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III. This fearful and fatal stroke at Bothwel, not only was in its immediate effects so deadly, but in its consequents so destructive, that the decaying church of Scotland, which before was beginning to revive, was then cast into such a swoon that she is never like to recover to this day. And the universality of her children, which before espoused her testimony, was after that partly drawn by craft, and partly drawn by cruelty, from a conjunction with their brethren in prosecuting the same, either into an open defection to the contrary side, or into a detestable indifferency and neutrality in the cause of God. For first of all the duke of Monmouth, whose nature, more averse from cruelty than the rest of that progeny, made him pliable to all suggestions of wicked policy that seemed to have a shew of smoothness and lenity, procured the emission of a pretended indemnity, attended with the foresaid bond of peace for its companion. Which were dreadful snares, catching many with flatteries, and fair pretences of favours, fairded over with curious words, and cozening names, of living peaceably, &c. while in the mean time a most deadly and destructive thrust (as it were under the fifth rib) because most secret, was intended against all that was left remaining of the work of God undestroyed, and a bar put upon all essays to revive or recover it by their own consent who should endeavour it. This course of defection carried away many at that time: And from that time, since the taking of the bond of peaceable living, there hath been an universal preferring of peace to truth, and of ease to duty. And the generality have been left to swallow all baits, though the hook was never so discernible, all those ensnaring oaths and bonds imposed since, which both then and since people were left to their own determination to chuse or refuse; many ministers refusing to give their advice when required and requested thereunto, and some not being ashamed or afraid to persuade the people to take them. The ministry then also were generally insnared with that bonded indulgence, the pretended benefit of that indemnity, which as it was designed, so it produced the woful effect of propagating the defection, and promoting the division, and laying them by from their duty and testimony of that day, which to this day they have not yet taken upon their former ground. For when a proclamation was emitted, inveighing bitterly against field meetings, and absolutely interdicting all such for the future under highest pain, but granting liberty to preach in houses upon the terms of a cautionary bond given for their living peaceably: yet excluding all these ministers who were suspected to have been at the late rebellion, and all these who shall afterward be admitted by non-conform ministers: and certifying, that if ever they shall be at any field conventicle, the said indemnity shall not be useful to such transgressors any manner of way: and requiring security, that none under the colour of this favour continue to preach rebellion. Though there seems to be enough in the proclamation itself to have scared them from this scandalous snare, yet a meeting of ministers at Edinburgh made up of indulged, avowed applauders of the indulgence, or underhand approvers and favourers of the same, and some of them old public resolutioners, assuming to themselves the name of a general assembly, yea of the representatives of the church of Scotland, voted for the acceptance of it. And so formally transacted and bargained upon base, dishonest, and dishonourable terms with the usurper, by consenting and compacting with the people to give that bond, wherein the people upon an humble petition to the council, 'obtaining their indulged minister to bind and oblige—that the said—shall live peaceably. And in order thereto to present him, before his majesty's privy council, when they shall be called so to do; and in case of failzie in not presenting him, to be liable to the sum of 6000 merks.' Whereby they condemned themselves of former unpeaceableness, and engaged to a sinful peace with the enemies of God, and became bound and fettered under these bonds to a forbearance of a testimony, and made answerable to their courts, and the people were bound to present them for their duty. The sinfulness, scandalousness, and inconveniences of which transactions, are abundantly demonstrated by a treatise thereupon, intitled, the banders disbanded. Nevertheless many embraced this new bastard indulgence, that had not the benefit of the former brat, of the same mother the supremacy, and far more consented to it without a witness, and most of all did some way homologate it, in preaching under the sconce of it: declining the many reiterated and urged calls of the zealous lovers of Christ, to come out and maintain the testimony of the gospel in the open fields, for the honour of their Master and the freedom of their ministry. Whereupon, as many poor people were stumbled and jumbled into many confusions, so that they were so bewildered and bemisted in doubts and debates, that they knew not what to do, and were tempted to question the cause formerly so fervently contended for against all opposition, then so simply abandoned, by these that seemed sometimes valiant for it, when they saw them consulting