There are many other promises to the same purpose: from whence may be concluded, the Lord will not always leave his people to howl under uneluctable tyranny, but will accomplish their deliverance in his own time and way, though we are not to look to miracles. Whence I argue, 1.

Since all the ordinances of G.o.d, and rulers in a special manner, are appointed and promised as blessings, these cannot be owned for his ordinance, which are not blessings, but curses. 2. That which would vacate and evacuate all the promises of magistracy, cannot be a doctrine of G.o.d; but this that obliges to own tyrants and usurpers, as long as they are up, would vacate and evacuate all the promises of magistracy: for except the Lord work miracles, (which are not in the promise) and do all without means, they cannot be accomplished. For if any means be used, they must be such as will infer disowning of tyrants; for magistrates cannot be restored, except tyrants be removed; and whatever way they be removed without miracles, by others or their own subjects, they must still be disowned, and that before they be removed: for if they be to be owned before their removal, if they exist, cannot make them to be disowned: dispossession cannot take away their right, if they have it before.

2. There are many promises of breaking the yoke of tyrants, Isa. x. 27.

"His burden shall be taken away from off thy shoulder, and his yoke from off thy neck." And in that promise of the church's deliverance and enlargement, wherein they are prophetically urged and stirred up to some activity in co-operating with the providence, Isa. lii. 1, 2. "They are called to awake, and put on strength and their beautiful garments--and to shake themselves from the dust--and to rise and to loose themselves from the bands of their neck," that were captives. Here is not only a promise of deliverance or a ground of encouragement what the church may expect, but a promise of, and direction for their being active in delivering themselves, as men, from the encroachments that were made on their human liberties, that they should loose themselves from these bands. Whose bands? from their bands that ruled over them, and made them to howl, and the Lord's name to be blasphemed, (ver. 5) Here is a promise of breaking the bands of rulers, by them who howled under their subjection. And it also includes a precept, that people should not stay any longer under these yokes, than they can shake them off, or slip from under them. Hence we see we are not to ly stupidly sleeping, or sinking in the ditch, expecting the accomplishment of the promise of deliverance; but are to endeavour actively, in dependence upon the Lord's a.s.sistance, to deliver ourselves. Hence we may argue, 1. A promise by way of command, that a people under bands of oppressing rulers shall rouse themselves up to loose themselves from them, implies and infers a promise and a duty of disowning those rulers (for otherwise they cannot be loosed from their subjection.) But here is a promise by way of command, that a people under bands of oppressing rulers shall rouse themselves up to loose themselves from them: Ergo----2. If the removal of tyranny and usurpation be promised as a blessing, then those can never be owned to be the ordinance of G.o.d; for the removal of that can never be a blessing; but in these promises we see the removal of those is promised as a blessing: therefore they can never be owned.

Sixthly, To the same purpose we may cite some threatnings, that will confirm the same truth.

1. There are many threatnings against tyrants themselves. There are two mentioned, Jer. xxii. that seem partly to quadrate, and near of a piece with our misrulers; both because of the demerit of the threatning, and the likeness of the judgment threatned. The ground of it was "building their house by unrighteousness, and their chambers by wrong," ver. 13.

And severally threatned: "Jehoiakim with the burial of an a.s.s unlamented," ver. 18, 19. Coniah with a life without prosperity, and a death without issue to succeed, ver. 30. The first of these is verified in the elder of our royal brothers, the last is like to be of both. But that which I take notice of is, first, the demerit, building their house by unrighteousness, on which Whitehall is built with a witness: and particularly it is noted of Jehoiakim, as his crimson sin (to which his son Jehoiachin or Coniah served himself heir) that he burnt Jeremiah's roll, or causes of wrath; so did our dominators burn the causes of wrath (a book written by the commission of the general a.s.sembly) and the covenants. Then I note these words, ver. 15. "Shalt thou reign because thou closest thyself in cedar, &c." It is certainly not fit for us to say, He shall reign, of whom the Lord says, He shall not reign; but when we own the authority of those whom the Lord threatens they shall not reign, we say, they shall reign; for we say, they have a right to reign, and own ourselves obliged to do all that is required in our capacity to perpetuate their reign. There is a terrible threatning against Zedekiah, Ezek xx. 25,--27. "Thou profane," or as some translate it, "thou worthy to be killed," (Pool. synops. crit. in loc.u.m.) "wicked prince of Israel--Thus saith the Lord G.o.d, remove the diadem, take off the crown, this shall not be the same, exalt him that is low, and abase him that is high; I will overturn, overturn, overturn it, and it shall be no more until he come whose right it is, and I will give it him." Than which nothing can be more applicable to our princes, who are profane, and the patterns and patrons of it, whose diadem the Lord will remove; and if he threaten it, wo to them that contribute to hold it on. We see here a profane and wicked prince threatned to be overturned must not be owned, because he hath no right; but our excommunicate tyrant is a profane and wicked prince, threatned to be overturned: Ergo--There is another dreadful threatning against tyrants, Amos iv. 1, 2. "Hear this word ye kine of Bashan, which oppress the poor, which crush the needy--The Lord G.o.d hath sworn by his holiness, that lo the days shall come upon you, that he will take you away with hooks, and your posterity with fishhooks." Shall we own these, against whom the Lord hath engaged his holiness by oath so solemnly, that he will fish them with hooks? we may fear if there be such a tie as allegiance between them and us, that that same hook which fishes them may also catch us; as it is said of Pharaoh and his subjects, when he is hooked, then his fish stick unto his scales, and he and they are left in the wilderness, Ezek. xxix. 4, 5. that is, as Grotius expounds it, whoever are of his community shall be consorts in his calamity, Pool.

Critic. in loc.u.m. If we then own them, we must be of their community, and so partake of their judgments.

2. There are many threatnings against illimited loyalty, and those who had more of that than religion: for this Ephraim was broken in judgment, because he walked willingly after the commandment, Hos. v. 11. And because the statutes of Omri were kept, and the works of the house of Ahab, therefore the Lord threatens to make them a desolation, Mic. vi.

ult. And among other threatnings against the men of such universal loyalty, that is notable, Hos. x. 3. "Now ye shall say, we have no king, because we feared not the Lord, what then should a king do to us?" It is the just punishment of wicked loyalty, that prefers the fear and favour of kings to the fear and favour of G.o.d, that at length they are brought to that pa.s.s, that either they have no kings at all to look to, or else they have such of whom it may be said, they are no kings in effect; for they cannot act the part of kings to them that trust in them. Hence, 1.

If to have really no kings be a punishment. 2. If those that have the name of kings, that can do no good, be no kings; then tyrants that can do no good, but a great deal of hurt, must be reckoned no kings also; but here it is threatned, people that had kings, that had the name, but could do no good, should reckon they had no kings: therefore much more may tyrants be reckoned to be no kings, who can do no good, but a great deal of hurt.

