A (continued 4)

IV. The former persecution and tyranny, mainly promoted by the duke of York's instigation, did not only oppress the poorer sort, but reached also the greatest of the nobility and gentry in both kingdoms. In Scotland, the earl of Argyle was arraigned and condemned for his explanation of the test, but escaped out of the castle of Edinburgh, anno 1681. And after him several gentlemen were arbitrarily oppressed and troubled, upon the act of intercommuning with rebels, and for a pretended plot against the government (as they called it) but really because they knew these gentlemen had a desire, and would design to preserve the nation, which they were seeking to destroy, and would counteract their wicked projects to advance popery and tyranny upon the ruins of the nation's interest. For which cause they left their native country, to seek safety and quiet abroad. And in England, upon the same pretences, the lord Russel was murdered by law, and the earl of Essex by a razor in the Tower, in a morning when the king and duke of York came to pay it a visit. And many other gentlemen lost either their lives or fortunes, upon the same grounds of opposing the duke's designs: which made many resort to the United Provinces. Where they, with the Scots gentlemen, as soon as they heard of the death of Charles II. and of the ascending of James duke of York, a notorious and bigot papist, to the throne, associating themselves in counsel, to essay some diversion and opposition to the present current of tyranny and popery, threatening the ruin of both nations; resolved and agreed upon the declaring a war against that usurper and all his complices. And in order thereunto, having provided themselves with arms, concluded that a certain number should, under the conduct of James duke of Monmouth, direct their course for England, for managing the war there: And others to go for the same ends to Scotland, under the conduct of Archibald earl of Argyle, their chosen captain. Whereupon in a short time they arrived at Orkney, where two gentlemen of their company going ashore, were taken prisoners, and carried to Edinburgh; whereby the country was alarmed, and a huge host gathered to oppose them. From thence they went to the West Highlands, where encreasing to the number of about 2000 men, they traversed to and again about Kintyre and Bute, and other places in the Highlands, for six or seven weeks, until many of their men ran away, and the rest were much straitened for want of victuals, their passage by sea was blocked up by ships of war, and by land with their numerous enemies, who got time to gather and strengthen themselves, whereby their friends were frustrate and more oppressed, and themselves kept little better than prisoners, till their spirits were wearied and worn out, and all hope lost. At length the earl determined, when out of time, to leave the Highlands, and the ships, cannons, arms, and ammunition at Island Craig, and marched towards Dumbarton, crossing the water of Leven about three miles above it. Next morning near Duntreith, they discovered a party of the enemy, and faced towards them, but they retired. And then directed their course towards Glasgow, were intercepted by a body of the enemy's army: where they drew up in battalia one against another, and stood in arms till the evening, a water being betwixt them. But Argyle's party, perceiving that their enemies were above ten times their number, and that themselves were wearied out with a long and tedious march, want of victuals and sleep, resolved to withdraw: but as soon as it grew dark, all hope lost, they dispersed, every man shifting for himself; only a few keeping together all the next day, had a skirmish with a party of the enemies, in which they slew the captain, and about 12 or some more of his men, and afterwards they dispersed themselves also. The enemies, searching the country, gleaned up the earl of Argyle himself, colonel Rumbol an Englishman, Mr. Thomas Archer minister, Gavin Russel, and David Law, who were all condemned and executed at Edinburgh, and many others who were banished to America: and about some 20 in the Highlands, who were hanged at Inveraray. In England, the duke of Monmouth's expedition, though it had more action, yet terminated in the same success, the loss of many hundred lives, many killed in battle: and afterwards, by the mercy of the duke of York, several hundreds in the west of England were carried about, and hanged before the doors of their own habitations; and to make his captains sport by the way, according to the number of the hours of the day, when the murdering humour came in their head, so many of the poor captives were hanged, as a prodigious monument of monstrous cruelty. This was the commencement of the present tyrant's government. In the mean time, the wanderers in Scotland, though they did not associate with this expedition upon the account of the too promiscuous admittance of persons to trust in that party, who were then and since have discovered themselves to be enemies to the cause, and because they could not espouse their declaration as the state of their quarrel, being not concerted according to the constant plea of the Scots covenanters, and for other reasons given in their late vindication: yet against this usurpation of a bloody papist, advancing himself to the throne in such a manner, they published another declaration at Sanquhar, May 28, 1685. 'Wherein approving and adhering unto all their former declarations, and considering that James Duke of York, a profest and excommunicate papist, was proclaimed.—To testify their resentment of that deed, and to make it appear unto the world, that they were free thereof, by concurrence or connivance; they protest against the foresaid proclamation of James duke of York as king: in regard that it is the chusing of a murderer to be a governor, who hath shed the blood of the saints—that it is the height of confederacy with an idolater, forbidden by the law of God—contrary to the declaration of the general assembly of the church, July 27, 1649. And contrary to many wholesome and laudable acts of parliament——and inconsistent with the safety, faith, conscience, and christian liberty of a Christian people, to chuse a subject of antichrist to be their supreme magistrate——and to instruct an enemy to the work and people of God with the interests of both: and upon many important grounds and reasons (which there they express) they protest against the validity and constitution of that parliament, approving and ratifying the foresaid proclamation.——And against all kind of popery in general and particular heads——as abjured by the national covenant, and abrogated by acts of parliament——and against its entry again into this land, and every thing that doth or may directly or indirectly make way for the same: disclaiming likewise all sectarianism, malignancy, and any confederacy therewith.'——This was their testimony against popery in the season thereof: which though it was not so much condemned as any former declarations, yet neither in this had they the concurrence of any ministers or professors; who as they had been silent, and omitted a seasonable testimony against prelacy, and the supremacy, when these were introduced, so now also, even when this wicked mystery and conspiracy of popery and tyranny, twisted together in the present design of antichrist, had made so great a progress, and was evidently brought above board, they were left to let slip this opportunity of a testimony also, to the reproach of the declining and far degenerate church of Scotland. Yea to their shame, the very rabble of ignorant people may be brought as a witness against the body of presbyterian ministers in Scotland, in that they testified their detestation of the first erection of the idolatrous mass, and some of the soldiery, and such as had no profession of religion, suffered unto death for speaking against popery and the designs of the king, while the ministers were silent. And some of the curates, and members of the late parliament, 1686, made some stickling against the taking away of the penal statutes against papists; while presbyterians, from whom might have been expected greater opposition, were sleeping in a profound submission. I cannot without confusion of spirit touch these obvious and dolorous reflections, and yet in candour cannot forbear them. However the persecution against the wanderers went on, and more cruel edicts were given forth against them, while a relenting abatement of severity was pretended against other dissenters. At length what could not be obtained by law at the late parliament, for taking off the statutes against papists, was effectuated by prerogative: and to make it pass with the greater approbation, it was conveyed in a channel of pretended clemency, offering a sort of liberty, but really introducing a licentious latitude, for bringing in all future snares by taking off some former, as arbitrarily as before they were imposed, in a proclamation, dated Feb. 12, 1687. 