ſome whoſe Office and Place requireth them to be more Examplary; And the shedding of the Blood of the Saints by the rage of Perſecution: And therefore we cannot but diſown all theſe abominable Laws, Courſes & Practices, & declare our abhorrence of the ſame, & diſſent therefrom; Proteſting before Angels and Men, that we be not interpreted as conſenters thereto, and beſeeching the Hearer of prayer, that we be not involved in the guilt thereof, nor partake of the plagues which follow thereupon.

As this Land was happy above all Nations, for the purity and plenty of the Goſpel, and for a Form of Church Government more conform to the Patern in the Scriptures, then in others of the Reformed Churches; So we acknowledge His great goodneſs to us in ſpeciall, that gave us our lines in ſuch pleaſant places: For we have ſuch full perſwaſion of the Truth of the Reformed Religion in the Church of Scotland, And have felt ſo much of the Power and Sweetneſs thereof, that we do here declare our firm belief and perſwaſion of, and adherence to the ſame, in Doctrine, Worship, Diſcipline and Government, according to the Nationall Covenant, the Solemn League and Covenant, the Confeſsion of Faith, Catechiſms, Directory of worship, and Propoſitions for Government; Accounting it our honor and happineſs to have been born in it, to have lived in Communion with it, and now to die (through Grace) Members, Witneſſes and Aſſerters thereof.

And further as Chriſtians and as Members of the ſame Church and Common-wealth; in the Fear and [Page] zeal of our God, in Love to our Brethren, in deſire of the Perſervation of Church and Kingdom, and for our own Exoneration, now when we take our leave of the World, We do ſeriouſly and in the bowels of Chriſt, Supplicate, Warn, Exhort and Obteſt yow all the Inhabitants of the Kingdom, from the King to, the meaneſt of the Subjects, according to your old Principles, Profeſſions, Promiſes, Declarations, Oaths and Covenants, faithfully to Own, Maintain, preſerve and Defend the ſaid Religion; And after the example of our Noble and Renowned Anceſtors to quit your ſelves like Men & Chriſtians, in endeavouring by all juſt Means, according to your Places and Powers, to shake off this heavy yoke of PRELACY, which neither we nor our fathers were able to bear, & which is Deſtructive to all our true Intereſts, Religious and Civill; As ye would not involve your ſelves in the guilt and plagues of Perjury and Breach of Covenant; And as you tender the good of your own Names, Perſons, Eſtates, Families and Liberties, as well as of your immortal Souls; And as ye would partake of the good of God's choſen, and of our joyes, when ye come ſo near Eternity as we are.

We shall ſay no more, but as we were not afraid to take our lives in our hands, ſo we are not afraid to lay them down in this Cauſe; And as we are not ashamed of Chriſt becauſe of His croſs, ſo we would not have you offended in Chriſt nor diſcouraged becauſe of us: For we bear you record, that we would not exchange lots with our Adverſaries; nor redeem our Lives, Liberties and Fortunes, at the price of Perjury and breach of Covenant.

And further we are aſſured, though this be the da [...] of Iacob's trouble, that yet the Lord, when He hath [Page] accomplished the Triall of His own, and filled up the cup of His Adverſaries, He will awake for judgement, plead His own Cauſe, avenge the quarrel of His Covenant, make inquiry for blood, vindicate His People, break the arm of the wicked, and eſtablish the juſt; For to Him belongeth judgement and vengeance: And though our eyes shall not ſee it, yet we believe that the Sun of Righteouſneſs shall ariſe with healing under His wings; & that He will revive His Work, repair the breaches, build the old waſtes, and raiſe up the deſolations; Yea the Lord will judge His people, & repent Himſelf for His ſervants, when their power is gone, and there is none shut up or left: And therefore, Rejoyce, O ye Nations, with His People: For He will avenge the blood of His ſervants, and will render vengeance to His adverſaries, and He will be merciful to His Land and People. So let thy Enemies perish O Lord; but let them that love Him, be as the Sun when He goeth forth in His might.

Sic ſubſcribitur.

Iohn MeCulloch of Barholm.

And. Arnot.

Iohn Gordon of Knockbrex.

Robert Gordon his Brother.

Iohn Roſs.

Iohn Schields

Iames Hamilton.

Iohn Parker in Bosby.

Chriſtopher Strang.

Gawin Hamilton.

Another Teſtimony which was▪ alſo left by ſuch of the Former ten Perſons, as were in the ſame Chamber with Thomas Paterſon Merchant in Glaſgow; who, being in like manner Indited but dying of his Wounds before Sentence, did communicate the ſame to his friends, with his Aſſent thereunto.

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MEn and Brethren, being condemned by our Rulers as Traitors, leſt we should ſeem to many to ſuffer as evill doers, In the firſt place, we bleſs and praiſe the Lord our God, who hath made us (the unworthieſt of all men) Worthy to be faithfull to Him, who is King of Kings and Lord of Lords, and in ſimplicity and godly Sincerity, ſingly to mind his glory; and who alſo maketh the croſs of Chriſt (though by men ſuperſcribed with Treaſon) our ſweet conſolation, and his own joy our ſtrength.

2. We declare in the preſence of the ſame God, before whom we are now ready to appear, that we did not intend to Rebell againſt the King and his juſt Authority, Whom as we acknowledg for our Lawful Soveraign; ſo we do earneſtly pray in his behalf, that God would open his eyes and Convert his heart, that he may remember his Vowes made unto God, relieve this oppreſſed Kirk, and long reign and flourish in righteouſneſs.

3. We declare, that perceaving the Holy Covenants of our God broken, the Work of the Lord overturned, the Goſpel and Kingdome of Jeſus Chriſt [Page] deſpiſed and trampled upon, his pure Ordinances corrupted, his faithful and our ſoul-refreshing Miniſters caſt out, and the Land filled with Perjury and Profanity, and like to be hurried back to that gulf of Ignorance, Superſtition and Confuſion, whence the Lord did ſo gloriouſly deliver us; And finding our ſelves not only Spoiled of our moſt precious bleſſings, and moſt dear enjoyments, but urged and compelled by cruel Violence and Barbarous Perſecution to wicked Apoſtacy from our Holy Covenants, and to Rebellion againſt our God; And all this done by no other hand then the wicked and perjured Prelats; And for no other ends (whatever they may pretend) then the ſatisfying of their own vile luſts, and eſtablishing their ſo often abjured Antichriſtian Tyranny, over both Souls and Bodies of Men; And laſtly finding former Petitions condemned as Seditious, and our private complaints (when but muttered) inſolently rejected, We did in the fear and Zeal of our God, and by the warrant of his Holy Word, according to the firſt and moſt Innocent inſtinct of pure Nature, and the Practice of all People and Perſons in the like caſe; And after the Example of all the oppreſſed Kirks of Jeſus Chriſt, and of our Noble Anceſtors, take the Sword of Neceſſary Self-defence, from the rage and fury of theſe wicked & violent Men▪ until we might make our heavy Grievances known to his Majeſty, and obtain from his Juſtice a ſatisfying remedy.

We will not now mention our particular Sufferings, nor the ſighes and groans of poor waſted Galloway, which though very heavy from the hand of man, are all to light for Jeſus Chriſt; Nor are we willing to reflect upon theſe grievous and bitter Lawes and Edicts, by which they ſeem to be warranted: Only [Page] we know that God is Righteous, whoſe Lawes and judgments are Superior and above all the Lawes and Actions of men. And to him who will judge righteously, We intirly Commit our Cauſe, which is none other, then the Reviving of the Work of God and Renewing of his Covenant: Which though it pleaſed the Holy and Wiſe God, not to favour with Succeſs in the field, and though by men it be made our Condemnation, yet it is our Righteouſneſs) Innocency and Confidence in his ſight. And all praiſe and thanks be unto our God, who not only kept us ſtedfaſt in his Covenant, and made us Willing and Ready to adventure our Lives for His Name; but hath alſo accepted and dignifyed our Offer, with this publick Appearance: Where, in his own glorious preſence before whom we shall inſtantly appear, and before our often Sworn and once Zealous and tender Brethren in the ſame Cauſe, and in midſt of Thee O Edinburgh, once famous for the Glory and Zeal of God and of this Covenant, we may give and Seal this our Teſtimony with our blood.

We therefore the unworthieſt of all the Faithful, do in the Spirit of God and Glory, Teſtify and Seal with our Blood and Lives, that both the National Covenant and Solemne League and Covenant are in Themſelves Holy, Juſt, and True, and perpetually Binding, containing no other thing, then our Indiſpenſable Obligations to all Duties of Religion and Righteouſneſs, according to the revealed Will of God, which no Authority nor Power of Man, is or ever shall be able to diſannul; And that our bleſſed Reformations both from Popery and Prelacy, and all that was done or enſued, in the ſincere and upright proſecution thereof, was and is the Work of God, which though Men [Page] fight againſt, yet shall they never be able to prevail: And as this is our Faith, ſo it is our Hope to all that wait for the Salvation of God, that Our God will ſurely appear for his own Glory, and vindicate his Cauſe and perſecuted People, and render vengeance to his Adverſaries even the vengeance of his Holy Temple and broken Covenent. O be not then moved with our Sufferings with are but Light and Momentany, for they Work for us a far more, execeding and Eternal weight of Glory, and for you alſo a ſtrong Confirmation and abounding Conſolation, againſt the like trial that poſſibly may befal you. O then ſave your ſelves from this Wicked and Apoſtat Generation, and be ye ſtedfaſt, unmoveable, alwayes abounding in the Work and Cauſe of the Lord; Waiting for the appearance of our Lord Jeſus Chriſt, which in his Times he shall shew, who only hath Immortality, dwelling in the Light which no man can approach, whom no man hath ſeen, or can ſee, to whom be honour and Power everlaſting. AMEN.

The Teſtimony of CAPT. ANDREW ARNOT, one of the former ten who died. Decem. 7.

DEar Friends and Spectators, I am brought by the good providence of God to this publick place of execution (which is no dishonour) for points of Treaſon, as is alleadged; but God knoweth (who [Page] knoweth the ſecrets of hearts) whether in Rebellion or not, I cam forth: He is my witneſs & wil be my Judge. And whoever they be that any way have been inſtrumentall or incenſed againſt me to procure this Sentence againſt me, God forgive them, & I forgive them. I am not now purpoſed to diſput the matter of my being in company with theſe worthy Chriſtians who are now defeat and broken, their blood shed, and they deſpitfully mocked by many: I acknowledge and declare that I was with them. As to the cauſe of my being with them, whither in Rebellion or not God knoweth, and all Israel shall know. And for me, I ſay the Cauſe is the Lords, who made the Heaven and the Earth, though now it be hated. And I deſire to bear witneſs (with the reſt of the worthy witneſſes, who are gone before and are now ſtaged) to that glorious Work of Reformation in Britain and Ireland, and to Goſpel-Ordinances in their Purity, as they have been taught and adminiſtrated theſe 30 Years laſt by paſt, And I adhere to the Presbyterial way of Doctrin, Worship, Diſcipline, and Government, by General Aſſemblies, Synods, Presbyteries, and Seſſions, according to the Patern of the holy Scriptures (Jeſus Chriſt himſelf being the head Corner-ſtone) the Confeſſion of faith, Cathechiſmes Shorter and Larger, Directory for Worship, National Covenant, Solemne League & Covenant, & every Paper tending to the good of the true Religion. And this I think fit to Teſtify & Declare under my hand (not knowing if I shall have any Liberty to ſpeak,) & intend, God willing, to Seal with my Blood shortly. I confeſs that unexpectedly I am come to this place, (though ſome times I have had ſome ſmall thoughts of it) And I do account my ſelf highly honoured to be reckoned amongſt the witneſſes [Page] of Jeſus Chriſt, to ſuffer for his Name, Truth and Cauſe; and this day I eſteem it my Glory, Garland, Crown & royall dignity to fill up a part of His ſufferings. And now I take my leave of you all my dear and worthy Friends and acquaintances. The Bleſſings of the Eternall God be multiplied upon yow and your ſeed, and upon all the ſuffering Friends of Chriſt this day; upon my dear and loving Wife, who hath been a faithful ſympathizer with me, and upon my dear Children. The work of God is now at under, but Chriſt shall carry the Day: Bleſſed is he that believeth and ſeeth not, for there shall be a performance. Now the Eternall God, who brought again the Lord Jeſus Chriſt from the dead, the great sheepherd of the flock, ſtrengthen and eſtablish you and all the Lord's people. So pray ye and ſo prayeth your Friend.

ANDREW ARNOT.

The Teſtimony of JOHN SHIELDS, Yeoman one of the former ten who died at Edinburgh the 7 day of Decemb. 1666.

I Am a man unlearned and not accuſtomed to ſpeak in publick, yet being now called to witneſs and ſuffer for the Lord in publick, I cannot be altogether ſilent of that which Religion and Reaſon hath taught me anent the cauſe of my ſuffering.

I bleſs the Lord, I ſuffer not as an evil doer, eſpecially not for any Rebellion againſt his Majeſties [Page] lawful Authority; I atteſt him who is the ſearcher of hearts, that was never my intention in the leaſt, and it is as litle the nature and intention of what I have done; But for renewing of the Covenant with the Lord, and following the ends thereof, as to the ſuppreſſing of abjured Prelats, and Intruders upon the Lords flock, and the reſtoring of the Government of the Houſe of God by Presbyteries as He himſelf hath appointed in his Word, with a faithful, Godly, Called, and Sent Miniſtery; And together with pure Ordinances, the Power of Godlineſs. For this I am condemned and to ſuffer this day. This I acknowledged freely before our Judges; This I ſtill acknowledg, and am perſuaded that herein I witneſs a faithful Confeſſion. This Cauſe and Covenant I commend to all the Lord's People. It is not free for you to forſake if; You are inviolably ingaged in it; It is not ſafe to deſert it, becauſe of the Curſe of the perjurer and falſe ſwearer. There is unſpeakable bleſſedneſs in the purſuance of it, whereof I can bear witneſs to the Lord by my rich Experience, ſince we began to Do and Suffer at this time for him: Whereupon I cheerfully lay doun my Life for this his Cauſe; He it is who Juſtifieth it, what man or Authority under heaven can condemn it? Ariſe O Lord, let not man prevaill againſt Thee; plead and Iudg this Cauſe which is thine own, for thine own names ſake.

The Teſtimony of another of the former ten Perſons left ſubſcribed with a Friend.

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I deſigned no Rebellion againſt lawful Authority, but the ſuppreſſing of Prelacy and of Profanity; and advancing of Holineſs in Gods World: In a Word, I adhere to all the Articles of the good Covenant, and did intend the reſtoring of our good and Soul-refreshing Miniſters, and the caſting out of the dumb greedy Dogs that cannot bark. In this Cauſe I was a free Voluntier preſſed by none, thinking it my duty to appear for helping the Lord againſt the Mighty. This I teſtify under my hand from the Tolbooth of Edinburgh, the 6 of December, 1666.

The Teſtimony of MR ALEXANDER ROBERTSON, Preacher of the Goſpel, and Probationer for the Miniſtry, who died at Edinburgh, Decemb. 14. 1666.

FEaring that after the example of others, I should not be permitted to ſpeak openly to the People, I thought fit (beſide my adherence to what my brethren, who have gone before me, left behind them concerning our common Cauſe) to leave a word in writ for ſatisfaction of them who ſurvive me.

That, for preſervation & defence of the true Religion of this Church, and for the relief of my poor brethren afflicted & perſecuted therefore, I joyned with others in Armes, & that I renewed the Covenant, that all men [Page] might the better know my Cauſe and Principles, I am ſo far from denying or being ashamed of, that I both acknowledge and avow it as my duty; But let no man that will not condemn himſelf upon the ſame common obligations to do what I did, account me a Rebell therefore, becauſe with the ſame breath that I did ſwear, and with that ſame hand that I did ſubſcribe to preſerve and defend Religion, I did alſo ſwear to defend the King and his Authority.

Our Church was not more glorious in her ſelf & terrible to her Adverſaries, while we enjoyed pure Ordinances of Word and Sacraments, and her beautiful Aſſemblies for Government and Diſcipline, of the Lords own Inſtitution, then she became of late deformed by the Uſurpation and Tyranny of Prelacy; And I do ſolemnly declare as a dying man, who dare not diſſemble, that as I thought and ſtill averre that the erecting of this abjured Prelacy is the cauſe of much of the Sin in the Land, and of all the ſufferings of the Lords People therein: ſo I had no worſe deſign, then the reſtoring of the Work of Reformation according to the Covenant, and more particularly the extirpation of Prelacy, to which his Ma: and all the Subjects are as, much obliged as I. And let that be removed and the Work of Reformation reſtored, and I dar [...] die in ſaying, that his Ma: shall not have in all his Dominions, more loving, loyall, peaceable and faithfull Subjects, then theſe who for their non-complyance are loaded with the reproaches of Phanaticiſme and Rebellion.