more their own ease than the concerns of their Master's glory, or the necessity of the poor people hungering for the gospel, and standing in need of counsel in time of such abounding snares, whereby many became a prey to all tentations: so the more zealous and faithful, after several addresses, calls, and invitations to ministers, finding themselves deserted by them, judged themselves under a necessity to discountenance many of them, whom formerly they followed with pleasure; and to resolve upon a pursuit and prosecution of the duty of the day without them, and to provide themselves with faithful ministers, who would not shun for all hazards to declare the whole counsel of God. And accordingly through the tender mercy of God, compassionating the exigence of the people, the Lord sent them first Mr. Richard Cameron, with whom after his serious solicitation his brethren denied their concurrence, and then Mr. Donald Cargil; who, with a zeal and boldness becoming Christ's ambassadors, maintained and prosecuted the testimony, against all the indignities done to their Master and wrongs to the cause, both by the encroachments of adversaries and defections of their declining brethren. Wherein they were signally countenanced of their Master; and the Lord's inheritance was again revived with the showers of the gospel's blessings, wherewith they had been before refreshed; and enlightened with a glance and glimpse of resplendent brightness, immediately before the obscurity of this fearful night of darkness that hath succeeded. But as Christ was then displaying his beauty, to his poor despised and persecuted people; so antichrist began to blaze his bravery, in the solemn and shameful reception of his harbinger, that pimp of the Romish whore, the duke of York. Who had now pulled off the mask, under which he had long covered his antichristian bigotry, through a trick of his brother, constrained by the papists importunity, and the necessity of their favour, and recruit of their coin, either to declare himself papist, or to make his brother do it: whereby all the locusts were engaged to his interest, with whom he entered into a conspiracy and popish plot; as was discovered by many infallible evidences, and confessed by Coleman his secretary, to Sir Edmund-Bury Godfrey; for which, lest he should witness against him, when Coleman was apprehended, that gentleman was cruelly murdered by the duke of York's contrivance and command. Yet for all the demonstrations of his being a bigot papist, that he had long given unto the world, it is known what some suffered for saying, that the duke of York was a papist, and being forced to leave England, he was come to Scotland to promote popery and arbitrary government. However, though the parliament of England, for his popery and villany, and his plotting and pursuing the destruction of the nation, did vote his exclusion; yet degenerate Scotland did receive him in great pomp and pride. Against which, the forementioned faithful witnesses of Christ did find themselves obliged to testify their just resentment, and to protest against his succeeding to the crown, in their declaration published at Sanquhar, June 22d, 1680. 'Wherein also they disown Charles Stewart, as having any right, title, or interest in the crown of Scotland or government thereof, as being forefaulted several years since, by his perjury and breach of covenant, usurpation on Christ's prerogatives, and by his tyranny and breaches in the very leges regnandi in matters civil—and declare a war with him, and all the men of these practices—homologating the testimony at Rutherglen, and disclaiming that declaration at Hamilton.' This action was generally condemned by the body of lurking ministers, both for the matter of it, and the unseasonableness of it, and its apparent unfeasibleness, being done by a handful so inconsiderable, for number, strength, or significancy. But as they had very great and important reasons to disclaim that tyrant's authority, hinted in the declaration itself, and hereafter more fully vindicated: so the necessity of a testimony against all the tyrannical encroachments on religion and liberty, then current and increasing; and the sin and shame of shifting and delaying it so long, when the blasphemous supremacy was now advanced to its summit; the church's privileges all overturned; religion and the work of reformation trampled under foot; the people's rights and liberties destroyed, and laws all subverted; and no shadow of government left but arbitrary absoluteness, obtruding the tyrant's will for reason, and his letter for the supreme law (witness the answer which one of the council gave to another; objecting against their proceedings as not according to law, what devil do ye talk of law? have not we the king's letter for it?) and all the ends of magistracy wholly inverted; while innocent and honest people were grievously oppressed in their persons, consciences, and estates; and perjuries, adulteries, idolatries, and all impieties were not only connived at, but countenanced as badges of loyalty, and manifest and monstrous robberies and murders authorized, judgement turned into gall, and the fruit of righteousness into hemloc; do justify its seasonableness: and the ends of the declaration, to keep up the standard of the gospel, and maintain the work of reformation, and