'Granting by the king's sovereign authority, prerogative royal, and absolute power, which all subjects are to obey without reserve, a royal toleration, to the several professors of the Christian religion afternamed, with and under the several conditions, restrictions, and limitations aftermentioned. In the first place, tolerating the moderate presbyterians to meet in their private houses, and there to hear all such ministers, as either have or are willing to accept of the indulgence allenerly, and none other: and that there be nothing said or done contrary to the well and peace of his reign, seditious or treasonable, under the highest pains these crimes will import, nor are they to presume to build meeting houses, or to use out-houses or barns——in the mean time it is his royal will and pleasure, that field conventicles, and such as preach at them, or who shall any way assist or connive at them, shall be prosecute according to the utmost severity of laws made against them——in like manner tolerating the quakers to meet and exercise in their form, in any place or places appointed for their worship——and by the same absolute power, foresaid, suspending, stopping, and disabling all laws or acts of parliament, customs or constitutions against any Roman catholic subjects——so that they shall in all things be as free in all respects as any protestant subjects whatsoever, not only to exercise their religion, but to enjoy all offices, benefices, &c. which he shall think fit to bestow upon them in all time coming——and cassing, annulling, and discharging all oaths whatsoever, and tests, and laws enjoining them. And in place of them this oath only is to be taken——I A.B. do acknowledge, testify, and declare that James the VII. &c. is rightful king and supreme governor of these realms, and over all persons therein; and that it is unlawful for subjects, on any pretence or for any cause whatsoever, to rise in arms against him, or any commissionated by him; and that I shall never so rise in arms nor assist any who shall so do; and that I shall never resist his power or authority, nor ever oppose his authority to his person—but shall to the utmost of my power assist, defend, and maintain him, his heirs and lawful successors, in the exercise of their absolute power and authority against all deadly—and by the same absolute power giving his full and ample indemnity, to all the foresaid sorts of people, under the foresaid restrictions.' Here is a proclamation for a prince: that proclaims him in whose name it is emitted, to be the greatest tyrant that ever lived in the world, and their revolt who have disowned him to be the justest that ever was. For herein that monster of prerogative is not only advanced, paramount to all laws divine and human, but far surmounting all the lust, impudence, and insolence of all the Roman, Sicilian, Turkish, Tartarian, or Indian tyrants that ever trampled upon the liberties of mankind: who have indeed demanded absolute subjection, and surrender of their lives, lands, and liberties at their pleasure, but never arrived at such a height of arrogance as this does, to claim absolute obedience, without reserve of conscience, religion, honour, or reason; not only that which ignorantly is called passive, never to resist him, not only on any pretence, but for cause, even though he should command his popish janissaries to murder and massacre all protestants, which is the tender mercy and burning fervent charity of papists; but also of absolute active obedience without reserve, to assist, defend, and maintain him in every thing, whereby he shall be pleased to exercise his absolute power, though he should command to burn the Bible as well as the covenant (as already he applauded John Gib in doing of it) and to burn and butcher all that will not go to mass, which we have all grounds to expect will be the end of his clemency at last. Herein he claims a power to command what he will, and obliging subjects to obey whatsoever he will command: a power to rescind, stop, and disable all laws; which unhinges all stability and unsettles all the security of human society, yea extinguishes all that remains of natural liberty: wherein, as is well observed by the author of the representation of the threatening dangers impending over protestants page 53. 'It is very natural to observe, that he allows the government, under which we were born, and to which we were sworn, to be hereby subverted and changed, and that thereupon we are not only absolved and acquitted from all allegiance to him, but indispensibly obliged, by the ties and engagements that are upon us, to apply ourselves to the use of all means and endeavours against him, as an enemy of the people and subverter of the legal government.' But this was so gross, and grievously gripping in its restrictions, as to persons, as to the place, as to the matter allowed the presbyterians in preaching, that it was disdained of all; and therefore he behoved to busk it better, and mend the matter, in a letter to the council (the supreme law of Scotland) bearing date March 31. 1687. of this tenor—'Whereas we did recommend to you to take care, that any of the presbyterians should not be allowed to preach, but such only as should have your allowance for the same, and that they at the receiving the indulgence should take the oath contained in the proclamation——these are therefore to let you know, that thereby we meant such of them as did not solemnly take the test; but if nevertheless the presbyterian preachers do scruple to take the said oath, or any other oath whatsoever, and that you shall find it reasonable or fit to grant them or any of them our said indulgence, so as they desire it upon these terms, it is now our will and pleasure——to grant them our said indulgence, without being obliged to take the oath, with power unto them to enjoy the benefit of the said indulgence (during our pleasure only) or so long as you shall find they behave themselves regularly and peaceably, without giving any cause of offence to us, or any in authority or trust under us in our government.'——Thus finding the former proposal not adequately apportioned to his design, because of its palpable odiousness, he would pretend his meaning was mistaken (though it was manifest enough) and mitigate the matter by taking away of the oaths altogether, if any should scruple it; whereas he could not but know, that all that had sense would abhor it: yet it is clogged with the same restrictions, limited to the same persons, characterized more plainly and peremptorily, with an addition of cautions, not only that they shall not say or do any thing contrary to the well and peace of his reign seditious or treasonable, but also that they behave themselves regularly and peaceably without giving any cause of offence to him or any under him; which comprehends lesser offences than sedition or treason, even every thing that will displease a tyrant and a papist, that is, all faithfulness in seasonable duties or testimonies. But at length lest the deformity and disparity of the proclamation for the toleration in Scotland, and the declaration for liberty of conscience in England, should make his pretences to conscience suspect of disingenuity, and lest it should be said he had one conscience for England and another for Scotland; therefore he added a third eik to the liberty, but such as made it still an ill favoured patched project to destroy religion and true liberty, in another proclamation dated at Windsor, June 28, 1687, wherein he says—'Taking into our royal consideration, the sinistrous interpretations, which either have or may be made of some restrictions (mentioned in the last) we have thought fit by this further to declare, that we will protect our arch bishops, &c. And we do likewise, by our sovereign authority, prerogative-royal, and absolute power, suspend, stop, and disable, all penal and sanguinary laws; made against any for non-conformity to the religion established by law in that our ancient kingdom——to the end, that by the liberty thereby granted the peace and security of our government in the practice thereof may not be endangered, we hereby strictly charge all our loving subjects, that as we do give them leave to meet and serve God after their own way, in private houses, chapels, or places purposely hired or built for that use, so that they take care that nothing be preached or taught, which may any way tend to alienate the hearts of our people from us and our government, and that their meetings be peaceably and publicly held, and all persons freely admitted to them, and that they do signify and make known to some one or more of the next privy counsellors, sheriffs, stewards, bailiffs, justices of the peace, or magistrates of burghs royal, what place or places they set apart for these uses, with the names of the preachers——provided always that the meetings be in houses, and not in the open fields for which now after this our royal grace and favour (which surpasses the hopes, and equals the very wishes of the most zealously concerned) there is not the least shadow of excuse left: which meeting in the fields we do hereby strictly prohibit and forbid, against all which we do leave our laws and acts of parliament in full force and vigour, notwithstanding the premises; and do further command all our judges, magistrates, and officers of forces, to prosecute such as shall be guilty of the said field conventicles with the utmost rigour; for we are confident, none will after these liberties and freedoms, given to all without reserve to serve God in their own way, presume to meet in these assemblies, except such as make a pretence of religion to cover their treasonable designs against our royal person and the peace of our government.'——