The ſufferings and inſupportable oppreſſion of theſe that could not becauſe of the Command and Oath of God, acknowledge & comply with Prelacy, may ſeem light to ſome in whom the ſpirit of the old enmity [Page] that is betwixt the ſeed of the woman and the ſeed of the ſerpent remaineth, and to others (perhaps their Friends) who look thereupon at adiſtance; but as there is juſt reaſon to think that if theſe rigid oppreſſions had been made known to his Ma: his juſtice and clemency would have provided a remedy, and as the half thereof would have made the Prelats, their patrons and adherents impatiently mad, for as loyal as they pretend to be; So in the like caſes of irreſiſtible neceſſity, when there is little open door for repreſenting of grievances and deſires, and leſs hope of relief thereby, I ſuppoſe it will not be found condemned by the Confeſſions of Reformed Churches, or doctrine of ſound Divines, but that it is authorized by the light and law of Nature, by uncondemned examples in the Holy Scripture, and by the practice of all Chriſtian States, by Armes to preſerve and defend men Lives, their Religion, Liberties and Fortunes; And eſpecially, where they are not ſeeking to acquire a new Religion or new Liberties, but only to preſerve their old or recover them, when they are violently & unjuſtly ſpoiled of the ſame, as in our caſe; Otherwiſe we should ſin againſt the generation of the juſt, and condemn, as rebellious, the moſt of the through Reformations of the Reformed Churches abroad, and of our own at home.

If this courſe was lawfull, and if it was our duty to joyn therein, as I believe and lay down my life in the perſwaſion that it was; and if all the Kingdom was (as they are) bound by Covenant to aſſiſt and defend one another in the [...]ommon Cauſe of Religion and Liberty, whatever may be ſaid of theſe that came not forth to help the Lord againſt the mighty, it cannot but be their dreadful ſin, who joyned themſelves in Armes, [Page] or took Oaths to oppoſe, ſuppreſs and break it, ſeing they have ſided themſelves againſt the Lord and his Work, and their carriage is a much higher degree of Acceſſion to the blood that is shed, then Paul's keeping of the clothes of them that ſtoned Stephen to death; And I wish that they may lay the matter to heart and repent of it, that God may forgive them, as I forgive all men, and particularly Mor [...]on who did apprehend me.

I know that there is a holy ſeed in the Land, who shall be the ſubſtance thereof, and I pray that the Lord may make them more zealous and valiant for the truth upon earth; I know alſo that there are many, whoſe bowells of compaſſion have been drawn forth toward theſe who took their lives in their hands, by Prayers to God for them and Charity to them, and eſpecially in Edinburgh toward the poor Priſoners (of whom I may not only ſay, that what they have done deſerveth to be told for a Memorial wherever the Goſpel is preached, but am aſſuredly confident, that beſides the bleſſings of the poor and perſecuted, the Lord is not unrighteous to forget their work and labor of love, which they have shewed towards his Name, in that they have miniſtred to the Saints & do miniſter) And yet I muſt needs regret, that ſo many in this City once famous and honoured for harmonious owning of the Cauſe and Covenant of God, and bleſſed above many other Cities with ſolemn Aſſemblies for Worship and Government, should have been enſnared into an Oath ſo contradictory to the Oath of the Covenant; & which was deviſed, contrived and impoſed in lieu of the Declaration againſt the ſame. and for a Graveſtone to ſuppreſs the revival of the Work of God within this Land.

[Page]The Apoſtacy of this Land is very great by Perjury and breach of Covenant, and ſo much the worſe and more aggreageble, that it is Authorized and very univerſal: And as I cannot but regret that ſo many are inſnared therein, ſo I muſt needs warne all to abhorre and beware of all Declarations and Oaths contradictory to the Covenant and renunciatory thereof, as they would not involve themſelves in the guilt and plagues denounced againſt, and ordinarily inflicted upon Perjury and breach of Covenant; and ſo much the rather, becauſe this is like to be the Shibboleth and triall of the times.

As for my ſelf, I have ſeen and do find ſo much worth in Truth, which is to be bought at any rate but ſold at none, And ſo much tranſcendent excellency and amiableneſs in Chriſt, that not only with cheerfulneſs & confidence I lay down my life for Him and His Truth, committing my ſoul to Him to be kept in hope of a joyfull Reſurrection of the body; but alſo bleſs Him that gave me a life to loſe, and a body to lay down for Him; And although the Merket and price of Truth may appear to many very high, yet I reckon it low, and all that I have or can do, little and too little for Him who gave Himſelf for me and to me; for I account all things but loſs and dung for the excellency of the knowledge of Jeſus Chriſt MY LORD, for whom I now ſuffer the loſs of all things, that I may win Him, and be found in Him, and that I may not only know the fellowship of His ſufferings, but the power of His reſurrection, and attain unto the reſurrection of the dead.

And as for yow, my dear Friends, as I pray [Page] for you, that the God of all grace, who hath called us unto His eternall glory by Chriſt Jeſus, after ye have ſuffered a while, may make yow perfect, ſtablish, ſtrengthen and ſettle yow; ſo I recommend to you the ſame truth, that you be not ſoon shaken in mind, but that ye hold faſt the profeſſion of your faith without wavering; And as you have receaved the Lord, ſo walk in Him; Warning and obteſting you by all manner of obligations, and by the hope and joy of that crown which I wait for, that ye keep your ſelves unſpotted with the abominable courſes and practices of theſe times, whereunto ye may be tempted by the extremity of ſuffering; and particularly that ye beware of unlawfull Oaths and Declarations againſt the Cauſe and Covenant of God, that ye have no complyance with, nor give conſent unto this Prelacy, which ye have abjured; And that you be afraid and aware of Popery, which by Connivance doth ſo viſibly abound and dayly increaſe; But by fighting the good fight and keeping of the faith, you may finish your courſe, as I do, in the aſſurance of the crown of Righteouſneſs, which the Lord the righteous Judge, hath laid up and shall give unto me, and not to me only, but to all them that love His appearance.

ALEXANDER ROBERTSON.

The Teſtimony of JOHN NILSON, of Corſack who died at Edinburgh. Dec. 14. 1666.

[Page]

BEing made a ſpectacle to the World, to Angels, and to Men, I found it neceſſary, for vindication of the Truth & of my ſelf, for undeceaving of ſome, & encouraging of others, to leave this line behind me, which with my innocent blood may ſpeak when I am gone.

I am condemned (I shall not ſay how unjuſtly) as a Rebell againſt Man, but the Lord God of Gods He knoweth, & all Iſrael shall know that it is not for Rebellion againſt God, but for endeavouring to recover the bleſſed work of Reformation, and particularly for endeavouring to extirpate Prelacy, which hath been the cauſe of ſo much ſin and ſuffering within this Land, and for renewing of the Covenant, from the obligation whereof (ſeing I made my Vow and Promiſe to the Lord) neither I my ſelf, nor any humane Authority can abſolve me. And if any account this Rebellion, I do plainly confeſs, that after the way which they call Hereſy, I worship the God of my fathers.

Although the inſupportable oppreſſion, under which I and many others did groan, were enough to juſtify our Preſerving and Defending of our ſelves by Armes, yet know that the Cauſe was not Ours but the Lord's; for we ſuffered all our grievous Oppreſſions not for evill-doing, but becauſe we could not in conſcience acknowledge, comply with and obey Prelacy, and ſubmit unto the Miniſtery of Ignorant, [Page] Light and Profane men, who were irregularly and violently thurſt upon us; Neither did we only or mainly deſigne our civil Liberties, but the Liberty of the Goſpel, the Extirpation of Prelacy, the Reſtauration of our faithful Paſtors, the Suppreſſion of Profanity, Promoving of Piety, the ſaving of ourſelves from unjuſt violence, untill we had preſented our Grievances and Deſires; And in a word, the Recovering of the once glorious, but now ruined Work of Reformation, in Doctrine, Worship, Diſcipline and Government, according to the Nationall Covenant and Solemn League and Covenant, to which I declare my adherence, and through grace shall ſeal the ſame with my blood.

My Advocate drew up a Supplication for me, wherein was acknowledged that I had been with the Rebels; but let none offend thereat: for [...] do hereby declare, that I was ſo far from accounting that courſe Rebellion, that I judged and ſtill do judge it was my duty to joyn therein, and my honor to ſuffer therefore; Otherwiſe, I should have counted my ſelf acceſſary to the blood of the Lord's People which is shed? And cannot but regret that others of the Lord's People, when they heard of us, did not come forth with ſpeed to help the Lord againſt the Mighty; much more let all mourn, that not only many have appeared as Enemies, but alſo conjured themſelves againſt the Lord, & the ſame Covenant which they ſo ſolemnly ſware; And as for the Petition it ſelf, I knew not that expreſſion was in it.

Being conſcious to my ſelf of ſo much weakneſs, & ſo many hainous ſins which predomine in me, & of unfruitfulneſs under the Goſpel and unſutable walking thereto, I confeſs my ſelf the vileſt of ſinners, and deſire [Page] to mourn for the ſame, and pray that the Lord for Chriſt's ſake may freely forgive me, as I have forgiven them that have wronged me, and hope through the righteouſneſs of Jeſus Chriſt to obtain the ſame; And I do exhort all and every one of my friends to more holineſs, Prayer and ſtedfaſtneſs, alwayes abounding in the Work of the Lord; And above all things, to deteſt & shun that wicked Declaration againſt the Covenant, the apparant temptation of the time, and the very mark of Antichriſtian Prelacy.

All that I have is but little, but if I had many Worlds, I would lay them all down, as now I do my life for Chriſt and His Cauſe, nothing doubting but the Lord will abundantly provide for my Wife and my ſix Children, whom I commit to the Lord's care, and recommend to the Kindneſs and Prayers of the faithful; And do lay an expreſs charge on my Wife that she shew all my Children, that I have bound them all to the Covenant, for which now I lay down my life, and that She lay it upon them as my laſt command, that they adhere to every Article thereof.

The Work and People of God are brought very low: It may be, becauſe they were not ripe for a deliverance; And for the greater triall, and filling up of the cup of the Adverſaries; Or, becauſe there was litle, or leſs prayer then should have been amongſt theſe who appeared at this time, that the Lord hath made this late breach. But, dear Friends, be not therefore tempted to call in queſtion the Work of Reformation; or to think the worſe of Chriſt and His Cauſe, becauſe of ſufferings; Nor be discouraged becauſe theſe few who took their lives in their hands, fell before the Adverſary; For as ſufferings are often ſweetned by the Spirit of God and Glory that reſteth [Page] upon the ſufferers, and afterward bring forth the peaceable fruits of righteouſneſs unto them that are exerciſed thereby; So the Lord will ariſe in due time, and have mercy upon Zion, and plead the cauſe which is his own: And this Teſtimony, as I am this day to ſeal with my blood, ſo I ſubſcribe with my hand.

JOHN NILSON OF CORSACK.

The Teſtimony of GEORGE CRAWFORD, Yeoman who died at Edinburgh, Decemb. 14. 1666

SEing I am to die after this manner, I lay before yow this Teſtimony, which I avow before God, and leave behind me to the World.

That which moved me to come along with theſe men, was their perſuaſion, and my deſire to help them (which with a ſafe conſcience I could not well refuſe) who, being tyrannically oppreſt by the Prelats and their dependants and upholders, and ſeing no other way was left to be taken, took up Armes for their own defence; And if this be Rebellion, I leave it to the great God the ſupream Judge to decern: For in my weak judgement, I found it warrantable from the Word of God, and without prejudice of the King's Authority (whom I pray God to direct and guide in the right wayes of the Lord, and to make him proſper therein, ſo that he may be ſurely ſet in his Kingdom, having Him whom no enemy can reſiſt to defend him) [Page] ſeeing there was nothing intended by us, againſt his or any others juſt and lawful Authority.

But that which was my principall and chief deſign, was giving my poor aſſiſtance to the rooting out of Prelats & Prelacy, and all ſuch as are come into God's vine-yard without the Maſter's commiſſion, theſe Hirelings who came not in at the true door, Ieſus Christ, but have climbed up ſome other way as thieves and robbers, whoſe voice the sheep know not (All which is too ſadly confirmed by the dreadfull and horrid ſins that are riſen in the Land, and the curſes and plagues that have followed thereupon) that ſo by taking away theſe, the abuſes which proceed from them, and the ſad conſequences which follow their ſtanding falling with them, the Covenant of God might be re-eſtablished, and true Paſtors that were ſilenced might be ſet at liberty, their mouths opened, and they themſelves put to the keeping of their flocks, and all other ſuch perſons, who were banished, or any other vvay under ſuffering, relieved.

And I do adhere to the vvay of Church-Government ſvvorn to in the Covenant, vvhich I think and aſſert to be conform to God's Word; vvhich, vvith His Spirit directing, is the only Patern and judge in all controverſies: and hovvever our endeavours at this time have not been ſucceſsful, it is of the Lord, vvho vvill come in his own time, for He can do as well with few as vvith many; but it is like the cup of the Adverſaries is not full: And who knoweth, but the Lord God of hoſts vvill hiſs for the bee of Egypt and the fly of Aſſyria, vvho vvill be more cruel and blood-thirſty then vve vvere, to avenge the quarrel of His ovvn People, and to make vvay for the eſtablishing of His ovvn Cauſe. I ſay no more, but as I vvas [Page] vvilling to hazard my life for this Cauſe, ſo I am ready to lay it down at my Maſter's feet, ſeing He calls for it: And I pray the Almighty, to ſend His Spirit of Conſolation promiſed by His Son to His ovvn people, to ſtrengthen them and bear them through, till the appointed time of the Lord's coming with Deliverance; for He will come for His own Cauſe, and for His peoples ſake, and will not tarry.

The laſt Speech and Teſtimony of MR HEW MC KAILE. Preacher of the Goſpel and Probationer for the Miniſtry, at his death in Edinburgh, Decemb. 22. 1666.

BEing by a great ſurpriſal of Providence, thus ſtaged before the World, in a matter of ſo univerſall concernment to all that fear God and deſire to be ſtedfaſt in his Covenant, I could not forbear to leave behind me this ſtanding Teſtimony, concerning the Occaſion and Uſes thereof, for the Glory of God, for the Vindication of my Profeſſion from the aſperſions caſt thereon by Men, and the Edification of theſe by my death, to whom I had devoted my Life in the work of the Miniſtery.

I have eſteemed the Government of this Church by Presbytery, to be among the chief of the Ordinances of Jeſus Chriſt, which by his blood he hes purchaſed, and aſcended up on high to beſtovv as a gift upon it; as being the very Goſpell-Miniſtery in it's Simplicity and Purity from the Inventions of Men, and ſo the Mean [Page] by which other Ordinances are adminiſtred, and the moſt fundamental Truths made effectual in the hearts of his People, and therefore that it ought with that ſame carefulneſs to be contended for. Experience both of the having and wanting of it, hath given it this Epiſtle of Commendation, ſo as it may be both known and read of all men: Which is alſo true of the ſolemne Engagements of the Nation thereto, by the Nationall Covenant, and Solemn League and Covenant, which I have eſteemed in their Riſe & Renewing, pregnant performances of that promiſe, Iſaiah. 44.5. where it is evident, that where Church Reformations come to any maturity, they arrive at this degree of ſaying I am the Lords & ſubſcribing with the hand unto the Lord. So was it in the dayes of the Reforming Kings of Iudah, and after the Reſtauration from the Captivity in the dayes of Nehemiah: This ſame promiſe did the Lord Jeſus make Yea & Amen to us, when he redeemed us from ſpirituall Babilon, which is ſo much the greater evidence, that theſe were the very Motions of Gods Spirit in our firſt Reformers, that they were expreſſly deſigned againſt the greateſt motions of the Spirit of Darkneſs in Antichriſt and his ſuppoſts, and againſt the greateſt confirmations that ever theſe Abominations attained by the decrees of the Council of Trent, and that bloody Bond called, the Holy League. And therefore whatever indignity is done unto theſe Covenants, I do eſteeme to be no leſs then doing deſpite unto the ſpirit of Grace in his moſt eminent Exerting of himſelf; but eſpecially Declaring againſt the ſame as flowing from a Spirit of Sedition and Rebellion, to be a Sin of the ſame nature with theirs, who aſcribed Chriſt his caſting out of Devils to Beelzebub; and that with this aggravation, that theſe Scribes and Phariſees came never [Page] the length of prefeſſing Chriſt, and ſubmiting themſelves to Him and his wayes.