preserve a remnant of faithful adherers to it; the nature of the resolution declared, being only to endeavour to make good and maintain their revolt, in opposition to all who would pursue them for it, and reinforce them to a subjection to that yoke of slavery again; and the extremity of danger and distress that party was in, while declared and pursued as rebels, and intercommuned and interdicted of all supply and solace, being put out of their own, and by law precluded of the harbour of all other habitations, and so both for safety and subsistence compelled by necessity to concur and keep together, may alleviate the censure and stop the clamour of its unfeasibleness. But though it is not the prudence of the management, but the justness of the action, that I would have vindicated from obloquies; yet it wanted nothing but success to justify both, in the conviction of many that made much outcry against it. In these dangerous circumstances their difficulties and discouragements daily increased, by their enemies vigilance, their enviers treachery, and their own inadvertency, some of their number falling into the hands of them that sought their lives. For two of the most eminent and faithful witnesses of Christ, Mr. Donald Cargil and Henry Hall, were surprized at Queensferry; Mr. Cargil escaped at that time, but the other fervent contender for the interest of Christ, fixed in the cause, and courageous to his death, endeavouring to save him and resist the enemies, was cruelly murdered by them. And with him they got a draught of a covenant, declaring their present purposes and future resolutions. The tenor whereof was an engagement. '1. To avouch the only true and living God to be their God, and to close with his way of redemption by his Son Jesus Christ, whose righteousness is only to be relied upon for justification; and to take the scriptures of the old and new testament, to be the only object of faith, and rule of conversation in all things. 2. To establish in the land righteousness and religion, in the truth of its doctrine, purity and power of its worship, discipline, and government; and to free the church of God of the corruption of prelacy on the one hand; and the thraldom of erastianism on the other. 3. To persevere in the doctrine of the reformed churches, especially that of Scotland, and in the worship prescribed in the scriptures, without the inventions, adornings, and corruptions of men; and in the presbyterian government, exercised in sessions, presbyteries, synods, and general assemblies, as a distinct government from the civil, and distinctly to be exercised, not after a carnal manner, by plurality of votes, or authority of a single person, but according to the word of God, making and carrying the sentence. 4. To endeavour the overthrow of the kingdom of darkness, and whatsoever is contrary to the kingdom of Christ, especially idolatry, and popery in all its articles, and the overthrow of that power that hath established and upheld it—and to execute righteous judgments impartially, according to the word of God, and degree of offences, upon the committers of these things especially, to wit, blasphemy, idolatry, atheism, bougery, sorcery, perjury, uncleanness, profanation of the Lord's day, oppression and malignancy.——5. Seriously considering—there is no more speedy way of relaxation from the wrath of God, that hath ever lien on the land since it engaged with these rulers, but of rejecting them who hath so manifestly rejected God—disclaiming his covenant——governing contrary to all right laws, divine and human——and contrary to all the ends of government, by enacting and commanding impieties, injuries, and robberies, to the denying of God his due, and the subjects theirs; so that instead of government, godliness, and peace, there is nothing but rapine, tumult, and blood, which cannot be called a government, but a lustful rage——and they cannot be called governors, but public grassators and land-judgments, which all ought to set themselves against, as they would do against pestilence, sword, and famine raging amongst them——Seeing they have stopped the course of law and justice against blasphemers, idolaters, atheists, bougerers, sorcerers, murderers, incestuous and adulterous persons—And have made butcheries on the Lord's people, sold them as slaves, imprisoned, forefaulted &c. and that upon no other account, but their maintaining Christ's right of ruling over their consciences against the usurpations of men. Therefore, easily solving the objections, (1.) Of our ancestors obliging the nation to this race and line: That they did not buy their liberty with our thraldom, nor could they bind their children to any thing so much to their prejudice, and against natural liberty (being a benefit next to life, if not in some regard above it) which is not as an engagement to moral things: they could only bind to that government, which they esteemed the best for common good, which reason ceasing, we are free to choose another, if we find it more conducible for that end. (2.) Of the covenant binding to defend the king: That this obligation is only in his maintenance of the true covenanted religion—which homage they cannot now require upon the account of the covenant, which they have renounced and disclaimed; and upon no other ground we are bound to them—the crown not being