This is the royal charter for security of the protestant religion (intended to secure it so, that it shall not go much abroad again) in lieu of all the laws, constitutional oaths, and covenants wherewith it was formerly confirmed. This is the only patent which the royal dawties, the moderate presbyterians, have now received to ensure their enjoyment of it durante bene placito, during his pleasure whole faith is as absolute over all ties of promises, as his power from whence it flows is over all laws; whose chiefest principle of conscience is that no faith is to be kept to hereticks. Here is the liberty which is said to surpass the hopes, and equal the wishes of the most zealously concerned; holding true indeed of too many, whose hopes and wishes and zeal are terminate upon peace rather than truth, case rather than duty, and their own things rather than the things of Christ; but as for the poor wild wanderers, it some way answers their fears and corresponds with their jealousies, who put the same interpretation upon it as on all the former indulgences, indemnities and tolerations, proceeding from the same fountain, and designed for the same sinistrous ends with this, which they look upon as more openly and obviously antichristian: and therefore, while others are rejoicing under the bramble-shadow of it, they think it a cause of weeping and matter of mourning, not because they do not share of the benefit of it, but because they are afraid to share of the curse of it. For which cause, though a freedom be pretended to be given, to all without reserve to serve God in their own way, they think it necessary to reserve to themselves the liberty wherewith Christ hath made them free, and to serve him in his way though interdicted by men, and to take none from antichrist restricted with his reserves; and do look upon it as a seasonable testimony for the cause of Christ, and the interest of the protestant religion, and the laws and liberties of the country, all overturned and subverted by this toleration, to keep their meetings as in former times, in the open fields whither their tyranny hath driven them. And let them call these meetings covered and treasonable designs against the government on pretence of religion, I trust it shall be made evident to the conviction of all that know religion, that their designs are to preserve it, in opposition to the tyranny that goes about all these ways to suppress it. Though I must suspend the reasons of their keeping their meetings in the fields, till I come to discuss that case in its own place: here I shall only say, none that are acquainted with their circumstances, which are as dangerously stated as ever, by reason of the constant persecution of cruel enraged enemies incessantly pursuing them without relenting, notwithstanding of all this pretence of clemency and tenderness to conscience, but may know they can neither have safety, secrecy, nor conveniency in houses for fear of their entrapping enemies, and none will blame them, that after so many discoveries of their truculent treachery they dare not trust them: and besides, they think it sinful, scandalous, and inconvenient to seem to homologate this toleration, the wickedness whereof they are convinced of, from these reasons.

I. Considering the granter in his personal capacity, as to his morals, they look upon him as a person with whom they cannot in prudence communicate, in any transaction of that nature. First, because being in his principles and practice professedly treacherous, yea, obliged to be both perfidious and cruel by that religion whereunto he is addicted, he cannot be trusted in the least concerns, let be those of such momentous consequence as this, without a stupid abandoning of conscience, reason and experience. Since both that known principle, that 'no faith is to be kept to 'hereticks,' which is espoused by all papists, does to them justify all their lying dissimulations, equivocations, and treacheries imaginable; and that lateran canon, that enjoins kings 'to destroy and extirpate 'hereticks, under pain of excommunication,' does oblige them to be cruel; besides what deep engagements he is known to be under by oaths and promises to the pope, both in his exile, and while a subject, and since he came to the crown; which make him, to all considering persons, to be a person of that character, whose deceitful dainties are not to be desired, and that when he speaketh fair is not to be believed, for there are seven abominations in his heart. Of which open and affronted lies we have a sufficient swatch, both in his proclamation for Scotland, and declaration for England; where he speaks of his constant resolves of 'uniting the hearts of subjects to God in religion, and to their neighbours in christian love, and that it never was his principle to offer violence to any man's conscience, or use invincible necessity against any man on the account of his persuasion;' and that their property was never in any case invaded since his coming to the crown; and that it hath been his constant sense and opinion, that 'conscience ought not to be constrained, nor people forced to matters of mere religion.' To which his uninterrupted endeavours to divide us from God, and from one another, that he might the more easily destroy us, and his constant encroachments upon laws, liberties, and properties, and all interests of men and christians for conscience sake, do give the lie manifestly. And it must be great blindness not to see, and great baseness willingly to wink at that double-faced equivocation, in matters of mere religion; by which he may elude all these flattering promises of tenderness, by excepting at the most necessary and indispensible duties, if either they be such wherein any other interest is concerned, beside mere religion, or if their troubles sustained thereupon be not altogether invincible necessities. Hence the plain falsehood and doubleness of his assertions as to what is past, may give ground to conclude his intended perfidy in the promises of what is future. Next, it is known what his practice and plots have been for the destruction of all honest and precious interests; what a deep hand he had in the burning of London, in the popish plot discovered in 1678, in the murder of the earl of Essex, yea in the parricide committed upon his own brother. By all which it appears, nothing is so abominable and barbarous which he hath not a conscience that will swallow and digest without a scruple; and what he hath done of this kind must be but preparatory to what he intends, as meritorious to atone for these villanies. And in his esteem and persuasion of papists, nothing is thought more meritorious than to extirpate the protestant religion, and destroy the professors thereof. Therefore being such a person with whom in reason no honest man could transact, for a tenure of the least piece of land or house, or any holding whatsoever, they dare not accept of his security or protection for so great an interest, as the freedom and exercise of their religion under the shadow of such a bramble. If it was the Shechemites sin and shame to strengthen a naughty Abimelech, and strengthen themselves under the shadow of his protection, much more must it be to take protection for religion, as well as peace, from such a monster of cruelty and treachery. This were against their testimony, and contrary to the laudable constitutions of the church of Scotland, to take no protections from malignant enemies, as was shewed above in Montrose's case. See page 107 above.

