A Hind Let Loose, Part 1 · Subpart 3

A Hind Let Loose · Part 1 · Subpart 3

p. 16PERIOD. III.

Containing the Testimonie of the Reformation from Poperie.

AS in the former the Testimony was mostly Passive, so in the following Period, when they were increased in number & strength that embraced the Gospel, the Lord called & spirited to an Active Testimony, for these two Twins, Religion & Liberty, that were then sought to be stifled in the birth, & are now designed more p. 17declaredly to be destroyed, after they have growen up to some maturity: Which, as it renders the cruelty of the present destroyers the more grassant & grievous, so it rubs the more indeleble Infamie, on the shamfull security & Asslike stupidity of this generation, that have received such an excellent Testimony deposited to their trust, transmitted to them through a continued trāct of the witnessings & wrestlings of their worthy Ancestors, and now let it slip & slide through their feeble fingers; And does the more justify, yea magnify, the poor endeavours of the present Sufferers, who at least, when they cannot react these mighty works in defending Religion & Liberty, do choose rather to die than to resign the Testimony, or quite the least Priviledge that their Progenitors possessed them of: And though they be superciliously despised, as litle insignificant nothings, in the eyes of the bulk of the big boasters of this blind age; yet, if these valiant Heroes who did such exploits for their God, in commenceing & carying on the work of Reformation, were now to see the dull Dotages of this dreaming generation (not only suffering & consenting to, but congratulating & applauding, the introduction & reestablishment of Idolatry & Tyranny, Popery & Slavery, upon the ruines of the work they built with so great expence.) And were to read the pitiful Petitions, and airy & empty, flattering & fauning Addresses, to this Antichristian Tyrant, for the Toleration of that Religion & Liberty, under the odious notion of a Crime, which they had conveyed to them under the security of a fundamental Law; They, if any, would be acknowledged as their Children, who disdain & disoune such dishonorable & dastardly yeeldings, and are therefore most despised with disdain & despight. A brief Rehearsal of their Contendings will clear the Case.

While the Queen Dowager Regent reigned by the curse of God, and employed all her power & policy to suppress the Gospel in Scotland; God so Counteracted her, that the blood of the Martyrs she caused to be murdered proved the seed of the Church; and the endeavours of His Servants had such success, that no small part of the Barons & Gentlemen, p. 18as well as commons, began to abhor the Tyranny of the Bishops: yea men almost universally began to doubt, whether they could without sin give their bodily presence to the Masse, or offer their Children to the Papistical Baptisme? Whether these that were in any publick trust, could with safe conscience serve the higher Powers, in maintaini…g of Idolatry, persecuting their Brethren, & suppressing Christs Truth! or whether they might suffer their Brethren to be murdered in their presence, without any declaration that such Tyrannie displeased them? And from the Scriptures they were resolved, that a lively Faith required a plain Confession, when Christs Truth is impugned; And that not only they be guilty that do evil, but also they that consent to evil, and this they should do, if seeing such things openly committed, they should be silent, and so allow whatsoever was done. From doubts they came to determinations, to endeavour that Christ Iesus His glorious Gospel should be Preached, His holy Sacraments truely ministred, Superstition, Idolatry, & Tyranny should be suppressed in this Realme; And that both as to the Worship, Discipline, & Government, the Reverend face of the first primitive & Apostolick Church should be reduced again to the eyes & knowledge of men. And in this they never fa…nted till the work was finished. To accomplis… this, famous and faithfull Mr Knox, and other Servants of the Lord, did Preach diligently in Private Meetings. And for that, when they were summoned before the Queen; several zealous & bold men repaired to her, & plainly in the hearing of the Prelats, did charge them with the cruel device intended, & told her with a vow, they should make a day of it, because they oppressed them & their tennents, for feeding of their idle bellies, they troubled the Preachers, and would murder all; should they suffer this any longer? No, it should not be. Thereafter, the more effectually to prosecute the Reformation begun, they entered into Covenants, to maintain & advance that work of Reformation, And to stand to the Desence thereof; and of one another, against all wicked Power, that might intend Tyranny or trouble against them, p. 19and to resent any injury done to any of their Brerhren, upon the account of the Common Cause, as done to all. Of which Covenants they entered into many very solemnly: one was at Edinburgh anno 1557. Another at Perth, 1559. Another at Sterling 1559. binding, that none should have any correspondence with the Queen, without notifieing it to one another, And that nothing should proceed therein, without common Consent of them all. Another at Leith, anno 1560. Another at Air, anno 1562. of the same tenor. By which Covenants, as their Conjunction was the more firme among themselves, so was it the more fearful to their Adversaries; when according to the tenor of them they kept their Conventions, & held Counsells with such gravity & clossness, that the enemies trembled. I mention these things more particularly, because these same very things commended in our Fathers, are now condemned in a poor handful, that wo…ld aim at imitating their example, in renewing & reiterating such Covenants of the same Nature & Tenor, & binding to the same very duties, and prosecute in the same methods of keeping General Meetings for Correspondence, & consultation about common mutual Duties in common danger; whereunto they have not only present necessity to urge them, but also preterite examples of these Worthies to encourage them, and their experience of comfort & tranquillity they reaped, by these Christian Assemblies & Godly Conferences, as ost as any danger appeared to any member or members of their body. These beginings the zealous Covenanted Reformers left no means unessayed to promote, by Protestations to the Parliament, & Petitions, & many reiterated Addresses to the Queen Dowager: From whom they received many renewed fair promises; which she had never mind to keep, and wanted not the impudence, when challenged for breaking them, to declare, It becomes not Subjects to burthen their Princes with promises, further then it pleased them to keep the same: And at another time, that she was bound to keep no Faith to Hereticks: And again, that p. 20Princes must not be strictly bound to keep their promises; And that her self would make litle Conscience to take from all that sort their Lives & Inheritance, if she might do it with an honest excuse. Wherein she spoke not only the venome of her oun heart, but the very soul & sense, principle & project, of all Popish Princes: Whereby we may see what security we have for Religion & Liberty this day, though the most part make such a pretence a pillow to sleep on. But after many Discoveries in this kind of the Queens Treachery, at length they would no more be bribed by promises, blinded by pretences, nor boasted by her