Seventhly, This truth is confirmed from scripture-prayers; whereof there are many against tyrants, none for them. Hence we argue, If we are not to pray for tyrants, then we are not to own them; for we are to pray for all that are in authority, 1 Tim. ii. 2. But we are not to pray for tyrants; Ergo, we are not to own them. The minor now must be proved. And this leads me to another subordinate question, which hath also been a head of suffering to some serious seekers of G.o.d in our land of late.

The profane emissaries of this and the late tyrant, sent out with b.l.o.o.d.y commissions to hunt after the Lord's hidden ones, in order to murder all whom they might meet with, that made conscience of adhering to every part of the present testimony; among other trapping questions to discover their prey, they used to put this to them as a discriminating Shibboleth, and tessera of owning the present tyranny, will you say, G.o.d save the king? and for refusing this, many have been cruelly murdered in the fields; and many before their b.l.o.o.d.y judicatories, have for this been arraigned and condemned, and executed to the death. Wherefore to this somewhat must be said, 1. By way of concession. 2. By way of vindication, of scrupling it, and suffering upon it.

First, In the general, it will be necessary to premit by way of concession, 1. It is duty to pray, supplicate and interceed for all men, 1 Tim. ii. 1. not collectively considered nor distributively for every one universally without exception, but indefinitely and indiscriminately, for the kinds of every individual, for all sorts and s.e.xes, of whatsoever nation or religion, Jew or Gentile, Christian or infidel, not excluding any for these distinctions: and not only so, but for every individual of the kinds, also conditionally, if they be among those all whom the Lord will have to be saved, verse 4. If they be among those all for whom the mediator gave himself a ransom to be testified in due time, verse 5, 9. If they have not sinned the sin unto death, for which we are not bidden pray, 1 John v. 19. Which, because we know not particularly who are guilty of it, charity will oblige us to take into our prayers many that may never be the better of them; yet it is necessary that we pray in faith, for what, or whomsoever we pray, at least, if I may so call it, we must have a negative faith, a belief that they have not sinned that sin unto death; which we cannot have at all, there being some whose demonstrations of desperate displays of affronted wickedness, and hatred of holiness may give ground to doubt of it, as Christians had of Julian the apostate. 2. We are obliged to love our enemies, to bless them that curse us, to do good to them that hate us, to pray for them that despitefully use and persecute us, Mat. v. 44.

Accordingly our master, who commanded this, did give us a pattern to imitate, when he prayed, Father forgive them for they know not what they do, Luke xxiii. 34. And his faithful martyr Stephen, prayed for his murderers, Lord lay not this sin to their charge, Acts vii. the last verse. We are to pity them, and not to seek vengeance against them, for any injuries they can do to us. Yet, as this doth not interfere with a holy and zealous appeal to G.o.d for righting, and resenting, and requiting, the wrongs done to us, that he may vindicate us and our cause, and make them repent of their injuries done to us, to the glory of G.o.d, and conviction of onlookers, and confusion of themselves, which may well consist with mercy to their souls; so all we can pray for them in their opposition to us, is in order to their repentance, but never for their prosperity in that course.

And we may well imitate, even against our enemies, that prayer of Zechariah's, "The Lord look upon it, and require it," 2 Chron. xxiv. 22.

But we are never to pray for Christ's stated enemies, as to the bulk of them; and under that formality as his enemies: for we must not "love them that hate the Lord," 2 Chron. xix. 2. but hate them, and hate them with a perfect hatred, Psal. cx.x.xix. 21, 22. We are to pray for the elect among them, but only to the end they may escape the vengeance, which we are obliged to pray for against them. 3. We are not to execrate our enemies, or use imprecations against any, out of blind zeal, or the pa.s.sionate or revengeful motions of our own hearts: our Lord rebuked his disciples for such preposterous zeal, Luke ix. 55. "Ye know not what manner of spirit ye are of;" but against the stated and declared enemies of Christ, as such and while such, we may well take a pattern from the imprecatory prayers of saints recorded in scripture; such as do not peremptorily determine about the eternal state of particular persons: which determinations, except we be extraordinarily acted by the same spirit, whose dictates these are, are not to be imitated by us. We find several sorts of imprecations in the Psalms and other scriptures: some are imitable, some not; some are prophetical, having the force of a prophecy, as David's Psal. x.x.xv. 4. "Let them be confounded--that seek after my soul.--Let destruction come upon him," Psal. lv. 15. "Let them go down quick to h.e.l.l." And Jeremiah, chap. xvii. 18. "Let them be confounded that persecute me,--destroy them with double destruction."

Without this prophetical spirit, determining the application of these threatnings to particular persons, we may not imitate this peremptoriness. Some are typical of Christ's mediatory devoting his enemies to destruction; who as he interceeds for his friends, so, by virtue of the same merits (by them trampled upon) he pleads for vengeance against his enemies; which mediatory vengeance is the most dreadful of all vengeances, (Heb. x. 29.) So also, Psal. xl. He whose ears were opened, and who said, "lo I come,"--verse 6, 7. (that is Christ) does imprecate shame, and confusion, and desolation, ver. 14, 15. As also Psal. cix. the Psalmist personates Christ, complaining of, and imprecating against his enemies; particularly Judas the traitor, verse 8. It must be dreadful to be under the dint of the Mediator's imprecations; and also dreadful to clash with him in his intercessions, that is, to apprecate for them against whom he intercedes. But some imprecations against the enemies of G.o.d are imitable; such as proceed from pure zeal for G.o.d, and the spirit of prayer, as that, Psal. cix.

last verse, "Put them in fear, O Lord, that the nations, may know themselves to be but men." Psal. lx.x.xiii. 16.----"fill their faces with shame that they may seek thy name." This is to be imitated in general against all the enemies of G.o.d, Psal. cxxix. 5. "Let them all be confounded that hate Zion;" without condescending on particular persons, except obviously and notoriously desperate and presumptively Christ's implacable enemies. 4. Touching magistrates it is a great duty to pray, that G.o.d would give us magistrates, as he hath promised for the comfort of his church, Isa. i. 26. Isa. xlix. 2. Jer. x.x.x. 21. Promises should be motives and foments of prayer. We ought to pray against anarchy as a plague, and with all earnestness beg of G.o.d, that the mercy of magistracy may again be known in Britain, of which it hath been long deprived. 5. And when we have them, it is a necessary duty to pray for them; "For kings and for all that are in authority, that we may lead a quiet and peaceable life in all G.o.dliness and honesty," 1 Tim. ii. 2.