II. Considering his religion more particularly, they judge it unlawful so to bargain with him as this acceptance would import. It is known he is not only a papist, an apostate papist, and an excommunicate papist (as is related above) but a fiery bigot in the Romish religion, and zealous sworn votary and vassal of antichrist: who, as the letter from the Jesuits in Liege lately published in print, tells us, is resolved 'either to convert England to popery, or die a martyr,' and again that he stiles himself 'a son of the society of Jesuits, and will account every injury done to them to be a wrong done against himself;' being known to be under the conduct and guidance of that furious order, yea and enrolled as a member of that society. Which makes it the less to be wondered, that he should require absolute obedience without reserve, seeing he himself yields absolute obedience as well as implicit faith without reserve, to the Jesuits. Such a bigot was Mary of England (as also his great grand dame of Scotland if she had got her will;) and his bigotry will make him emulous of her cruelty, as counting it a diminution of his glory, for such a champion as he under antichrist's banner to come short of a woman's enterprizes: Nor would the late king have been so posted off the stage, if his successor were not to act more vigorously than he in this tragical design, to which this toleration is subservient. He is then a servant of antichrist, and as such under the Mediator's malediction; yea in this respect is heir to his grandfather's imprecations, who wished the curse of God to fall upon such of his posterity as should at any time turn papists. How then can the followers of the Lamb strike hands, be at peace, associate, confederate, or bargain with such a declared enemy to Christ, certainly the scripture-commands of making no covenant or league, interdicting entering into any affinity with the people of these abominations, and forbidding saying a confederacy with them, do lay awful bonds on the faithful to stand aloof from such. The people might have had liberty of conscience under the Assyrian protection, when they were saying a confederacy with him, but in so doing they forefaulted the benefit of the Lord's being a sanctuary to them. To bargain therefore with such an one for a toleration of religion, were contrary to the scriptures, contrary to the covenants and principles of the church of Scotland, against associations and confederacies with such enemies. See Gillespie's useful Case of Conscience concerning associations, hinted page 109, and more head 3. argument 1. But to accept of this liberty as now offered were a bargaining; for where there is a giving and receiving upon certain conditions, where there are demands and compliance; commands and obedience, promises and reliance, offers upon terms, and acquiescence in these terms, what is there wanting to a bargain, but the mere formality of subscriptions? at least it cannot be denied, but the addressers have bargained for it, and in the name of all the accepters, which must stand as their deed also; if they do not evidence their resentment of such presumption, which I do not see how they can, if they abide under the shadow thereof the same way as they do. I grant liberty is very desirable, and may be taken and improven from enemies of religion: and so do the wanderers now take it and improve it to the best advantage, without receiving it by acquiescing in any terms. But such a liberty as this was never offered without a destructive design, nor ever received without a destructive effect. It is one of the filthy flatteries found in the English addresses, particularly that from Totness, that the present indulger is like another Cyrus who proclaimed liberty to the people of God, Ezra i. But who sees not the disparity in every respect? Cyrus at his very first entry into the government did lay out himself for the church's good; this man who speaks now so fair, his first work was to break our head, and next to put on our hood, first to assert and corroborate his prerogative, and then by virtue of that to dispense with all penal laws: it was foretold that Cyrus should deliver the church at that time; but was it ever promised that the church should get liberty to advance antichrist? or that antichrist, or one of his limbs, should be employed in the church's deliverance, while such? The Lord stirred up the spirit of Cyrus; can it be said without blasphemy that the Lord stirred up this man, to contrive the introduction of popery by this gate and gap, except in a penal sense for judgment? Cyrus had a charge to build the Lord a house, but this is not a charge but a grant or licence, not from nor according to God's authority but man's, not to build Christ a house, but a Babel for antichrist; and all this liberty is but contrived as scaffolding for that edifice, which when it is advanced then the scaffolding must be removed.

3. Considering him in his relation as a magistrate, it were contrary to their testimony so often renewed and ratified, and confirmed with so many reasons, and sealed by so much blood, bonds, banishment, and other sufferings, to own or acknowledge his authority which is mere usurpation and tyranny; in that by the laws of the land he is incapable of government, and that he had neither given nor can give, without an hypocritical and damning cheat, the oath and security indispensibly required of him before and at his entry to the government. Yet this liberty cannot be complied with, without recognizing his authority that he arrogates in giving it: seeing he tenders it to all his good subjects, and gives it by his sovereign authority, and to the end that by the liberty thereby granted, the peace and security of the government in the practice thereof may not be indangered; and in the declaration to England, it is offered as an expedient to establish his government on such a foundation, as may make his subjects happy, and unite them to him by inclination as well as duty; to which indeed the acceptance thereof hath a very apt subserviency: seeing it implies, not only owning of the government out of duty, but an union and joining with it and him by inclination, which is a cordial confederacy with God's enemy, and a co-operating to the establishment of his tyranny; that the peace and security thereof may not be endangered. And in his former proclamation, he gives them the same security for their rights and properties, which he gives for religion; and in the English declaration, addeth that to the perfect enjoyment of their property, which was never invaded, &c. Which to accept, were not only to take the security of a manifest lie, but to prefer the word of a man that cannot, must not, will not keep it (without going cross to his principles) to the security of right and law which is hereby infringed, and to acknowledge not only the liberty of religion, the right of property to be his grant: which when ever it is removed, there must remain no more character for it, but stupid slavery entailed upon posterity, and pure and perfect tyranny transmitted to them. The sin and absurdity whereof may be seen demonstrated, head 2.

4. Considering the fountain whence it flows, they cannot defile themselves with it. In the English declaration, it flows from the royal will and pleasure which speaks a domination despotical and arbitrary enough, but more gently expressed than in the Scots proclamation; when it is refounded on sovereign authority, prerogative royal, and absolute power: proclaiming by sound of trumpet a power paramount to all law, reason, and religion, and outvying the height of Ottoman tyranny: a power which all are to obey without reserve: a power to tolerate or restrain the protestant religion, according to his royal will or pleasure: an absolute power which cannot be limited by laws, nor most sacred obligations, but only regulated by the royal lust; whereby indeed he may suffer the protestant religion, but only precariously so long as he pleases, and until his royal pleasure shall be to command the establishment of popery, which then must be complied with without controul. Whereby all the tenure that protestants have for their religion, is only the arbitrary word of an absolute monarch, whose principles oblige him to break it, and his ambition to disdain to be a slave to it. Now the acceptance of this grant, would imply the recognizance of this power that the granter claims in granting it; which utterly dissolves all government, and all security for religion and liberty, and all the precious interests of men and Christians: Which to acknowledge, were contrary to scripture, contrary to reason, and contrary to the principles of the church of Scotland, particularly the declaration of the general assembly, July 27, 1649. See page 117, &c. and contrary to the covenant.

5. Considering the channel in which it is conveyed, they cannot comply with it. Because it comes through such a conveyance, as suspends, stops, and disables all penal laws against papists, and thereby averts all the securities and legal bulwarks that protestants can have for the establishment of their religion; yea in effect leaves no laws in force against any that shall attempt the utter subversion of it, but ratifies and leaves in full vigour all wicked laws and acts of parliament, against such as would most avowedly assert it; and stops and disables none of the most cruel and bloody laws against protestants: for the most cruel are such as have been made against field-meetings, which are hereby left in full force and vigour. Hence as he hath formally by absolute power suspended all laws made for the protection of our religion, so he may when he will dispense with all the laws made for its establishment; and those who approve the one by such an acceptance, cannot disallow the other, but must recognosce a power in the king to subvert all laws, rights, and liberties, which is contrary to reason as well as religion, and a clear breach of the national and solemn league and covenants.

