Tandem bona causa Triumphant. OR SCOTLAND'S Late misery bewailed; and the Honour and Loyalty of this Ancient KINGDOM, Asserted in a SERMON, Preached before His Majesty's High Commissioner, and the Honourable Parliament of the Kingdom of Scotland. At Edinburgh the 17. day of February. 1661.  
By Mr. JOHN PATERSON, Minister of the Gospel at ABERDENE.  Ezekiel 7.23. 
Make a Chain: for the land is full of bloody crimes, and the city is full of violence.  
Printed at Edinburgh, and Reprinted at London for James Thrale, 1661.   

TO THE TRULY NOBLE, Valorous and Famous LORD, The Earl of MIDLETON, Lord Clairmont and Fettercairn, His Majesty's High Commissioner for SCOTLAND.  
May it please your GRACE,  
THe simple strain of the following Discourse, being adorned with no Flowers of Rhetoric, no enticements of humane Eloquence, nor swelled with Citations of Humane Writers, Ancient, or Modern, speaketh it out sufficiently to all men of Spirit or Candour, that it is not Pride or Vanity, that hath put it to the Press; but the true reason wherefore it appeareth to the World so publicly, is to prevent and obstruct the Misrepresentations of other, who having taken it by swift writing when it was delivered, may perchance wrong the Author, either from mistake or prejudice. When it cometh abroad, I know it will meet with such entertainment, as Papers of a more Elaborate and Judicious composure have done before. Who knoweth not, Envy and Malice, to be a restless Wretch, like a filthy Fly which seeketh all the body over for a Soar, and when she cannot find one, she maketh one? I should wish to be free of such Wasps; but since it is not probable, that it can be so, in this Conjuncture of Affairs and blessed Revolution, when men's spirits are not to be seen in their Faces, nor their Loyalty to be known by their Rhetoric: I have adventured upon those men's Criticisms, to whom I neither stand nor fall. Let none think that I presume in such a plain Discourse, to teach the Learned, who are more knowing nor myself; yet the Ignorant, and such as have fleeted hither till, upon the surface of Businesses, may be brought to some serious consideration, how deeply the Stability and Peace of a Nation, which is truly MONARCHICAL is founded: and if I shall meet with a cloud of Obloquy, Malice, and Prejudice, for speaking the truth in freedom and soberness, Who shall shelter me, but your GRACE and the High Court of PARLIAMENT, at whose command I did preach? Therefore let it not offend your GRACE, that I have presumed to affix your Name to such a worthless Piece, and offered it to your Judicious View and Censure: I have no excuse, but my real Respects and Affection to your GRACE (to whom I am so much engaged for your so many undeserved Civilities,) which have emboldened me to lay it down at your feet, and to let the World see it under your GRACES Patrociny. If I know myself well, I account Flattery below me; but I know it is Justice to speak the truth of all men, and especially of those whom God hath made the Shields of the Earth: Yet your GRACES innate Modesty maketh me sparing; and therefore I shall only say this, that the LORD hath made your GRACE a polished shaft in his own hand under the KING'S MOST EXCELLENT MAJESTY, to raise up a poor sinking Land from the deep waters of Tyranny, Confusion, Trouble and Anarchy: to vindicate the Honour of this Ancient NATION, over which some Unnatural men had stretched a black Cloud of Disloyalty and Reproach, to Assart and Restore His MAJESTY'S just Power and Prerogative: to sweep down mdny Spiders Webs, which the Iniquity of the late Times had woven, to the great offence of GOD, Scandal of the Protestant Religion, to the sad Affliction and bearing down of His MAJESTY'S most Loyal and Faithful Subjects. The LORD hath made your GRACE and this Noble Court of PARLIAMENT, eminently Instrumental to settle this long tossed NATION, upon a solid Basis of Religion and Righteousness, to break Yokes, and undo Heavy Burdens, and is shall be your Honour, and the Honour of this Noble and Loyal PARLIAMENT in all Generations to come, to be called (under GOD, and the KING'S MOST EXCELLENT MAJESTY) The Reparers of SCOTLAND'S woeful Breach, and Physicians of our sad Distempers. Go on as you have begun to act valiantly and prudently for GOD, for RELIGION, KING, CHURCH and COUNTRY, and the Lord shall be with you. This shall be the daily Prayer of  
My Lord, Your GRACES most humble and affectionate Servant, Mr. JOHN PATERSON.   

TANDEM BONA CAUSA TRIUMPHANT.  Ezek. 7.23. 
Make a chain; for the land is full of Bloody crimes, and the City is full of violence.  
I Mind (Godwilling) to speak on this Text. First, by way of Explication as it relateth to the Jews, and to their condition when the Prophet Ezekiel penned it. Secondly, By way of Application, to the State and Condition of this Kingdom, both as it was of late, as it is at present: and as I humbly conceive, it ought to be for the time coming.  