Proclamations, (slandering their interprise, as if it pertained nothing to Religion) from their endeavours to prosecute the same: but finding themselves compelled to take the Sword of Just defence, against all that should persue them for the matter of Religion, they first signified unto her; That they would notifie to the King of France; & all Christian Princes, that her cruel unjust & most Tyrannieal murther intended against Touns & Mnltitudes, was & is the only Cause of their revolt from their accustomed obedience, which they ouned & promised to their Soveraign; provided they might live in Peace & Liberty, and enjoy Christs Gospel, without which they firmly purpose never to be subject to mortal man; And that better it were to expose their bodies to a thousand deaths, than to deny Christ; which thing not only do they, who commit open Idolatry, but also all such, as, seeing their Brethren purswed for the Cause of Religion, and haveing sufficient means to comfort & assist them, do nevertheless withdraw from them their dutiful support. And thereafter, they published a Declaration to the generation of Antichrist, the pestilent Prelats, & their shavelings within Scotland. That they should not be abused, thinking to escape just punishment, after that they in their blind fury had caused the blood of many to be shed, but if they proceeded in this their malicious Cruelty, they should be dealt with all, wheresoever they should be apprehended, as Murderers, & open Enemies to God & to Mankind. p. 21And that with the same measure they had measured, & intended to measure to others, it should be measured to them—that is, they should, with all force & power they had, execute just vengeance & punishment upon them; yea begin that same War which God commandeth Israel to execute against the Canaanites, that is, Contract of Peace should never be made, till they desist from their open Idolatry & cruel Persecution of Gods Children. I rehearse this Declaration the more expresly, because in our day Declarations of this stile & strain, and aiming at the same Scope, is hideously hissed & houted at as unheard of novelties. Finally, when by all their Letters, Warnings, Admonitions & Protestations, they could obtain no redress, but rather an increase of insupportable violence; they proponed the Question in a General Meeting: Whether she, whose pretences threatened the bondage of the whole Commonwealth, ought to be suffered so Tyrannically to domineer over them? Unto which the Ministers, being required to give their judgment, answered, that she ought not. And accordingly they declared her deposed, from all Government over them; because of her persecuting the Professors of the true Religion, and oppressing the Liberties of the true Lieges, never being called nor convinced of any Crime; because of her intrusion of Magistrats against all order of Election; because of her bringing in strangers to suppress the Liberty of the Countrey, and placing them in greatest Offices of Credite, because of her altering and subverting the old Laws of the Realme &c. Which I mention, because hence we may see what things our Fathers judged, did dissolve the relation between the people & their Rulers: And when applyed to our Case, will justify their reasons that have renounced the present Tyranny: This was done at Edinburgh, anno 1559. And thereafter, while they vindicated themselves, & went on with the work of Reformation, throwing doun all monuments of Idolatry, & propogateing the Reformed Religion; God so blessed their endeavours that their Confession of faith, and all Articles of the Protestant Religion, was Read & Ratified by the three Estates of Parliament, p. 22at Edinburgh Iulij 1560. And the same year the Book of Discipline, containing the forme & order of Presbyterial Government, was subscribed by a great part of the Nobility. Thus through the wisdom & power of God alone, even by the weaknesse of very mean Instr…ments, against the rage & fury of the devil, and of all the powers of Hell, was this work of Reformation advanced & effectuated; And came to the establishment of a Law, which did not only ratifie & confirme the P…ote…ant Religion, but abolish Antichristian Popery, and appoint punishment for the Professors & promoters thereof. Which Law, often confirmed & ratified afterwards, though it be now cassed & rescinded by the Prerogative of the present Tyrant, because it anulls & invalidates his pretence to succession in the Government (it being expressly enacted afterwards, by a Parliament at Edinburgh 156. Confirming this, that all Princes & Kings hereafter before their Coronation shall take Oath to maintain the true Religion then professed, & suppress all things contrary to it) yet is still in force in the hearts of all honest men, that will not prostitute Religion, Law, & Liberty to the lusts of Tyrants; and will be accounted a better bottom to build the hope of enjoying Religion upon, than the perfidious promises of a Popish Usurper, pretending a Liberty to dissenting Protestants, by takeing away the Penal Statuts, the Legal Bulwark against Popery: All which yet, to the reproach of all Protestants, some are applauding & Congratulating in this time by their Addresses & Petitions, to this destroyer of Law & Religion. I wish they would look back to see what the building of this Bulwark cost our Fathers, before they sell it at such a rate: And compare the present Addresses, Courting & Carressing the Papists, with the Addresses of these worthy builders of what they are destroying. There is one dated Edinb. May. 27. 1561. Presented to the Council, shewing, that honesty craved them; and conscience moved them, to make the secrets of their heart patent, which was; That, before ever these Tyrants & dumb Dogs empire over them professing Christ Jesus within this Realme, they were fully determined, p. 23to hazard Life, and whatsoever they had received. of God in temporal things—And let these Enemies of God assure themselves, that if their Counsell put not order unto them, that they should shortly take such order, that they shall neither be able to do what they list, neither yet to live upon the sweat of the browes of such as are no Debters to them. And when the mischievous Mary, the daughter of the Degraded Queen, returning from France, set up the Mass but in her oun family; the Godly at that time gave plain signification, that they could not abide that the Land which God by His power had purged from Idolatry, should in their eyes be polluted again. Shall that Idol (say they) be suffered again to take place within this Realme: It shall not. The Idolatrous Priests should die the death according to Gods Law. And a Proclamation being issued to protect the Queens Domestick Servants, that were Papists; There was a Protestation given forth presently, That if any of her Servants shall commit Idolatry, say Mass, participate therewith, or take the defence thereof, in that case this Proclamation was not extended to them in that behalf, nor to be a Safeguard to them in that behalf, no more then if they commit murther. Seeing the one is much more abominable in the sight of God then the other. But that it may be Lawful to inflict upon them, the pains contained in Gods word, against Idolaters, wherever they may be apprehended without favour. The words of Iohn Knox upon the folowing sabbath may be added. That one Masse was more fear…ul unto him then if ten thousand armed Enemies, were Landed in any part of the realme, of purpose to suppress the whole Religion: for (said he) in our God there is strength to resist & confound Multitudes, if we unfeignedly depend upon Him; but when we joine hands with Idolatry, it is no doubt, but both Gods amiable Presence & comfortable defence, will leave us and what shall then become of us? Yea when it was voted in the General Assembly, whether they might take the Queens Mass from her? Many frankly affirmed; that p. 24as the Mass is abominable, so it is just & right, that it should be suppressed: And that in so doing, men did no more hurt to the Queens Majestie, than they that should by force take from her a Poisoned Cup, when she were going to drink it. Thus we have some Specimen of the Zeal of our fathers against Idolatry. But in a litle time, Court favours blunted it in many. And then had the Servants of God a double Battel, fighting or the one hand against Idolatrie, and the rest of the abominations maintained by the Court. And upon the other hand, against the unfaithfullness of false brethren, and Treachery of Sycophants, who informed the Court against the Ministers for their free & faithful Preaching and warning on all occasions; yet they sustained the brunt of all these assaults, and came off with honour. At length to be short, in process of time, this Mary a woman of a proud & crafty wit, and an indured heart against God & His Truth, insisted in the same steps of Tyranny & Treachery (but with greater Aggravations) that her Mother walked in, and was served according to her desert. For after that her Darling Davie Rizio, the Italian Fidler (whom most men then supposed, and do still suspect, to be the Father of King Iames, this mans Grandfather; and some do think it not unlikly that his Successors have derived from this stock the Italian Complexion & Constitution, both of body & mind, Spare & Swarthy, Cruel & Crafty) received his …ue rewards in her presence, by the Kings consent & Counsel: she conceived such contempt of & indignation against the poor uxorious young King, Henry of Darnely; that she never rested, till she & Bothwel contrived & executed his Murther. And then she married that Murdering Adulterer, the said Earle of Bothwel. Whereupon the Protestant Noblemen pursueing the Murther, took her & sent her Prisoner to Lochlevin; where they made her resigne the Government to her Son Iames, then an Infant. And afterwards she was beheaded by Elizabeth Queen of England. We see now by this deduction what was the Testimony of this Period, and how in many things it confirmes the Heads of the present Sufferings, which we may particularly remark.

p. 25I. The Reformation of Scotland had this common with all other Protestant Churches, that it was carried on by resisting the opposing powers: But it had this peculiar advantage above all, that at once & from the begining, both Doctrine & Worship, Discipline & Government, were Reformed: as Mr. Knox witnesseth, that there was no Realme upon the face of the Earth at that time that had Religion in greater Purity. Yea, sayes he, we must speak the Truth whomsoever we offend, there is no Realme that hath the like Purity; for all others, how sincere soever the Doctrine be, retain in their Churches and the Ministery thereof some footsteps of Antichrist & dregs of Popery, But we (praise to God alone) have nothing in our Churches that ever flowed from that Man of Sin. The Doctrine was purely Reformed, according to the Rule of Christ, both as to Matter & Manner of Delivery. As to the Matter of it, what it was, the Confession of Faith ratified in Parliament anno 1560. Doth witness. In the Manner of it, they studyed not the smooth & pâkie prudence that is now so much applauded, for not observeing which, such as would fain be honest in this duty, are so much condemned; but they cryed aloud against & did not spare the sins of the time, with application to every degree of men: as we have it published & vindicated in Mr. Knox his History. They cryed that the same God who plagued Pharaoh, repulsed Sennacherib, struck Herod with wormes, and made the bellies of dogs the Grave & Sepulcher of the Spiteful Iezabel, will not spare misled Princes, who authorise the Murtherers of Christs members in this our time: Many now a dayes will have no other Religion than the Qween; the Queen, no other than the Cardinal; the Cardinal, no other than the Pope; the Pope, no other than the Devil: Let men therefore consider what danger they stand in, if their Salvation shall depend upon the Queens faith. And they used to defend such manner of free dealing, from the examples of the Prophets reproving Kings Personally: Now if the like & greater corruptions be in the World this day, who dare interprise, to put to silence the Spirit p. 26of God, whih will not be subject to the apetites of misled Princes. Mr. Knox his defence befor the Queen, when rebuked for speaking of her Mariage in the pulpit, was: The Evangel, sayth he, hath two points, Repentance & Faith; in preaching Repentance, of necessity it is that the sins of men be noted, that they way know wherein they offend. And in his dispate with Lithingtoun, requiring where any of the Prophets did so use Kings & Rulers; he gave the example of Elias. reproveing Achab & Iezebel, that dogs shall lick the blood of Achab and eat the flesh of Jezebel; which was not whispered in their ears, but so as the People understood: well enough, for so witnessed Iehu after the accomplishment; Elizeiu reproved Iehoram, saying, what have I to do with thee, if it were not for Jehoshaphat, I would not have looked toward thee; though a subject yet he gave litle reverence to the King. These were their Arguments for faithfullness then which are now exploded with contempt. Their worship was also Reformed from all Dregs of Popery, & fopperies of humane Ceremonies, retained in many other Churches; especially in England. To whose Bishops, in Queen Elizabeths time, the Assembly wrote; That if Surplice▪ Corner cap, Tippet &c. have been the badges of Idolaters in the very act of Idolatry, what have Preachers to do with the dregs of that Romish Beast? Yea what is he that ought not to fear to take, either in his hand or fore head, the mark of that odious Beast?—We think yow should boldly oppose your selves to all power, that will dare extoll it self against God, and against all such as do burden the Conscience of the faithful, further then God hath burdened them by His oun word. The Disclpline & Government was from the begining Presbyterial, even before the establishment; both in practice, among the Persecuted Ministers who kept their private Meetings: And in their Doctrine, This was one of Mr Knox's Articles, he sustained at St Andrews, upon his first entry unto the Ministery, Art. S. There is no Bishop except he preach even by himself wiihout any substitute. But so soon as they attained any settlement, they assembled in their first National Synod, anno 1560. by p. 27vertue of that Intrinsick Power, granted by the Lord to His Church; nor did they so much as petition for the Indulgence of the then Authority; But upon Christs warrant, they kept & held their Courts in the name of the Lord Jesus Christ only, and in His sole Authority, by direction of His Word & Spirit, concluded all their Counsels, Votes, & Acts. And as they knew nothing of an Exotick Supremacy, so they put out & held out Prelacy, and kept a perfect Parity; which was nothing infringed by the extraordinary Imployments & Commissions delegated to some Superintendents, upon the account of the particular exigence of these times.