6. Considering the ends of its contrivance, they dare not have any accession to accomplish such wicked projects, to which this acceptance would be so natively subservient. The expressed ends of this grant are, to unite the hearts of his subjects to him in loyalty and to their neighbours in love, as in the former proclamation; and that by the liberty granted the peace and security of his government in the practice thereof may not be endangered, as in the latter proclamation; and to unite the subjects to him by inclination as well as duty, which he thinks can be done by no means so effectually as by granting the free exercise of religion, as in the English declaration. Whence we may gather not obscurely, what is the proper tendency of it, both as to the work and worker, to wit, to incline and induce us by flattery to a lawless loyalty, and a stupid contented slavery when he cannot compel us by force, and make us actively co-operate in setting and settling his tyranny, in the peaceable possession of all his usurpations, robberies, and encroachments upon our religion, laws, and liberties, and to incorporate us with Babylon; for who are the neighbours he would have us unite with in love, but the papists? against whom all the lovers of Christ must profess themselves irreconcileable enemies. The English declaration does further discover the design of this device, in one expression which will most easily be obtained to be believed of any in it, viz. that he heartily wishes that all the people of these dominions were members of the catholic church: which clearly insinuates, that hereby he would entice them to commit fornication with that mother of harlots; which enticing to idolatry (if we consult the scripture) should meet with another sort of entertainment than such a kind and thankful acceptance, which is not an opposing of such a wicked wish, but an encouraging and corroborating of it. And further he says, that all the former tract of persecutions never obtained the end for which it was employed; for after all the frequent and pressing endeavours that were used, to reduce this kingdom to an exact conformity in religion, it is visible the success has not answered the design, and that the difficulty is invincible. Wherein we may note his extorted acknowledgment, that all former endeavours to destroy the work of God have been successless, which induces him to try another method, to which this acceptance is very subservient, to wit, to destroy us and our religion by flatteries, and by peace to overturn truth, and by the subversion of laws to open a door to let in popery and all abominations. But what is more obscurely expressed in his words, is more visibly obvious in his works, to all that will not willingly wink at them; discovering clearly the end of this liberty is not for the glory of God, nor the advantage of truth, or the church's edification, nor intended as a benefit to protestants; but for a pernicious design, by gratifying a few of them in a pretended favour to rob all of them of their chiefest interests, religion, laws, rights, and liberties, which he could not otherwise effectuate but by this arbitrary way; for if he could have obtained his designs by law: he would never have talked of lenity or liberty, but having no legal ends, he behoved to compass them by illegal means. They must then be very blind who do not see, his drift is, first to get in all popish officers in places of public trust, by taking off the penal laws disabling them for the same; then to advance his absoluteness over all laws, in a way which will be best acknowledged and acquiesced in by people, till he be so strengthened in it that he fears no control; and then to undermine and overturn the protestant religion, and establish popery and idolatry: which he is concerned the more violently to pursue, because he is now growing old, and therefore must make haste, lest he leave the papists in a worse condition than he found them: which, to be sure, the papists are aware of, and their conscious fears of the nation's resentments of their villanies will prompt them, as long as they have such a patron, to all vigilance and violence in playing their game; and withal, hereby he may intend to capacitate himself for subduing the Dutch, against whom he hath given many indications of a hostile mind of old and of late; not only in hiring two rascals to burn the Amsterdam-fleet heretofore, but in stirring up and protecting the Algerine pirates against them; so universal a protector is he become of late, that Papists and Protestants, Turks and Jews are shrouded under the shadow of his patrociny, but with a design to destroy the best, when his time comes. Which cursed designs cannot be counteracted, but very much strengthened by this acceptance.

7. Considering the effects already produced thereby, they cannot but abhor it. Seeing the eyes of all that are tender may afflict their hearts, observing how the papists are hereby encouraged and encreased in numbers, the whole nation overflowed with their hellish locusts, and all places filled with priests and Jesuits, yea the executive power of the government put into the hands of the Romanists, and on the other hand how the people are endangered with their abounding and prevailing errors (to which the Lord may and will give up those that have not received the love of the truth) truth is fallen in the streets and equity cannot enter, a testimony against antichrist is abandoned and laid aside as unseasonable, the edge of zeal for the interest of Christ is blunted and its fervour extinguished, they that should stand in the gap and upon the watch tower are laid aside form all opposition to the invasions of the enemy, and lulled asleep by this bewitching charm and intoxicating opium, ministers and, professors are generally settling on their lees and languishing in a fatal security, defection is carried on, division promoted, and destruction is imminent. Is it not then both a part of the witness of the faithful, and of their wisdom to stand aloof from such a plague, that hath such destructive effects?

8. Considering the nature and name of this pretended liberty, they cannot but disdain it as most dishonourable to the cause of Christ. It is indeed the honour of kings and happiness of people, to have true human and Christian liberty established in the common wealth, that is, liberty of persons from slavery; liberty of privileges from tyranny, and liberty of conscience from all impositions of men; consisting in a freedom from the doctrines, traditions, and commandments of men against or beside the word of God in the free enjoyment of gospel ordinances in purity and power, and in the free observance and establishment of all his institutions of doctrine, worship, discipline, and government, in subordination to the only rule of conscience, the revealed will of its only lawgiver Jesus Christ. When this is ratified as a right by the sanction of approven authority, and countenanced and encouraged as religion, by the confirmation of laws, approving whatsoever is commanded by the God of heaven to be done for the house of the God of heaven (which is the full amount of all magistrates authority) then we are obliged to accept of it with all thankful acceptation. But such a liberty, as overturns our rights, our privileges, our laws, our religion, and tolerates it only under the notion of a crime, and indemnifies it under the notion of a fault to be pardoned, and allows the exercise thereof only in part so and so modified, cannot be accepted by any to whom the reproach thereof is a burden, and to whom the reproaches of Christ are in esteem, in such a day, when even the hoofs of Christ's interest buried in bondage are to be contended for. Whatever liberty this may be to some consciences, it is none to the tender according to the rule of conscience, it is only a toleration which is always of evil: for that which is good cannot be tolerated under the notion of good, but countenanced and encouraged as such. Therefore this reflects upon our religion, when a toleration is accepted which implies such a reproach: and the annexed indemnity and pardon tacitely condemns the profession thereof as a fault or crime, which no Christian can bear with or by his acceptance homologate these reproaches, if he consider the nature of it: and much more will he be averse from it, if he consider how dishonourable it is to God (whatever some addresses, particularly the presbyterians at London, have blasphemously alledged, that God is hereby restored to his empire over the conscience) since the granter, after he hath robbed the Mediator of his supremacy and given it away to antichrist, and God of his supremacy imperial as universal king by a claim of absolute power peculiar to him, he hath also robbed him of his empire over the conscience, in giving every man the empire over his own conscience, which he reserves a power to retract whom he pleases.

