THE Spirit of POPERY Speaking out of the Mouths of Phanatical-Protestants, OR THE LAST SPEECHES OF Mr. JOHN KID And Mr. JOHN KING, Two Presbyterian Ministers, Who were Executed for HIGH-TREASON and REBELLION, At Edinburgh, August the 14th. 1679. With ANIMADVERSIONS, and the History of the Archbishop of St. Andrews his Murder, extracted out of the Registers of the Privy-Council, etc.  
By an Orthodox Protestant.  1 Pet. 4. 15, 16. 
But let none of you suffer as a Murderer, or as a Thief,— Yet if any Man suffer as a Christian, let him not be ashamed, but glorify God on this behalf.  Matth. 23. 13. 16, 17. 27. 31, 32. 
woe unto you Hypocrites, who for a pretence make long Prayers,— Ye fools, and blind, ye blind, Guides, you are like unto beautified Sepulchers, fair without, but full of dead men's bones, and uncleanness within. Fill ye up the measure of your Fathers, for you are the Sons of them who killed the Prophets.  Luke 11. 49, 50, 51. 
Some of them they shall Slay, and Persecute, that the blood of all— which was shed from the blood— to the blood— may be required of this Generation.  Matth. 7. 15. 
Beware of False-Prophets, which come to you in Sheep's Clothing, but inwardly are Ravening-Wolves.  Gen. 49. 6. 
O my Soul, come not thou into their Secret, nor unto their Assembly, for in their anger they Slew a Man.  2 Tim. 3. 2, 3, 4, 5. 
Boasters, Proud, Blasphemers, Unthankful, Unholy, False-Accusers, Incontinent, Fierce, Traitors, Heady, highminded,— having the outward appearance of Godliness, but denying the Power thereof; from such turn away.  Dehinc ut quiescant porro, moneo, & desinant maledicere, malefacta ne noscant sua. 
LONDON, Printed by H. Hills, and are to be Sold by Walter Kittleby, at the Bishops-head in St. Paul's Churchyard. 1680.   

THE PREFACE,  
Wherein the Author of the Animadversions addresseth himself to the English-Dissenters, especially the Presbyterians, and shows the Jesuitical Tricks that have been used in the former Edition of these Speeches.  
IN Writing the Animadversions upon these two treasonable and blasphemous Speeches, and the History of the Archbishop's Murder, as a further Commentary upon them; I have had a double regard, to the English and Scottish Reader, and have consequently said some things in both of them with respect to the one, which may seem superfluous to the other. The consideration I had to the former obliged me to cite, and exemplify many Scottish Acts of Parliament, Orders, and Proclamations of the King by his Privy-Council; which had been needless, but that without them it was not possible for any, but a Scotsman, fully to understand the meaning of those passages in the Speeches, to illustrate which they are produced. And the consideration I had to the latter, hath made me insist much on the invalidity of the Kirk-Ministery, and the Divine Institution of Episcopacy, in doing of which I have cited the Latin Fathers in the Original, and the Greek in Latin, because this Language in Scotland, among the men, is almost as common as their Mother-Tongue.  
But besides those things upon which I have largely insisted for the sake of the one, of which the other had not so much need, I have purposely insisted on other useful things upon the common account of both. Particularly I have been elaborat in explaining most of those Texts of Scripture which the two Malefactors misapplied to themselves, or their own Party, and in citing out of the Kirk-Writers their Papal, Jesuitical, Murderous, Schismatical and Rebellious Principles; in doing of which, I protest, I have not said the fourth-part of what I was able to produce. I have also here and there exemplified their Principles with their Practices, and all this I have done without any, at least without any material reflections upon the English-Dissenters, for whose sake especially I have undertaken this small, but tedious work.  
For the conforming part of both Churches generally know enough to make them detest the Principles and Practices of our Jesuitical Separatists, and so will read things of this nature, not so much for instruction, as delight: and for our Scottish-Nonconformists, especially those of the Field-Separation, it would be lost labour to write Books for them, who lie under as strong a prejudice against the Church-Writers, as the most bigoted Papists do, and like them are also terrified and prohibited by their Jesuitical Preachers from reading of any thing, that is written by an Orthodox Protestant Pen.  
Therefore the principal design which I had in Publishing all this, was for your sakes, O ye Nonconformists from our Sister Church of England, who have more ingenuity, and who, I cannot but believe, are ignorant of the nature of our Separatists, and their Separation, because upon all occasions, you appear as much concerned for them, as if you thought, that their Cause and yours were the very same. Did you not take them for a more rational, and innocent Sect than they are, you would, I am confident, be ashamed to Correspond with them, who are the shame of the Presbyterian Name. You would not, if you rightly understood them, Defend their Separation; Apologise for their worst Actions; 
— By sundry Libellous Pamphlets and most false and Seditious Discourses sent from Scotland, and dispersed purposely in this our Kingdom of England, especially in our City of London, that the cause of these Disorders is sought to be shifted off the Rebels in Scotland, and most unjustly cast upon— King Charles 1st. his lesser Declarat. 1640. pag. 2.  disperse their Calumniating and lying Stories, and with your Interests and Purses, support their tottering Cause. You would not defend their unrighteous deal; rail at those, who bring them to Condign Punishment, and call their Fineings, Imprisonments, and Executions, Persecution, although they are Condemned upon the very same Account, and Suffer for the very same Principles and Practices, for which you rejoice to see the Papists, but especially the Jesuits Dye, by the Executioners hand.  
If you will not believe me, read this little Book, nay, read but the Speeches, and the History, and if you please let the rest alone; and then, if you do not find that I Charge them truly, expose me in Print for a Calumniator, or Post me up for a Knave. But if you find that the Presbyterian Sect, of which these two Malefactors, and the Archbishop's Murderers were, profess a Papal Sovereignty over your Native Prince, and most of all the Doctrines, if not all, for which the Jesuits are Secluded both Kingdoms by Capital Laws; then I beseech you, nay, I conjure you, as you would be thought true, and impartial Protestants, or, men of common Ingenuity, not to favour, or approve in the Presbyterian, what you abhor in the Popish Priests and People; nor to call the Execution of wholesome and necessary Laws, Tyranny and Persecution, with respect to the one, which you declare to be Laudable Justice on the other. How have both you, and the Conforming-Protestants, applauded the Zeal and Justice of your Magistrates, in Executing your Laws upon the former, and yet you revile and hate those, who Execute our Laws upon the latter, (though their Principles are as incompatible with the Government) and call the Church-Protestants, Papists; or say, they are Popishly affected, when you hear them like good Subjects rejoice at the news of their Defeats, or express their satisfaction, that they Suffered, as the nature of their Crimes deserved.  
I say, Their Principles are as incompatible with 
Who under the Mask, and Vizard of Religion, seek to Subvert all Monard●●al, and Civil Government. King Ch 〈…〉 his lesser Declaration, 1640. p. 3.  Government, and the common Security that every man ought to have in Human Societies, and that they would be extirpated out of any Protestant Government of the World, (as the Jesuits were once out of France, and many other Popish Countries) but Ours, and Yours; and yet when a Parcel of them a Year ago, were sent on Shipboard into the Thames, in order to be Transported according to Law, you made as great a stir about it with the King, and his Secretary for this Kingdom, as if they had been the most Innocent and Orthodox-Protestants in the World. Had they been Jesuited Papists, we should all have rejoiced; but had they been so many of either Church's Communion; especially of those, whom you invidiously call Highflown Churchmen; though in Charity, I believe you would have been sorry for them, yet I doubt, if you would have taken half that pains to prevent their Transportation, have given them half so much Money, or upon their account have cried out Tyranny half so much.  
In like manner, when the Highlanders about two years since were brought down under the Conduct of their Chiefs into those Shires, where at least five parts in six are of this Jesuitical Sect; What Tragical outcries did you make at London? though if the Papists should have kept such frequent, and numerous Field-Conventicles in the Popish Shires of England, at a time when the Kings Standing Forces were not able to dissipate the tenth part of them; you would have thought it both lawful, expedient, and laudable to have sent Thousands of People from Protestant Shires, to Quarter among them for a little while, till other expedients could have been found. You know very well, that the first Discoverer of the Horrid Popish Plot hath declared to all the World, That Jesuits were sent into Scotland about the same time that they began to Field-Conventicle, to encourage them to Rebel, and disturb the Ministry of the Duke of Lauderdale; and yet you are so confident as to contradict him in this particular, reporting in favour of our Jesuited Presbyterians, That there was no need for such a Force to overrule them, but that they were brought upon them purposely to provoke them to Rebel.  
I must also remind you, of the innumerable Lies you dispersed (I cannot believe you raised them) of the Devastations, Murders, Robberies, Rapes, etc. committed by the Highlanders among those Presbyterian Jesuits, though there were as few, and as small disorders committed by them, as ever was by the like number, not only of Soldiers, but Men. For they are not Barbarians, as you Styled them, unless it be in the same sense that the Greeks and Romans called all other People Barbarous, that spoke not their Languages, and wore not the Pall, and Gown. No, I assure you, they are a very Civil, Generous, and Governable People, who committed not half so many, nor so great disorders in that expedition, as the Soldiers, who were levied about the same time in England, did about the places where they lay. Did any of them do such a Barbarous action (not to mention others) as that of Captain— upon Sir Robert Viners Daughter? if they did, let it be published, but if they did not, than I beseech you, be not accessary to such lying Stories again. But the Loyal Highlanders were from the beginning mals to the Covenant and Covenanters, and this is the true ground, why our Presbyterians in the first place, and you by contagion from them in the second, hate, and defame them so much.  
For the very same reason you are directed by them, to Calumniate the great name of his Grace the Duke of Lauderdale. The Church is supported upon, and our Pestilent Sectarians crushed under his Ministry, and therefore you Conspire to represent him as a Tyrant, Papist, and what not? Though some of the most Considerable among you, know him to be a man of great Moderation and Piety, and one who abominates Popery from his heart.  
I think fit also to mind you of the Misrepresentations which you made of the Archbishop's Murder, endeavouring to lay it elsewhere than at the door of that Fanatical Party, who brought his Grace (as the Jesuits have done greater men) to ehud's Dagger, and gideon's Sword. I have made a True Narrative of it, and of the Jesuitical Principles upon which it was Committed; on purpose, that you seeing of what manner of Faith, and Spirit this direful Sect are, may Befriend them no longer; but show yourselves sincere Protestants, in abhorring the worst part of Popery in them, aswel as in Papists properly so called.  
Furthermore, I cannot but tell you, that I am very much offended at the spiteful manner, after which you have Treated the Church and her Clergy, ever since the Discovery of the Popish-Plot. I have seen the Narratives of your Essex, and Leicester-shire Elections, and have read the Books which your Rabbis have lately put out, and comparing them with other Fanatical, shall I call them, or Popish Libels; methinks I find little of the Ancient Puritan Spirit among you, but that you have deviated ten times further from their Principles, than the Divines in Celeusma are falsely represented to have deviated from the Doctrines of the Church. Nay, to deal plainly with you, you seem to have much of the Covenanting Spirit among you, and if you stop not in time, I am afraid, that as many Acts of Parliament must be made in your Country for the protection of the Clergy, as have been made in ours. What? are you not ashamed to Assault the Church on one side, while the Papists Storm her on the other? A Church, of all the Reformed, most hated by the Papists, and whose Clergy alone hath done much more against Popery than the Divines of all Reformed Communions in the World. And yet you are not ashamed to misrepresent this very Clergy to the people for Papists, or Papishly affected, a Clergy, whose Writings all Foreign Protestant Divines study English on purpose to understand, and which at this day, (praised be God for it) can produce more Great men, than the Greek and Latin Churches, put together in the most flourishing Century, could ever show at a time.  
But this is not to act like Protestants, but Papists, or whatsoever else you will call those, who endeavour to ruin the Fortress of the Protestant Cause. And truly while some of your leading Dissenters openly avow, that they are neither Presbyterians, nor Independents, etc. Nor of any other known name, do they not prompt us to believe, that they may be Papists, or at least are so fond of their own Conceits, as to be of nothing but of themselves. So Arius, was an Arian, Novatus a Novatian, and Donatus a Donatist, and no part of Christendom ever yet wanted men, who had the vanity to affect singularity in Opinions of Religion, to Commence Heresiarches, and become Chiefs of a Sect. Thus for example, I know not what Mr. Baxter can be called, but a Papist, or Baxterian, he is not of the Church of England; it is manifest folly, and injustice to call him Papist; He saith, He is no Presbyterian, etc. he must therefore like the Founder of an Heresy, be denominated from himself, unless he can reduce himself to any other denomination Catholic, or Heterodox, that now is, or ever was among Christians, and if he can, let him do us the favour to tell us what it is.  
I am likewise very much Scandalised at you, for giving the right hand of Fellowship to our Presbyterian Jesuits, whom, were you of the Principles of the Ancient Puritans, you would thrust out of your Synagogues, as soon as you know what they are; should you favour, and Caress Professed Jesuits, and admit them to your Communions, would it not be reasonable to suspect, that you were Jesuits yourselves? and therefore if after this you shall own our Covenanting Hildebrandists, who would set their feet on the Necks of Christian Princes, you must excuse us, if we say, that you yourselves are such. I am sure should the Bishops, and Clergy of either Church, do but half as much for the Papists as you have done for our Presbyterian Papalines, you would, and very justly too, proclaim them for Papists all over the Protestant world. Many of them this day are protected among you, and one of them among you; or which is worse, one of yourselves lately Published these two Treasonable, and Blasphemous Speeches with so many Tricks, and Falsifications, as none but a Jesuit, or Jesuited Nonconformist could do.  
For first, in the Title-page he calls them, The last Speeches of etc. at the place of Execution, without mentioning the horrid Crimes for which they were Executed; which plainly shows, be he Scots, or English, that he is one of these Jesuited Presbyterians, that counted the late Insurrection no Rebellion, as these two Traitors did amply declare. Also by omitting to mention the Treasons and Rebellion for which they were Executed, he gives the people occasion to think, that they were put to death like Apostles, merely for Preaching the Gospel, though before they engaged in the late Insurrection, they Preached Treason and Rebellion in the Fields, to Thousands of Armed-men.  
In the 6th. pag. where he saith, that Mr. King bore his Testimony against the Covenant, he hath left out these words in which he bore it.  
Also I hear my Witness, and Testimony to our Covenants National, and Solemn-League betwixt the Three Kingdoms, which Sacred and Solemn Oath I believe cannot be dispensed with, nor loosed by any person, or party upon 
Vid. p 42.  Earth, but are fully binding these Nations, and will be so hereafter. And in the 7th. pag. he hath left out all that follows.  
And against all Oaths, and Bonds contrary to our Covenant and Engagements, especially that Oath of Supremacy, the Declaration against the Covenant, and that Bond called the Bond of peace, and that horrid Bond so frequently imposed against the Meetings of his people in Fields, and Houses, intended for the Down-bearing of the Gospel, and Interest of our Lord and 
Vid. p. 43. 44.  Master, with all other Bonds Public or Private, contrary to our Obligations and Covenants to God; also against all such that Connive at, or Comply with, or strengthen the hands of this Prelatical, Malignant, and Persecuting Party. In the 8th. page he hath left out all this.  
And particularly, I bear my Testimony against that horrid Violation done to our Lord Jesus Christ, and that by Usurping upon his Royal Prerogatives, and in Spoiling him of his Crown, Sword, Sceptre and Royal Robe, by taking those Princely Ornaments to invest a man with, whose Breath is in his 
Vid. p, 46 47.  Nostrils, 〈…〉 ough that woeful Supremacy so much applauded to, and universally owned, even of such, of whom better things might have been expected, I mean the Indulged, and such as Countenanced them in that way, even to the ruining and renting of the Church, which alas! is too Evident by sad, and doleful experience.  
So much for the larger Omissions; but in other places of this Speech, he hath left out as material passages, by which in the 5th. pag. he hath perverted the Sense; for in this place, I have been often dissuading from such ways and practices, [and of this my Conscience bear me Witness, but here I would not have you mistake me, as if I did approve of ways and 
Vid P. 〈◊〉.  practices] contrary to the word of God, and that of our Covenanted Reformed Religion. He hath left out all betwixt the Hooks. Again, in the 8th. page to that Expression, (to all those who have laid down their 
Vid. p. 46.  lives) he should have added, as it follows in the true Copy, (either formerly or of late in the Fields) So in the 9th. page from these words— (provoke the Lord to bring a Sword upon these Lands) he hath taken away, (to avenge the Quarrel of his Covenant.) Lastly, page 12. in this 
Vid. p. 48.  Expression, And send a Reviving day to the (Work) and People of God, he hath omitted the word (Work.)  
So much for King's Speech, and the Falsifications are no less considerable in that of Kids; For first, he hath Postponed the most scandalous part of his Speech, which he spoke a little after the beginning, and put it towards the end.  
For what is contained betwixt (eightly, as for, etc.) after (Harlot Scotland) page 21. and (let the Land consider) after Principles and Practices, page 25. line 3. should have been Printed after all that follows from these words, and should have followed on the blank page, to (reflection upon any) page 27. line 19 as may be seen by consulting the Sixth and Eleventh Pages of this Edition, which is sufficiently proved by these words, (in the close as a dying person) at the bottom of the Sixteenth Page of this Edition, which usher in his last words.  
The reason is plain, why he put the most poisonous part at the latter end, viz. That the common Reader, who might have spit it out again at first, might take it down without scruple, after his palate had been prepared with all he had unwarily swallowed before.  
But this had not been so great a fault, had he Printed it all; but he hath left out all that Treasonable, Papal, Rebellious, Jesuitical stuff from these words, (his Servants and People) page 7. line 17. in this Edition, to (and moreover) page 10. line 35. which I desire the Reader to consult. But besides this great omission, he is guilty of several others, which ought to be observed. For page 25. line 6. after (cake not turned) 
Vid. p. 6.  he hath left out, (which is upon the matter contrary to, and inconsistent with our solemnly Sworn Covenant) and after (Reformation) l. 18. he hath omitted (according to our Sworn Covenant;) and page 22. at the bottom, ●●stead of (Remember their Sworn Covenant) he hath said 
P. 6.  (Remember their for●●er Obligations;) so likewise page 24. line 1. he hath put do●n (Abetters of that Contention) instead of (The late Convention of Estates.) 
P. 16.   
The Jesuitical Publisher of these Jesuitical Speeches, must needs be a Presbyterian, because none of the other Sectaries would concern themselves so much for the Covenant, Kirk-Sessions, and Presbyteries; nay, it is most probable that he is a Covenanting Presbyterian of the Field-Sort, and therefore I cannot but exhort you, who are the more moderate, and better Principled Dissenters of that Denomination, to beware of such, and to endeavour to find out this particular Sophisticator, and when you have discovered him, to purge him out of your Synagogues, as a dangerous piece of Jesuitical Leven; or, as the Apostle speaks of the Corinthian Fornicator, to put him away from among yourselves, as you tender your Reputation, and would have us believe you are sound Protestants, and not of the stamp of our Jesuitical Whigs.  
I cannot forbear to press this advice upon you with passion, for if you beware not betimes of these Dogs of our Concision, your Societies will shortly be incurably leavened with their Rebellious and Murderous Jesuitical Doctrines, which in a little time will influence your practices, and impulse you like them to March into the Field. If you take not speedy care, they will put you upon Jesuitical Projects; set up a Cause, and Interest among you, which shall be dearer to you than that of the Public, and bring you under another Government, besides that of your Prince. There was a Project of that Jesuitical nature, attempted by some of your Principals about four or five years ago, when some of your Ministers and others Caballed together about reducing the Presbyterians (Whether over England only, or over all the three Nations, I do not well remember) into the same sort of Policy, by which the Jesuits are Governed over all the world. The Nation was to be divided into Districts, or Provinces; every District was to have its Provincial, and over all the Provinces was to be appointed one General to reside constantly (as I remember) in London; and the first, who was to have the Honour of that Office, (like the Founder of the Jesuits) had been a Soldier, and a great Malesactor, and is also sit to be General of an Army, and presided in that Consult. He is a Gentleman whom you all know, and makes a great part of a late Narrative, wherein the impudent Narrator implicitly calls you the most Sober and considerable Protestants of the Land. The Provincials in their several Districts, were to take an account of the growth or decay of the Party, to note their friends and enemies, to receive their Contributions, and give an account of all to the General, who was to supervise for the good of the whole. This account, with which I am confident I do not surprise some of you, was told me upon condition of Secrecy, by a very honest and peaceable, but Rigid Presbyterian Minister, our Countryman, who having got notice of the Consult, broke it in the beginning, by telling the Projectors how he abhorred it, and threatening to discover it, if they did not desist. He told me also, that he believed the Project came first from the designed General, who intended by that means to raise his broken Fortunes, which if he had accomplished, he might easily have done.  
And to do his Memory Justice, he told me this Story with very great indignation; the substance of which, (as I shall answer for it to God at the day of Judgement) I have faithfully related (to the best of my memory) upon the Faith of a Christian Man. I have told you this, not to upbraid you, but with an honest design to make you take the greater care not to conform yourselves to the Jesuitical example of our Remonstrator Field-Presbyterians, who also have such a secret policy (imperium in imperio) among themselves. And I hope you will hereafter detest them for the sake of their Jesuitical Principles and Practices, that so you may not by insensible degrees grow like them in either or both, but especially in Violence, Cruelty, and Inhumanity, and so make your Bishops and their Clergy like ours, dread you as much as they dread the worst of Papists, and think it indifferent whether they fall by the Popish, or Presbyterian hands. There is no great difference in the choice between a Clement and a Melvil, a Ravillac, and a Mitchel, Hanging 50 Cubits high, or Burning, a Jail, and the Inquisition, or between being persecuted to any degree, or in any kind, as an Heretic by Papists, or as a Papist by Presbyterians, etc. as an enemy to the Church by those, and as an enemy to Christ, and the Gospel by these.  
The following Speeches alone will sufficiently inform you, what great reason the Clergy and their Patrons have to fear the Jesuited Presbyterians; but if you please to Consult the Animadversions, and the History of the Archbishop's Murder, you will have more abundant Evidence, and perceive how friendly I have dealt with you in warning of you against that Execrable Sect.  
In consulting my Citations, I must entreat you to take notice, that it is the first Edition of Knox's History in Octavo, out of which my Quotations of that Author are taken. It is a very scarce Book, but more of them are extant among our fanatics, than all Great Britain besides. If you have it not among yourselves, you may find it among them; and though Archbishop Spotswood (whose incomparable Son was 
Lib. 5. 267.  Murdered by the Covenanters) proves undeniably, that the Church History ascribed to him, is none of his; yet that is nothing to my purpose, since it is evident it was written by an 
For Knox as Cambden in his Hist. of Queen Eliz. lib. 1. p. 95. of the third Edition i● English, relates thundered out of the Pulpit, That Queen Mary Stuart should not only be Deposed, but put to Death.  Heroical Presbyterian, as he was; and if good Traditional Authority deceive us not, one who was his familiar Servant, and who perhaps had a double portion of his Master's Spirit, compiled it out of his Materials after he was dead.  
When I began this Preface, I thought to have taken an occasion to lay down the common Principles, in which all Presbyterians (I mean Presbyterians of all sorts) do agree, and the Arguments by which they have combated Episcopacy, and Episcopal Ordination, and to have shown you by direct, and undeniable deductions, how the Principles of the Independents and of all other Subdivisions of Sectaries, are the unavoidable consequents of the Former, and that the whole Fabric of the Christian Religion will be mightily endangered if not destroyed by the latter: not only the Baptising of Infants, the Observation of the Lordsday, the Admission of Women to the Holy-Communion, (who were not, as Cassand. observes, admitted to the Paschal Lamb, which it succeeded, nor can it be expressly proved out of the New Testament, that ever they received it) but the Order, and Authority of Presbyters to Administer it, nay, the use of both the Holy Sacraments, (which the 
Vid. Apol. Relig. Reform. by Barclay.  Quakers say was a Temporary Institution) and the Divine Authority of the Scriptures in general, upon which the Christian Religion depends. But I hear that one intends to do this in a particular Tract, wherein he also designs to show, That scarce one particular of the Christian Religion, except the Authority of the Scriptures in general, hath been so little contested as Episcopacy, and Episcopal Ordination, wherein for above 1400. years, the Heretics agreed with the Catholic Church.  
This being so, it may easily be discerned to what cause we ought chief to ascribe that Deluge of Atheism, and utter contempt of Religion, which hath overflowed the Land. You have been the main occasion of it, the Atheists, as well as the whole Brood of Sects, are your (though I confess Equivocal) Offspring; and to give them their due, they have not been ingrateful, but always serviceable to you, and upon all occasions have joined with you in your main designs against the Bishops and the Church. However it is the Church's unhappiness, yet it is not Her dishonour, that She and Her Clergy have you and them, your Allies, for their Common Enemies; you join hand in hand against them, and endeavour to cover their Faces with shame, and fill their Souls with contempt. But I desire you seriously to consider, whether your ingratitude to God for such a Church, and your contempt and forsaking of such a Clergy, who have always been such faithful, and invincible Champions against the Papists, be not one of those crying Sins, which have justly provoked God to threaten us with Popery, and which may at length urge him to bring you under the King of Babylon, both for your Punishment and Cure.  
I believe you will be offended at me for what I have said of the necessity of Episcopal, and invalidity of Presbyterian Orders; but I have said no more of this Subject than Bishop 
Against Champney, page 118.  Fern, who asserts that the latter are to be accounted void within the Church of England, and every complete and regularly form Church. Or Bishop 
Answer to the third Epist. of Pet. Moulin.  Andrews, who asserted, That the Reformed Church of France in wanting Episcopacy, wanted something which was of Divine Right. Or King 
In his first Paper to Mr. Henderson.  Charles the First, who asserted, That by the alteration of our Church-Government, we should be deprived of a Lawful Priesthood, etc. Or in effect then, 
Apocalypsis Apocalypscos, page 130.  Dr. More, who on Rev. 13. 11. makes Episcopacy to be the Horns of the Lamb, which were upon the Beasts, or Antichrists Head. Or last of all, than 
In his Separation of Churches.  Mr. Dodwell, who, as I am assured from very good Judges, hath unanswerably showed the nullity of these, by the necessity of having those in every visible Church. I have not yet seen the Book, but I am confident I am rightly informed about it, because I find Mr. Baxter so angry both at it and the Author in his last Book. I shall say no more than this, That if this Doctrine be true, than you who maliciously oppose the Divine Institution, or who by virtue of Presbyterian Orders, Sacrilegiously presume to Administer the Sacraments in opposition to our Episcopal Communions within the British Isles, have a sad account to give, without Repentance, to the Head, and Founder of the Catholic Church.  
Edinburgh, Jan. 5. 1679./ 80.   

The Author having met with King Charles the Firsts Declaration concerning his Subjects of Scotland, 1640. since he finished his Animadversions, thought fit to add what follows out of the 56, 57, and 58, Pages, for the further illustration of what is said of the Letter of the Covenanting Lords to the French King in the 30th. Page.  
BUT to fill up the measure of their Treasons, they have endeavoured to settle Intelligences in parts beyond the Seas, and practised to let in Foreign Power into that Our Kingdom; as We are able to make appear under the hands of some of the chiefest of them; as if the fire, which by their own Rebellions they have already kindled within the bowels of that State, were not sufficient to consume it, unless they added fuel to it from abroad. And herein appears first their malignity to Us their Natural Sovereign, in that they had rather prostitute themselves to Foreign Government, and that such as is different in Religion, than yield conformity to Ours.  
But because the World shall see that We charge them not, but upon very good and sure grounds▪ We have thought fit to set down here their own Letter: Of which We have given Our good Brother the French King account, being confident he will not assist any Rebels against Us. The Letter follows, with this endorsement, Au Roy, which in France is always understood from those Subjects only to their Natural Prince.  
SIRE,  
VOstré Majesté (estant l'asyle & sanctuaire des Princes & Estates affligéz) nous avous trovué necessaire d'envoyer ce Gentilhome le Sieur de Colvil, pour representer à V. M. lafoy candeur & naiveté tant de nos actions & procedures, que de nos intentions, lesquelles nous desirons estre grauées & escrites à tout ●univers avec un ray du Soleil, aussy bien que V. M. Nous vous Supplions' doncques treshumblement (Sire) de ●●y adjouster foy & creance, & a tout ce qu'il dira de nostre part, touchant nous & nos affairs, estant tresasseurés (Sire) d'une assistance eigale a Vostre clemence accoustumee cydevant, & si souvent monstrée a ceste Nation, laquelle ne cedera la gloire á autre quelconque d'estre eternellement,  
Sire, the V M. Les treshumbles & tresobeyssants & tressaffectionnés Serviteurs, 

Rothes.  
Montrose.  
Leslie.  
Mar. Montgomery.  
Loudoun.  
Forrester.    
Englished thus:  
SIR,  
YOur Majesty being the Refuge and Sanctuary of afflicted Princes and States, we have found it necessary to send this Gentleman Mr. Colvil, to represent unto Your Majesty the candour and ingenuity as well of our actions and proceed, as of our intentions, which we desire to be engraved and written to the World with a beam of the Sun, as well as your Majesty. We therefore most humbly beseech You (Sir) to give faith and credit to him, and to all that he shall say on our part, touching us and our affairs, being most assured (Sir) of an assistance equal to Your wont clemency heretofore, and so often showed to this Nation, which will not yield the glory to any other whatsoever to be eternally,  
Sir, Your Majesty's most humble, most obedient, and most affectionate Servants, 

Rothes.  
Montrose.  
Lesly.  
Mar. Montgogomery.  
Loudoun.  
Forrester.     

Texts of Scripture; which the Presbyterian Preachers Blasphemously misapplied to the Solemn League and Covenant.  2 Kings 11. 17. 
AND Jehojada made a Covenant between the Lord, and the King, and the People, That they should be the Lords People, between the King also, and the People.  Isaiah 44. 5. 
One shall say, I am the Lords, another shall be called by the name of Jacob, and another shall Subscribe with his hand unto the Lord.  Josh. 24. 25. 
So Joshua made a Covenant with the People the same day, and gave them an Ordinance and Law in Sichem.  Deut. 29. 25. Jerem. 22. 8, 9 
Wherefore hath the Lord done thus unto this Land, and to this great City▪ Than Men shall say, Because they have forsaken the Covenans of the Lrod God of their Fathers, which he made with them, when he brought them out of the Land of Egypt.  2 Chron. 34. 31, 3a. 
And the King stood in his place, and made a Covenant before the Lord, etc.  1 Chron. 16. 15. 
Be ye mindful always of his Covenant.  Jerem. 11. 2, 3. 
Speak unto the men of Judah, and Inhabitants of Jerusalem, and say unto them, Thus s●ith the Lord the Lord God of Israel, Cursed be the man, that obeyeth not the words of this Covenant.  
With many more which occur in their Writings. See Note (w.) on the first Speech.   

ERRATA.  
Page 37. line 29. for Twenty two read Twelve; on the Title-page of the Narrative, for 1669. read 1679   