II. Next we find in the Practice of these renouned Reformers, many demonstrations of pure zeal, worthy of all imitation: which I remark the rather, because poor Sufferers that would now imitate it, are condemned as blind & ignorant zelots. But why are not the Reformers condemned for the same things? We find in the first place, that they were so far from complying with, or conniving at, or countenancing publick sins, that they could not contain themselves from declaring their Detestation of the sight of them: yea the very boyes did abominate it, as at the Reformation of St Iohnstoun, a boy cryed with a bold voice, This is intolerable, that when God by His Word hath plainly condemned Idolatry, we shall stand & see it used in despight. Whereupon he & others throw doun all the monuments of Idolatry in the place. But if now any should enterprise such a thing, when the Idol of the Masse is set up in every City, they might expect Ierubbaals censure of the Abiezrites; th… it is true they might have the same encouragement, because they have the same Command as he had, to wit, the perpetual precept of throwing doun Idolatrous Altars. Next they were so far from complying with the Enemies, in keeping the peace with them, that they thought it a great sin not to oppose them, when their brethren were forced to take the sword of self defence, being perswaded by these arguments: That by their fainting & abstracting their support, the Enemies would be encouraged; And thereby they should declare themselves both Traitors to the Truth once professed, p. 28and Murderers of their Brethren, whom their presence & Concurrence might preserve; And that if they should deny their Brethren suffering for His Names sake, they should also deny Christ, and be denyed of Him; And that God hath often punished subjects with their Princes, for winking at and not resisting their manifest iniquity; And therefore, as He is immutable in nature, so would He not Pardon them in that which He hath punished in others &c. Which Arguments prevailed with the noble Earle of Glencarn, in zeal to burst forth in these words—Albeit never man should accompany me, yet I will go to my Brethren, and if it were but a Pike upon my shoulder, I had rather die with that company then Live after them. But now professors cannot only sit at home in their shops & ceiled houses, when the Lords people are pursued & murdered in the fields, but also can hire their Murderers, & strengthen their hands, by paying them Cesses & Localities, and what they require for help to do their work, and maintaining them in their iniquity. Which famous Mr Knox disproveth very much in his day; Arguing that if people thought they were innocent, because they were not the actors of such iniquity, they were utterly deceived; for God doth not only punish the chief offenders, but the Consenters to such iniquity, And all are judged to consent, who give not Testimony against it; As the Rulers & Bishops are Criminal of all the innocent blood, thats shed for the Testimony of Christs Truth, so are all who assist & maintain them in their blind rage, and give no declaration that their Tyranny displeaseth them; This doctrine is strange to the blind world, but the verity of it hath been declared in all notable punishments from the begining; when the old world was destroyed by water, Sodom & Jerusalem were destroyed, were all alike wicked? yet all perished; why? All kept silence, or did not resist, by which al… approved iniquity, and joined hands with the Tyrants, as it had been in one Battel against the Omnipotent. Which words if impartially applyed, will condemn & confute the dull Daubings of the present Complyances, in maintaining p. 29Tyrants & their Emissaries, by Emoluments which they require & exact, and that professedly, for promoting their accursed projects; And will justify Consciencious sufferers, for refuseing to pay these impositions. And this will the more appear, if we adde some more of his pithie expressions in the same place, clearing the subject he is upon, and answering an objection, what poor people might do, when compelled to give obedience to all their Rulers demanded? Ye may saith that Author, without sedition withhold the fruits & profits, which your false Bishops & Clergy most unjustly received of yow: Upon which he subjoins the preceeding Arguments. Yet now a dayes these have no weight, but such as refuse either to pay Oppressors exactions, or Curats stipends, are condemned for giddy fools. Again we find, that when they were challenged for duty, they would never decline a declaration of its righteousness, nor do any thing directly or indirectly which might seem a condemning of it. And therefore they wold receive no pardons for these things which they could not confess to be offences. Iohn Knox, challenged for offending the Queen, had her promise, that if he would confess an offence, his greatest punishment should be, but to go within the Castle of Edinburgh, and immediatly to return to his own house; he refused absolutely. But now, if our Pardon-mongers & prudent men had been so circumstantiate, surely they could have helped themselves with their distinctions, they might confess & be pardoned for offending the Queen, thô not confess it to be a fault in their Conscience: But Mr Knox had not learned that then. When they were pursuing the Murder of King Henry of Darnely, the Queen finding her self not strong enough, offers to forgive & pardon that insurection: The Earle of Morton, in name of all the rest, did not only refuse a Cessation, but told her they would not ask a pardon. But now sufferers, for refusing of these base & unmanly aswell as unchristian Complyances, are much condemned. Finally, because this strictness, especially in their severity against their Enemies, may be accused of Iewish rigidity, inconsistent with a Gospel Spirit p. 30of Lenity; which also is imputed to the much condemned sufferers of Scotland at this time, for their Testimonies against Toleration & Liberty of Conscience: Let us hear what Knox sayes; whatsoever God required of the Civil Magistrate in Israel or Juda, concerning the observation of true Religion during the time of the Law, the same doth He require of Lawful Magistrates, professing Christ Jesus, in the time of the Gospel: And Cites a large Testimony out of Augustine to this purpose. And afterward objecting to himself the practice of the Apostles, who did not punish the Idolatrous Gentiles; he answers, That the Gentiles, being never avowed to be Gods people before, had never received his Law, and therefore were not to be punished according to the rigor of it, to which they were never subject, being strangers from the Commonwealth of Israel; But if any think, after the Gentiles were received in the number of Abrahams children, and so made one people with the Jewes beleeving, then …hey were not bound to the same obedience of Israels Covenant, the same seems to make Christ inferior to Moses, and contrare to the Law of His heavenly Father; for if the Contempt and transgression of Moses's Law was worthy of death, what judge we the contempt of Christs ordinance to be? And if Christ be not come to dissolve, but to fulfill the Law of His Heavenly Father, shall the Liberty of His Gospel be an occasion that the special glory of His Father be troden under foot, and regarded of no man? God forbid; And therefore I fear not to affirme, that the Gentiles be bound by the same Covenant that God made with His people Israel, in these words; Beware that thou make not any Covenant with the Inhabitants of the Land but thou shalt destroy their Altars &c. When therefore the Lord puteth the Sword in the hand of a people, they are no less bound to purge their Cities & Countreyes from Idolatrie, then were the Israelites, what time they received the Possession of the Land of Canaan.