Where it is specified, what sort we should pray for, and to what end. As we are not to pray for all men absolutely; for some, as they are declared to be out of the precincts of Christ's mediation, so they must be out of our prayers: so there may be some in actual rule, that may be excepted out of the verge of the Christian prayers, as was said of Julian the apostate. But he that is a magistrate indeed, and in authority, the subjects are to pray and to give thanks for him, not as a man merely, but as a magistrate. Yea, though they be heathen magistrates, Ezra vi. 10. We may pray for all in authority, two ways; as men, and as kings. As men, we may pray for their salvation, or conversion, or taking them out of the way, if they be enemies to Christ's kingdom, according as they are stated; and upon condition, if it be possible, and if they belong to the election of grace. Though for such as are opposites to the coming of Christ's kingdom, as it is a contradiction to the second pet.i.tion of the Lord's prayer, (thy kingdom come.) So, in the experience of the most eminent wrestlers, they have found less faith, and less encouragement, in praying for them, than for any other sort of men. It is rare that ever any could find their hands in praying for the conversion of the rulers. And though we pray that the Lord would convince them; yea, and confound them, in mercy to their souls; yet this must never be wanting in our prayers for tyrants, as men, that G.o.d would bring them down, and cause justice overtake them, that G.o.d may be glorified, and the nation eased of such a burden. But if we pray for them as kings, then they must be such by G.o.d's approbation, and not mere possessory occupants, to whom we owe no such respect nor duty. For whatever the Hobbists, and the time serving Casuists of our day, and even many good men (though wofully lax in this point) h.o.m.ologating both doctrinally and practically their heathenish notions, say to the contrary; I hope it be in some measure made out, that tyrants are no more the ordinance of G.o.d, nor to be owned as his ministers and vicegerents, than the devil the prince of this world for the Lord's anointed, or Baal's priests for true ministers. If we pray for them as kings, we must pray for their peace, prosperity, and preservation, that their government may be blessed with success, their designs not frustrated, nor their desires disappointed. This we cannot pray for tyrants. 6. Albeit, we may pray for the peace of the nation, and for the government thereof, so far as it may conduce to our own and the church's tranquillity, that we may live a peaceable and G.o.dly life under it; yet this cannot be extended to the peace of tyrants, for whom the best prayer that we can bestow is, that the Lord would bridle and restrain them, that they may not mar the church's peace. That command, Jer. xxix. 7. "Seek the peace of the city, whithersoever I have caused you to be carried captives, and pray unto the Lord for it, for in the peace thereof shall you have peace," is apparent to have been but of a temporary nature, upon occasion of their captivity there, until the 70 years should be expired, having it also declared by G.o.d, that their own peace was bound up in that of Babylon's: for after that time they are taught the contrary carriage towards that city, to depart, and pray against it, and exult and rejoice in its ruin: "O daughter of Babylon, happy shall he be that rewardeth thee as thou hast served us, that dasheth thy little ones against the stones," Psal. cx.x.xvii. 8, 9. "The voice of them that flee out of the land of Babylon, to declare in Zion the vengeance of the Lord, the vengeance of his temple," Jer. l. 28. And Jer. li. 35. "The violence done to me, and to my flesh, be upon Babylon, shall the inhabitant of Zion say, and my blood be upon Chaldea, shall Jerusalem say." Certainly this is not the season to seek the peace of mystical Babylon, but to pray for the destruction thereof, and all its supporters: which we cannot do, if we pray for them that improve, employ, and apply all their power to support it, lest we pray contradictions; as many do, who pray against Babel's brats, and yet pray for the king; but the comfort is this, that nonsensical prayers will do little good, little hurt, but to themselves that pray them.

Secondly, To vindicate the scruplers and refusers of such compelled and extorted devotions in praying for tyrants, I shall offer these considerations,

1. The imposed form of it (which as it is found in the original from whence it is taken, is only paraphrastically expounded, G.o.d save the king; and catechrestically applied to tyrants, being in the native sense of the words of this signification. Let the king live; which is a very improper wish for men of death, of whom G.o.d says they shall die, and the law says, they should die for their murders and capital crimes) must be taken either as an adulatory compliment; or a congratulatory honour; or a precatory benediction. The first as it is extorted most illegally, so it can be tendered neither civilly, nor sincerely, nor christianly; but all ingenious men would think it a base imposition, to be forced not only to subject themselves to their tyrannical oppressors, but to flatter them as if they were not such. Whatever they may force the mouth to speak dissemblingly, they can never compel the heart to think such wishes are due to them; and so they can never be cordial, nor confident with candor: and to interpose the holy and dreadful name of G.o.d, in a dissembling compliment, to flatter base men, is a horrid mocking of G.o.d, and a heinous taking his name in vain, contrary to the third command. If it be a congratulation (as always it is used in scripture, and in cases formerly; being never imposed on men, by way of compulsion, before this set of tyrants started up, that know they can get no deference of honest men, but by extortion) it is the more abominable; not only for the hypocrisy that is in it, but the blasphemy, in giving thanks for the promoter of the devil's interest, and the destroyer of Christ's, and the liberties of mankind. What have we to congratulate him for, but for overturning our laws and liberties, and oppressing us in most grievous tyranny? Besides, to give the vilest of men, when exalted, any congratulatory honour, is contrary to the fifth command, as is shewed above. "And it were a forsaking of the law, thus to praise the wicked, since they that keep the law, will contend with them," Prov. xxviii. 4.

If it be a benediction, we cannot bestow it upon one whom our father curses, our mother curses, and all our brethren. It is no less preposterous to bless whom the Lord declaredly curses, than to curse whom he blesses. "The curse of the Lord is in the house of the wicked,"

Prov. iii. 33. we cannot then bless that house. Nor can we bless them that our mother curses, and cries for vengeance against, as she did against Nebuchadnezzar, Jer. li. 34, 35. Nor them against whom the blood of our dead brethren hath a moral cry, "How long, O Lord, holy and true, dost thou not judge and avenge our blood," Rev. vi. 10. And the vexed spirits of our brethren, yet howling under the same yoke, are putting up before the throne of grace, the same continued cry, with incessant importunity; "How long, how long shall the wicked triumph? How long shall they break in pieces thy people? O G.o.d, to whom vengeance belongeth," Psal. xciv. 1-4. Yea G.o.d hath said it, and we must not contradict it in our practice, against all tyrants that wrest judgment, and say unto the wicked, "Thou art righteous, him shall the people curse, nations shall abhor him," Prov. xxiv. 24. And this must stand registred, as the everlasting clause of all Zion's haters, to which all her lovers must say, Amen, that they shall be as the gra.s.s upon the house tops, and never have the benefit of the church's benediction, Psal. cxxix. 8. "Neither do they which go by say, The blessing of the Lord be upon you; we bless you in the name of the Lord." This one word may be a sufficient supersede as from blessing any of the enemies of G.o.d; or of the church, while acting in a declared opposition to G.o.d for the destruction of his people and interest.