THE LAST SPEECH OF Mr. John Kid. With Annotations thereupon.  
Right Worthy and Wellbeloved Spectators,  
COnsidering what bodily distempers I have been exercised under, since I came out of the 
a Which was applied to him to make him Confess his Accomplices in the Rebellion, and answer to such Questions, as Authority asked him in order to the perfect discovery of it; which before he was brought to the boot (for that is the name of the Instrument of Torture) he Jesuit-like refused to do. Contrary to the manner of the Primitive Christians (to whom the Rebellious Covenanters are blasphemously compared in the Apology for the persecuted Ministers, and Professors of the Presbyterian reformed Religion Printed 1677.) of whose behaviour at the criminal Tribunals Tertullian writing in his first Apolog. saith, That it was their Custom freely to Confess when they were examined by Authority. Christianus vero— si denotatur gloriatur, si accusatur non defendit, interrogatus vel ultro confitetur. But the 
† 2d. Act of the 2d. Session of the 2d. Parl. of Charles the 2d. began at Edinb. July 28. 1670.  Rebellious Covenanters quite contrary, when they are required by his Majesty's Authority to declare either simply, or upon Oath, what they know of Rebellious Field-meetings, and the persons who were present at them, and disorders done therein, are wont to give either shifting Equivocating Answers, or else not to answer at all, contrary to their Allegiance as Subjects, and in contempt of the lawful Powers, and of God who hath ordained them, but exactly according to the Doctrine of the Jesuits in the Rhemish notes on the New-Testament Acts. 23. which say. If thou be put to an Oath to accuse Catholics for serving of God as they ought to do, or to utter any innocent man to God's enemies, and his, thou oughtest first to refuse such unlawful Oaths; but if thou hast not Constancy and Courage so to do, know thou that such Oaths bind not at all in Conscience, but may, and must be broken under the pain of Damnation.  Torture, being scarce two hours out of my Naked Bed in one day, it cannot be expected that I can be in a Capacity for saying any thing to purpose in such a Juncture, especially seeing I am not as yet free of it; However I cannot but Reverence the good hand of God for good upon me, and desire with all my soul to bless him for this my 
b As if this Rebellious Pseudo-Minister, who helped to Preach eight or nine thousand Subjects into arms against their Lawful Sovereign, Suffered for the same Cause as did the Blessed Apostles, who rejoiced that they were counted Worthy to suffer for the name of Christ. Acts. 5. 41.  present Lot. It may be there are a great many here that judge my Lot very sad and deplorable. I must confess death in itself is very terrible to flesh and blood; but as it is an outlet to sin, and an inlet to righteousness, so it is the Christians great and unexpressible privilege: and give me leave to say this, that there is something in a Christians condition, that can never put sin without the reach of unsufferableness, even Death, Shame, and the Cross being enclosed; and if there be Peace betwixt God and the Soul, there is nothing that can damp peace with God through our Lord Jesus Christ, which is a most supporting ingredient in the bitterest Cup, and under the Sharpest and 
c There is nothing more common, than for these Presbyterian Ministers (falsely so called) to delude the poor people by abusive Applications of, and allusions to the passages of the Holy Scriptures, after the manner of the Jesuits. Thus he by this expression of the Fiery-Trial, gives them occasion to consider, the Fineings, Imprisonments, and execution of the Rebels, as a Persecution; which as Fire tries true from false Gold, would distinguish Sincere from Hypocritical Christians, i. e. those who would Suffer for Christ's Sovereignty, and the Solemn League and Covenant, from those who would desert both. As if a Conspiracy against the Apostolical Government of the Church Universal for above 1500 years (for so the Covenant deserves to be called) could Justify, shall I say, or Sanctify an Insurrection of Subjects against their Sovereign (which the defence of the Christian name cannot justify by the Gospel) and by consequence make the Legal Fineings, Imprisonments, and Transportations of incorrigible Rebel's Persecution, their executions by Axes and Halter's Martyrdom, and themselves Martyrs for the holy Jesus, the Prince of Peace, who will not have even the very being of his Church and Gospel defended by the Subjects Sword.  ●●●yest Trial he can be expo●●● 〈◊〉. This is my mercy, that I have somewhat of this to lay claim to, viz. 
d 
It cannot reasonably be denied, but that God hath sometimes irradiated the Souls of Confessors, and Martyrs at the time of their Sufferings, and begot within their hearts such a secret sense of his favour, as hath made them Sing in their torments, and rejoice at death: but this is a very extraordinary, and unpromised favour, and given like the miraculous Gifts of the Holy Ghost, but to some of those, who have truly suffered for the Cause of Christ.  
But for such a Malefactor as this, who lived in a state of Rebellion against his Sovereign, and whose whole employment was to Preach his Subjects into Rebellion against him, for the re-establishment of the Presbyterian Discipline, of which the whole Church of God was utterly ignorant for almost 16 Ages: I say, for such a Rebel as this to pretend to such secret significations of Pardon from God's Spirit at the hour of execution, when in the next words he declares his utter impenitence for his crime, can be nothing but a delusion of Satan, or an effect of the same Enthusiasm, which makes them pretend to Praying and Preaching by Inspiration, and other gifts of the Holy Ghost.   Intimations of Pardon and Peace betwixt God and my Soul: and as concerning that for which I am Condemned, I magnify his grace, that I never had the least 
e Behold good people how like a Jesuit he speaks. He acknowledges that he never had the least remorse, or accusation of Conscience for his Treasons and Rebellions, but counted it his honour to die under the name of a Traitor and Rebel, for that Many-headed Pope the Presbyterian Government, which as the Kirk-men Teach, is the Royal Sceptre of Christ▪  Challenge, but on the contrary judge it my honour that ever I was counted worthy to be Staged upon such a Consideration. 3ly. Another thing that re●ders the Despicable lot of the Christian Superable, is, that there is a felt and 
f That God also was sometimes wont to give unto his Martyrs the Spirit of Fortitude at the hour of death, as a sign that they were supported by him, and by consequence suffered for him, is plain from the Holy Scriptures, and both Jewish, and Christian Martyrologies; and therefore this wretch pretends here to this Sign also, that he might seem to die not a deplorable, as he speaks, but a glorious death, i. e. not as a Malefactor, but as a Martyr. But yet because he was conscious to himself how timorous he appeared, notwithstanding all the Brandy and Cordials which he had drank, he speaks ambiguously about it, telling the people he had ground to believe, that more, or less God would perfect his own strength in his weakness; certainly he meant that God would yet put forth his glorious power in a greater degree in him, so that it should become more apparent to the Spectators, before he was turned off the Ladder, than at the moment when he spoke.  Sensible presence from the Lords strengthening the Soul when most put to it; and if I could have this for my allowance this day, I could be bold to say, O death where is thy Sting, and could not but cry out Welcome to it and all that follows upon it; I grant the Lord by an Act of Sovereignty may go and come as he pleases, but yet he will never 
g There are many Texts in the Old-Test▪ which speak of Gods forsaking, and not forsaking his people the Jews, and the Kings, whom he set over them, as his Vicereys, which are all to be understood in a Political sense. Thus 1 Sam. 12. 22. Saith the Prophet Fear not, for the Lord will not forsake his people, for his great names sake, because it hath pleased the Lord to make you his people. So 2 Kings 21. 13, 14. I will (saith God) Stretch over Jerusalem the line of Samaria, and I will wipe it as a man wipeth a dish— and I will forsake the remnant of my inheritance. So Psal. 94. 14. The Lord will not cast off his people, nor forsake his inheritance. So Psal. 71, King David prays God his rock and fortress to deliver him from the hand of his enemies, and not to forsake him, i. e. not to lay him aside in his old age, till he had shown his strength to the generation in which he lived, and his power to every one that was to come. So also he prays God in the 51 Psal. not to cast him away from his presence, as he did Saul, nor to take his holy Spirit from him, by which he was enabled to Govern his people. For God was wont to send his Spirit in visible impressions upon all those, whom he called to judge and Govern his people, as upon 
† Judges 3. 10. 6. 34. 11. 29. 13. 25.  Othniel, Gideon, Jephtha, Samson, and Saul, whom Samuel told, when he was to be made King, that the Spirit of the Lord should come upon him for a Sign, and that he should Prophesy, and be turned into another man. 1 Sam. 10. 6, 9 And at King David's inauguration 'tis expressly said, 1 Sam. 26. 13. that Samuel took the horn of oil, and anointed David in the midst of his Brethren, and the Spirit of the Lord came upon him from that day forward; this was the Spirit of Government, which consisted in a mighty power and impulse to do brave Heroical actions, and carried along with it all the Royal qualifications, that a man ought to have, whom God was pleased to call to the Helm. Maimonides calls it the Spirit of Fortitude, but he might as well have called it the Spirit of Wisdom, and Counsel, for it fitted the persons upon whom it came in all points for the Royal Office, and the Collation of it in visible impressions upon them was a Sign to the people that they were Authorized, and Commissioned by God. And therefore King David after the matter of Uriah, for which he deserved to be rejected, like Saul, prays God in a most penitential manner, not to cast him away from his presence, nor take away the Spirit of Government from him, which he had instead of a standing Commission from God. Upon these, and such like Texts, which are to be understood in a Political sense, hath been founded the Doctrine of Spiritual desertion or the come and go of God from the Soul, which hath been as useful an engine for the Ministers falsely so called, to take fast hold on the Souls, and Purses of their Melancholic Disciples, as the Doctrines of Transubstantiation, Purgatory, and Absolution hath been to the Romish Priests, of taking hold of the Souls and Purses of theirs. For when a man oppressed with Melancholy, or Melancholic Doctrines, shall in his fits of dejection think himself deserted by God, will he not admire and reverence the very Shadow of that holy man whose Prayers shall prevail with God to return unto him again? And then after the recess of the Melancholic fit, which he is taught to believe is the comfortable return of the Spirit, he cannot but be very liberal to him, by whose powerful intercession he hath received such a Divine benefit, a blessing better than life itself. I deny not but that God may sometimes beget Supernatural joy in the soul of an holy man, by impressing upon him a secret sense of his love, and likewise kindle the flames of Hell in the Conscience of a sinner, by impressing on his soul a secret sense of his wrath: But these are extraordinary ways of dealing with men, of which the Scriptures are silent; but he can no more impress the sense of his wrath upon the spirit of a gracious, than the sense of his love upon the spirit of a graceless Christian, nor secretly contribute to enslave, and torment the Consciences of good men with horror, or unreasonable jealousies and fears. Indeed nothing is more plainly taught in the Holy Scriptures than this; that God gives his holy Spirit of assisting grace, or which is all one, the gracious assistance of his holy Spirit to men, and upon certain provocations takes it from them again: and this is the only Scriptural desertion, and the only sense in which that word ought to be used. Away then with those Canting Phrases of Gods Going, and Coming to the soul in fits of supernatural joys and fears, with which the Coiners of the Doctrine of desertion teach, that the souls of holy Men are now transported, and then pressed down as it were to Hell.  forsake his people, and this is a Cordial to me in the case I am now exposed unto; the exercising and putting forth of his glorious Power is able to Transport the Soul of the believer and mine above the reach of all sublunary difficulties; and therefore seeing I have hope to be kept up by his power, I would not have you look upon my Lot, or any other that is, or may be in my case, in the least deplorable, seeing we have ground to believe that more or less he will perfect his power and strength in weakness.  
That I may come a little to the purpose in hand, I declare before you all in the sight of God, Angels and Men, and in the sight of the sun and all that he has Created, that I am a most 
h Yes a Rebel, a Schismatic, a Blasphemous interpreter of the Holy Scriptures, an usurper of the Ministry, who was guilty of all the blood which was shed under the King's Standard on one side, and the Banner of Christ, as the Rebels in their Declaration Blasphemously called their Standard on the other. But these are not the sins, which he confesseth here, but sins of another complexion; and indeed it is almost impossible to have any reputation for holiness in the Kirk, unless a man hath been a great sinner, and Converted as St. Paul really was, and this Wretch pretends to have been, by a strong hand, i. e. tout d'un coup, in a sudden miraculous manner. So that if a good Christian cannot tell the time, and place, and other circumstances of his Conversion, he shall still be looked upon as little better than an unregenerate man, though he be never so Moral and unblamable in his life. As if it were impossible for men to be good from their Childhood, or unscriptural to date their regeneration from the Font.  miserable sinner, by reason of my original and actual transgressions, I must confess that they are more than the hairs of my head, that they are gone over my head, and altogether past reckoning, I cannot but say as Jacob said, I am less than the least of God's mercies, yet I must declare to the Commendation of the 
i The word Grace proceeds from the Latin word Gratia, by which the ancient Latin Church rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby the Greek Translators rendered Hhen, and Hhesed, whereof the former signifies Favor, Kindness, Love, Mercy, Pity, Benevolence, and the latter as Maimonides (Moore Nev. part 3. c. 53) observes, signifies a free benefit, or gratuitous favour, which is done to a person that was altogether unworthy of it, or else a greater favour and benefit, than the person on whom it is bestowed deserves. In which senses he saith it is opposite to Tzedakah which both signifies justice, and the due, which justice gives to every man In this sense St. Paul saith, Rom. 3. 24. That we are justified freely by his Grace, and not by works, or perfect sinless obedience, because then the reward would be reckoned not of Grace but of debt, or Justice. Accordingly the freedom of God's grace consists in the gratuitous redemption of the world through Jesus Christ, which was a mere favour, or such a benefit as mankind was altogether unworthy of, and which God in justice was not bound to do. I say it consists in the gratuitous redemption of all mankind, and not in the arbitrarious calling and election of this, and that particular man, as this Kirk-Preacher here suggests. So that when a man speaks of the free Grace of God, in reference to his own particular, if he speak Orthodoxly, he ought to be understood of his own share in the general free redemption, and not of the free Grace of God in saving of him, and reprobating or passing over others, which is the Kirk, and Kirkers usual sense of free grace, according to the Assemblies larger and shorter Catechisms, which they have Homologated for their own. But this is strange Divinity, and unworthy of the Divine Nature, which Phancies God out of mere wilfulness and ostentation of his Soveranity, to pluck one man out of the fire and leave another, as capable of his mercy, to burn eternally therein. God indeed is a most Absolute Sovereign, but then, as Cicero saith in his Books of Laws, he is infinita mens & ratio, and his Absolute Soveranity is under the Government and regulation of his infinite Wisdom, which is utterly uncapable of Fondness, and Antipathy, or the unaccountable loving of this, and hating of that particular person, and must needs restrain him from Arbitrary ways of dealing with his rational creatures, Angels and men.  freedom of his grace that to me who am the least of 
k Such a Saint as the Primitive Christians never heard of, nor all Antiquity can show.  Saints was his grace made known, and that by a strong hand, and dare not but say that he hath loved me and washed me in his own blood from all mine iniquities; and well is me this day, that ever I heard or read that Faithful saying, That Jesus Christ came to the world to save sinners, of whom I am the chief.  
2ly. I must declare in his sight, that I am the most unworthy that ever opened a Mouth, to Preach the insearchable riches of Christ in the Gospel; yea the sense of this made me altogether unwilling to set about so great a work, until by the importunity of some (whose name is savoury to me and many others) I was prevailed with to fall about it, and howbeit out of great weakness I went about it, yet I am hopeful, not altogether without 
l Very true, for his Country saw the fruits of his, and his brethren's Ministry, in numberless Rendesvouzes of Rebellion, and at last in a Covenanted Army in the Field.  fruit, and if I durst say it without vanity, I never found so much of the 
m Here the Enthusiast Blasphemously miscalls the irregular heat of his Fancy elevated in Preaching, the cursed Zeal with which he Preached, and the sensual pleasure and satisfaction which he took to see himself crowded about with troops of Auditors in the Field, the presence of God upon his soul.  presence of God upon my spirit, as I have found in exercises of this nature, though I must still confess attended with unexpressible weakness; 
n Here like a Jesuit he pretends to Suffer upon a Religious account, though he really suffered as a Disturber of the Government, and as a Traitor and Rebel to the King. He suffered not for Preaching, but for Preaching in arms, and among armed-men, who assembled themselves on Stated days every week against the Law, and defended their Assemblies by force of Arms. Or if he suffered for Preaching, it was not for Preaching Christ and the Gospel, but for Preaching up Rebellion, which is contrary to both. For Preaching against the Established Government and the Laws. For railing in their Preaching against the King and his Counsellors, telling the people that he was guilty of Perjury, and had no right to Govern, and that they endeavoured to drive Christ out of the Kingdom. Lastly, for Preaching up the Covenant, and the Presbyterian Government, of which they assert the same things, as Priests and Jesuits do of the Pope.  and this is the main thing for which I must lay down my tabernacle this day, viz. that I did Preach Christ and the Gospel in several places of this Nation, for which I bless him, as I can, that ever such a poor and obscure person as I am, should be thus privileged by him for mentionmaking of his grace, as I was able. 3ly. Give me leave to add this word further, that though there be great appearances of spreading and Preaching this glorious Gospel, yet I fear there is a snare at the bottom, and poison in the dish, which may gender and be productive of not only greater scarcity of honest Preachers and Preaching, but a real Famine of the Word, this I say is my fear, and I hope God will keep his 
o i e. The Kirk-Ministers and people from seeking, or accepting of any indulgence from the King. For to Preach by leave and permission from the King, is to grant that Ministers depend on the Secular power for the actual exercise of their Ministry, and supposeth that they may receive limitations and restrictions from the Magistrate, which is utterly inconsistent with that independent Authority which they derive immediately from the King in Zion, and destructive of his Supremacy, Kingdom, Crown, and Sceptre, as may plainly be seen from Mr. Brown's Jesuitical Letter, Printed at the end of these two Speeches, and the Apology.  Servants and people from fomenting any thing to the detriment of the Gospel. I am afraid that the Lord is beginning to multiply his stripes upon this land. We have walked 
p i e. Several times contrary to him in setting up Episcopacy.  Seven times contrary to him and therefore we may lay our account (unless repentance prevent it) that he will walk seven times contrary to us: there is more and more ground to fear that there is a 
q Well threatened.  Sword bathed in heaven, a glittering Sword sharpened and furbished against thee O guilty and Harlot Scotland; let this Land consider how neutral and indifferent we are grown in the 
r i e. In the matter of the Covenant.  matters of God, even like Ephraim long ago a Cake not turned, which is upon the matter Contrary to, and inconsistent with our Solemnly sworn Covenant; next how far are we fallen from our 
s viz. Our love for the Presbyterian Discipline.  first Love? How far are we degenerate from that noble Vine into which the Lord did once Plant us? How lamentable it is? How far we have gone the way to 
t viz. Episcopacy.  Egypt, drinking the waters of Sihor? Again What a woeful Spirit of bitterness is predominating in this Land? and in this Age 
u viz. The indulged Ministers against the Field-Preachers, such as Welsh, Kid, King, Cameron, etc. and the Field-Preachers against the indulged Ministers; who hold, that as long as they are not subjected to the Bishops, it is not against their Solemn League and Covenant, nor inconsistent with the Ministerial Authority, nor destructive to Christ's Soverainity, to accept of a limited indulgence from the State. And therefore they were content to be obliged not to Preach without their Parishes, not to Baptise Children of other Parishes, nor to engage Parents at the Baptism of their Children, to bring them up according to the Solemn League and Covenant, nor to Preach against the Government of the Church or State, and to observe the 29th. of May. etc.  Ephraim vexing Judah, and Judah Ephraim, Manasseh Ephraim and Ephraim Manasseth; the growing doggedness of this temper almost amongst all, portends terrible things from the Lord against this Land. 4ly. Reformation according to our sworn Covenants is neither designed nor practised. What means all this deformation that is come to pass in these days instead of the Contrary? How many of us have been Pulling down that which we have been building up? how many of us call good evil, and evil good, disowning and dissavouching that which sometime we judged our honour to testify for and avouch? 5ly. A Public Spirit in contending for God and his matters, in substance and Circumstances according to our vows and obligations, is much amissing amongst us at this day. Further I am pressed in Conscience to make mention of all those great and glorious things that God hath done in Scotland since the year 1640. and 1641. the abundant measure of his Spirit that was poured out upon his servants and people, and the renewing of that National Covenant twice in that year, and once in the year following, the Blessed efficacy that the Gospel had at that time in all the Corners of the Land, & the great things that followed upon it, which while improven, made our Land most desirable. 
w The Solemn League and Covenant, is the Alpha and Omega of the Kirk-Doctrines and Cause. Hence they commonly call it the Holy League and Covenant, as both the Pope and Jesuits called its Prototype, the League of the Papists in France; and as the Pope compared the Duke of Guise to Judas Maccabaeus, and the Jesuits to Gideon. (Davila lib. 9) So the Kirk-Preachers taught, that the Lords who began the Design of the Covenant, acted like the Jewish Worthys in promoting of it, and were moved and directed so to do by the secret motions of the Spirit of God. In the beginning of the Covenant, they set up one Mrs. Mitchelson a Minister's Daughter for a Prophetess, who pretended to be Inspired with a Spirit of Divination, and she said, that it was revealed to her by God, that their Covenant was approved by him, and ratified in heaven, and Mr. Henry Rollock a Covenanting-Minister being desired to pray with her, answered he durst not, because it would not be good manners in him to speak, while his Master Christ was Speaking in her, and yet at length she openly confessed, that she was an Impostor, and that the Ministers told her in private what she should speak. The Author of Naphtali, pag. 240. brings in Mr. Hugh Mackell a Rebel-Preacher saying, Whatever indignity is done to the Solemn League and Covenant, I esteem it no less than doing despite to the Spirit of Grace in his most eminent exerting of himself, and that it is a sin of the same nature with that of those men, who ascribed Christ's casting out of Devils to Belzebub, but far greater. And Mr. Andrew Cant in a Sermon at Glascow 1638, pressing the people to take the Covenant, said, that he was sent to them with a Commission from Christ, to bid them Subscribe the Covenant, which is Christ's Contract, and that he himself was come a wooer to them from the Bridegroom, and called unto them to come, and be hand-fasted unto Christ by Subscribing the Contract, and that he would not departed the Town till he had got the names of all that should refuse to Subscribe it, of whom he promised to complain to his Master Christ. But in effect he complained of them to the Committee of Estates and general Assembly, to get them Forfeited and Excommunicated. But the great Trick of the Kirk-Preachers, hath always been to Parallel the Solemn League and Covenant with the Mosaical Covenant, which was a Political aswell as a Religious Contract betwixt God and the Jews, by which he as it were Espoused himself to that people, and that people to himself. Hence they are wont to apply whatsoever is said of the Mosaical throughout the Old Test. to the Solemn League and Covenant, and the making, keeping, or breaking thereof. Were the Israelites Married to God by the one: so were the Scots and English Married to him by the other? Was the forsaking of the one, the cause of all the judgements which fell upon them: so the forsaking of the other (and not the King's blood) is the cause of all the judgements that have fallen upon these? Were the King aswell as the people obliged to keep the former: so his Majesty aswell as his Subjects are obliged to keep the latter? Did that oblige the Children in the loins of their Parents; so doth this oblige the people of both Nations, and their Posterity for ever more? Hence they Sacrilegiously Baptise their Children into it, and expressly renew it every time they receive the Communion, which was instituted as a Seal of the Covenant of Grace. Was the breaking of that a Revolting from God: so the rescission of this is an utter Apostasy, especially of Scotland, from God? So that the Whig-Apostles never speak of their Country since the Establishment of Episcopacy, but as of an Harlot and Idolatress, that hath forsaken her first Love, and Married herself to another God. It would be endless to recite all their Blasphemies about it. They make the last great Plague, and the Burning of London, to have been judgements for burning this Covenant there by the hand of the Common-Hangman: (Poor man's Cup of cold water, Printed in 4ᵒ 1678. pag. 19) Nay they Teach that his Majesty, like the Revolting Kings of Israel, and judah, hath no right to Govern, because he hath Revolted from it and Christ. Nay they damn all the Edicts and Acts of Parliament that are contrary to it, as the Act Statuting, that no Leagues, nor Bonds be made among the Subjects of any degree, upon whatsoever Pretence without his Majesties, and his Successors Privity and Consent. The Act rescinding and Annulling all the pretended Parliaments held 1640, 1641 etc. The Act for the Reestablishing of Episcopacy. The Act concerning the Declaration to be Signed by all in Public Trust, as Privy-Counsellors, Members of Parliament, Judges, Magistrates in Corporations, Justices of the Peace etc. A Copy of which I think fit to set down here.  
I—— do sincerely affirm and declare, that I judge it unlawful to Subjects upon pretence of Reformation, or other pretence whatsoever, to enter into Leagues or Covenants, or to take up Arms against the King, or those Commissionate by him, and that all those Gatherings, Convocations, Petitions, Protestations, and erecting and keeping of Counsel-Tables that were used in the beginning, and for carrying on of the late Troubles, were Unlawful and Seditious. And particularly that these Oaths, whereof the one was commonly called the National Covenant (as it was Sworn and explained in the year 1638, and thereafter,) and the other entitled a Solemn League and Covenant, were, and are in themselves unlawful Oaths, and were taken by and imposed upon the Subjects of this Kingdom, against the Fundamental Laws and Liberties of the same, and that their lieth no obligation upon me, or any of the Subjects from the said Oaths, or either of them, to endeavour any Change, or Alteration of the Government either in Church or State, as it is now Established by the Laws of the Kingdom.  
The Act for Security of the Persons of regular Ministers. The Act against Separation and Disobedience to Ecclesiastical Authority. The Act of Supremacy (of which more hereafter) The Act against unlawful Ordinations. The Act for an Anniversary day of Thanksgiving for his Majesty's Restauration, which the Rebels in their lesser Declaration on the 29th of May last, call an Act appointing an holy Anniversary day to be kept on the 29th of May, for giving Thanks for the upsetting of an Usurped Power, destroying the interest of the Church of Christ in the Land, which is to set up the Creature to be worshipped in the room of our great Redeemer, and to consent to the assuming of the Power, which is proper to the Lord alone. And therefore they burned it publicly at the Cross of Glasgow on the 29th. of May last, with the Act of Supremacy, the Act concerning the Declaration, and the Rescinding Act. And as they damn all these Acts upon the account of the Covenant, so they also damned the Bond which the Council tendered in 1677, and 1678. The Author of the poor man's Cup calls it the Bond of Disloyalty to Christ. And Mr. john Dickson in Crambushlane Preaching at a Conventicle May 26th. 1678. Said that those, who had taken it had committed a greater sin than the sin of the Holy-Ghost, and were already in hell. To conclude all their other Blasphemies about the Covenant, there goes about among them a Manuscript, written to prove that it is unlawful to hear the Church-Ministers, wherein the Author most Blasphemously affirms, that the Solemn League and Covenant is nothing else, but the substance of the Covenant of Grace.  2ly. I bear my Testimony to the Solemn League and Covenant, as it was Professed & Sworn in Scotland, England, and Ireland, in the year 1643. Yea as it was timed and taken by the Representatives and Body of these 3 Lands, which tie is binding and can by no power on Earth be infringed, whether Secular or Ecclefiastical, and that it was our glory to be counted a people married to the Lord: we and ours from one generation to another, from henceforth and for ever; so that Prelacy as it is now Established by a pretended Law, is destructive down-rightly to the Sworn Covenants, yea not only Prelacy, Popery, 
x Loyalty.  Malignancy and  
Heresy, but 
y His Majesty's Supremacy over all persons, and in all Causes Ecclesiastical within the Kingdom of Scotland, was asserted by the first Act of the Second Parliament began at Edinburgh, Octob. 19 1669. The Kirk-Ministers have ever since railed against this Act above all the rest, saying, that Jesus Christ is quite exauctorat and unkinged by it, that it hath overthrown his Prerogative Royal, and made the King Supreme in the house of Christ. That the Three Estates have thereby Blasphemously declared, that they have no King but Caesar, that it is most expressly contrary to the 2d. Psalms, and that by subjecting all Ecclesiastical matters to the Imperial Sceptre, they have given a sinful mortal power to King it over the house of God. Insomuch that jesus Christ hath neither name, nor thing of Kingly power left him by this Cursed Act, by which all power Ecclesiastic is declared to be the intrinsic and inherent Prerogative of the Crown. In particular the Author of the Poor Man's Cup, etc. saith, that he admires the Patience of God, that the Nation wherein such a wickedness was decreed, hath not before this Perished from under heaven; and saith that the Question is put by the Governors to the followers of Christ in the fields, with greater contempt than Pilate put it. What? is jesus than your King? And then he cries, Oh noble Cause! Oh who would not rejoice to enter the List of contradiction with these his enemies, and have once an opportunity to say, Yes he is a King, and will be a King when you are gone, and will prove himself higher than the Kings of the Earth, by rescinding your Supremacy that Idol of his jealousy and indignation, and object of his revenge. Nay he saith, that it is a pure, perfect, and unparallelled contradiction to the Doxology of the Lords Prayer, and that never any thing was so like it in Sense and Sound, as what is Recorded by the Holy Ghost of the King of Babylon, Isa. 14. 13, 14. I will ascend into Heaven, I will exalt my Throne above the Stars of God, I will sit also upon the Mount of the Congregation in the sides of the North, I will ascend above the heights of the Clouds, I will be like the most High.  Supremacy, and every thing Original upon and derivate from it. 3ly. I can but make mention of that honourable and noble practice, that this Land was privileged with, viz. that after both defections the Lord put it in the heart of Christ's Church and State, to renew those Covenants again with the National and Solemn League and Covenants, together with an acknowledgement of sin and an engagement to Duty, and that in the close of that year; which performance was attended with so much of the 
z So he Blasphemously calls a National Fascination to Rebellion, and Schism▪  Lords power and presence, that it was like a Resurrection from the Dead to all, that were Witnesses thereof, both Speakers and Hearers, that many were forced to Cry out, The joy of the Lord is our strength, God of a truth is here.  
4ly. I dare not but add this in the case wherein I now stand, viz. I dare not but add my Concurrence with, and Adherence to all these public Testimonies, Protestations, and Declarations, that have been owned, evinced and remitted by all the Presbyterian Ministers and Professors that appeared against the public resolutions, for taking in the Malignant Party into Judicatories and Armies, as also I join my Cordial adherence to and with them that protested against the 2 general Assemblies at Saint Andrews, who endeavoured to approve what the Commission had done in the year 1650. and 1651. in reference to the intrusting of the Malignant Party, which, as was said by these protesting worthies, laid the foundation of all that has come or may come upon us. I hope this will not offend any.  
5ly. I am bound in Conscience in the next place, to testify my dislike and abhorrence of that horrid, cruel, barbarous, unheard of and unparallelled Deportment and practice of that 
1 This is the 15th Act of the First Parliament, begun at Edinburgh, jan. 1. 1661. whereby all the pretended Parliaments from 1640. to the end of 1648. and by consequence the Established Presbyterian Government were all rescinded, and Annulled; and they also rail as much against it, as against the Act of Supremacy, and burned them like two Idols both together.  Act Recissory, wherewith as at one Lash, by an Act of that Precipitate Parliament, they endeavoured to Rescind, Annul, and Repel all those great and glorious things that the 
2 So he Blaspemously calls a strong hand of Rebellion.  strong hand of the Lord had done in Scotland for more than 20 years bygone, over the belly of so much opposition and standing contradiction of proclaimed and avowed Adversaries upon all hands, yea I proclaim my abhorrence of all the Confusion, 
3 He means the Blood first, of those who were Executed soon after his Majesty's Restauration, as of Wariston, Guthrie, &c, 2ly. of those who were Executed for the Rebellion at Pentland-Hills 1666, who in Naphtali and Ius populi vindicatum are called Worthies, precious Saints, and Martyrs, etc. and lastly the Blood of Mitchel, who suffered for attempting the Murder of the late Archbishop of St. Andrews, since effected by them, whom the Author of the Poor Man's Cup hath Canonised for a Saint and Martyr in this Parallel with Samson; which I shall set down in his own words, pag. 35. First Samson was a Rackel and Rough▪ handed Saint, ready to Pelt the Philistines on all occasions: yet Secondly, the Holy Ghost for all the faults that followed him hath Recorded his name, and Enrolled him in the number (even while the names of many others are left out) of those Eminent Worthies. Heb. 11. And so he hath made the name of Mr. Mitchell Savory, 〈◊〉 ●s he took many Testimonies from him 〈◊〉 〈◊〉 his appearances to the Cause, so he owned him in the end, and honoured him to die, Witnessing a good Confession, which will be on Record to Posterity. Thirdly as Samson did more mischief to the enemies of the people of God at his death, than in all his life (for when they sent for him to make themselves merry at a sight of his misery, the Lord helped him to spoil their Sport) So I judge it is beyond question with every Sober man, that Mr. Mitchells death hath done more hurt to its Contrivers and furious drivers, than ever his life could have done, even though he had shot again, and hit that unhallowed Mark, etc.  Blood, murder, Fineing▪ Confining, Imprisonments, Stigmatising, with other unexpressible Cruelties that has issued 〈◊〉 that Cursed Generation there ●9 years by gone; and moreover, I leave my Testimony against all other Confusions, Imprisonments and Blood, that is or may be intended against these in the Land, who design to 
4 He means from Idolatrous revolting from God into the Episcopal Church, which is not the house of Christ, as they Sacrilegiously teach.  keep their garments clean, whether in Prison, or out of Prison.  
6ly. As concerning that which is the ground of my death, viz. 
5 See note n.  Preaching here and there in some Corners, I bless my God I have not the least Challenge for it, though these that Condemned me were pleased to call these Preach 
† If weekly Meetings of Hundreds and Thousands of Armed-men in the Fields, nay if weekly Meetings of Armed-men form into Troops, and Companies ready upon all occasions of probable capacity to Fight against the King, for the King in Zion, were Rendevouzes of Rebellion, than your Field-Preachers were Rebels, and the Field-Meetings Rendevouzes of Rebellion. What else were those Field-Meetings of which was gathered that Army of Saints, which fought the King's Forces on Pentland-hills in a ranged Battle 1666? What else were those numerous Field-Meetings a little more than 2 years since, upon his Grace the Duke of Lauderdales' going down into Scotland? which 〈◊〉 the Privy Counsel to advise his Majesty to send English forces to lie in readiness 〈◊〉 the borders, and to order the Viscount Granard to lie with an Army on the Irish 〈◊〉 ready to be Transported upon occasion, and likewise upon the motion of the Marquis 〈◊〉 A●hol, to procure the Lords of the Highlands a Commission to March with their Vassals under the Command of his Majesty's Major General into the West, to prevent the Field-Conventicles from running together into a general Rebellion, as they did the last May. Or to come to particulars, what else was that Field-fast near jedburgh in Tive●tdale towards the latter end of March 1678? where there were present 7 Preachers, and 5000 people, (the men being armed) to seek God for 3 things. 1st. That he would be pleased to put an end to the Persecution of his people in this Kingdom. 2ly. That he would have mercy on all those that took the wicked Bond, and give them grace to repent of it. 3ly. That he would bless with success, those noble Lords, who were gone to London. What else was that formidable Conventicle in the March the May following, where were Assembled eight or 9000 people to receive the Sacrament, and renew the Solemn League and Covenant, of which the Privy Counsel gave his Majesty an account? What else was that Conventicle near Dumbar shortly after, where they fell upon the King's Forces of the Basse, that went out to dismiss them, and killed one of the Soldiers, and wounded more? But if I should go on to enumerate all the Field-Meetings till that great one which began the Rebellion in May last, I should rather write an History than a Commentary, but I shall be ready to give a particular account of them▪ when a good occasion shall require.  Rendezvouzes of Rebellion, yet I must say this of them, They were so far from being reputed so in my eyes, that if 
6 The Kirk-Preachers are always wont to speak Great and Magnificent things of their Followers, whereas for the general, they are the most ignorant, and wicked sort of people perhaps in the Christian world. For their ignorance take this as a Specimen or proof of it.  ever Christ had a Party or people wherein his Soul took pleasure, I am bold to say these meetings were a great part of them; the Shinings and Glory of our God were eminently seen amongst these Meetings, the Convincing Power and Authority of our Lord went out with his Servants in those Blasphemously Nicknamed Conventicles; this I say without Reflection upon any.  
7ly. As for that other Clause in my Indictment, upon which my Sentence of death is founded, viz. Personal presence twice or thrice with Parties whom they called Rebels, for my own part I never judged nor called them such. I acknowledge and do believe that there were 
Edingburgh 13. of May. 1678.  
THis day a number of persons being brought before a Committee of Council, and examined concerning their being at a Field-Conventicle, at or near Catcart upon Sunday the 12th of this instant, one of them, named David Ferguson, being interrogate, why he did not keep his Parish-Kirk, answered, that he had Sworn the Covenant, whereby he was obliged not to hear Bishops, Deans, or Curates. And several of these persons being asked, why they went to Conventicles, declared it was to hear the truth of God, and being interrogate what that truth of God was, declared they could not tell, and divers of them being asked, acknowledged, that they could not say the Lords Prayer, the Belief, nor the ten Commandments. This is attested to be true by me Mr. Alexander Gibson one of the Clerks of his Majesty's Privy Council.  
Alexander Gibson.  
The number of persons which were brought before the Committee were about 70, being the very same Company of men, who were brought into the Thames about 9 Months since in order to their Transportation (according to the 2d. Act of the 2d. Session of the Second Parliament of Charles the II. began at Edinburgh, July 28. 1670.) into his Majesty's Plantations for obstinately refusing, when they were examined by Authority, to discover any persons who were at that Field-Conventicle, in coming from which they were taken, and the disorders transacted therein. And were not the Disciples of these Field-Prophets very ignorant, it were not possible for them to believe Episcopacy to be an Antichristian, and Presbytery, which is but of yesterday, to be a Divine institution, to Baptise their Children into the Solemn League and Covenant, to think it unlawful to hear Protestant Bishops and Episcopal Ministers Preach, and call that Church Idolatrous which hath neither Idols nor Ceremonies, nor any Liturgical Forms, nor any thing which can give the least umbrage of suspicion to tender Consciences falsely so called, but worship's God in the selfsame manner as they themselves do. I speak not this to upbraid our Sister-Church (for which I daily pray) with her defects, for her imperfect state is not her fault, but her misery, caused by the iniquity of the times, but to show the gross ignorance of the people, that are led away from her Communion, and Believe, that the use of the Lords Prayer is Idolatrous, that they cannot profit by the Church-Ministery, nay that all the Bishops and their whole Clergy never did nor never will Convert a Soul, as Mr. John Dickson Blasphemously Preached at Pollemadie in June 1673.  
And then for their wickedness I refer the Reader to the 3, or 4 last pages of Ravillac Redivivus, though I could say an hundred times more upon this Subject, having by me a Manuscript of 20 sheets, Entitled the Principles and Practices of the fanatics, under▪ the heads of Jesuitism, Anabaptism, Blasphemy, Cheating, Lying, Cruelty, Slandering, Fornication, Bestiality, Witchcraft, etc. which perhaps ere long may be made public for the honour of these Gnostics and their Teachers; but were there no more to object against them, but their Rebellious and Schismatical Principles and Practices, 'tis enough to make us conclude, without breach of Charity, that they are not a Party or people, wherein the Soul of Christ takes pleasure, as this deceiver confidently boasts.  many that came in the 
7 The Scripture speaks of those who followed Absolom, as Rebels, though many of them followed him in the simplicity of their hearts, as many of the Western people followed their Preachers into the late Rebellion, & thought that they did God good Service in so doing, being deceived by this Murderer of Souls and his Brothers, who make the people ignorant, and then abuse their ignorance to the ruin of their Bodies, Souls and Estates.  simplicity of their hearts, like those that followed Absolom long ago. I am as sure upon the other hand that there were a great Party there that had nothing before them, but the reprocuring of the 
8 So he Blasphemously calls the Covenant, and Presbyterian Discipline.  Lords fallen work and the restoring of the breach which is void as the Sea, and I am apt to think that such of these that were most Branded with mistakes will be found to be most single. But for 
9 He means Rebellion in his own Jesuitical sense.  Rebellion against his Majesty's Person or just Government, the Lord knows my Soul abhors the name and thing. Loyal have I been, and will every Christian to be so. I was ever of this judgement, to give to Caesar the things that are Caesar's, and to God the things that are Gods.  
8ly. Since I came to Prison, I have been much Branded with many things which I must call aspersions, whereof 
10 Neither thou pretended Minister of the Gospel, nor thy Brethren will ever be able to wash off the aspersion of Jesuitism. 
a 6 Book of Spotsw. Hist. particularly the story of Adam Blake.  For is it not Jesuitism to maintain, that the Rebellion of Churchmen is not treason, because they are not subject to the Secular power? Is it not Jesuitism to carry on Solemn Leagues and Covenants among the Subjects without, and against the Prince's consent? 
b Buchan. de jure regni Lysimachus Nicanors letter.  Is it not Jesuitism to Teach, that Kings ought to be Excommunicated, and that Subjects ought to withdraw their Obedience from them when they are Excommunicated, nay as soon as they begin to abuse the power against the Church? 
c Spotsw. Hist. 6 book. the Covenanters protestation July 1638. published at the Cross in Glascow. Lysim. Nic. Naphtali.  Is it not Jesuitism to deny, that Kings have power to Convocate and dissolve Ecclesiastical Synods and Councils? And that no power on Earth is above that Manyheaded-Pope, the general Assembly, which hath power to make Laws without the King? Is not Jesuitism to condemn the English Liturgy, and to forbid the people under pain of public Penitence, or Damnation, to read it, or any books of Episcopal Divines, nay not to have them in their houses, nor to converse with Church-Ministers (whom they scornfully call Curates, and the Bishop's Journeymen) much less to hear them Preach? Is it not Jesuitism to assert, that Salvation is not to be had out of the narrow Communion of Presbyterian Churches, and to invent and impose new Articles of Faith as, That Episcopacy is an Antichristian constitution, that it is Popery to observe the 
† The passion, resurrection, and ascension of our Lord, and the descent of the Holy-Ghost.  Apostolical Festivals, or to administer the Communion in private to sick persons, and that Presbytery is the sole and unalterable Government of the Church. Is it not Jesuitism to Write and Preach against the Scottish Act and English Oath of Supremacy, and to 
d Knox in his Chron. pag. 78, and ●3. Lysim. Nic.  absolve the people from their Oath of Allegiance, under a pretence of the Kings being an enemy to Christ? Is it not 
e Naphtali. Buchanan de jure regni.  Jesuitism to Teach that there is a Reciprocal obligation betwixt Kings and their Subjects, and that if he perform not his part, they ought not to perform theirs? Nay is it not Jesuitism to Teach, that the 
f Buch. de jure regni.  Supreme power is lodged originally in the people, which they may take from the Prince, when he is no longer worthy of it, and that the 
g Buch. de jure regni. Naphtalies' probable capacity.  Primitive Christians did not take Arms against the persecuting Emperors for the same reason, that Christians take not up Arms in the Ottoman Empire, because they had not sufficient force? Is it not Jesuitism to assert that a good intention will hollow a wicked action, or which is all one to Rebel, Murder, and Rob to advance the cause of God? Is it not Jesuitism to compare Protestant Princes to Heathen, idolatrous and persecuting Tyrants? And to distinguish betwixt their Private and Political Persons, and so make the people believe they fight for the King when they fight against the anointed man? Is it not Jesuitism to Teach that 
h Apology etc. Printed 1677.  Magistrates in Church-matters have only a Cumulative but not a Privative power, and that all the Secular power on Earth cannot deprive or silence a Minister, because every Minister is so by special mission from Christ, and in his Ministerial capacity is subject to none but him? Is it not Jesuitism to assert, that the King hath not power to Ordain a public Fast or Festival, and that 
i Apology. Sect. 3.  passive obedience, and Submission to the unrighteous Decrees and unjust Sentences, and punishments of Rulers, is as great a sin as active obedience to their unrighteous laws? Is it not Jesuitism to assert, that King Solomon deprived 
k Apology.  Abiathar the Highpriest, not as a King but as a Prophet, and that the Ministers ought not to Preach by permission from the Magistrate, nor to have the exercise of their Function regulated by Secular Edicts and Laws? Is it not Jesuitism, nay the usurpation of the Inquisition itself, 
l Spotsw. Hist. lib. 6. An. 1596.  to meddle with every thing, even Edicts, and Acts of Parliament, under the colour and pretence of Scandal, and use the holy Communion as a Seal to other Oaths, Vows and Covenants, besides that of our Baptismal Covenant with God? Is is not Jesuitism to assert, that a 
m Naphtali about Mr. Mitchels attempt. Knox in his Chronicle applauds Norman Leslies kelling the Cardinal at St. Andrews, and James Melvin calls it a godly fact, and Leighton in his Zions Plea saith, that Feltons' killing the Duke of Buckingham was an heroical and laudable fact. See also Mitchels Speeches in Ravillac Redivivus.  private person may kill a man in public Authority by impulse, and that such Acts are heroical, like that of Phineas, and have wrought great deliverances for the Church of God? Is it not Jesuitism to represent Christian Protestant Kings as a judgement and not as a Blessing to the Church, by telling the people, 
n The information for defensive arms. Zions' Plea, pag. 196.  there were no Kings before cain's days, that God gave the Jews their first King in his wrath, and that the Church was well Governed for above 300 years before there was any Christian King? Lastly, is it not Jesuitism to teach the people, that they ought to labour for an holy hatred of our Reformed Bishops and their adherents, and that it is 
p Naphtali, Jus populi vindicatum. Mitchels greater Speech in Ravillac Redivivus. The introduction to the Apology.  lawful and laudable to kill them and their Curates, and that Protestant Prelacy is an enemy to true Godliness, and admirably fitted to bring the Church unto a slavish dependence upon the King? If these be Jesuitical Doctrines, thou blind leader of the blind, than thou and thy brethren will never be able to wash off the aspersions of Jesuitism with all the water in Tweed and the Forth.  Jesuitism is one. I am hopeful there was never one that did converse with me, that had the least ground of laying this to my charge, and know not how it's come to pass to cast it upon me, nothing except implacable prejudice that some have been prepossessed with against me; I am not ignorant that near 2 years ago, a person of Note in this Church, who living was pleased to say, that I had died in that judgement, but after he was better informed, he changed his Note and said it was misinformation; but now the Lord, before whom I must stand and be judged by and by, knows, that I have a perfect abhorrence of the things, and it was never my intention directly or indirectly. Though I must confess some few years bygone some were pressing with me, that I might Conform and embrace Prelacy; but for Popery and that trash it came never nearer my heart than the Pope's Conclave, or the Alcoran, which my Soul abhors.  
9ly. I have been also 
11 Not by the Church-Ministers, but by the indulged brethren, who think it consistent with the nature and design of the Covenant, and the Supremacy of the King of Zion, to accept of his Majesty's indulgence, which Brown, Welsh, King, Kid, Cameron and the rest, declare is unlawful to do.  branded with Factiousness, divisive and seditious Preaching and practices. I must confess if it be so, it was more than I was ever ware of, according to the measure that God hath given me, it was my endeavour to Commend 
12 In his Soverainity, Royal Prerogatives, Crown and Kingdom.  Christ to the hearts and souls of people, even repentance towards God and Faith towards Jesus Christ according to the Word of God, Confession of Faith, 
13 The Assemblies larger and shorter Catechism.  Catechisms larger and shorter, yea, I did press them also (when God did cast it in 
14 That was as often as he thought fit.  my way) to remember their Sworn Covenant in Doctrine, Worship, Discipline and Government, and that they would make it their work to stand to it in substance and Circumstances, seeing it is so cried down in this day▪ and if this be divisive 〈…〉.  
10ly. I am pressed in Conscience to bear my testimony against, and abhorrence of every invasion, usurpation or encroachment that is made or hath been made against Christ's Royal Prerogative, Crown and Kingdom, original upon, and derivate from that which they call the 
15 See note y.  Supremacy. I was never free to lay a Confederacy with those that I judge in a great part have laid a Confederacy in that thing, and the Lord is my Record, I was never free in my Conscience for that which is called the 
16 And as they hold it unlawful to take the King's Licences and Indulgences, as being inconsistent with their immediate Mission from Christ, and his Prerogative Royal: So they think it unlawful to accept of any Accommodation from the Church, as being incompatible with their Solemn League and Covenant, that Oath of God, as they call it, by which they are obliged to endeavour the extirpation of Episcopal Government, and set up Presbytery in its stead. Dr. Leighton sometimes Bishop of Dumblane and Archbishop of Glascow, offered them Six Articles of accommodation in his Diocese, by which he did really unbishop himself, and left himself nothing of the holy Apostolic Office, but the empty name.  Indulgence, neither first nor second as it was tendered by the Council, and as it was embraced by a great many Godly-hearted men in this Island; yea, it was never lawful nor expedient to me: and in effect 
The ARTICLES.  this is the main ground why I am rendered obnoxious to so many imputations, 
1st. That if the Dessenting brethren will come to Presbyteries and Synods, they shall not only be obliged to renounce their own private opinion anent Church-Government, and Swear or Subscribe any thing thereto; but shall have liberty at their entry to the said meeting, to declare, and enter it in what form they please.  that I have been all along contrary to their Indulgence in my judgement. I confess I have been of that judgement, and die in the judgement contrary to it; and this I crave leave to say without any offence to 
2ly. That all Church-Affairs shall be managed in Presbyteries or Synods, by the free vote of Prebyters, or the Major part of them.  
3ly. If any difference fall out in the Diocesian Synods betwixt any of the Members thereof, it shall be lawful to appeal to a Provincial Synod, or their Committee.  
4ly. That Intrants being lawfully presented by the Patron, and duly Tried by the Presbytery, there shall be a day agreed on by the Bishop and Presbytery for their meeting together, and for their Solemn Ordination and Admission, at which there shall be one appointed to Preach, and that it shall be at the Parish-Church where he is to be admitted. Except in the case of impossibility or extreme inconvenience; and if any difference fall in touching that Affair, it shall be referable to the Provincial Synods or their Committee, as any other matter.  
5ly. It is not to be doubted but my Lord Commissioner his Grace will make good what he offered anent the Establishment of Presbyteries and Synods, and we trust that his Grace will procure such security to those Brethren for declaring their judgement, that they may do it without any hazard in contravening any law, and that the Bishop shall humbly and earnestly recommend this to his Grace.  
6ly. That not Intrant shall be engaged to any Canonical Oath or Subscription to the Bishop, and that his opinion anent that Government shall not prejudge him in this; but it shall be free for him to declare.  
These are the Articles of accommodation, in which that Prelate most unworthily parted with his Negative voice, wherein the very essence of Episcopal power consists. 
† Ignatius▪ ad Smyrn. ad Philadelph. ad Trall.  For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. was the Apostolical rule of Church-Government, (can. 39 Sanct. Apost.) and therefore next to the appearance of a Bishop before a meeting of Presbyters, upon a citation from them, and renouncing the Episcopal Function before them, and craving their pardon that he had accepted of it, as 
The Epistle Dedicatory to Bishops Hall's Episcopacy.  Graham Bishop of Orkney did; his forsaking of his Negative power by a contract with his Presbyters, and committing all Church-Affairs to their sole management (not to mention the remitting of their Canonical Oath) would have been as Sacrilegious a concession, as a Bishop, quatenus such, could make. He had thereby virtually reduced himself into a Presbyter, which the Primitive Church did abhor as 
Can. 29. Concil. Chalced. Math. Blastar Cap. 28. in E.  Sacrilege, and would undoubtedly have deprived and Excommunicated, if not Anathematised, any Bishop that durst have been so perfidious to the Apostolic cause. But yet though beyond all example he cut the very Nerves of Episcopal Jurisdiction in these Articles of Accommodation, the Nonconform Ministers scornfully rejected them, and wrote against them in a book entitled, The Case of Accommodation etc. Printed in 4ᵒ 1671.  the Godly and 
17 There is not one Learned man among them, unless he be a Priest (for so custom emphatically calls the Romish Presbyters) or a Jesuit in Masquerade.  Learned that are of another judgement. I judge it fit likewise in this case to leave my Testimony 
18 Last Summer was Twelvemonth, the Convention of Estates gave his Majesty a Five-months Tax, or 30000l. Sterling a year, for five years successively, to maintain a Regiment of Foot, and 3 Companies of Dragoons, and 3 Troops of Horse for suppressing of the Field-Conventicles. This Act was like to be such a Blow to the Cause made up of Faction and Schism, that it was vigorously opposed under some colour or other by an insignificant contrary Party, who were not the Sixth part of the House. And as soon as it was passed, the Field-Preachers, who had told the people before, that the Convention would come to nothing, fell immediately to Preach against the Five-months Tax, telling them, that it was given by the enemies of Christ to drive him out of the Kingdom, and that it would be as great a sin to pay it, as it was to Judas to betray Christ. Nay they told them, that this was the day of Christ's enemies, and the power of darkness, and the very Nick of temptation, which God permitted to try whether they would have Christ for their King or no, and charged them, as they would answer it before them at the great day, not to forsake him contrary to their Holy Covenant, by sinfully complying with such an Antichristian Act. Their people upon this were so affrighted, that many of them rather than pay the Cess, will suffer distreint; and in particular the Earl of Dundonalds chief servant fell perfectly distracted by trouble of Conscience for having assisted his Lord at Renscot in laying the Cess upon that Shire. And the very same Sanctified Ruffians, who murdered the Archbishop of St. Andrews in Fife, had several days before laid wait for the Collectors of this Tax.  against the stint taxation cess that hath been so unjustly imposed, so irrelevantly founded and vigorously carried on by the late Convention of Estates, and merely upon no other account imaginable, but to make a final extirpation 
19 i e. of Christ as King in Zion, of the Covenant & of the Presbyterian Government, that Pattern in the Mount.  of Christ his Gospel and Ordinances out of the Land: and how lamentable it is to consider how many Professors did willingly pay it, and were most forward for others to do the same. In the next place, though to many I die desired, yet I know, not to a few my death is not desired; and it's the rejoicing of my heart that I die in the Faith of our Lord Jesus Christ, who hath loved me and given himself for me, and in the Faith of the Apostles and Prophets, and in the Faith that there is not a name under Heaven by which men can be Saved, but by the name of Jesus, and in the Faith of the Doctrine, Worship and Government of the Kirk of Scotland, as it is now Established according to the Word of God, Confessions of Faith, Catechisms larger and shorter like as I leave my Testimony against Popery, Perjury, Profanity, Prelacy, Heresy, and every thing contrary to sound Doctrine. In the close, as a dying Person, and as one who hath obtained mercy of the Lord to be Faithful, I would humbly leave it on the Godly Ministers to be faithful for their Lord and Master, and not to hold their peace in such a day, when so many ways are taken for injuring him, his Name, nay his Sanctuary, Ordinances, Crown and Kingdom. 
20 Well threatened false Prophet.  I hope there will be found a Party in this Land, that will contend for him and his matters upon all hazards: and as faithfulness is called for in Ministers, so Professors would concern themselves that they countenance not nor abate any thing that is inconsistent with their former principles and practices. I have a word to add further that God is calling persons to repentance, and to do their 
21 To assert the Covenant.  first Works. O that Scotland were a mourning Land! And O that Reformation were our practice according as we are Sworn in the Covenant! Again, Christians of grace and experience would study more stability and straightness in this day, when so many are turning to the right hand and so many to the left: 
22 Consider how Blasphemously he applies this Scripture.  He that endures to the end shall be saved: he hath appointed a Kingdom for such as continue with him in his temptations. Next, as ever ye would expect to have the Form of the house of God shown you in all the Laws thereof, go 
23. Of the Presbyterian Government & Discipline.  out thereof, and come in thereof, then think it no shame for you for all that hath been done; sitting down on this side Jordan is like to be our bane. Oh when shall we get out and run after him with all our hearts, and never rest till he return. I commend my Wife and poor young ones to the care and Faithfulness of the God of Abraham, Isaac, and Jacob, the God that hath led me to this day, and who is the God of my Salvation, be their God and my God, their Father and my Father. I am also hopeful that Christian Friends and Relations will not be unmindful of them, when I am gone. Lastly, I bear my Testimony to the Cross of Christ, and Bless him, that ever he counted me worthy to appear for him in such a Lot as this. Glory to him that ever I heard of him, and that ever he fell upon such a method of dealing with me as this. And therefore let none that loves Christ and his righteous Cause be offended at me; and as I lived in the Faith of this, that the three 
24 Married to God by the Solemn League & Covenant. See more in Notes upon W.  Kingdoms are married Lands, so I die in the Faith of it, that there will be a Resurrection of his Name, Word, Cause and Covenant, and of all his interests therein, though I dare not determine the time when, nor the manner how, but leave all those things to the infinitely wise God, who hath done and will do all things well. Oh that he would return to this Land again, repair our breaches, take away backslidings, appear for his Work! O that he were pacified towards us! Oh that he would pass by Scotland once again, and make our time a time of love! Come Lord Jesus, come quickly, himself hasten it in his own time and way. The Lord is my Light, my Joy, and my Life my Song and my Salvation. The good of his chosen be my mercy this day, and the enriching comforts of the Holy-Ghost keep up and carry me fair through to the glory of his Grace, to the Edification of his people, and my own eternal Advantage.  
John Kid.  
Amen.   