III. For the head of Resistence of Superior powers, we have no clearer instances in any Period then in this, where of the above mentioned hints give some account, to which in p. 31their sentiments & arguments may be here subjoined. They prised and improved this principle so much, that they put it in their Confession of faith Art. 14. To save the Life of Innocents, to repress Tyranny, to defend the oppressed, are among the good works of the Second Table, which are most pleasing & acceptable to God, as these works are commanded by Himself; And to suffer innocent blood to be …hed if we may withstand it, is affirmed to be sin, by which Gods hot Displeasure is kindled against the proud & unthankful world. And if there were no more to render the late. Test of Scotland detestable, that condemns all resistence of Kings upon any pretence whatsoever, this may make all Christians & all men abhor the contrivance of it; that that same Test that confirms this Thesis, doth also impose the Antithesis upon Conscience. It obliges to this Confession in the first part of it, and to deny it in the Latter. But no wonder, that men of feared Consciences can receive any thing, thô never so contradictory to it self; And that men who deny sense and that principle irradicated in humane nature, may also deny Conscience, & make a fool of it in sowdering Contradictories. But not only did our Reformers assert this Truth for which now their children adhering to their Testimony suffer both rage and reproach, but also gave their reasons for it. As (1) Mr Knox, in his first Conference with the Queen, argues thus: There is neither greater honour nor obedience to be given to Princes than Parents; but so it is that the father may be stricken with a phrensie, in the which he would slay his oun children; now if the children arise, take his weapon from him, bind his hands, do the children any wrong? It is even so with Princes, that would murder the Children of God subject to them, their blind zeal is nothing but a very mad phrensie; and therefore to take the sword from them, and cast them into prison till they be brought to a more sober mind, is no disobedience against Princes. (2) In his Conference with Lithingtoun, he proves the same point, from the consideration of the justice of God, punishing the people for not resisting the Prince. The Scripture of God teacheth me (saith he) Ierusalem & Iuda were punished p. 32for the sins of Manassoh; If you alledge they were punished because they were wicked, and not because the King was wicked, the Scripture sayes expressly, for the sins of Manasseh; yet will I not absolve the people, I will grant the whole people offended with their King, but how? to affirme that all Iuda committee the acts of his impiety, hath no certainty; who can think, that all Ierusalem should turn Idolaters immediatly after Hezekias notable Reformation? One part therefore willingly followed him in his Idolatry, the other suffered him, & so were criminal of his sin, even as Scotland is guilty of the Queens Idolatry this day. In the same Discourse he makes it plain, that all are guilty of Innocents murder who do not oppose it, from Ieremies words in his defence before the Princes —Know ye for certain if ye put me to death ye shall surely bring innocent blood upon your selves and upon the City and upon the Inhabitants thereof; Now if the Princes & the whole people should have been guilty of the Prophets blood, how shall others be judged innocent before God, if they suffer the blood of Innocents to be shed when they may save it? (3) Ibid. he argues from the distinction between the person placed in Authority, and the ordinance of God, the one may be resisted the other cannot. The plain words of the Apostle makes the difference: The ordinance is of God, for preservation of mankind, punishment o…vice, which is holy & constant; Persons commonly are profane & unjust: He that resisteth the power there, is only meant of the just power wherewith God hath armed His Magistrats, which who so resists, resists Gods or…inance; But if men in the fear of God, oppose themselves to the fury of Princes, they then resist not God, but the Devil who abuses the sword & Authority of God: It is evident the people resisted Saul, when he had sworn Ionathan should dye, whom they delivered: The Spirit of God accuses them not of any crime, but praises them & condemns the King: This same Saul again commanded the Priests of the Lord to be slain, his guard would not obey, but Doeg put the Kings cruelty in execution; I will not ask, whether the Kings servants not obeying resisted the p. 33ordinance of God, or whether Doeg murthering gave obedience to just Authority? The Spirit of God condemns that fact Psal. 52. that God would not only punish the Commander, but also the merciless executer; Therefore they who gainstood his command, resisted not the ordinance of God. (4). Ibid. He argues from examples, not only of resisting but of punishing Tyrants: chiefly the example of Uzziah is pertinent to this purpose, 2 Chon. 26. who after his usurping the Priests Office, was put out of the Temple. When it was replyed, that they were the Priests that with stood the King, not simple people: He answered, The Priests were subjects, as Ab…athar was deposed by Solomon &c. yet they made him go out of the Temple for his Leprosie, and the people put him from the Kingdom. It is noted also that Mr Knox, in that discourse, adduces examples of those, who use to be brought in as objections against defensive Armes, even the Primitive Christians, before that Passage last cited: what precepts, sayes he, the Apostles gave, I will not affirme; But I find two things the faithful did, the one was they assisted their Preachers even against the rulers, the other was they suppressed Idolatrie wheresoever God gave unto them force, asking no leave of the Emperour nor of his deputies: Read the Ecclesiastical Histories, and ye shall find examples sufficient.