an inheritance that passeth from father to son without the consent of tenants—(3.) Of the hope of their returning from these courses: whereof there is none, seeing they have so often declared their purposes of persevering in them, and suppose they should dissemble a repentance—supposing also they might be pardoned, for that which is done—from whose guiltiness the land cannot be cleansed, but by executing God's righteous judgments upon them—yet they cannot now be believed, after they have violated all that human wisdom could devise to bind them. Upon these accounts they reject that king, and those associate with him in the government—and declare them henceforth no lawful rulers, as they had declared them to be no lawful subjects—they having destroyed the established religion, overturned the fundamental laws of the kingdom, taken away Christ's church-government, and changed the civil into tyranny, where none are associate in partaking of the government, but only these who will be found by justice guilty criminals—and declare they shall, God giving power, set up government and governors according to the word of God, and the qualifications required Exod. xviii. verse 20.—And shall not commit the government to any single person, or lineal succession, being not tied as the Jews were to one single family—and that kind being liable to most inconveniences, and aptest to degenerate into tyranny—and moreover, that these men set over them shall be engaged to govern principally, by that civil and judicial law (not that which is any way typical) given by God to his people of Israel—as the best so far as it goes, being given by God—especially in matters of life and death—and other things, so far as they reach, and are consistent with Christian liberty—exempting divorces and polygamy—6. Seeing the greatest part of ministers not only were defective in preaching against the acts of the rulers for overthrowing religion—but hindered others also who were willing, and censured some that did it—and have voted for acceptation of that liberty, founded upon and given by virtue of that blasphemously arrogate and usurped power—and appeared before their courts to accept of it, and to be enacted and authorized their ministers—whereby they have become the ministers of men, and bound to be answerable to them as they will—and have preached for the lawfulness of paying that tribute, declared to be imposed for the bearing down of the true worship of God—and advised poor prisoners to subscribe that bond—which if it were universally subscribed—they should close that door, which the Lord hath made use of in all the churches of Europe, for casting off the yoke of the whore—and stop all regrets of men, when once brought under tyranny, to recover their liberty again.—They declare they neither can nor will hear them &c. nor any who encouraged and strengthened their hands, and pleaded for them, and trafficked for union with them. 7. That they are for a standing gospel ministry, rightly chosen and rightly ordained—and that none shall take upon them the preaching of the word &c. unless called and ordained thereunto—and whereas separation might be imputed to them, they resell both the malice, and the ignorance of that calumny—for if there be a separation, it must be where the change is; and that was not to be found in them, who were not separating from the communion of the true church, nor setting up a new ministry, but cleaving to the same ministers and ordinances, that formerly they followed, when others have fled to new ways, and a new authority, which is like the old piece in the new garment. 8. That they shall defend themselves in their civil, natural, and divine rights and liberties——and if any assault them, they shall look on it as a declaring a war, and take all advantages that one enemy does of another—but trouble and injure none but those that injure them.' This is the compend of that paper which the enemies seized and published, while it was only in a rude draught, and not polished, digested, nor consulted by the rest of the community: yet, whether or not it was for their advantage, so to blaze their own baseness in that paper truly represented, I leave it to the reader to judge: or, if they did not thereby proclaim their own tyranny, and the innocency and honesty of that people, whom thereby they were seeking to make odious; but in effect inviting all lovers of religion and liberty to sympathise with them, in their difficulties and distresses there discovered. However that poor party continued together in a posture of defence, without the concurrence or countenance of their convenanted brethren, who staid at home, and left both them to be murdered and their testimony to be trampled upon, until the 22d of July 1680. Upon the which day they were attacked at Airsmoss, by a strong party of about 120 horse well armed, while they were but 23 horse and 40 foot at most; and so fighting valiantly were at length routed, not without their adversaries testimony of their being resolute men: Several of Zion's precious mourners, and faithful witnesses of Christ were killed; and among the rest, that faithful minister of Christ, Mr. Richard Cameron, sealed and fulfilled his testimony with his blood. And with others, the valiant and much honoured gentleman, David Hackstoun of Rathillet, was after many received