You may be pleased to take up the words into two main Points. First, We have the Jews condition when Ezekiel delivered this speech to them, and that is holden forth under the Emblem of a Chain, not a Chain of Gold, nor a Chain of Honour, but a Chain of Bondage and Captivity. Seconly, We have the cause wherefore a Chain was their lot, or wherefore they were given over to Bondage and Captivity, and that is their sins, their overspreading iniquity, the Epidemical wickedness which had overflowed both Country and City, For the land is full of bloody crimes, and the City is full of violence.  
Point I. We have the State and Condition of the Jews at this time, and that was, woeful, miserable and slavish, this is holden out under the Emblem of a Chain. The Septuagints in their Translation of the Old Testament, render the word Trouble, the Vulgar Latin renders it Conclusion, or an end, make an end: But the Hebrew Word carrieth properly a Chain, it is that same word that is used, 1 King. 6.21. where there is mention made of Chains of Gold before the Oracle, and so do the Jewish Rabbis read it. Anent this Point of the Text, I mind (Godwilling) to hint at three particulars.  
1. What likeness or resemblance there is betwixt a Chain, and the bondage and Captivity of a Land. 2. I shall (God-willing) speak of the makers of this Chain, Make a chain, etc. 3. Give you some Doctrines and Uses from this first branch of the Text, and proceed.  
First, The Bondage and Captivity of a Nation, is compared to a Chain; because as a chain of Iron, as an engine, that restraineth a man from his natural Liberty and Freedom: so Bondage and Captivity depriveth a Nation of their Civil and Ecclesiastic Liberty. A people that are under Bondage, Captivity, and Slavery, may walk up and down the streets, by a natural and animal motion; but as to any Civil or Public Concernment, that Land is but in a Chain, they have no freedom to act, neither as Civil men, nor as Religious men: Such was the condition of the Jews, when Ezekiel did write this, they were in a Chain, fettered, deprived of their Freedom and Liberty, and that both in reference to their Civil, and to their Church State. As for their civil capacity, they were ruled, overruled and tyrannised over, by Strangers and Conquerors: and for their Religious Liberty as Church Members, any thing they enjoyed that way, was but a shadow of Liberty: As may be seen, Dan. 4. by that Idol set up by Nabuchadnezzar in the plain of Dura.  
Secondly, The Bondage and Captivity of a Nation, is fitly compared to a Chain; because to be bound in Chains of Iron, is a sad and comfortless condition: Such is the condition and state of a Nation that is under Bondage and Slavery, their condition is most sad and lamentable, it is a very comfortless state; such was the Jews condition at this time, they were in Chains, in a very sad and comfortless condition, Psal. 137. When we sat by the rivers of Babylon, there we wept, we hanged our harps upon the willow trees. And Lament. 1. She weepeth sore in the night, and her tears are on her cheeks, amongst all her lovers she hath none to comfort her, all her friends have dealt treacherously with her, Juda is gone into captivity.  
Thirdly, Bondage and Captivity of a Nation is fitly compared to a Chain; because as a Chain of Iron laid upon a Malefactor is a heavy burden to him, so that the poor creature cannot walk nor stir, even so a Land that is under captivity and bondage, hath a great weight on it, a weight that presseth it sore down: This was the Jews condition at this time, their Chain was heavy enough. Lord, thou hath made our chain heavy, Lam. 3.7.  
Fourthly, The bondage and captivity of a Nation is fitly compared to a chain, because of reproach and disgrace; for as it is a discredible and disgraceful thing to be bound in chains and fetters of Iron; so a Land that is brought under Bondage and Slavery, is in a disgraceful and discredible condition.  
Fifthly, The bondage and captivity of a Nation is called a chain; because, as poor malefactors that are bound in chains and fetters, ordinarily are the object of scorn and derision, at least to the rascality, although any that hath true humanity in their breasts, can pity the worst of Malefactors, Even so a Nation in bondage and captivity, is but an object of scorn and derision to their enemies: So Psal. 137. Let us have some of your Hebrew songs. We are a reproach to our neighbours, saith the Royal Psalmist.  
Sixthly, The bondage and captivity of a Nation is compared to a chain; because, to be bound in chains of Iron; implieth a purpose to keep the poor creature sure, that he escape not: Even so these that maketh a people captive, they study to lay such strong Chains and Bonds on them, that they may never be able to escape out of their bondage, and recover their former liberty: there is no human policy that they leave unessayed to keep that people fast in their bondage and slavery.  
Lastly, The Captivity and Bondage of a Nation, is compared to a Chain; because as these who keep Malefactors in Fetters, have a further purpose against them, to bring them to Trial and Execution: Even so these who Conquers a Land, and brings it under Bondage, they have still some further purpose to bring that people more and more under Slavery; for it is not ordinary for those who leadeth a Nation captive, and mindeth to fix their Tyranny, to do their worst at first, except it be in the heat and fury of Battle, but to wreath on the yoke piece and piece, till they render them absolutely incapable of a revolt.  