IV. In the next place we may inquire into the judgment of these Reformers, concerning that Question that is now so pusling to many; which indeed was never started before this time as a head of suffering, but now, when it is started, we may gather from our Ancestors Actings & Determinations about it, how it ought to be answered. They were indeed in capacity, and accordingly did improve it, for disouning the Authority of both the Queens: but their capacity was not the thing that made it duty, if it had not been so before. Capacity makes a thing possible, but not lawful: It does indeed make a duty seasonable, and clears the Call to it, and regulates the timing of Affirmative duties, but the want of it can never dispense with negative Precepts: And a duty, negative especially, may become necessary, p. 34when it hath not the advantage of seasonableness or capacity; certainly it were duty to depose …he Pope from his usurped authority, and to disoune it even in Rome it self, but there it would not be thought very feasible or seasonable, for twenty or thirty people to avouch such a thing there, yet at all times it is a duty never to oune it. It is thought unseasonable & unfeasable to disoune the Tyrants authority, but it is made necessary, when u…ged never to oune it. And for this we have the grounds of our Ancestors, shewing who may be disouned, and must not be ouned. I shall first insert here John Knox his propositions, prosecuted in his second blast, extant at the end of Anton. Gilbies Admonition to England & Scotland. 1. It is not birth only nor propinquity of bloodh that maketh, a King lawfully to Reign over a people, professing Christ Iesus and His Eternal verity, but in his Election, the ordinance which God hath established in the election of inferior judges, must be observed. 2. No manifest Idolater, nor notorious transgressor of Gods holy precepts, ought to be promo…ed to any publick regiment, honour, or dignity, in any realme, Province, or Citie, that hath subjected themselves to Christ Iesus and His blessed Evangel. 3. Neither can Oath, or promise, bind any such people to obey & maintain Tyrants, against God and His Truth known. 4. B…t if rashly they have promoted any manifest wicked person, or yet ignorantly have chosen such an one, as after Declareth himself unworthy of regiment, above the people of God (and such be all Idolaters & Cruel Presecuters) most justly may the same men depose & punish him, that unadvisedly before they did nominate, appoint, & elect. Accordingly this was done in deposing both the Queens: wich is fully vindicated by the Earle of Morton, in his discourse to the Queen of England, as Buchanan Relates it, Lib. 20. Pag. 746. The deed it self, neither the Custom of our Ancestors of taking a Course with their Governour, will suffer it to be accounted p. 35new, nor the moderation of the punishment to be odious: for it were not needful to recount so many Kings punished by death, bonds, & exile by our Progenitors. For the Scotish nation, being from the begining alwise free, hath created Kings upon these conditions, that the Government entrusted to them by the peoples suffrages, might be also (if the matter required) removed by the same suffrages: Of which Law there are many footsteps remaining even to our day; for both in the Isles about, and in many places of the continent, in which the old Language & institutions have any abode, this Custom is kept, in creating their Governours of Clanns: And the Ceremonies, used at the entering into Government, do yet retain the express representation of this Law. Whence it is evident, that the Government is nothing else but a mutual stipulation between Kings & people: which further appears, from the inviolated tenor of the Ancient Law, since the begining of the Scotish Government, reserved even unto our memory, without the least essay either to abrogate it, or disable, or diminish it. Yea even when our fathers have deposed, banished, & more severely punished so many Kings, yet never was any mention or motion made, of relaxing the rigor of that Law: And not without reason, seeing it was not of that kind of Constitutions, that change with the times, but of those which are engraven in the minds of men from the first original, and approved by the mutual consent of all Nations, and by natures Sanction continued inviolable and perpetual, which being subject to no other Lawes do Command & rule all. This, which in every action doth offer it self to our eyes & minds, and whether we will or not abides in our breasts, our Predecessors followed; being alwayes armed against violence, and ready to suppress Tyrants—And now for the present, what have we done, but insisting in the footsteps of so many Kingdoms & free Nations, suppressed Tyrannical Licentiousness, extolling it self above all order of Laws, not indeed so severely as our Predicessors in like cases; if we had imitated them, not p. 36only wold we have been far from all fear of danger, but also have escaped the trouble of Calumnies—What would our Adversaries be at? Is it that we should arm with Authority Tyrants convicted of grievous Crimes, maintained by the spoils of the subjects, having hands embrued in royal blood, and hearts gaping for the oppression of all good men? And shall we put them upon our head, who are infamously suspected of Parricide, both projected & perpetrated? To which we may adde, a forreign conclusion indeed, but adduced & maintained by Mr Craig, in the Assembly anno 1564. which had been determined by Learned men in Bononia, Principes omnes, tam supremi quam inferiores, possunt & debent Reformari, vel deponi per cos per quos eriguntur, confirmantur, vel admittuntur ad officium, quoties a side praestita subditis per juramentum desiciant, quoniam relatio juramenti subditorum & principum mutua est, & utrinque aequo jure servanda & resormanda, juxta Legem & conditionem juramenti ab utraque parte sacti. That is, all Rulers be they supreme or