Bu [...] we are condemned to death upon the account of this Covenant, for adhereing to the dueties therein ſworn to, by ſuch as once did as much themſelves as we have done, and ſome of them more then ſome of us: Which conſiderations have moved me to great feares of Gods wrath againſt the Land, according to the curſe that we are bound under, if we should break that Covenant, & in the fear of it many times to pour out my ſoul before the Lord; & as ſoon as I heard of a Party up in Armes in behalf of the Covenant; (all other door being shut, whereby the redreſs of the manifeſt violations of it might be obtained, and theſe by manifeſt & unheard of violence obtruded upon others) to go along with them, being bound by that Covenant againſt deteſtable Indifferency and Neutrality in this matter, & to eſteem every injury done to any ingaged in this Covenant upon account of it, as done to my ſelf: Very Conſcience of duty urged me to this againſt ſome reluctancy of fear of what might follow. Upon the ſame reaſons at Lanrik, with the reſt I declared my adherence to the Covenant, by my lifting up of my hand, after the Articles thereof were read.

And here I cannot but with greef of heart acknowledg my fainting in a day of trial, that being ingaged with them upon ſuch accounts, I many times in fear deſigned to withdraw, and at length did, which as it was the occaſion of my falling into the hands of the Enemy, ſo I think among other things it was the cauſe why God delivered me into their hands. Upon the ſame fear, in all my Examinations I have denied my ingagement with them, and endeavoured to Vindicate my ſelf by aſſerting the real deſignes I had to part from [Page] them, and have utterly caſt away the glory of a teſtimony, which my very being in their company as a favourer of the ends of the Covenant, and as one willing to contribute my beſt endeavours for the promoving of them, but eſpecially my declaring for the Covenant, did bear unto the Truth and Ordinances of Jeſus Chriſt againſt this untoward Generation: This I confeſſe to be no leſs then a denying of Jeſus Chriſt, and a being ashamed of his Words before men; but I hope the Lord who remembreth that we are but frail duſt, shall not lay it to my charg, but according to his faithfulneſs and Grace will forgive me, who by this Publick Confeſſion, take to my ſelf shame and confuſion of face, and fly to the propitiation offered to all ſinners in Jeſus Chriſt. And theſe things as they have procured this death unto me, as an act of Gods Juſtice; ſo they mind me of other evils in mine own heart, that have been the ſource of this my unwillingneſs to take on Chriſt's Croſs: My heart hath not ſtudied to maintaine that Spirituality in walking with God and Edifying Exemplarineſs with others, that became one that had receaved the firſt fruits of the Spirit and aimed at the Miniſtery of the Goſpel, living in times of ſo much calamity for the Church of God, and particular afflictions as to my ſelf. If I had ſpent my dayes in groaning after my houſe from Heaven, would I have shifted ſo fair an occaſion of being cloathed with it? Alas that I have loved my Lord and Maſter Jeſus Chriſt ſo litle! Alas that I have done ſo litle ſervice to him, that I have ſo litle labour to follow Me to my Everlaſting reſt. This I ſpeak to theſe eſpecially, with whom I have familiarly converſed in my Pilgrimage, that ſeing the Lord will not grant me Life to teſtify my real Reformation of theſe [Page] things, my aknowledgement at Death may have influence upon them, to ſtudy not only Godlineſs but the Power of it.

As I acknowledg that I have not been free and ingenuous in theſe particulars formentioned, ſo in other things, wherein I interponed that Holy name of God, as to the not being upon the Contrivance of this riſeing in Armes, nor privy to any reſolution thereanent, nor conſcious of any Intelligence at home or abroad concerning it, I was moſt ingenuous: And they have wronged me much, who ſaid that I denied upon Oath, that which they were able to make out againſt me, or knew to be truth; But non alleage Perjury againſt me, but ſuch as are ſo manifeſtly guilty of it before the World, that their tougnes in ſuch alleagances are no ſlander.

Although I be Judged and condemned as a Rebell amongſt Men, Yet I hope even in order to this Action to be accepted as Loyal before God. Nay there can be no greater act of Loyalty to the King, as the times now go, then for every man to do his utmoſt for the Exſtirpation of that abominable plant of Prelacy, which is the bane of the Throne and of the Countrey: which if it be not done, the Throne shall never be eſtablished in Righteouſneſs, until theſe wicked be removed from before it. Sure I ame theſe who are now comdemned as Rebels againſt Him by them, are ſuch as have ſpent much time in prayer for Him, and do more ſincerely wish his ſtanding, and have endeavoured it more by this late action ſo much condemned, then the Prelates by condemning them to death.

This Diſaſter hath heightened greatly the Afflictions of our Chuch, and ought to teach all of you to drink the Wine of Aſtonishment: Ye have not known tribulation till now: Now we Judg them happy that [Page] are fallen aſleep and removed far away, and know that God hath been taking away his Servants from the Evils that were to come. Know that God's deſigne is to make many hearts contrite, that have been formerly too whole, and have not lamented ſufficiently the removeall of his Ordinances and Miniſtery, and the reproach rubed upon the Work of Reformation. Beware that your ſorrow be not a momentany motion of commoun Compaſſion, that evanisheth when it may be there is ſome intermiſſion in this violent courſe of sheding innocent blood: Labour to have a conſtant impreſſion that may ſacrifice the heart, nay ye vvould live much in apprehenſion of approaching Judgment. Certainly the Withdrawing of many from us, and not contributing their help to the great work, they were ingaged to, as well as we, the generall Riſeing againſt us in many places of the Countrey, but above all this open sheding of the blood of the Saints, which involveth the land in the guiltineſs of all the righteous blood shed from the foundation of the World, have made Scotland fit fuell for the fire of Gods Wrath. I can ſay nothing concerning times to come, but this, All things shall work together for good to them that Love God, and ſo this preſent diſpenſation; And they shall have moſt comfort in this promiſe, who are moſt willing that ſuch afflictions as we are brought to, be the way that God choiſeth to work their good.

Commit wholly the management of all maters to God, and make it your intire ſtudy night and day to keep your very garments clean: It is hard in times of ſo generall Corruptions not to be defiled one way or other; be free of the Sin as you would be of the Judgments, which will certainly be ſuch as will make all [Page] the Churches Know, that God is the ſearcher of the hearts and trier of the reins, Revel. 2.23. and ſo will not be mocked by theſe pretences whereby, men colour their going along in an evill courſe, from the real Love that they have to a preſent world. If naked Preſence amongſt them who are eſteemed Rebels by men, be ſufficient to engage them in the Crime and Punishment (for that is all the ground of my Condemnation) shall not God be much more Zealous of his own glory, againſt all who ſo much as ſeem to go along with this courſe of backſliding.

As a good Mean and encouragement, to all the duties of our time, labour to be rooted and grounded in the Love of Jeſus Chriſt; This will be tender of any thing that may have the leaſt reflexion upon him, His Words or Works, and will prompt the ſoul to Zealous appearing for Him at the greateſt hazard, and to as much willingneſs to die for Him, as to Live that they may Glorify Him. And for the encouragement of yow all in this matter▪ I do declare, that ever ſince the day of my coming into priſon, God hath keeped my ſoul free from all Amazement or fear of death; that ſince my inditement and ſentence, God hath ſo manifeſted Himſelf at ſeveral times, that he hath lifted up my ſoul above Prelats, Principalities, & PowerS, Death & Hell, to rejoice & be glad in His Salvation; and from my ſoul to account him Worthy, for whom in this his Cauſe I should undergo the greateſt shame or Paine; And to aſſured hopes of Eternal Communion with Him in Heaven: And that nothing hath more brangled my peace, then shifting, an open and free teſtimony before my Examinators, to the work that I was ingaged in.

[Page]I do freely pardon all that have acceſſion to my blood, and wish that it be not laid to the charg of this ſinful Land, but that God would grant Repentance to our Rulers, that they may obtaine the ſame reconciliation with Him, whereof I myſelf do partake. Truely I beleeve many of them if not inſtigated by the cruel Prelats (at whoſe door our blood doth principally lie) would have uſed more mitigation: But that reluctancy of mind to shed blood, will be ſo far from Vindicating of them, that upon the contrary, it will be a witneſs againſt them in the Day of the Lord.

I heartily ſubmit my ſelf to Death, as that which God hath appointed to all men becauſe of Sin, and to this particular way of it, as deſerved by my particular Sins. I praiſe God for this Fatherly chaſtiſement, whereby he hath made me in part and will make me perfectly partaker of his Holineſs. I glorify Him that called me forth to ſuffer for His Name and Ordinances, and the ſolemne engagements of the Land to Him, and that he hath taken this way to take me away from the evill to come. The Lord bleſs all His Poor Afflicted groaning People that are behind.

Hereafter I will not talk with flesh and blood, nor think on the Worlds conſolations: Farewel all my Friends whoſe company hath been refreshful to me in my Pilgrimage; I have done with the Light of the Sun and Moon, Welcome Eternal Life, Everlaſting Love, Everlaſting Praiſe, Everlaſting Glory. Praiſe to Him that ſits upon the Throne, and to the Lamb for ever. Though I have not been ſo with Thee as I ought to have been in the Houſe of my Pilgrimage, yet thow haſt made with me an Everlaſting Covenant, [Page] Ordered in all things and Sure. And this is all my Salvation, and all my deſire. Bleſs the Lord O my Soul! that hath pardoned all my Iniquities in the Blood of His Son, and healed all my Deſeaſes. Bleſs Him O all ye his Angels that excel in ſtrength, ye Miniſters that do his pleaſure. Bleſs the Lord O my Soul! Halelujah.

Edinburgh Tolbooth, December 22. 1666.

Sic ſubſcribitur HEW Mc KAIL.

I have heard that ſome of the Priſoners are willing to ſave their lives by taking the Declaration, That is, by abjuring that Work and Cauſe for which they adventured their Lives: Which if they do, our blood shall bear witneſs againſt them in the great Day of God. And God shall ſo punish ſome of them in this Life, that they shall curſe the day that ever they shifted to dy on a ſcaffold.

HEW Mc KAIL.

The Teſtimony of JOHN WODROW, Merchant in Glaſgow, who died in Edinburgh, Decemb. 22. 1666.

Dear Friends.

I Am condemned to die I shall ſay little concerning men who have judged and condemned me, they are to anſwer to God for it; But I bleſs the Lord, who [Page] hath counted me worthy to die for ſo good and honourable a cauſe. And that I be not miſtaken after I am gone hence, I have thought fit to teſtify that in ſingleneſs and ſincerity of heart, I came into the ſervice, not conſtrained but from conſcience of my being engaged by Covenant to God, and with a full purpoſe to perform my vows made in that Covenant unto the Lord, in the ſtrength of Jeſus Chriſt; And that I might endeavour to reſtore again the precious Ordinances to their former purity & power, and to recover the fair Church in this Land (which our bleſſed Lord hath purchaſed to Himſelf, and bought at ſo dear a rate) to her former Beauty, which is now defaced: And particularly to bring down that Antichriſtian Prelacy, and that perjured crue of Prelats, who have ſo perfidiouſly wronged the Intereſts of our bleſſed Lord and Maſter, Jeſus Chriſt. This is the only Cauſe for which I undertook this ſervice, and joyned with others my dear and Covenanted brethren; And that I had no intention to wrong the King's perſon or Authority, but to ſeek his real good, according to my duty in the Word of God, and alſo as I ſware in the ſame Covenant wherein I did ſwear againſt Prelacy. And notwithſtanding I be condemned of men as a Rebel, yet I am juſtifyed of God, my God and Father, in and through my Lord and Saviour Jeſus Chriſt, who giveth me ſweet peace of conſcience and joy of heart; I grant it is not enough to juſtify me before Him, that I had a juſt Cauſe, unleſs likewiſe I had therewith the acceptation of my perſon through Faith in the Merits of Jeſus Chriſt, who ſtandeth in our nature in heaven, which I dare declare this day as a dying man, that I have obtained; for I am confident that through His righteouſneſs made over unto me, He [Page] hath made me free, in which I shall ſtand for ever; and that within a few hours I shall ſee Him in peace, as I am ſeen of Him; and behold and wonder, and wonder and behold for evermore that moſt glorious excellency of His. And this yeeldeth to me great conſolation in all my extremities, were they never ſo great; This I ſay is my peace and conſolation this day, even Chriſt my Righteouſneſs, who hath both accepted my Perſon and Cauſe: Therefore I count it a ſmall thing to be judged and condemned of men, for my Teſtimony is on high, and my record in heaven.

And now, my Friends, I am condemned to die for adhering to my Covenant made with God, for Reformation of Religion and Converſation, to which all ranks of the Land are as well bound as I, though many (alas! too many) shaking off all fear of God have deſpiſed the Oath, not only by breaking the Covenant, but by profeſſing and declaring avowedly the bond thereof null, and not binding either to their own or other mens conſciences: And this miſchief is framed by a Law, which doth greatly highten the Sin; O! tell it not in Oath, and publish it not in Askelon. Oh! that this should be heard of amongſt Papiſts and Pagans, that profeſſed Reformed Proteſtants should ſtand in ſo litle aw of a ſolemn Oath, and Name of the great and living God.

But I exhort and obteſt you all, that ſo much the more as others have made void His Covenant, you would eſteem it the more precious, and cloſely follow the Reformation vowed, in every Article thereof, upon all occaſions given you of the Lord; And that you abhor, deteſt and refuſe any engagement whatſoever, that may wrong your Oath in the Covenant directly or indirectly, as ye would eſcape the [Page] wrath of God that is coming on ſuch breaking of Covenant, but rather choiſe the greateſt extremity of affliction, then the leaſt ſin of this ſort; as Moſes did, who refuſed to be called the Son of Pharaoh's Daughter, but chuſed rather to ſuffer reproach for Chriſt; And be not afraid of ſuffering for Chriſt, as though it were an evill thing, neither ſcar ye at His croſs, for the Lord Himſelf ſaith, My yoke is eaſy and My burthen light; Yea it is lighter to us then to many that ſtand by: Believe; Faith maketh all burthens light to the believing Sufferer.

And now I beſeech you believers in Chriſt, abide in Him and bring forth fruit unto Holineſs, and ſtudy tenderneſs in all manner of converſation, and holineſs without which no man shall ſee the Lord; And let not this profane and mocking Generation have any thing to reproach you with, but that whereof you would not be ashamed, that when you ſuffer ye may not ſuffer as evill doers, that whereas they ſpeak evill of you, they may be ashamed that falſly accuſe your good converſation in Chriſt. It is not knowledge nor a bare Profeſſion that glorifieth God, but Tenderneſs, Holineſs and Righteouſneſs, that do commend Religion and His Cauſe to all men, and shall convince your Adverſaries of their Wickedneſs in wronging you, and make them the more inexcuſable in that day when they shall be judged: Yea, what know ye, but ye may win others by your tender and good converſation?

I recommend to you, that ye would be much and fervent in the uſe of that precious duty of Prayer, wherein moſt near Communion with God upon earth is to be found: Be much in prayer, with and for others- Forſake not the aſſembling of your ſelves [Page] together as the manner of ſome is (I wish they may ſee the evill of it who neglect it) but exhort one another, and ſo much the more, as ye ſee the day approaching: Earneſtneſs and diligence will haſten the Lord's coming with relief unto you, and to the Lords born-down Work; and your ſlackneſs in this, may make the wheels of His chariot to move the more ſlowly. For the effectuall fervent prayer of the righteous availeth much with God; It will do more then Armies of men and weapons of War for your defence and deliverance.

I beſeech you alſo, my dear Friends, that you acquaint yourſelves with the Word of God in the Holy Scripture, that ye may have acquaintance with Jeſus Chriſt who is clearly ſet forth therein; that ye may know Him in His excellency and come to love and believe in Him whom ye know; that ye may be acquainted with His revealed will therein, and may know what is truth, and cleave faſt thereto, from a ſure perſuaſion that it hath the warrant of His Word; and may be guarded againſt every error of the wicked, and that ye may fully know what is good and what is evill; And that ye may ſuffer with confidence, when ye are brought forth thereto as I am.

Finally, my dear Friends, be ye perfect, be of good comfort, be of one minde, live in peace- and the God of love and peace shall be with you.

JOHN WODROW.

The Copy of JOHN WODROW His Letter to His Wife, dated Decemb. 22. 1666. which was the Day on which He ſuffered.