THE LAST SPEECH OF Mr. John King. With Animadversions thereupon.  
Men and Brethren,  
I Do not doubt but many, that are Spectators here, have some or other end, then to be edified by what ye may see in the behaviour, or hear in the last words of one going to eternity: But if any of you have ears to hear, as I doubt not but some of this great gathering have, than I desire your ears and attention, if the Lord shall help and permit me to speak to a few things. First I bless the Lord (since by his wisdom and holy providence he hath carved out my lot to die after this manner) that I die not 
a As unwillingly as other malefactors use to do, for in the interval betwixt his condemnation, and execution, he by his friends used all the means he could to procure his Majesty's pardon.  unwillingly, nor by force. It is true, I could not do this of myself neither, always having an inclination to put the evil day far away; but through 
b There are two sorts of courage: one natural, and the other supernatural, or inspired, and the raising of the Animal Spirits by strong liquors (for Aristotle compares Enthusiasm to wine) will plausibly counterfeit both. Hence we see that common Malefactors, party to rid their minds of the torment of fear, and partly out of a vain glorious desire to be mistaken by the rabble for men of great natural courage, who contemn Death, privately fortify themselves before the time of execution by strong spirits, and cordials, by virtue of which they often appear to die like gallant men. In like manner religious Malefactors (I mean such as pretend to suffer upon the account of religion) that they may rid themselves of the terrors of an evil conscience, and appear to be assisted, like Martyrs, with supernatural courage, heighten their spirits at the time of execution, by strong liquours, and cordials, which make them brisk, and bold, and insensible of Death, and Hell. But then as the former sometimes drink to much, and so discover the Cheat by dying Drunk: so the latter (who are so much the more execrable Hypocrites of the two, as it is a greater sin to counterfeit Grace than nature) sometimes by taking too much of the creature discover their imposture by their Drunkenness, and by dying not like Martyrs, but sots. This was the deplorable case of Hugh Peter, whose sad condition that good penitent Mr. Cook lamented at his execution. This likewise was the case of the Pentland-Rebels who were executed at Edinburgh, who were so stupefied, and besotted with the Sack, and Brandy, which they drank on the day of their execution, and the day before, that they died like Beasts, without so much as making a prayer to God, or desiring others to pray for them; to the great scandal of all good Christian spectators, who saw them, and whereof many yet a live can witness, what I say. Lastly, this was the case, though not to that degree, of Gaven the Jesuit, elder brother to this deceiver, who delivered as much, as he was permitted to speak, of this speech (which he had composed before) in such a broken confused manner, as Drunken men use to do, in somuch, that the orthodox spectators pitied the wretch, and his brotherhood were ashamed. See notes d, and f, on the first in Speech.  grace I have been helped, and by his grace yet hope to be, and though possibly I might have shunned such a hard sentence, if I had done things which (though I could) I durst not do, no not for my Soul, yet I durst not (God knows) redeem my Life by the loss of my Integrity and Honesty. I bless the Lord, that since I have been apprehended and a prisoner, God hath very wonderfully upholden me, and made out that comfortable word, 
c 
I shown before on note c, in the first speech, that this sort of Ministers falsely so called, have a Jesuitical trick of abusively applying the holy Scriptures to themselves.  
Here we may see another notable instance of it, where the deceiver applies to himself this comfortable message, which the Prophet delivered in God's name to the Jews, as they were his People in a civil sense, bidding them not to be afraid, or dismayed, because he would strengthen them, help them, and uphold them against their Enemies: so that those who were incensed against them should be ashamed, and confounded, and those that warred against them should be as a thing of naught. But here he blasphemously asserts, that God miraculously upheld him, and made out these comfortable words to him, as if the Holy Ghost had whispered them in his conscience as expressly, as the Prophet spoke them unto the Jews. Or as if whatsoever was written in the holy Scriptures, were to be so exactly transcribed in the works of Providence, that even the Prophetical passages, and predictions were to be accomplished over and over in different Ages; or as if the latter works of Providence, not only in general, but as to particular Societies, and Persons did answer as exactly to some or other places of the Scripture, as Face answers to Face in a Glass. This Doctrine is taught in a Book called, The fulfilling of the Scriptures, Printed 1669. wherein are such Blasphemous applications of the Scripture-promises to the Condition of the Covenanters in Scotland, as cannot be read without horror, and indignation, by any Orthodox man. Ever since the Re-establishment of Episcopacy, the Conventicle-Preachers have assured their People, that God would destroy it again, and restore his own work; but then as often as they began to withdraw from them, seeing no probability of such a turn, than they Preached, and Wrote of the great promises which were made to Believing, as that Faith was the Evidence of things not seen, and that they ought to believe the naked Word, when there was no appearance of its out-making, according to 2 Chron. 20. 20. Hear O Judah, and Inhabitants of Jerusalem, believe in the Lord your God, so shall you be Established, believe his Prophets, so shall you Prosper. But then when things fell not out according to the prediction of these false Prophets, but quite contrary, than they had another Scripture to quiet their Disciples, viz. That the Righteous ought not to be afraid of evil tidings, but that their hearts should be established trusting in the Lord, and that they should not be afraid, until they had seen their desires upon their Enemies, Psalm. 112. 7, 8. Therefore they ought to get their Spirits quiet in a recumbency on God, and to trust his Testimony more than their own Hearts, because there was then a most sensible outgate, when there was least of Sense 
Fulfil. of Script. pag. 50.  and most of Faith; that when their Cause was lowest, then God called them to throw themselves on the promise, and that their most desperate venture of Life, Estate, and Credit upon the Promises of God, hath usually had the richest Incom, and that those who have been most Friends to Faith, have had Faith most a Friend to them. And then if through Faction of great men, or secret favour of fanatics in Power, any thing happened for their advantage, than there was another comfortable Triumphant Text to be applied to them, to make them expect greater matters yet, viz. Because I said unto thee, I saw thee under the Figtree, believest thou? Thou shalt see greater things than these▪ Joh. 1. 50. Therefore is it good with Caleb, to take part with the promise against the discouraging reports about the Anakims; for believing doth always make way for sense, so that it is good to trust in God in a day of straits, seeing his returns have been not only according to Faith, but have often exceeded their belief. Then whatsoever happens for the Interest of the Cause, is not only the reward of their Faith, but the answer of their Prayers; for the People of the Lord can testify by experience, that when they have oft with Hannah gone in before the Lord in the bitterness of their Spirit, they have been made to return with a sensible, and marvellous change in their case. For God is near unto his People, in what they call upon him according to his Word. Those who have a desire to see more of their Blasphemous applications of Scripture, may consult the foresaid Book, out of which I have taken these. See also Notes e. h. o.   Fear not, be not dismayed, I am with thee, I will strengthen thee, I will uphold thee by the right hand of my righteousness, Isa. 41. 10. I thank the Lord he never gave me leave so much as to have a thought, much less to seek after any 
d Yet when he was charged by authority for having born Arms in the late Rebellion, he denied it. Upon which one, or more of those who apprehended him being called, Swore that they took him with Swords and Pistols, to which, being asked if that was not to bear Arms, he said, that he meant he never bore Arms in an Hostile manner, viz. in his hands.  Shift, that might have been in the least sinful. I did always, and yet judge it better to 
e The Posterity of Abraham were made Gods Segoulah, or peculiar People, by virtue of that particular Contract which he was pleased to make with the Father of the Faithful, and seal with the Sacrament of Circumcision: and therefore if Moses, when he came to years of Discretion, had owned himself for the Son of Pharaohs Daughter, and so had succeeded to Pharaohs Imperial Throne, he had virtually abjured the Blood of Abraham, and thereby renounced God, his only Church and People, and that holy Covenant, to which were annexed so many Promises and Privileges, as singular Prerogatives of that People, and particularly, that of them, as concerning the Flesh, Messiah himself should come. In this therefore the Author of the Epistle to the Hebrews, commends the Faith of Moses, that he chose rather in a time of Persecution to own his Brethren, the only Church and People of God, and the Covenant by which they were espoused to him, than to enjoy the Temporal pleasures of a Crown, to which he could not have succeeded without renouncing of Abraham's Blood. But what is this to the case of this Deceiver, who was hanged for rebelling against his natural Prince? Yes, it was a brave Text to induce the People to believe, that he was a great Prophet, and the Familiar Friend of God, as Moses was, and that the Covenanters are God's People, and the People of the Episcopal Churches, but as Egyptians, whom it is Lawful and Meritorious to Rob, and Kill.  suffer affliction with the People of God, than to enjoy the pleasure of sin for a season. Therefore I am come hither to Suffer, and to lay down my Life. I bless the Lord, I die not as a Fool, though I acknowledge, I have nothing to boast of in myself. I acknowledge, I am a Sinner and one of the chiefest, that has gone under the name of a Professor of Religion, yea, amongst the unworthiest of those that have Preached the Gospel. 
f See note on h. in the first Speech.  My Sins and Corruptions have been many, I have defiled me in all things, and even in the following and doing 
† By Duty here, I suppose, he means Prayer, which the Presbyterian Writers Emphatically call by that name. And as in other things, so especially in this, they use to perplex, and enslave the consciences of men, by representing the natural infirmities of human nature, for great sins, which either are not sins at all, as those first motions of the appetite, which the Schoolmen call motus primo primi, or else but common irregularities of our corrupt nature, which God will never lay to our charge; unless we indulge, and promote them. Such as are extravagant think, which proce●● from the nimble and disultory nature of the imagination, which will make Excursions, when the mind is most serious, and intent. No man can be so intent upon a Mathematical demonstration, but wand'ring thoughts will interpose, whether he will or no, and inspite of his uttermost attention so interrupt him, that he will sometimes lose the connexion, and be forced to begin his demonstration again. Besides some things, and accidents will make such deep impressions upon our fancies, do what we can to resist them, that our minds will rave upon them in our Studies and Prayers, and in such cases God who knows whereof we are made, better than we know ourselves, will be so far from imputing them unto us, that, if we manfully resist them, he will pity our infirmities, and accept of the will for the deed. I make this remark, because there is nothing more common than to find our modern Pharisees, with their Mouths full of tragical lamentations, and complaints of the common infirmities of human nature, without taking notice of their own, on their Parties presumptuous sins. Like this deplorable wretch, who heretakes pains to confess, that he wanted not infirmities in doing of Duty, which no mere man ever yet wanted, but says nothing by way of contrition for his Treasons, Schisms and Rebellions, which is in plain English Pharise-like to swallow a Camel, and strain at a Gnat.  of Duty, I have not wanted my own sinful infirmities and weakness. So that I may justly say, I have no righteousness of my own, all is like filthy Rags; But 
g What Episcopal Protestant doth not think himself bound to bless God upon the same account? or doth not believe the same things of Jesus Christ? or hath not the same trust and affiance in him, though I hope better grounded than his is? but he must make himself talk at this rate to insinuate to the People, that he Suffered for preaching these Gospel-truths'.  blessed be God, that there is a Saviour, and an Advocate Jesus Christ the righteous; and I do believe, that Jesus Christ is come into the World to save Sinners, of whom I am the chief, and that through Faith in his Righteousness I have obtained Mercy, and that through him and him only I desire to have a happy and glorious Victory over Sin, Satan, Hell and Death, and that I shall attain unto the Resurrection of the Just, and be partaker of Eternal Life; I know in whom I have believed that 
h By citing part of this passage, 2 Tim. 1. 12. he Jesuitically insinuates, as if the whole were applicable to him, and by consequence, that he Suffered for the same cause, as the Apostle did, viz. for Preaching of the Gospel. For the Verse gins thus: For the which Cause I also suffer these things, nevertheless I am not ashamed, for I know whom I have believed, and I am persuaded, that he is able to keep, that which I have committed unto him (he means either his Preaching, or the Rebellious People to whom he Preached) against that day, as if he were put to Death for Preaching, and they were persecuted for hearing the Gospel Preached.  he is able to keep that which I have committed to him against that day; I 
i And do not Protestant-Bishops, and their Clergy Preach Salvation, in Christ's name, and Christ's alone?  have in my poor Capacity Preached Salvation through his Name, and as I have Preached, so do I believe, and with all my Soul I have Commended and yet I do Commend to all of you the riches of 
k See note ⁱ in the first Speech.  his free Grace and Faith in his name, as the alone and only way whereby ye can be saved. It may be many may think (but I bless the Lord without any 
l Is there then no solid ground to believe, that a man, who Blasphemously Preached Rebellion in the name of God, and who preached it in Assemblies of Armed men in the Fields, and who preached those Assemblies into a Marching Army, and who Marched himself along with them in Arms, I say is there no solid ground to believe, that such a man Suffered as an Evil Doer, and not as a Martyr for Christ?  solid ground) that I Suffer not as an Evil Doer, and as a busy Body in other ●ens matters, but I reckon not much upon that, (having the Testimony of my Conscience) for it was the 
m Is it not great Blasphemy in this Traitor to compare his Lot first with the Lot of Christ, who was put to Death for asserting, that he was Messiah, and the Son of God? And 2ly. with the Lot of his faithful Witnesses, who were put to Death by the Jews for maintaining that Jesus, whom they had Crucified was the Messiah, and that God had Raised him from the Dead, and had made him the only Mediator betwixt God and Man, and that Salvation was to be had in no other name but his; And likewise Suffered by the Gentiles for preaching against Idolatry, declaring unto them, That God who made Heaven and Earth was the only true God, and that Jesus whom the Jews Crucified, was raised from the Dead, and was the great piacle for the sins of the World, etc. For which of these Truths, or for what other Article of the Creed, or for what Doctrine of the Gospel professed by the Catholic Church did this Blasphemer Suffer, that he durst compare his Lot to that of Christ, and the primitive Christians? It is not the Suffering, but the cause for which any man Suffers, that can justify such a parallel; otherwise, all Malefactors might take the confidence to Baspheme, as well as this Traitor and his Brethren, who pretend to suffer for Christ, and be conformed unto him in his Sufferings, when they are put to Death for most Heinous crimes. So that Execrable wretch 
† In Ravilla● Redivivus.  Mitchel, declared in the Speech which he threw among the Spectators, That he died a Witness for Christ's despised Truth and Interest, which God called him to seal with his Blood. So Naphtali page 226. brings in those, who were hanged at Edinburgh, Decemb. 7. 1666. for the Rebellion at P●●tland-hills, speaking thus, We are Condemned by Men— but this is our rejoicing the Testimony of our Conscience, that we Suffer not as Evil Doers, but for Righteousness, for the Word of God, and the Testimony of Jesus Christ. Would you know the Righteousness for which they Suffered? It was their Covenant, the Presbyterian Government, and the Supremacy of the King in Zion. Things and notions which the Primitive Christians never knew, nor heard of, nor whereof one title is to be found in their Writings, or in the Word of God.  Lot of our blessed Lord himself, and also the Lot of many of his eminent and precious Servants and People, to Suffer by the World as Evil Doers, yea, I think it, I have so far ground not to scare at such a Lot, that I count it my Non-such honour, and (Oh what am I that I should have been honoured so, when so many Worthies have 
n If the Worthies of the cause pant after this incomparable honour, why doth not their mighty zeal and ambition render them impatient like some of the Primitive Christians, who not being able to stay till God called them, presented themselves before the criminal Tribunals, fearing lest they might want an opportunity to die for the name of Christ. Did the Covenanters so pant after the honour of Martyrdom, we should see the Rebels render themselves in Troops to Authority, and here men not Arraigned cry out in the chamber of criminal Justice, and we were at Bothwel-Bridge, we should see them throng to bear their Testimony at the Cross, or in the Grass-Market of Edinburgh, where Mr. Welsh hath foretold, (and I hope in this he is a true Prophet) that he must glorify God.  panted after the like, and have not come at it) and my Soul rejoiceth in being brought to a Conformity with my blessed Lord, and Head, and so blessed a Company in this way and Lot. And I desire to pray, that I may not be to any of you to day upon this account a 
o In the Scripture every thing, or Person, that is an occasion of a Christians forsaking or falling off from Christ, or the Christian Religion, is Metaphorically called, a Scandal, a Stone of Stumbling, and a Rock of Offence, and any man (even our blessed Redeemer) who spoke, did, or suffered any thing that accidentally deterred others from believing in Christ, or that gave him occasion to desert him or his Doctrine, is said to have offended (or Scandalised) them, or given them offence, in which sense 1 Cor. 1. 23. Christ is said to be a Scandal, or Stumbling-block to the Jews, and Luk. 7. 23. saith our Saviour, Blessed is he, that shall not be offended in me, i. e. who shall not take occasion to disert, or deny me, at the time of my Sufferings. (see also Matth. 17. 27. 18. 6. 26. 31. 33.) Therefore this Basphemer here applies to himself the very words of the Apostle speaking of Christ crucified; nay, the very words of Christ himself, to induce the poor People to believe, that the very cause of the Covenanters, is the very cause of Christianity, and so deter them, upon the Execution of the Rebels, from quitting the cursed Rebellious cause.  Stone of Stumbling or a Rock of Offence, and blessed is he, that shall not be offended in Christ, and his poor Followers and Members, because of being Condemned by the World, as evildoers. As for those things for which Sentence hath passed against me, I bless the Lord, my 
p Is not this in effect to assert with the Jesuits, That a good intention, or meaning, doth hollow a bad Action.  heart doth not Condemn me, Rebellious I have not been, neither do I judge it to be Rebellion for me to have endeavoured in my capacity what possible I could for the born-down and 
q He means by Episcopacy and Supremacy, with respect to the former, of which the Interest of Christ was universally ruined from the time of the Apostles till the French-Reformation, and with respect to the latter, from the time of Constantine the first Christian Emperor, till the time when the Popes under the pretended Vicarship of Christ, (the King of Zion) Subjected the Empire unto the Church. And therefore (good Christian People) is not this a blessed cause, which must have obliged Christians to separate from the Catholic Church in the purest times, the age of the Apostles (for they were Bishops) and the age next unto them, and to have rebelled under a pretence of Religion, and defending the Interest of Christ against the first Christian Emperors, to whom the Greek, and Latin Churches attributed as much Supremacy in Ecclesiastical Matters, and over Ecclesiastical Persons, as the English and Scottish do to the King. They 
a 1 Con. Nicen. by Constant. 1 Con. Constantinop. by Theodos. Sen. Con. Eph. by Theodos. Junior. Con. Chalced, by Martion.  convocated general Councils, fat in them among the Patriarches, Bishops, and Presbyters, made 
b Syn. Oecumen. Octava. Where are the Speeches, and Subscriptions of Basilius the Emporor, and Leo.  Or●tions upon Ecclesiastical matters to them, and by their 
c Syn. Oecumen. Octava. Where are the Speeches, and Subscriptions of Basilius the Emporor, and Leo.  Subscriptions consented to, and confirmed, what was determined therein. And Councils, wherein they did not sit, used always to beseech them to 
d Epist. Concil. Constantinop. 1. ad Theodosium.  ratify their Decrees, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They had power to 
e Can. 12. and 16. Concil. Chalced. Balsam. in 16. can. Council Carthag.  erect new Bishoprics, to abolish old ones, to 
f As Theodosius in the Election of Nectarius.  dispense with the Ecclesiastical Canons, and to order many things in Church-Matters, which were not defined therein, as is plain out of the Code and Novelles, and the Capitularia, of the ancient French Kings. They were Privileged to come to the 
g 69. Can. Concil. Sexti in Trullo.  Altar, when all other Lays were forbidden, and the Clergy to show how sacred their Persons were, and that the concerns of the Church ought to be their chief care 
h Grot. de imperio summar. potest. c. 2. 7.  called them Priests, and Bishops, which in these days would pass for Episcopal tantivies, as the traitorous Author of the Appeal thinks he wittily speaks. There consent was requisite to the Election of Bishops, nay, they often nominated the Persons to be Elected, and had power to 
i Novil. 3. c. 1. Sancimus igitur. The reason, which the Emperor Justinian gave for that Law, was the excessive number of the Clergy, which was disproportionate to the Places, and Revenue of the Church. The Law and the Preface to it, deserves to be considered by the Right Reverend, and worthy Fathers of our Church.  forbidden the Bishops to Ordain, which by the leave of the Romish and Kirk-Writers, I take to be a Privative power. Lastly, They had a power to suspend 
† Novil. 123. c. 1. Sancimus igitur, quoties Episcopum opus fuerit ordinari— sed etiam illum qui praeter hoc persumpserit ordinare, segregari uno anno a sacro ministerio.  Bishops, and Presbyters, and also to 
k Cod. l. 1 Tit. 1. 6. Anathematizamus Nestorium, 2. Eutychetem, 3. Apollinarium.  Anathematise Heretics, which signified a power of pronouncing them rightly and duly Anathematised, and of doing many other things, with respect to the Church-matters, and Churchmen, and because the two Sister-Churches and their Clergy assert as much power to be due to the King in such Causes, as the Kings of Judah, and the Christian Emperors had, therefore the Kirk-Preachers call them 
l The Author of the Apology.  Episcopal-Erastian Churches, and their Ministers, and Bishops, Court-Parasites, and when they argue from the example of the best Judaean Kings, and the most Pious Christian Emperors; 
m Calderwoods altar Dam●scenum. Naturâ insitum est omnibus regibus odium in Christum. The same is to be found in rutherford's Lex Rex.  They can tell them by Authority that in all Kings there is a natural enmity against Christ; nay, they tell the People, that the Bishops, and their Clergy have ruined the Interest of Christ; and that if they will have Christ for their King, they must rise up to destroy the Idol of Supremacy, and Antichristian Prelacy which supports it; and therefore this miserable Wretch, being conscious to himself of so good a Cause, saith, His heart did not condemn him of Rebellion, for having endeavoured in his poor capacity to uphold the born-down, and ruined Interest of Christ. I once had the diversion to hear a Kirk-Disciple rail at the Rescinding Act, and Act of Supremacy, which gave me occasion to show what great power the Greek and Latin Churches granted to be due to the Christian Emperors in Church-matters, to which he answered me, That it was always natural to Clergymen to flatter Kings, and Emperors, and great men, just as I have read in one of the Letters which Mr.— sent to all the Bishops of Scotland, That Pride was always a natural sin to the Clergy, which he spoke upon the occasion of their keeping of Coaches, and admitting of their Secular Titles, for which I likewise find them censured by the Viperous Author of the Reformed Bishop, Printed lately at London.  Ruined Interest of our Lord and Master, and for the relief of my poor Brethren, Afflicted and 
r It hath always been the custom of Sectaries to miscall the Execution of the Laws, by the odious name of Persecution, which common People, who seldom consider, that the righteousness of the Cause, and not the sufferings of the Prosecuted make Persecution, are apt to think is really such, as often as men suffer upon a pretended 
The true notion of Persecution stated.  religious account. Therefore I will take an occasion from the abuse of the word by this Deceiver, to declare from the words of our Blessed Redeemer, That Persecution in the active sense is Inflicting, and in the passive, suffering of Evil for Righteousness-sake. Whosoever then is truly Persecuted, must be prosecuted for matters of professed Faith, or Principles, or for matters of Practice. Upon the former account a man is Persecuted, when he is prosecuted either for professing (under which I comprehend Preaching and Teaching) a true Doctrine, which he is bound to profess, as the Apostles were persecuted by the Jews for professing Jesus to be the Christ, or for remonstrating against a false Doctrine, which he is bound to remonstrate against, as the same Apostles were persecuted for opposing this Doctrine, that Moses his Law was to be observed under-Christ. But whosoever is persecuted for matters of practice, is prosecuted either for matters of Divine Worship, which concern the first Table, or for Matters of Morality, which belong to the Second, for there is no Righteousness, or Righteous cause, which is not reducable to one of these Two. With respect to matters of Divine Worship, a man is persecuted either upon a Negative account, for not Worshipping a false god, like the Three Children in Daniel, or else for not Worshipping the true God in a false way; as St. Paul, and the other Apostles were persecuted by the Sanhedrim, for not Worshipping God according to the Jewish manner, after it was abrogated; and these are the two Sorts of Persecution, which most ordinarily occur in reading the Scriptures. Or 2ly. Upon a positive account for Worshipping the true God in a true way, or to express it in the Sectaries own terms, for Serving of God, as Daniel was cast into the Lion's Den for Praying to God against the King's Decree. With respect to matters of Morality, a man is also Persecuted two ways; First, Upon a Negative account, when he is Prosecuted for not doing something, which is in its own nature, or by God's positive Command Morrally Evil: as the good Midwives were in danger of being Prosecuted by Pharaoh, for not Murdering the Hebrew-Infants. Or 2ly. Upon a positive account, when he is Prosecuted for doing some good Deed, which in such and such circumstances ought to be done, as our blessed Lord was Prosecuted by the Pharisees for opening the Eyes of the Blind, and healing on the Sabbath-day.  
These distictions being premised, let us see, in which of these cases the Covenanters are 
Covenantert not Persecuted.  Persecuted, or, which is all one, for what they are Martyrs: For no man is Persecuted, but as far as he is Persecuted he is a Martyr, and by his Suffeaings bears Witness to the righteous Cause, for which he Suffers.  
First Then, they are not Persecuted, when they are Prosecuted for professing the Principles of their Party; because they are False, Impious, or both. For contrary to the Universal Church of God, they hold, that Episcopacy is an Unscriptural, and Antichristian Constitution; That it is a sin to take Episcopal Orders, or directly or indirectly to 
a See the Apologetical Narration, and the Apology.  own the Authority of the Bishops, and 
b See the Apologetical Narration, and the Apology.  unlawful to hear them or their Clergy Preach. Nay, That it is lawful to kill them, if they 
c For then they are Persecuting Prelates.  inform Authority, or Preach, or Writ against them; That the Use of the 
d A great Apostle of the Covenant, Elder Brother to Dr. Owen, said, that the common Use of the Lords Prayer was a Papistical Charm. And a Minister of Galloway thanked God, that he had banished two Idols out of his Parish, Our Father, and I believe in God.  Lord's Prayer, the Creed, and the Ten Commandments is Superstitious, and Idolatrous, That the Common-Prayer is an Idol; That the observation of 
e See Bishop Lindseys' Narration of the Assembly at Dearth.  holidays, (the four Apostolical not excepted) private Baptisms, private Communions, and Confirmation, are unlawful, Superstitious, and Popish; That the Presbyterian Government is of Divine Institution; That the 
f The Apologetical Narration, and almost all their Books.  solemn League and Covenant cannot be rescinded by any power on Earth, but obligeth us and our Posterity for ever; and that it is lawful to kill those that 
g This was the true ground of their implacable hatred to the Marquis of Montross, and the late Archbishop of St. Andrews.  Apostatise from it; That the Oath of Allegiance in Scotland, and the Oath of Supremacy in England, ought not to be taken; and That the 
h The Apologetical Narration, see Note y on the first Speech.  Act of Supremacy unkings Christ; That it is unlawful to appear at Bishops 
i The Apologet. Narrat. and Napht. page 126. saith, That their Oppressions, and grievances by reason of this Court alone, do far exceed the pressures, and injuries of the Spanish Inquisition; whereupon the United Provinces have justified their Revolt from the King of Spain.  Courts, or before the 
k The Apologet. Narrat. and Napht. page 126. saith, That their Oppressions, and grievances by reason of this Court alone, do far exceed the pressures, and injuries of the Spanish Inquisition; whereupon the United Provinces have justified their Revolt from the King of Spain.  High-Commission-Court; That the Supreme Magistrate cannot silence a Minister, nor indict a Fast, (which the good Kings of Judah, and Israel, and the King of Nineveh did) That the 
l Jus Populi Vindicatum. Apologet. Narr. Sect. 11.  People have a Right to defend themselves, and their Covenanted Religion; That 
m Apologet. Narr. Sect. 9 The Apology. Mitchels larger Speech in Rau. Red. Though the Right of Patronage is far Elder than Popery, as is evident from that Law of Justinian Novel. 123. c. 18. Siquis oratorii domum fabricaverit, and the Council of Toled. 9 c. 2. decernimus ut quamdiu fundatores Ecclesiarum.  presentations to Live in the Church, by Lay-people, and Collations by Bishops, is Popish and unlawful, not to mention all their other Principles, which are occasionally mentioned in these Animadversions. But if all these, and their other Doctrines, which they profess in opposition to the Church and State, be False or Impious, or both, as most assuredly they are, than they are not Persecuted, but justly punished, when they are Prosecuted upon this account. Q. E. D. This made my Lord Bacon truly say, That they are the men which propagate Religion by Wars, force Consciences, yet cry out, their Consciences are forced; that nurse Seditions, authorise Conspiracies and Rebellions, and put the Swords in the People's hand; that Sanctify Tumults, Preach off the Heads of Kings, and overthrow Constitutions, and Government; that undermine Laws, and Settlement; that resist for Conscience-sake, and teach others so to die for their Salvation; that make Christ a raiser of Sedition, and his Religion a Firebrand; that despise Dominions, and speak evil of Dignities, and yet pretend to fear God. And therefore the Magistrate is so far from Persecuting the men of such professed Principles, that he is bound by that Trust which God hath reposed in him, to Prosecute them with severe Punishments, as being pernicious, not only to his Government, but the Souls of his Subjects, who by virtue of these damnable Doctrines, will be in a constant disposition to Rebellion in this World, and in danger of Damnation in the World to come. Neither are they Persecuted for remonstrating against false Doctrines; For the Doctrines against which they remonstrate, are but contradictions of their own Principles, which I have already proved to be false. It remains then, That if they are Persecuted, it is in being Prosecuted for Matters of Practice, either upon the account of Divine Worship, which belongs to the First Table; or for Matters of Morality, which belong to the Second. Upon this latter Score, they cry out of Persecution, first upon a positive account, when they are prosecuted for harbouring, hideing, and maintaining declared and attainted Traitors, who act according to the foresaid Principles, contrary to express Law; 
† I say Fallaciously: For as Cicoro writes lib. 3. Offic. Patria Praestat omnibus officijs, filius patriae Salutem anteponet Saluti patris. and lib. 1. Offic. omnium societatum nulla est gravior, nulla carior, quàm ea, quae cum repub. est unicuique nostrûm, Cariola sunt parents, cari liberi, propinqui, familiares, sed omnes omnium Caritates patria una complexa est. Sed si contentio quaedam est & comparatio fiat, quibus plurimum tribuendum sit officii; principes sunt Patria, & Parents.  Fallaciously pretending, That common humanity and charity obligeth them to relieve, and assist such miserable Persons, who, it may be, are their▪ Fathers, or Sons, or Brothers, or Ministers, to whom they are related in Christ; or for not obeying lawful Authority, when they are called in his Majesty's name to assist in Seizing of them, or Searching for them, and for not repairing to the King's Host, (according to the most ancient Law of the Kingdom) when the Covenanters rise up to destroy the Government of Church and State. But if it be a Sin to harbour a Traitor, be he who he will, or not to assist at his apprehension according to Law, and to refuse in a time of Rebellion to repair to the King's Standard when legally called; If these things, I say, be Sins, as every thing must be which is contrary to the Allegiance of Subjects, the Laws of the Country, and the Duty which every Man owes to the Publick-Weal; then they are not Persecuted, but justly punished, when they are prosecuted on this account.  
They also pretend to be Persecuted under this Head, upon a Negative account, when they are Prosecuted for not 
† See Note (a) on the first Speech, and the Apology Sect. 2. Where the Author compares this Act, to the Oath de super inquirendis, used in the Inquisition.  deponeing in the matter of Field-Meetings, according to the Act of Parliament, Caroli 2. Session. 2. Act. 2. which obligeth them, (as they object) without exception of Persons, the Father to inform against the Son, the Husband against his Wife, etc. against Justice, Mercy, and Equity, and for not rendering themselves according to the King's Proclamations, and lastly, for not appearing, when they are cited before the Courts. But if it is the Duty of the nearest 
Quod si tyrannidem occupare, si patriam prodere conabitur pater, silebitne silius? imo vero obscerabit patrem ne id faciat, si nihil proficiet accusabit, minabitur etiam; ad extremum si ad perniciem patriae res spectabit, patr●ae salutem anteponet saluti patris.  Relation; for example, of the Father to depone against the Son, when he is required by the Father of the Country, the King, (with respect to whom they are both Sons) or which is all one by the Law; and if it also be the Duty of every 
1 For there is no other way left to satisfy the Law.  criminal Subject to render himself to Justice, uncalled; much more when he is commanded by his lawful Sovereign to do it, and to 
2 For, not to appear, is Contempt, and Contumacy.  appear upon due citation before his competent Judge, than these men who are real delinquents upon these Scores, are not Persecuted, but justly punished, when they are Fined, Imprisoned, Transported, Banished, or Outlawed, and denounced Rebels upon the aforesaid accounts.  
It remains then, That we require, whether they are Persecuted for matters of Divine Worship, either upon a negative or positive account. First Then, they pretend not to be Persecuted for not Worshipping a false God, because the Church-Congregations worship the same God, and Saviour, which they themselves do. But then they pretend, with mighty cragical Exaggerations, to be Persecuted for not Worshipping this true God in a false way; crying out, as often as they speak of the breach of the Covenant, 
† Napht. page 2.  Of Rebellion, Blasphemy, and perfidy against God, of Contempt of him, of overturning the Work of the Gospel, of promoting the Kingdom of darkness, and Antichrist; nay, as if the Church had turned Idolatrous, of Apostatising from God, of rejecting Christ, and overturning the Work of his Spirit, and Arm, etc. and when all comes to all, they are so far from being Persecuted for not Worshipping of God in any false, unfitting, or unscriptural way, (their own Consciences being Judge) that the way after which the Church-Congregations worship him, is the very same with their own, without Form in any Office, or Ceremony of any sort. But if the Church of Scotland Worshipped God by one prescribed Form, and had appointed Ceremonies as her Sister-Church, according to the example of the Primitive-Churches, hath done; yet, this would not prove their Sufferings upon the account of Separation to be Persecution, unless they could prove, that Forms, and Ceremonies in the general are unlawful, which can never be proved; or that those particular Forms, and Ceremonies which they were bound to observe, were unlawful; and then indeed their plea would be good. Nothing can be replied to this, but that, though the manner of Worship be the same in Churches, and Conventicles, yet the Ministry is not; but that the Church-Ministery by Bishops, and Presbyters Episcopally Ordained is unlawful: which Assertion supposeth, that if it be lawful, than they are justly punished, and not Persecuted for not going to Church; and either it must be granted to be lawful, or else the Ministry of the Universal Church was unlawful for above 1500. years.  
There remains then nothing, but to assert, That they are punished upon a positive account, for serving of God, or for Worshipping of him in a true Way. That the way by which they publicly Worship God, is a true way; as to the substance of the Worship, were their Presbyterian, and Schismatical Ministry valid, I would not deny: but then because there are many true ways of public Worship, Subjects, like the Children, and Servants of a Family, ought publicly to Worship God in that true way of Worship which the Supreme Magistrate, the Father of the Nation, doth appoint. I will put this case to the Covenanters: There's none of them dare deny, but that the French, and Helvetian Church's Worship God in a true way, and that the reformed Church of Scotland likewise worshipped him in a true way, when Mr. Knox's Liturgy, which is almost the same with that of the French Church, was in Use. Now therefore, I desire they would tell me, That supposing the Presbyterian Government were legally Established in Scotland, together with that unprescribed Formless way of Worship, which they now use, Whether a Separating Party refusing to come to Church, because they would Worship God according to the French Liturgy, or that of Mr. Knox's, would be guilty of Schism, or no? If they say, yes, as by their own Principles, and in common reason they are bound to do; then I desire to know, Whether the Supreme Power may not forbid their Separate Meetings, and command them to come to Church under certain Pains, and Penalties, and might not most justly inflict them, if they disobeyed? They cannot say no, by their own Principles, and Practices, as well as out of common reason; and if they say yes, than they acknowledge in another case, that they are justly punished, and not Persecuted for meeting to worship God in Conventicles, against the penal Laws.  
But furthermore, It is not sufficient, that the substance of public Worship be true, unless the Circumstances of it be also due. It would (for example) be a very punishable exorbitancy for any Party of conforming People in England to meet illegally in Fields, or Houses, or at Midnight in Churches, to Celebrate Divine Service by the Book of Common-Prayer, although they pretended for their Vindication, That it was against their Consciences to Pray or Communicate with Profane Persons, who come to the Churches, or to have their Christian liberty abridged by legal confinement to Time, and Place. This is the very case of the Field-Fanaticks, who though they worship God in the same way as the Church-Congregations do, as to the substance of the Worship; Yet, notwithstanding their pretence, that they dare not own the Church-Ministery, they are justly punished, and not Persecuted for their Irregularities, and Transgressions in the legal circumstances thereof.  
But lastly, Though the way in which they meet to Worship God, were not only true, but as excellent as they imagine it to be; nay, were they the only true Christians in the World, and their Magistrates Idolaters, or Atheists, yet, they have no reason to say they are Persecuted, when they are punished on this account; because the Laws, which forbidden them to meet in such a manner, allow every Family with a certain number of Strangers, to worship God in what manner they like best; and were they of the Principles, and Temper of the Primitive Christians, they would be so far from complaining of Persecution, that they would be thankful to God, and the Powers, for so much indulgence, and strive by their peaceable behaviour to procure more.  
But then, If they be considered as a People of Treasonable, Seditious, and Schismatical Principles and Practices, that have long lived in a State of Rebellion, and twice actually Rebelled in the space of 13. years; The punishments which they complain of, will be so far from looking like Persecution, that they must be acknowledged by all, but themselves, the just Demerits of their Crimes. They complain indeed of 
Covenanters great Pe●secuters and Tyrants.  Persecution, whereas they themselves have been, and are the greatest Persecuters in the World. It is notoriously known, with what violence they formerly Persecuted the Bishops, and all who durst adhere to them and the Church. They Tyrannically Usurped Authority to depose, and Excommunicate them all in 1638. because (as the Act bears) they had been Consecrated to the Episcopal Office, condemned by the Confession of Faith, and Acts of that Kirk, as having no Warrant in the Word of God; wl●ereas there is not one syllable against it, either in the 
1 Called in the Harmony, Scoticana Confessio.  larger, or 
2 Called in the Harmony, Generalis confessio, and by the Covenanters, The National Covenant.  shorter Confession of Faith. They usurped authority over men's Consciences, in a most Tyrannical Popish manner; not only by taking upon them to lose men's Consciences from the Oaths of Allegiance and Supremacy to the King, and of Canonical obedience to the Bishops, (the last of which they declared to be unlawful in their Assembly, Decemb. 5th. 1638.) but they imposed the Covenant on all men, under the penalty of Banishment, Forfeiture of Estates, and Excommunication, taking away from all those who refused it, both Heaven and Earth, as far as they could, at one Blow. Nay, as much as they could, they forced the Conscience of the late King, of blessed Memory, not suffering him to Serve God in his own Family according to his own way, which was by the Common-Prayer. The general Assembly in August 1640. made an Act against Expectants, (or young Students in Divinity) who should refuse to subscribe the Covenant, by which they declared them uncapable of Preaching, Reading in a Church, or Teaching School, or Residing in any College, or University; and if they contained obstinate, to be Excommunicated; and yet they now complain of the King, Parliament, and Council, for obliging Expectants, and Scholars, at their Laureation to take the Oath of Allegiance, which is their Duty to do. They were not only content to declare Episcopacy to be Popish, and Antichristian, but in an Act of Assembly 1638. they declared, That it was abjured in the National Covenant 1581. under these words, The Pope's wicked Hierarchy, (a Bull, or contradiction in Adjecto) which as they cite it from the Council of Trent, includes the Orders of Bishops, Priests, and Deacons; so that if Bishops were abjured by them who took the National Covenant under the Pope's Hierarchy, how came it to pass, that they did not abjure Priests and Deacons too? They made an Act of Assembly, August 3d. 1648. for Censuring of Ministers, who spoke not to the corruptions of the time, i. e. for not Preaching, and Praying against the Engagement for delivering the late King out of Prison; and in Prosecuting this Act, Mr. William colvil was deposed, though he was a most learned and worthy man, for not reading the Causes of a Fast which they appointed; which puts me in mind of what Queen Mary Stuart was used to say, That she was as much afraid of a Fast of the Ministers, as of an Army of Soldiers. In another Act of Assembly, July 20. 1649. they Ordained, that all that had been accessary to the Engagement 1648. should be processed, and made solemnly to renounce it, as sinful and unlawful, and in their Seasonable warning, July 27. 1649. They call the Defeat of this noble and pious Design by Cromwell, a great mercy to the People of God, and say, it ought to be perpetually remembered, and that all men ought to bless God for it; and page 10. they say, That if the King, or any for him shall Invade this Land, in order to his Establishment, it will be a necessary Duty to resist and oppose him; and page 11. so long as the King refuses to hearken to the desires of the Kirk and State, it is consonant to the Scripture, Reason, and the Laws of the Kingdom to refuse to admit him to the Exercise of his Government, till he give satisfaction in these things; and in their Letter to the King, page 30. they say, That his refusing to satisfy their desires, was nothing else but an Opposing of the Kingdom of the Son of God, and a Refusing to let him Reign over him and his Kingdoms; and That his Entertaining of James Graham, will bring on him and his Throne the guilt of all the Blood that be, and his Accomplices had shed; and page 31. they exhort him to lament for the iniquities of his Father's House, and especially for his opposition to Religion and the Cause of God, the permitting and practising of Antichristian Prelacy in the Royal Family itself, and the Shedding of so much Blood of the People of God.  
In one of their Acts, they inhibit the Lords Supper to be Administered to any Person, but who should first subscribe the Covenant, which they also forced young Students, and fresh men in the Universities to take; and if any of them who were ensnared in it in their youth, chance to be Clergymen, especially Bishops; then the Covenanters have a just ground to conspire their Destruction, for being Apostates from the Cause. They (here I include their Predecessors) Persecuted Queen Mary, King James, threatening to Excommunicate him, and his whole Council, King Charles the First of blessed Memory, and his Majesty who now Reigns, (and whom God preserve from Falling into their hands again) knows by former and latter experiences, what a Persecuting spirit they are of. What cruelty did they use against all those who refused to sign the Covenant, or who broke it upon being convinced what a bond of iniquity it was? They were declared to be Rebels, and denounced Enemies both to God and Man; Their Persons were Seized, their Goods Confiscate; and in Novemb. 1643. when some of the most Eminent Nobility refused to Seal it; Commissions were given to Soldiers to bring them in Prisoners, and to kill them if they made Resistance. What bloody Tribunals were Erected at St. Andrews, Glascow, and Edinburgh? How many Noblemen, and Gentlemen of good Quality were most Barbarously Murdered (especially the Heroic Montross) for obeying their Sovereign's Commission? and how did the Covenanters rejoice, when the Scaffolds were reeking with their Blood; One of their Ministers Preached then, That the work of Reformation went Bonnily on. Another in his Prayer Blasphemously said, Lord send us more Scaffold-Work. A Fanatical Lady in the West, said, That the Covenant could not be Advanced but by Blood. And many Ministers were then Deposed for not Preaching for it, and for speaking Civilly to Montross, and Praying with him; by name, Mr. Robert Tran of Eglesholm, and many others, as their own Registers yet do show. And then for the Rump of the old Faction still remaining, how do They Persecute the Church, and her Clergy with their utmost Malice and Power? There was an Act of Parliament expressly made for Securing the Persons, Families, and Goods of Ministers, 1669. and another against Assaulting of Ministers, 1670. And the Author of Naphtali pag. 134. Exhorts all People, To acquit themselves like Men, and pull the Bishops out of the Sanctuary, that the Wrath of God may be averted in the Righteous Punishment of those wicked Men. Accordingly, Mr. James Mitchel attempted to Murder the late Archbishop of St. Andrews; and in his larger Speech in Ravillac Red. he saith, They are all Blessed, that shall take the Proud Prelates, and dash their Brains against the Stones. And what he attempted was at last Successfully Effected by 
† Viz. by John Balfour of Kinlock, David Haxton of Rathillet, George Balfour in Gilston, James Russel in Kettle, Robert Dingwall in Caddam, Andrew Guillan in Balmerinoch, Alexander Henderson, and Andrew his Brother in Kilbrachmont, George Fleming in Balbuthy.  10. Field-Zelots of the same Principles, whereof some had Ridden a long time in the Field-Preachers Guards. And in the middle of last October, Three Fanatic Ruffians knocked down one Mr. Malne a Church-Minister, in the Streets of Glascow, when the Justice-Eyre was Sitting there. And I profess, when I consider in what a Persecuted Condition the Bishops and Clergy of our Sister-Church are, my heart bleeds for them; and methinks I hear them now crying out with one Voice to his Sacred Majesty, as the Disciples cried to our Saviour in the Storm, Save us, or else we Perish.  Persecuted, not only in their Liberties, Privileges, and Persons, but also in their Lives, therefore it was that I joined with a 
s Or as some of their great Apologists, and Patrons were pleased to represent them at London, A Poor, Innocent, Peaceable fort of People, who only desired to serve God according to their own Consciences; (and truly so they do when they rebel and Murder) but how well they deserved this Character, the World saw, and his Majesty Felt, as soon as they got into their great Evangelist Naphtalis probable capacity; and had they won the first Battle, we should have seen and felt more.  poor handful; The Lord knows, who is the searcher of hearts, that neither my Design nor Practice was against his Majesty's Person and just 