wounds apprehended, brought in to Edinburgh; and there, resolutely adhering to the testimony, and disowning the authority of king and council, and all their tyrannical judicatories, was cruelly murdered, but countenanced eminently of the Lord. Now remained Mr. Donald Cargill, deprived of his faithful colleague, destitute of his brethren's concurrence, but not of the Lord's counsel and conduct; by which he was prompted and helped to prosecute the testimony against the universal apostacy of the church and nation, tyranny of enemies, backsliding of friends, and all the wrongs done to his Master on all hands. And considering, in the zeal of God, and sense of his holy jealousy, provoked and threatening wrath against the land, for the sins especially of rulers, who had arrived to the height of heaven-daring insolence in all wickedness, in which they were still growing and going on without controul; that notwithstanding of all the testimonies given against them, by public preachings, protestations, and declarations, remonstrating their tyranny, and disowning their authority; yet not only did they still persist in their sins and scandals, to make the Lord's fierce anger break forth into a flame, but were owned also by professors, not only as magistrates, but as members of the christian and protestant church; and that, however both the defensive arms of men had been used against them, and the christian arms of prayer, and the ministerial weapon of preaching, yet that of ecclesiastical censure had not been authoritatively exerted against them: Therefore, that no weapon which Christ allows his servants under his standard to manage against his enemies, might be wanting, though he could not obtain the concurrence of his brethren to strengthen the solemnity and formality of the action, yet he did not judge that defect, in this broken case of the church, could disable his authority, nor demur the duty, but that he might and ought to proceed to excommunication. And accordingly in September 1680, at the Torwood, he excommunicated some of the most scandalous and principal promoters and abettors of this conspiracy against Christ, as formally as the present case could admit: After sermon upon Ezek. xxi. 25, 26, 27. 'And thou profane wicked prince of Israel, whose day is come,' &c. He had a short and pertinent discourse on the nature, the subject, the causes, and the ends of excommunication in general: And then declared, that he was not led out of any private spirit or passion to this action, but constrained by conscience of duty, and zeal to God to stigmatize with this brand, and wound with the sword of the Lord, these enemies of God that had so apostatized, rebelled against, mocked, despised, and defied our Lord, and to declare them as they are none of his, to be none of ours. 'The persons excommunicated; and the sentence against them was given forth as follows: 'I being a minister of Jesus Christ, and having authority and power from him, do, in his name, and by his Spirit, excommunicate, cast out of the true church, and deliver up to Satan, Charles the Second, king,' &c. The sentence was founded upon these grounds, declared in the pronunciation thereof, (1.) 'For his high mocking of God, in that after he had acknowledged his own sins, his father's sins, his mother's idolatry, yet he had gone on more avowedly in the same than all before him. (2.) For his great perjury in breaking and burning the covenant. (3.) For his rescinding all laws for establishing the reformation, and enacting laws contrary thereunto. (4.) For commanding of armies to destroy the Lord's people. (5.) For his being an enemy to true protestants, and helper of the papists, and hindering the execution of just laws against them. (6.) For his granting remissions and pardons for murderers, which is in the power of no king to do, being expressly contrary to the law of God. (7.) For his adulteries, and dissembling with God and man.' Next, by the same authority, and in the same name, he excommunicated James duke of York, 'for his idolatry, and setting it up in Scotland to dedefile the land, and enticing and encouraging others to do so:' Not mentioning any other sins but what he scandalously persisted in in Scotland, &c. With several other rotten malignant enemies, on whom the Lord hath ratified that sentence since very remarkably, whole sins and punishments both may be read more visible in the providences of the time, than I can record them. But about this time, when amidst all the abounding defections and divisions of that dark and dismal hour of temptation, some in zeal for the cause were endeavouring to keep up the testimony of the day, in an abstraction from complying ministers; others were left (in holy judgment, to be a stumbling-block to the generation hardening them in their defections, and to be a beacon to the most zealous to keep off from all unwarrantable excesses) to fall into fearful extravagancies, and delirious and damnable delusions, being overdriven with ignorant and blind zeal into untrodden paths, which led them into a labyrinth of darkness; when as they were stumbled at many ministers unfaithfulness, so through the deceit of Satan, and the hypocrisy of his instruments, they came to be offended at Mr. Cargil's faithfulness, who spared neither left hand declensions, nor right hand extremes, and left