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My Heart,

REverence the good Providence of the Lord our God, who can do nothing wrong; For whatſoever He doth is well-done, and my Soul faith, Amen. I had not a will of my own (my Heart) ſince that day wherein Yow and I parted, My Lord and my God captivated it, & brought it to a ſubmiſſion unto His will: I bleſs Him for evermore for it, that I was never left to my own will: Praiſe, O praiſe Him all ye living! And O thou my ſoul praiſe the Lord for it. I bleſs the Lord for evermore that ever He viſited my Fathers Family, that ever He condeſcended to come unto my Fathers Family, and to give a viſit to the like of me: He viſited me there, and ſet his Love upon me, and hath choſen me for this very end, to be a witneſs for his covenanted Reformation. For this my Soul is glad, and my Glory rejoyceth for this Honour wherewith He hath honoured me; And that, though I be condemned to die by men on earth, yet am I juſtifyed of God through the blood of my Saviour Jeſus Chriſt, who ſtandeth in our nature in Heaven, and hath made me free through his imputed Righteouſneſs made over unto me, in which I ſtand for ever; And within a few hours I shall ſee Him in peace, as I am ſeen of Him, and behold and [Page] wonder, and wonder & behold for evermore, even that moſt glorious excellency which is in Him. All that which is ſpoken of Him is but litle: O my Heart, my dear Love, come and ſee I beſeech yow! I thought I had known ſomething of my deareſt Lord before, that I had ſome love from and to Him before, But never was it ſo with me, as it hath been with me ſince I came within the doors of this Priſon; many a precious viſit hath his gracious Majeſty given unto me. He is without all compariſon; O love, love Him! 0 come to Him, O taſte and ſee, and that shall reſolve the queſtion beſt. The thing I ſuffer for is the Covenanted Reformation. I bleſs God, and all that is within me doth bleſs and magnify His Holy Name for this, tnat Scotland did ever enter into a Covenant with the Lord, into a ſworn Covenant, with the hand lifted up to the Lord: And I have now ſworn and renued this Covenant again for my ſelf & you, and my four Children in all the parts and points thereof; And I pray, God help you to abide in the Covenant for ever.

And now I give you and my four Children unto the Lord, and commit you ro Him as your Covenanted God and Husband, & my Childrens Covenanted Father. I ſay no more, but either ſtudy to be indeed a ſincere Chriſtian, & a ſeeker of His face in ſincerity, or elſe you will be nothing at all. I recommend you and your young-ones to Him, who is God All-ſufficient, and aboundeth in Mercy and Love to them that Love Him and keep his Covenant. The bleſſing of the Covenant be upon you, ſo fare you well. So ſaith

Your loving and dying Husband JOHN WODROW.

The Teſtimony of RALPH SHIELDS, An English-man who died in Edinburgh, Decemb. 22. 1666.

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My Friends.

I Am come here to die, and I thank God, it is not for evill doing that I now ſuffer: although I be charged with Rebellion againſt the Kings Authority, yet 1 declare before God and you all, that in all this matter I never intended to wrong his Majeſtie's juſt Power and greatneſs, but for conſcience ſake did reſpect Authority as the Ordinance of God appointed for the punishment of evill doers, and that I wish his Ma: all welfare both in this life, and the world to come, and that it may be his happineſs to conſider his Obligations to God and Perform the ſame, that ſo it may be well with him and his Poſterity to many generations; and I pray God make him a friend to His Cauſe and the truly Godly who own the ſame, though falſly called Phanaticks or turbulent perſons.

I declare I have ſuch perſuaſion of the Intereſt of Religion Reformed, and ſworn unto in the Covenant that I dare venture not only to lay down my own life, but if every hair of my head were a man, they should all be put to venture for this cauſe: I would not have the world to ſtumble at the Cauſe, becauſe of my death after this manner; for I rejoyce greatly in it, and I deſire every good Chriſtian as they tender their own ſouls that they would grip faſt, lay hold on, and cleave to Jeſus Chriſt and His way.

[Page]My coming out at this time (I ſay) was not againſt his Majeſty, but for the Covenant which is now troden under foot; my intention was for the Cauſe of Chriſt; I take God to witneſs, it was nothing elſe I came out for, and for that I am free to lay down my life.

I bleſs God I am much encouraged in this, and not at all afraid to die for ſo good and clear a Cauſe; and I hope He will bring me thorow all my difficulties in this dark shadow of death: I hope I have the peace of a good conſcience, and have had ſome glimpſes from Jeſus Chriſt of His countenance and reconciled Face, ſince I came into this priſon, for which I deſire to bleſs His Name with all my ſoul, heart and ſpirit. And I rejoyce that He hes made uſe of me to ſuffer for His Cauſe; And I think it too litle, not only to lay down my body, but (if it were poſſible) even my very ſoul at the ſtake for that Cauſe and for Jeſus Chriſt my good and kind Maſter, who hath loved me and given Himſelf for me. I give the Lord thanks that I had ſome of His Preſence ſince I came into this condition: and again I ſay, I am much encouraged and not afraid to die, and bleſs Him that I die not as a murtherer, or evill door, or Rebel to Authority, but for ſuch a cauſe as this.

O that it were the happineſs of my Nation of England, once to ſubiect themſelves unto the ſweet yoke of Chriſts Reformed Government, under which this Nation of Scotland hath enjoyed ſo much of the Power and life of the Goſpel, by a faithful Miniſtry according to the Covenant ſworn by them both.

And now, my dear Friends in Chriſt, and fellow-Covenanters, though I be a ſtranger in this Land, being an English-man, but trifted by providence in the proſecution [Page] of my calling, to have my reſidence for a time here in Scotland, which I look upon, as a ſingulare evidence of God's ſpecial love to me, though I be a ſtranger, I ſay, to many of you, yet I muſt be bold as a dying friend, to beſeech you by the mercy of God, and by your appearance before Jeſus Chriſt, when we shall have to do with none but Him as our Judge, that ye be faithfull and ſtedfaſt in the Cauſe of God, and Covenant which ye have ſworn with hands lifted up to the moſt high God, which no Power on earth can looſe you from, and that ye keep you from ſnares unto the contrary, and not ſuffer your ſelves to fall into a deteſtable Neutrality and Indifferency in that Cauſe of God; And eſpecially that ye keep your ſelves free of any Engagements by word or write, that may wrong your Oath of the Covenant. I commit my Wife and Children to His care, who careth for them that put their truſt in Him before the Sons of men, not doubting but they shall be eyed with goodwil and favor by the Godly, after I am gone. And now I render up my Spirit to Him who gave it me, and for whoſe ſake I now lay down my life. To this God, my Covenanted God, be glory, bleſſing and praiſe for now and ever, Amen.

That this is my mind and Teſtimony, which I leave behind me, I witneſs by my ordinary ſubſcription,

R. SHIELDS.

The Teſtimony of HUMPREY COLHOUNE, At his Death in Edinburgh, Decemb. 22. 1666.

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Dear Friends and Spectators,

I am come here this Day to this Place to die this Death, for crimes for which (I thank God) my Conſcience doth not condemn me. My crime, as is alleaged, is for Diſloyalty againſt the King's Majeſty; Yet I thank God, that my appearing lately with the Lord's People was from my ſenſe of my obligation in the Covenant, and the ſenſe of the wrongs done in the Land, and the crying oppreſſions committed therein. This was the end of my appearing for the Lord againſt His enemies, to bear witneſs againſt the ſame: The which obligation of the Oath of God, I judge that none on earth can looſe the Conſcience from. I bleſs the Lord again and again, I die for this Oath and Covenant; And I thank God alſo, that I have by the great mercy of the Almighty God in Chriſt Jeſus, obtained mercy and forgiveneſs for all my tranſgreſſions both againſt the firſt and ſecond Table of the Law: And that through that Ocean of grace which is in the Lord Jeſus Chriſt, I believe that I am juſtified and ſanctified, and believe now to be glorified with Him, by that bleſſed blood of His, which hath purchaſed this Salvation to me, through faith in the ſame, made application of, according to the good Covenant of grace. He hath performed this, out of his vvonderfull and incomparable free-grace▪ And [Page] this is my joy and exceeding great rejoycing and conſolation, and all my ſalvation, for vvhich I am Grace's debtor throughout all Eternity. I die vvith this my Teſtimony, my adherence to the National Covenant, to the Solemn League and Covenant, to the Work of Reformation a great length carried on, and now overthrown moſt ſinfully by ungodly Men, vvho have eſtablished their Apoſtacy by Law, which no juſt Power on earth could ever do. Alſo I adhere to the Presbyterial Government, the Confeſſion of Faith, Cathechiſms Larger and Shorter, And to the Solemn Acknovvledgement of the Church of Scotland, And Publick Teſtimonies thereof againſt the ſins of the time. This day I rejoyce that He hath counted me vvorthy to lay dovvn my life for Him, as one that beareth vvitneſs againſt the breach of all the Sacred Oaths and Ties that were eſtablished in this Land, yea by the juſt Laws both of God and Man, which never could have been repealed lawfully, as this wicked Generation hath done.

Dear Friends, I hope ye will ſtand faſt in this Obligation, and in the Solemn Oaths and Ties ye are under, and all the body of the Land alſo will be ſtedfaſt in the ſame, upon the greateſt hazard ye can meet with; And that ye will ſtudy perfect holineſs and nearneſs with God, which will help to keep you ſtraight in this day of Perſecution and sharp Triall that is now raging in this Land: I bleſs the Lord, I die not a fool, though ſome men have thought ſo of me by their ſpeeches to me, ſince my impriſonment: neither durſt I ever be the man to buy my liberty at ſuch a dear rate as Perjury, and to shake off theſe bleſſed bonds I did vvillingly come under; And I thank God, I never yet to this moment rued or repented it; And ſure I am [Page] it is better for me to ſuffer the vvorſt of deaths, then to preſerve my life by breaking the Oaths of God. I alſo give my Teſtimony againſt Prelacy and that vvicked Hierarchy novv eſtablished in this Land, as that vvhich the Church of Chriſt could never bear until this day, it being ſuch a grand Enemy to the purity of the Goſpel, and povver of Godlineſs, yea a yoke vvhich the Church of God groaneth under. I have no more to ſay, but commends all you the lovers of our Lord Jeſus Chriſt to God Himſelf, and to the good vvord of His grace, vvhich is able to build you up untill the day of His appearance, and to give you all an inheritance with them that are ſanctified through faith in our Lord Jeſus Chriſt. And ſubſcribes my ſelf an expectant and apparent heir of the grace of Chriſt.

HUMPREY COLHOUN.

The Teſtimony of JOHN WILSON, Who ſuffered at Edinburgh, Decemb. 22. 1666.

Good People and Spectators.

I Am here condemned to die upon alleaged Rebellion againſt the King and his Authority, which God knoweth, I never intended. For in my judgement, a man's endeavouring to extirpate perjured Prelates and abjured Prelacy, according as he is bound by Oath in a ſworn Covenant, may very well ſtand with a man's Loyalty to King and Countrey; for I am ſure, the [Page] King and his Subjects may be happy, yea more happy in the extirpation of Prelates and Prelacy, then in their ſtanding; Yea the Throne shall never be eſtablished in peace, until that wicked plant be plucked up by the roots, which hath ſo much waſted and made deſolate the Lord's Vineyard: For my part, I pray that the Lord may bleſs our King with bleſſings from Heaven, and make him a friend to the Intereſts of Chriſt, as the beſt way for the ſtanding of his Throne to many generations; And I pray for all that are in Authority under his Majeſty, that the Lord may not lay to their charge the innocent blood of His Saints, which they have shed. But the ground of my ſentence is truly, the renewing of the Covenant with my God, and labouring to defend the ſame, according to my Oath: And this I profeſs is and was my duty, and by the grace of God will not quite it; And in token hereof, I am here before you all to lay down my life in defence of the ſame, and require you all to be witneſſes to this my Teſtimony; I do declare, I am not ashamed, but count it my glory. I do likewiſe declare this before you all in the ſight of God, the Judge of all hearts, that ſince the day I did firſt ſwear and ſubſcribe this Covenant for Reformation, it hath been ſweet unto me, for I am perſuaded in my Conſcience of the warrantableneſs thereof. I did ſwear the Covenant four times, and the laſt time at Lanerk, which was the ſweeteſt time to me of them all; For with my whole ſoul I renewed it, and gave up both my ſoul and body to Him, to be at His diſpoſal, which, I truſt in God, I shall never rue. Hearty praiſe and thanks be to the bleſſed God, that ever it pleaſed Him to give unto this poor Church that mercy to enter in Covenant with Himſelf, that He might be unto us a Covenanted [Page] God, the richeſt mercy that can be beſtowed on men. I have lived a Presbyterian in my judgement, according as I have ſworn, and judge it to be the only way that God hath appointed in His word, for the Government of His Church on earth; for under that Government the power and practice of Religion hath greatly flourished, and many a ſoul hes been converted to the Lord, and found ſweet fellowship with Him in His Ordinances, by the Miniſtry of His honeſt and and lawfully called Servants. And bleſſed be the day that ever I heard a faithfull ſent Miniſter preach the Goſpell. I do declare before heaven and earth that my whole deſigne in this Riſing in Armes, was only againſt abjured Prelacy and Prelaetes, the great Oppreſſors of God's Intereſts, and cruell perſecuters of His People, both in their conſciences and bodies; and I judge their Government and why not to be conforme to the Word of God in the Holy Scriptures. I might cite many Scriptures to this purpoſe, but I shall only name two Luke 22.26. but ye ſhall not be ſo; but he that is greateſt among you, let him be as the yonger; and be that is chief, as he that doth ſerve. And 1 Pet. 5.3. neither as being Lords over God's heritage, &c. Yea it may be ſeen from ſad experience, that under their Government, the power of Godlineſs hath decayed, and avowed profanity and Popery it ſelf hath increaſed, both to the dishonor of the holy Lord, and the great grief of the hearts of the Godly. I am ſo perſuaded of tne truth of the Covenant, and of the error of their way, and that Jeſus Chriſt is the only King and Lord over His own Houſe, and beſides Him there is none elſe, for He will not give His glory to another, I am ſo perſuaded of theſe things, that I [Page] dare ſeal the truth thereof with my blood, and am come hither for the ſame end, without any fear or amazement; yea if every hair of mine head were a man, I would have ventured all according to the Covenant which I made with my God; And although I be a poor polluted ſinner, and my houſe not ſo with God, as it became; yet hath He made with me an everlaſting Covenant, well ordered in all things and ſure, and this is all my Salvation and all my deſire; And I hope the Lord will ſoon tread down all His enemies with shame, and the enemies of His Covenant alſo. Therefore, let all that love the Lord Jeſus Chriſt and His Truth and Covenant, take comfort and courage, notwithſtanding of all that which is come to paſs, And let them not be ashamed to adhere thereunto, whatſoever ſufferings they meet with therein, for He will make up that loſs in Himſelf, and avenge the wrongs done to Himſelf & them in His own due time: I aſſure you, Chriſt is a good Maſter to ſerve: if ye knew Him rightly & His croſs, it is ſweet & eaſy to the believer; for He maketh death to be life, and bringeth light out of darkneſs. I deſire to follow the bleſſed Captain of my ſalvation through well and wo. I beſeech you, my dear Friends, whom now I am to part with, that ye ſtand to the defence of all the truths of God and of His Word; & that ye receive the Lord Chriſt, as He hath offered Himſelf therein, ye who have not cloſed with Him; And that he who hath cloſed with Him, abide in Him by a lively faith and love, bringing forth fruits, that you may put credit on your profeſſion, and keep off every thing that may shame your glorious and bleſſed Maſter before this evill and adulterous generation. And I give you all warning and de [...]ort you heartily as ye love your own ſouls, and as ye [Page] will anſwer to Him, who shall judge the quick and dead, that ye ſtand faſt in all the duties ye are ſworn unto in the National and in the Solemn League and Covenant, both towards God, your King and one another: And that ye beware of ſnares in taking of any Oaths or Declarations contrary in the leaſt, to the Oath of God in theſe Covenants. I leave my wife and little children upon Jeſus Chriſt my Lord, who are now to be made a widow and fatherleſs for His ſake, truſting, He will care for them; And I recommend them to the counſell and kindneſs of His people under Him. I can forgive the wrong done to me in taking away my life for this Cauſe, and wish God to be merciful to theſe that have condemned me, or have had any hand in my death: But bleſſed be God, that brought and hath kept me on His ſide of this Cauſe, and honoured me to be a publick witneſs for Him and His bleſſed Truth; and Cauſe; for which I shall praiſe Him in the World to come, whether I now go: yea I will praiſe Him on the borders of Death & Eternity. To His bleſſed Name, Father, Son, and Holy Ghoſt be praiſe for now and ever. So ſaith your dying friend for Chriſt.

JOHN WILSON.

§

A true Relation of the Sufferings and Death of MR HEW Mc KAIL. Preacher of the Goſpel.

MR Hew Mc Kail having paſſed, and improven the vertuous means of his Education (at the Univerſity [Page] of Edinburgh, and with his Uncle Mr Hew Mc Kail, Miniſter there, in whoſe family he did reſide) to the ſatisfaction and good hope of all, in the Winter 1661. upon the very turne of this ſad Cataſtrophe, offers himſelf to Tryall (being 20 years old) before the Presbytery of Edinburgh, in order to the work of the Miniſtery; and being by them amply approven and licenſed, and having preached at ſeveral times with the great benefit and applauſe of all his hearers, he did preach his laſt publick Sermon in Edinburgh, in the Great Church thereof, upon the Sabbath immediatly preceeding that 8 of September 1662. the day affixed by the then Parliament, for the removal of the Miniſters of Edinburgh.