2. Either this----Save the king, as they mouth it, and demand the repet.i.tion of it, is a prayer, or it is not. If not, it must be a dreadful profanation of the name of G.o.d, to be commanded to speak to him, and yet not to pray. If it be a prayer, we would expect another way of dealing with us, if they really desired the benefit of our prayers, than a threatning us with death, if we did it not. And if they did desire it, as Darius did, "that we might offer sacrifices of sweet savour unto the G.o.d of heaven, and pray for the life of the king and of his sons," Ezra vi. 10. we could not refuse to pray for him, so far as might consist with that prayer of the same Darius, in that same decree, ver. 12. "That G.o.d may destroy all kings and people, that shall put to their hand to alter and destroy the house of G.o.d." We can pray no prayer inconsistent with this; and to pray that G.o.d would save this king, and yet destroy all kings that put to their hand against his house, were to pray contradictions. But they know they deserve no prayers, and must force them, if they get them. And all the world knows, that compelled prayers are no devotion; and if they be no devotion, they must be sin; imposed prayers are not the prayers that G.o.d will hear and accept: and if we have not the faith of acceptance in them, they must be sin; for whatever is not of faith is sin, Rom. xiv. last ver. All prayers which G.o.d will hear, must proceed from the heart voluntarily and fervently, in spirit and in truth, with the whole heart; but imposed and compelled prayers cannot be such, especially when they are not only by them imposed, but prescribed as to the form of them: which sets and forms prescribed by men, and such men as usurp a supremacy over the church, cannot be subjected to, according to the word of G.o.d, and principles of our reformation.

3. That infallible proposition of the apostle, whatsoever is not of faith is sin, must be urged yet a little further: and that with a reference, both to the person required to be prayed for, and to the matter of the duty more generally. First, if we cannot pray for this man, neither as a Christian, nor as a king, then we cannot satisfy this imposed demand; for it will not satisfy for him as a heathen: but we cannot in faith pray for him, either as a Christian, or as a king. Not as a Christian, for besides that he is an excommunicate apostate (by a sentence, which we believe stands yet ratified in heaven, p.r.o.nounced by a faithful servant of Christ) and a papist, which, as such, can no more be prayed for, than the pope as pope; for whom, and all the limbs of antichrist, the only prayer that protestants can pray, is, that the Lord would consume him with the spirit of his mouth, and destroy with the brightness of his coming, 2 Thess. ii. 8. (we cannot reconcile the prayers of some, that pray against the pope and his supporters, and upholders of his tottering kingdom, and yet for this his antichristian va.s.sal) his rage and resolution in prosecuting a war against Christ and his followers, is such, that if we may make comparisons, our faith will have little more ground to pray for James, than Christians of old could find for Julian the apostate. Nor as a king, for that we cannot do, because he is none with G.o.d's approbation, and may not do, for a very heathen could teach us to pray, that G.o.d would destroy all kings that put to their hand to alter and destroy the house of G.o.d, Ezra vi. 12.

And besides, in the second place, with respect to the matter of the duty in general; that cannot be, in faith, which wants a warrant in the word, either by precept, promise, or practice; but to pray for wicked tyrants and enemies of G.o.d, wants a warrant in the word, either by precept, promise, or practice: there is no precept for it, either general or particular, neither express, nor any to which this is reducible: and who dare add without a precept in the worship of G.o.d, either for matter, manner, or end, what he hath not commanded? For such presumption Nadab and Abihu were destroyed, Levit. x. 1, 2. because they did that which the Lord had not commanded. What command can there be for praying for that, which is against the preceptive will of G.o.d? But it is against the preceptive will of G.o.d that there should be tyrants: therefore to pray that these may be preserved in the world, cannot fall under a command of G.o.d. There is no promise for it, which is the foment and foundation of prayer: we can pray for nothing that we have not a promise for, either general or particular; but we have none, nor can have any, for the preservation of a plague to us, as tyrants are.

There is no practice for it in scripture, to pray for kings that put to their hand to destroy the house of G.o.d. Samuel did indeed mourn for Saul, but the Lord reproved him for it, how long wilt thou mourn for Saul, seeing I have rejected him from being king over Israel? 1 Sam.

xvi. i. belike this reproof was for his praying for Saul's preservation as king, for otherwise we may mourn for wicked wretches, for their sin and misery both. But hence, if the Lord reprove his servant, for mourning for a king whom he disowned, then we may not pray for such a king whom the Lord disowns, as he disowns all tyrants, for they are set up and not by him; but the antecedent is true in that example of Samuel; therefore also the consequent, that we may not pray for them as kings, whom the Lord disowns.

4. Moreover, to confirm this yet further; that prayer is not of faith, and so sin, which is contrary to the precepts of G.o.d, and his promises, and the practices of the saints; but praying for wicked kings, their preservation, is contrary to these precepts, promises, and practices, &c. Ergo----. It is contrary to some divine precepts, both affirmative and negative. There is an affirmative precept, prescribing what prayer should be used under the domination of tyrants, that they should weep and say, Spare thy people, O Lord, give not thine heritage to reproach, that the heathen should rule over them, wherefore should they say among the people, where is their G.o.d? Joel ii. 17. If it be a reproach to be under heathen rulers, and if we should pray that they may not rule, but that our G.o.d may shew himself where he is, and who he is, in delivering his people from their domination; then it is contrary to this, to pray for the preservation of tyrants, that do rule over them to their destruction and reproach; for it is contradictory to pray, that they may not rule, and that they may be preserved in ruling. There is a negative precept, prohibiting the salutation of heretics and enemies of the gospel, which will condemn this salutation of heretical kings: for, in the original, G.o.d save the king, is no more than a solemn salutation, or apprecatory wish that he may prosper. 2 Epist. John ver. 10, 11. "If there come any----, and bring not this doctrine,----neither bid him G.o.d speed, for he that biddeth him G.o.d speed, is partaker of his evil deeds." G.o.d speed, in the Greek, is the same with G.o.d save, in the Hebrew. If then we must not say, G.o.d save a heretic; neither must we say, G.o.d save an heretical king, or a popish tyrant, a sworn enemy to the gospel of Christ, and the coming of his kingdom. This is also inconsistent with that rule and directory of our prayers, commonly called the Lord's prayer, not only because it cannot be reduced to any of its pet.i.tions, (which are comprehensive of all that we are warranted to pray for,) but because it is contradictory to the second, which is, thy kingdom come. The coming of Christ's kingdom in our land cannot consist with the preservation of the tyrant's reign, which is Satan's rule, for antichrist's and satan's kingdom, and Christ's, cannot be promoted both at once. It may be also demonstrated, that it is inconsistent with all the pet.i.tions of that perfect form of prayer. With the first, hallowed be thy name; for when they who rule over his people make them to howl, then his name continually is blasphemed, Isa. lii. 5.