him and all the ministers; not only disowning all communion with those that were not of their way, but execrating and cursing them; and kept themselves in desert places from all company; where they persisted prodigiously in fastings and singing psalms, pretending to wonderful raptures and enthusiasms: and in fine, J. Gib, with four more of them came to that height of blasphemy, that they burnt the Bible and Confession of Faith. These were the 'sweet singers,' as they were called, led away into these delusions by that impostor and sorcerer, John Gib, who never encreased to such a number, as was then feared and reported, being within thirty, and most part women: all which for the most part have been through mercy reclaimed from that destructive way, which through grace the reproached remnant, adhering to the foresaid testimony, had always an abhorrence of. Wherefore that ignorant and impudent calumny, of their consortship with Gib's followers, is only the vent of viperous envy. For they were the first that discovered them, and whose pains the Lord blessed in reclaiming them, and were always so far from partaking with them, that to this day these that have come off from that way, and have offered the confession of their scandal, do still complain of their over rigid severity, in not admitting them to their select fellowships. To which may be added this undeniable demonstration, that whereas the persecuting courts of inquisition did always extend the utmost severity against the owners of this testimony, yet they spared them: And the duke of York, then in Scotland, was so well pleased with Gib's blasphemies, that he favoured him extraordinarily, and freely dismissed him. This was a cloudy and dark day, but not without a burning and shining light as long as that faithful minister of Christ, Mr. Donald Cargil, was following the work of the Lord; who shortly after this finished his testimony, being apprehended with other two faithful and zealous witnesses of Christ, Mr. Walter Smith, and Mr. James Boog, who with two more were altogether, at Edinburgh, 27 July, 1681, crowned with the glory of martyrdom. Then came the day of the remnant's vexation, trouble, darkness and dimness of anguish, wherein whoso looked unto the land could see nothing but darkness and sorrow, and the light darkened in the heavens thereof, wherein neither star nor sun appeared for many days, and poor people were made to grope for the wall like the blind, and to stumble in noon-day as in the night. While the persecution advanced on the one hand, a violent spait of defection carried down the most part of ministers and professors before it, driving them to courses of sinful and scandalous conformings with the time's corruptions, compearings before their courts, complyings with their commands, paying of their cesses and other exactions, taking of their oaths and bonds, and countenancing their prelatical church-services, which they were ashamed to do before: and thereupon on the other hand the divisions and confusions were augmented, and poor people that desired to cleave to the testimony were more and more offended and stumbled at the ministers, who, either left the land in that clamant call of the people's necessity, or lurked in their own retirements, and declined the duty of that day, leaving people to determine themselves in all their perplexities, as a prey to all temptations. But the tender Pastor and Shepherd of Israel, who leads the blind in the way they know not, did not forsake a remnant in that hour of temptation who kept the word of his patience; and as He helped those that fell into the hands of enemies to witness a good confession, so He strengthened the zeal of the remaining contenders, against all the machinations of adversaries to crush it, and all the methods of backsliding professors to quench it. And the mean which most effectually preserved it in life and vigour, was the expedient they fell upon of corresponding in general meetings, to consult, inform, and confirm, one another about common duties in common dangers, for preservation of the remnant from the destruction and contagion of the times, and propagation of the testimony: laying down this general conclusion for a foundation of order, to be observed among them in incident doubtful cases, and emergent controversies, that nothing relative to the public, and which concerns the whole of their community, be done by any of them, without harmonious consent sought after and rationally waited for, and sufficient deliberation about the means and manner. In the mean time, the duke of York, as commissioner from his brother, held a parliament wherein he presided, not only against all righteous laws that make a bloody and avowed papist incapable of such a trust, but against the letter of their own wicked laws, whereby none ought to be admitted but such as swear the oaths; yet not only was he constitute in this place, but in the whole administration of the government of Scotland without the taking any oath, which then he was courting to be entailed successor and heir of the crown thereof; and for this end made many pretences of flatteries, and feigned expressions of love, and of doing many acts of kindness to that ancient kingdom, as he hath made many dissembling protestations of it since, for carrying on his own popish and tyrannical designs: but what good-will he hath borne to it, not only his acts and actings written in characters of the blood of innocents declare, but his words do witness, which is known when and to whom he spake, when he said, It would never be well till all on the southside of Forth were made a hunting field. However in that parliament, anno 1681, he is chiefly intended, and upon the matter by a wicked act declared legal and lineal successor, and a detestable blasphemous and self-contradictory test is framed for a pest to consciences, which turned out of all places of trust any that had any remaining measure of common honesty; and when some was speaking of a bill for securing religion in case of a popish prince, the duke's answer was notable, that whatsoever they intended or prepared against papists should light upon others: whereby we may understand what measures we may expect, when his designs are ripe. And to all the cruel acts then and before made against the people of God, there was one superadded regulating the execution of all the rest, whereby at one dash all civil and criminal justice was overthrown, and a foundation laid for popish tyranny, that the right of jurisdiction both in civil and criminal matters is so inherent in the crown, that his majesty may judge all causes by himself, or any other he thinks fit to commissionate. Here was law for commissionating soldiers to take away the lives of innocents, as was frequently exemplified afterwards, and may serve hereafter for erecting the Spanish inquisition to murder protestants when he thinks fit to commissionate them. Against which wicked encroachments on religion and liberty, the faithful thought themselves obliged to emit a testimony: and therefore published a declaration at Lanark, January 12. 1682. Confirming the preceeding at Sanquhar, and adding reasons of their revolt from the government of Charles the second. 1. 'For cutting off the neck at one blow of the noble constitution of church and state, and involving all officers in the kingdom in the same perjury with himself. 2. For exalting himself into a sphere exceeding all measures divine and human, tyrannically obtruding his will for a law in his arbitrary letters, so that we are made the reproach of nations, who say, we have only the law of letters instead of the letter of the law. 3. For his constant adjourning and dissolving parliaments at his pleasure. 4. For his arrogantly arrogated supremacy in all causes civil and ecclesiastic, and oppressing the godly for conscience and duty. 5. For his exorbitant taxings, cessings, and grinding the faces of the poor, dilapidating the rights and revenues of the crown, for no other end but to employ them for keeping up a brothel rather than a court. 6. For installing a successor, such an one (if not worse) as himself, contrary to all law, reason, and religion, and framing the test, &c. And in end offer to prove, they have done nothing in this against our ancient laws, civil or ecclesiastic—but only endeavoured to extricate themselves from under a tyrannous yoke, and to reduce church and state to what they were in the year 1648 and 1649.' After which declaration, they were more condemned by them that were at ease than ever, and very untenderly dealt with; being without any previous admonition reproached, accused, and informed against, both at home and abroad, as if they had turned to some wild and unhappy course. For which cause, in the next general meeting, they resolved to delegate some of their number to foreign churches, on purpose to vindicate themselves from these calumnies, and to represent the justness of their cause, and the sadness of their case, and provoke them to some sympathy abroad, which was then denied at home: and withal to provide for a succession of witnesses, who might maintain the testimony, which was then in appearance interrupted, except by martyrdom and sufferings. Therefore by that means having obtained access for the instruction of some young men, at an university in the united provinces, in process of time, Mr. James Renwick received ordination there, and came home to take up the standard of his master, upon the ground where it last was left, and to carry on the testimony against all the oppositions of that day, from open enemies and backsliding professors: an undertaking more desperate-like than that Unus Athanasius contra totam orbem, and like that of a child threshing down a mountain. Which yet against all the outrageous rage of ravening enemies, ranging, ravaging, hunting, chasing, pursuing after him, through all the towns, villages, cottages, woods, moors, mosses, and mountains of the country; and against all the scourge of tongues, contradictions, condemnations, obliquies, reproaches, and cruel mockings of incensed professors, and generally of all the inhabitants of the land; he was helped to prosecute, by many weary wanderings, travels, and traversings thro' the deserts, night and day, preaching, conferring, and catechising, mostly in the cold winter-nights in the open fields: until, by the blessing of God upon his labours, not only was the faithful witnessing remnant that joined in the testimony, further cleared, confirmed, and encouraged, and their number much increased by the coming in and joining of many others to the fellowship of their settled societies; but also many others, in