His text was Song. 1.7. In this Sermon taking occaſion to ſpeak of the great and many perſecutions, to which the Church of God hath been and is obnoxious; and amplifying the Point from the Perſons and Powers who have been inſtrumental therein, he ſaid, that the Church and People of God had been perſecuted, both by a Pharaoh upon the Throne, a Haman in the State, and a Iudas in the Church; and falling to inlarge the ſeveral wayes and manner of the Perſecutions of theſe men, & the iſſue thereof; the caſes of Haman and Iudas appeared in the conviction of his Adverſaries, to have ſuch a near reſemblance to the ſtate and condition of the then Rulers of State and Church, that though he did make no Application, yet he was reputed to be guilty thereof.

Whereupon, within a few dayes thereafter, there was a Party of Horſemen ſent to the Place where he then lived near to Edinburgh, for to ſeiſe his Perſon and make him Priſoner. But upon almoſt no more then a moments advertiſement, he eſcapes out of his bed, [Page] and shifting only to another chamber, was miraculouſly preſerved from the Search then uſed, though moſt diligent and accurate. For this cauſe, he being neceſſitated to leave that Place, retired home-ward to his Fathers houſe, where having lurked a while, and thereafter as occaſions call'd him ſpent the four years that have ſince interveen'd, in ſeveral places and with much uncertainty. Yet during all this ſpace, to the certain knowledge and ſweet remembrance of all that converſed with him, he was moſt ſeriouſly exerciſed in the Study of Piety and true Knowledge, wherein as he greatly advanced above all his equalls, ſo at length he became moſt eminent and exemplary.

While he is thus living and employed at his Fathers houſe, the late Troubles ariſing: in the Weſt fall out; and the newes thereof having alarmed him with the reſt of that Countrey, upon the 18. of Nov. laſt, being the Sabbath; for ſuch motives and upon ſuch conſiderations as he himſelf doth fully afterward declare, he joined himſelf to thoſe who roſe in theſe parts for the aſſiſting of that poor afflicted Party, as in their conſciences, by their Covenant, they thought themſelves indiſpenſably obliged.

When and where he joined with them, or what was his part, or endeavours amongſt them, needs not to be remembered. Only this is certain, that being of a thin body, and tender conſtitution, he was ſo diſabled and weakened with the toil and fatigue of continual marching and tempeſtuous weather (particularly at Air, where he lay a conſiderable time, as if he had been dead, by reaſon of fainting) that he could no longer endure it. Whereupon, on Tueſday Novemb. 27. he was neceſſitated to part from them in the morning, near to the New Bridge upon Cramond [Page] water: And in his way towards Libberton Parish, about twelve of the clock paſſing through Bread's Craigs, he was taken, without reſiſtance, having only a ſmall ordinary ſword, by ſuch of the Countreymen, as were then ſent out to view the fields; in which paſſage it is very obſervable, that his eſcape formerly mentioned was not more miraculous, then his preſent taking was fatal: for it is without queſtion, had he but retained and obſerved the leaſt of that advertency and caution, wherein at other times he was known to be both ready & very happy, he might, without either hazard or trouble, have eſcaped this inconvenience; but God who gave him the full experience of his turning all things unto the good of them that love Him, did thus by his ſimplicity and folly, prepare the way for His own Glory and His ſervants joy and Victory.

Being brought to Edinburgh, and firſt to the Towns Council-houſe, in their ſearch for letters he was immediatly ſtript; and there being none found, committed priſoner to the Tolbuith.

Upon the Wedenſday, being the 28 of November by order from the Secret Council, he was brought before the Earle of Dumfreis, Lord Sinclar, Sir Robert. Manray of Preiſt-field and others, in order to his Examination; and being interrogate concerning his joyning & being with the Weſi-land forces, he conceaving himſelf not obliged by any Law or Reaſon, to be his own Accuſer, to the deſtruction of his life, did plainly deny the queſtion; but being deſired to ſigne with his hand, what he had ſaid and they cauſed write, though at firſt he appeared willing, yet partly being adviſed by the Lord Sinclar, to beware that he ſubſcribed nothing, whereof the contrary would be found true, left it [Page] might therefore fare the worſe with him, and partly ſcrupling at the terms of Rebells and Rebellion, wherein the queſtion and his Anſwer were conceaved, and partly bethinking that a ſimple denyall may import more then the pleading of Not-guilty, he refuſed to ſubſcribe his name, which being reported to the Council gave great offence, and brought him under the ſuſpition of a deep diſſembler.

On Thursday Novemb. 29. being again called before his Examinators, upon the conſiderations mentioned, & for allaying the Councils prejudice, & preventing the inconvenience he might there-through ſuſtain, he gives in a Declaration under his own hand, teſtifying, that he had been with the Weſtland Forces, with whom he occaſionally mett, and that he reſolved to have withdrawn from them upon the firſt opportunity which he was alſo about to do when he was taken, without either offering to flee or reſiſt, which he deſired the Council the rather to believe, becauſe he had told ſo much to William Lawry of Blackwood, a perſon imployed from the Lieut. Generall Dalzell to the Weſtland Forces. But notwithſtanding that William Lawry did teſtify this to be a truth, yet the Council retaining former impreſſions, and apprehending that the preſence and confronting of ſome other Priſoners of the Weſtland Forces (who plainly declared their acceſſion to that Riſing) and their deponing concerning him, did only move Mr Hew to this acknowledgement, although it be certainly known, that he had formed and ſubſcribed the ſame the night before, they fortify and perſiſt in their jealouſy, and ſuſpecting him to have been a contriver of the Inſurrection, and privy to all Deſignes and Intelligence relating to it, they dealt with him with great importunity to be ingenuous, and [Page] to declare who were the Ring-leaders of the late Riſing, and what correſpondence either at home or abroad was kept anent it: And this was done eſpecially upon the Monday Dec. 3. at which time alſo the Boots (a terrible inſtrument of Torture, which the humanity of our later times hath ſo much abhorred, that not only the fashion of them was forgot, but all Torture for their cauſe, diſuſed; yet new ones ſuch as they are) were laid before him, upon the Town Council-Houſe table, and he certifyed, that if he would not confeſs, he should be tortured by them to morrow. And accordingly upon Tueſday Dec. 4. he was again called before the Council, where, after the Examination & Torture of Iohn Nilſon of Corſack, he was again examined by the Earle of Rotheſs the Kings Commiſſioner, the Marqueſs of Montreſs, and ſeveral of the Privy Councill, (in the Town Council-Houſe) the Bishop of St Andrewes for the honor of his profeſſion forſooth, and ſome others of the Counſellers upon more real and Chriſtian motives, having at firſt withdrawn themſelves: And being urged to confeſs, he declared, with a ſolemn Atteſtation, that he knew no more, then he had already confeſſed, whereupon they ordered the Executioner to put his leg into the Boot and to proceed to the Torture. But as he had before confeſſed and declared ingenuouſly all he knew, ſo this Torture (though in it ſelf very violent and painful, by the extraordinary compreſſion both of flesh, ſinews and bones, by the force of timber wedges and hammer, & uſed upon him in a double meaſure, even to ten or eleven ſtrokes, with conſiderable intervals; as there remained no truth concealed which it could extort) did not in the leaſt move him to expreſs any impatience or bitterneſs, but having ſuſtained it moſt conſtantly and Chriſtianly, [Page] before he got the laſt three ſtrokes, he proteſted ſolemnly in the ſight of God, that he could ſay no more, though all the joints of his body were in as great torture as that poor leg, and deſires to know what could hinder them to believe one of his Profeſſion, who had ſo ſolemnly declared as in the ſight of God, that he knew no more then he had told, viz. that to the beſt of his knowledge, the Riſing in the Weſt was meerly occaſional, upon a diſcontent betwixt the people in the Stewarty of Galloway & Sir Iames Turner, to which every one did run, as their hearts moved them when they heard of it.

This Torture was the cauſe why he was not indicted with the firſt ten, who being arraigned and ſentenced on Wedenſday Dec. 5. were hanged on the Fryday thereafter, at the Croſs of Edinburgh. Many thought that conſidering his ſmall acceſſion unto that Riſing, which neither was nor could be proven to be more, then what he himſelf had freely confeſſed, and that he had ſuffered ſuch hard meaſure by Torture, & that not in order to the diſcovery of his own Crime, but the declaring of the Contrivers and his Complices, that the ſame should have procured him favor, but the matter was otherwiſe determined. Neither was the Sermon before mentioned, ſo quite forgotten, though ill remembered, and often repeated in Councill in theſe words Achab upon the Throne, and no more, and therefore

Upon Monday the 10 of Dec. he and other ſeven receaved their Indictments of Treaſon, & were acordingly ſummoned to appear before the Iuſtices on Wedenſday Dec. 12. But his Torture & cloſe Impriſonment thereafter (for ſo it was ordered) having caſt him in a Fever; whereby he was utterly diſenabled to make his appearance,

Upon Tueſday Dec. 11. he gave in to the Lords of [Page] Council his Supplication of the Tenor following viz. that whereas I have receaved an Indictment of Treaſon, which was yeſterday delivered to me, and I appointed to make anſwer thereto to morrow, and ſeing in this matter of the highest importance, not only all the time allowed is very short, but I am and have been ever ſince my Torture in a great diſtemper and Fever, beſides the great pain and utter inability of my leg, which hath conſtantly kept me bed-fast, and doth render me incapable not only of minding my own Defence, but wholly unable either to walk or ſtand, far leſs to go and compeir before the Lord Iuſtice, as I doubt not but Phyſicians will teſtify, if your Lo: will order them to viſit me, which I humbly beg; And ſeing my acceſsion to the Crimes libelled is ſo very ſlender, being only ſimple Preſence, and that not only occaſional, as I did declare before Your Lo: but alſo in ſome ſort retracted and purged, by my purpoſed and actuall off-coming and deſerting; and laſtly, ſeing I was put to ſore Torture, in order to a furder diſcovery, with a promiſe of favor, in caſe of my Ingenuity, which I then ſingly uſed, as in the ſight of God, to the utmoſt of my knowledge: May it therefore pleaſe Your Lordships, graciouſly to conſider the Premiſes, ſpecially my utter inability to make my appearance, and to ſurceaſe any legall procedor againſt me, in this ſo weak and extream condition, and to diſcharge me of the foreſaid Citation and Appearance. And your Lo: anſwer.

This Petition and the following are therefore ſett [Page] down verbatim, that both the utmoſt of his condeſcendence may appear, and the fainting that he ſo much regrates in his laſt Speach, be the better underſtood. And with the ſame ſubſcribed by him, there was given in, an Atteſtation under the hands of ſeven Chirurgeons, declaring his weak and ſickly condition.

Hereupon the Council did order two Phyſicians, and two Chirurgeons (viz. Sir Robert Cuningham, Doctor Hay, Iames [...]o [...]t [...]wick, and Thomas Kinkead.) to viſit him, and to return their Atteſtation upon ſoul and conſcience, betwixt and the morrow at ten of the Clock, to the Iuſtices.

Upon Wedenſday Decemb. 12. the Iuſtices being ſet, the Atteſtation of the two Doctors and Chirurgeons above mentioned, is produced for Mr Hew Mc Kail, and other three of the Priſoners indicted, and their excuſe proponed thereupon. But the Iuſtice finding, that the Atteſtation, not bearing ſoul and conſcience, did not agree to the Warrand and Order given by the Councill, and that the Phyſicians being called, did refuſe upon point of Priviledge to rectify it in theſe terms, although they declared, that the truth thereof was ſuch, as they might ſafely confirm it by Oath, they do only ſuperſede their procedor againſt M. Hew, and other two contained in the Atteſtation, untill to morrow, and ordain Iohn Nilſon of Corſack, though alſo contained in the Atteſtation, in reſpect the ſame as to his part, was not relevant, and the other four, to be brought to the Bar, who accordingly being brought, were that day ſentenced to be hanged on Fryday thereafter.

Thurſday December 13. the Iuſtice-Court being ſet, adjourns untill Tueſday thereafter, and ordains M. Hew and the other two to be peremptorily ſiſted that day [Page] before the down-ſitting of the Court. This afternoon, having obtain'd his Reprivall, in the thoughts of his dubious condition, he compoſed the lines following.

Vitae ergò innumeris curarum erroribus actae,

Clauſula conſimilis perbreve finit iter.

Diſtrahor ambigui dubio diſcrimine fati:

Aeger enim jaceo; ſin revaleſco, cado.

Saturnday Dec. 8. his Brother M. Matthew goes from Edinburgh to Glaſgow, with a Letter from the Lady Marqueſs of Dowglaſs, and another from the Ducheſs of Hamilton to the Lord Commiſſioner in his favors, but both proved ineffectual.

Like-as his Cuſing M. Matthew Mc Kail carried another Letter from the Lady Marqueſs of Dowglaſs to the Archbishop of St Andrewes for the ſame purpoſe, but with no better ſucceſs.

Dec. 18. Sitting in Judgement, the Lord Penton Iuſtice Clerk, and Mr William Murray (Advocate) Iuſtice Depute.

M. Hew being indifferently recovered, he was brought before the Iuſtice with other 3 that were arraigned with him. And firſt, the general Indictment is read, founded both on old and late Acts of Parliaments, made againſt Riſing and Aſſembling in Arms, and entering into Leagues and Covenants, and renewing the Solemn League and Covenant, without or againſt the Kings Authority, declaring the ſame to be Rebellion and Treaſon; and thereafter amply ſubſuming upon all the Acts, Deeds and Paſſages of the late Inſurrection with many aggravations; particularly upon their taking and renewing the Solemn [Page] League and Covenant at Lanerk; And therefore charging them with, and concluding, that they ought to be punished for the ſame as Traitors. After which Mr Hew his ſpecial Indictment is read, bearing, that he had riſen and joyned with the Rebels, and was with them at Air, Vchilery and Lanerk, and ſeveral other places on horsback, and had kept and was at ſeveral of their Rendevouz's with a Sword. Whereunto Mr Hew being permitted to anſwer, began his diſcourſe very conſtantly and compoſedly, declaring, that he looked upon himſelf, both from the concluſion of his Indictment, and what had happened to others, as a man appointed by men, and determined in himſelf to die, whereupon he thought himſelf obliged to uſe the greater ingenuity, and then affirmed, that he was not ashamed to avow that he was one of that afflicted and perſecuted party and perſwaſion called Presbyterian. Thereafter he proceeded to ſpeak of the Ties and Engagements that were upon the Land to God, in order thereto, and having commended the Inſtitution. Dignity and Bleſſing of Presbyterial Government, he ſaid that the laſt words of the National Covenant had alwayes great weight upon his ſpirit. Whereupon the King's Advocate, interrupting him, deſired him to forbear that diſcourſe, telling him that he was not there called in queſtion for his perſwaſion, but for the crime of Rebellion, in riſing in Arms againſt his Ma: Authority, to which he deſired him to anſwer; whereunto he anſwered, that the thing which moved him to declare himſelf as he had, and would have done, was that weighty and important ſaying of our Lord Jeſus, Whoſoever shall confeſs me before men, him shall the Son of Man alſo confeſs before the Angels of God; but he that denieth me and my words before men, shall he denyed before the Angels[Page]of God. As for the Rebellion he was charged with, he ſaid; his Acceſſion was only ſimple preſence with a Sword, and that occaſional, as his confeſſion before the Council did bear. The Advocate anſwers, that not only preſence, ſuch as he was charged with, was treaſonable, but all intercommuning or keeping company with Rebells, though for the ſpace only of half an hour; and however, he ſaid, he was guilty of a far deeper acceſſion, and of many other things beſides theſe contained in his own confeſſion; whereupon the Advocate cauſed read his Confeſſion, and alſo the depoſitions of ſeverall others that were examined, in ſo far as they concerned him. M. Hew anſwered, that all the depoſitions read, contained no more then was in his own Confeſſion, nor could they make out any more againſt him; and ſo in effect it was.

The Advocate after the ſuſtaining of the Indictment, having made uſe of; and cauſed read the confeſſions of M. Hew and the other perſons accuſed before the Aſſize, in place of Probation, referred the matter to their Cognition.

The Aſſize being encloſed gave their Verdict una voce, and by the mouth of Sir William Murray of Newtown their Chancellor, report him to be guilty of being with the Rebells at ſeverall times and places, and at their Rendevouz with a Sword, according to his ſubſcribed confeſſion. However it was thereafter underſtood, that four or five of the Aſſize, did with reluctancy pronounce this Verdict [...] ▪ thinking death too great a punishment for ſo ſlender a Guilt, and that the major part of the Aſſize had cleanſed him, if the fear of an Aſſize of Error had not prevailed with them.