t No, Not against his Majesty's Person, but against his Evil Counsellors, as he would have spoken in the Covenanting Style, and not against his Just Government, but against his Supremacy, and his Legislations against the Covenant, which make his Government Unjust, and himself a Tyrant, an Idolater, and an Enemy to Christ; and then how the People ought to deal with him under that Notion and Character, will be worth the while to see. Buchanan in his Dialogue de jure Regni saith, That it is as Lawful and Meritorious to kill Tyrants, as Wolves, and Bears, and their Whelps; and that those who do such noble Acts, aught to be rewarded by all Men. He saith also, That the People are more Excellent, and Greater than the King, and have as much Power over him, as he hath over any one of them; and that when he is called to be Judged by them, a less is cited by the greater; and that if he will not come to be Judged, they may kill him like a Night-Thief any way, and That he ought to be compelled by Force of Arms. Napht. pag. 71. saith, in the words of Mr. Robert Duglass, who Preached at his Majesty's Coronation in Scotland, That Breach of Covenant and Rebellion against God, was an old continued Sin in the King's House, which God had always severely Punished. If therefore the King should not acknowledge Jesus Christ King of Zion, who is above him, but Break the Covenant; God's Controversy against the King's Family would be carried on to the Weakening, if not Overthrowing of it. Sam. Rutherford the Author of Lex Rex, saith, That the King is no King, (than a Tyrant) but Covenanting-ways, and Conditionally; and that by the Covenant the People have a Civil Claim against him, and may Punish him in Courts set up by themselves, and may resume what Power be hath; for he is but their Subject, and Vassal; And page 178. calls Mariana his Elder Brother, (whom even Gavan the Jesuit in his dying Speech seemed to Condemn) an approved Author. Knox in his History of Reformation, pages 392, 393. saith, That Subjects may not only Lawfully Oppose themselves to their Kings, whensoever they do any thing which oppugnes God's Command, but that they may also Execute Judgement upon them according to Gods Law. So that, if the King be a Murderer, Idolater, Adulterer, etc. he shall Suffer according to God's Law, not as a King, but as an Offender; and Lex Rex saith, That the Sanhedrim ought, and should have put David 〈◊〉 Death. And page. 77, and 78. Knox also saith, That it is not Birthright nor 〈…〉 of Blood, that makes a King to reign lawfully over a People Professing Christ; 〈…〉 Prince's be Tyrants against God and his Truth, than Subjects are freed from their Oath of Obedience, and may rise up against him in Arms. And one Mr. Goodman one of Knox's Companions, in his Book of Obedience, as Philanax Anglicus citys him, page 50. saith these words: It is a Duty incumbent on all People, severely to prosecute all Idolaters, none to be excepted, neither King, nor Queen, nor Emperor. This is God's Commandment to the People, That in case of such a Defection, they Seize upon their Princes that would seduce them from God, and carry them away to the Gallows, and hang them up. Napht. in his Preface saith, That if the King, after the Example of Antichristian or Pagan Nations, will institute and appoint Needless, Vain, Superstitious, Burdensome Rites, no man needs denounce, but rather fear the Personal Doom Executed upon Saul and Uzza, for Usurping the Priest's Office; And page 150▪ he saith, That through the manifest and notorious Perversion of the great Ends of Society and Government, the bond thereof being Dissolved, the Persons, one or more, thus liberated from it, do relapse into their Primeve Liberty, and Privilege; and accordingly, as the Similitude of their Case, and Exigence of their Cause do require, may upon the very same Principles again join, and associate for their better Defence and Preservation, as they did at first enter into Societies. Mr. Robert Blair when he was Regent in the College of Glascow, taught his Scholars, That Monarchy was an unlawful Government, for which he was Preferred at St. Andrews, Mr. Calderwood in his Altar Damascenum, did not only say in general, That in all Kings, naturally, there was an hatred to Christ; but in particular called King James, A most infense Enemy to the Purity of Religion; and yet Mr. Baily in his Answer to issachar's Burden, page 65 says, That this man was of greater Worth than all the Prelates that Scotland ever bred, put them altogether. Conformable to these Principles, a Cabal of the first Covenanting Lords wrote a Treasonable Letter to the French King; some say, To crave his Aid against their own Natural Sovereign Charles the First. The Letter was Subscribed by Rothes, Montross, Lesly, Marre, Montgomery, Loudonne, and Forester; but by Gods good Providence, and the Abhorrence which another Lord showed to Subscribe it, it was laid aside, and never so much as Addressed, Au Roy tres Christien, although, as I have heard, The Earl of Trequaire, who shown the King the Original, folded it up, and wrote upon it Au Roy. I have heard, That Montross was the Penner of it, which I therefore observe, to show how dangerous these Kirk-Jesuits are in the State, since they Perverted not only the Common People, but so many of the great Nobility, and those who were men of the greatest Parts. See Sir Richard Bakers Chron. page 507. and in page 536. he saith, That the Irish Rebels to justify their Rebellion, alleged, That they Rebelled against the Tyrannical Government that was over them, after the Example of Scotland, which had got great Privileges by that Course. As if they had declared in the words of this Traitor, That they had no Design against his Majesty's Person and Just Government, but had always Studied to be Loyal in the Lord.  Government, but I always studied to be Loyal to lawful Authority in the Lord; I thank God my heart doth not condemn me of any Disloyalty; I have been Loyal, and I recommend it to all to be Obedient to higher Powers in 
u He means according to the Covenant, and as far as the King should favour the Presbyterian Government, and submit his Sceptre to the Sceptre of Christ. Otherwise to Obey him would be a Sin, for than he would go out of his Line and Order, so as to Command contrary to God; and then the Subjects not Obeying him, is not Disobedience to the Magistrate, but Obedience to God, who in this case becomes their immediate Superior; and if the People do not thus Resist the Magistrate, they Sin against God, and their own Souls. These are the words in the Second Reason of the Covenanters Instructions for Defensive Arms, Printed 1638. So Napht. pag. 157. saith, That Disobeying the Powers, when they act in the right Line of Subordination, is indeed Rebellion, and as the Sin of Witchcraft; but to Resist and Rise up against Persons abusing Sacred Authority, and Rebelling against God the Supreme, is to Adhere to God as our Liege-Lord, and to Vindicate ourselves, and his Abused Ordinance, from Wickedness and Tyranny; and page 151. Explaining these words of the Covenant, In our several Places, and Callings; he saith, That every man in his Station is thereby bound to promote the Covenant, [not by all lawful, but] by all possible means; and if any in higher Place would Seduce their Inferiors into Apostasy, than it is their Duty to Resist such Wickedness and Violence, and their Calling, to endeavour either the Reformation or Removal of those, who prove so Contrary and Destructive to the Ends unto which they were Ordained. How contrary is this Jesuitical Doctrine of the Covenanters, to the Profession and Practice of Primitive Christians, and the Confession of Protestant Churches, and especially of the Church of England? which Teaches, That Subjects are absolutely bound to Obey their Sovereign, by actual Obedience, when his Commandments are not Sinful, and when they are so, by Passive Obedience; after the Example of the Primitive Christians, who patiently and meekly Suffered all sorts of Punishments, and Torments, when they were in a most probable Capacity, if they had Rebelled. In Tertullia's time, the Infidels complained, That the Christians were so numerous, 
† 1. Apolog. & Cyprian ad Demetr. inde est quod nemo nostrum, quando apprehenditur, reluctatur, nec se adversus injustam violentiam vestram quam vis ●●nius & copiosus noster sit populus, ulciscitur.  Obsessam vociferantur civitatem, in agris, in Castellis, in insulis Christianos: omnem Sexum, aetatem, Conditionem, & jam dignitatem transgredi ad hoc nomen moerent; and in his Second Apology, he appeals to the Heathens, If they were not numerons enough to make greater Armies than any were then in the World? telling them, That the Christians had left them nothing but their Temples. Si enim & hosts exertos, non tantum vindices occultos agere vellemus, deesset nobis vis numerorum & copiarum.— besterni sumus & vestra omnia implevimus, urbes, insulas, Castilia, municipia conciliabula, castra ipsa, tribus, decurias, palatium, senatum, Eorum; sola vobis relinquimus templa cui bello non idonei, non prompti fuissemus,— and in the very next words declares, That the Christian Religion taught them not to Kill, but to be Killed. Qui tam libenter trucidamur, si non apud istam Disciplinam occidi magis liceret, quàm occidere. But the Covenanters on the contrary, assert, (see Lex Rex, from page 313. to 322.) That no man is bound in Conscience to passive Subjection under unjust Punishments inflicted by the Magistrate, more than to active Obedience to unlawful Commands; passive Obedience in that case coming under no Command of God. Nay, That it is a Sin against God to submit to an unjust Sentence, and an Act of Grace and Virtue for a Man to Resist the Magistrate Violently, when he doth him Wrong; and Self-Murder, not to Resist when he offers to take our Lives without Cause, though not without Law. Nay, He Blasphemously mocks at the very notion of Passive Obedience, as a Chimaera and a Dream, forgetting who was brought like a Lamb to the Slaughter, and like a Sheep that is Dumb before his Shearers, opened not his mouth. And Mr. George Gillespy in the Preface to his Printed Sermon before the House of Commons, on Ezek. 43. 11. he calls Preces & lacrymae sunt arma Ecclesiae, the new Oxford-Divinity, to the immortal Honour of that University, which so malled the Covenant; and where this Primitive Christian Divinity, (which he most ignorantly miscalled new) will, I hope, be taught to the end of the World. I take the more notice of 
Passive Obedience as arted.  this, because many of the late Seditious Pamphlets have Lampooned the Doctrine of Passive Obedience, especially those which have been written against the Succession of his Royal Highness; and the 
Pages 66. 67, 68  Author of The History of the late Civil Wars, in his Censure of the Whole Duty of Man. I shall for the Confutation of them all, set down some Texts of Scripture, and the Sense of ancient Christians on this Subject; and then leave my Reader to judge, whether it be not Blasphemy to scoff at the notion of Passive Obedience, and Nonsense to say, That Rebellion may be justified thereby. 1 Pet. 2. 18, 19, 20. Servants be Subject to your Masters, not only to the good and 
Ames. Parentem si aequus est, si iniquus, feras.  gentle, but also to the froward; for this is thankworthy, if a man for Conscience towards God, endure grief, suffering wrongfully; for what glory is it if when you are buffeted for your faults you take it patiently; but if when you do well, and suffer for it, you take it patiently, this is acceptable with God, for even hereunto were ye called, because Christ also Suffered for us, leaving as an Example, That we should follow his Steps. And 1 Pet. 4. 13, 14, 15. But rejoice in as much as you are Partakers of Christ's Sufferings— for if you are reproached for the name of Christ, happy are you; but let none of you Suffer as a Murderer, or a Thief, or an Evildoer— yet if any man Suffer as a Christian, let him not be ashamed, but glorify God on this behalf. Rev. 13. 10. He that killeth with the Sword shall be killed with the Sword; here is the Patience and Faith of the Saints. Hebr. 11. 35, 36, 37. They were Tortured— Scourged— Stoned, Sawn asunder, etc. which St. August, de civet. dei, l. 22. Explains in these words, Neque tunc civitas Christi, quamvis tunc peregrinaretur in terris, & haberet tam magnorum agmina populorum adversus impios persecutores, pro temporali salute pugnavit; sed potius ut obtineret aeternam non repugnavit. Ligabantur, includebantur, caedebantur, torquebantur, urebantur, laniebantur, trucidabantur, & multipliclabantur, non erat ijs pro salute pugnare, nisi salutem pro salute contemnere. So Lactantius, lib. 5.— & idèo cum tam nefanda perpetimur, ne verbo quidem reluctamur, sed deo remittimus ultionem. But the Thebean Legion which consisted of 6666. Soldiers, all Christians, is beyond all other Example. They lay with the rest of the Army at Octodurum, when Maximianus the Emperor Commanded, That Sacrifice should be offered unto the Gods. This Command being given, the Christian Legion marched away to a Village called 
Now St. Mauritz in Savoy.  Agaunum, whither the Emperor sent, to Command them to come, and Sacrifice with the rest, but they refused, whereupon the Emperor Commanded, That every Tenth Man through the whole Legion should be Slain; which was Executed, without the least Show of Resistance against them who were appointed to put them to Death. And Mauritius a Primicerius of the Legion, bespoke the Soldiers at the time of Execution, Thus: I was very much afraid, Fellow-Soldiers, lest any of you, as it is very natural, especially for Armed men to do, should have Resisted under the specious pretext of Self-Defence. And I was prepared to forbid you to do so, in the Name and by the Example of Christ, who Commanded Peter, when he drew his Sword, to put it up again; thereby Teaching, etc.— The first Decimation being Executed, the Emperor Commanded the rest to Sacrifice, who Answered him thus: We are thy Soldiers, Caefar, and have taken up Arms to Defend the Empire, and never yet were Punished either as Desertors, Traitors, or Cowards, and we would now Obey thee in this particular, but that being Christians we are obliged by our Religion not to Worship Daemons, nor approach their Altars, which are polluted with Blood. Thou hast Commanded us to Sacrifice, or every Tenth Man of us shall be put to Death. Know assuredly that we are all Christians, who, as to our Bodies, are thy Subjects, but not as to our Souls, which now look up to the Founder of our Religion, Christ. Afterwards Exuperius the Standard-Bearer spoke unto them thus: You see, Fellow-Soldiers, I bear the Eagle, the Sign of Secular War; but it is not to these Arms, that I desire to provoke you, nor in War of this nature That I would have you show your Valour; but in another way of Combating, by which, and not by your Swords you shall win the Kingdom of Heaven. He left also this Message to be sent to the Emperor: That Desperation, which made all other men Valiant in Dangers, could not prevail with them to use their Arms against his Majesty, who had refused to Resist with their Swords in their hands, because they had rather Die, than get an unlawful Victory; and perish in Innocency, than Survive in Sin. All which shows, First, That Passive Obedience is no Chimaera, but a real Notion; Secondly, That it is the indispensible Duty of all Christians when they are Persecuted by Authority; and Thirdly, That it is so far from justifying Rebellion, as the Author of Behem. foolishly Asserts, That it is the only Doctrine which can keep Subjects who are really Persecuted and Oppressed, or fancy themselves to be so, from Rebelling against their Sovereign; and therefore the Popish, and Presbyterian Jesuits, who love to have it in their Power to trouble the Government of Christian Monarches, declare it to be as great a Sin, as active Obedience to their unlawful Commands. And now, when all Sects, whereof some are not christians, with great confidence call themselves Protestant's, upon the account of their Opposition, 
No Orthodon Protestant's who deny the Doctrine of Passive Obedience.  whether real or pretended, to Popery; I freely declare, That none of them are, or aught to be esteemed so in a strict, and Orthodox sense, but such as Profess the Doctrine of Passive Obedience, as strictly as it was both Professed and Practised in the Primitive Catholic Church. Nay, furthermore, seeing there are some common Maxims of Christian Divinity, which were always professed by the Church Universal for undoubted Truths, although they are not set down expressly, neither in the Scriptures, nor in the Apostles Creed, and the truth of which were never questioned but by some few Heretics, who had no proportion to the rest; I also assert, That no Man nor Society of Men, how Antipapistical soever they may be, aught to be looked upon as Orthodox Protestants, unless they profess these common Notions of Christianity, without the Belief and Profession of which, none could be counted Orthodox Christians in the Primitive Catholic Church. These common Principles, wherein all Christian Churches agreed, are these: That the Scriptures are the Word of God; That there are Three distinct Persons in the holy Trinity, the Father, the Son, and the Holy Ghost, and that these Three 
† That Infant▪ are to be Baptised.  are one God; That Christ is both God and Man in the same Person; That the Lordsday, or First Day of every Week ought to be kept Holy; That a Solemn Yearly Commemoration of the Passion, Resurrection, and Ascension of our Lord, and of the Descent of the Holy Ghost, aught to be Observed; and that the Church Universal is to be Governed by Bishops above, and distinct from Presbyters. There never was any Church from the Apostles, and downwards for above Fourteen hundred Years, which did not consent to the Truth of These, and some other Doctrines, and look upon them as the common Notions of the Christian Religion, delivered down from its first Original, with the Articles of Christian Faith. And therefore, as no Arrian, Photinian, Sabbatarian, or Aerian, how Opposite soever they were to the Jews and Heathens, the common Enemies of Christianity, were admitted for truly Catholic or Orthodox Christians, in the Primitive times; but were Condemned, and Anathematised for Heretics; 
The true not▪ on of Protestancy.  so now, no Society of Antiscripturists, Antitrinitarians, Socinians, Antidominicans, (for I will not call them Antisabbatarians) Antipaedobaptists, Antiepiscoparians of what Denomination soever; and likewise no Society of men professing the Observation of the Apostolical holidays to be Superstitious and Idolatrous, how opposite soever they pretend to be to the common Enemy of the Reformed Churches, ought not to be considered as Orthodox Protestants, who by that name are understood to Protest against the Errors, Innovations, Corruptions, and Usurpations of the Romish, but not against the Common Doctrines of the Primitive Catholic Church.  the Lord. And that I Preached at Field-Meetings, which is the other ground of my Sentence; I am so far from acknowledging that the Gospel Preached that way, is a Rendezvouzing in Rebellion, as it is so termed; that I bless the Lord that ever counted me worthy to be Witness of such Meetings, which have been wonderfully Countenanced and owned, not only to the 
x The Delusion of many Thousands, as their numerous Field-Meetings do show.  Conviction, but even to the Conversion of many Thousands; yea, I do 
y I observed before, That the Covenant-Preachers are apt to speak mighty things of their Party. So Naphtali, speaking of the Covenanted-Army, which rebelled at Pentland-Hills 1666. saith, That there hath not been in Britain such another Company of men joined in Arms for the Covenant, and Cause of God, for sound Judgement, true Piety, Integrity of Heart, Fervent Zeal, undaunted Courage, etc. Whereas they were for the most part Crack-Brained men, of broken Fortunes, and such as had been processed for Fornications, and Adulteries; as all those who went to Christ's Standard, out of the Parishes of Kilmarnock and Phimus, were known to be, being in all Twenty Persons. And if any man will take the pains to inquire into their Morals, they will find this Sect to be one of the wickedest People, not only for Treason, Schism, and Rebellion, but for Sensual Sins, and Abominations, that ever professed the name of Christ. They use all manner of Care and Secrecy to Conceal their Wickedness; but yet, so many undeniable Stories of their Privy Pranks are come to Light, as make them the Scandal of the Christian name. Lysimach. Nicanor First Edition page 79. Tells us of one Andrew Lesly, who forsook Ireland to come and take the Covenant, after which he immediately left his own Wife, to live with a Whore, the Daughter of an holy Sister at Edinburgh; who Blasphemously said, That her Child was fallen into an holy Fornication with a Brother, not out of Lust, but Love, and therefore resolved, That she should not Confess it, lest the Gospel should be Scandalised; and that it was better to fall into the hands of God by False-Swearing, than to fall into the hands of men by Confessing the Fact; which appeared after she had Sworn, by her great Belly and Lying In. Chancellor Louden, the great Pillar and Promoter of the Covenant, was known to all the Nation for a notorious Whoremonger and Adulterer, both at home and abroad, especially with Major Johnstons' Wife, who bore him several Children; and yet he was called a Saint among them. The Story of their Principal Saint, Major Thomas Weir, so Infamous for Fornication, Adultery, Incest, and Bestiality, for which he was Condemned, was lately Published in Ravillac Redivivus, to which I refer the Reader. Mr. James Symson Minister at Airthe, a little before his Majesty's Restauration, took a Woman's Oath before the Congregation, who had brought forth a Bastard, in these words: That she never knew a man, more than she knew him; which made the People suspect it to be his own, for almost every day she brought cases of Conscience to him in his Chamber, which made his Wife Jealous after she heard the words of the Oath. One James Foyer a Beggar, who passed for so great a Saint among them, that he was Registered for a known Seeker of God in the Presbytery Book of Glascow, was afterwards found guilty of above an hundred Adulteries, Incests, innumerable Fornications, and Witchcraft; for which he should have been Hanged, had not the Glascow-Fanaticks made a Contribution, and bribed the English-Judges to save his Life, so that he was only Scourged through the Town. Afterwards he Died miserably by a Ditch; when he Tempted Women to Uncleanness, he said he would give them an holy Kiss, and if he knew them not to be in the State of Grace, he would not meddle with them. Since his Majesty's Restauration, Seven or Eight great fanatics have been Burnt for Bestiality, who always went to Conventicles, and refused to hear the Church-Ministers Preach; and in the Parish of Govean, in Two Years time, Eight Persons were found guilty of Incest, all fanatics, who acted their Abominations as they went to, and came from Conventicles, as they confessed before the Presbytery of Glascow. Mr. Hugh Archibald Minister at Evandale a Zealous Fanatic, was guilty of many Adulteries. And Mr. James Porter, a Famous Conventicler, Son of Mr. James Porter Synod-Clerk of Glascow, got a Child in Adultery, with Margaret Gilchrison in Gorbels, and thought to have Murdered it at his Birth, but that he was hindered by some Women living in the lower Story, who heard it cry. It was Baptised by Mr. Alex. Janison, and Mr. Porter himself fled into Ireland. Mr. William Houston at Elskine, one of their Ministers, kept a Servant Maiden, with whom he lay nightly till she brought forth a Child, and then they both fled to Ireland. Mr. Sam. Rutherford their great Apostle, Mr. John Karstaires, Mr. Matthew Rumsey, and Mr. John King, the Author of this Speech, got their Wives with Child before Marriage; and for this last, many doubt if he and his pretended Wife were ever Married at all. Mr. Peter Paterson, a certain Fanatical Lords Chaplain and Chamberlain, begot many Children in Adultery; and though it was their Custom to do all they could to Conceal the Infirmities and Failings of their Ministers and eminent Professors, to avoid Scandal, yet great is the number of such who were processed for Adultery, as their own Presbytery-Registers yet do show.  
One John Bridgeford in Michael Govean, a great Conventicler, and Married man in the Year 1664. used to wait upon his Neighbour's Wife to Conventicles, and Lie with her in the Return; and Tempted her to it by the Example of David, and told her it was the way to humble her, and make her a good Christian, as both he and she judicially confessed before the Presbytery. Afterwards he went to Edinburgh, where he begot another Child in Adultery, and Murdered it and his own Wife, for which he was Hanged there. Charles Petticrue a Married man in Glascow, lay with a Woman in James Galts House in the Day, and was catched in the Act; yet he was one of those Covenanting Zealots, who held it unlawful to come to Church. The Wife of James Wallace of Badrean a great Conventicler, was taken by her Husband in the Act of Adultery with his Man Servant. He brought them both tied together in their Shifts to Pascly-Cross; She had the Bible in her hand when she committed Adultery, and Tempted her man, who first refused her, to the Sin, by Blasphemously telling of him, There was no Condemnation to them who were in Christ. Balfour a Butcher in Kippin Parish, pretended, with his Wife, to be Converted by Mr. John Law, a Conventicle-Preacher. Soon after their Conversion, she ran away with his man, and took all his means with her; but he followed, and overtook them at Dumfreis, recovered some of his Money and Goods, and Sold them both to Virginia. I could instance in more, whom I forbear to mention out of respect to their Families, and Relations. And since his Majesty's Restauration there have been above an hundred Adulteries, and many more Fornications committed by Conventiclers, within the single Presbytery of Glascow, whose names shall be produced out of the Registers, if they be denied. Ravillac Redivivus page 43. saith, That there are more Fornications and Adulteries committed in the West, where these fanatics so much abound, than in all the Nations besides; and particularly, That Seventeen of them of one Parish, within the Presbytery of Pasely, did public Penance at one time. Mr. Hamilton who hath long been Captain of Mr. Welshes Guards, and whom they made Lieutenant-General to Jesus Christ in the last Insurrection, (for they Blasphemously said, That Christ was their General) is notoriously known for a Deb●●●he●▪ who spent the Estate which his Father left him, on Whores. About a Year ●●●e, one Mr. Williamson a Conventicle Preacher, being searched for betimes one Morning at the Lady Cars House of Cherritry, came upon the first Alarm to her Bedside, and 〈◊〉 her he could be no where safe, but in her Ladyships own Bed; whereupon she very charitably let him come to Bed to Her and her Daughter; but the noise increasing, she went out to treat the Soldiers, and by that means to divert them from a strict Search. After the Soldiers were gone, she bethought herself of whom she had left in Bed with her Daughter, and presently ran into her Chamber, where finding the good man still in Bed with her Daughter, she called him names, and then fell furiously upon the young Lady; but she fell a crying, and told her it was then too late to Chide, which having found to be true, they were married together before he went from her House. The Tragical Story of the Lord Forrester is now the Talk of the whole Kingdom. He was the first man who took the advantage of his Majesty's late Proclamation of Indulgence, to set up an House-Conventicle without the Precincts of Edinburgh, Two Miles out of the Town. Thither his Lordship went with his Concubine, who was his late Wife's Niece, the first Sund●●, and ordered Solemn Thanks to be given for the great Blessing of Indulgence; but ●●●n after, some day of that or the very next Week she killed him, when he was Drunk, with his own Sword, with which he had often threatened to kill her Aunt, his late Lady▪ who was a great lover of the English Church. She was since Arraigned and Condemn for the horrid Murder, and told the Court she was Married to his Lordship, who for that purpose (she said) promised her to get a Dispensation from the Pope. Ravil. Rediu. also saith, That almost all, who are Executed for Witchcraft, come from this holy People, as they call themselves. Most certain it is, That the Five Witches, which bewitched Sir George Maxwell of Nether-Pollock to Death, and the Four which bewitched Robert Hamilton of Barnes, were all Presbyterians, who died owning that Party, and disowning, and bearing Testimony against the Bishops and Curates, and against the Belief, the Lords Prayer, and the Ten Commandments, calling them Popish Trash at the Stake, when they were ready to be Burnt. They were discovered by one Jannet Duglass, who pretends to have the Second Sight; but is believed to have a Familiar Spirit. And it is Observable, That both Sir George, and the Laird of Barnes, both Zealous Covenanters, consulted with her for the recovery of their health. In the beginning of November last, a Discovery was made of a great number of Witches in Burrowstoness, a Port on the Forth, where the fanatics think themselves most Safe, and where they usually land the Arms which they buy in Foreign Countries for the Service of the Cause. Five of them, all Conventiclers, have freely confessed; and the chief of them one— Vicar was a most Zealous, and Celebrate Professor, and the greatest Convener of the People to Conventicles, that was in all the Country.  
I could say a great deal more of their other ungodly Practices, but I protest I am weary with Raking in this Dunghill, and had not said thus much, but for the same reason as some of the Primitive Fathers set forth the Practices of the filthy Gnostics, to let the World see what a wicked Sect they are. And therefore I dare assert with as much confidence, and more reason than this Rebel and his Brother Kid asserted the contrary, That if ever there were a Sect of Christians, That were not the People of God, and in whom his Soul took no Pleasure, than these Rebellious Covenanters are such.  assert, that if the Lord hath any purer Church and People in this Land, it has been in and among these Meetings in Fields and 
z I am glad of this occasion to tell the Reader, That they used to meet Armed in the Houses, as well as in the Fields; Nay, it hath been a common Stratagem among them, to fill Houses with Armed men, and then to give it out, That there were Conventicles kept in them, That so they might have an opportunity to Murder the Officers, Civil or Military, that were sent to seize them. Thus Mr. George Balfour (since one of the Murderers of the Archbishop of St. Andrews) having got together a company of Armed Ruffians in an House near St. Andrews, served Captain Karstairs, and Mr. Garret, the latter of which after many Shots and Stabs, they left for dead upon the ground. Thus likewise about, January last, they served the Town-Major of Edinburgh, as the Papists served Sir Edmondbury Godfrey in London; For, having filled an House in Edinburgh with Armed men, they sent a Messenger to the Major, to Advertise him of a Conventicle there; who according to his Duty, having taken about Three or Four Assistants with him, went to the House to seize them according to Law. As soon as he knocked at the Door, he was let in, and was conducted to a Room, where he saw no body, till he was surprised with Armed men, who rushed in upon them at two Doors and Shot at them, and then fell upon them with Swords and Durkes, one of the Assistants was Shot dead through the Back, they Slashed and Stabbed the Major in several places, and dragged him out of doors, where they left him for dead.  Houses, so much now despised by some, and Persecuted by others. That I Preached up Rebellion, and Rising in Arms against Authority, I bless the Lord my Conscience doth not condemn me in this, it being never my Design, if I could have Preached Christ, and Salvation through his name; That was my Work, and herein have I walked, according to the Light and Rule of the Word of God, and as it did become (though one of the meanest) a 
1 Not a Minister, but an Usurper of the Ministry: First, As Ordained by Presbyters, whom all 
† See Can. 19 Concil. Sard. & Can. 4. Cont. Constantinopol. 1.  Antiquity never believed to have more power to Ordain a Presbyter, than for Deacons to Ordain a Deacon, or Presbyter, or for a College of Laymen to Ordain both. This is a certain truth, and if any ingenuous man desire to be satisfied in this point, which implies the necessity of Episcopal Orders; let him read a Book Entitled, A brief Account of ancient Church-Government, etc. It is a full Answer to blundel, and all the Presbyterian Writers, and was Printed in 4ᵒ for John Crook, at the Ship in St. Paul's Churchyard 1662. Secondly, as being Ordained by Schismatical Presbyters; whose Ordinations, had they had the same power to Ordain as Bishops have, would by the Sacred Canons have been 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  invalid upon the account of Schism and Sedition; and the Presbyters Ordained by them in such a Factious and Undutiful manner, would have been deposed by the Laws of the Catholic Church. And if the Rebellious Presbyters, the Fathers and Grandfathers of these now living, who undertook to Ordain, were not guilty of Schism in the highest manner, than the notion of Schism is a Chimaera, and there was never such a thing in the Catholic Church. For they Assembled together without their Bishops, cited them to compear before them, and declared their Office to be Antichristian, and their Jurisdiction an Usurpation over the Church. Lastly, They abjured them, and brought the People to do the same in the Solemn League and Covenant, and Invaded their Office and Jurisdiction; and their Successors, these Ministers, falsely so called, still persevere to do the same. Thou art not then a Minister, Thou blind Guide! but (as a great Minister of State, and the Bulwark of the two Churches told his Majesty, when he was petitioned for thy life) an Usurper of the Ministry, a Rebel, a Traitor, a Deceiver of the People, who must answer for the blood of a Thousand poor Wretches, who perished in the Rebellion at Bothwel-Bridge.  Minister of the Gospel; I have been looked on by some, and misrepresented by 
2 Called the Indulged Ministers. See Note (u) on the first Speech, and Section the fifth of the Apology.  others, that I have been of a Divisive and Factious humour, and one that stirred up Division in the Church; but I am hopeful that ye will all give me now your Charity, being within a little space to stand before my Judge; (and I pray the Lord, That he may forgive them that did so misrepresent me) but I thank the Lord, whatever men have said of me concerning this, that on the contrary, I have been often dissuading from such Ways and Practices, and of this my Conscience bears me Witness; but here I would not have you mistake me, as if I did approve of Ways and Practices contrary to the Word of God, and that of our Covenanted and Reformed Religion; and as I ever abhorred Division and Faction in the Church, as that which tends to its utter ruin, (if the Lord prevent it not) so I would in the Bowels of my Lord and Master, if such a feckless one as I may presume to exhort and persuade both Ministers 
Nor in the Faith, or Profession of the Apostles; who both Taught and Practised the contradictions to the forementioned Doctrines, and whereof some (for 
† See Rom. 16. 7. Eph. 4. 11. Gal. 1. 19 Rev. 2. 2. 2 Cor. 8. 23. Phil. 2. 25.  there were more Apostles than Barnabas, and Paul, and the Twenty two especially so called) were Bishops, fixed to particular Dioceses; as St. 
a Euseb. lib. 3. c. 23.  John at Ephesus, St. 
b Hierom. de Script. Eccles. & in Tit. c. 1.  Mark at Alexandria, 
c Euseb. lib. 3. c. 4.  Titu● in Cr●te, James called the 
d Compare Matth. 13. 55. 27. 56. Marc. 15. 47. with John 19 25.  Lord's Brother, Son of Cleopas at 
e See the Authors quoted in Spalat. l. 2. c. 2. 16. Hegesip. apud. Euseb. l. 2. c. 23. Hierom de Script. Eccles. Gal. 2. 18, 19 Acts 12. 17. Gal. 2. 12. Acts 21. 18. Acts 15. All which places show, That James was resident in Jerusalem, and had some singular Ecclesiastical Authority, and Presidency there.  Jerusalem, not to mention 
f Euseb l. 3. c. 4. Hierom de Script. Eccles.  Timothy the first Bishop of Ephesus, and the Angels of the Seven Churches in the Revelations, whom universal Tradition hath delivered for Bishops of the Seven Asiatic Churches.  and Professors, if there be any Fellowship of the Spirit, any Consolation in Christ, if any comfort in Love, if any Bowels of Mercy; that ye be like-minded, having the same Love, being of one accord, of one mind, in lowliness of mind let each esteem others better than himself, Phil. 2. 1. 3. Harmoniousness and Oneness in the things of God, can never enough be sought after, and Harmony and Unitedness in things that tend to the 
3 He means the Presbyterian Government, which, according to them, is Christ's Interest, Dignity, Crown, Kingdom, Sceptre, Government, and Royal Prerogative, by which he Reigns as King in Zion.  Prejudice of Christ's Interest, can never enough be avoided, and fled from. And as I am willing to lay down my Tabernacle, so also I Dye in the 
4 Not in the Faith of the holy Scriptures; which command every Soul to be Subject to the higher Powers, and which neither teach directly, nor indirectly, That the Episcopal Government is an Antichristian, or the Presbyterian by Kirk-Sessions, Presbyteries, and Synods, a Divine Institution; or that the Magistrate hath no privative Power over Ecclesiastical Persons, or in causes Ecclesiastical; or that Passive Obedience to an unjust Sentence, is as great a Sin, as Active Obedience to an unrighteous Command, etc.  Faith of the Holy Scriptures, and in the 
5 
Not in the Faith of the holy Scriptures; which command every Soul to be Subject to the higher Powers, and which neither teach directly, nor indirectly, That the Episcopal Government is an Antichristian, or the Presbyterian by Kirk-Sessions, Presbyteries, and Synods, a Divine Institution; or that the Magistrate hath no privative Power over Ecclesiastical Persons, or in causes Ecclesiastical; or that Passive Obedience to an unjust Sentence, is as great a Sin, as Active Obedience to an unrighteous Command, etc.  
Nor in the Faith of the Primitive Christians, who looked upon the Bishops, as the Successors of the Apostles, who derived upon them the same Ecclesiastical Authority, which they received from Christ. Every one that is but tolerably versed in the Writings of the Primitive Christians, must needs confess, that this was the belief of the Primitive Catholic Church; but to confute the shameful assertion of this ignorant Pseudo-Minister: let us descend to particular Primitive 
The Office of a Bishop proved to be distinct from that of a Priest; and of Divine Institution.  Writers, and see what They say upon this Subject. Ignatius in his Epistles, insists wholly upon the avoiding of Heresy, and Schism; and the Avoiding of Schism is every where inculcated by him to consist in this, That without the Bishop nothing be done, and all with the advice of the Presbyters. Heretofore some Paraphrastical Copies of this Father's Epistles, have gone abroad in the World, in which could not be found the many places which the Fathers quoted out of them, at least in the same words; but since the Edition of the Medicaean Greek Copy, by Is. Vossius, and the two old Latin Copies by Bishop Usher, which differ from the former Copies, and agree with one another, and wherein are found all the places quoted out of them by the Fathers, and in the same Expressions wherein they are quoted; no tolerable reason hath been given, why they should not pass for pure and genuine, neither by blundel, nor Salmasius, (who probably had written their Books against Episcopacy, before they had seen these latter Copies) nor our own 
† See their two Answers at the Isle of Wight, and the Appendix to the Jus Divinum Minist. Anglican. Prop. 3. pag. 108.  men, who still cry down these Epistles, without mentioning these latter Copies, or distinguishing between them and the former. This Father who was Bishop of Antioch, Anno Dom. 69. and contemporary with St. John in his Epist. ad Magnes▪ saith thus: Vos decet non concuti aetate Episcopi, sed Secundum virtutem dei patris omnem reverentiam ei tribuere. Ad Smyrnens. omnes Episcopum Sequimi●i, ut Jesus Christus patrem, & Presbyterium ut Apostolos, diaconos autem revereamini ut dei mandatum. Nullus sine Episcopo aliquid operetur eorum quae convenit in Ecclesiam— illa firma gratiarum actio [Eucharistia] reputetur, quae sub ipso est, vel quam utique concesserit. Ubi utique apparet Episcopus illic multitudo sit, quemadmodum utique ubi est Jesus Christus illic Catholica Ecclesia, non licitum est sine Episcopo neque Baptìzare neque Agapen facere, sed quod utique ille probaverit, hoc est deo beneplacitum, ut stabile sit, & firmum omne quod agitur. Honorans Episcopum à deo honoratus; qui occultum ab Episcopo aliquid operatur diabolo praestat obsequium. Ad Ephes. Concurrite sententia dei, etenim, Jesus Christus incomparibile nostrum vivere, patris sententia ut & ipsi, [Episcopi] secundum terrae fines determinati Jesu Christi sententia sunt, unde decet vos concurrere Episcopi Sententiâ. Ad Magnes. In concordiâ dei studete omnes operari, praesidente Episcopo in loco dei.— Ad Tralles. omnes revereantur diaconos ut mandatum fesu Christi, & Episcopum ut Jesum Christum existentem filium patris, Fresbyterion autem ut [Synedrium] concilium dei— valete in Jesus Christo subjecti Episcopo, ut dei mandato, similiter & Presbyterio. Ad Magnes. He commends Sotion the Deacon, Quoniam subjectus est Episcopo, ut Gratiae Dei, & Presbyterio ut legi Jesu Christi. See many more citations to this purpose out of this Father, in Dr. Hammonds Dissert. 2. Cap. 25.  
Justin Martyr in his Apology to the Emperor Antoninus, written about 155. speaking of the Customs of the Christians, writes thus: Postea [
1 Tim. 15. 17.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] praeposito panis, & aquae & vini poculum offertur, quibus ille acceptis— praesidens vero postquam gratiarum 
1 Cor. 14. the holy Communion is called (Eucharistia) giving of Thanks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  actionem, [† Eucharistiam] perfecit— deinde lectore quiescente praesidens orationem qua populum instruit, habet, precibus peractis, panis offertur, & vinum & aqua, & praepositus itidem preces & gratiarum actiones fundit.   
Hegesippus a Christian Writer, who flourished Anno Dom. 140. is cited by Euseb. lib. 4. c. 22. giving an account of the Bishops of his days, where he saith, Se plurimos Episcopos Romae Convenisse, & ab omnibus unam eand●mque audivisse Doctrinam; and particularly of the Church of Corinth, Corinthiorum (inquit) Ecclesia in rectâ fide permansit [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] usque ad Primum Episcopum, and Jerusalem, Postquam (inquit) Jacobus cognomine Justus Martyrium pertulit, frater patruelis domini Symeon Cleopae filius Episcopus constituitur.  
About the same time, or a little before, Dionysius Bishop of Corinth wrote several Epistles, apud Euseb. l. 4. c. 23. One to the Athenians, in which he makes mention of Quadratus formerly their Bishop, and of Publius the Martyr, Bishop before him, and then of Dionysius the Areopagite, St. Paul's Convert, as their first Bishop. Another to the Gnossians, in which he exhorts Pinytus their Bishop, Ne grave onus castitatis fratrum cervicibus tanquam necessarium imponat. Another, Gortinensi Ecclesiae, in which he commends their Bishop for the renowned courage of his Church, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Another to the Romans, wherein he commends Soter their Bishop for his Charity and Hospitality.  
Irenaeus, who flourished Anno Dom. 180. writing against the Valentinians, Argues thus: Habemus annumerar● eos, qui ab Apostolis instituti sunt Episcopi in Ecclesiis, & Successores eorum iisque ad nos, qui nihil tale docuerunt, quale ab his deliratur. Etenim si recondita mysteria scissent Apostoli, quae seorsim, & latenter à reliquis perfectos docebant, his vel maximè traderent ea, quibus etiam ipsas Ecclesias committebant, valde enim perfectos, & irreprehensibiles eos esse volebant, quos & Successores relinquebant, suum ipsorum locum Magisterii tradentes. After this he gives a Catalogue of the Bishops, who had succeeded Peter, and Paul, in the Church of Rome; after again, he urgeth, That Polycarp made Bishop of Smyrna by the Apostles, knew no such Doctrine; Polycarpus autem non solùm ab Apostolis edoctus, & conversatus cum multis ex iis qui dominum nostrum viderunt, sed etiam ab Apostolis in Asia, in eâ, quae est Smyrnis Ecclesia constitutus Episcopus, quem & nos vidimus.— See also his Epist. to Victor apud Euseb. l. 5. c. 23. Clemens Alexandrinus Contemporary, which Irenaeus in the Story of the Debauched Young Man, who was converted by St. John, apud Euseb. lib. 3. c. 23. saith, Quum ex insula Patmo Ephesum rediisset Johannes, ad finitimas rogatus se contulit, partim ut Episcopos constitueret, partim ut integras Ecclesias componeret— vultu ad eum verso, qui super cunctos Episcopos erat constitutus, hunc (inquit) testibus Ecclesiâ, & Christo studiosè tibi commend●— Afterwards, agedum (inquit) Episcope, red nobis depositum, quod ego, & Christus tibi commendavimus, sub testimonio Ecclesiae cui praesides. And Strom. 6. mentions three Degrees of Clergy, nam hic quoque in Ecclesiâ (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) progressiones Episcoporum, Presbyterorum, Diaconorum sunt imitationes gloriae Angelicae; and Strom. 3. T●m Episcopos (inquit Apostolus) oportet constitui, qui ex domo propriâ toti quoque Ecclesiae praeesse meditati  
Tertullian, whom I should have named before Clemens Alexandrinus, de prescript. c. 36. affirms▪ That the Apostles Chairs or Apostolic Thrones, remained still in his time, which was the latter end of the Second, and beginning of the third Age.— Percurre Ecclesias Apostol●●as, apud quas ipsae adhuc Cathedrae Apostolorum suis locis president— proxima est Tibi Achaia? habes Corinthum. Si non longè es à Macedoniâ, habes Philippos, habes Thessalonicenses. Si potes in Asiam tendere, habes Ephesum. Si autem Italiae adjaces, habes Romam— and c. 32. Edant ergo origines Ecclesiarum suarum, evolvant ordinem Episcoporum suorum, ita per successiones ab initio decurrentem, ut primus ille Episcopus aliquem ex Apostolis, vel Apostolicis viris, qui tamen cum Apostolis perseveraver●t habuerit auctorem, & antecessorem. Hoc enim modo Ecclesiae Apostolicae census suos differunt: sicut Smyrnaeorum Ecclesiâ Polycarpum à Johanne collocatum refert, sicut Romano●um Clementem à Petro ordinatum itidem, perinde utique & caeterae exhibent, quos ab Apostolis in Episcopatum constitutos Apostolici seminis traduces habeant. And de Baptismo c. 17. dandi quidem habet jus summus sacerdos, qui est Episcopus, dehinc Presbyteri, & diaconi, non tamen sine Episcopi autoritate.  
After Tertullian, and Clemens Alexandr. Origen, who flourished Anno Dom. 230. writes thus in 2▪ Hom. in Num. Putasne qui sacerdotio funguntur, agere omnia quae illo ordine digna sunt?— unde est, quod saepe audimus blasphemare homines, & dicere, Ecce qualis Episcopus, aut qualis Presbyter, vel qualis diaconus? and Hom. 16. in Matth. Episcopi, & Presbyteri, quibus creditae— and 7 Hom. in Hierom. Plus à me (Presbytero) exigitur, quàm à diacono, plus à diacono, quàm à Laico, qui vero totius Ecclesiae arcem obtinet (Episcopus) pro omni Ecclesiâ reddet rationem.  
Cyprian, who flourished Anno Dom. 248. writes thus in his 27. Epist. Lapsis. Dominus noster— Episcopi honorem, & Ecclesiae suae rationem disponens in Evangelio, loquitur, & dicit, Petre, ego tibi dico, quia tu es Petrus, & super ipsam petram aedificabo Ecclesiam meam, & portae inferorum non vincent eam, & tibi dabo claves, etc.— inde per temporum, & successionum vices Episcoporum ordinatio, & Ecclesiae ratio decurrit, ut Ecclesia super Episcopos constituatur, & omnes actus Ecclesiae per eosdem praepositos gubernetur, cum hoc itaque divina lege fundatum sit, miror— Epist. 68 he calls the Ordination of a Bishop, sub populi assistentis conscientiâ traditionem divinam, & Apostolicam observationem; and instanceth in Act. 1. 15. and Epist. 65. upon occasion of a Deacon reproaching Rogatianus his Bishop,— Pro solitâ tuâ humanitate fecisti, ut malles de eo nobis conqueri, quum pro Episcopatus vigore, & Cathedrae autoritate haberes potestatem, quâ possess de illo statim vindicari.— Meminisse autem diaconi debent, quoniam Apostolos, id est Episcopos & propositos dominus elegit, diaconos autem post ascensum domini in coelos Apostoli sibi constituerunt, Episcopatus sui & Ecclesiae ministros; And Epist. 42. to Cornelius' Bishop of Rome, Hoc enim vel maximè frater & laboramus & laborare debemus, ut unitatem à domino, & per Apostolos nobis successoribus traditam, quantum possumus obtinere curemus. Epist. 69.— Christi, qui dicit ad Apostolos, ac per hoc ad omnes praepositos, qui Apostolis vicarià ordinatione succedunt, qui audit vos, me audit.  Faith of the Apostles, and 
6 Not in the Faith of the holy Scriptures; which command every Soul to be Subject to the higher Powers, and which neither teach directly, nor indirectly, That the Episcopal Government is an Antichristian, or the Presbyterian by Kirk-Sessions, Presbyteries, and Synods, a Divine Institution; or that the Magistrate hath no privative Power over Ecclesiastical Persons, or in causes Ecclesiastical; or that Passive Obedience to an unjust Sentence, is as great a Sin, as Active Obedience to an unrighteous Command, etc.  Primitive Christians, and 
7 Not in the Faith of the holy Scriptures; which command every Soul to be Subject to the higher Powers, and which neither teach directly, nor indirectly, That the Episcopal Government is an Antichristian, or the Presbyterian by Kirk-Sessions, Presbyteries, and Synods, a Divine Institution; or that the Magistrate hath no privative Power over Ecclesiastical Persons, or in causes Ecclesiastical; or that Passive Obedience to an unjust Sentence, is as great a Sin, as Active Obedience to an unrighteous Command, etc.  Protestant Reform Churches, and particularly of the 
8 Not in the Faith of the holy Scriptures; which command every Soul to be Subject to the higher Powers, and which neither teach directly, nor indirectly, That the Episcopal Government is an Antichristian, or the Presbyterian by Kirk-Sessions, Presbyteries, and Synods, a Divine Institution; or that the Magistrate hath no privative Power over Ecclesiastical Persons, or in causes Ecclesiastical; or that Passive Obedience to an unjust Sentence, is as great a Sin, as Active Obedience to an unrighteous Command, etc.  Church of Scotland, whereof I am a poor Member, that has been so wonderfully Carried on against so much Opposition 
Athanasius, who flourished Anno Dom. 326. writing to Dracontius Elected to a Bishopric, and refusing it, saith, Quod si nullam omnino mer●edem Episcopi functioni destinatam credis, servatoremque, ●ui eam ita instituit contemnis—  
Damasus, who flourished Anno Dom. 367. Epist. 4. de chorepiscopis. Nullus ex Septuaginta discipulis, quorum speciem isti gerunt, nil de hoc quod Apostolis eorumque successeribus (Episcopis) specialiter debebatur legitur assumpsisse.  
Epiphanius, who flourished Anno Dom. 360. Haeres. 75. writes thus:— Docet divinus Apostoli sermo, quis sit Episcopus, & quis Presbyter, cum dicit ad Timotheum, qui erat Episcopus, Presbyterum ne objurges. Ambrosd. de dignit. sacerdot. writes thus: Claves illas regni coelorum in beato Petro cuncti suscepimus sacerdotes, (i. e. Episcopi) for in the following Chapters he asserts, That the Bishops in St. Peter received the Keys from Christ, and the Presbyters from them.  
Augustin, ad Quod vult deum de haeresibus, among other Heretical Opinions of 
Tom. 6.  Aerius, reckons this for one, Quod docebat Presbyterum ab Episcopo nullâ differentiâ debere discerni. De verbis dom. Serm. 24. Dicit ergo, qui vos Spernit meSpernit.) Si solis Apostolis dixit, qui vos spernit, me spernit, Spernite nos, si autem sermo ejus pervenit 
Tom. 10.  ad nos, & vocavit nos, & in eorum loco constituit nos, videte ne spernatis nos, & ne ad illum perveniat injuria, quam nobis feceritis. Ad Crescon. Grammat. l. 1. Attend etiam quod quemadmodum ad Titum cum explicaret (Paulus) qualis esse Episcopus debeat— there he asserts Titus to have been a Bishop, Non ergo solos, qui ex circumcisione sunt, sed eos maximè tales esse ait, oportere tamen in doctrinâ sanâ redargui refellique ab Episcopo vaniloquos, & mentis seductores indubitatâ praeceptione firmavit. There he saith, That St. Paul commanded all Bishops in Titus to exhort, and convince Gainsayers; And in the next words he saith, He looked upon that Precept, as given to himself, Unde hoc etiam mihi jussum esse cognosco, hoc pro viribus ago,— Enarrat. in Psalm. 44. (in our Translation the 45. 16. v.) Pro patribus tuis nati sunt tibi filii. Quid est pro patribus tuis nati sunt tibi filii? patres missi sunt Apostoli, pro Apostolis filii nati sunt tibi, Constituti sunt Episcopi. Hodie enim Episcopi, qui sunt per totum mundum unde nati sunt? ipsa Ecclesia patres illos appellat, ipsa illos genuit, & ipsa illos constituit in sede patrum [Apostolórum] none ergo te putes desertam quia no▪ vides Petrum, quia non vides Paulum, quia non vides illos, per quos nata es; de prole tua tibi crevit paternitas.— Contra literas Petil. lib. 2. c. 51. Cathedra tibi quid fecit Ecclesiae Romanae in quâ Petrus sedet, & in quâ hodie Anastasius sedet, vel Ecclesiae Hierosolymitanae in quâ Jacobus sedit, & in quâ hodie Johannes sedet— quare appellas Cathedram Pestilentiae Cathedram Apostolicam?  
chrysostom in his Homily on Ignatius, saith, he was Successor to St. Peter in the See of Antioch, ordained by the Apostles, ut tanto principatu dignus; and in his Homilies on Timoth. and Titus, he expresses his opinion of Bishops, as of an Apostolical Institution.  