Yea much profaned in the frequent repeating that imposition. With the second, thy kingdom come; for when he takes unto him his great power and reins, then is the time he will destroy them that destroy the earth, Rev. xi. 17, 18. It is against the third, thy will be done--for it is against his preceptive will that there should be a throne of iniquity, it shall not have fellowship with him; as it would have, if according to his will. And therefore Habbakkuk pleads from the Lord's holiness and righteousness against tyrants, Habbak. i. 13, 14. It is against the fourth, give us this day our daily bread, to pray for them that rob us of it, whom the Lord hath set over us for a plague, to domineer over our bodies, and all the means of life, Neh. ix. 37. The saints there make a complaint of kings, and pray to remove them, not to save them: the church also prays against base rulers on this account, because under them they get their bread with the peril of their lives, Lam. v. 8, 9.

It is against the fifth, forgive us our debts or sins; for if we pray for taking away the guilt of sin, we must also pray for removing the punishment; whereof this is one, to be under tyrants: and if it be sin which brings on judgment, then it is sin to pray for the keeping of it on, and continuing thereof; and though we should forgive their sin against us, yet we ought to complain against their sins against G.o.d, and the church, in defiling it, and shedding the blood of the saints, Psal.

lxxix. 1-7. It is against the sixth, Lead us not into temptation, and deliver us from evil: for their government is a continued tract of temptation, they being a snare on Mizpah, and a net spread upon Tabor, Hos. v. 1. And if we pray to be delivered from all evil, then we must pray to be delivered from tyranny, which is a great evil. It is against the conclusion also, For thine is the kingdom,----and glory: tyrants being stated in opposition to the glory of G.o.d. Again, in the next place, it is against many promises of giving good rulers, and of breaking the yoke of tyrants, (as I cited several above;) neither of which can consist with the preservation of tyrants, if such a prayer should be answered according to the idol of the heart of the supplicants: for if G.o.d should save this man as long as we may pray for him as a king, then all the promises of a change and revolution are precluded. Lastly, It is contrary to the constant tenor of the saints prayers against the enemies of G.o.d. Deborah prayed upon the destruction of a tyrant, so let all thine enemies perish, O Lord, Judg. v. ult.

Jotham prayed against the b.a.s.t.a.r.d king, Let fire come out from Abimelech and devour the men of Shechem, and--let fire come out from the men of Shechem and devour Abimelech, Judg. ix. 20. David prays against Saul, whom he calls Cush the Benjamite in the t.i.tle of Psal. vii. alluding to Kish his father, or because he was no better than an Ethiopian, a Cus.h.i.te, Amos ix. 7. and could no more change his manners than an Ethiopian can change his skin, Jer. xiii. 23. See Pool's synops. critic.

in loc.u.m. Where it is proven, that this was Saul; against him he prays, that the Lord would awake to judgment, Psal. vii. 6. and that he would break the arm of the wicked and the evil man, Psal. x. 15. that he would not slay them, (to wit, suddenly, or in a common way) lest the people forget, but scatter, and bring them down, and consume them in wrath, that they may not be, that it may be known G.o.d ruleth in Jacob to the ends of the earth, Psal. lix. 11, 13. This is a psalm against dogs, ver.

9. what dogs?--Saul and his men watching David. See the t.i.tle. As also it is against Saul that he prays, that the Lord would not grant his desires, nor further his devices, and as for the head of them that compa.s.sed him about, (which was Saul.) Let the mischief of their own lips cover them, Psal. cxl. 8, 9. There is also a prayer, that the saints may execute vengeance, and the judgment written upon tyrants, and bind them with chains, Psal. cxlix. 6, 8, 9. The church is brought in praying for vengeance against the Babylonian tyrant, Nebuchadnezzar the king of Babylon hath devoured me,--the violence done to me and my flesh be upon Babylon shall the inhabitants of Zion say, Jer. li. 34, 35. Paul imprecates any man that does not love the Lord Jesus, let him be Anathema Maranatha, 1 Cor. xvi. 22. and sure no tyrant, persecutor, subverter of Christ's kingdom, can be a lover of Christ. The martyrs, under the fifth seal slain for the word of G.o.d, and the testimony which they held, are brought in crying against the tyrants that murdered them, How long! O Lord, holy and true, dost thou not judge and avenge our blood, Revel. vi. 9, 10. Which though it be to be understood of a moral cry of blood, as Abel's blood cried against Cain: yet ought to be a pattern of our prayers against such b.l.o.o.d.y enemies, imbruing their hands in the blood of our brethren, for which we ought to pray that the Lord would haste to make inquisition. Durham observes from this place, that G.o.d's people, in a holy way, may pray for vengeance upon persecutors.

5. Let us consider the person and matter, for whom and for what this prayer is extorted. Either it is for the personal salvation of James the papist, or the royal preservation of James the tyrant. It will not satisfy to pray, that if it be possible, and if it were the Lord's will, he might be taken to heaven, that so we might be quit of him. Neither were it lawful to pray, that, except we prayed first, that he might repent of this his wickedness, if perhaps it might be forgiven him, as Peter directed Simon Magus to pray for himself, Acts viii. 22. for it is unlawful to pray for the salvation of a papist, except upon supposition of his repentance and relinquishing popery. We must pray nothing but according to the will of G.o.d; and it is not the will of G.o.d, that they that have and keep, and will not part with the mark of the beast, should be saved, for he is adjudged of G.o.d to drink of the wine of his wrath, Revel. xiv. 9, 10. So we cannot pray for him as a Christian, which he is not; nor as a papist, except that he may get repentance. Nor can we pray for him as a king, which he is not; nor as a tyrant, except that he may repent of and relinquish his tyranny and usurpation: for tyrants as such cannot be saved, no more than papists as such; for Tophet is ordained of old, yea for the king it is prepared,----Isa. x.x.x. 33. We cannot then pray for his salvation, except we pray for his repentance, and relinquishing all his sins, and so we must pray for him relinquishing his kingship, and that he may cease to be king; for that is his sin, that he hath made himself king without G.o.d, and against the laws of the land.

And now, while he continues such, we must complain in prayer, not for his misgovernment only, but for that he governs, and desire to be delivered from him. See Gee's magistrates original, pag. 258. But now considering what a man, and what a king he hath been, guilty of murder, adultery, idolatry, under sentence of the law both of G.o.d and man; we can pray no otherwise for him, than for a murderer, adulterer, or an idolater. We cannot pray for him as cloathed with authority, or that the Lord may bless his government, for that is his sin and our misery, that he is a governor: and his throne is a throne of iniquity, which we dare not pray may have fellowship with G.o.d. Can we pray that G.o.d would bless him on a throne of iniquity? Could we pray, that the Lord would bless a drunkard in his drunkenness, abusing his enjoyments? Or a thief in his stealing, though he used his purchase never so soberly? What if prevailing robbers by land, or pirates by sea, preying upon all pa.s.sengers, should require this as the sign of subjection to them, and only condition whereupon such, as they apprehend and overcame, should be suffered to live, that they should pray for preservation and prosperity to them? Would not this be wickedness thus to pray for thieves and robbers? And are not tyrants the greatest of thieves, that rob and destroy twenty for one of private robberies? And do they not require this as such a sign on such a condition?