The Verdict being reported, Doom was pronounced, decerning and adjudging him and the reſt to be [Page] taken on Saturnday Decemb. 22. to the Mercate Croſs of Edinburgh, and there to be hanged on a Gibbet till they be dead, and that their Goods and Lands be eſcheated and forfeited for his Highneſs's uſe. At the hearing of which ſentence, he cheerfully ſaid, The Lord giveth life, and the Lord taketh, bleſſed be the Name of the Lord. And as he was carried back through the Guards to the Tolbooth, when the People made lamention, he anſwered, Though men cut us off, God will receave us, truſt in God, truſt in God.

Being come to his Chamber, he immediately addreſſed himſelf to God by prayer, with great enlargement of heart for himſelf and his fellow-priſoners condemned with him. Being afterwards asked, how his leg was, which was tortured; he anſwered merrily, "the fear of my Neck now maketh me forget my Leg. Thereafter he ſaid. to another freind, ‘O how good Newes, to be within four dayes journey to enjoy the ſight of Jeſus Chriſt, and proteſted he vvas not ſo cumbered hovv to die, as he had been ſometime to preach a Sermon.’ ‘To ſome vvomen lamenting for him, he ſaid, that his condition, though he vvas young, and in the budding of his hopes and labours in the Miniſtry, yet vvas not to be mourned for; for, ſaid he, one drop of my blood, through the Grace of God, may make moe hearts contrite, then many years ſermons might have done.’

This afternoon he ſupplicat the Council for liberty to his Father to come & viſit him, vvhich being granted, his Father the next night came to him. Their firſt meeting was very ſad; & notwithſtanding, that according both to the teſtimony of his Parents, and knovvledge of all his relations, he vvas a moſt obedient Son; yet theſe inevitable infirmities vvhich are incident to [Page] the beſt of men, and cannot but furnish ſad convictions, when conſidered in the power and pure light of the ſpiritual Law of God, did greatly trouble him in the remembrance of the fifth commandment. The paſſage was thus. After prayer his Father ſaid unto him, Hugo, I called thee a goodly clive-tree of fair fruits, and now a ſtorm hath deſtroyed the tree and his fruits and branches. He anſvvered, that his Fathers too good thoughts of him had afflicted him. His Father ſaid, he was perſwaded, God was viſiting not his own ſin, but his parents ſin upon him, ſo that he might ſay, Our Fathers have ſinned, and we have born their iniquity. He ſaid alſo, I have ſinned, thow poor sheep what haſt thow done. M. Hew anſvvered with many groans, that through coming short of keeping the fifth commandment, he had come short of the promiſe, that his days should be prolonged in the Land of the living, and that Gods controverſy with him, was for overvaluing his children, eſpecially himſelf.

On Thurſday the 20 of December more from the importunity of Friends, then of his own inclination, he gave in to the Privy Council, a Petition, as follows.

That whereas upon Tueſday laſt I was indicted and condemned, for the treaſonable deeds contained in the general and ſpecial Indictment exhibited againſt me; in the which ſpecial Indictment, containing my whole acceſsion to the ſaid Crimes, there is only libelled preſence in ſeveral places, with an ordinary ſword, likeas my own confeſsion, which is the naked truth, doth declare, how the ſame was occaſional; And ſeeing that it was alſo in ſome ſort purged & retracted by my withdrawing[Page]and deſerting with the firſt conveniency, whereby not only my caſe appears to be different from that of others, but alſo as favourable as poſsibly can be, nixt to innocency it ſelf; likeas the ſame appeared no leſs to many of theſe Gentlemen who were upon my Aſſize. And ſeeing the Torture I ſuſtained, and the ingenuity I then uſed, as in the ſight of God, to the utmoſt of my knowledge, deſerve that favour that was at that time inſinuated; And that it is expected that his Majeſty (whoſe mercy I beg) according to his great clemency and the most uſual practice in the like caſes, will interpoſe his mercy, for the reſcue of many, who are equally with me involved. May it therefore pleaſe your Lordships graciouſly to conſider the premiſſes, and to pardon my great rashnes and precipitancy, and therefore to indulge ſuch a reprival at your Lo. shall think convenient, until his Majeſty's gracious pleaſure anent the premiſſes shall be fully known; At leaſt till the Commiſsioner his Grace, do return; And your Lo. anſwer. The words marked in this Petition by a different character, were the amendments of his Friends affection, which they were adviſed to put in, by ſome members of the Privy Council, to whom the copy of it had been preſented immediately before the downſitting of the Councill; and thereupon the Petition being tranſcribed, was in ſo great haſte preſented unto him, to ſubſcribe it, that he got it not read. However the Petition was both diſrelished and refuſed by the Council; The truth is, ſome of his Friends exceeding zealous of his ſafety, had moved to ſeveral [Page] members of the Council, that the Declaration might be tendered to him, and ſome time permitted him to adviſe thereanent; which motion, it's like, was attended with ſome inſinuations, that probably he might be induced to ſubſcribe it; but as the motion was ineffectual without a warrand under his own hand, ſo even the Authors thereof do bear him witneſs of his poſitive, fixed and often declared reſolution, not to ſubſcribe it at the higheſt rate: Likeas, upon ſome ſurmiſes to the contrary, he thought it neceſſary for his own vindication, to leave it under his hand, that the above-mentioned reſolution was from his own proper knowledge and motive, without the aſſiſtance of the leaſt diſſwaſive from any other perſon.

During his abode in Priſon, the Lord was very graciouſly preſent with him, both to ſuſtain him againſt the fear of death, and to diſpel all theſe over-cloudings of terror, unto which the frailty of flesh and blood hath ſometime expoſed the beſt of men; and alſo in aſſiſting him in prayer and praiſes, to the admiration of all his hearers, eſpecially on the Thurſday's night Dec. 20. whereon being ſet at ſupper with his fellow-priſoners and his Father, and one or two beſides, he requeſted his fellow-priſoners, ſaying merrily, eat to the full, and cherish your bodies, that we may all be a fat Chriſtmaſs Pie to the Prelates. After ſupper in thanksgiving he burſt forth in bleſſing God, that had made him ſuch a fool as to come to that priſon; and after many gracious words, continued ſaying, many croſſes have come in our way and wrought but weakly upon us, but here is a croſs that hath done more good then all the many that befell us before. Then lamenting the condition of the Church of God, with much earneſtneſs, he uſed that [Page] exclamation in the laſt of Daniel, What Lord shall be the end of theſe wonders!

The laſt night of his life, being Fryday Decemb. 21. he proponed and anſwered himſelf, ſeveral queſtions, to the ſtrengthening of his fellow-priſoners, and great refreshing of all his hearers. As 1. he inquired; How ſhould he, going from the Tolbooth through a multitude of gazing People and guards of Souldiers, to a Scaffold and Gibbet, overcome the impreſsion of al theſe? To which he anſwered; By conceaving a deeper impreſsion of a multitude of Angels who are alſo on-lookers; According to that, we are a gazing-ſtock to the VVorld, Angels and Men: For the Angels rejoycing at our good confeſsion are preſent to convey and carry our ſouls as the ſoul of Lazarus, unto Abraham's boſom; Not to receave them, for that is Ieſus Christ's work alone, who will welcome them to Heaven Himſelf, with the ſongs of Angels and bleſſed Spirits; But the Angels are ministring Spirits, always ready to ſerve and ſtrengthen all dying believers. 2. As Stephen ſaw the Heavens opened, and Ieſus ſtanding on the right hand of God, VVho then ſaid, Lord Ieſus, receave my Spirit, ſo (ſaid he) do I believe, that Ieſus Christ is alſo ready to receave the ſouls of his dying ſufferers.

2. He enquired, VVhat is the way for us to conceave of Heaven who are haſting unto it, ſeing the Word ſaith, Eye hath not ſeen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him? ‘Whereunto he anſwered, that the Scripture helps us two wayes [Page] to conceave of heaven. The firſt is by way of ſimilitudes, as in that Rev. 21. where heaven is held forth, by the repreſentation of a glorious City, there deſcribed; but in the ſame place it is alſo termed the Bride; but O how unlike are theſe two, a Bride and a City! which doth clearly evidence the inſufficiency and vaſt diſproportion of all ſuch ſimilitudes;’ and therefore he addeth, ‘the Scripture furnisheth yet a more excellent way to conceave of heaven; and that is 1. by conceiving the love of Chriſt to us, even what is the breadth and length and depth and hight and the immenſeneſs of that love of Chriſt, which paſſeth knowledge, which is alſo the higheſt and ſweeteſt motive of praiſe; unto him, that loved us, and washed us from our ſins in his own blood, and hath made us Kings and Prieſts unto God and His Father, to him be glory and dominion for ever and ever, Amen.’ ‘2. By holding forth the love of the Saints to Jeſus Chriſt, and teaching of us to love him in ſincerity, which is the very joy and exultation of heaven, Rev. 5.12.’ Worthy is the Lamb that was ſlain, to receave power, and riches, and wiſdom, and ſtrength, and honor, and glory, and bleſſing. ‘And no other thing then the ſoul breathing forth love to Jeſus Chriſt, can rightly apprehend the joyes of heaven.’

The laſt words which he ſpoke at ſupper, were in the commendation of Love above knowledge, ſaying, ‘O but notions of Knowledge without Love, are of ſmall worth, evanishing in nothing, and very dangerous.’ After ſupper, his father having given thanks, he read the 16 Pſalm, and his firſt words thereafter were, ‘If there were any thing in the World ſadly and unwillingly to be left, it were the reading of the Scriptures.’ ‘I ſaid I shall not ſee the Lord, even the [Page] Lord, in the land of the living, but this needs not make us ſad; for where we go, the Lamb is the book of Scripture, and the light of that City, and there is life, even the river of the water of life, and living ſprings.’ To this he added many excellent obſervations, and making mention of the 23 v. of the 31 Pſal. ‘O love the Lord, all ye his ſaints, he added, that where love was, it was ſo operative, that it made flesh, ſpirit; and where it was not, there ſpirit was made flesh: thereafter he ſung a part of the ſame Pſalm.’

Supper being ended, he cals ſmilingly for a pen, ſaying, it was to write his Teſtament, wherein he only ordered ſome few books, which he had, to be redelivered to ſeveral perſons.

‘He went to bed a litle after eleven of the clock, and having ſlept wel till 5 in the morning, he aroſe and called to his Camerade Iohn Wodrow, ſaying pleaſantly, up Iohn; for you are too long in bed; you and I look not like men going this day to be hanged, ſeeing we lye ſo long.’ Thereafter he ſaid to him in the words of Iſaiah ch. 42. v. 24. ‘Who gave Iacob for a ſpoil, and Israel to the robbers? did not the Lord? he againſt whom we have ſinned, for they would not walk in his ways, neither were they obedient unto His Law, &c. and I think, Iohn, (ſaid he) I have not known it, nor do I lay it to heart, as it is't ſaid in the end of the 25 verſe. But, John (ſaid he) for all this be not affraid, but read the 43. ch. v. 1.2. ‘for all will go well with us.’’ ‘Iohn ſaid to him, you and I will be chambered shortly in heaven, beſide Mr Robertſon.’ He anſwered, ‘I fear, Iohn, you bar me out, becauſe you was more free before the Council then I was; but I shall be as free as any of [Page] you upon the Scaffold. Before break-faſt. he ſaid, he had got a clear ray of the Majeſty of the Lord after his awaking, but it was a litle again over-clouded.’ ‘Thereafter he prayed, and atteſted the Lord, that he had devoted himſelf to the ſervice of God in the Miniſtry of the Lord Jeſus, and the edification of ſouls, very early; adding albeit I have not been ſo with my God, yet thow haſt made vvith me an Everlaſting Covenant, ordered in all things and ſure; this is all my deſire, joy and ſalvation, albeit thovv make me not a houſe to grovv. Novv Lord, vve come to thy throne, a place vve have not been accquainted vvith; earthly King's thrones have dvocats againſt poor men, but thy Throne hath Jeſus, an Advocate for us. Our ſupplication this day, is not to be free of death, nor of pain in death, but that vve may vvitneſs before many vvitneſſes, a good confeſſion.’

‘His Father coming to him that morning to bid him [...]arewel, his laſt words to him were, after prayer and a litle diſcourſe, that his ſuffering vvould do more hurt to the Prelates, and be more edifying to God's people then if he vvere to continue in the Miniſtry, for tvventy years.’ ‘And then he deſired his Father to leave him, elſe he would but trouble him, & I deſire it of you, ſaid he, As the beſt and laſt ſervice you can do me, to go to your chamber, and pray earneſtly to to the Lord to be vvith me on that Scaffold: for how to carry there is my care, even that I may be ſtrengthened to endure to the end.’

About tvvo of the clock in the Afternoon, he vvas carried to the Scaffold vvith other five that ſuffered vvith him; vvhere he appeared to the conviction of all that formerly knevv him, vvith a fairer, better and [Page] more ſtayed countenance then ever they had before obſerved. Being come to the foot of the Ladder, he directed his ſpeech North-vvard to the multitude. And, premiſing, That as his Years in the VVorld had been but fevv, ſo his VVords at that time should not be many. He ſpoke to the People, the ſpeech and Teſtimony vvhich he had before vvritten and ſubſcribed.

Having done ſpeaking to the People, who heard him with great attention, he ſung a part of the 31 Pſal. and then prayed with ſuch povver and fervency, as forced many to vveep bitterly. Having ended he gives his cloak and hat from him; And vvhen he turnned himſelf and took hold of the Ladder to go up, he ſaid vvith an audible voice, I care no more to go up this Ladder and over it, then if I were going home to my Fathers Houſe; And as he went up, hearing a great noiſe amongſt the People, he called dovvn to his fellovv-ſufferers, ſaying, Friends and Fellow-ſufferers, be not affraid, every ſtep of this Ladder is a degree nearer Heaven. Then having ſeated himſelf thereon, he ſaid, I do partly believe, that, the Nobles, Counſellors, and Rulers of the Land, would have uſed ſome mitigation of this puniſhment, had they not been instigated by the Prelates, ſo our blood lyes principally at the Prelats door. But this is my comfort now, that I know my Redeemer liveth, and that he ſhall ſtand at the latter day upon the Earth, and though after my skin, worms destroy this Body, yet in my flesh ſhall I ſee God, vvhom I ſhall ſee for my ſelf, and mine Eyes ſhall behold (pointing to his eyes) and not another, [Page]though my reins be conſumed in me. And novv I do vvillingly lay dovvn my life for the Truth and Cauſe of God, the Covenants and VVork of Reformation, vvhich vvere once counted the Glory of this Nation. And it is for endeavouring to defend this, and to extirpate that bitter root of Prelacy, that I embrace this rope (the Executioner putting the rope about his ncek.) Then hearing the People weep, he ſaid, Your vvork is not to vveep, but to pray that vve may be honourably born through; and bleſsed be the Lord, that ſupports me. Novv as I have been beholden to the prayers and kindneſs of many ſince my impriſonment and ſentence; So I hope you vvill not be vvanting to me novv, in this last ſtep of my journey, that I may vvitneſs a good Confeſsion: And that you may knovv the ground of my encouragement in this VVork, and vvhat my hope is, I vvill read to you the laſt Chapter of the Bible; And having read it, he ſaid, Here you ſee the Glory that is to be revealed upon me, a pure river of vvater of life, and ſo forth (read the place) vvhere the Throne of God is, and the Lamb is in it, vvhere his Servants ſerve Him and ſee His face, and His Name is in their foreheads, and the Lord God giveth them light, and they ſhall reign for ever and ever; and here you ſee my acceſs to my Glory and revvard. Let him that is a thirſt come, and vvhoſoever vvill let him take of the vvater of life freely. And here you ſee alſo my vvelcome, the Spirit and the Bride ſay, Come. Then he ſaid, I have one vvord more to ſay to my Friends, (looking [Page] dovvn to the Scaffold) vvhere are you? You need neither lament me nor be aſhamed of me in this condition, for I may make uſe of that expreſsion of Chriſts, I go to your Father and my Father, to your God and my God, to your King and my King, to the bleſſed Apostles and Martyrs, and to the City of the Living God, the heavenly Ieruſalem, to an innumerable company of Angels, to the General Aſſembly and Church of the First-born, and to God the Iudge of all, and to the Spirits of just men made perfect, and to Ieſus the Mediator of the new Covenant; And ſo I bid you all farevvell: For God vvill be more comfortable to you then I could be; And he vvill alſo novv be more refreshing to me, then you can be: farevvel, farevvel in the Lord. Then the Napkin being put on his face, he prayed a ſpace vvithin himſelf, after vvhich he put up the cloath from his face, vvith his ovvn hand, and ſaid, he had one vvord more to ſay, and that vvas to shevv them the comfort he had in his Death, ſaying, I hope you perceaved no alteration or diſcouragement in my countenance and carriage, and as it may be your vvonder, ſo I profeſs it is a vvonder to my ſelf, and I vvill tell yovv the reaſon of it: Beſides the justneſs of my Cauſe, this is my comfort, vvhich vvas ſaid of Lazarus vvhen he dyed, that the Angels did carry his ſoul into Abraham's Boſom; ſo, that as there is a great ſolemnity here, of a confluence of People, a Scaffold, a Gallovvs, and People looking out at vvindovvs; ſo is there greater & more ſolemn preparation in Heaven, [Page]of Angels to carry my ſoul to Christ's boſom. Again, this is my comfort, that it is to come in Christ's hands, and He vvill preſent it blameleſs and faultleſs to the Father, and then ſhall I be ever vvith the Lord. And novv I leave of to ſpeak any more to creatures, and turn my ſpeech to thee. O Lord! and novv I begin my entercourſe vvith God, vvhich ſhall never be broken off. Farewel Father and Mother, Friends and Relations; Farevvel the VVorld and all Delights, Farevvell meat and drink, Farevvel Sun, Moon and Stars; VVelcome God and Father, VVelcome ſvveet Lord Ieſus, the Mediator of the nevv Covenant, VVelcome bleſſed Spirit of Grace and God of all conſolation, VVelcome Glory, VVelcome Eternal Life, VVelcome Death. Then he deſired the Executioner not to turn him over, untill he should put over his ovvn shoulders himſelf, vvhich, after praying a little vvithin himſelf, he did, ſaying, O Lord! into thy hands I commit my Spirit: for thou hast redeemed my Soul, Lord God of truth. Thus in the 26 Year of his age, he died, as he lived, in the Lord.