Perhaps it may seem superfluous to show further how effrontedly this Antiepiscoparian speaks, in saying, He died in the Faith of the Primitive Christians; but because the Presbyterians have the confidence to represent Hierom, as a Patron of their Cause, I will take a little more pains to show how they have abused the World by this pretence; in demonstrating, that this Father held the authority of Bishops to be above, and distinct from that of Presbyters, and also a Divine Institution. For in his Catalogue. Script. Ecclesiast. 3. 
† Gal. 1. 18. 19 Acts 12. 17. Gal. 2. 12. Acts 21. 18. Acts 15.  Jacobus frater Domini cognomento Justus— post passionem Domini statim ab Apostolis Hierosolymorum Episcopus ordinatus— Hegesippu● vicinus Apostolicorum temporum in quinto commentariorum libro de Jacobo narrans, ait, Suscepit Ecclesiam Hierosolymae post Apostolos frater Domini Jacobus, cognomento Justus. 11 Timotheus autem 
Euseb. l. 3. c. 4.  Ephesiorum Episcopus ordinatus à beato Paulo— 12 Titus Episcopus Cretae— 27 Polycarpus Johannis Apostoli discipulus, & ab eo Smyrnae Episcopus ordinatus, totius Asiae princeps fuit. Com. in Galat. 1. 19 Paulatim procedente tempore, & alii ab his, quos dominus elegerat ordinati sunt Apostoli, sicut ille ad Philippenses sermo declarat, dicens, necessarium existimavi Epaphroditum.— Here he asserts, That the Apostles, who were chosen by Christ, Ordained other Apostles, as Epaphroditus, Phil. 2. 25. and Mark. Catal. Script. Eccles. 15. Marcus discipulus & interpres Petri— primus Alexandriae Christum annuncians 
Bishops proved to be a distinct Order from Presbyters.  constituit Ecclesiam, And Prooem. in Matth. Marcus interpres Petri Apostoli, & Alexandrinae Ecclesiae primus Episcopus.— Here by the way, it may be observed in answer to NAKED TRUTH, That St. Hierom saith, That such, and such persons were Ordained Bishops by the Apostles; and surely in saying so, he meaneth, that they had a new Ordination distinct from that of Presbyters; for it's most reasonable to suppose, that the Father used the word in the signification it had in his own time, when, and long before there was a distinct Ordination of Bishops, by a new imposition of hands, by three Persons of the Episcopal Order. So in Euseb. l. 6. c. 4. 3. Cornelius' Bishop of Rome, Anno Dom. 255. writes to Fabius touching the Ordination of Novatianus. Hosce tres (accitos Episcopos) manuum impositione [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Episcopatum ei dare coegit. And the same Bishop to St. Cyprian, Epist. 46. Tantummodo circumductos se quoque commisisse schismatica, ut paterentur ei manus qu●si in Episcopum imponi. And Cyprian Epist. 68 plainly distinguishes the Ordinations of Bishops, Priests, and Deacons, each from other.— Nec hoc in Episcoporum tantum, & Sacerdotum, sed in diaconorum ordinationibus obseruâsse Apostolos animadvertimus; and afterwards, Ut ad ordinationes ritè celebrandas, ad eam plebem cui Praepositus ordinatur, Episcopi ejusdem provinciae proximi quique conveniant, & Episcopus deligatur, plebe praesente, quae singulorum vitam plenissimè novit, & uniuscujusque actum de ejus conversatione perspexit, quod & apud vos factum videmus in Sabini Collegae nostrae ordinatione, ut de universae fraternitatis suffragio, & de Episcoporum, qui in praesentiâ convenerant, quique de eo ad vos literas f●cerant, judicio, Episcopatus ei deferretur, & manus ei in locum Basilidis imponerentur. See also Cyprian Epist. 52. and Eusebius l. 5. c. 6. of the like Ordinations, and Can. 1. and 2 Apost. Episcopi à duobus vel tribus Episcopis ordinentur. Presbyter ab uno ordinetur & diaconus, & reliqui clerici. From all which it is plain, that Bishops before St. Hierom's time had a different Ordination from Presbyters; and if so, than the new Ordination must infer a new Authority▪ and the same Authority which this Father understood to have been conferred on Timothy, and Titus Bishops by the Apostles, the same he understands to have been conferred on Polycarp, and Epaphroditus, and the other Bishops; and hence it appears, that That notion of Blondels, which Mr. Baxter hugs so much in his Nonconformists plea, of the Signior Presbyter's being a Bishop without new Ordination, is a mere Fancy and Shift. But to go on with St. Hierom, in the conclusion of his Epist. to Evagrius, which the Presbyterians rely so much upon, Ut sciamus traditiones Apostolicas sump●as de veteri testamento, quod Aaron, & filii ejus, atque Levitae in templo fuerunt, hoc sibi Episcopi, Presbyteri, & Diaconi in Ecclesiâ sibi vendicent. Epist ad Nepotianum, esto subjectus Pontifici tuo, & quasi animae parentem suscipe— quod Aaron & filios ejus, hoc Episcopum, & Presbyteros esse noverimus; and Epist 54. speaking of the Bishops of his own Age; he saith, Apud nos Apostolorum locum tenent Episcopi. And in Psalm. 45. 16. Nunc, quia Apostoli à mundo recesserunt habes pro his Episcopos filios, sicut & high patres tui, quia ab ipsis regeris. And Epist. 1. ad Heliodor. speaking of the Modern Bishops, he saith, Stant loco Pauli, tenent locum Petri; and Epist. ad Riparium adversus Vigilantium, Miror Sanctum Episcopum, in cujus parochiâ esse presbyter dicitur, acquiescere furori ejus, & non Virgâ Apostolica confrigere vas inutile, & tradere in interitum carnis. Here he plainly asserts the Bishop's Apostolical Rod, or Authority in Excommunicating a Presbyter; and by that expression, Quid enim facit, exceptâ ordinatione, Episcopus, quod presbyter non faciat? he asserts, That only Bishops had power of Ordination; and from this Expression compared with the 
Those who desire to see▪ more, may consult Dr. Hammond, di●●ert. 2. Cap. 29.  forecited passages, I appeal to any Presbyterian in the World, whether they think that this Father durst have undertaken to have Ordained a Presbyter himself, or durst have owned any Presbyter for such, made such only by the Imposition of Presbyters hands. Nay in this very Epistle Ad Evagr. he saith, That the Greatness, or Littleness, Richness, or Poverty of Dioceses, makes not one Bishop above another, but that they are all Ejusdem Meriti, & sacerdotii, & Apostolorum Successores. And in his Prooem to St. Matth. speaking of St. John's Gospel, he saith, The Apostle wrote it against the Cerinthians and Ebionites, Coactus ab omnibus pene tunc Asiae Episcopis, & multarum Ecclesiarum legationibus. The truth is, this Father being offended at the arrogance of the Deacons of his time, and especially of those of Rome; wrote this Epistle to E●agrius, Contra eos, qui diaconum Presbytero aequabant; and had no ill design at all upon the Apostolical, or Episcopal Office, but only he screwed up the dignity of the Priest's Office to as high a pitch as he could, which made him contradictory to himself, in asserting the original Identity of Bishops and Presbyters in that Epist. and his Commentaries upon Titus 1. 5. where he writes, Idem est ergo Presbyter & Episcopus, & antequam diaboli instinctu Schismata in religione fierent, & dicerent in populis ego sum Pauli, ego Apollo, ego autem Cephae, communi Presbyterorum consilio Ecclesiae gubernabantur; postquam vero unusquisque eos, quos baptizaverat suos putabat esse, non Christi, in toto orbe decretum est, ut unus de Presbyteris electus super poneretur caeteris, ad quem omnis Ecclesiae cura pertinere●, & schismatum semina tollerentur.  
Having now showed, that the Primitive Christians believed the Function of a Bishop, to be distinct from that of a Presbyter, and Superior to it; and that the Bishops were the Successors of the Apostles, and of Christ's institution, as they were, I hope it is plain, that this Antiepiscopal Deceiver died not in the Faith of the Primitive Christians, as he hath the impudence here to profess. From what I have here said of the Episcopal Office and Authority, I may draw some Corollaries. First, that the Primitive Catholic Church acted in Conformity to its own Profession, in declaring Aerius, as an Antiepiscoparian, an Heretic. Secondly, that Church-Government is not indifferent, but that the 
Episcopos esse in Ecclesiâ debere tanquam institutionem Apostolicam, ac ordinationem proinde divinam contra Puritanoes▪ contraque Bellàrminum semper sensi, qui negat Episcopos à deo immediatè suam jurisdictionem accepisse. Sed nihil mirum à Puritanis eum stare, quum Jesuitae nihil, quàm Puritano-papistae ●int. This was the Judgement of King James, as is observed by Becanus de Prim. regn. Angl. c. 7. Jacobi regis praefat. Monar.  Episcopal is immediately of Apostolical, and mediately of Christ's institution, and by consequence (at least) as unalterable as the Baptism of Infants, and observation of the Lordsday; which the Presbyterians with good reason declare, that the Magistrate ought not to change, or take away. Thirdly, that it is Blasphemy to say, that Episcopacy is an Antichristian usurpation over the Church. Fourthly, that to assert with the Covenanters, that the Presbyterian-Government is of Divine institution; is an Unscriptural, Heretical, and absurd Doctrine, contrary to the Word of God, and the practice and profession of the Holy Catholic Church.   
And as this Jesuited Presbyterian died not in the Faith, or Profession of the Primitive Christians, so he died not in the Faith of the Reformed Churches. First, not of the Church of England, which is Governed by Bishops, like the Primitive Churches, and after the warrant of their example hath Instituted Ceremonies, and worship's God by Liturgical Forms. Nor secondly, of the Reformed Church of France, which submits to the regulation of the Edict of Nantes, which is a pure and Secular Edict, and which hath always worshipped God by a Common-Prayer-Book, and observes holidays, as Christmas, Easter, and Whitsunday; and which reuerences Protestant Bishops after the example of Calvin, and Beza their first Reformers; and owns Ministers Ordained by them, and are never without some such in their Church. And whose 
† The Kings larger Declaration pag. 75.  Pastors, especially those of Charenton, were offended at the Solemn League and Covenant, as an indelible Scandal to the Protestant Cause; as also the Professors, Ministers, and Consistory of Geneva; and their neighbour Reformed Churches, as was certified to King Charles the First by his Public Ministers abroad.  
Nor lastly died he in the Faith of the Reformed Church of Scotland, which never professed Episcopacy to be an unlawful, or Antichristian Constitution, etc. as may be seen in the Larger, and Lesser Scoticane Confession in the Harmony; but I suppose he means the Covenanted Reformed Church, that Schismatical Military Church which was, and is the Reproach of the Protestant, or Reformed Name.  by the mighty 
9 So he calls the incurable obstination of the Presbyterian Party in Schism against the Episcopal Church, and Faction, and Rebellion against the State.  Power, Goodness and Wisdom of God, I bear my witness and Testimony to the Doctrine, Worship, Discipline and Government of the Kirk of Scotland by 
10 A great 
* Presbyteries Trial pag. 50.  Apostle of the Covenant said in the Pulpit, that the Angels, and Saints of heaven, if they could leave the sight of God, would be glad to come down, and see the admirable order of the Presbyterian Church of Scotland by Kirk-Sessions, Presbyteries, and Synods. Which Platform being no where to be found in the Scripture, made many that had cried up the Presbyterian Discipline for a Divine Institution, tu●● Independents, Quakers, and Atheists, and condemn it (as in truth it is) for a mere human invention. Which, if Mr. Calvin had not hit upon, and set up in that exigence in Geneva, had never been known to the Western, no more than to the Eastern parts of Christendom; at least to great Britain, where it hath been taught in both Kingdoms, without any ground in the Scriptures, or Antiquity, for the sole indispensable government of the Church. 
† King Charles his larger Declarat. pag. 67.  The National Covenant is that which in the Harmony is called Generalis Confessio; it was first Subscribed by King James of blessed Memory, and his Household 1580. and by Persons of all Ranks 1581. by an Ordinance of the Privy-Council, and Act of General-Assembly. It was Subscribed again by all sorts of Persons 1590. by a new Ordinance of Council at the desire of the General Assembly, with a general Bond for maintaining the true Religion and the King's Person; and so far, Authority permitting, or commanding it, all was well. But then afterwards in 
See the Declaration in (w.) on the first Speech, and the King's larger Declarat. pag. 68, 69, 70.  1638. without the King's Authority, or Commission from his Council, they imposed it again according to a new Interpretation of their own, although no Authority can interpret any Oath, Law, or Rescript, but that which made it, or those, whom they who made it have Constituted Interpreters, and Judges thereof. The new Interpretation was, That this Confession was to be interpreted, and understood against all the pretended Innovations, as if every one of them had been expressed therein, viz. The Five Articles of Perth, the Service Book, the Book of Canons, the High-Commission, and Episcopacy itself, although these things were neither named, nor hinted at in that Confession; whereof the first Framers only abjured in it those Romish Corruptions, which in their time had infected the Church. Besides all this, they altered the Bond, which was annexed to the former Confession, by adding these words without authority, A mutual defence of one another against all Persons whatsoever; by which, what they meant, the King by woeful experience found. The Copy of this Confession may be seen in the forecited larger Declaration of the King.  Kirk-Sessions, Presbyteries, Synods, and General-Assemblies. Also I bear my Witness, and Testimony to our Covenants, † National, and Solemn-League betwixt the three Kingdoms, which Sacred and Solemn Oath, I believe, cannot be dispensed with, nor loosed by any person or Party upon earth; but are fully binding these Nations, and will be so ever hereafter. Also I bear my Testimony to our public Confessions of Sin, and engagements to Duty; and that either as to what concerns the Reformation of our Families, or Persons, or the Reformation of the whole Church in general; As also to the Causes of 
11 A Seditious and Blasphemous Book so called, which was burnt in Scotland by the hand of the common Hangman. See Poormans Cup, pag. 19  God's wrath: (the rejecting of which is to be feared to be one of the greatest causes of God's wrath this day against the Land.) I do also bear Witness and Testimony to the Protestation given in against the Controverted Assemblies, in the public Resolving for bringing in the 
12 So he calls the Loyal, and Episcopal Party.  Malignant Party into places of Power and Trust, contrary to our solemn Engagements and Obligations to God; Also I adhere to our 
13 See Note (13.) on the first Speech.  Confessions of Faith, larger and shorter Catechisms. I witness my Testimony against Popery, which is so greatly increased, yea so much Countenanced, and professed openly 
The Scottish Oath of Allegiance.  by many, and that without the least 
I For Testification of my faithful Obedience to my most Gracious Sovereign Charles, King of Great Britain, etc. Affirm, Testify, and Declare by this my solemn Oath, that I acknowledge my said Sovereign only Supreme Governor of this Kingdom, over all Persons, and in all Causes; and that no Foreign Prince, Power, State, or Person Civil, or Ecclesiastic, hath any Jurisdiction, Power, or Superiority over the same; and therefore I do utterly renounce, and forsake all Foreign Power, Jurisdictions, and Authorities; and shall at my utmost power, Defend, Assist, and Maintain his Majesty's Jurisdiction foresaid, against all 
† Contra omnes mortales.  deadly: and shall never decline his Majesty's Power and Jurisdiction, as I shall answer to God.  punishment. I bear witness also against the Antichristian Prelacy now Established by Law, contrary to our Vows to Almighty God; And against the Rescinding of our solemn Oaths and Engagements, as a thing that calls for Divine Vengeance; And against all Oaths and Bonds contrary to our Covenant and Engagements, especially that Oath of 
14 So the Presbyterian Jesuit, calls the Scottish Oath of Allegiance: This is the Form of it, and let the Protestant World judge if it be an Oath, That calls for the Vengeance of God.  Supremacy, the 
15 See Note (w) on the first Speech.  Declaration against our Covenant, and that Bond called the 
16 That is, The Bond for keeping the Peace, whereby the Taker obligeth himself only to live Peaceably, and not to rise in Arms against the King. This Bond was tendered to the Rebels taken in the Battle at Pentland-hills, and refused by many of them, who were Hanged, and are since reckoned among the Martyrs of the Cause. It was likewise tendered to the late Rebels, who were taken after the Battle of Bothwel-Bridge, but about 300. of them refused it, and are since Transported; but five more especially, who were accomplices with the Murderers of the late Archbishop of St. Andrews, and who would not confess that the Killing of him was a Sin, or Murder, when they were asked in both Terms by Authority, if it were so? were Sentenced to be Hanged in Chains at Magus, the place where that Execrable Murder was committed. Was it ever heard in any other Christian Nation, That any men refused to die by the hand of the Executioner, rather than engage not to rise in Arms against their lawful Sovereign? The Christians under the Turks would not die Martyrs, if they Suffered upon that Principle. Lord Jesus pity the madness, and delusion of this People. Amen. Amen.  Bond of Peace, and that 
17 This is the Form of it, and let the World judge, whether it deserveth the name of horrid, or no:  horrid Bond so frequently imposed against the Meetings of his People in Fields and Houses, intended for the down bearing of the Gospel and Interest of our Lord and 
The Form of the BOND.  Master, with all other Bonds public or private, contrary to our 
I—— underscribing, do faithfully bind, and oblige me, That I, my Wife, Bairns, and Servants respectively, s●●ll no ways be present at any Conventicles, and disorderly Meetings in time coming, but shall live orderly in Obedience to the Law, under the Penalties contained in the Acts of Parliament made there-anent. As also I bind, and oblige me, That my whole Tenants, and Cotters respectively, their Wives, Bairns, and Servants shall likewise refrain, and abstain from the said Conventicles, and other illegal Meetings not authorized by Law; and that they shall live orderly in Obedience to the Law. And further, That I, nor they shall receipt, Supply, or Commune with forfeited Persons, intercommuned Ministers, or Vagrant Preachers; but shall do our utmost Endeavour to Apprehend their Persons. And in case my said Tenants, Cotters, and their foresaids, shall Contrave●●, I shall take, or apprehend any Person or Persons guilty thereof, and present them to the Judge Ordinar, that they may be Fined, or Imprisoned therefore, as is provided in the Acts of Parliament made thereanent. Otherwise I shall remove them and their Families from my ground; and if I shall fail herein, I shall be liable to such Penalties, as the said Delinquents have incurred by the Laws, consenting to the Registration hereof in the Books of his Majesty's Privy-Council, or Books of any other Judges Competent, that Letters and Executorials may be direct hereupon in Form as Effeirs, and Constitutes my Procurators.  Obligations and Covenants to God; also against all such that Connive at, or Comply with, or Strengthen the hands of this Prelatical, Malignant, and Persecuting Party; As also against all Errors, Schisms, and Heresies, contrary to our Engagements to God, especially against that Ruining, and Soul-deluding Evil, or rather 
This is the Tenor of that Bond, which the fanatics railed so much against; and lest the force of it should be Eluded, the Privy-Council 
† Rau. Rediu. page 50▪  Enacted, That every Heritor, who should receive into his Lands, or Service, any Tenants, or Servants of any other Heritor, without a Certificate from him, or the Minister of the Parish where they lived, That they lived orderly, as to the matter of Conventicles, should be subject to such Fines, as the Privy Council should think fit to inflict, to punish them for their Crime, and repair the damage that should accrue to the Heritor or Master, whose Tenants, or Servants they did receive.  
While the Feuds were kept up in Scotland, it was usual for the King to bind the Chief for the Peaceable behaviour of the whole Tribe, or Clan; and because the Heritors, or Landlords of that Country have such a despotical power over their Tenants, it hath been the immemorial practice of the King, Privy-Council, and Parliament, upon occasion to bind Landlords of all qualities for the peaceable demeanour of their Tenants, and to give them Power, and Warrant to take Bonds from them, or upon their refusal to remove them from their possessions, if they were Rack-renters; but if they had Leases, to denounce them Rebels by Letters raised under the Signet of the Privy-Council. But because in England, where Tenants are not so dependent on their Landlords, such proceed are not (nor indeed aught to be) practised; therefore an inconsiderable party of men, whom the Covenanters look upon as their Patrons, misrepresented this Bond in that Kingdom, for an Arbitrary, Tyrannical, and Illegal Proceeding, though some of the chief Complainers had themselves consented to the Enacting of the like, but more rigorous Orders in 1666. and in 1677. as may be seen in the True Narrative of the Proceed of the Privy-Council in Scotland, etc. Printed at Edinburgh, and Reprinted by Authority at London, 1678.  
The Field-Preachers damned this Bond with Bell, Book, and Candle; and particularly Mr. John Welsh, Preaching somewhere about Lanerk, and in Carrick, after he had severely reproved the People, for not coming Armed to the Conventicle, with Swords, and Pistols, to defend the Gospel; He said, The Taking of this Bond, was a renouncing of their Baptism, and making a Covenant with the Devil more express, and worse than that of Witches. And Mr. John Dickson, Preaching at a Conventicle May 26. 78. said, That those who had taken it, had committed a greater Sin, than the Sin of the Holy Ghost, and were already in Hell.  
18 Those who have read the Books of Keith, and Barclay, the Scottish Quakers, know the reason why the Presbyterians of that Country are so angry at that Sect. For they, and their Brethren by the help of their Books, pelt the Covenanters on all occasions, with such unanswerable vexatious Arguments, as these: That they ought not to object the Surplice, nor the imposition of other Ceremonies against the Church of England, who obliged Penitents for Adultery, and other Crimes to appear in Sackcloth, which was both a Symbolical, and Jewish Ceremony.  Devilry of Quakerism, so much connived at, if not allowed and countenanced by many, whose Office it is to restrain it; as also against all the steps and courses of backsliding and defection which have been and now are on foot in this Land, and against all the Branches and parts thereof, under whatsoever name or notion. Moreover, I bear my Testimony to all the Testimonies given both formerly and of late by our Suffering, and Banished 
That the People of God called Quakers, have as much reason to say, That they Preach (which is to speak from God to men) by the Spirit; as the Presbyterians for asserting they can Pray (which is to speak from man to God) by the Spirit. That they therefore had the notion of Immediate Inspiration from them; or if by that Phrase of theirs, Praying by the Spirit, they understood not Inspiration of matter, and words in their Devotions, which they (the Quakers) profess to have, that then they ought to pray to God by prescribed Forms in public Worship, as the People of the Communion of the Anglicane Church do. It being the height of Impudence and Blasphemy, for an Orator of a Congregation not Inspired, to undertake to pray, when he is not certain, either what, or how he shall speak. That therefore, there ought to be no Medium betwixt prescribed, and inspired Devotions in public Worship; and that either the Church of England, or the People called Quakers are in the right, and Extemporarians, not Inspired, certainly in the Wrong. That the Presbyterian Preachers are great Deceivers and Hypocrites, in pretending to their own People to Pray by the Spirit, and denying to others in close Argumentation, that they Pray by Inspiration; and that it appears from their own Writings, that their way of long praying was mere Art, Artificial Method, or Logical Contrivance, which any witty Boy shall learn and perform, as well as a Man.  
That they of all other Christians cannot be the People of God, who set up, and maintain their Religion by shedding of Christian Blood; of which they have shed more in a few years within this little Isle, than was shed in the first Ten famous Perfecutions within the vast circumference of the Roman Empire; and that the want of the Spirit of Meekness, and Passive Obedience, (which is as eminently seen among them, [the Quakers] as among the Primitive Christians) plainly declares, they are not Christ's.  
That they have no reason to condemn the Church of England for human Inventions, for that their Prayers before, and after Sermon, and before and after Baptism and the Lords Supper, are human Inventions; That their Solemn League and Covenant is an human (or rather a Diabolical) Invention; Nay, That their Church-Discipline by Kirk-Sessions, Presbyteries, and Synods, is not only an human, but a new Invention, which hath no ground neither in the Scriptures, nor Ancient Christian Writers; whereas Church-Government by Bishops (which they condemn) was a very ancient, universal Constitution, and hath far more to say for itself, than theirs.  
That the Bishops, and their Clergy and People, are far more Civil, Kind, Meek, Affable, and Charitable, than the Ministers and People called Presbyterians, who have always been of a Violent, Furious, Proud, and Persecuting Spirit, apt to exclude all from Salvation, but themselves. That they ought not to complain of legal Rigours, and Persecution, who Persecuted the People which call themselves the Church, without, and against Law, by all manner of ways, and with the greatest rigour that men could be Persecuted; and therefore whatsoever they can suffer from them now, is but what themselves most unjustly inflicted before. These and such like, are the ways of Arguing, whereby the Quakers vex and expose the Presbyterians, who therefore, call them (for they have an excellent talon that way) Devilish, Satanical, Damned, and all other names that belong to Hell.  Witnesses, and to all the Testimonies of our 
19 See Note (3.) on the first Speech.  first Sufferers, Noblemen, Gentlemen, Ministers, and others, that have Suffered in this City and Kingdom, who cheerfully laid down their lives with admirable 
20 See Note (b) on this Speech, and (d.) and (f.) on the first Speech.  Divine assistance; and to all those that have laid down their lives, either formerly or of late in the Fields; As also to those, who have sealed their Testimonies, either with Forfeitures, 
21 Particularly their Ministers in the Bass.  Imprisonment, or Banishment on this Account, Score, and Quarrel; And particularly I bear my Testimony against that horrid Violation, done to our Lord Jesus Christ, and that by usurping upon his Royal Prerogatives, and in spoiling him of his Crown, Sceptre, Sword, and Royal Robe, by taking those Princely Ornaments to invest a man with, whose Breath is in his Nostrils, through that woeful 
22 See Note (7.) on the first Speech.  Supremacy so much applauded to, and universally owned, even of such of whom better things might have been expected; I mean the 
23 The Hill-Preachers call the Indulged Ministers (of whom more in Note (u.) on the first Speech) Council-Curates, and they represent them to the People as Traitors to Jesus Christ, because they Preach under Restrictions by Licence from the Privy-Council; and the Followers of the Field-Ministers hate them as bad as the Bishops-Curates, (so they call the Church-Ministers) especially those among them who conscientiously keep the conditions upon which they are permitted to Preach.  Indulged, and such as Countenanced them in that way, even to the Ruining and Renting of the Church; which alas is too evident by sad and doleful experience; As also I bear my Testimony against the 
24 See Note (18.) on the first Speech.  Test imposed by the late Convention of Estates, whereby the Enemies of Christ and his Church are supplied with all necessaries for the utter Extirpating of the Interest of Christ and his Church. There is one thing more I would say, The Lord seems to be very wroth with this Land. The causes are many; First. The dreadful Slight the Lord Jesus has received in the 
25 From the Field-Preachers.  Offers of the Gospel; Secondly, The horrid Profanity that has overpassed the whole Land, that not only 
26 Meetings in Fields, and Houses.  Religion in its Exercise, but even 
† The Scots are naturally a very Civil People; and where the Covenanting Principles have not soured their Tempers, as much Civility and good nature may be expected from them, as from any other Nation in the World. But among the Presbyterian Party, there is nothing but pure Barbarity to be found towards those, who are known to favour the Church; especially towards the Bishops, and their Clergy, whom they treat upon all occasions with all imaginable rudeness; insomuch that I wonder, that this Gentleman should complain of the want of common Civility, which he could do upon no other account, but that from the time of his Apprehension, to the hour of his Execution, he was treated, as Traitors and Rebels usually are under all the Governments of the World. Certainly, he had forgot his own Party, when he made this Complaint; and therefore, though he be gone, I shall refresh the memory of his Brethren, that they upon the same occasion may not make the same groundless Complaint.  
Let them then remember their inhuman usage of Montross, their insolent and undutiful carriage to his present Majesty, when he stood in need of their Assistance; the barbarous manner in which they Murdered the late Archbishop of St. Andrews; the barbarous indignities which they offered to the dead Body of an Officer called Graham, (whom they killed at that Conventicle which began the late Rebellion) upon the account of his Name: The insolences which they committed in regular Ministers, and Loyal gentlemen's Houses, as they Marched along the Country to Glascow; particularly, in Stabbing, Cutting, and Gashing his Majesty's Picture, wheresoever they found it; as by name in the House of the Laird of Hags: Their barbarous behaviour in the Archbishop's House at Glascow, where they burned his Books, cut in pieces his best Hang, and Furniture, and almost killed a Gentlewoman with Blows, who was left to keep the House, only for saying these words, Gentlemen, I hope you'll remember that you are in the Archbishop's House: Their barbarous, and sacrilegious behaviour in the Cathedral of Glascow; where finding a Tombstone over the two Children of the Bishop of Argyle, with an Inscription of a Modern date, they digged up their Bodies, run them through with their Swords, and left them lying above the ground.  
The barbarous Lies, and continual defamations with which they Persecute the Duke of Lauderdale, because he stands as a Bulwark betwixt them and the Church. Their most barbarous usage of the Church-Ministers, as is evident from the two forecited Acts of Parliament, for the security of their Persons and Houses: not to speak of lesser indignities, as of laughing, scoffing, and flouting at them when they pass the Streets, and refusing to Salute them, when they meet them in other company; and saying of Grace to themselves at Tables, where they are called to say Grace for the whole Company, as if they had taken God's name in vain, or not concluded the Blessing in the name of Christ.  
Nay, The Presbyterian Women of all sorts, not excepting those whose Quality and Education should have taught them more Civility, would not many years since, rise up, or bow, or make a Courtesy or drink to a Bishop, till their Interest obliged them to comply, with a great, and better Principled Lady, whose example hath much reform them in this Point.  common Civility is gone; Thirdly, There is the horrid perjury in the matters of our Vows and Engagements; It's to be 
27 Indeed it is to be feared that the Covenanters will once more bring a Sword upon these Lands to avenge the Quarrel of the Covenant; and we all know, that the Sword of the Presbyterians, as well as that of the Jesuits, is the Sword of the Lord, and of Gideon, which was the Word, when they risen up in Rebellion to pull the Popish Octavians from King James in Edinburgh, when he was rescued by the Hammermen, Presbytery Displayed, pag. 49.  feared, the Lord will bring a Sword on these Lands which shall avenge the Quarrel of his Covenant; Fourthly, There is a dreadful Formality and Supineness in the duties of Religion, which is introductive to that Woe which came upon the careless Daughters. Fifthly, Horrid ingratitude. What do we render to him for his Goodness? is not the most of all that we do, wickedness, and to strengthen our hands to do evil? Sixthly, The want of humility under all our Troubles; We are brought low, yet we are not low in the sight of God. And a Seventh thing is, dreadful Covetousness, and minding of our own things more than the things of God, and that amongst all Ranks. Would to God that there were not too many amongst us, who are Enemies to the Cross of Christ, and mind Earthly things; and yet I dare not say, but that there are many faithful and precious to him in Scotland, both of Ministers and Professors, whom I hope God will keep steadfast, and who will study to be sound and faithful to their Lord and Master, and whom I hope he will make as 
28 When God immediately called any man to any Charge, or Business, that would find Opposition from Wicked Men, or Devils; he was wont to inspire him with supernatural Courage, and Confidence, which by the Jewish Writers, is called the Spirit of Might; and as 
† More Nevoc. p. 2. c. 38.  Maimonides observes, it was always conferred upon the Person sent, and Employed by God after the Promise of 1 Hccha ani, or Ehjeh gnimmach, Go, and I will be with thee. This Promise was solemnly made to Moses, Exod. 3. 12. to the People of Israel, who were called to Fight against Nations greater and stonger, than themselves, Deut. 31. 6, 8 to Joshua and the People together, Josh. 1. 5. to the Prophet, Ezek. 3. 8, 9 where God assured him, That he would make his Face strong against their Faces, and his Forehead strong against their Foreheads, and harder than a Flint or Adamant, so that he should not fear them, nor be dismayed at their Looks, though they were a Rebellious House. Lastly, To the Prophet Jeremiah, who told God, That he was no more able to deliver Prophetical Messages, than a Child; upon which, God assured him, That he would put his words in is mouth, and be with him; and bid him not be afraid of their faces, for he would make him a Defenced City, an Iron Pillar, and Brazen Walls against the whole Land, both against King and Priests, and Princes and People, c. 1. 8, 9, 17, 18. and c. 15. 19, 20. which are the very words, which this Deceiver Blasphemously here applies to the Covenanted Party, as if the Spirit of Impudence, Rebellion, and Resisting the Magistrate, which rests upon them, were that Spirit of Supernatural Courage and Confidence, which God was wont to give to those whom he sent and employed about Business of his own. So in the New Testament, when Christ sent out the Apostles, after his Resurrection, he solemnly made this Promise unto them: All power (saith he) is given unto you, both in Heaven and Earth, go ye therefore, and Teach all Nations Baptising them, etc. and Teaching them to observe all things whatsoever I have Commanded you, and lo I am with you always, even unto the end of the World. Accordingly we read in the Acts of the Apostles, who were the Prophets of the New Testament, with what invincible courage and resolution those poor men appeared before the Jewish, and Heathen Tribunals; and with what astonishing Presence, both of body and mind, they bore the name of Jesus before the Kings and Princes, and People of the Earth. I have been the more full in the explication of this notion, because the Presbyterian Ministers have been so guilty of applying these Promises of Divine Presence, and Assistance to themselves, and of talking and acting at such an arrogant rate; as if, like the Prophets, they had been sent, and employed by God. By this means, they have brought a great Scandal on the Ministerial Office, and made People loathe the Pulpit, and the Church. How often do we find King James in the Sixth Book of Spotswood's History, complaining of the Sauciness, and Presumptuousness of the 
As Welsh, Bruce, Blake, Balguan, Oud. Davidson, and the Ministers of Edinburgh. See also Presbytery Displayed, pag. 36. and 37. in the Story of James Gibson, who called the King to his Face before his Privy-Council. Persecutor, and Jeroboam, and that he and his Children should be rooted out, and conclude the (Royal) race.  Ministers? with what confidence and authority did they presume to impose their own Injunctions, and Prohibitions upon him, and denounce Judgements against him in God's name, as if they had been sent to him by Gods express Call, like Nathan to King David, Moses to Pharaoh, and Elijah to Ahab, etc. and he had given them Foreheads of Adamant and Flint. And as they treated him with a Counterfeit sort of Prophetical boldness, liberty and zeal, so their Successors who had, and have a double Portion of that rude and insolent Spirit, have treated his Son, Charles the First, and his Grandson, Charles the Second; and so they will treat all the Kings that shall sit on this British Throne, as long as there can be found in the Bible any Prophetical Message, Promise, or Enterprise, which they can with any colour apply to themselves.  Brazen Walls, and as Iron Pillars, and as strong Defenced Cities, in the following of their Duty in these sad and evil Times: but it were to be Wished that there were not too many, who strengthen the hands of Evil Doers, and make themselves Transgressor's by studying again to 
† To set up Episcopacy, which before they had thrown down.  build that which formerly they did destroy. But let such take heed to that 
29 Zachar. 5. 1, 2, 3, 4. The Prophet relates the Vision he had of the flying Roll, which was twenty Cubits long, and ten broad, full of Curses on one side against Thiefs, and on the other against Falseswearers, which this Deceiver, affecting (as the manner of this sort of Preachers is) Prophetical Expressions, and Confidence, abusively applies to those, who set up, or contributed to set up Episcopacy, which they had most sinfully abjured. But if the Prophet saw a Roll full of Curses twenty Cubits in length, and ten in breadth, against the Thiefs, and Falseswearers in the Land, the wicked Covenanters may justly expect as many Curses to fall upon their heads, as a Roll ten times longer and broader can contain. Their Rebellions, Treasons, Murders, Assassinations, Rail, Slander, Perjuries, Blasphemies, and Schisms will make it appear at the day of general Judgement, that all the Curses in the Law are due unto them, when as many of them, as die without Repentance, shall be damned for those very Sins which they blasphemously call Graces; and when Jesus Christ for all their LORD! LORD! have we not done and Suffered such things for thy Name, and thy Interest, shall say unto them, I know ye not, depart from me ye Hypocrites, ye Blasphemers of my Name, into everlasting Burn, prepared for the Devil and his cursed Angels.  flying roll in Zechary, and let all the Lords Servants and Ministers, take heed that they watch and be steadfast, and quit themselves like men and be strong, and that they set their Trumpets to their mouths, and give a seasonable and faithful Warning to all Ranks concerning Sin and Duty, especially against the Sins of the sinful Time. It's to be lamented, and it's sadly regretted by all of the 
30 Behold the Pride, the Spiritual Fast, and Self-Conceit of the Presbyterian Sect, who in all their Printed Books, Sermons, and Discourses, commonly Style themselves, The People of the Lord, The Godly Party, The Saints, etc. as if all others of Reformed Episcopal Churches, and Communions, were a wicked, or at best but a mere formal sort of Christians, who did not belong to God. They agree in this Spiritual Arrogance not only with the Arrians, Donatists, and Novatians of old, but with the Papists themselves, who proudly, and uncharitably call themselves Catholics, and exclude all others from that Title, and from Salvation, but themselves.  Lords People, that there has been so much silence and fauting even amongst Ministers; of how great concernment is it now in this sad juncture, that Ministers consider well, what it is that God calleth for at their hands, not to be silent, now especially when so many horrid and cruel things are acted, when they are so much called 
But▪ to return to the Lords People; I dare boldly say, That never any Reformed Bishop did yet equal, nor any Pope (—) exceed the Pride and Insolence of many of our Presbyterian Beckets, as may be seen in Spotswood's History, not to mention others, which I have had occasion to cite. Was ever any Answer more Insolent than that of Mr. Robert Bruce, to King James? Your Majesty shall either lose the Marquis of Huntly, or Me; and yet this Answer is defended by Mr. Robert baily in his Dissuasive from the Error's of the Times. It is notoriously known in Scotland, That Mr. Robert Douglas of Edinburgh, and Mr. Patrick Gillespy of Gl●scow, were more haughty and insolent in their behaviour, than all the Bishops (I will not except Cardinal Beton) that ever were in the Land. But to proceed; from the Pride of single men, let us reflect a little on the Insolence of their Spiritual Judicatories, the Presbytery, Synod, and General Assembly. It is notoriously known what great state the Presbytery, or Consistory kept with King James, and it is upon Record in the Presbytery-Books of Edinburgh, how his 
† Presbytery Displayed, pag. 7, 8. etc.  Majesty not once, but often hath sent Persons of Honour, and great Quality, demanding, or rather requesting some things of them, who have heard the Commissioners propose the King's mind; but then to keep the power and place which the King of Zion had given them in that dignity which was suitable to so high a Trust, they have dismissed the Noblemen sent by the King, without Answer, and by Order of that Spiritual House, have appointed one or two, as Commissioners of the Presbytery, to go to the King with their Will, and Pleasure, losing nothing of Christ's Authority, and carrying themselves with the King, almost, as if two Free States, or two Free Princes had met to treat together.  
The Presbytery of Edinburgh, as many yet alive remember, attempted to censure the Merchants for Carrying Wheat to Spain in a time of Dearth, because it was to feed God's Enemies; but above all to Transport Wax to Spain, for that was to be accessary to Idolatry, because the Wax for the most part was employed in making Tapers, and Candles to the Virgin Mary, and other Saints.  
The 
* Presbytery Displayed, pag. 9 10.  Presbytery of St. Andrews threatened to Excommunicate a man, who had gotten a Judgement from the highest Civil Judicatory in the Kingdom, against another who ought him a Sum of Money, if he persisted to put the Judgement in Execution; and he for fear of this dreadful Court and Sentence, desisted from his Pursuit.  
Many instances might also be produced of this holy Sunhedrim's repealing of Royal Grants confirmed by Law, and of citeing Noblemen, and Gentlemen before them, for Commencing Civil Suits against their own Tenants, because it bred Strifes, withdrew the People of God from their lawful Vocations, and hindered the progress of the Gospel, as may be seen in the Author cited in the Margin. They also undertook to Remove, and Transplant any Minister at pleasure, though never so learned and unblameable, upon a pretence, That it was for the Good of the Church, or, That the Congregation was not edified by his Preaching; as may be seen in the same Author, and as many yet alive can tell.  
In their Provincial Synods, which consisted of Commissioners chosen out of all the Presbyteries within the Province, they extended their power in proportion to the dignity of the Court; and the Commissioners at their Return home, were to see that every Minister of their respective Presbyteries, were to Preach as the Synod did direct, and command. The Nobility and Gentry were forced to court these leading Ministers, and make Addresses to them, as to so many Popes, to strengthen themselves and their Party, with the Spiritual Sword. In their going to, and coming from the Synods, the most Eminent of the Nobility, and Gentry used to meet them, and invite them to their Houses, lodge them in their best Chambers, and set them at the head of their Tables; and never any Bishops in Scotland entered Cities with such Convoys, and attended with such great Personages, as these Arch-Presbyters used to do. When Mr. Robert Bruce came from his Visitation in the West, or South, he made his Entrance into Edinburgh like a Prince, or like an Ambassador, or like the Pope into Rome: insomuch, That King James once looking out of the Window in his Palace, and seeing his Cavalcade, said with indignation, which extorted an Oath from him, Mr. Robert Bruce, I am sure, intends to be King, and declare himself Heir to King Robert Bruce.  
Their General-Assembly was composed of Commissioners sent from all the Presbyteries of the Kingdom. It was the Supreme Sanhedrim, wherein the King of Zion sat in the highest power and glory he could upon Earth. It was there, where Ecclesiastical Sovereignty, and Infallibility was to be found, and concerned itself in all Temporals, in ordine ad Spiritualia. The authority they exercised in it, they pretended to have by immediate Trust from Christ; and declared, That whosoever obeyed not this Sovereignty, be he King or Subject (it was all one) was to be Excommunicated. They allowed the King (or his Commissioner) to sit there, but he had only one affirmative Voice, and if the greater part of Voices determined contrary to his Voice, or his Conscience, he was bound to put it in Execution. In this Court, the Spiritual legislative power was seated; it was the highest Tribunal, and Judicatory of Christ upon Earth, from which no Person, no Office, no Condition of Creature was Privileged, and from whence no Appeal could be had.  
The King had no power to appoint the time or place of this Assembly, but once a Year it must necessarily meet, and oftener if the Commissioners of Assembly thought fit. They Contemned, Usurped, and renounced the Sovereign Authority as it served their Turn; they denounced the same War against their Enemies, which God commanded Israel to execute against the Canaanites; all the Ministers of the Church were to Preach as they directed, and a Minister Preaching Treason, was to be censured by none, but themselves. They challenged to themselves a power of Condemning, Annulling, and Repealing Acts of Parliament, and of subjecting the Supreme Civil Judicatory of the Nation to them; as in the case of Graham one of the Lords of the Session; and if any man doubt of the truth of these Assertions, let him read the 6th. Book of Spotswood's History, or the Author of Presbytery Displayed in the General-Assembly.  
In their General-Assembly 1648. July 28. pag. 7. they made an Act, and Declaration against the Act of Parliament and Committee of Estates, and against all Oaths and Bonds imposed in the common Cause, without the Consent of the Kirk. They also Ordained all that engaged in the late King's Relief, to incur the wrath of God, and to be processed with the highest Censure of the Church, which was the height of Blasphemy, Insolence, and Pride.  
This Self-Conceit, and Persuasion which they had of their own Spiritual Excellence, and dearness to God, is the true reason why they indulge themselves the liberty of speaking so Contemptibly, Disdainfully, Slanderously, and Reproachfully of the Church, and all that are of Episcopal Communions, without any regard to the Functions or Qualities of Men.  
Naphtali rails at the late King of Blessed Memory for a Papist, and having an hand in the Irish Rebellion; and at his Present Majesty, for not punishing the Papists for Burning of London, and compares him to Nabuchadnezzar, for setting up a Golden Image to be Worshipped, and to Saul, and Uzziah, for Usurping the Priest's Office, and to Julian the Apostate, for destroying the Christian Religion, pag. 9 26, 28. He also calls the Appointing the 29. of May, a Profane Institution, and saith, That the Native issue of the Prerogative is the Establishing the Kingdom of Antichrist, and an Usurpation of the Prerogative of Jesus Christ; and saith, That the King Erects a Papacy in himself more absurdly than the Pope did; and saith, That he is a stated Antichrist. Pages 39, 40, 41, 90.  
He Reproaches the Parliament pag. 86. saying, That they made the King's Throne the foundation of Perjury and Apostasy; and pag. 87. he saith, That they Blaspheme the Spirit and Work of the Lord, in the Act For the Anniversary Remembrance of his Majesty's Birth and Restauration; and pages 2. 93, and 94▪ he accuses them all of horrid Apostasy, and Rebellion against God, and of appointing a Declaration of high Impiety to be Signed; and saith, They were the Rebuilders of the Kingdom of Antichrist.  
As for the Privy-Council, he calls them Murderers. Pag. 123. and pag. 91. he saith, That they have set the King in Christ's Throne. He rails at the City of Edinburgh, for the Engagement they took of their Burgesses against the Rebels at Pentland. Hills, p. 166, 167. and accuses them of Apostasy, and Rebellion against God, and threatens them with the Burning of London; and pages 177, 178. he tells them, They had made a Conspiracy against the Lord, and against his Anointed.  
As for the Church-Ministers, he calls them Wolves, Thiefs, Graceless Hirelings, and Plants which God never planted; and saith, It is the indispensable Duty of the People to drive them away, and root them up, page 108.  
The Author of the Apologetic Narration, calls the Honourable Senators of the College of Justice, Perjured Men, and the Vilest of Men, from whom no Justice can be expected, and who are not worthy to be Judges among the Heathens, etc. and all because they have taken the Declaration against the Covenant. Pages 328, 329.  
The General-Assembly 1648. in their Supplication to the late King, (August 12.) who was then under imprisonment, hath these words: It shall be your Majesty's Wisdom in this, as in all that hath befallen you these Years past, to read the righteous hand of the Lord, writing bitter things against you: as for all your provocations, so especially for your resisting his Work, and authorising by your Commissions, the shedding the blood of his People; for which it is high time to repent, that there may be no more wrath against You, and Your Realms. And page 58. of that Supplication, they say: Had your Majesty harkened to our Counsel some years ago, the blood of many thousands, that now lies upon your Throne, might have been spared.  
The Assembly and Parliament in their Declaration against Montross, Printed 1649. pages 7, 8, etc. call him Excommunicate Traitor, Viperous Brood of Satan, Child of the Devil, perfidious proud Atheist, and Traitor, though he had the King's Commission for all that he did, and was a man of as eminent Piety, as Valour.  
The Assembly of Divines at London, with the Scottish Commissioners drew up a Letter in Latin, and the same did the General-Assembly in Scotland, which by order of the English House of Commons, (for so they called themselves) they sent to the Belgic, French, Helvetian, and other Reformed Churches; wherein they assure them, That the King made it his whole business to root out the Protestant Religion, and used all means possible to reduce the Nation to Popery again.  
I know a Gentleman, who hath a Letter pretended to be written from Paris in the name of the French-Church, dated June 5. 1662. wherein they call the Parliament of Scotland an ungodly Assembly, a Seed of Evil Doers, that gather themselves together against the Souls of the Righteous, and condemn Innocent Blood; that slay the upright, and breath out Blasphemies against the Heavens, etc. But the Style of this Letter demonstrates, That it was written by some Western Fanatic, and Fathered on the French Church.  
In the Declaration of the Lords and Commons of England, sent to the General-Assembly 1643. page 9 they affirm, That the King and the Prelatical Party in England were in Arms for the ruining, and destruction of the Protestant Religion, and all the Professors thereof; and in the English Ministers Letter to the Assembly page 10. they call the King, and his Party, a generation of Brutish, Hellish Men; and page 17. they affirm, That the Prelatical Party are combined for the universal depression of the true Protestant Religion in Europe.  
Naphtali pag. 117, 118. saith, That the Bishops are favourers and encouragers of all Profaneness, Drunkenness, Adultery, Blasphemy, and that they have heaped together in their own Persons the Dunghill of vilest Vices, and transmitted the same over all the Land; and the whole Fanatical Gang rail just now at the present Bishops, as their Predecessors did at the Bishops 1638. Page 300. he accuses Archbishop Burnet, (now the most worthy Archbishop of St. Andrews) of furious Zeal, Pride, Ambition, and Contempt of his Clergy, and domineering over them; though he is known in both Nations to be one of the most Moderate, Meek, and Humble Men on the Earth, and one that loves and cherishes his Clergy like a Father, and as a Father is beloved and reverenced by them again. He also calls the Bishop of the I●les, who is a man of eminent Temperance, a Glutton; and the Bishop of Dunkell, who was a most Pious Man, and lover of true Piety in other Men; an hater of Godliness, and Good Men. And as for the Curates, (as he calls the regular Clergy) he calls them in general, Men void of the Fear of God, Drunkards, Whoremongers, and what not? pag. 302. And at this rate the whole Sect talks of Bishops, Episcopacy, the Clergy and the Church; and he that can speak with most Venom and Malice against them and the King, and the Duke of Lauderdale, is counted the greatest Saint  
Mr. Andrew Cant, Eldest Son of old Mr. Andrew Cant, and the true inheritor of his Father's violent Spirit, was deposed by the Synod of Aberdeen, from his Ministry at Banchrie, for railing at the King, the Queen, and the Bishops, not long after his Majesty's Restauration. He said, The Maintaining of Bishops against God's Will, had tried the King's Predecessors, and if he should be so foolish as to set them up again, down he should go, do what he could. He said, That her Majesty was a Vagabond Woman, compassing Sea and Land to prosecute her wicked Designs, and (like a true Presbyterian Cursing Meroz) Wished the Cross, if not the Curse of God to accompany her.  
Mr. Welsh, as Ravill. Rediu. relates, page 45. in a Preachment to a Multitude of 7000. People, spoke these words, The King, the Nobles, and the Prelates are sure the Murderers of Christ; and then sitting down in his Chair, he said, Oh People I will be silent, speak oh People, and tell me what good thing the King hath done since his home coming; yea, hath he not done all the mischief a Tyrant could do? At another Conventicle not long after, he spoke thus, or to this purpose, That God would yet assert the Cause of Pentland-hills, in spite of the Curates, and their Masters the Prelates, and in spite of the Prelates, and their Master the King, and in spite of the King, and his Master the Devil.  
This Spirit of Railing, Slandering, and Reproaching, hath always been the Gift and privilege of this People of the Lord, from their first Original to this day. For, John Knox in his Appeal and Admonitions Printed 1644 calls Queen Mary Stuart, a Wicked, Mischievous, Proud, False, Dissembling, Unconstant Woman, a breaker of Promises, a Traitoress to the Crown of England; and call her Reign, a Monstriferous Empire of a wicked Woman, an Usurped Government, &c and old Mr. John Welsh, Grandfather to the Villain before mentioned, in a Sermon said, That King James was possessed with the Devil, and compared him to a Mad Man, etc. And Mr. Blake in a Sermon at St. Andrews 1596. as Spotswood citys him in his 6th. Book page 423. said, That all Kings were the Devils Bairns, That the King's heart was Treacherous, and That the Devil was in the Court, and Guiders of it; That Queen Elizabeth was an Atheist; That the Nobles, and Lords were Miscreants, Godless, Degenerate, Dissemblers, and Enemies to the Church; That the Privy-Council were Holliglasses, Cormorants, and men of no Religion. For all which, notwithstanding, the Kirk would not let him be questioned, because it was delivered in the Pulpit.  
Accordingly, we still find how that evil Spirit haunts the holy Sect at this day, in Lying, Slandering, Reproaching, and Backbiting all that love, or defend the Church. In particular, I cannot but observe, what monstrous and malicious Lies and Calumnies they and their Patriots have for some years, almost daily raised against the Duke of Lauderdale, for no other reason, but because he stands as a Work of Defence between the Projectors against the Government and the King, between Presbytery and Episcopacy, Popery and the Church. And therefore we need not wonder at that Speech of King James (who was experimentally acquainted with the Presbyterian Spirit) to Dr. Reinolds at Hampton Court, who begged of his Majesty a Presbytery, or a Constitution very like it: Stay I pray you for one seven Years before you demand that of me, and if you find me pursy, and fat, and my windpipes stuffed, I will perhaps hearken to you: for let that Government once be up, I am sure I shall be kept in breath, and then we shall all of us have work enough, both our handfuls; but, Dr. Reinolds, till you find I grow lazy, let that alone. Presbytery Displayed pag. 7. And so much for the Lords People.  and ought to be concerned to 
31 As if they were Apostles, and the Christian, or Protestant Religion depended upon their Breath.  speak even upon the peril of Life. It's certainly a dreadful Sin in the sight of God. I shall only desire that God may open the mouths of some of his faithful Servants, that with all 
32 Impudence; See Note ()  boldness they may speak out the mind of their Master, that so the Work, Interest, Crown, and Kingdom of our Lord Jesus Christ may not be destroyed, and that the 
33 As if the Salvation of the People depended on the mouths of these Blasphemous Pseudo-Ministers.  Souls of poor People which are precious to God may not be, without a Testimony, Ruined. I shall add but 2 or 3 words more; First, all that are profane, I would exhort you seriously that ye would return to the Lord by sincere repentance; if ye do, iniquity shall not be your ruin; if not, know that the day of the 
34 Viz. By the Sword of the Lord and of Gideon; for as this People think themselves the People of God in as peculiar a sense as the Jews were: so, like them too, they pretend to be Carnifices gentium, which made them call their Standard, Christ's Banner, and march with Gallows of the common Make for the common sort of the Enemies of God; but for the Nobles that durst Oppose Christ and his People, they had invented a new sort of Machine, with Hooks and Spikes, whereupon, first they intended to Hang them up, and then to set up their Quarters and Heads as Traitors and Rebels to Jesus Christ.  Lords Vengeance is near, and it hasteneth on. O know for your comfort, that there is a door of mercy yet opened, if ye be not despisers of the day of Salvation: and ye that have been and yet are Reproachers and Persecutors of Godliness, and such as live Godly, take heed, take heed, sad will your day be, when 
35 In the Old-Testament, Jewish sense, to scatter his Enemies by the Sword of his People.  God ariseth to scatter his Enemies, if ye repent not of all your ungodly deeds. 2ly. All those that are Gallios', if their own private Interests prosper and go well, they care the less for the Interest of Christ, take heed, be zealous, and repent lest the Lord pass that Sentence, I will spew you out of my mouth. 3ly. As for the truly Godly, and such as are lamenting after the Lord, and are mourning for all the abominations done in the City and in the Land, and are taking pleasure 
36 The Rubbish, and Ruins of the Presbyterian-Government, upon which they strive to build the whole old Fabric again, as the Jews endeavoured to Rebuild the Temple on its old Foundation in Zion, till Earthquakes, Fire, and Lightnings made them desist from the cursed Work.  in the rubbish, and stones of Zion, be of good courage, and cast not away your Confidence; I dare not say any thing to future things, but surely the Lord has a 
37 An handful of Precious, Zealous, Militant Saints, of whom every single man thinks he can chase Ten of Christ's Enemies, and Two put Ten thousand of them to Flight.  handful that is precious to him, whom he will be gracious to. This is a dark night, how long it may last the Lord knows. O let not all the sad disasters, that his poor People are trusted with (though very astonishing) terrify them. Beware of Snares that abound; cleave fast to your Covenanted reformed Religion; do not shift the Cross of Christ, if ye be called into it, it's better to Suffer than to Sin; account the 
38 Consider how blasphemously this Text is applied.  Reproaches of Christ greater Riches than the Treasures of the World. In the last place, let not my Death be grievous to any of you; I hope it will be more profitable both for you and for the Church and Interest of God, than my life could have been; I bless the Lord, I can freely and frankly for give all men the guilt of it, as I desire to be forgiven of God. Pray for them that Persecute you, and bless them that Curse you. As for the Cross of Christ, I bless the Lord, I never had cause, nor have cause this day to repent for any thing I have Suffered, or can now Suffer for his name. I thank the Lord who has shown mercy to such a vile Sinner as I am, that ever he should have advanced me to such a high dignity, as to be made a 
39 He was never made a Minister, either immediately by God, as the Apostles were, or by men Commissioned from God, as the Episcopal Ministers are, nor by men not Commissioned by God, I mean by Presbyters in a case of absolute necessity, (which is the only case that can justify Presbyterian Ordination;) but by men who were themselves Shismaticks, and Usuppers of the Ministry, even as he himself is.  Minister of the Blessed and Everlasting Gospel, or that ever I should have a 
40 He calls the Delusion of so many poor People, in following him into the Hills, and from the Hills into Rebellion, The Seal of his Ministry upon their hearts. According to which Sense, the Anabaptists, Quakers, and Missionary Jesuits, nay Mahomet himself, may be said to have had a Seal set to their Ministry upon the hearts of the ignorant Multitudes, whom they deceived.  Seal set to my Ministry upon the hearts of some in several corners of this Land. The Lord visit Scotland with more and more faithful Preaching, and send a reviving day to the Work and People of God; and in the mean time be patiented, be steadfast, immovable, always abounding in the Work of the Lord, and live in love and peace one with another, and the Lord be with his poor afflicted groaning People that are left behind.  
Now Ibid farewell to all my Friends and dear Relations. Farewell my poor Wife and Child, whom I leave on the good hand of him who is better than Seven Husbands, and who will be a Father to the Fatherless. Farewell all 
Having finished my Animadversions, I now proceed to give a true, and brief Narrative of the horrid Murder of the late Archbishop of St. Andrews, as a further Commentary on the Whole.  Created Comforts, and Welcome Everlasting life, Everlasting glory, Everlasting Love, and Everlasting praise; bless the Lord, O my Soul, and all that is within Me, praise his holy Name.  
John King.   