inferior, may & ought to be reformed, or bridled (to speak moderatly) by them by whom they are chosen, confirmed, or admitted to their office, so oft as they break that promise made by Oath to their subjects, because that the Prince is no less bound by Oath to their subjects, then are the subjects to their Princes, And therefor ought it to be kept & reformed equally, according to Law & condition of the Oath that is made of either Party. By comparing which two Testimonyes together, we may see the reasons, why neither of the two Royal Brothers, that have ruled in our day, could be conscienciously ouned as Magistrates, in the Case they have been in for several years past: The first testimony is for the second▪ Brother, the Latter is for he first thats gone. But as for Mr Knox his opinion, it is evident he had written a… a book against the Government of women: which though he did not intend it particularly against Mary of Scotland, yet▪ it did invalidate her authority as well as other womens. p. 37This book he ounes and maintains, in his first conference with her, and consequently could not oune her authority as of the Lord, though he gave her common respect, as the title of Majestie &c. yet when he was particularly urged by the Queens question, yow think, said she, that I have no just authority; He would not answer in the affirmative, but shifted it, by telling her; That learned men in all ages, have had their judgment free, and most commonly disagreeing from the Common judgment of the world. And tho, he sayes, he could live under her government (so may & would the greatest disouners of Tyranny, if they be not troubled with questions about ovvneing it) yet he affirms that with the Testimony of a good Conscience, he had communicate his judgment to the world, and that if the realme found no inconveniences in her government, he would no further disallow than within his oun breast. Certainly then in his Conscience he did not & could not oune her, as the Magistrate of God; And that thô many things which before were holden stable, had been called in doubt, yet neither Protestant nor Papist could prove, that any such question was at any time moved in publick or private, Neither could ever such a question be moved, if the Conscience were not posed, and then when it must speak, it must of necessity be unpleasant to Tyrants. Thus we have heard both the positions & scruples of this witness, let us also hear his arguings that People may punish Princes for their Idolatry & murther &c. And therefore much more may disoune them: And therefore again much more may they forbear to oune them, when called; for can a dead man by Law be ouned to be a Magistrate, & Custos of the Law. Idolatry (sayth he in his conference with Lithington) ought not only to be suppressed, but the Idolater ought to die the death: but by whom? by the people of God, for the Commandment was given to Israel; yea a Command, that if it be heard that Idolatry is committed in any one City, that then the whole body of the people arise and destroy that City, sparing neither man woman nor child. But shall the King also be punished? If he be an Idolater, I find no priviledge p. 38granted unto Kings more then unto people, to offend Gods Majestie. But the people may not be Judges to their King.—God is the universal Judge; so that what His Word commands to be punished in the one, is not to be absolved in the other; And that the people, yea or a part of the people, may not execute Gods judgments against their King being an offender, I am sure you have no other warrant, except your own imaginations, and the opinion of such as more fear to offend their Princes than God. In the same Conference we have the instance of Iehu adduced to prove that Subjects may execute Gods judgments upon their Princes. It was objected, Iehu was a King before he executed judgment upon Ahabs house, and the fact was extraordinary, and not to be imitated. He answered, he was a meer Subject; No doubt Iezabel both thought & said he was a Traitor, and so did many others in Israel & Samaria. And whereas it was said, that the fact was extraordinary; I say, it had the ground of Gods ordinary judgment, which commandeth the Idolater to die the death; and …herefore I yet again affirme, it is to be imitated of all those that prefer the true honour of the true Worship & Glory of God to the affection of flesh & wicked Princes. We are not bound, said Lithingtoun to follow extraordinary examples, unless we have the like Comman…ment & assurance. I grant, said the other, if the example repugne to the Law, but where the example aggrees with the Law, & is as it were the execution of Gods judgment expressed within the same, I say that the example approved of God stands to us in place of a Commandment; for as God in His Nature is Constant & Immutable, so cannot He condemne in the ages subsequent that which He hath approved in His Servants before us. Then he brings another Argument from Amaziah who fled to Lachish, but the people sent thither and flew him there. Lethingtoun doubted, whether they did well or not: …e answered, where I find execution according to Gods Law, and God Himself not accuse the doers, I dare not doubt of the equity of their Cause: And it appears. God gave them p. 39sufficient evidence of His approving the fact, for He blessed them with peace and prosperity. But prosperity does not alwise prove that God approves the fact: yes, when the acts of men agree with the Law, and are rewarded according to the promise in that Law, then the prosperity succeeding the fact is a most infallible assurance that God hath approved it; but so it is, that there is a promise of lengthening out prosperity to them that destroy Idolatry. And again, concluding Uzziahs example, he sayes there, The people ought to execute Gods Law, even against their Princes, when that their open Crimes by Gods Law deserve punishment, especially when they are such as may infect the rest of the multitude.