2. The second particular proposed on the first Branch of the Text, was, Who were the makers of this chain, Make a chain, etc. As to this I say, There were several Makers of this Chain, every one in their own Line and Consideration. First, God made this Chain, as the Sovereign and Great Judge of the World. Secondly, the Jews themselves had a very eminent hand in making this Chain, by their sins and abominations. Thirdly, The Prophet Ezekiel had some hand in making of it, in a Ministerial sense. Fourthly, The Chaldeans and Babylonians had an Immediate hand in making it.  
First, I say that God made this Chain: It was the Lord that brought this sad captivity and bondage upon the Jews, it was the Lord that sent them captive to Babylon, it was he that brought up that Northern Army against them, he raised up the spirit of that hasty and furious Nation against his own people, and this he did out of his Sovereignty and Justice.  
Secondly, The Jows themselves had an eminent hand in making this chain, by their sins and abominations, by provoking the Holy one of Israel to anger: and I am apt enough to believe, that even several unnatural and treacherous men amongst the Jews, had a hand in making this chain, by their treacherous compliance with the Babylonians; for you shall read in few Stories, that ever a Nation or Kingdom was invaded and conquered by an Enemy, and brought under a Chain of Bondage; but always some unnatural Monsters, some Hypocritical, Temporising, Selfseeking Traitors, have complied with the Enemy, I mean, complied actively and vigorously.  
Thirdly, The Prophet Ezekiel and other Prophets, had some kind of hand in making this Chain; for you see the command here is given to Ezekiel, Make a chain. It is on this account, that the Lord saith, I have hewed them by my Prophets: And, Jer. 1.10, See, I have set thee this day over the Nations, and over the Kingdoms, to root out, and to pull down, and to destroy. Now Ezekiel and other Prophets, had a hand in making this Chain. First, Praedicendo, by foretelling the Jews captivity, before it came, Jer. 18. Thus saith the Lord; behold I frame evil against you. Secondly, It may be said in some sense, that Ezekiel and other Prophets, had a hand in making this Chain, Comminando, by threatening it as a sad imminent Judgement. And, Thirdly, by making the hearts of the people Fat, through their own corruption, and obstinacy. Go, make the heart of this people Fat.  
Fourthly, the Chaldeans and Babylonians, had an immediate hand in making this Chain, as the Instruments of GOD, and the Executioners of his wrath upon the Jews, and that in these Considerations. 1 They projected this Chain, they did in their secret Counsels and Designs, plot and contrive, to bring the Jews under Bondage. 2. The Babylonians had an immediate hand in making this Chain, by an actual Invasion: they not only plotted, and designed to invade the Jews, but they did actually invade them. 3. The Babylonians had an immediate hand in making this Chain for the Jews, by Overcoming and Conquering them. 4. The Babylonians had an immediate hand in making this Chain, by leading many of the Jews captive to Babylon: in making them Exyles from their native Country. 5. The Babylonians had an immediate hand in making this Chain for the Jews, by Garrisoning many parts of their Country. 6. By appointing of Rulers and Governors over them that were for the most part Strangers. 7. By laying on them sad Impositions and Taxations. And thus you may see who made this Chain to the Jews: GOD made it as a most just Judge, to punish the Jews, for the abuse of their Liberty, and for their other Sins: The Jews made it as Malefactors: the Prophet made it as the LORDS Messenger: the Babylonians made it, as the LORDS Executioners. Now before I pass this first branch of the Text, Make a chain, etc.  
Obs. 1. That the LORDS own people may meet with a Chain: they may be brought under sad bondage and captivity for their sins and iniquities. This was the lote of the Jews many times: they were in Chains and Bondage in Egypt: in Chains by Tigloth-Pileser: made captives by Salmanezer: by Senacherib: by the Captains of the Host of the King of Assyria, who carried Mannasseh captive to Babylon. I say, a people in whom God hath a special interest, may meet with a Chain: they may be brought under sad Bondage and captivity, like poor Malefactors, that are fettered in Chains of Iron; so that Turkish Argument, from success or not success to justify or condemn a Procedor, is ill Divinity: This sandy argument was too much plied in our late Troubles.  
Obs. 2. That who so ever be the immediate Instruments of the Chain of GOD'S people, God is the chief and principal Author thereof himself: It is the LORD who commands to make this Chain, Make a chain, etc. I say, it is GOD in his Sovereignty, Justice, and Righteousness, that maketh Chains for a Land: who ever be the immediate Instruments of their bondage and captivity; And therefore it is their duty to look beyond Instruments, to a far higher hand, than creatures are: so did Job, and so did David to Shimei.  
Obs. 3. That before GOD bring a judgement upon a Land or Family; he giveth them some warning before hand: some time to repent and escape the wrath threatened: So dealt GOD with the old World: so with the Jews and Jerusalem, Matth. 22. But I come to the second branch of the Text.  
Point II. Wherein we have set down the cause wherefore this chain of captivity and bondage was made for the Jews, and wreathed about their Necks, and that was for their sins and iniquity (For the land is full of bloody crimes, and the city is full of violence.) Here let us consider these things. 1. The particular sins challenged upon the Jews, Blood and Violence. 2. The heinousness of these sins, they are not ordinary sins, but crimes and bloody crimes. 3. The universality or the overspreading of these sins, it was both Country and City that was infected with them. 4. The height of these sins, the Land and City was filled with them, their sins were come to a great height.  