6. Lastly, Then the plea will be reduced to this, that it is exacted as a badge of loyalty, and sign, Tessera, Shibboleth of owning the authority. Which I have at this length endeavoured to prove, cannot be conscientiously owned by us, in these circ.u.mstances. And even by this argument: that authority which we cannot pray for we cannot own; but we cannot pray for this tyrannical authority: therefore.--The minor I trust is in some measure made manifest, by what is said above. And so I conclude this head, with that form of prayer, that I use for the king. O Lord G.o.d, to whom vengeance belongeth, shew thy self; lift up thyself, thou judge of the earth, render a reward to the proud. Lord, how long shall the wicked? how long shall the wicked triumph? Shall the throne of iniquity have fellowship with thee, that frameth mischief by a law? The mighty and terrible G.o.d destroy all kings and people, that put to their hand to alter and destroy the house of G.o.d. Overturn, overturn, overturn this throne of tyranny, and let it be no more, until he come whose right it is.

HEAD III.

_The refusing to swear and subscribe the many unlawful imposed oaths, for which many have suffered great cruelties; chiefly that of_ Abjuration _which was the cause of several their suffering to death_, vindicated.

Another great head of grievous sufferings, in this fatal period, hath been, this stated war between Christ and his enemies in Scotland, he hath not wanted witnesses, who in their wrestlings for the word of G.o.d and the testimony which they held, thought it their duty to refuse all illegally imposed and wickedly required transactions with his declared enemies, and tampering any manner of way with them, in taking or subscribing any of their conscience couzening impositions of deceitful and destructive bonds and oaths, obtruded by men who have cast off all sense of a Deity, or regard to humanity, upon the consciences of poor people, to debauch them and cast them down from the only excellency or integrity that was left them: whereby (though they have missed of their design as to some, who through grace have escaped the snares of these fowlers, and in resisting have overcome through the blood of the Lamb) they have prevailed to inveigle the generality, even of the professors of this generation, into such a degree of defection and wretched compliance with all their snares, that as it prognosticates universal desolation ineluctable, (if it be not prevented as universal as the compliance hath been,) so it proclaims the infamy of the compliers perjury as indelible as their perfidy with whom they have complied. The consideration of which woful apostasy, in its various steps by which it hath been propagated and promoted, ought to deter and demur all the fearers of G.o.d, that would not partake of its threatned punishment, from venturing any more to come near the brink, or border of such precipices, and paths of the destroyer, when so many have stumbled, and fallen, and been hooked, and taken; yea not so much as to look near them, lest they be left to follow their look, but to stand aloof from every appearance of transacting with these man catchers, yea conscience-catchers, who are so cunning to ensnare and destroy; as their predecessors, to whose sins and judgments also they serve themselves heirs, are described by the Holy Ghost, Jer. v. 26-29. They lay wait as he that setteth snares, they set a trap, they catch men,----their houses are full of deceit, therefore they are become great and waxen rich.----Shall I not visit for these things saith the Lord? Many and manifold have been the snares, traps and gins, laid in the way of the professors of this generation and nation, by these mischief hatchers, these keen and cunning persecutors, the party now regnant or rather raging, in madness and malice against Christ and all that are loyal and zealous for his interest against their encroachings thereon, whereby they have caught and cozened many out of their consciences, and have broken the neck of some, the peace of others, and the hearts of not a few. Yea no nation can be instanced, wherein so many oaths and bonds have been imposed on peoples consciences, so nauseating for naughtiness and number, as well as noxious in their nature, in an age, as have been in Scotland within these 27 years past; on design to waste all remainder of conscience, or sense of religion among people, that so having worn out the awful impression of it, they may introduce what they would, upon a people involved in the same apostasy with themselves and either to incorporate all with themselves in the same combination against the Lord, or to extirpate all dissenters, who should discover any tenderness of conscience, in not going along with them in the same excess of riot. And to the end they might have the greater concurrence and countenance, with the help of h.e.l.l's policy, they contrived them in such terms as might engage many to take them, and load the recusants with odious obloquies, either as silly scruplers, or seditious schismaticks, or rebels. For this hath been all along their grand project, to level their designs against religion, not directly and formally under that notion, but obliquely to the destruction of the lovers and professors of it under the nickname of fanatical enemies to government. Of these ensnaring engines levelled to these ends, some have been more patent and open, others more latent and hidden; both have made a pray of people, the last chiefly. For a snare the more latent and hidden it be and the more varnished over with the vermillion of pretended honesty and innocence, it is the more dangerous; and will be so accounted by all the circ.u.mspect and cautious, as in its design more destructive, and in its effects, when discovered, more dolorous, than that which is more open and manifest. A hook, the braver that it is busked, and the better that it is baited, the surer and more successful it is to catch the simple fish; if it want its busking, they will not so readily bite at it.