FINIS.

Some Inſtances of the Sufferings of Galloway and Ntthiſdale.

[Page]

BEcauſe in the former Deduction, mention is made of a Paper containing ſome of the Sufferings of Galloway and Nithiſdale ▪ it is not inconvenient, for more Particular Information, to ſubjoyn a few inſtances out of the ſame Paper.

And firſt, at three ſeveral inroads which the Souldiers have made into that Countrey, in the Years 1663, 1665 and 1666. they exacted from the People there, for adhereing to their old faithful Miniſters, and not ſubmitting to the Miniſtry of thoſe whom the Prelates violently obtruded upon them, the Summes of Money underwritten, viz.

| Lib. | S. | d.
From 49 Families in the Parish of Carſphairn, | 4864 | 17 | 0
From 43 Families in the Parish of Dalray, | 9577 | 16 | 8
From 49 Families in Balmaclelland, | 6430 | 10 | 0
From 9 Families in Balmacghie, | 425 | 11 | 8
From 2 or 3 Families in Tungland, | 166 | 12 | 0
From ſome poor Perſons in Tuynham, | 81 | 4 | 0
From 20 Families in Borg, | 2026 | 17 | 4
From 9 poor Families in Girton, | 525 | 10 | 4
From ſome poor Families in Anwith, | 733 | 6 | 4
From 34 inconſiderable Families in Kirkpatrick-Durham, | 2235 | 6 | 0
From ſome few Fam. in Kirkmabrek, | 563 | 6 | 0
From 3 Families in Monygaff, | 600 | 0 | 0
From 18 Families in Kircudbright, | 2580 | 0 | 0
From 37 poor Families in Lochruton, notwithſtanding they wanted a Curate, | 2080 | 0 | 0
From 12 poor Families in Traquair, | 756 | 10 | 0
From Kells Parish, | 466 | 13 | 4
From Corſemichall Parish, | 1666 | 13 | 4
From 24 Families in Parton Parish, | 2838 | 9 | 4
From 42 Families in Irongray, | 3362 | 18 | 8
Summa | 41982 | 12 | 0

In the Sheriffdom of Nithſdale or Dumfries-Shire.

From 51 Families in the Town and Parish of Dumfries, | 4617 | 15 | 4
From 20 poor Families in Kirkmahoe, | 1341 | 6 | 6
From 14 Families in Dunſcoir, | 1411 | 13 | 4
In Glencairn Parish, | 2146 | 14 | 8
Summa of Nithiſdale | 9517 | 9 | 10
Summa totalis | 51500 | 2 | 10

And although theſe Summs (being Scots-money) may ſeem ſmall to ſtrangers, yet conſidering that they are not leavyed proportionally from all the People, but ſome ſelect perſons within theſe bounds, and that there [Page] are 19 or 20 Parishes of which there is no account at all; and that the great expenſe of free quarter by the ſouldiers, in moſt of the Parishes abovenamed (which would amount to a great ſumm) is not included, and that ſeverall perſons have not as yet payed, but are to pay their Fines and Ceſs; and that ſeverall of the poor people, through fear, at divers times have given bribes in money & other things to Officers & Souldiers, for keeping them free of Ceſs & Quartering (notwithſtanding whereof they were little or nothing the better) and that the Parliament before, arbitrarily and for no alleadged crime, had exacted by their Act of Fining, from 132 Perſons within the ſaid bounds, the ſumm of 77120 Pounds Scots Money; And that the Ceſs (beſids free Quartering) levyed by the Souldiers, according to the Commiſsioner's Order, for alleaged Deficiency in Payment of the ſaid Fines, extended to near as much as the Principal, Conſidering (I ſay) all theſe things, the Summs are very conſiderable, and much greater then could have been expected in ſo little bounds, and in a Countrey ſo poor and mountainous, and leſs fertill then many others in the Land.

But the exacting of money was not all, but in effect a ſmall part of their oppreſſion: for the carriage of the ſouldiers in free quartering was very cruel, barbarous and inhumane, as will appear by theſe general aggravations and particular inſtances.

Ordinarily in Quartering, they did not content themſelves with ſufficiency, but ſet themſelves to conſume and waſte needleſsly; ſometimes throwing whole sheep to their dogs, and ſcattering corn, hay and ſtraw, they and their boyes uſually ſaying, we came to deſtroy, and we shall deſtroy yow.

Ordinarily when they had conſumed the Landlord, [Page] they quartered upon the poor Tennants, and when they had conſumed the Tennants, did fall upon the Land-lords, although they had conformed; as they did upon a Gentleman in Kirkmahoe.

Frequently theſe who conformed from the beginning, and others who conformed of late, did no leſs ſuffer then theſe who conformed not at all; and ſome in ſeverall Parishes, who had given all the obedience which was demanded, ſuffered more then theſe who gave none at all; yea conforming husbands have been Punished by Fine, Ceſs and quartering for their nonconforming wives.

It is alſo to be conſidered, that, beſids all that the Countrey had thus ſuffered, the ſouldiers were again ſent forth through the Countrey, and new Fines, Ceſs & Quarter were impoſed upon the ſame perſons and families who had been fined before; yea, upon ſome it was doubled and tripled, ſo that ſome Yeomens were fined in 500 merks Scots beſids their former fines. All which is the more conſiderable, that, although the Papiſts in that Countrey were very numerous, few of them were troubled, and theſe inconſiderable Perſons, who were only fined in inconſiderable ſumms for the fashion.

And particularly in the Parish of Balmaclelland, a poor widow with ſeveral fatherleſs children, after she had payed at ſeverall times 320 merks, and ſuffered the Ceſs of 3 ſouldiers 17 dayes, coming to the Commander of that Party to complain of ſome wrongs done unto her, in ſtead of acceſs, she is mercileſsly boaſted down ſtairs.

In the ſame Parish an old deaf man, after he had payed 52 rex-dallers, and then given bond for 350 pounds Scots, was ſo toſſed, what by being brought [Page] before the High Commiſſion, and what by rude uſage at home, that he contracted ſickneſs and dyed; and thereafter his poor widow, having payed 120 pounds, was quartered upon many dayes, until she was forced to leave her houſe, and through cold and double grief contracted a deadly ſickneſs.

In the ſame Parish a poor man, having been quartered upon and Payed 120 pounds Scots, was himſelf caſt into priſon, while 8 ſouldiers quartered upon him at home. In the ſame Parish, a Gentleman, who did ordinarly come to Church, was quartered upon by ſix ſouldier, notwithſtanding that himſelf, his Lady and moſt part of his family were ſick.

In the ſame Parish a poor man being quartered upon 38 dayes, and having payed 48 pounds, and given bond for 150 pounds, though as is informed, he hath not ſo much as a free Cow, when he came to complain, he was beaten by the Officer, and returning, was again beaten by the Souldiers. In the ſame Parish, a poor bed-rid man with his ſick wife were neceſſitated to beg, until he gathered three pounds to give for his Fine or Ceſs.

In the ſame Parish a very poor bed-rid creple man was forced to pay 50 merks.

In the ſame Parish a very old honeſt man, who being reckoned paſt 80 years, and unable to work in his trad being a Coupar, and ſcarce having the worth of a groat of free goods, but the Countreyes charity, was forced to pay 20 pounds.

In the Parish of Corſemichall, the ſouldiers being quartered in a houſe, having leſt ſome broth of mutton, did violently thruſt away the hungry children from ſupping thereof, till firſt they ſet their dogs to leap it, and then did bid the children take what the dogs had left.

[Page]In the Parish of Parton, the ſouldiers, horſe and foot, after they had quartered 15 weeks in a Gentleman's houſe, till they had eaten up the Proviſion wherewith he should have maintained his family, having five or ſix ſmall children, they forced his wife and ſervants to the doors, after they had been their ſlaves and ſervants all that time, and then Poſſeſſed themſelves abſolute maſters of his whole houſes, plenishings, cattell and what elſe was his within their reach; and when ſome good neighbours had receaved the little ones for shelter, with great difficulty could they obtain one milk Cow of twelve belonging to their Father, for ſupply of the children. Nota. This Gentleman ſeems to be utterly broken, and hes been ſeverall times impriſoned and miſerably toſſed up and down.

In the Parish of Borg, in a Gentlemans houſe, the ſouldiers did quarter for 15 weeks, till they conſumed the whole proviſion of the Family, which was well furnished with meal and malt and other neceſſaries; they alſo deſtroyed the whole plenishing (except one table which they left in caſe they came again) even to the pulling down of the Partition-wall of the main dwelling houſe, and pulling down of an Office-houſe without the gate: All this deſtruction they committed by giving and ſelling one part within the Countrey, and ſending another part to Glaſgow, and breaking and burning the reſt of it, of purpoſe that it might be uſeleſs for the owner, who was forced to flee before, & betake himſelf to wandering with his brother and their families. And after they had committed all this vaſtation, they alſo fell upon their Tennants, and forced them to bring in malt, sheep, fowls, and other things (for their maintenance) that they pleaſed to call for, and ſo ruined them alſo; And two of his [Page] Tennants they forced to ſcatter their families, having threatened to burn their houſes, beſids all the deſtruction they had done to their Maſter and them before.

In the Parish of Irongray, a poor Tennant having bargained with the Souldiers, to redeem his goods for 36 pounds, when he came to Dumfris, they would hardly take 50 pounds, ſo that he was forced to borrow the over-plus. and being returned home to shear his corns, and expecting no more trouble from them, they came back upon him, and took away his beaſts and all, even to the leading away of his hay. The like was practiſed upon another in the ſame Parish.

And further, ſome Maintenance impoſed in the year 1648, being alleaged unpayed by ſeverall Gentlemen and others within the Sheriffdom of Nithiſdale, letters of horning were raiſed by the Collectors; which letters and executions thereof were ſuſpended, becauſe the ſame was already payed, and yet notwithſtanding, Troopers were ſent to Ceſs and Quarter upon the ſaid perſons, till they should make payment, although the ſuſpenſion was not diſcuſſed; and ſeveral of them, to be releeved of the heavy burthen of the Ceſs & quartering, were conſtrained to make payment thereof, and that by and attour the Ceſs for the ſame, which was far above the ſaid maintenance, in ſo much that a Gentleman who at firſt might have payed for 30 pounds, the Party that went to Ceſs upon him would not aggree to remove for leſs then 200 merks, Yea after an order was procured from the Commiſſioner, for removing the Ceſs for the ſaid Maintenance, a party of 8 or 9 horſmen, with their boyes and horſes, were ſent once and again to quarter upon ſome Gentlemen, [Page] until they were forced to make a new addreſs to the Commiſsioner for removal thereof.

By all which, that Countrey was ſo exhauſted of money, that neither poor nor rich could get it to ſatisfy theſe men's demands, and the poor people were forced to ſell their beaſts in the Merkets below their worth; in ſo much that they were forced to ſell a Cow for two Nobles or two Crowns, the ſouldiers in the mean time ſtanding by to receave the ſame, although the poor men had deſtitute families at home: Yea many families whoſe ſumms are not here reckoned, in probability are totally ruined, and many others ſcattered, and particularly in Lochrutton there are above 16 families broken, in Irongray the moſt part of the families are broken, beſide ſeveral that are already put from houſe-keeping, the ſouldiers having taken away, both there and elſewhere, that which the People should have lived upon; yea ſeveral Gentlemen, formerly in good condition, were put from houſe-keeping, and forced to wander, and be beholden to others for a nights lodging, the ſouldiers having violently poſſeſſed themſelves of their barns, cattel and other goods.

Neither is this all, the wickedneſs, prophanity and blaſphemies of the ſouldiers, are rather to be abhorred and ſuppreſt then thought or ſpoken of, if the notoriety thereof were not univerſall in theſe bounds.

In the Parish of Carſphairn, in an Inn at the Bridge of Deugh, on the Sabbath-day, ſome of them being quartered there, they moſt profanely and atheiſtically mocked at all preaching of the Goſpel, ſaying, let us go preach, and then read their text out of the Cherry and the Slae (an old Scotch Amorous Poem) counterfeiting [Page] a form of divine worship, and as it is informed did ſing an other part of the ſame Poem in ſtead of the Pſalms, and uſed all other mocking modes, as if they had been ſerious at Gods worship.

In the Parish of Irongray, an honeſt man retiring himſelf to the fields for ſecret prayer (not having liberty at home) was followed by the Souldiers, who drew ſwords upon him threatning to kill him, if they heard him praying any more, ſaying, Sir, we have heard yow many times howling, if we hear yow again, &c.

Another time in that ſame Parish, the Maſter of the houſe was exhorting them to leave off their ſwearing and profanity, showing them the danger and hazard they were in of the condemnation of Hell, ſome of the ſouldiours mocking at hell moſt blaſphemouſly anſwered. By my ſoul ere I go to hell, it shall cost God 24 hours pains ere he get me there.

In the Town of Kircudbright, when one Captain Fin an horſeman died, one of his Camerads coming to ſee him, and finding him dead, came near and rudely gripping the dead man, uſed this horrid expreſſion, what, divell art thow dead, man? and did not tell me before, that I might have ſent a letter to hell with thee (to ſuch a camerade of his as he named, who had died lately before) to take up my winter quarters.

In the ſame Town alſo, as is informed, ſome of them conveening at the Croſs, & drinking there healths, one of them perſonating... (Who dare expreſs whom) uſed this blaſphemous expreſſion to his Camerads, Ye are my Angels, and I drink to you all. But we abhorre to mention any more of this ſort: only this is certain, that Atheiſm and Blaſphemy is become ſo ordinary with them, that ſome of themſelves are forced to regret it.

[Page]In the Parish of Carſphairn, ſome of the foot ſouldiers did ſo barbarouſly and cruelly ſtruggle with a man's wife to have forced her (till she was reſcued out of their hands by ſome women) that she for fear parted with child, and keeped her bed half a year, being near unto death, and little hope of recovery.

Alſo in a Gentleman's houſe in the ſame Parish, where they were quartered, they cruelly beat ſome of the ſervants to the effuſion of their blood, for all the good ſervice they had done them,

POSTSCRIPT.