First, The particular sins wherewith the LORD by his Prophet challengeth the Jews, are wrapped up in two words, which are very large and comprehensive, Bloody crimes and violence. I shall first (God willing) open these two words, Bloody crimes and violence. Secondly, Show you how many ways a Land may be defiled with blood, or with bloody crimes. Thirdly, How many ways a Land may be defiled with violence. Then I shall come (God willing) to apply the whole Text to this Kingdom and Nation.  
1. The two words which the Prophet maketh use of here, to express the sins of the Jews, are Bloody crimes and violence, Some Writers take this expression, bloody crimes, in a general sense, for all heinous and grievous sins whatsoever; especially for capital and criminal sins, deserving death by the judicial Law: Such as Idolatry, Deut. 13. Blasphemy, Leu. 24. Witchcraft and Sorcery, Beastiality, Sodomy, Leu. 20 Rapes, Deut, 22. I deny not but the word may bear this large sense; but I take it more strintly for shedding of Innocent blood, and that by them that had the Power in their hand, and pretended to do Justice: some render it the Judgements of Blood: did not Manasseh make the streets of Jerusalem to swim with Blood, with Innocent Blood; as may be cleared from Isaiah 1. and 59 Your hands are full of Blood. And for the word Violence, by it we are to understand every thing that is contrary to Justice, to Equity, and Righteousness, Especially Robery and Oppression, false, unrighteous, and unjust Dealing. Zeph. 3. woe to her that is Filthy and Polluted, Woe to the oppressing City: Her Princes within Her, are roaring Lions, Her Judges are evening Wolves: they suck the Blood of the Poor, they eat their Flesh, and they gnaw their Bones. So is it Jer. 6. Cast a mount against Jerusalem, this is the City to be visited; for she is wholly Oppression in the midst of her, Violence and Spoil is heard in her Streets. Thus the two great National sins, which brought this Chain of Captivity on Juda and Jerusalem, was Innocent Blood, Injustice, Oppression, and Violence.  
2. The second particular on this branch of the Text, was, How many ways a Land may be defiled, or filled with blood. I shall only name some of many. 1. By private manslaughter, I mean occasional slaughter. 2. By murder, or by lying in wait to kill. 3. By these damnable Duels, which are condemned by all sound Divines, and sound Politicians, & aught to be most severely punished, especially in the Challengers. 4. A Land may be defiled with blood, by an unjust and unlawful War. 5. By cruel and bloody Plots, Conspiracies, and Massacres: such as that of Paris, where the blood of 30000. Protestants was shed at one time: So was Ireland defiled with blood, with the innocent blood of many thousand Protestants. Which horrible cruelty, some, yea, too many were not ashamed to lay to our late murdered KING'S door, most falsely and unjustly; but that was not the first lie, which his implacable and treacherous Enemies invented, & which evil men's Tongues sounded out against him. Oh! to have branded such a Religious, Innocent KING, with such damnable, bloody cruelty, how horrid a guiltiness was it before GOD. But, 6. A Land may be polluted with blood, by false and unjust Sentences pronounced on the Bench, even that which should be the Seat of Justice. Lastly, A Land may be defiled with blood, with innocent blood upon Scaffolds, when innocent and just Persons, are most unjustly and cruelly Murdered and Butchered like Beasts.  
3. The third Particular on this Branch of the Text, was, How many ways a Land may be defiled with Violence, or with Injustice, Oppression, and Unrighteousness. I shall only name some few.  
First, A Land or City may be defiled, with Violence and Oppression, even in bargaining, in buying and selling, Leu. 25. When thou sellest any thing to thy neighbour (and consequently when thou buyest any thing from him) you shall not oppress one another.  
Secondly, A Land or City may be defiled with Violence, when that which is justly due to any Person, is unjustly, violently, or falsely detained from them, Jam. 5. Behold the hire of the labourers, who have reaped your harvest, which is detained by you by fraud, cryeth. It is Violence and Oppression, and so is all Unrighteousness, Mal. 3. I will be a swift witness against these who oppress the hireling in his wages.  
Thirdly, A Land or City may be defiled with Violence and Oppression, when too heavy and insupportable Bnrthens, Taxes and Impositions, are laid on it, which it cannot bear without sighs and groans: and this may be not only the fault of the Supreme Powers, but even of inferior Powers and Rulers of a Land, by an unjust and unequal dividing, and laying on of public Taxes and Burdens, when the poorer sort of people are taxed and rated beyond, not only their power, but beyond their due proportion, and the richer sort spared: to take the burden of the Rich, and to lay it on the Poor, is a horrible Violence in the sight of JEHOVAH.  