A True and Short NARRATIVE Of the Horrid MURDER Of the Reverend Father in God, James, Archbishop OF St. Andrews, Primate, and Metropolitan of all SCOTLAND, And one of His Majesty's most Honourable Privy-Council, On the Third of May 1669. Drawn out of the Records of the Privy-Council of Scotland, and from the Depositions of many Witnesses Examined upon Oath before that Honourable Board, and the Sheriff-Deputy of Fife, in which Shire the Murder was Committed.  
LONDON, Printed by H. Hills, in the Year 1680.   

A True and Short NARRATIVE Of the Horrid MURDER Of the Reverend Father in God, James, Archbishop OF St. Andrews, etc.  
THere was a true Account of this Horrid Murder Published by Authority in June, or July last 1679. it was Printed at London for Andrew Forrester, next door to the Mitre Tavern in Kings-street Westminster, and was drawn up by a learned Gentleman, one of his Majesty's most Honourable Privy-Council in Scotland, who concealed his name, as all men have reason to do, who writ any thing that may offend, or provoke the Bloody Sects. He wrote it to correct a Scandalous and Lying Narrative, which according to the Reports that had been spread about London by the 
* In particular by Dr. J. and Dr. B.  Presbyterians and other Sectaries there, related, That the Archbishop was Killed by—— Hackston, whom his Grace had cast in a Suit at Law, and some of his oppressed Tenants, who Conspired together out of private Revenge, to take away his Life.  
But because many notable Particulars relating to this Murder are come to light since the True Account of it was Printed; I hope I shall do Service both to the Public, and the Memory of that great Man, in giving a more full, and exact Narrative of the Assassination of his Sacred Person, which, excepting the Solemn Parricide committed on the most Sacred Person of our late most Gracious Sovereign, will perhaps appear to be as Barbarous a Murder, as ever was committed upon a mere Man.  
My Narrative will consist of three Parts; whereof the first shall be a plain Relation of the Matter of Fact, without any Rhetorical Exaggerations, which serve for nothing but to render the Historian suspected, and misbecome the simplicity of the Historical Style. Secondly, I will show out of the Presbyterian Writers, the Bloody Principles upon which this Murder was committed: and in the Conclusion I shall show by what steps, and degrees of Cruelty and Sedition they arrived at such a desperate undertaking as this Murder was, and the Rebellion which immediately followed thereupon.  
I shall begin the first part with telling the Reader, That the Archbishop had been attending his Majesty's Service in the Privy-Council at Edinburgh; from whence he went over into Fife in the Afternoon, on the Second of May 1679. That Night he Lodged at Captain seaton's House in a Village called Kennoway, which is in the midway betwixt Bruntisland and St. Andrews. About Midnight, as the People of the Town report, two Men well Mounted and Armed, came thither to inquire if the Archbishop of St. Andrews was Lodged at Captain seaton's; and as soon as they were informed that he was, they presently Road out of the Town again. The next morning being the Third of May, several Parties of Horsemen were seen to traverse the Road betwixt Kennoway and St. Andrews, who doubtless were the Assassins', who watched for an opportunity to effect the Murder, which they had long designed. But the Lord Primate, who was a Man of great Natural Courage, and whom so many Deliverances, for almost Twenty Years, from the hands of those Bloody Zealots, had now brought to an entire Confidence in God's Protection, took Coach about Nine of the Clock, without any presage or apprehension of Danger. He had none but his Elder Daughter to Ride with him in the Coach, and only three Servants on Horseback to attend him; one of whom he had sent before he was Assaulted, to pay his Respects to a Person of Honour, by whose House he passed on his Road. He advanced in his Journey in great security, till he came to a little Countrey-Village called Magus, two Miles distant from St. Andrews, betwixt an Eleven and Twelve of the Clock in the Forenoon. There he first perceived himself to be pursued by an Eleven or Twelve Men barefaced, well Mounted, with Pistols Cocked in their Hands, and drawn Swords hanging in Strings from their Arms. As soon as he spied them, he bid his Coachman Drive as fast, as his Horses could Gallop, but alas too late! for the Assassins' furiously pursued him, and in their Pursuit Shot at him several times in the Coach, running as fast as Six good Horses could draw it. The Coachman (who discovered the Villains before his Lord, and had thereupon begged leave of him, but was not permitted to Gallop away) had certainly outdriven them, if one Balfour of Kinlock, Mounted on a very fleet Bay Horse, had not overtaken them; who not daring to Attack the Coachman, because his Whip did fright his sprightly Horse, rod up to the Postilion, whom he wounded with his Sword in the Face, Shot one of the foremost Coach-Horses, Hamstringed the other, and so stopped the Coach. By that time this was done, the rest of the Murderers came up, and one of them Fired a Pistol, or a Blunderbuss so near his Breast, that his Daughter rubbed off the burning which stuck to his Gown. Then they called to him by the name of Dog, Villain, Apostate, Persecuter of the Godly, Betrayer of Jesus Christ and his Church, and bid him come out of the Coach to receive what he deserved for his wickedness against the Kirk of Scotland. Upon this his Daughter got out of the Coach, and fell on her knees, begging her Father's Life; but they regarding neither her Prayers nor Tears, threw her down several times upon the ground, trampled upon her, and wounded her; which her tenderhearted Father seeing, after much reproachful language and many threaten, came meekly out of the Coach, and with calmness said unto them, gentlemans, I know not that I ever injured any of you, or if I did, I am ready to make you reparation; and therefore I beseech you to spare my life, and I promise I will never pursue you for this Violence, and I pray you consider before you bring the guilt of Innocent Blood upon yourselves. The reverence of his Presence, and his undaunted courage in addressing himself so resolutely, and gravely unto them, surprised them, and made them stand a little while, as it were unresolved what to do; and one of them relenting, cried to the rest, Spare these Grey Hairs: but their cruel Zeal overcoming their natural Pity and Justice, paused not long before they replied, He must die, he must die; and then again calling him Traitorous Villain, Judas, Betrayer of the Interest of Christ, Enemy to God and his People, said unto him, Thou shalt now receive the reward of thy Apostasy, and Enmity to the People of God. Then seeing them determined to take away his Life, he begged a little while to Pray, telling them, He would pray for them; but they scornfully told him, That they cared not for his Prayers, being sure that God would not hear so base a dog, as he was. Then looking steadfastly upon one of the Assassins', whom he seemed to know, he kneeled down before him, and said unto him, Sir, You are a Gentleman, and I must beg my last favour from you, That since you are resolved that I must die, you would have pity upon my poor Child here, and spare her Life, and for this, Sir, give me your hand. And thereupon stretching his hand towards the cruel man, he had for a return a very great blow with a Shable, which almost quite cut off his hand, and the Villain redoubling his Stroke, gave him another violent Wound upon the left Eye, which cut him two Inches above it, and one below. This Stroke knocked him down, but getting upon his knees again, he said, Gentlemen, it is now enough, you have done your Work, and holding up his hands (as well as he could) to Heaven, he fervently cried out, Lord Jesus! have mercy on my Soul, and receive my Spirit. While he was in this posture of Devotion, they wounded him in his hands, which he held up to Heaven, and in other parts of his Body, till in a kind of composure he laid down his head upon his arm, saying, God forgive you, and I forgive you all. These were the last words which he uttered, like an excellent Christian; after which they gave him no less than sixteen Wounds on his Head, insomuch that it seemed to be all one Wound: and pieces of his shattered Scull, and Brains were some days after found on the ground, that unhallowed Golgotha, where he was Slain. Having thus hacked, and cloven his Head, some of them as they were going away thought they heard him groan, which made them go back, and to make sure work, stir about his Brains in the Scull with the points of their Swords. Having finished their long desired Murder, they made his Servants solemnly Swear not to discover them, and then bade them in derision take up their Priest; and having said so, Road back to Magus, where they first assaulted the Coach, and one of them, by name John Balfour of Kinlock, as he passed by that Town, was heard to say very audibly, and distinctly, That now Judas was killed.  
What I have here written concerning the manner of this execrable Murder of the Primate, his devout behaviour towards God, and his meek carriage towards his Murderers, and the several mild Expressions in which he addressed himself unto them, and the most rude unchristian language in which they replied, is taken from the Information of the young Lady, who Road with him in the Coach, and the Depositions of his Grace's Servants, whose Examinations were taken upon Oath before the Privy-Council, in whose Registers they may be seen. And as for the savage manner in which they did wound him, I shall here set down, for the proof thereof, the Certificate of a Doctor of Physic, and three Surgeons, who by order from the Privy-Council did view, and embalm his Body.  