In vain is a net spread in the sight of any bird; yet though this is a truth, such silly birds have the bulk of us been, such silly doves without a heart, and so senselessly stupefied, as to suffer ourselves to be blindfolded and hood-winked into snares, of such a manifest baseness, as none could be readily supposed might fall into, who did not brutishly abandon all common sense of reason, besides religion; as a test, and oaths of arbitrary allegiance, bonds of conformity, and irregular regulation, &c. Some again, and these, alas! too many, have been ensnared with snares of a more smooth, and subtile complexion, and poisoned with gilded arrows, coloured over with the specious pretexts of the enemies relenting condescendency and tenderness, stooping now to universal and general terms, obviously thought capable of a very good construction, and daubed over with the untempered mortar of the frequency of the most universally unscrupled supscription of very good and conscientious men and the rarity of recusants lying under the reproach of some few, wild, fantastical fools. These well busked hooks have caught many; of which sort have been many banded indemnities, and easily swallowed oaths thereunto appended. Though the present indeed is contrived without gins of this sort, and now all these snares of oaths and bands are as illegally taken away as they were before imposed; upon the same design, to catch silly fish by other methods; not with hooks, as before, but with a large spread net, to hale the whole school to antichrist's sh.o.r.e; and to put to proof and practice the vastness of that leviathan prerogative of absolute power, to dispense with all oaths; especially because, in all of them, even the most monstrous, people might think there was some tye obliging them to maintain the protestant religion, therefore to obliterate that, and bury it in oblivion, all now are taken away; but the guilt of them still remains upon the land, and the grievous cry of suffering for refusing them still continues; and therefore the iniquity of them must be looked unto and lamented, and that with an eye to the account and reckoning must be rendered for them, to a greater judgment than that of creatures. But among all these destructive and diabolical devices, there have been none more charming and cheating, than that cunningly contrived oath of abjuration, as it is called, enjoined to be taken by all within the kingdom, by a proclamation about it, representing a late declaration emmitted by that party, whose sufferings I am vindicating (as a manifesto of their enemies) under the most odious character, that the malice of men helped with h.e.l.l's hatred could devise; and requiring all to abjure it in the most peremptory manner, and under the severest penalty that ever was heard. This oath, I say, was contrived with such cunning, and followed with such keenness, that it hath involved more under its obligation, and engaged more to subscribe it, than any other that went before it: because it hath been painted over with such pretexts, as never any before was capable of. The pressing of it hath been so impartial, upon travelling to the country, &c. And their acceptance of the pa.s.s annexed to it thought so necessary, as without it no business could be gone about. Its subscription so universally unscrupled, even by the generality of great professors and ministers too; the thing abjured represented so odious, as no honest man could refuse to renounce; and the matter renounced, under its best aspect and construction, esteemed only a paper declaration of a party very despicable, wherein the principles, profession, or confession of the church seems no way concerned; and if any way concerned, yet the concern appearing so finall, as few or none durst state their sufferings upon that head. Yet I believe, if either such as have taken it, or others that may have the tentation of the like hereafter, will impartially ponder it; so much iniquity may be discovered in it, as may oblige the one to mourn in the sense of its fulness, and the other to beware of its danger. And so much rather would I offer this to consideration, that I know one who was wofully wheedled into it, that found the bitter effects of this poisoned pill in his wounded conscience, after reflections on the deed, in such a measure that he despaired of ever recovering peace.

And this man had as much, and more to say, to justify his deed, than any that ever took it; having it with all the advantages that ever it could be tendered with: for, being urged thereunto before the justiciary, he expresly refused to disown that declaration, and the principles whereupon it was founded, and told them that it was misrepresented in the proclamation: and when they yielded to an abstract disowning of it in so far as the proclamation represents it, or, if so be, it might be so represented, he gave in a sense in writ, wherein he would take it; shewing that, upon supposition, the declaration did a.s.sert such things as was represented, he would disown it: and after the sense was accepted as satisfactory, he refused to swear after the ordinary manner, following the clerks, blind manuduction, but behoved to have it written down: and when it was written, with express specification of that apologetical declaration, he refused to swear it, till it was altered and corrected, and the word pretended put in the stead of it: which done, before he subscribed it, he protested it might be constructed in no other sense, than the genuine meaning of the words he delivered in, and that it might not be reckoned a compliance for fear of his life: yet, notwithstanding of all this, he lost the jewel of inward peace, and knew the terror of the Lord for many days. Therefore I shall chiefly insist on discovering the iniquities of this last oath, called the abjuration oath, both because it is the smoothest, and more generally taken than any other, and approven by many that condemn the rest, and refusing it hath been punished by death, and most illegally pressed upon all, under the penalty thereof, as none of the rest was; and because as all other oaths successively imposed, were so contrived that the last did always imply and involve the substance of the former, so it will appear that the iniquity of none of the preceeding oaths was altogether wanting in this. But to the end, both the complication of the iniquities of this oath may be evinced, and the continued strain of all the oaths (which have also been heads of suffering, though not to this degree) may be discovered; I shall touch somewhat of all the sorts of them, and shew that their iniquity cleaves to this last oath: and then come to canva.s.s this oath itself, after I have premitted some general concessions.

First, In a few words some general concessory propositions may be premitted,

1. That oaths both a.s.sertory and promissory are lawful, will not be denied but by Quakers, &c. It is clear, swearing is a moral duty, and so material, that oftentimes it is used for the whole worship of G.o.d, Deut.

vi. 13. "Thou shalt fear the Lord thy G.o.d, and shalt serve him, and swear by his name," Deut. x. 20.----"To him shalt thou cleave and swear by his name." The reason is, because by whomsoever we swear, him we profess to be our G.o.d, and invocate him as witness of our heart's uprightness, and honest meaning in the thing sworn, according as it is understood by both parties, and as avenger if we prove false. Hence, every oath, which doth not bind us faster to serve and cleave to him, is but a breach of the third command. Again, it is not only commanded as a duty, but qualified how it should be performed, Jer. iv. 1, 2. Where it is required of a people returning to the Lord, to swear in truth, in judgment, and in righteousness. Hence, every oath which is not so qualified, and does not consist with a penitent frame, is sin. It is likewise promised in the covenant, that believers shall speak the language of Canaan, and swear to the Lord, Isa. xix. 18. every oath then that is not in the language of Canaan, is unsuitable to believers, that is to say, consentaneous to the word of G.o.d, and confession of our faith. Again, he that sweareth in the earth shall swear by the G.o.d of truth, Isa. lxv. 16. and therefore that oath which is not according to truth, is dishonourable to the G.o.d of truth. If all the oaths imposed upon Scotland these many years, were examined by these touch-stones, they would be found all naught. So giving bands for security, which for obligation are equivalent to promissory oaths, are also lawful materially; but with the same qualifications, otherwise they are sinful.

2. This duty when suitably discharged, truly, judiciously, righteously, in the fear of G.o.d, according to his will, is in many cases very necessary. Not only in vows, in which G.o.d is the party, in matters morally necessary, to keep the righteous judgments of G.o.d, Psal. cxix.

106. Nor only in national covenants for reformation, and promoting the interest of Christ, whereof we find many instances in scripture, in Moses, Joshua, Asa, Hezekiah, Josiah, Ezrah, Nehemiah, their making and renewing such covenants by oath, coming under the dreadful curse of it if they should break it. And this may make our hearts meditate terror, for the universal unparalelled breach of solemn covenants with G.o.d, that exposes the nation to the curse of it; but also in human transactions, whereunto G.o.d is invocated as a witness, as in national transactions, at choosing and inaugurating their magistrates, for security of religion and liberties, as we have many examples in scripture. Seldom indeed do such bonds hold tyrants, but it is this generation's indelible brand and bane, that without this they have come under the yoke of ineluctable slavery, and have entailed it upon posterity. As likewise in contracts and mutual compacts of friendship, or stricter a.s.sociation, when edification, or other satisfaction, or security calls for it, as Jacob sware to Laban, David to Jonathan, &c. In which the matter must be clear, and mutually understood, and honestly meant, without equivocation and mental reservation, and all ambiguity, as also possible, and likely to continue so: for otherwise, it were but a mocking of G.o.d and man, to swear a thing we either cannot, or will not perform, according to the meaning of him in whose favours the oath is given. But withal we ought to be sparing in such things except where the matter of the oath or bond is weighty and necessary, and not multiply them needlesly upon formality or custom; for if there were suitable confidence in one another, there would not be need for so many of these securities. And specially in relative stipulations betwixt man and wife, &c. Where an indissolvable relation is entered into. And, in a particular manner, even in things civil, when we are called thereunto by a lawful magistrate, for deciding of controversies, or our own vindication, or to confirm our obligation to some duty, an oath for confirmation is an end of all strife, Heb. vi.