Fourthly, A Land or City may be defiled with Violence and Oppression, by perverting or delaying of Justice, when the Poor, the Widow and the Fatherless, are born down in Judgement, in their just and righteous Cause, by the Richer sort, whether it be by Money, Friendship, or Money, Isa. 1. Every one loveth gifts, and followeth rewards: they judge not the fatherless, nor doth the cause of the widow come before them. To delay or pervert Justice, is horrible Iniquity and Violence.  
Fifthly, A Land may be defiled with Violence and Oppression, by Engrossers and Monopolizers.  
Sixthly, A Land may be defiled with Violence by Sacrilege, when people maketh a prey of holy things, of those things which are devoted and consecrated to GOD, to his Church, to the Poor, to Pious uses: these are they who devour holy things, Psal. 83. Let us take to ourselves the houses of God in possession. These are Sacrilegious Oppressors, and their sin is Sacrilegious Violence: They deal with the Church as Dyonisius dealt with jupiter Olympus, he took from that Idol a Garment of massy Gold, which Hero had dedicated of the Spoils of Carthage, saying, It was too heavy for Summer, and too cold for Winter, and put a Garment of Wool about the Statue, saying, This is fit for both seasons of the year.  
Lastly, A Land may be defiled with Violence, by imposing and tyrannising over men's Consciences, and that is the saddest oppression of all, when force and violence is done to the Conscience (I mean) in point of men's judgement, when they are content to submit and conform in their practice, especially in things which are in themselves, but merely problematick and disputable, and which may be holden pro or contra, without any hazard or loss of Salvation, or of a good Conscience: matters whereanent Pious and Learned Orthodox Divines, are not agreed among themselves. When such things are imposed upon men's Consciences, as necessary and Fundamental Truths, this is horrible Violence. As to the Universality, or Overspreading of these sins amongst the jews, both Country and City were defiled with Blood and Violence: And as to the height of these Sins, The land is full of bloody crimes, and the city is full of violence: Time forceth me to pass these two Particulars.  
Now I come to apply the Text, and what I have said on it in reference to the jews, to this Land wherein we live. And I shall apply it (God willing) in these Considerations. First, What our condition was of late, we were in a chain under a base Bondage and Slavery. Secondly, Who were the makers of that chain. Thirdly, The causes wherefore GOD suffered us to come under such a sad chain of bondage. Fourthly, I shall in a word exhort all Ranks to Repentance, for our accession to the making of this chain. Fifthly, I shall tell you, that we have great cause to bless GOD, for breaking this chain. And, lastly, With all submission and reverence to the KING, his Commissioner's GRACE, and this High Court of PARLIAMENT. I shall make bold to say, that GOD is calling at your hands to make a fourfold chain.  
1. As to our condition of late these many years by gone, we were in a chain, we were brought and kept for many years, under a most base Slavery and Bondage, we were Slaves to Slaves, we were in a chain in all these respects, whereof I spoke in the Explication of the Text.  
First, In a chain, because we were restrained and deprived of our National Liberty, a yoke of Tyranny and Usurpation was fast wreathed about our Necks: we had not power to act in any of our Public Interests or Concernments, all our Civil Power and Authority taken away; yea, the Fountain of Power under GOD, taken away, the KING himself: our Parliaments razed to the foundation, our Civil and Criminal Courts made to run out of the right Channel, into a strange and new fancied Commonwealth: Strangers ruled over us, and some temporising Complyers of our own Land, were large worse than Sir anger's, such as our Sequestrators. We were in a chain also, in reference to our Church State, our Church Judicatories interrupted, hindered to proceed in their just and lawful Businesses, the General Affembly raised by Swordmen, a just judgement on the Church for our too much meddling in Sword matters; so we were in a chain for want of our native Liberty and Freedom.  
Secondly, We were in a chain, because our condition was sad and comfortless, we might have weeped as the Jews did in their captivity, when they sat by the Rivers of Babylon. And I am sure, there was not any, that had a true Scots heart in their Breast, or the spirit of a man within them, or the true fear of GOD in their Hearts: none in Scotland, except sorne unnatural Monsters, and Treacherous active Compliers, but it pierced their hearts through, to be chained in such a base Bondage as we were in for many years. Tell me, what Honest, Godly, or Loyal heart in Scotland could cease from bleeding, when they heard of that Woeful, Cruel, Bloody, Treacherous, Vnparalelled, and eternally to be Anathematised blow, in striking off that most Pious, Glorious, Innocent, Sweet KING'S Head, the best KING amongst the sons of men. O Bloody Traitors! Traitors that plotted it, acted it, or allowed it. So we were in a chain, for our condition was sad and comfortless.  
Thirdly, We were in a chain; because our condition, was Reproachful, and Disgraceful: We were but a laughingstock to our Conquerors, the object of their contempt and scorn, they did in effect but Jeer us, even the civilest of them, and they had no other cause; for they might have easily perceived the one half of us, cutting the others Throat. I know not, if any Story of Scotland holds out, that ever this Land, was brought under a more disgraceful and contemptible condition.  