WE underscribers being called to visit the Corpse of the late Lord Archbishop of St. Andrews, do find, That he had received a Wound by a Sword over the left Eye, extending two Inches above, and one below, making a great Suffusion of Blood upon the Cheek, and upper and lower Eyelid. Next we found many Wounds upon the Posterior part of his Head, insomuch that the whole Occipital bone was shattered all in pieces, and a part of the Brain lost thereby upon the place, which certainly being so great, could not but occasion his present Death. There were only two Wounds to be seen upon the Body, the first two or three Inches below the right Clavicle, betwixt the second and third Rib, which was given by a Shot not reaching the capacity of the Breast. The next was a small Wound upon the Region of the Kidneys, given by a small Sword. Likewise we found three Wounds upon his left hand, which might have proved mortal, though he had escaped the former. Also another upon the right hand as dangerous as the former: as Witness our Hands, at St. Andrews the Fifth day of May 1679.  
Sic Subscribitur. 

George Petullo M. D.  
William Borthwick Chir.  
Henry Spense Chir.  
Ja. Pringle Chir.     
I desire the Reader here to observe, That the Archbishop's Body was pierced by a Shot, betwixt the second and third Rib, which the Author of the False Narrative did industriously deny; and for the truth of his Assertion, impudently appealed to William Borthwick, one of the three Surgeons, who subscribed the Certificate above written. The reason why that malicious man had a mind to make the world believe, That the Bullets did not pierce the Archbishop's Body, was to insinuate to the People, that he was Shot-free, and by consequence had that privilege from the Devil, or at least had recourse for his security against Bullets, to Magical Talismans', and Charms.  
The Privy-Council had no sooner received the news of this horrid Mur 〈…〉 they proceeded with all imaninable care and diligence to does 〈…〉ation of the Archbishop's Ser 〈…〉 out the following Proclama 〈…〉 wn.  

A PROCLAMATION Ordered by His Majesty's Privy-Council of Scotland, upon the Horrid Murder of JAMES late Lord Archbishop of St. Andrews, Primate and Metropolitan of all Scotland, and one of his Majesty's Most Honourable Privy-Council of that Kingdom.  
At Edinburgh, Sunday the Fourth of May, 1679. CHARLES By the Grace of GOD, King of Great Britain, France and Ireland, Defender of the Faith, etc. To our Lion King at Arms, and his Brethren Heralds, Macers, or Messengers at Arms, Our Sheriffs in that part, conjunctly and severally, specially constitute, Greeting:  
We being fully and by legal Proofs assured of the late Horrid and Bloody Murder committed upon Saturday last, being the Third Day of May instant, by Ten or Eleven Fanatic and Execrable Assassinates, upon the Person of the most Reverend Father in GOD, JAMES late Archbishop of St. Andrews, Primate of all Scotland; which Barbarous and Inhuman Assassination will (we doubt not) spread Harrour and Amazement in the Hearts of such as believe that there is a GOD, or a Christian Religion; A Cruelty exceeding the Barbarity of Pagans and Heathens, amongst whom the Officers and Ministers of Religion are reputed to be Sacred, and are by the respect born to a Deity whom they Adore, secured against all such Bloody and Execrable Attempts; A Cruelty exceeding the belief of all true Protestants, whose Churches have justly Stigmatised with the Marks of Impiety all such as defile with Blood those Hands which they ought to hold up to Heaven; and a Cruelty equal to any with which we can reproach the Enemies of this True and Reformed Church! By which also not only the Principles of Humane Society, but our Authority and Government (the Archbishop of St. Andrews being one of Our Privy-Council) is highly violated, and Example and Encouragement given for Murdering all such as serve Us faithfully according to the Prescript of Our Laws and Royal Commands: Daily Instances whereof We are to expect whilst Field-Conventicles, those Rendezvouses of Rebellion, and Forgers of all Bloody and Jesuitical Principles, are so frequented and followed, to the scandal of all Government and the Contempt of Our Laws; and which Murder is, as far as is possible, rendered yet more detestable by the unmasked Boldness of such as durst openly with bare Faces in the midst of Our Kingdom, at Midday assemble themselves together, to Kill in Our Highway the Primate of Our Kingdom, and one of Our Privy-Council, by so many Strokes and Shots, as left his Body as it were but one Wound, and many of which being given after they knew he was Dead, were remarkable Proofs they were acted by a Spirit of Hellish and Insatiable Cruelty:  
Have therefore, with Advice of Our Privy-Council, thought fit hereby to Command and Charge all Sheriffs, Stewards, Bailiffs of Regalities and Bayliaries, and their Deputies, Magistrates of burgh's, and Officers of Our Standing Forces, to Search, Seek, Take, and Apprehend the Persons Guilty of the said Horrid Murder, or any saspected by them, until they be brought to Justice; and all Our good and faithful Subjects to concur in the Taking and Securing (as far as is in their power) those Assassinates. And in respect there is a Company of vagrant and skulking Ruffians, who, to the great Contempt of all Government, do Ride through this Our Kingdom, Killing Our Soldiers, Deforcing such as put Our Laws in Execution, and Committing such Horrible Murders, who might be easily Discovered, if all such, amongst whom they Converse, did, according to their Duty, endeavour to Apprehend them, or give Notice of their Residence: We have therefore thought fit, Conform to the 144 Act of Parliament 12, King James 6. to Command and Charge all Our Subjects, that whenever any unknown Men or Vagabonds happen to repair amongst them, That they with all possible speed Certify any of Our Privy-Council, Officers of Our Forces, or any having Trust under Us, thereof; With Certification to them, That if they omit the same, they shall be punished with all Rigour, Conform to the said Act. And since several of the said Assassinates are known to have been Tenants in the Shire of Fisse, whose Faces will be known to such of the Witnesses as were present; We hereby Require and Command all the Heritors and Masters of the said Shire of Fisse and Kinrosse, to bring their Tenants, Cottars and Servants, living in the respective Presbyteries, upon the several days, and to the places following, viz. To St. Andrews, etc. There to be seen by the said Witnesses, and to continue there until they be Examined; With Certification to such of the said Tenants, Cottars and Servants as shall be absent, they shall be reputed as accessary to the said Crime; And the Masters, if they produce them not, or if hereafter they harbour any that shall not Compeer, they shall be reputed as Favourers of the said Assassination. And whereas there are several Persons under Caption and Intercommuning in the said Shire for several Causes, and lest Persons, who are innocent, may be thereby debarred from appearing, We have thought fit hereby to sist and supersede all Execution upon any Letters of Caption or Intercommuning, or any other Warrant, for securing of Persons for the space of Forty eight hours, after the said Diets of appearance. And to the end the said cruel Murder may be the more easily discovered, We do hereby offer and give full assurance of Our Indemnity to any one of the said Assassinates, who shall discover his Complices, and such as hounded them out, and present payment of the Sum of Ten Thousand Marks to any who shall inform who were the said Assassinates, if upon his Information they, or any of them can be Apprehended, that they may be brought to condign Punishment. And We Ordain these Presents to be Printed and Published at the Market-Cross of Edinburgh, and other Places needful.  
Given under Our Signet at Edinburgh, the Fourth Day of May 1679. and of Our Reign the One and Thirtieth Year. GOD save the KING.   
But though this Proclamation Printed at Edinburgh by Authority, and Reprinted at London, was sufficient to convince the World of what Principles▪ and Sect the Lord Primates Murderers were, yet the Patrons, and Favourers of the Scottish-Presbyterians at London, had the Confidence to give this Public Act the Lie, and say, (as indeed they dare take the Confidence to say any thing) That it was drawn up at Whitehall by the Duke of Lauderdale, and sent by him to the Privy-Council of Scotland, who will Publish any thing which he shall order, and in any Form which he shall prescribe.  
After the issuing out of this Proclamation, the Privy-Council were very diligent in Examining the Inhabitants of Magus, and many others upon Oath, whose Depositions are extant in the Registers of the Privy-Council; and very many were Examined also in the Sheriff-Court of Fife, according to the tenure of this Proclamation, and their Examinations are kept in the Records of that Court: From whence it was made apparent, that the Bloody Assassins', and many others who were strongly presumed to have been Abetters, and Contrivers of the Murder, were notorious fanatics, Frequenters of Field-Conventicles, and Followers of Mr. Welsh and other Traitorous, Intercommuned, and Rebellious Preachers. Nine of the Actors in this Tragedy were discovered by their Names and Surnames, which, as it is fitting to set forth the horror of such a Murder, I shall here set down in Letters of Blood.  
John Balfour of Kinloch, David Hackston of Rathillet George Balfour 
The Names of the Murderers.  in Gilston, James Russel in Kings-kettle, Robert Dingwall a Farmer's Son in Caddam, Andrew Guillan Weaver in Balmerinoch, Alexander Henderson and Andrew Henderson, Sons to John Henderson in Kilbrachmont, George Fleming, Son to George Fleming in Balbuthy.  
The Depositions of the Witnesses, who upon Oath proved these Persons to have been Actors in the Archbishop's Murder, lie upon Record as abovesaid, to satisfy any, who perhaps may doubt of the truth of what is here said; more particularly it was deposed by one James Anderson Farmer, at a Farm called Teuchits, That George Balfour abovementioned, came after the Murder to his Brother's House at Gilston, and told him it was done, and that the rest (of the Murderers) waited for him on Taces-Moor; and that he having returned to them, they went all Nine, and possessed themselves of the Barn at Teuchits about Three in the Afternoon, from whence they parted about Seven, when all of them spoke with the said James Anderson, who knew them all particularly, and named them, as they are abovementioned.  
Thus far the Discovery was made, when the late Rebellion broke out on the Twenty ninth of May, which forced the Privy-Council to desist from their vigorous pursuit of the Murderers, and apply themselves to the Suppression of that Insurrection, which carried with it the fate of the three Kingdoms, and would have certainly very much shaken the Government, if the Rebels had got the first Victory, or could but have maintained their ground. But they were no sooner Beaten, and the Kingdom Resettled, but the Privy-Council resumed their care in pursuing the Discovered Murderers of the Lord Primate, (who also had all taken Arms in the Rebellion) and issued out this following Proclamation the Twentieth of September following, for the Apprehension of them.  

A PROCLAMATION Anent the Murderers of the late Archbishop of St. Andrews, and appointing Magistrates and Councils of burgh's Royal to Sign the Declaration at Michaelmas next.  
CHARLES, by the Grace of GOD King of Great Britain, France and Ireland, Defender of the Faith; To Our Lovits Heralds, Macers, Pursuivants, or Messengers at Arms, Our Sheriffs in that part, conjunctly and severally, specially constitute, Greeting: We taking to Our Consideration how much the Protestant Religion, and the Honour of this Our Ancient Kingdom are stained by that Barbarous and Horrid Assassination and Murder of the late Archbishop of St. Andrews; whereof We have by several Proclamations expressed Our Abhorrency, and prohibited the reset of these Murderers whom We have excepted from Our late Gracious Pardon and Indemnity: And albeit it was the Duty (not only of those in Authority under Us) but of all Our Subjects, to use their endeavours for discovering and bringing to Justice these execrable Persons, Enemies to all Humane Society; yet We understand, that these Murderers, and likewise divers Heritors and Ministers who were engaged in the late Rebellion, and are excepted from Our Indemnity, have been harboured and reset in some places of this Kingdom, to the great Reproach of the Nation, and Contempt of Our Authority and Laws: Therefore, We with advice of Our Privy-Council, do Command and Charge all Sheriffs, Stewarts, Bailiffs of Regalities, and Baylieries, and their Deputes, Magistrates of burgh's, and others in Authority under Us, to Search for, Seek, Take, and Apprehend the Persons afternamed, viz. John Balfour of Kinlock, David Haxstoun of Rathillet, George Balfour in Gilstoun, James Russel in Kettle, Robert Dingwal▪ a Tenants Son in Caddam, Andrew Guillan Webster in Balmerinoch, Alexander and Andrew henderson's, Sons to John Henderson in Kilbrachmont, and George Fleming Son to George Fleming in Balbuthy, who did perpetrate and commit the said horrid Murder; and also, any Heritors and Ministers who were in the late Rebellion, and any Persons who have Reset and Harboured these Murderers and Rebels, wherever they can be found within the Bounds of their respective Jurisdictions, and put them in sure Ward and Firmance, until they be brought to Justice: And in case these Persons flee out of the Shire, That they give notice thereof to the Sheriff, or other Magistrate of the next Shire or Jurisdiction, that they may in like manner Search for, Apprehend and Secure them until they be brought to Justice; With Power to the Sheriffs, and other Magistrates aforesaid, if they shall find cause, to call to their Assistance Our Subjects within their Jurisdiction, or such a number of them as they shall think fit, who are hereby Required to Concur with, and Assist them, under all highest Pain and Charge. And We expect, That the Sheriffs and other Magistrates aforesaid, will use exact diligence in the Premises, as they will be answerable on their highest Peril. And seeing by the Fifth Act of the second Session, and the second Act of the third Session of Our first Parliament, The Magistrates and Councils of burgh's are Ordained at and before their Admissions to the exercise of their Offices, to Sign the Declaration appointed to be Signed by all Persons in Public Trust, under the Certifications therein expressed. Therefore, We with Advice aforesaid, do Command and Require the Magistrates and Councils of the respective burgh's of this Kingdom, who shall be chosen at the next ensuing Elections, to Sign the foresaid Declaration, as is prescribed in the said Acts, and to return the Declarations so Signed by them to the Clerks of Our Privy-Council, betwixt and the third Thursday of November next; certifying such as shall not give Obedience, that they shall be proceeded against, and censured conform to the said Acts of Parliament. Our Will is Herefore, and We Charge you strictly, and Command, that incontinent, these Our Letters seen, ye pass to the Market-Cross of Edinburgh, and remanent Market-Crosses of the Head burgh's of the several Shires of this Kingdom, and other places needful, and there by open Proclamation, make publication of the Premises, that none may pretend ignorance of the same. And We Ordain these presents to be Printed.  
Given under Our Signet at Edinburgh the Twentieth Day of September, 1679. And of Our Rign the Thirty one Year. Will. Paterson, Cl. Sti. Concilii. GOD save the KING.   
But by this time the Murderers, and Rebels had fled the Kingdom, notwithstanding all imaginable care and diligence to prevent their Escape; and while the Covenanting-Army, as the Rebels Styled themselves, lay at Glascow, one of the Balfours, as a very creditable Gentleman, who was then in the Town, told me, openly boasted of the Murder as a glorious Fact, and said, holding up his Arm, This hand helped to kill the Fox. And it hath been already Published to the World, That five of their Accomplices, Complotters, and Abetters of the Murder, chose to Die, and be hung up in Chains upon the place, rather than confess the sinfulness of the Action, by acknowledging it was Murder, or a Sin. The Fanatical Party foretold it in several places; and the Morning before it was committed, one of the Assassins', like a Jesuit Consecrated to an Heroical Act, after a solemn Sacrilegious Form of Devotion, held up his hand, and Swore, That that hand should kill the Arch-Prelate, upon which the holy Sister, his Hostess, kissed him; and it is notoriously known in Scotland, that he, who commanded the Foot for Mr. Welsh upon Reupar-Law, (that famous Field-Conventicle) owned that their Friends thanked God for the Archbishop's Death, which neither they, nor their Abettors in either Kingdom will call Murder, when they have occasion to speak thereof.  
Having absolved my first part, I proceed to show out of the Presbyterian Writings, the Principles, upon which they ground this bloody Practice of Assassination; in performing of which, I must go up as high as the Murder of Cardinal Beton Archbishop of St. Andrews, who was Assassined by private Gentlemen, as the late Lord Primate was, only with this difference, that the Cardinal was Murdered in his own Palace, the Castle of St. Andrews, and the Primate in the open Field. The names of his Murderers were Norma● Lesly, John Lesly, Peter Carmichael, and James Melvil, who with Sixteen or Seventeen more seized the Castle, and when they had entered the Cardinal's Chamber, Lesly and Carmichael fell violently upon him, but James Melvil withheld them, and said, This Work and Judgement of God, although it be secret, aught to be done with great gravity. And upon these words, presenting unto him the point of his Sword, said, Repent thee of thy former wicked life, but especially of the shedding of the blood of that notable Instrument of God, 
* The first Martyr of Scotland.  Mr. James Wiseheart, which albeit the flame of Fire consumed before men, yet cries it Vengeance against thee, and we from God are sent to revenge it: for here before my God I protest, That neither the hatred of thy Person, nor love of thy Riches, nor the fear of any trouble thou couldst have done to me in particular, moved, or moveth me to Strike thee, but only because thou hast been, and remainest an obstinate Enemy against Christ Jesus, and his holy Gospel. And the meek Man of God (as Knox calls him) having so spoken, Struck the Cardinal twice or thrice with a Stog-Sword, although he cried out pitifully for mercy, saying, I am a Priest, you will not Slay a Priest; and though he exhorted him to Repentance, yet he allowed him no more time for it than was spent in his Grave and Godly Harangue. I have taken this Relation out of Knox's History, to which I refer the Reader, Pages 143, 144, 145. or to the 28th. page of Presbytery Displayed, where it is also related in this manner: And from the whole it is apparent, that Melvil committed this Murder, Gravely, Deliberately, and in Cold Blood, declaring, That he was sent from God to do it, not for any private end, but to revenge the blood of Mr. Wiseheart, and because he was an Enemy to Jesus Christ and his Gospel. Knox commends this direful Action of Mr. James Melvil, for a Godly Fact; and so the bloody Field- Presbyterians have applauded the Nine Murderers of the late Lord Primate, and will doubtless Canonize them, as they did Mitchel, who attempted to Assassin him Eleven Years before.  
And 
* Tyranny and Popery, pa. 27.  Goodman, Knox's his Companion, whom I cited before, page 30. saith, That all men are bound to see the Laws of God kept, and to suppress and resist Idolatry by force: Nor is it sufficient for Subjects, not to obey the wicked Commands of Princes, but they must resist them, and deliver the Children of God out of the hands of their Enemies, as we would deliver a Sheep that is in danger to be devoured by a Wolf. And if the Magistrate shall refuse to put Mass-mongers and False Preachers (and now all Bishops and Church-Ministers in their esteem are such) to Death, the People in seeing it performed, show that Zeal of God which was commended in Phineas.  
Gilby Sings to the same Tune, and saith, That Kings, Princes, and Governors have their Authority from the People, and upon occasion the People may take it away again, as men may revoke their Proxies and Letters of Attorney. It is lawful (says he) to kill wicked Kings and Tyrants. The Subjects did kill the Queen's Highness Athalia, Jehu killed the Queen's Majesty Jesabel: Elias being no Magistrate, killed the Queen's Majesty's Chaplains, Baal's Priests.  
John Knox in his debate with Lithington, Hist. of Reformation, pag. 390. Justifies the kill of Tyrannical Princes, and men in public places by private persons, from the example of Phineas, whom he asserts to have been a private person, and tells us; He had not only a large Reward for his fact, Numb. 25. 12, 13. but an ample approbation for it, Psal. 106. 31. So that it was accounted to him for Righteousness, i. e. as a Righteous action; and affirms, That it is to he imitated by all those, who prefer the the true Honour of the true Worship and Glory of God, to the affection of fleshly and wicked Princes; nay he says, That his example approved by God, stands to us instead of a Commandment; for as God in his nature is constant and immutable, so can he not condemn in the ages subsequent, that which he hath approved in his servants before us.  
Naphtali Justifies the Rebellion at Pentland-hills 1666. from the same example of Phineas, and Blasphemously ascribes it to the holy Spirit of God, asserting that the Rebels were no more to be condemned as Traitors, than Phineas ought to have been for a Murderer, seeing they were led by the same Spirit, and had as good warrant as he. See pag. 21. 22, 23, 24, etc. This Doctrine, and both John Knox, and the Author of Naphtali the maintainers of it, are industriously defended, and vindicated by the Author of Jus populi vindicatum. cap. 20. from pag. 409. to pag. 426. And upon this principle it was that Mr Mitchel acted, when he attempted to Assassin the Lord Primate. An. 1668. Ravillac Redivivus. pag. 18. 19 And though he failed in his Attempt, as the Rebels before him had done in theirs, (which never any person or persons did, or could do, that were moved by God to do an Heroical Act;) yet still he believed that the irresistible Diabolical impulse, which he felt in himself, came from God: exactly according to the Doctrine of the Jesuits, who in the Apology for John Chastel assert, that an Act is nevertheless Heroical, although the undertaker fail in the Attempt. The Title of the Book is, apology pour Jehan Chastel Pari●ien & les Peres, & Escholiers de la societé de Jesus, etc. contre l' Arrest de Parliament donnè contre eux a Paris le 29 december 1594. 'Las 1595. It consists of 5 parts, and the 11 ch. of the third, bears this Title, L'acte ne laisse d' estre heroic, quoy que l'entreprise ne vienne à Chef. Jus populi vindicatum, and Naphtali are the Pocketbooks of the Field-Conventiclers, and the common people read the latter especially, as much as the Bible, or as much as the common people of the Church-Communion read formerly the Practice of Piety, or now The whole Duty of man. I know a Scottish Gentleman an Officer, who meeting with a single Country-Fellow going to a Conventicle, examined and searched him, and in one of his Pockets found Naphtali, and the other a Pocket-Pistol charged with two Bullets, the Doctrine, as the Gentleman ingeniously, said in one Pocket, and the Use in the other; and as I have been Credibly informed, that Cursed Book was found about most of those who were slain at Bothwell-Bridge.  
Thus have we found out the damnable principle upon which the Jesuited Presbyterians found their practices of Massacres, and Assassinations. When the Magistrate will not put to death the enemies of Christ, his Gospel, his People, or of the Kirk, private persons may do it, by the example of Phineas, nay, they ought to do it, without hesitation when they feel themselves moved thereunto. But if the Magistrates themselves be such, than any other person not in Office may, and aught to rise up to do Justice upon them▪ the King not excepted) after the example of Phineas, that the Wrath going out may be stayed, and the judgements of God averted from the Land. And notwithstanding this Doctrine (saith the Author of Jus populi pag. 412) All persons have sufficient security of their lives, except such as are guilty of dreadful Apostasy (with which they charge all that have renounced the Covenant, or that took it and do not keep it; in particular the King, and the late Lord Primate) causing the Plague of God to break out upon the Land, and pag. 414. To prevent all these fears, let his Majesty, and other▪ Magistrates Reform their ways, and turn to the Lord, and execute judgement on him (the Bishop) and his accomplices, and all the rest who now pretend to honour the King, and to fear God; but in effect do Deify a Creature, and renounce their homage to the King of Kings, and so provoke him to destroy both them, and their King by their Apostasy and wicked defection, and that openly before men, and Angels, as David hanged up the sons of Saul before the Sun, and then they need not fear either Dag, or Dagger, Pistol, or poisoned poniard, a Spanish-fig, or any such secret applications. Again pag. 415. he infers, That the fact of Phineas was a laudable act of Justice, and a precedent for Judges, and Magistrates in all times coming, and that by his example any member of the Counsel (for Phineas risen from among the Congregation) might lawfully rise up and execute judgement on this wicked wretch (the Archbishop) and his Cursed Fraternity, who have brought by their Apostasy and defection from the Covenant, and cause of God, the wrath, and curse of God upon the Land.  
Hence all the Kirk-Writers since his Majesty's return, such as Naphtali, Jus populi, The Apology, and Apologetical Narration, The Poor Man's Cup, The History of the Indulgence, etc. call the Bishop's Apostates, Perjured Prelates, A perjured Fraternity, Traitors to Christ, Enemies to his people, Idolaters, Backsliders, etc. So that whosoever shall like Phineas rise up and do Justice upon them, shall do a laudable act, such as shall be accounted unto them for Righteousness, and have the approbation of God. Hence Mitchel in his answer to the Dean of Edingburgh, saith confidently, that he refers the Manifestation of his Fact to the day of God's Righteous judgement, Rau. Red. pag. 18. and in his shorter Speech pag. 19 he declared, That he laid down his life willingly in opposition to the perfidious Prelates, and in testimony of the Cause of Christ. And in his larger Speech, wherein he declares, that the King and Estates, and every single man is bound to endeavour to extirpate the perjured Prelates, and abjured Prelacy by force of arms; and threatens them all, with the furbished Sword of the Lords indignation for not executing vengeance upon them; he saith most Blasphemously, That blessed are all they who take the proud Prelates and dash their brains against the stones.  
But it is not the Bishops only, whom they think it laudable to Murder singly, or Massacre in Companies, if they could, but all that own their Authority, as the Church-Ministers, and all that any ways Protect and Support the Church and Clergy; from the King himself upon the Throne, to the meanest Officer Civil or Military, who faithfully executes his Laws and Commands. And yet as bloody as you see these Field-Sectaries are by their Principles, some Discontented Persons of great Quality, whom out of respect I shall not name, had so little Conscience, and sense of Honour, and so much Confidence, as to report, That they were a Poor, Innocent, and Peaceable sort of People, who only desired to serve God according to their own Consciences, and were neither able, nor inclined to commit such Outrages, and make such Disturbances at their Conventicles, as was here reported they did. And therefore, for a further illustration of their bloody Principles and Practices, I proceed in the last place to show by what Steps and Gradations of Sedition and Cruelty they arrived at length to Murder the Archbishop, and shortly after Rebel; for this damnable Doctrine of 
* The only remedy against Tyrants is ehud's Dagger; to which, as the Supreme Court of Justice, Moses brought the Egyptians; Phineas, Zimri and Cosby; Ehud, Eglon; Samson, the Philistmes; Saul, Agag; and Jehojadah, Athalia; Buchanan de jure regni.  Heroical impulse hath poisoned the whole Sect, and instigated them to many other Inhuman Butcheries and lesser Rebellions, before they imbrued their hands in the Primates sacred Blood.  
For shortly after, they began to Conventicle in such formidable numbers, and in such an Hostile manner in the Fields, upon the Duke of Lauderdales' going down in June 1677. they openly threatened the Archbishops and other Bishops, and such of the King's Ministers, as they thought were most vigorous in putting the Laws in Execution against them. This gave occasion to the Privy-Council to order the Trial of Mr. James Mitchel, that the rest by his Punishment might be deterred from Practising upon others Heroical Attempts. As soon as his Trial was ordered, the fanatics threatened more than before; and knowing that Sir George Mackenzy his Majesty's Advocate, was bound by his Office to Prosecute him, they sent him nameless Letters, to tell him, That if he pursued Mr. Jamees Mitchel, it should cost him his Life, which it undoubtedly will, if ever he fall into their hands.  
While the Miscreants Trial was depending, (for it lasted four days) there were Letters also sent to the Archbishop, (for attempting of whose Life he was tried) threatening him, That if Mr. James were put to Death, it should certainly cost him his Life, which I believe might be one reason, why his Grace afterwards in Council endeavoured to procure his Reprieve.  
A little after his Execution it was, That to prevent the Rising of the fanatics in the West, the Highlanders by the Advice of the Privy-Council, (as the Marquis of Athol had first proposed) and by his Majesty's express Authority, marched under the Conduct of their respective Lords, with the Standing Forces into that Country, after the Heritors in a meeting had sent word to the Council, That they could not under take for the Peace. While they Quartered there, (which was not 〈…〉 two Months) the cruel fanatics lay in wait upon all occasion to their blood, which made them, that they durst not walk abroad, 〈…〉 such numbers, as might secure their Lives. After they had leave 〈…〉 home, they marched not together as an Army, but traveled 〈…〉 nies as they thought fit, and a small Party of them going P 〈…〉 the Road, somewhere about Sterling, were set upon by a band of 〈…〉 Phineases, who killed some of them, and wounded more.  
The Summer ensuing, his Majesty called a Convention of the 〈…〉 Estates, who gave him Five months' Tax for five Years following, to maintain a Regiment of Foot, three Troops of Horse, and three 〈…〉 of Dragoons, which was to be added to the other Standing Forces, 〈…〉 more effectual Suppressing of Field-Conventicles. These Forces 〈…〉 raised, and distributed into their Quarters, the fanatics watched 〈…〉 as Ravenous Birds, or Beasts watch their Prey, endeavouring to 〈…〉 them by night in their Quarters, or at any other time, when their 〈…〉 security made them unable to defend themselves. Particularly in 〈…〉 last 1679. a Company of them came upon a very small Party of Soldiers Quartered in or near Maclin about Midnight, or early in the Morning on the Lord's day, and most barbarously Massacred them in their Lodgings. The Assassins' when they came to the door knocked as Friends, and kindly asked for the poor Soldiers, as Comrades are wont to ask for one another. And they not thinking of any harm got up, and opened the Door, which was no sooner done, but without speaking one word, they Shot one of them dead through the belly, and wounded the rest so mortally, that they left them for dead. Nevertheless, as it is credibly reported, these Heroical Butchers went strait away to a Field-Meeting, where they partook of the Sacrament of the Lords-Supper, if I may call that a Sacrament, which such utter Usurpers of the Priests-Office Sacrilegiously Administer, and Schismatics, and Rebels take.  
And about March last 1679. Twenty six or Twenty seven of these Heroical Pseudo-Zealots having met Armed in a private Lodging, at the further end of a remote Lane in Edinburgh, sent a Messenger, who was of the Conspiracy, to tell the Town-Major, who was always diligent in his Office, and faithful to his Trust That there was a Conventicle in such a place. The Major with three or four men, whom he called to his Assistance, went immediately upon the Information to the foresaid House, where the Inspired Heroes, after many Shots from both ends of the Room into which they had trapand the Major, fell upon the Major in particular, whom having wounded, as they thought beyond all possibility of recovery, they left for dead, and made their escape. One of the Assistants they Shot dead through the Reins, and bruised and wounded the rest. While they beat and wounded the Town-Major, they called him Enemy to Christ, Instrument of Satan, etc. and urged him to Swear that he would never disturb their Meetings, or seize any Person at them again, and protested withal unto him, That not any private Quarrel moved them to kill him, but because his Employment was to discover their Meetings, and execute the Tyrannical, and Antichristian Laws against them. The House wherein this Riot was committed, was kept by an holy Sister, a noted Fanatic, who frequently entertained the Rebellious intercommuned Preachers, and such like Enthusiastical Cutthroats as these. She is Sister in Law to one Andrew Turnball in Broomhall, one noted among a Club of Assassins', who combine to Murder his Majesty's Officers; and, as many Witnesses examined upon Oath before the Privy-Council May the Fifth 1677. declared, he and his Son were two of those, who rescued two Fanatical Criminals from a Sergeant, and four Militia Soldiers, in which rebellious action they discharged several Pistols at them, and wounded them with Swords as well as Shot, calling them Dogs, etc. and telling them, that those whom they served were Devils, and deserved to be worse used than they. But to return to the Story of the Major: The day of the Week, in which this Massacre was acted, was Tuesday, and the Sunday before, Mr. Cameron that famous Field-Preacher, Preached twice in the same House, where were present most of the Murderers, as, by Examination of several Witnesses before the Privy-Council, it afterwards appeared.  
I have passed by many other Stories of this nature, as that of the bloody attempt which they made upon the Ensign and Soldiers of the Bass, at a Conventicle near Dumbar in Summer 1678. whereof some being afterwards Apprehended, were tried, and one was put to death.  
But they were never moved with stronger impulses to kill any sort of men, than the Leviers and Collectors of the Cess, which the Convention had granted for erecting and maintaining the foresaid additional Forces. The Murderers of the Archbishop did also lay in wait for those who gathered this Tax, which they said, was given to drive Christ out of the Kingdom; and the Soldiers whose Murder I related above, were some of those, who were commanded out to Convoy the Gatherers of the Cess. At the same time, by way of preparation of what was to follow, they made almost daily Musters of their Forces at their Field-Meetings, as at Lesmahago, and Munkland, in Clidsdale, Rubber-Law, in Tiveot-dale, and several parts of Sterlingshire, where they refused to dissolve their Meetings, when they were required to do it in the King's name, and dared his Majesty's Forces to their faces, speaking in their hearing reproachfully and disdainfully of the King, the Privy-Council, and the Bishops, which made all considering men forebode the Rebellion at the same time, that some of our Countrymen at London bore the World in hand, that the accounts of these disorders which were sent up from time to time, were all Fictions, or Hyperboles, and that there was no danger of Rebellion at all.  
While they were in this evil Disposition, and committed these Cruelties, and Disorders, there was published a Libel said to have been spoken in the House of Lords, March 25. 1679. it hath been Printed twice already, once in a single sheet, shortly after it was said to have been spoken, and afterwards in a Collection of divers remarkable Proceed in Parliament, and because it accidentally had such a mighty influence in stirring up this People to the Murder and Rebellion, I think myself bound by my undertaking to give it a third Edition in this place.  

