Chapter X: Preface: Christian Reader, (10)

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

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

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

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

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

_Your majesty's most humble, most faithful,
and most obedient subjects_.

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

Which received this gracious return.

_The king's letter to the presbyterians in his ancient
kingdom of Scotland_.

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

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

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

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