Fourthly, We were in a chain these many years, before this blessed Revolution; because we were under many sad and insupportable Burdens. Who can tell since the righteous Government of this Land began to be shaken, and the KING'S just Power and Authority was most unjustly and rebelliously wrested out of his Royal Hands, and since that Ancient and Equal Government was razed by Traitors, Usurpers, and Tyrants, what a vast, incredible Treasure of Money, hath been drained from this poor Nation? Have we not found, that our late Rulers, and that fancied Commonwealth, our late pretended Parliaments, and these Traitorous, Bloody Usurpers, their little finger heavier, than many of our KING'S Loins were, for many Ages and Generations? And any Burden which the Land lieth yet under, was occasioned and brought in by Rebels, Usurpers, and Tyrants, and let them be blamed for it so long as it shall continue.  
Fifthly, We were in a chain; because these that kept us in Bondage, had a purpose that we should never escape, and therefore they made our chain heavy and strong: What were our Citadels, but as so many chains of Iron, to have kept this Land in a perpetual Slavery? But I proceed.  
2. The second thing in the Application is, Who was it that made this chain? I cannot in this condescend on Particulars, although something might be said to this Purpose, which, it may be, a little piece of time will discover. I shall hold out some Generals: and as I said of the Jews chain and captivity, so do I say of Scotland's late chain and Bondage.  
First, GOD made this chain for us. as a Just Judge, to punish us for playing Jeshurun's part, in kicking off our Just Master, and most Gracious KING of eternal memory.  
Secondly, It is not improbable that several Unnatural, Treacherous and Perfidious Monsters amongst ourselves, of each Rank, have had a hand in making the chain of our Bondage, and in helping to wreathe it about our Necks, about the Necks of all Estates of the Land: about the Necks of our Nobles, Barons, Burrows, Ministry, Commons, that so they might rule all, and carry all at their pleasure, like petty Princes, and petty Popes.  
Thirdly, That strong chain of bondage, was made and wreathed fast about our Necks, by a rebellious Faction of Sectaries; for it is far from our thoughts to impute that Invasion to the Kingdom of England; but to a Bloody and Traitorous Faction of fanatics and Sectaries, which kept these own Nation and Ours both in a chain of bondage. In a word, the spirit that moved most strongly and powerfully in making our chain, and putting it about our Necks, was a spirit of Error, Rebellion, Sectarism, a spirit of Madness, of Delusion, Treachery and Hypocrisic.  
3. The third thing in the Application, was the Causes wherefore the LORD suffered this sad chain of our bondage, to be wreathed about our Necks. In a word, beside these common Sins which reigneth through all Christendom, such as Atheism, Swearing, Profanity, Drunkenness, Uncleanness, Barrenness under the Gospel, etc. This Land was defiled with these particular Sins, contained in the Text, that is, with Bloody Crimes and Violence, and that in all these Respects, whereof I did speak in the Explication of the Text.  
First, This Land was defiled with much Innocent Blood, by an unjust War, by rising up against the KING, a practice inconsistent with sound Divinity, against all Orthodox Doctrine: a practice contrary to Scripture, contrary to the Doctrine of the Ancient Church, and their practice contrary to the Confession of Faith: No King upon the account of his Intellectuals, Morals, or Religion, being to be suspended from the exercise of his Government, or denied submission too, by his Subjects. How many mournful Widows and Fatherless Orphans, have our late civil, or rather incivil Wars made in Scotland? How many poor creatures have been snatched away perforce, from their weeping Wives, and poor Babies, and sent out to be Soldiers, that knew not how to handle a Sword nor Arms? what could these do but be cut down like Beasts? And doth not the Blood of these poor creatures cry to GOD for Vengeance, against Rebels, Usurpers and Tyrants? Is not the Land defiled with much lunocent Blood by most unjust and cruel Sentences on Benches? Is not the Land defiled with much Innocent Blood upon Scaffolds? How many in Britain have been forced to lay down their Heads to the Block, within these few years of Usurpation and Tyranny, and that for their Loyalty and Fidelity to their Just and Native KING? Hath not as Noble, yea, the most Noble Blood in England and Scotland been shed on Scaffolds? And which no Story can parallel, and which none that feareth GOD indeed, or any faithful Subject, can speak of, but with Horror, sad hearts, and Tears in their Eyes, was not the Royal Blood of that Blessed Martyr KING CHARLES the 1, of Eternal Memory, Spilt on a Scaffold, in the Famous City of London, in the view of many Thousands of his Dear, Loyal, Weeping Subjects, who had no Power for the time, to deliver that Innocent Lamb, from the teeth of these Bloody Cannibals, Dogs, yea, Devils Incarnate? Thus was the Land defiled with bloody crimes. And was it not full of Violence also, full of unrighteousness, Falsehood, Deceit, Cheating, unjustice, Oppression and Robery, defiled with Violence of all sorts? What Oppression, Injustice and Violence was there by Blind bands, Loan Money, or rather taking men's Means, and Imprisoning their Persons, Forcing of Consciences, and several things of that nature?  