9. Considering the extent of it, they cannot class themselves among the number of them that are indulged thereby. It takes in not only the archbishops and bishops, and the prelatical and malignant crew, but all quakers, and papists, reaching all idolatry, blasphemy, and heresy, and truth also (which could never yet dwell together under one sconce.) Whereby the professors of Christ come in as partners in the same bargain with antichrist's vassals; and the Lord's ark hath a place with Dagon, and its priests and followers consent to it; and the builders of Babel and of Jerusalem are made to build together, under the same protection; and a sluice is opened to let the enemy come in like a flood, which to oppose the accepters cannot stand in the gap, nor lift up a standard against them. Liberty indeed should be universally extended to all the Lord's people, as Cyrus's proclamation was general, who is there among you of all his people? his God be with him. But a toleration of idolaters, blasphemers, and hereticks, as papists, &c. is odious to God, because it is contrary to scripture, expresly commanding idolaters to die the death, and all seducers and enticers to apostacy from God to be put to death without pity; and commending all righteous magistrates that executed judgment accordingly, as Asa, Hezekiah, &c. yea even heathen magistrates that added their faction to the laws of God, as Artaxerxes is approven for that statute, that whosoever will not do the law of God and of the king, judgment should be executed speedily upon him. And in the new testament this was never repealed but confirmed, in that the sword is given to magistrates, not in vain, but to be a terror to, and revengers to execute wrath upon all that do evil, among whom seducers that are evil workers and idolaters are chiefly to be ranked, being such as do the worst of evil to mankind. Ephesus is commended because they could not bear them which are evil: and Thyatira reproved for suffering Jezebel: by which it appeareth, that our Lord Jesus is no friend to toleration. It is true this is spoken against churchmen; but will any think that will be approven in civil powers, which is so hateful in church officers? Surely it will be the duty and honour of these horns spoken of Rev. xvii. to eat the whore's flesh and burn her with fire: and shall that be restricted only to be done against the great antichrist, and not be duty against the lesser antichrists, the limbs of the great one? it is recorded of Julian the apostate, that among other devices he used, to root out Christianity this was one, that he gave toleration openly to all the different professions that were among Christians, whereof there were many heretical in those days: which was exactly aped by James the apostate now for the same end. It is also contrary to the confession of faith, chap. 20, sect. 4. asserting that 'for their publishing such opinions, or maintaining of such practices, as are contrary to the light of nature, or to the known principles of Christianity, whether concerning faith, worship, or conversation, or to the power of godliness, or such erroneous opinions or practices, as either in their own nature, or in the manner of publishing or maintaining them, are destructive to the external peace and order, which Christ hath established in the church; they may lawfully be called to account, and proceeded against by the censures of the church, and by the power of the civil magistrate.' And therefore to accept of this toleration is inconsistent with the principles of the church of Scotland, with the national and solemn league and covenants, and solemn acknowledgment of sins and engagement to duties, in all which we are bound to extirpate popery, prelacy, &c. With the whole tract of contendings in the fifth period above related, and particularly by the testimony of the synod of Fife, and other brethren in the ministry, against Cromwell's vast toleration and liberty of conscience, mentioned above page ——, for it is plain, if it be not to be suffered, then it is not to be accepted.

10. Considering the terms wherein it is offered, they cannot make such a shameful bargain. In the former proclamation it is granted expresly under several conditions, restrictions, and limitations: whereof indeed some are retracted in the latter, as the restriction of it to moderate presbyterians, which would seem to be taken off by extending to all without reserve to serve God in their own way; but being evidently exclusive of all that would serve God in Christ's way, and not after the mode prescribed, it is so modified and restricted that all that will accept of it must be moderate presbyterians indeed, which as it is taken in the court sense, must be an ignominy to all that have zeal against antichrist. The limitation also to private houses and not to out-houses, is further enlarged to chapels, or places purposely hired, but still it is stinted to these, which they must bargain for with counsellors, sheriffs, &c. So that none of these restrictions and limitations are altogether removed, but the condition of taking the oath only: yet it is very near to an equivalency homologated, by the accepters acknowledging in the granter a prerogative and absolute power over all laws, which is confirmed and maintained by their acceptance. As for the rest that are not so much as said to be removed, they must be interpreted to remain, as the terms, conditions, restrictions, and limitations, upon which they are to enjoy the benefit of this toleration. And what he says, that he thought fit by this proclamation further to declare, does confirm it, that there are further explications, but no taking off of former restrictions. Hence it is yet clogged with such provisions and restrictions, as must make it very nauseous to all truly tender. (1.) The restriction as to the persons still remains, that only moderate presbyterians, and such as are willing to accept of this indulgence allenarly, and none other, and such only whose names must be signified to these sheriffs, stewards, bailiffs, &c. are to have the benefit of this indulgence: whereby all the zealous and faithful presbyterians are excluded, (for these they will not call them moderate) and all that would improve it without a formal acceptance, and all who for their former diligence in duty are under the lash of their wicked law, and dare not give up their names to those who are seeking their lives, must be deprived of it. (2.) It is restricted to certain places still, which must be made known to some one or more of the next privy counsellors, and whereby they are tied to a dependence on their warrant, and must have their lease and licence for preaching the word in any place, and field-meetings are severely interdicted, though signally countenanced of the Lord, whereby the word of the Lord is bound and bounded; and by this acceptance their bloody laws against preaching in the open fields, where people can have freest access with conveniency and safety, are justified. (3.) The manner of meeting is restricted, which must be in such a way as the peace and security of the government in the practice thereof may not be endangered, and again that their meetings be peaceably held, which is all one upon the matter with the bond of peace, and binding to the good behaviour so much formerly contended against by professors, and is really the same with the condition of the cautionary bond in the indulgence after Bothwel, of which see page ——. And further they must be openly and publicly held, and all persons freely admitted to them; which is for the informing trade, exposing to all the inconveniencies of Jesuits, and other spies and flies their delations, in case any thing be spoken reflecting on the government, a great temptation to ministers. (4.) The worst of all is upon their matter of preaching, which is so restricted and limited, that nothing must be said or done contrary to the well and peace of his reign, seditious or treasonable; and in case any treasonable speeches be uttered, the law is to take place against the guilty, and none other present, providing they reveal to any of the council the guilt so committed, as in the former proclamation: and in the last it is further declared, that nothing must be preached or taught, which may any way tend to alienate the hearts of the people from him or his government. Here is the price at which they are to purchase their freedom (a sad bargain to buy liberty and sell truth) which yet hardly can be so exactly paid, but he may find a pretence for retrenching it when he pleases; for if a minister shall pray for the overturning of a throne of iniquity, or for confounding all that serve graven images, and for destruction to the pope, and all that give their power to that beast, there will be something said against the well of his government; or if any shall hear this and not delate it, then the same pretence is relevant; or if he shall preach against the king's religion as idolatry, and the church of Rome as Babylon, and discharge his conscience and duty in speaking against the tyranny of the times; or let him preach against any public sin faithfully, a popish critic or Romish bigot shall interpret it to be an alienation of the people's hearts from the king and his government. But who can be faithful, and preach in season and out of season now, but he must think it his duty to endeavour to alienate the hearts of the people from such an enemy to Christ, and his absolute tyranny, so declaredly stated against God? What watchman must not see it his indispensible duty, to warn all people of his devilish designs to destroy the church and nation, and preach so that people may hate the whore, and this pimp of her's? sure if he preach the whole counsel of God, he must preach against popery and tyranny. And if he think this indulgence from absolute prerogative, granted and accepted on these terms, can supersede him from this faithfulness, then he is no more the servant of Christ but a pleaser of men. Therefore since it is so clogged with so many restrictions, so inconsistent with duty, so contrary to scripture, so clearly violatory of covenant-engagements, so cross to the constant contendings and constitutions of this church, and acts of assembly (see page ——, &c.) it were a great defection to accept of it.