other places of the country were induced to the contracting themselves in the like, to the settling such fellowships in most of the southern shires. But then the fury of persecutors began to flame more flagrantly than ever; not only in sending out cruel soldiers, foot, horse and dragoons, habitually fleshed in, and filled with the blood of the saints, to hunt, hound, chase, and pursue after them, and seek them out of all their dens and hiding-holes, in the wildest glens, fens, and remotest recesses in the wilderness; but emitting edicts allowing them to kill, slay, hang, drown, and destroy such as they could apprehend of them pro libitu; and commanding the country to assist them, in raising the hue and cry after them, and not to refer, harbour, supply, or correspond any manner of way with them, under the hazard and pain of being liable to the same punishment. Whereby the country was harassed and spoiled in searching after them, and many villains were stirred up to give informations and intelligence of these wanderers wherever they saw them, or learned where they were. Hence followed such a slaughter and seizure of them, that common people usually date their common occurrences since, from that beginning of killing time, as they call it. For which cause, to preserve themselves from, and put a stop to that deluge of blood, and demur and deter the insolency of intelligencers and informers, they were necessitate to publish the Apologetical Relation, and affix it upon several market-crosses and parish-doors, November 8, 1684. Wherein they 'declare their firm resolution, of constant adherence to their covenants and engagements, and to the declarations disowning the authority of Charles Stewart. And to testify to the world, that they purpose not to injure or offend any whomsoever, but to pursue the ends of their covenants, in standing to the defence of the work of reformation, and of their own lives; yet, if any shall stretch forth their hand against them, by shedding their blood actually, either by authoritative commanding or obeying such commands, to search for them, and deliver them up to the spilling of their blood, to inform against them, to raise the hue and cry after them, and delate them before their courts. All these shall be reputed by them enemies to God and the covenanted reformation, and punished as such, according to their power and the degree of their offence, if they shall continue so maliciously to proceed against them; and declare, they abhor and condemn any personal attempt, upon any pretext whatsomever, without previous deliberation, common or competent consent, without certain probation by sufficient witnesses, the guilty person's confession, or the notourness of the deeds themselves; and in the end warn the bloody Doegs, and flattering Ziphites informing against them, to expect to be dealt with as they deal with them.' This declaration, though it occasioned greater trials to them and trouble to the country, by the courts of inquisition, pressing an oath abjuring the same universally upon all, as well women as men, and suffering none to travel without a pass, declaring they had taken that oath: yet it was so far effectual, as to scare many from their former diligence in informing against them, and to draw out some to join with the wanderers more publicly, even when the danger was greatest of owning any respect to them. But at length in the top and height of their insulting insolency, and heat of their brutish immanity and barbarous cruelty, designing to cut off the very name of that remnant, the king of terrors (a terror to kings) cut off that supreme author and authorizer of these mischiefs, Charles the Second, by the suspicious intervention of an unnatural hand as the instrument thereof. Wherein much of the justice of God was to be observed, and of his faithfulness verified, that 'bloody and deceitful men shall not live out half their days.' His bloody violence was recompensed with the unnatural villany of his brother, and his unparalleled perfidy was justly rewarded with the most ungrate and monstrous treachery of a parricide: for all the numerous brood of his adulterous and incestuous brats, begotten of other men's wives, and of his numerous multitude of whores at home and abroad, yea of his own sister too, he died a childless pultron, and had the unlamented burial of an ass, without a successor save him that murdered him: and for all his hypocritical pretensions to a protestant profession, he not only received absolution and extreme unction from a popish priest at his death, but drunk his death in a popish potion, contrived by his own dear brother that succeeded him; impatiently longing to accomplish that conspiracy of reintraducing popery, wherein the other moved too slowly, and passionately resenting Charles's vow, to suffer the murder of the earl of Essex to come to a trial (which was retorted by the reiterated solicitations of some, who offered to discover by whom it was contrived and acted) which made the duke's guilty conscience to dread a detection of his deep accession to it: whereupon the potion quickly after prepared, put a stop to that, and an end to his life, Feb. 6, 1685. Of which horrid villany time will disclose the mystery, and give the history when it shall be seasonable.

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.