4. The fourth thing in the Application was, To Exhort all Estates in the Land, both Church and State, to repent and mourn before GOD, for our Accession to the making of that Chain of Bondage, and Slavery, wherewith this poor Land hath been fettered these many years by gone: It will never be well with Scotland, neither will GOD be fully pacified with us, and turn away his Anger wholly from us, till all Ranks of people in Scotland, Nobles, Gentry, Burrows,: And in particular, till we of the Ministry, come to an ingenious confession, of our Accession to the making of the Chain. Shall we charge this on others, and wipe our own mouth like the Whore? No, we are us Guilty as any, and GOD will extort a Confession from us, whether we will or no.  
5. Let us bless GOD who hath broken that Chain of Tyranny, Usurpation and Bondage, wherewith this poor Land, was so long and fast tied: by reducing and restoring, our Native KING, to his just Rights and Prerogatives, and by restoring to us, the Liberty, Freedom and Authority of Parliaments. Let us admire and adore the Wisdom of GOD, who upon a sudden, befooled the Princes of Zoan, the great Wits, the cunning Achitophel's and Matchavels of Britain. Let us admire the LORDS Out-witting, Over-topping, and Overturning all the Cabinet Counsels of that Perfidious and Treacherous Cabal. I say again, it is a duty well be-coming, this High and Honourable Court of PARLIAMENT, to bless GOD from your hearts, for breaking the chain of our bondage, by reducing and restoring Our Native KING, to his just Rights, Royal Dignity and Power, after such a sad and long Exile, by a pack of false, greedy, ambitious, hypocritical, cruel, Bloody Murderers and Traitors, who called themselves Saints, and that in despite of all the Enemies of the Royal Family and Interest, who were not few. And if any have yet a Bone in their Stomach, against the KING, His Family and Authority, time will try; for it is not all Gold that Glisters: Mal-contents will discover themselves one way or another: For fairded Loyalty will soon be rubbed off, when occasion offereth. But let Honour and Happiness attend all that are cordially Loyal.  
6. To close, Let it not seem Presumption nor Vanity, in such a poor weak man as I am, to say, that in my humble opinion, GOD is calling upon KING and PARLIAMENT to do two things. First, To break off all unjust, illegal and Tyrannical chains, which wicked and evil men have made, and fastened about the Neck of this poor Kingdom: and in this his MAJESTY'S Commissioner, and this Honourable Court of PARLIAMENT have made a very considerable and noble Progress, to their eternal memory. Secondly, I humbly conceive that GOD calleth to KING and PARLIAMENT to make a Chain.  
First, A Chain of Justice, for all such, who upon clear evidences shall be found guilty, of the Plotting, Contriving, or Acting in that Vnparalelled Murder of the late KING, the betraying, or selling his MAJESTY, and the Ancient Honour and Liberty of this Nation.  
Secondly, A Chain of new Laws, or the reviving of Ancient Laws, if they can be by more severe and terrible Sanctions, for preventing the like Treachery, Disloyalty and Usurpation in time coming: Ex malis moribus oriuntur bonae leges.  
Thirdly, A chain of Regulation in reference to Church-Government: Remember my words, it is the regulation of Church-Government by Civil Authority I speak of. I mean, that Church-Government be not suffered by the Civil Power, the KING and PARLIAMENT, to run without its own Channel, nor to be eccentric to Church Matters, but that it may be kepet within its own Banks. I shall not use that Argument which some calls a Fallacy, that is, to reason from the faults of Governors, against the Government from the outstretching of a Government, to the overturning of a Government, and yet that Argument was made use of in Anno 1638. But I may very lawfully and justly without Fallacy, in all equity, Argue from the outstretching of a Government, or from the abuse of it, to the Regulation of it, and putting of it within its own Channel. I think, that all Church-Government should be so Regulated by the KING and PARLIAMENT, that it be not suffered to cope with the Supreme Authority of a Nation, much less to counteract thereto, least of all to overtop the Supreme Authority, that is Popish. I think, that Church-Government should be so regulated, that there be not in one Kingdom, two Supreme Coordinat Powers to clash one upon another, and to distract and rend the Spirits of the Subjects, so that they know not whom to obey: Whether the KING and the Supreme Civil Power, or the Supreme Church Power? Did not the Business of 1648. speak out this too clearly, when the PARLIAMENT ordered one thing, and the Church the contrary? This should be remeaded by the KING and PARLIAMENT. I am no Statsman, yet I take it to be beyond an Ordinary Wit, to make two Coordinat Supreme Powers in one Land, consisting with the Safety and Peace thereof, especially a Nation that is Monarchical. I conceive, that too many lay a wrong Foundation, in reference to this matter; whereupon they build wrong Superstructures; for they look upon the State, Civil and Ecclesiastic, as upon two several, distinct, independent Bodies, while as they are not two Bodies, but two parts of one and the same Politic Body, under one Chief and Supreme Civil Governor: And although the Supreme Civil Authority ought not to meddle immediately with Things merely Spiritual, Such as the Preaching of the Word, Administration of the Sacraments, the exercise of the Keys, these things being committed by CHRIST to the Minister of the Gospel; yet it is proper for the Supreme Civil Magistrate, to meddle with Things that are Ecclesiastic, to see the Church in His Dominions rightly Constituted, and rightly Governed: For in reference to the external Regiment of the Church, the Supreme Gubernative Power is in the Supreme Magistrate: And therefore the Reformation of Religion, without the consent, much less contrary to the Will of a Supreme Christian Magistrate, hath no warrantable Precedent in GOD'S Word; but the very contrary is holden out there. See Deuter. chap. 29. vers. 10, 11, 12. Josh. chap. 24. vers. 25. 