11. Considering the scandal of it, they dare not so offend the generation of the righteous by the acceptance, and dishonour God, disgrace the protestant profession, wrong the interest thereof, and betray their native country, as thus to comply with the design of antichrist, and partake of this cruel tender mercy of the beast; who hath always mischief in his heart, and intends this as a preparative for inducing or inforcing all that are hereby lulled asleep either to take on his mark, or bear the marks of his fiery fury afterwards. For hereby foreign churches may think, we are in a fair way of reconciliation with antichrist, when we so kindly accept his harbinger's favours. And it cannot but be very stumbling to see the ministers of Scotland, whose testimony used to be terrible to the popish, and renowned through all the protestant churches, purchasing a liberty to themselves at the rate of burying and betraying the cause into bondage and restraint, and thus to be laid by from all active and open opposition to antichrist's designs, in such a season. The world will be tempted to think, they are not governed by principles but their own interest in this juncture, seeking their own things more than the things of Christ; and that it was not the late usurpation upon, and overturning of religion and liberty that offended them, so much as the persecution they sustained thereby; but if that arbitrary power had been exerted in their favours, though with the same prejudice of the cause of Christ, they would have complied with it as they do now. Alas, sad and dolorous have been the scandals given, and taken by and from the declining ministers of Scotland heretofore, which have rent and racked the poor remnant, and offended many both at home and abroad, but none so stumbling as this. And therefore the tender will be shy to meddle with it.

12. Considering the addresses made thereupon, with such a stain of fulsome and blasphemous flatteries, to the dishonour of God, the reproach of the cause, the betraying of the church, and detriment of the nation, and exposing themselves to the contempt of all, the poor persecuted party dare not so much as seem to incorporate with them. I shall set down the first of their addresses, given forth in the name of all the presbyterian ministers, and let the reader judge whether there be not cause of standing aloof from every appearance of being of their number. It is dated at Edinburgh, July 21, 1687, of this tenor.

To the king's most excellent majesty. The humble address of the presbyterian ministers of his majesty's kingdom of Scotland.

'We your majesty's most loyal subjects, the ministers of the presbyterian persuasion in your ancient kingdom of Scotland, from the due sense we have of your majesty's gracious and surprising favour, in not only putting a stop to our long sad sufferings for non-conformity, but granting us the liberty of the public and peaceable exercise of our ministerial function without any hazard: as we bless the great God who hath put this in your royal heart, do withal find ourselves bound in duty to offer our most humble and hearty thanks to your sacred majesty, the favour bestowed being to us and all the people of our persuasion valuable above all our earthly comforts, especially since we have ground from your majesty to believe that our loyalty is not to be questioned upon the account of our being presbyterians, who as we have amidst all former temptations endeavoured, so we are firmly resolved still to preserve an entire loyalty in our doctrine and practice (consonant to our known principles, which according to the holy scriptures are contained in the confession of faith, generally owned by presbyterians in all your majesty's dominions) and by the help of God so to demean ourselves, as your majesty may find cause rather to enlarge than to diminish your favours towards us; throughly persuading ourselves from your majesty's justice and goodness, that if we shall at any time be otherwise represented, your majesty will not give credit to such information, until you have due cognition thereof: and humbly beseeching, that those who promote any disloyal principles and practices (as we disown them) may be looked upon as none of ours, whatsoever name they may assume to themselves. May it please your most excellent majesty graciously to accept of this our most humble address, as proceeding from the plainness and sincerity of loyal and thankful hearts, much engaged by your royal favour, to continue our fervent prayers to the King of kings, for divine illumination and conduct, with all other blessings spiritual and temporal, ever to attend your royal person and government, which is the greatest duty can be rendered to your majesty, by

Your majesty's most humble, most faithful, and most obedient subjects.

Subscribed in our names, and in the name of the rest of our brethren of our persuasion, at their desire.'

Which received this gracious return.

The king's letter to the presbyterians in his ancient kingdom of Scotland.

'We love you well: and we heartily thank you for your address: we resolve to protect you in your liberty, religion, and properties, all our life: and we shall lay down such methods, as shall not be in the power of any to alter hereafter. And in the mean time, we desire you to pray for our person and government.' To which may be added that kind compliment of the chancellor's: 'Gentlemen, My master hath commanded me to tell you, that I am to serve you in all things within the compass of my power.'