16. But always in this the matter must be lawful, according to the will of G.o.d, and true, and certainly known, and also necessary, weighty, useful, worthy of such confirmation, for the glory of G.o.d, and the good of our neighbour, that his holy name be not taken in vain; for otherwise if the matter be false, G.o.d is made witness of a lie; if uncertain, conscience condemns us that we know not, nor care not, what we call G.o.d witness to; if unlawful, then G.o.d is called to approve what he hath condemned, and so to contradict himself, which is horrid blasphemy.

With all which cases, and h.e.l.l devised impositions on consciences in these days, obtruded to debauch and ensnare them, not one of them, levelling all at one design, how smoothly soever conceived, can be taken without a wound and wramp to the conscience.

3. Of all these cases, only two are applicable to our imposed transactions with our wicked rulers, viz. in the matter of friendly contracts, or in the matter of judicial appearances before them, and swearing and banding before, and to them. In both which, there must be a sort of confederation, with them. In contracts with them it will not be doubted; and in judicial submitting to their authoritative impositions of such securities, it is evident, there must be also a confederation with them, not only in acknowledging their authority, but in coming under mutual exacted stipulations; wherein, by taking these oaths and bands, we give them security of orderly subjection, as members of the community whereof they are judges, and get their security of acquittance, and that we shall not be molested nor prosecuted among the recusants. Now concerning this confederation, I shall concede in two cases, it may be owned, and consequentially oaths and bonds may be given to men of their stamp, 1. A confederation which is more discretive, or discriminative may be allowed to them; that is, such bargains wherein they and we are kept still divided as two parties, and not under one incorporation, as in contracts of co-habitation, living under them as tenants, buying and selling, and the like. But we cannot enter into a confederation unitive with them, which may make us one body or party. 2.

A confederation which is necessary and unavoidable; when either an unavoidable strife or contention doth arise between them and us, whereupon we are compelled to answer in law, and can no otherwise be decided but by our oath of confirmation, which is an end of all strife; or when we are falsely accused of some odious and heinous crime, as of murder or adultery: it is then lawful and necessary to vindicate ourselves, by giving all these legal confirmations that we are free of these things; for otherwise to ly under the imputation of such enormities, were shamefully scandalous to religion. But we cannot allow any transactions of this sort, which are elective and voluntary, to make or pursue either peace or pleas with them, when our own interest or benefit draweth us thereunto; but ere we go to law, or give oaths and bonds to, and before the unjust and perfidious, and such also as we cannot own as magistrates, we would rather take wrong, and suffer ourselves to be defrauded as the apostle adviseth, 1 Cor. vi. 1, 7. It was not unlawful, as expositors shew from that place, for the Corinthians to answer in law for their own vindication, being pursued by a heathen; but it was utterly a fault to go voluntarily one with another. And if to pursue a brother was a fault, then much more to go to law with an apostate, with whom there should be less meddling. And if to go before the unjust magistrates, as these heathen judges were at Corinth, who yet were magistrates, was utterly a fault, then much more to go before such as have neither rightful nor righteous authority at all: which yet must be acknowledged, if we take oaths and bands before them: for none can exact these but acknowledged magistrates. Hence it is apparent, it would be an elective confederation with these wicked usurping judges, when brought before them to take their tendered oaths and bonds, not as parties pursued before them, but as transacting with them, with whom, as well as before whom, we must give these confirming securities: and so not only must we acknowledge them to be G.o.ds, among whom the Lord sitteth, whose holy name is interposed in such solemn transactions; but also we must swear and enter in bonds to them as they require. This indeed is necessary when called before them against our will, and accused of horrid crimes, as was always in the imposition of the oath of abjuration audaciously imputed to the refusers, that they a.s.serted murdering principles, and owned it lawful to kill all that served the king; in such a case, to declare with the most solemn a.s.severations, for vindication of truth, that we disown not only all such a.s.sertions, but all such thoughts as that it is lawful to kill all that serve the king, or any that serve him because they serve him, or because they have injured us any manner of way, and to declare our abhorrence of all murder and a.s.sa.s.sinations. But to swear such things to them, when we are altogether innocent, would be a granting that we were legally suspected, by offering a legal purgation. And so all the subjects of Scotland should take upon them to purge themselves from a suspicion of murder, which were odious. And to abjure a declaration, as a.s.serting such things, when it a.s.serts no such thing, is a swearing to a lie.

4. All solemn securities of oaths or bonds, that are sacred promises, are by strictness of law, of most strict and indispensible obligation, as Mr. Durham on the third command, shews in many cases: No man's loss, or private prejudice, can make it void, (though we swear to our own hurt, we must not change, Psal. xv. 4) nor indifferency in the matter, if once engaged in, for then our souls are bound, Numb. x.x.x. 2. nor deceit of others, if the deceit be circ.u.mstantial only, as in the Gibeonites case; nor the extortion of it by fear or violence, if the matter be lawful; nor rashness and sin in the manner, if lawful in the matter, as with the Gibeonites; nor another meaning afterwards devised, not according to the imposer's mind, nor our own at first who took it, (that is but a swearing deceitfully, Psal. xxiv. 4.) nor any good meaning or design in reversing the oath (Saul was punished for breaking his oath with the Gibeonites, out of zeal, 2 Sam. xxi. 2.) nor though the oath be conceived by creatures, (as by the altar or temple, &c. Mat.

x.x.xiii. 20,--22.) nor when the thing becomes impossible, if that possibility could have been foreseen or prevented; nor any other sacred meaning, by equivocation or mental reservation, which are abominable; nor any dispensation from pope or king; nor any other posterior oath.

None of these things can make an oath void; but if we have bound ourselves, G.o.d will require it: "For whoso despises an oath, by breaking the covenant, when lo he hath given his hand, he shall not escape, G.o.d shall recompense it," Ezek. xvii. 18, 19. They are null indeed and of no force, when they become bonds of iniquity, tying to things unlawful or impossible; or when the thing sworn is not in our own power, Numb. x.x.x.

5. Or when there is deceit in it, not in circ.u.mstantials only, but in essentials; or when it hinders a greater good, when the case materially altereth; or when the party sworn to relaxeth us. All these do condemn the horrid breach of the sacred and solemn league and covenant, and confutes the perverting and wresting the words of it in the third article, as if it did oblige to allegiance of tyrants; for, in that case, the obligation is unlawful, and there is a case in essentials, and the case materially altereth, (for in the covenant we are bound to the king, not to a tyrant) and