2 King. chap. 23. 2 Chron. chap. 15. vers. 8.12. 2 Chron. chap. 29. vers. 3.10. 2 Chron. chap. 34. vers. 31.32. Ezra chap. 10. vers. 3.5. compared with chap. 2. vers. 7. And several other places of Scripture wherein the Chief Magistrate conourreth; or rather according to his Place and Power goeth before the people: But we find not where in Scripture, the people reforming, without the conourrence of the Supreme Magistrate, even in the times of their worst Kings. And any who will deny that it so, in the beginning of Christian Magistracy, will show themselves ignorants in Antiquity. And is it not more suitable and agreeable to Reason, more for the Honour, Safety, and Stability of a Church, and the Government thereof, and for the advancement of Religion and piety in a Land, that the Church depend rather upon the KING and Supreme Magistrate, than upon popularity, the natural product whereof is coufusion and tumult, as the breathing and wind of factions and schismatical Spirits bloweth upon these waters? It is my humble opinion, that there ought to be such a chain of Regulation, put about Church-Government, as it shall not be lawful for the Church to prescribe restrictions and limitations to the KING, before his admission to the Exercise of his Royal Power; such a chain of Regulation, as it may not be lawful to the Church to declare against the KING, to state Quarrels in matters of War, to purge Armies, and least of all, to exclude the KING'S Interest out of the state of the Quarrel, to force the KING to subscribe Papers and Declarations, contrary to his will; such a chain of Regulation, that it shall not be lawful for Ministers to protest against the Magistrates Lawful Power, in raising all fensible Parsons in the Kingdom, for the just and necessary Defence thereof, and calling that necessary Duty a Sin, and a conjunction with the Malignant Party: a Principle and Practice inconsistent with the Safety of any Nation: a Protestation and Practice to be abhorred by all Modest and Loyal-men: Clearly contrary to the Law of GOD, of Nature, of Nations: A Principle and Practice never heard of since the beginning of the World, in any Story, Sacred or Profane●: A Principle which ought to be well adverted, that the like may be prevened in time coming: A Principle and Practice to be Stigmatised, as well as the Remonstrauce; Such a chain of Regulation, as may lay a Restraint upon Ministers, from starting or venting Questions, Principles or Tenets, destructive to the Supreme Civil Authority, or which may have any tendency to unsettle Authority, and to shake the Peace of a Nation; such as the Doctrine of opposing and resisting of KINGS by their own Subjects, through Force of Arms: the crying down the Authority and Actings of a Free PARLIAMENT: Popular Reformation: the laying too much Stress upon any Humane Draught whatsoever, as if it were the Basis and Foundation of Religion, or making any thing the rule of Faith, Worship, and Religious Practice, but the Word of GOD. All which may, and aught to be done with due respect and tenderness too, and preservation of the Just Power, Liberty and Authority of the Church, according to the Holy Scripture, taken in its Native and Genuine Sense, and according to the Ancient Primitive, and Apostolic Practice, and for the advancement of Godliness and Peace, both in Church and State.  
Lastly, I humbly conceive, GOD calleth KING and PARLIAMENT, to make a chain of Power, which may gird the Laws about, and make them effectual by a vigorous Execution; for a Law without Execution, is but a Bee without a Sting: And there can be no Law really executed, without Power. And therefore these who did wrest the Militia out of the Late Martyred KING'S hands, did in effect destroy all Law and Justice, by robbing the KING of the Sword, the choicest Flower and Strength of the Crown. Necessity, Duty, Safety, the Peace and Quiet of the Land, the putting Law and Justice to a lively Execution, calleth for Power, that so Popery and Profanity, Violence, Robbery, and Oppression in the Land, Schism in the Church, Ruptures in the State, Mutinies, Insurrections, Plottings, and Contrivances to involve the Nation in new Troubles by Mal-contents, may be timely prevened and kept under; for though the face of the Waters appear smooth for the present, there is some stirrngs at the Bottom, by these who have put on a present Mask of Loyalty, but are ready to pull off, when they can see their Opportunity. I crave Pardon for my boldness, in offering my rash Thoughts to His MAJESTY'S Commissioners GRACE., and to his High and Honourable Court, in matters of so great Concernment; but I may say, I do it in all humility, and from a principle of Loyalty, and Love to my SOVEREIGN the KING, to the Country, and to my Mother Church, let Men construct it as they list, and so. I end, Giving Glory to the FATHER, SON, and HOLY GHOST. Amen.  
GOD SAVE THE KING.  
FINIS.