These gentlemen needed not to have been solicitous that those who avouch an adherance to the covenanted reformation, and avow an opposition to antichristian usurpers (which they call promoting disloyal principles and practices) might not be looked upon as of their confederacy: for all that abide in the principles and practices of the church of Scotland (which they have deserted) and that desire to be found loyal to Christ, in opposition to his and the church's, and the country's declared enemy, would count it a sin and scandal, laying them obnoxious to the displeasure of the holy and jealous God, who will resent this heinous indignity they have done unto his majesty (if they do not address themselves unto him for pardon of the iniquity of this address, which is the desire of those whom they disown that they may find grace to do so) and a shameful reproach, exposing them to the contempt of all of whom they expect sympathy, to be reckoned of their association who have thus betrayed the cause and the country. These mutual compliments (so like the caresses of the Romish whore, whereby she entices the nations to her fornication) between the professed servants of Christ and the vassals of antichrist, if they be cordial, would seem to import that they are in a fair way of compounding their differences, and to accommodate their oppositions at length; which yet I hope will be irreconcileably maintained and kept up by all true presbyterians, in whose name they have impudence to give out their address: but it they be only adulatory and flattering compliments, importing only a conjunction of tails (like Samson's foxes) with a disjunction of heads and hearts, tending towards distinct and opposite interests; then, as they would suit far better the dissimulations of politicians, than the simplicity of gospel-ministers, and do put upon them the brand of being men-pleasers rather than servants of Christ, so for their dissemblings with dissemblers, who know their compliments to be and take them for such, they may look to be paid home in good measure, heaped up and running over, when such methods shall be laid down as shall not be in the power of any to alter, when such designs shall be obtained by this liberty and these addresses, that the after-bought wit of the addressers shall not be able to disappoint. However the address itself is of such a dress, as makes the thing addressed for to be odious, and the addressers to forefault the respect, and merit the indignation of all that are friends to the protestant and presbyterian cause, as may appear from these obvious reflections. 1. It was needful indeed they should have assumed the name of presbyterians (though it might have been more tolerable to let them pass under that name, if they had not presumed to give forth their flatteries in the name of all of that persuasion, and to alledge it was at their desire; which is either an illuding equivocation, or a great untruth, for though it might be the desire of the men of their own persuasion, which is a newly start up opinion that interest hath led them to espouse, yet nothing could be more cross to the real desires of true presbyterians, that prefer the truth of the cause to the external peace of the professors thereof) and call it the humble address of presbyterian ministers: for otherwise it could never have been known to come from men of the presbyterian persuasion; seeing the contents of this address are so clearly contrary to their known principles. It is contrary to presbyterian principles, to congratulate an antichristian usurper for undermining religion, and overturning laws and liberties. It is contrary to presbyterian principles, to justify the abrogation of the national covenant, in giving thanks for a liberty whereby all the laws are cassed and disabled therein confirmed. It is contrary to presbyterian principles, to thank the king for opening a door to bring in popery, which they are engaged to extirpate in the solemn league and covenant. It is contrary to presbyterian principles, to allow or accept of such a vast toleration for idolaters and hereticks, as is evident above from all their contendings against it, which is also contrary to the confession of faith, generally owned by presbyterians, as may be seen in the place forecited, chap. 20. par. 4. It is contrary to presbyterian principles, to consent to any restrictions, limitations, and conditions, binding them up in the exercise of the ministerial function, wherewith this liberty is loaded and clogged; whereby indeed they have the liberty of the public and peaceable exercise of it, without any hazard of present persecution, but not without great hazard of sin; and incurring the guilt of the blood of souls, for not declaring the whole counsel of God, which addressers cannot declare, if they preserve an entire loyalty in their doctrine, as here they promise. 2. There is nothing here sounds like the old presbyterian strain; neither was there ever an address of this stile seen before from presbyterian hands. It would have looked far more presbyterian like, instead of this address, to have sent a protestation against the now openly designed introduction of popery, and subversion of all laws and liberties which they are covenanted to maintain, or at least to have given an address in the usual language of presbyterians, who used always to speak of the covenants, and work of reformation; but here never a word of these, but of loyalty to his excellent, to his gracious, and to his sacred majesty, of loyalty not to be questioned, an entire loyalty in doctrine, a resolved loyalty in practice, and a fervent loyalty in prayers: and all that they are solicitous about is not lest the prerogatives of their master be encroached upon, and the liberties of the church be supplanted, and religion wronged; but lest their loyalty be questioned, and they be otherwise represented: and all that they beseech for is, not that the cause of Christ be not wronged, nor antichristian idolatry introduced by this liberty; but that these who promove any disloyal principles and practices may be looked upon as none of theirs, wherein all their encouragement is, that they persuade themselves from his majesty's justice and goodness, that he will not give credit to any other information, until he take due cognition thereof. Here is a lawless unrestricted loyalty to a tyrant, claiming an absolute power to be obeyed without reserve, not only professed, but solicitously sought to be the principle of presbyterians; whereas it is rather the principle of atheistical hobbes exploded with indignation by all rational men. This is not a Christian loyalty, or profession of conscientious subjection, to a minister of God for good, who is a terror to evil doers, but a stupid subjection and absolute allegiance to a minister of antichrist, who gives liberty to all evil men and seducers. This is not the presbyterian loyalty to the king, in the defence of Christ's evangel, liberties of the country, ministration of justice, and punishment of iniquity, according to the national covenant; and in the preservation and defence of the true religion and liberties of the kingdoms, according to the solemn league and covenant; but an erastian loyalty to a tyrant, in his overturning religion, laws and liberties, and protecting and encouraging all iniquity. This loyalty in doctrine will be sound disloyalty to Christ, in a sinful and shameful silence at the wrongs done to him, and not declaring against the invasions of his open enemies. This loyalty in practice is a plain betraying of religion and liberty, in lying by from all opposition to the open destroyer of both. And this loyalty in prayers, for all blessings ever to attend his person and government, will be found neither consonant to presbyterian prayers in reference to popish tyrants, nor consistent with the zeal of Christians, and the cries of all the elect unto God to whom vengeance belongs, against antichrist and all his supporters, nor any way conform to the saints prayers in scripture, nor founded upon any scripture promises, to pray for a blessing to a papist's tyranny, which cannot be of faith and therefore must be sin. It were much more suitable to pray, that the God which hath caused his name to dwell in his church, may destroy all kings that shall put to their hand to alter and destroy the house of God, Ezrah vi. 12. 3. This address is so stuffed with sneaking flatteries, that it would become more sycophants and court-parasites than ministers of the gospel; and were more suitable to the popish, prelatical, and malignant faction, to congratulate and rejoice in their professed patron and head, and fill the gazettes with their adulatory addresses, which heretofore used to be deservedly inveighed against by all dissenters; than for presbyterians to take a copy from them, and espouse the practice which they had condemned before, and which was never commended in any good government, nor never known in these British nations, before Oliver's usurpation and Charles' tyranny; flattery being always counted base among ingenuous men. But here is a rhapsody of flatteries, from the deep sense they have of his majesty's gracious and surprising favour——finding themselves bound in duty to offer their most humble and hearty thanks, to his sacred majesty, the favour bestowed being to them——valuable above all earthly comforts. One would think this behoved to be a very great favour, from a very great friend, for very gracious ends: but what is it? in not only putting a stop to their long sad sufferings; which were some ground indeed if the way were honest: but this not only supposes an also; what is that? but also granting us the liberty——which is either a needless tautology (for if all sufferings were stopped, then liberty must needs follow) or it must respect the qualifications of the liberty; flowing from such a fountain, absolute power; through such a conveyance, the stopping all penal laws against papists; in such a form as a toleration; for such ends, as overturning the reformation, and introducing popery. This is the favour for which they offer most humble and hearty thanks, more valuable to them than all earthly comforts; though it be manifestly intended to deprive the Lord's people, at the long run, of the heavenly comforts of the preached gospel. Sure, if they thank him for the liberty, they must thank him for the proclamation whereby he grants it, and justify all his claim there to absoluteness, being that upon which it is superstructed, and from which it emergeth, and so become a listed faction to abett and own him in all his attemptings, engaged now to demean themselves as that he may find cause rather to enlarge than to diminish his favours, which can be no other way but assisting him to destroy religion and liberty, at least in suffering him to do what he will without controul. O what an indelible reproach is this for ministers, who pretend to be set for the defence of the gospel, thus to be found betraying religion, through justifying and magnifying a tyrant, for his suspension of so many laws whereby it was established and supported. 4. It were more tolerable if they went no further than flatteries: but I fear they come near the border of blasphemy, when they say, that the great God hath put this in his royal heart: which can bear no other construction but this, that the holy Lord hath put it in his heart to assume to himself a blasphemous and absolute power, whereby he stops and suspends all penal laws against idolaters, and gives a toleration for all errors: or if it be capable of any other sense, it must be like that as the Lord is said to have moved David to number the people, or that Rev. xvii. 17.

"God hath put it in their hearts to fulfil his will, and to agree and give their kingdom unto the beast." But to bless God and thank the tyrant for this wicked project, as deliberate and purposed by men, I say is near unto blasphemy. And again where they say, they are firmly resolved by the help of God so to demean themselves as his majesty may find cause rather to enlarge than to diminish his favours; this in effect is as great blasphemy as if they had said, they resolved by the help of God to be as unfaithful, time-serving and silent ministers as ever plagued the church of God; for no otherwise can they demean themselves so as he may find cause to enlarge his favours towards them, it being in no way supposeable that his enlarging his favours can consist with their faithfulness, but if they discover any measure of zeal against antichrist, he will quickly diminish them.

Thus far I have compendiously deduced the account of the progress, and prosecution of the testimony of this church to the present state thereof, as it is concerted and contended for, by the reproached remnant now only persecuted: which I hope this pretended liberty shall be so far from obscuring and interrupting, that it shall contribute further to clear it, and engage them more to constancy in it, and induce others also to countenance it, when they shall see the sad effects of this destructive snare, which I leave to time to produce; and hope, that as the former representation of their cause will conciliate the charity of the unbiassed, so an account of their sufferings thereupon will provoke them to sympathy. To which I now proceed.