V. There is another thing for which people have suffered much in our day of blasphemy rebuke & trouble, which yet we find was not so odious in our Reformers eyes as this dull & degenerate age would represent it. That in some cases it is Lawfull & laudable for private persons, touched with the zeal of God & love to their Countrey, & respect to Justice trampled upon by Tyrants, to put forth their hand to execute righteous judgment upon the Enemies of God & mankind, intollerable Traitors, Murderers, Idolaters; when the ruine of the Countrey, Destruction of Religion & Liberty, and the wrath of God is threatened, in & for the impunity of that vermin of villains, and may be averted by their destruction, always supposed, that these whose office it is to do it decline their duty. The mind of our Reformers as to this is manifest, both in their practice & opinion. We heard before of the slaughter of Cardinal Beaton, and of the fidler Rizio: we shall find both commended by Mr Knox, giving account how these that were caryed Captives to France for this Cause from St Andrews were delivered. This (saith he) we write, to let the posterity to come to understand, how potently God wrought in preserving & delivering of those, that had but a small knowledge of His Truth, and for the love of the same hazarded all; That if we in our days, or our posterity that shall follow, shall see a dispersion of such as oppose themselves to impiety, or take upon them to p. 40punish the same otherwise then Laws of men will permit, if such shall be left of men, yea as it were despised & punished of God: yet let us not damn the persons that punish vice (and that for just cause) nor ye… despair, but that the same God that dejects will raise up again the persons dejected, to His glory and their comfort: And to let the world understand in plain termes what we mean; that great abuser of this Commonwealth, that Pultron & vile Knave Davio was justly punished March 9. 1565. by the Counsel & hands of Iames Douglas Earle of Mortoun, Patrick Lord Lindsay &c: who for the…r just act, and most worthy of all praise, are now unworthily left of all their Brethren. This is not only commended by the Author alone, but we find it concluded by all the Brethren at that time, when the Queen brought in the Idol of the Masse again, and the proud Papists began to avow it: then let it be marked that, The Brethren universally offended, and espying that the Queen by Proclamation did but delude them, determined to put to their own hands, and to punish for example of others; And so some Priests in the West Land were apprehended, Intimation was made to others, as to the Abbot of Cosragnel, the Parson of Sanquhar, and such, that they should neither complain to the Queen nor Council, but should execute the punishment that God has appointed to Idolaters in His Law, by such means as they might, wherever they should be apprehended. Upon this the Queen sent for Mr Knox, and dealt with him earnestly, that he would be the instrument to perswade the people not to put hand to punish. He perceiving her craft, willed her Maj. to punish Malefactors according to Law, and he durst promise quietness, upon the part of all them that professed Christ within Scotland, but if her Maj. thought to delude the Laws, he feared some would let the Papists understand, that without punishment they should not be suffered so manifestly to offend Gods Majestie. Will ye (quoth she) allow they shall take my Sword in their hand? The Sword of Justice (said he) Madam is Gods, and is given to Princes & Rulers for one end; which if they transgress, p. 41sparing the wicked & oppressing the Innocents, they that in the fear of God execute judgment, where God hath commanded, offend not God, although Kings do it not: the examples are evident, for Samuel spared not to slay Agag the fat & delicate King of Amalek, whom King Saul had saved; Neither spared Elias Iezabels false Prophets, & Baals Priests, albeit that King Ahab was present; Phineas was no Magistrate, and yet feared he not to strike Zimri & Cozbi in the very act of filthy fornication: And so Madam your Maj. may see that others then Magistrates may Lawfully punish, & have punished the vice & crimes that God commands to be punished. He proved it also at more length in his Appellation, from Deut. 13. If thy Brother solicite thee secretly saying, let us go serve other Gods, consent not to him, let not thine eye spare him … him; let thy hand be first upon him, and afterward the hand of the whole people. Of these words of Moses, two things appertaining to our purpose are to be noted: The first is, that such as solicitate only to Idolatrie ought to be punished to death, without favour or respect of person; for He that will not suffer man to spare his son, wife, &c. will not wink at the Idolatry of others, of what state or condition soever they be: It is not unknown that the Prophets had Revelations of God, which were not common to the people; Now if any man might have claimed any priviledge from the rigor of the Law, or might have justified his fact, it should have been the Prophet, but God commands, that the Prophet that shall so solicitate the people to serve strange Gods, shall dye the death, notwithstanding that he alleadge for himself dream, vision, or Revelation, because he teacheth Apostacy from God: hereby it may be seen, that none provoking the people to Idolatry ought to be exempted from the punishment of death. Evident it is that no state, condition, nor honour can exempt the Idolater from the hands of God, when He shall call him to an account: How shall it then excuse the people, that they, according to Gods command, punish not to death such as shall solicitate or violently draw the people to Idolatrie? The p. 42second, is that the punishment of such Crimes, as Idolatrie, blasphemy, & others that touch the Majestie of God, doth not appertain to Kings & chief Rulers only, but also to the whole body of the people, and to every member of the same, according to the vocation of every man, and according to that possibility & occasion which God doth minister, to revenge the injury done against His Glory: And that doth Moses more plainly speak in these words of the same Chapter, If in any Citie which the Lord thy God giveth thee, thou shalt hear this bruite, there are some men sons of Belial—Plain it is that Moses speaks not nor giveth charge to Kings, Rulers, & Judges only; but he commands the whole body of the people, yea and every member of the same, according to their possibility. And who dare be so impudent as to deny …his to be most reasonable & just? For seeing God had delivered the whole body from bondage, and to the whole multitude had given His Law, and to the twelve tribes had distributed the Land of Canaan; was not the whole & every member addebted to confess the benefits of God, and to study to keep the possession received? which they could not do, except they kept the Religion established, & put out iniquity from amongst them. To the carnal man this may seem to be a rigorous & severe judgement, that even the Infants there should be appointed to the cruel death: and as concerning the City, and spoill of the same, mans reason cannot think but that it might have been better bestowed, than to be consumed. But in such cases let all creatures stoup, and desist from reasoning, when Commandment is given to execute His Judgment. I will search no other reasons, than the Holy Ghost hath assigned; first, that all Israel should fear to commit the like abomination; And secondly, that the Lord might turn from the fury of His anger: Which plainly doth signifie, that by the defection & Idolatry of a few, Gods wrath is kindled against the whole, which is never quenched, till such punishment be taken upon the offenders, that whatsoever served them in their Idolatry be brought to destruction &c. I have inlarged so far upon p. 43this Period, that it may appear, there is nothing now in Controversy, between the suffering & reproached party now in Scotland, and either their Friends or Enemies, which could fall under our Reformers inquiry; but they have declared themselves of the same sentiments, that are now so much opposed: And therefore none can condemn the present heads of suffering, except also they condemn the Reformers judgment; and consequently the imputation of novelty must fall.