BY theſe things, which have been done in Galloway and Nithiſdale, as the Reader may compute, what vaſt ſuſferings and horrid abominations muſt be in the whole Land, many places whereof are no leſs diſaffected to Prelacy, when there are ſo many and groſs, in ſo little bounds and ſo short time; ſo he may preceave, what provocation that poor oppreſſed people had to endeavour their own preſervation, and to take hold of any opportunity for vindicating their religious and civil Intereſts: and what reaſon others, either in the ſame condition with them, or upon the common ground of Non-conformity, being threatened and juſtly fearing to be shortly reduced thereunto, had, according to their obligation in the Covenant, for mutual defence and aſſiſtance in the common cauſe of Religion and Liberty, to joyn with them for their help. Neither should I have adventured to inſert theſe inſtances, if (beſids the diligent care that was uſed in collecting of them, making them credible; the notoriety thereof, whereby they were unqueſtioned in that part of the Countrey; and many ſuchlike things (whereunto all that is mentioned, is but like a preface) committed ſince Novemb. 1666, eſpecially in [Page] the Weſtern parts, rendering them probable) they were not the native product of this Prelatical courſe, betwixt which and them there is ſuch connexion, as is betwixt the natural cauſe and the effect, and if the committers thereof had not had command, example and encouragement for many of them from the Prelats, whom they reſemble as much as face anſwereth to face in water. It is true the Prelats should no more bear all the blame, then Sathan (who reſtraineth none but tempteth to all) should be charged with all the Sin of man, and they were and are firſt and chief in the tranſgreſſion, who were their Authors and are their upholders and abettors, and in retaliation of their flattery of the Powers, and connivance at profanneſs in all, and in ſubſerviency to their intereſt and deſigne, have perpetrated and permitted ſo much wickedneſs and oppreſſion; Yea the Peoples walking willingly after the commandement, will never Excuſe thoſe, who by Law, Force & Example make Iſrael to Sin: yet it is above contradiction, that Prelacy is the chief though not the only Intereſt, in ſubſerviency to which all theſe things are done; and the Prelats themſelves are a conjunct if not the Principal cauſe thereof. Theſe men having put off their former vizards, no man needeth further to unmask them. Let theſe who employed and maintained Sharp to agent their cauſe, and others who promoted him to the Prelacy, declare their own Experience, of his continued ſeries of ungrate deceaving and undermining of them and their Intereſts, under Truſt and profeſſions to the contrary, as all men know that he hath Impiouſly and Perfidiouſly betrayed the Church and Cauſe of God: if they will not, Let his own many letters written unto them, be produced, as in reaſon and for Vindication they should, and they will evince him to be the Archeſt Traitor that ever Scotland bred: And how can it otherwiſe be? will he who is falſe to God, be true to any man? If that man eſcape ſome ſtupenduous and diſgracefull remark [Page] by the hand of God or Man, I will not ſay, that Others need neither fear the One nor regard the other, but ſure I am, that many more Experienced in the obſervation of divine Providence; and forſe [...]ing then I am, are much miſtaken. Let the City of Glasglow, and perſons of all Qualities, eſpecially in that countrey-ſide, ingenuouſly ſay, whether that fiery Zelot for the height of English Hierarchy and Ceremonies, and otherwiſe inſignificant man, Maſter Burnet prelate there, doth nor, in Juſt recompence of too many their enſlaving their own light and conſcience, in flattery of him, and complying with that courſe, moſt inſolently domineer over them as his ſlaves, with as much Prid, Ambition, and Contempt, as the moſt abſolute Prince doth over his vaſſals. Let theſe of the Synod of Glasgow remember, with what deep diſſimulation Mr Hamilton prelat of Galloway, did by Expreſs ſuffrage declare, before the laſt Synod there, againſt the ſame Prelacy, which at that ſame inſtant of time, he was clandeſtinly correſponding with the Rulers to eſtablish. This man of all others, hath been the chief Cauſe of all the Oppreſſion and perſecution in that countrey, and thereby the Occaſion of the late riſeing in Armes, & blood that hath followed thereupon. One inſtance of Mr Honeyman prelate of Orkney I cannot ommit, that in the year 1661, when Mr Sharp had diſcovered himſelf, walking in his own garden, he ſaid to a famous perſon who can bear witneſs thereof, (Juſt as Balaam ſpake truth whether he would or not) That Mr Sharp was as falſe as Iudas, and I would gladly know, to whom this Caſuist, who ſince hath embraced a Bishoprick, will Compare himſelf for fals-hood, except to him who entered into Iudas with the ſop. I need tell no man who knoweth the Perſons, of the brutish Senſuality of Mr Wallace P. of the Iſles, who ſtudieth more the filling of his belly then he was ever fit for feeding of a flock; nor of the hatred of Godlineſs and good men in Mr Guthrey P. of Dunkel [Page] who while he was Miniſter at Sterlin, was an old perſecuter of both; nor the ſcandalous drinking of Mr Sraughan P. of Brechen, let thoſe who viſite him in his own houſe, declare how liberally he uſeth to entertain them with Wine there, upon their own Expence. It is true indeed, that Mr Lighton prelate of Dumblan, under a Jeſuitial-like vizard of Pretended Holineſs, humility, & crucifixion to the world, hath ſtudied to ſeem to Creep upon the ground, but alwayes up the hill, toward promotion & places of more eaſe, honor & Wealth; & as there is none of them all hath with a Kiſs ſo betrayed the Cauſe, and ſmiten Religion under the fifth rib, and hath been ſuch an offence to the godly, ſo there is none who by his way, practice and Expreſſions, giveth greater ſuſpicion of a popish affection, inclination and deſign. If theſe men had not put off their own vaile, no pencil of the moſt skilled artiſt could have drawn them to the life, but now by shewing of themſelves, they have ſaved others a labour, or at leaſt made it more eaſy. And therefore I shall rake no more into this unpleaſant dung-hil of the vileſt vice, which they and their Brethren in Iniquity (whom not nameing here doth not Except from their part of the charg of Ambition, Prid, Senſuality, Idleneſs, Covetouſneſs, Oppreſſion, Perſecution, Diſſimulation, Perjury, Treacheiy, and Hatred of Godlineſs and Good men,) have heaped together in their own Perſons, and tranſſuſed to others over all the Land. O the Immenſe long ſuffering and unſearchable Wiſedome of God! who, hearing the cry of theſe things, ſtirreth not the Zeal of all to Execute his juſt Judgment upon theſe men; but it may be, that he is ripening and reſerving them, for a more God-like ſtrok, then any would be acknowledged to be, wherein man were Inſtrumental. Neither are their Mercenaries, whom they hire as Poſtillions to ride upon the fore-horſe of all their Wickedneſs, leſs skilled, but more foreward that way then their drivers. It were as far above the faith of any, who have not heard and ſeen, to beleeve, [Page] and might render any pen ſuſpected of the want of truth or tenderneſs, to write the Hundreth part, as it it eaſy to inſtance incredibly much, but endleſs to relate all that is true of the Ignorance, Lightneſs & Profaneſs of theſe men. When I have told, that ſeveral lying in known and acknowledged fornication, without removall of the ſcandal, have been admitted to the Miniſtry by the Prelats who knew it, and violently obtruded by them & the Patrons upon the offended people; That ſome of them after Admiſſion, have been deprehended lying with women by the way ſide; that Others have been found guilty of Actuall fornication, and of unanſwerable preſumptions of Adultery with other mens wives; and that drounkenneſs is both open and frequent amongſt many of them, I may well awake the wonder, the blush and horrour of the reader, but I have only begun to shew a part (& indeed avery ſmall part) of theſe mens wayes. A Prophet he may be by way of prognoſtication, but let the world Judg what manner of Preacher he muſt be, who, offending that the people did not come to hear him, did, before the Congregation, Imprecate thus againſt himſelf, God nor I be hanged hut I shall make you all come. Another refuſed to pay the price of a horſe before he pleaſed, (which he uſed to boaſt privately would be at Doomſday) becauſe the ſeller, at the making of the bargan, in Civility ſaid, Pay me when ye pleaſe; and thereupon, to the ſcorn and deriſion of all, ſubſtained an action of Law ſome dayes before a Civill Court. Who will commerce with ſuch horſe-koopers? but much leſs who can acknowledg ſuch men for Miniſters? Theſe men, being themſelves generally without ſubſtance and forme of Religion, are ſuch malicious perſecuters of both in Others, that as I could never hear of one ſoul turned from Sathan to God by their labours (whereof indeed there are many profane ſeals) ſo they are become vile in the eyes of all, that are truly godly or but morally civil; In ſo much that this is the only advantage, [Page] (and indeed it is an advantage, for if they were more ſmooth and ſober, they might be more inſnaring) that they do not wear a rough garment to deceave; and though I cannot ſay, that their out-ſide is as unclean as their inner-ſide, yet it is ſuch as ſaith in every mans heart, that the fear of God is not before their eyes. Theſe are the pleaſant birds, that are hatched and cherished under the warm wings of Prelacy, of whom though no man can ſpeak the half of the truth to a ſtranger, without expoſing himſelf to the Cenſure of partiality, Paſſion or being a Reproacher; yet the Univerſall and incontroverted Notoriety of theſe things, in all places where they reſide or converſe, will abſolve the relater before all men who know them. It is true, we do not charg every individuall with every particular, yet becauſe they are generally true of Many, and being notourly knows and ſometimes repreſented are not remeeded, they are chargable upon the Courſe, which being Sinfull in ſelf, the Authors and Abettors thereof are participant of the guilt, and lyable to the punishment. And indeed the Lord hath already begun his controverſy with ſome of them, not only by pouring shame and Contempt upon them (particularly upon Traiterous Sharp) and drying up the Right eye & blaſting the gifts which ſeverall ſeemed to have (whether by their own negligence, which every man obſerveth, or Immediat judgment, or both, I do not determine,) but alſo by viſible curſing of their ſubſtance, diverſe of them being neceſſitated through poverty to ſell their tithes at half worth, long before they are payable, and others of them to remove, leaving more debt behind, then they are able to diſcharge. Neither have theſe men thus profaned the ſanctuary only, & by the ſins of the Sons of Ely made all men to abhor the offering of the Lord; but from them are iſſued forth, ſuch overflowing ſtreames of wickedneſs over all the Land, that, beſids all that is mentioned, there are other inconceavable & inexpreſſible Atheiſtical abominations ſaid to be committed [Page] by men, which, as it is a Wonder the Devil himſelf should dare to act, ſo for fear of the great and dreadful God, and of offending the ears of others, my heart trembleth to think, & my hand faileth to writ. O Lord forgive, that ever anothers ſpeaking, but much more Acting, should have occaſioned my Thinking thereof.

And yet as if all that is related were too little, for ſanctuary to themſelves, for further inſlaving of the Countrey, & venting of inſatiable revenge (curſed be their anger for it is fierce, and their wrath for it is cruell) they have procured two Proclamations, dated at Edinburgh March. 25. 1667. making mention of great evidence of many diſaffected Perſons in the Weſtern Shares, who are ready to break out in open Rebellion, & involve the Kingdom in blood; & of just reaſon of ſuſpition that theſe Rebells will riſe in Armes against the King and his Authority, and not only make uſe of the Armes, Powder and Ammunition concealed or tranſported from Enemies, but ſe [...]ſe upon the Armes of others, and invade the Miniſters of the Goſpel &c. And therefore for preventing and diſabling of them to put themſelves in Military poſture, to make ſudden marches or attempts upon other Subjects or the ſtanding Forces, or to joine with other perſons of Pernicious And diſloyal principles, &c. commanding all perſons within the Shires of Lanerk, Air, Renfrew, Wigton and Stewarty of Kire [...]dbright, who have refuſed or deſerted publick trust, who withdraw from publick Ordinances, and keep not their Parish-Churches, or do not ſubmit to the preſent Government of the Church, and all who being warned did not joine to ſuppreſs the late Rebellion, unleſs they take the Oath of Alleageance, and ſubſcribe the Declaration, that after the 15 day of May next, by themſelves or any other for their behoof, they do not keep any horſe above the value of an hundred merks; and in caſe of failzie, that the Sherif value & deliver ſuch horſes to the Informer without payment to be made therefore; and before the firſt of May, to deliver to their reſpective Sherifs all their Armes and Ammunition (allowing[Page]Gentlemen only ſwords) under the pain of fining each Gentleman in 2000 merks, & each other perſon in 500 merks, whereof the one half to the Informer; and commanding all Heritors and Parishioners to defend the perſons, families, and goods of their Miniſters, from all affronts and injuries, with certification that the ſufferers and not oppoſers of the ſame, shall be reputed art & part, & he proceeded against with all rigor as guilty thereof; and in caſe of ſurprizal, that they purſue, apprehend and preſent the committers before the Council, otherwiſe to be lyable to reparation of damnage, &c. What new and ſtrange Policy is there here, that the Narrative of both Proclamations, in ſtead of concealing in the time of declared and continued War with Forrainers, should proclaime that there are ſo many diſaffected perſons, who are ready to riſe in Armes, to ſeiſe upon the Armes of others, and weaken the Forces of the Kingdom, thereby expreſſing the ſenſe of their own deſervings, and the fears of an evil conſcience, diſcovering their own nakedneſs to enemies, and encouraging Forrainers to invade with the more confidence? Muſt theſe Shires, which, without derogation to others, do eminently flourish with men of Piety towards God and true Lo [...]alty, and during the King's Exile, did retain a more faithful remembrance of his Intereſt according to the Covenants, then many other places of the Kingdom, be, of all other Shires within the ſame in recompenſe thereof, rewarded with the Titles of diſaffected perſons, Rebells, men of pernicious and diſloyal principles, and ſpoiled of their goods? Whence should theſe, who being ſpoiled of all Armes, firſt by the English, and then by the Council ſince the King's return, be preſumed to have concealed Armes! What ground is there to ſuggeſt unto the World, the tranſportation of Armes from Enemies? Muſt every man who will not throw away for nothing his Horſe and Armes, which he hath purchaſed by his money, be therefore a ſeditious and diſaffected perſon, and accordingly proceeded againſt with all rigor▪ If none within [Page] theſe Shires muſt keep a horſe exceeding the value above-mentioned, how impoſſible is it to labour much of the ground? How are covetous wretches, in hope of gaining horſe without Payment, and the half of the Fines for concealed Armes, animated to give in invidious Informations againſt the owners? and many poor well meaning people tempted, to redeem their beaſts at the rate of Perjury and breach of Covenant? What an abſurd thing is it, to punish men otherwayes innocent, only for not accepting or deſerting publick truſt; whereunto they neither have acceſs, nor can continue in without formal and expreſs Perjury? How irrational and unjuſt is it, to command (under a penalty) Parishioners to do that which may be impoſſible, yea without the compaſs of their knowledge, ſuch as oppoſing, but much more apprehending and preſenting ſurprizers? wherewith, I pray you, shall theſe who muſt deliver up all their Armes (reſerving not ſo much as a ſword) defend themſelves or any other man, againſt violence and ſurprizall? We read in our Hiſtory of a Law, whereby for repreſſing of Theft, men were not to shut their doors in the night, and ſatisfaction was enſured to the owner for any thing that should be ſtoln from him; whereupon a Countrey-man alleaging his goods to be ſtoln, obtained payment; but being found thereafter that himſelf had hid them, he was hanged for a reward to himſelf and example to others: Now what if ſome of theſe covetous and malicious Men should (for who can rationally promiſe and ſecure, but that they who have done worſe, may alſo) thus abſtract or cauſe abſtract their own goods? what if the Lord should immediatly ſmit them for offering ſtrange fire? or thieves and robers should fall upon them? or evil Spirits in humane shape▪ should haunt or hurt them, muſt Innocent people upon their invidious & falſe alleagance be therefore punished? As if the Parishioners of Carpha [...] should pay for Mckinney's ſilver plate, which his own ſervant ſtole from him.

Ah Scotland, which the Lord planted a noble vine, wholly a right ſeed! how are thow turned into a degenerate plant of a Strange Vine? Where is now the Spirit of the Fathers, that (as if thy inhabitants were neither Chriſtians; Men nor Patriots) Religion, the Land, Ourſelves, and the Poſterity, in Bodies, Conſciences, and Eſtats should be thus emancipated, to the Intereſt, Luſt and Deſigne of 14 Prelats and their Hirelings, whom the Lords ſparing is a greater wonder, then if he should convert them into Pillars of ſalt for their Apoſtacy: O Backſlide [...] Scotland! remember from whence thow art fallen, Repent and Do the First works, or elſe he will come unto thee quickly, and will remove thy candleſtcik out of his place, except thow Repent.

FINIS.

[Page]

Information about this book

Title statement

Naphtali, or, The wrestlings of the Church of Scotland for the kingdom of Christ contained in a true and short deduction thereof, from the beginning of the reformation of religion, until the year 1667 : together with the last speeches and testimonies of some who have died for the truth since the year 1660 : whereunto are also subjoyned, a relation of the sufferings and death of Mr. Hew McKail ...

Stewart, James, Sir, 1635-1713.

Edition statement

1667

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2005-12 (EEBO-TCP Phase 1).

ID [DLPS]

A61639

ID [STC]

Wing S5683

ID [STC]

ESTC R3435

ID [EEBO-CITATION]

12630850

ID [OCLC]

ocm 12630850

ID [VID]

64759

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A61639)

Transcribed from: (Early English Books Online ; image set 64759)

Images scanned from microfilm: (Early English books, 1641-1700 ; 336:1)

Source

— Naphtali, or, The wrestlings of the Church of Scotland for the kingdom of Christ contained in a true and short deduction thereof, from the beginning of the reformation of religion, until the year 1667 : together with the last speeches and testimonies of some who have died for the truth since the year 1660 : whereunto are also subjoyned, a relation of the sufferings and death of Mr. Hew McKail ..., Stewart, James, Sir, 1635-1713., Stirling, James, 1631-1672?.

Extent

[78], 306 p.

s.n.],. [Edinburgh :: 1667.. (Joint authorship attributed to James Steuart and James Stirling. Cf. BM; Halkett & Laing (2nd ed.).) (Place of publication from Wing.) (Errata: p. [78].) (Reproduction of original in Yale University Library.)

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