The SPEECH.  
My Lords,  
YOU are appointing of the consideration of the State of England to be taken up in a Committee of the whole House, some day next Week. I do not know how well what I have to say may be received, for I never study either to make my Court well, or to be Popular; I always speak what I am commanded by the Dictates of the Spirit within me.  
There are some other Considerations that concern England so nearly, that without them you will come far short of Safety and Quiet at home: We have a little Sister, and she hath no Breasts, what shall we do for our Sister in the day when she shall be spoken for? If she be a Wall, we will build on her a Palace of Silver, if she be a Door, we will enclose her with Board's of Cedar. We have several little Sisters without Breasts, the French Protestant Churches, the two Kingdoms of Ireland and Scotland; the Foreign Protestants are a Wall, the only Wall and Defence to England; upon it you may build Palaces of Silver, glorious Palaces. The Protection of the Protestants abroad, is the greatest Power and Security the Crown of England can attain to, and which can only help us to give check to the growing greatness of France. Scotland and Ireland are two Doors, either to let in Good or Mischief upon us; they are much weakened by the Artifice of our cunning Enemies, and we ought to enclose them with Board's of Cedar.  
Popery and Slavery, like two Sisters, go hand in hand, sometimes one goes first, sometimes the other, in a doors, but the other is always following close at hand.  
In England, Popery was to have brought in Slavery; in Scotland, Slavery went before, and Popery was to follow.  
I do not think your Lordships or the Parliament have Jurisdiction there. It is a Noble and Ancient Kingdom; they have an illustrious Nobility, a gallant Gentry, a learned Clergy, and an Understanding, Worthy People; but yet we cannot think of England as we ought, without reflecting on the Condition therein. They are under the same Prince, and the Influence of the same Favourites and Councils; when they are hardly dealt with, can we that are the Richer expect better usuage? for 'tis certain, that in all Absolute Governments, the poorest Countries are always most favourably dealt with.  
When the Ancient Nobility and Gentry there cannot enjoy their Royalties, their Shrievaldoms, and their Stewardaries, which they and their Ancestors have possessed for several hundreds of years; but that now they are enjoined by the Lords of the Council to make Deputations of their Authorities to such as are their known Enemies.  
Can we expect to enjoy our Magna Charta long under the same Persons and Administration of Affairs? If the Council Table there can imprison any Nobleman or Gentleman for several years, without bringing him to Trial, or giving the least reason for what▪ they do; can we expect the same men will preserve the Liberty of the Subject here?  
I will acknowledge, I am not well versed in the particular Laws of Scotland; but this I do know, that all the Northern countries' have, by their Laws, an undoubted and inviolable Right to their Liberties and Properties; yet Scotland hath outdone all the Eastern and Southern Countries, in having their Lives, Liberties and Estates subjected to the Arbitrary Will and Pleasure of those that Govern. They have lately plundered and harrassed the richest and wealthiest Countries of that Kingdom, and brought down the barbarous High-Landers to devour them; and all this without almost a colourable pretence to do it: Nor can there be found a reason of State for what they have done; but that those wicked Ministers designed to procure a Rebellion at any Rate; which as they managed, was only prevented by the miraculous Hand of God, or otherwise all the Papists in England would have been Armed, and the fairest Opportunity given in the just time for the Execution of that wicked and Bloody Design the Papists had; and it is not possible for any man that duly considers it, to think other, but that those Ministers that acted that, were as guilty of the Plot, as any of the Lords that are in question for it.  
My Lords, I am forced to speak this the plainer, because, till the pressure be fully and clearly taken off from Scotland, 'tis not possible for me, or any thinking man, to believe that good is meant us here.  
We must still be upon our guard, apprehending that the Principle is not changed at Court, and that these men that are still in place and Authority, have that Influence upon the mind of our Excellent Prince, that he is not, nor cannot be that to us, that his own Nature and Goodness would incline him to.  
I know your Lordships can order nothing in this, but there are those that hear me, can put a perfect Cure to it; until that be done, the Scottish Weed is like Death in the Pot, Mors in olla; But there is something too, now I consider, that most immediately concerns us; their Act of Twenty two thousand Men to be ready to invade us upon all occasions. This, I hear, that the Lords of the Council there have treated, as they do all other Laws, and expounded it into a standing Army of Six thousand Men. I am sure we have reason and right to beseech the King that that Act may be better considered in the next Parliament there. I shall say no more for Scotland at this time, I am afraid your Lordships will think I have said too much, having no concern there; But if a French Noble man should come to dwell in my House and Family, I should think it concerned me to ask what he did in France: for if he were there a Felon, a Rogue, a Plunderer, I should desire him to live elsewhere; and I hope your Lordships will do the same thing for the Nation, if you find the same cause.  
My Lords, Give me leave to speak two or three words concerning our other Sister Ireland: thither, I hear, is sent Douglas' Regiment, to secure us against the French. Besides, I am credibly informed, that the Papists have their Arms restored, and the Protestants are not many of them yet recovered from being the suspected Party; the Sea Towns as well as the Inland, are full of Papists: that Kingdom cannot long continue in the English H●nds, if some better care be not taken of it. This is in your Power, and there is nothing there, but is under your Laws; therefore I beg that this Kingdom at least may be taken in consideration, together with the State of England: For I am sure there can be no safety here, if these Doors be not shut up and made sure.   
By the very next Post after this Speech was said to have been spoken, Forty written Copies of it were sent from London, by the Gentlemen of the Party to Edinburgh; and the fanatics grew so insolent, and so daring upon it, that several Loyal Gentlemen wrote up Accounts, to what height of Insolences this Speech had blown up the Enemies of the Church, and the Monarchy; and that they had just reasons to fear, that very dangerous attempts, if not a downright Rebellion, would speedily ensue thereupon. But these reports found not too much Credit at London, where the World was made believe by men, (whose Interest it was that they should not be Credited) That they were but the Inventions of the Duke of Lauderdale, for whose advantage in that conjuncture it was that they should be believed.  
But what we would not then believe, we shortly after saw verified; and the event falling out so contrary to the expectation of men, who had been deluded by the Duke of Lauderdales' ungrateful Enemies, made many of them who had spoken publicly and done much ill against him, declare since, That they were sorry for it, and for the time to come would do so no more. But to return to this pretended Speech, which emboldened the People to such wicked Attempts: I find it very difficult for myself to believe, that the Right Honourable and worthy Person under whose name it was Published, could be the Author of such an Harangue that reflected upon a Peer, whom he once esteemed so much, and owned for the greatest Statesman in the World. Nay one must needs think, that so Wise and generous a Gentleman, who hath so great an Estate to lose, and who was so true to the King's Service and Interest, while his Majesty was pleased to Employ him, should speak nothing in that August Assembly, which should fire the Disaffected of either Kingdom, and consequently endanger the Government, and involve us all in a common Confusion again.  
But if he did speak it to discharge any private Resentments, which might overrule the generosity of his Nature, yet I am confident he would not have done so, had he known the true state of Scotland, which few Englishmen do, or foreseen the evil effects, which it immediately had, in encouraging the Covenanters to Assassinate, Massacre, and Rebel. For now they began to look, and speak big in Edinburgh, and many of them were heard and seen upon the Crown of the Causeway, who had skulked about in darkness before. And as for the disaffected parts of the Country, they now Displayed the Banners of Jesus Christ (as they blasphemously called their Colours) at their Conventicles every where; and their Preachers now told them, That the time of their Deliverance, and of Gods taking Vengeance upon his Enemies, was now at hand, only they must repent, and be strong, and of a good Courage, and fight the Battles of the Lord. They also threatened in all places such as they thought were seriously active against them, talking of great Changes and Revolutions in England; and in public places dropped Lists of the names of those men, whom they had a mind should fall by Heroical hands. Particularly at Cupar the Shire-Town in Fife, there was found in the Streets a threatening Declaration, while the Sheriff-Depute was there demanding the legal Fines from those, who had been convicted of frequenting Field-Conventicles, and entertaining declared, and attainted Traitors, and fugitives, and intercommuned Rebels. The Declaration was thus directed.  
To all and sundry, to whose hands these Presents shall come, but especially to the Magistrates and Inhabitants of the Town of Cupar in Fife.  
BE it known to all men, That whereas under a pretext of Law, though most falsely, there is most abominable, illegal, and oppressive Robberies, and Spoils committed in this Shire by Captain Carnegie, and his Soldiers, by virtue of a precept from William Carmichael, etc. he being authorized, and held on to it by that Perjured, Apostate Prelate Sharp, who, etc. These are therefore to declare to all that shall any ways be concerned in this Villainous Robbery, and Oppression, either by Assisting, Recepting, Levying, or any manner of way Countenancing the same, that they shall be holden as guilty thereof, and however they may think themselves for the present secured, being guarded by a Military Force, and those that are thus Robbed despisable; yet let them take this for a warning, that they shall be handled severely, answerable to their Villainies, and that by a Party equal to all that dare own them; and that shortly, as God shall enable and assist them, whose names may be read in these following Letters, A. B. C. D. E. F. G. H. I. K. L. M. N. O. P. Q. R. S. T. U. W. X. Y. Z.  
The Archbishop is mentioned by name in this Declaration, which prepared the way for his Murder; for according to the tenure of it, they very shortly after handled him severely in the bloody manner which you have read. Mr. Carmichael was neither Counselled nor Authorised by him to Levy the Fines, as they most invidiously asserted in their Declaration; but he was in their account an Apostate, and therefore was to be represented as the Author of all public Proceed against them, that the direful Vengeance of the whole Sect might fall upon his head. They Murdered him, as I have related, on the third of May 1679. and on the Twenty ninth following they began the Rebellion; because, as their first Declaration bears, it was appointed a day of Solemn Thanksgiving for setting up an Usurper to destroy the Interest of Christ, and assume the Power which is proper to him alone. I would here set down this treasonable and blasphemous Declaration at large, but having some thoughts hereafter to write the History of this Rebellion, I will not prevent my own design.  
FINIS.   

Added for the further illustration of what is said in the Animadversions, o, u, y, 10, 18, on the first Speech, and 23, and 24, on the second.  
Extracted out of the Epistle to The History of the Indulgence, Printed 1678.  
NOw than the Indulgence is embraced, and thanks to the givers are rendered by the takers. I ask therefore First, If they could after this their acceptance and giving of thanks to the Council, have withdrawn from that appearance, and ●isted themselves before Christ Jesus, the King of his Church, and with a sweet serenity of Soul have had confidence to offer their thanks to Him, for being helped to witness a good Confession against the wickedness of this Invasion, made by the Overtures o● his work, upon his Royal Prerogative, who built the House, and must bear the Glory; for it was either then or never, that it was to have been done. Secondly, Let me ask; Are they so very clear and confident in the case, as they can, not only in dealing with men, hold up their face, and affirm, without hinck or hesitation, that this is their rejoicing, even the testimony of their Conscience; that in simplicity and Godly sincerity, not with fleshly wisdom, but the Grace of God, they have had their Conversation before all men, and more abundantly towards these backsliding Rulers, before whom they appeared, now declared Enemies to the Work of God, and Invaders of His Throne and Prerogative. But are they also content to be carried before the Tribunal of Christ, with this acceptance from those, who have exautorat their Lord and Master, in their hand; and to have the quality of their Love to the coming of His Kingdom, and their Loyalty to Christ Jesus, now opposed and put from the exercise of his Royal Government by the Party Indulging, in this very Indulgence, tri●d by such a Test? It were fit, sure, to think on this, and lay it to heart; for each receiver may lay his count with it, that soon or sign he shall be put to it. Thirdly, Let me ask (though I put it out of doubt, they do, and far be it from me to think otherwise) whether they believe, that Christ, who purchased His Church, and bought his Crown with His precious Blood, lives also to make Intercession, and to plead his own Purchase, and Procure, by virtue of the Price He hath paid, the execution of the written Vengeance upon all, who will strive with him for State and Supremacy in ordering the Affairs of his House, the Church of the living God; or who will, in their desperate daring and rage, revost and exautorat Him by their Law, (which is a legal and explicit bursting of His Bonds, casting away His Cords from them, and, in contempt of, and Contradiction to the Christ of God, a formal taking of His house in Possession) as our Rulers have done; to the outdoing, in this affront to Jesus Christ, all that ever went before them; or as if they were resolved never to be outdone by any, who should come after them, in a copeing with the Mediator, and a downright denial of Him to be King; (for now they have put Caesar in his Place) sure, the Indulged Brethren neither can nor will deny this. Then they must give me leave to assert and subsume (what hath been, as oft upon my Soul, as I thought upon their carriage at that appearance (yea, if they speak consequently to the supposed concession, they must agree with me in it; That with the same objective assurance, I believe the Right that Christ hath bought, to be Sole and Supreme, in regulating all the Affairs of His own House, to have none to share with Him in the Autocratorick, Architectonick and Magisterial Power of making Laws, to oblige the Conscience of His Subjects, nor to be in case to give a Ministerial Power besides himself; And as I believe the firmness of the stipulation betwixt Jehovah and his Anointed, to secure unto him his Throne, and take Vengeance on all His Adversaries; and as I believes he lief to make Intercession; so I must believe also that, at that very instant, when the Indulged stood before the Council, and by their mouth made such a Harangue; The Mediator, who is set down, at the right hand of God, was interceding and pleading by His Blood, by His Wounds and Passion, for the Execution of the purchased and promised Vengeance upon such, who by the complex of this very deed, in a defiance to the everlasting Decree, whereby his Throne is Established, declared, they had taken unto themselves His House in Possession. Ah; my dear Brethren, can the thoughts of such a discord and discrepancy betwixt His Intercession in Heaven, and your Harangueing on Earth, enter into your Soul, (and I give you the defiance to enter into the serious thoughts of the matter, and hold them out or be reflected upon, without Terror, Trembling, Confusion of face, Shame and Astonishment.  
Now my reverend and very dear Brethren, may I not, upon this occasion, make bold to fall upon you as prostrate, and with the tear in mine Eye, (for I have confidence to say it, I scarce see my Paper, while by my Pen I make this Address unto you,) humbly and earnestly beg of you, request, beseech and obtest you, for your blessed and glorious Master's sake, who is now Crucified again amongst us, from whose Head the Crown is taken; for His Church's sake, whereof he hath made you Ministers, and so magnified you amongst men, in sending you into the World, under the Character of his Ambassadors; for your poor broken hearted and bleeding brethren's sake, as ever you would be amongst the restorers of our breaches; as ever you would again be as some of you were in times past, as the Chariots and Horsemen of Israel; as ever you would wish to be brought again to keep 
Viz. Parochial, or Kirk-Sessions, Presbyteries, Synods, and General Assemblier▪  his Courts, and to Judge his House; and, when that work is over, to have a Place amongst them that stand by; as you would not be the occasion of the rapture and utter ruin of the small remnant (for God and all good and understanding-men will refound this distracting and remnant-destroying Division, that is amongst us, upon this Indulgence;) as you tender the good of the Posterity, and would give an unquestionable evidence, how intensely you desire, that Jesus Christ may Reign and Rule without a competitor, when you are gone; As you love to live at peace with God, and enjoy, as feeding Pastors and faithful Witnesses to your Lord, a sweet serenity of Soul; Nay as ever you expect to go off the stage in good terms with God, and have your Master's welcome of well done good and faithful Servants, and be emolled, when you are gone, amongst the Confessors of his name, and holder's fast of the word of his Testimony, and such as had obtained mercy to be valiant for the truth: Let me, I say, upon all these, and many other accounts, make bold to beseech you, without more debate, without more delay, to deliver yourselves; to deliver the Church; to deliver your wounded, weeping and overwhelmed Brethren; and to deliver the Posterity from the snare of that Cause-Destroying, Church-Ruining, Remnant-Dividing Indulgence.   

A Jesuitical Letter sent to the Covenanters in the West of Scotland, who lately Rebelled.  
I Have been much surprised to hear, that almost all the Suffering Ministers of Scotland, of late (for formerly I never heard nor dreamt of such a thing) begin to speak in favour of this Indulgence; (which to me ever was, and yet is the bane of our Cause, and that which hath given the bleeding Interest of Christ in that Suffering Church, a more dreadful stroke than all that Prelacy hath done) some so far as they will not have it mentioned a Sin upon the Land, nor preached against; others so far as they will have none so much as hinting, what iniquity lieth wrapped in hearing and countenancing these Indulged Persons, yea, (I say the generality) for any thing I know, are come that length, to be ready to question and censure such as preach against it, or preach upon the ground where any Indulged Minister is. Oh where are we now! when it is come to that, and what will be the end of this prodigious fainting and change? are we so in love with the Supremacy, the like whereof was never heard of in any Christian Church, no not in the Church where Antichrist sits, nor was ever arrogate by any Magistrate, either Heathen, Turk, or Christian, which is our shame, and should be our sorrow, and will prove such a provocation in the sight of the Lord, that he cannot pardon till Vengeance be executed upon the Land, and Posterity, in a degree proportionate to the unparallelled height of that Abomination and Desolation? are we (I say) so enamoured with that Image of Jealousy, which provoketh to Jealousy, that we must plead so much for that woeful Spirit, come out of that bitter root, after we have seen and felt the lamentable effects of it? woe is me, if this be all our Zeal for God, and his Christ this day, when his Prerogatives are encroached upon by men who have sold themselves to destroy (so far as they can) all the Interest of Jesus Christ, and to banish himself, his Kingdom, and all his Concerns out of the Land. Who I pray among these Indulged Men, (I say) as such (for otherways I honour such as are known to me, and shall entertain charitable thoughts of others) can be called the Ambassadors of Christ? who depend as to the actual exercise of the Ministerial Function, or such who never were immediately entrusted (even as to kind) with Church-power, receiving Injunctions, Limitations, and Authority, not Interpretatively, but expressly, and In terminis from them; and so acting under the Magistrate in a Subordination, as directly and formally as an Inferior Civil-Court, or Magistrates do, for any thing I can observe. And who dare say that this is consonant to our received, and avowed Reformation? How may, can, or dare any be silent, and not lift up their voice like a Trumpet, not only to exoner their own Consciences, and bear full witness against this Sin, when now by reason this universal condemnation of all public appearance against the Indulgence, as becoming in a more plain undeniable manner the Sin of the Suffering Church, whereas before it seemed to me to be only the Sin of the fainting People, who had contrary to their Oath and Vow departed from the Suffering Brethren, to the weakening the hands of the Suffering Remnant, and strengthening the oppressing Adversaries; but also, so far as in them lieth, are for the People's altogether lying by and compliance with this Evil, to the further provoking the Lord against the whole Land. Is it reasonable for us now in the day of the Lords contending, to be thus tender of a few men, (how worthy soever otherways) and untender of the grand Concerns of the Lord our Master? I''s strange to me, that any should plead for it directly, or indirectly, and it were directly designed to countermind the Lords wonderful appearance in and by these Assemblies of the Lords People, now named Conventicles, and blasphemously, 
Vid. Animadvers. p. 11.  Randevouzes of Rebellion, and that now after the Lord hath counter-wrought these Enemies to the astonishment of all. I look upon this and taking the Bond lately tendered, and Submissive payment of this Exaction Money; for all the three were and are contrived, designed, pressed, and carried on expressly and in plain terms to burden, and keep down the work of God by Field and House-meetings, Randevouzes of Christ's Militia, where he as King, and Generalissimo is Leading, Ruling, and Mustering his faithful Soldiers, nor can I see that such, who are so favourable to the Indulgence, can (speaking consequently) condemn the taking of the Bond, or the payment of this Imposion, which is to me a practical compend of all former compliances with this Enemy, and a plain practical declaration of their engagement to root Chirist and all his out of the Land. Tho it is true, there is a Magis and a Minus that may be yielded, yet there is nothing that can alter the kind. Wherefore dear Brethren, hitherto God hath helped you, go on in the strength of the Lord, contending against all flesh for your Lord and Master, who is able to make all grace abound; beware of all formal or material, and virtual yield unto any compliance with any contracts whatsoever, that have a tendancy to weaken Christ's Interests, either in itself, or in the mind of any faithful, for he who is faithful in a little, will be followed with dominion over many Cities. The Spirit of Zeal would make us wise as Serpents, and resolute to stand upon Foots or Inches, for as not a light Skirmishing with fore-parties, but the main Battle, (ad triarias v●ntum in est) and the yielding of one foot, may occasion the losing the whole day. O Lord God of Hosts arise thou, and then thine Enemies shall be Scattered, and strengthen the weak things that remain, when the things that once were are now as it were disappearing, and plead thy own Cause, and determine that long depending Controversy in thy own time and way.  
Let me hear from you my dear Brother, His Grace be with you,  
Yours in the Lord, Subscribed, J. B. Supposed to be one John Brown a Field-Preacher and Traiter, who fled into Holland, where he is an Agent for the Covenanting-Party.  
Amen.   

THE INDEX For the Animadversions.  

A.  
Accommodation absolutely refused by the Covenanters, 15.  
Acts of Parliament damned by the Covenanters, 8, 9, 10.  


St. Andrews.  
Presbytery of St Andrews its Papal way of Proceeding, 50.  
Late Archbishop of St. Andrews; the true ground of the Covenanters hatred to him, 25. in Marg. g. his Murderers, 29. 63. the manner of his Murder, 56, 57 his Meek Carriage to his Murderers, 57 his last words, 16. his Murderers lay wait for the Collectors of the Cess, 16. Five of their Accomplices Hanged up in Chains at the place where he was Murdered, 44.  
Present Archbishop of St. Andrews, 52. his House Plundered by the Covenanters, and his Housekeeper beaten, 47.  
Scottish Oath of Allegiance, 43.  
The Apology for the Persecuted Ministers, etc. 1. 14. 24, 25, 26.  
The Apologetical Narration, 25. 52.  
apology pour Jean Chastel, written by the Jesuits, and practised by the Covenanters, 67.  
Mr. Hugh Archibald his Adulteries, 34.  
Bishop of Argyles Children, 47.  
The Principles of Assassination out of the Presbyterian writings, 66, 67, 68     

B.  
Balfour the Converted Butcher, and his Wife, 34▪ 35.  
Cardinal Beton his Murder, and Melvils Speech to him, 66.  
John Balfour the Assassin, 36.  


Bestiality.  
Seven or Eight Conventiclers put to death for that Crime, 34.    


Bishops.  
The Successors of the Apostles, their Office distinct from that of a Priest, and of Divine Institution, 38, 39, 40. they had a new Ordination distinct from that of Presbyters, 41.  
Mr. Robert Blaires Divinity, 30.  
John Bridgeford his Adultery, and Blasphemy, 34.  
The Bond for the Peace, 44. Rebels choose to be Hanged, and Transported, rather than take it, 16.  
The Bond tendered in 1677. and 1678. what the Covenanters said of it, 50, 51.  
Mr. Blake his Pride, and Blasphemy, 53.  
Mr. Robert Bruce his saying to King James, 50. what the King said of him, 51.  
Buchanan 13. in Marg. his Doctrine of Kings, 29. and of ehud's Dagger, or Heroical Murders, 69. in Marg.  
Burning of London assigned as a Divine Judgement, for burning the Covenant there by the hands of the Common-Hangman, 8.     

C.  
Mr. Cameron, 70.  
Mr. Calderwoods' Altar Damascenum, 24. 30.  
Mr. Andrew Cant, 7.  
Mr. Alexander Cant, 53.  
Solemn League and Covenant, the great Scandal to Foreign Reformed Churches, 42.  
The National Covenant, 43.  


Churches.  
Greek and Latin attributed as great a Supremacy in Ecclesiastical matters to the Christian Emperors, as the English and Scottish do to the King, 23.  
Church of Scotland hath no Liturgical Forms, or Ceremonies, 26. is in a state of Persecution, 28.    


Covenanters.  
They refuse to answer, when examined by Authority,▪ 1 12. their blasphemies about the Covenant, 7. 26, 4●. and against the Act of Supremacy, 9 25. They reckon Wariston, Guthry, and Mitchel, etc. for Martyrs, 10. their ignorance and wickedness, 12. Their Jesuitical Doctrines, 13, 14. 66, 67, 68 They impose new Articles of Faith, 13, 14, 25.  
They Prea●● against the Five-Months Tax, 16. 71. Their Pseudomartyrs died Drunk, 18, 19 They aggravate the common infirmities of Human nature, and take no notice of their own presumptuous Sins, 21. They by their Principles must have separated from all Churches since Christ's time till the Reformation, 23. They call Episcopal Churches▪ Erastian Churches, and their Ministers, Court-Parasites, 24.  
They assert the use of the Lords-Prayer, Creed, and Ten Commandments to be Superstitious and Idolatrous, 25. They condemn the Oath of Allegiance and Supremacy, 25. The true cause of their hatred to Montross, and the late Lord Primate, 25. in Marg. g. They are not Persecuted, but justly Punished, 25, 26, 27. They are great Persecutors and Tyrants, 27. 28. They, and their Predecessors Persecuted Queen Mary Stuart, King James, King Charles the First, and the Second, 28.  
Their Treasonable, and Jesuitical Principles about Government, 29, 30, 31. They mock at the Doctrine of Passive Obedience, 32. They speak great things about the holiness of their own Party, 33. Their wickednessesses and debaucheries, 12. 34, 35. They Murder at Houses as well at Field-Conventicles, 36. Their incivility, and inhumanity, 47. Their Sauciness and Impudence, 49. Their Pride, and Spiritual Fast, Lying, Slandering, etc. 51, 52, 53. Their agreements with Arrians, Novatians, Donatists, and Papists, 50. Their Assassinating, and Massacring Principles, 66, 67, 68  
Cess granted by the last Convention; The Field-Preachers Preach against it, 16. 47, 71. Jesuitical Letter, Post finem.  
Primitive Christians, and Christian Churches, the common Doctrines wherein they all agreed, 33. All Protestants ought to confess them as the common notions of Christianity, 16.  
Consistory of Geneva, and Charenton Scandalised at the Covenant, 42.  
Cup of cold Water, a Book, vid. Poor Man's Cup.     

D.  


Desertion.  
The Doctrine of Desertion not grounded in Scripture, 34.  
The Scottish Declaration against the Covenant, 8.  
Mr. John Dickson, his blasphemies, 8. 12, 45.  
Jannet Duglass, 35.  
Mr. Robert Duglass, his Papal Pride, 50.  
Earl of Dundonalds Servant, the cause of his Distraction, 16.     

E.  
Episcopacy proved to be a Divine Institution, 38. 39 etc.  


Christian Emperors.  
Their Supremacy and Power in Ecclesiastical Matters, and over Ecclesiastical Persons, 23.  
City of Edinburgh railed at by Naphtali, 52.     

F.  
Field-Meetings proved by many instances to be Randevouzes of Rebellion, against Mr. Kid, 11.  
Lord Forrester his Tragical End, 35.  
James Foyer, the holy Beggar, 34.  
The right notion of Freegrace, 4. 5.  
The fulfilling of the Scriptures, the blasphemies of that Book, 19, 20.  
French-Church scandalised at the Covenant, 42. a Letter forged by the Western Covenanters in the name of the French-Church, 52.   

G.  
Gallows of two sorts invented by the late Rebels; one for the common Enemies of Christ, and the other for the Nobles, 54.  


Geneva.  
The Reformed Church there scandalised at the Covenant, 42.  
General Assembly, the Papal Tyranny thereof, 51.  
Sir Edmondbury Godfrey's Murder paralleled, 50.  
Goodman, Knox's Companion, his Rebellious, and Murderous Principles, 30. 66.  
Causes of God's wrath; a Book so called, 43.  
Mr. Alexander Gibson Clerk of the Privy Council, his Certificate, 12.  
Grayham the Apostate Bishop of Orkney, 16.  
Mr. Patrick Gillispie his Papal Pride, 50.     

H.  
Mr. Hamilton Captain of Mr. Welshes Guard, afterwards General of the Covenanted Army, his Debaucheries, 35.  
Robert Hamilton of Barnes, 35.  
Mr. William Houston, 34.   

I.  


King James.  
His opinion of Bishops, 42. in Marg. he complains of the Sauciness of the Presbyterian Ministers, 49.  
The Papal State, which the Presbyterian kept with him, 50. His Sarcasm against Mr. Robert Bruce, 51.    


Incest.  
Eight fanatics convicted of that Crime in one Parish, 34.    


Indulgence.  
The Field-Preachers absolutely against Indulgence, 6. 14, 47. Addit. post finem, they writ and preach against the Indulged, 16.  
The Information for Defensive Arms, 14. 31.  
The Irish justified their Rebellion by the example of Scotland, 30.  
Jus populi Vindicatum, 68     

K.  
Mr. John Karstaires, 34.  
Mr. Kid pretends to miraculous assistance, 2, 3.  
The King no otherwise to be obeyed than according to the Covenant, 31.  
Mr. John Kings Jesuitical way of answering, 20. his blasphemous applications of Scripture, 21, 22, 23. got his Wife with Child before Marriage, 34. died not in the Faith of the Primitive Christians, 37. nor of the reformed Churches, 42. as he told the People he did.  
King Charles the First his larger Declaration, 42, 43.  
Knox's Hist, 13, 14. in Marg. 30. 66.  
Knox's Liturgy, 27.   

L.  
Duke of Lauderdale, 11. 47, 73.  
Andrew Lesly his Murder, Adultery, and Blasphemy, 33.  
leighton's Zions plea, 14.  
Archbishop Leighton censured for his Articles of Accommodation, 15, 16.  
Lex Rex; The treasonable and blasphemous Doctrines of that Book, 30. it commends Mariana the Jesuit, 16. mocks at the Doctrine of Passive Obedience, 31.  
A Letter in the name of the French Church forged by the fanatics, 52.  


London.  
The burning of London and the last great Plague, assigned as a Judgement for burning the Covenant there, 8.    


Lords-Prayer.  
Called a Papistical Charm, 25.  
Bishop Lindseys' Narration of the Assembly at Perth, 25.    


Covenanting-Lords.  
They wrote a Letter to the French- King▪ which Montross penned, 30.  
Lords (discontented) who went to London March 1678. prayed for at a Field-Fast, 11▪  
Chancellor Loudon, 34.  
Lysimachus Nicanor, 13. 33.     

M.  
Mr. Hugh Mackell his Blasphemy, 7.  
Mariana approved by Lex Rex, 30.  
Mr. Malne, 29.  


Martyrs.  
Miraculously assisted by God; Mr. Kid pretends to that miraculous assistance, 2, 3. the Pseudomartyrs of the Covenanting Cause, 10. they died Fuddled or Drunk, 18, 19  
Marry Queen of Scotland, her saying of a Presbyterian Fast, 28.  
Sir George Maxwel bewitched to death by Witches, who were fanatics, 35.    


Covenanting-Ministers.  
False Ministers, or Usurpers of the Ministry, 36. They assume Prophetical boldness, 49. Prouder than any Bishops, the Pope not excepted, 50.  
Mr. Mitchel, his Blasphemies, 22. 68 blasphemously compared with Samson, 10.  
Mrs. Mitchelson, a Minister's Daughter, a pretended Prophetess, her Basphemy, 7.  
Marquess of Montross at first a Covenanter, 30. The Covenanters cruelty to him afterwards, 29. the reasons thereof, 25. in Marg. g.  
Murderers of the late Lord Primate, 29. 63.     

N.  
National Covenant, 43.  
Naked Truth refuted, 40. 41.  
Naphtali, 7. 13, 25, 26, 29, 30, 31, 33, 51, 52. see Probable capacity.   

O.  


Passive Obedience.  
Asserted against the Jesuits, Covenanters, Mr. Hobbs, etc. 31, 32. the profession of that Doctrine▪ a badge of true Protestancy, 33.  
Ordination of Bishops unto their Office, distinct from that of Presbyters,  
Oxford-Divinity, Preces & Lacry●●, etc. so called, 31.     

P.  
Scottish Acts of Parliament damned by the Covenanters, 8, 9, 10.  
Mr. Peter Paterson, 34.  
Patronage of Ecclesiastical Live, elder than Popery, 25. in Marg. m.  
Mr. James Porter, 34.  
Presbyterians, vid. Covenanters, their Preachers abusive, and blasphemous applyers of holy Scriptures, 3. 8, 9, 19, 20, 21, 23, 48, 49.  
Protestation of the Covenanters, 1638. 13. in Marg. c.  


Protestant.  
Is a Papist reform into a Primitive Christian, 33. who true Protestants, and who not, 16.  
An account of the Army at Pentland-hills, 33.  
Hugh Peter died Drunk, 19  
The true notion of Persecution stated, 24.    


Phineas.  
Or Heroical Murders justified by the Presbyterian Writers, 66, 67, 68    


Probable Capacity.  
That Doctrine, 29. contrary to the practice of Primitive Christians, who were in a most Probable Capacity, 31.  
The Poor Man's Cup, etc. 9, 10.     

Q.  
Quakers; Why the Presbyterians are so angry at them, 45. their unanswerable Arguments against the Presb. 45, 46.   

R.  
Ravillac Redivivus, 12. 14, 22, 34, 35.  
Mr. Henry Rollock, 7.  
Mr. Rutherford, 34.  
Remish Testament, 1.  
Mr. Matth. Rumsey, 34.   

S.  


Scriptures.  
Blasphemously, or abusively applied by Fanatic Preachers, 2, 3, 9, 19, 20, 21, 23, 48, 49.  
spotswood's History, 13. in Marg. 14▪ 49.  
Soldiers murdered in their Quarters by fanatics, 70.  
The Sword of the Lord and of Gideon, 48. 54.  
Supremacy condemned by the Covenanters, 9 25. Addit. Post finem.  
Mr. James Symson, 34.     

T.  
The Thebean Legion, 52.  
Earl of Trequaire, 30.  
Town-Major of Edinburgh, Sir Edmondbury-Godfreyed by the fanatics, 36. 70.  
Mr. Robert Tran of Egglesholm, 29.   

W.  
Wand'ring thoughts will interpose in Devotion, as well as in Studying; if resisted, not sins, 21.  
The seasonable warning; the treasonable and blasphemous language in it, 28.  
Mr. Welshes Prophecy of himself, 22. his Impudence, 53.  
Major Thomas Weir, 34.  
James Wallace's Wife, her Adultery and Blasphemy, 34.  
West of Scotland, where fanatics abound famous for Fornications, and Adulteries, 35.  
Whole Duty of Man vindicated against the Cavil of Mr. Hobbs, 32.  
Mr. Williamson a Conventicle Preacher, and the Lady Cars Daughter, 35.  
Witchcraft, a reigning Sin among the fanatics, 16.  
Witches of Burrostoness, all Conventiclers, 16.  
Causes of God's Wrath, a Book so called, 43.    

ERRATA.  

In the first Speech.  
PAge 2. line 11. him, page 13. line 2. wide, 10. wish, 35. those▪ page 17. line 22. fed.   

In the second Speech.  
PAge 47. line 9 Cess, page 54. line 47. tristed.   

In the Animadversions.  
PAge 23. l. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 25. Marg. (e) Perth, p. 29. l. 23. (9) l. 25, Milne, p. 36. l. 10. John in marg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 42. l. 23. purely, deal and, p. 48 l. 30. Ittecha, p. 49. (3) in marg. Balcanquel, p. 53. l. 8. Alexander.  
There are other Errors of less moment, which the Reader may be pleased to Correct.