_The Sufferings of People for frequenting_ Field Meetings
_Vindicated._
Hitherto the negative heads of sufferings have been vindicated: now
follow the positive, sounded upon positive duties, for doing, and not
denying, and not promising and engaging to relinquish which, many have
suffered severely. The first, both in order of nature and of time, that
which was first and last, and frequently, most constantly, most
universally, and most signally sealed by sufferings, was that which is
the clearest of all, being in some respect the testimony of all ages,
and which clears all the rest, being the rise and the root, cause and
occasion of all the rest; to wit, the necessary duty of hearing the
gospel, and following the pure and powerful faithfully dispensed
ordinances of Christ, banished out of the churches to private houses,
and persecuted out of the houses to the open fields, and there pursued
and opposed, and sought to be suppressed, by all the fury and force,
rigour and rage, cruelty and craft, policy and power, that ever wicked
men, maddened into a monstrous malice against the mediator Christ, and
the coming of his kingdom, could contrive or exert; yet still followed
and frequented, owned and adhered to by the lovers of Christ, and
serious seekers of God, even when for the same they were killed all day
long, and counted as sheep for the slaughter, and continually oppressed,
harrassed, hunted, and cruelly handled, dragged to prisons, banished and
sold for slaves, tortured, and murdered. And after, by their fraudulent
favours of ensnaring indulgencies and indemnities, and a continued tract
of impositions and exactions, and many oaths and bonds, they had
prevailed with many, and even the most part both of ministers and
professors, to abandon that necessary duty; and even when it was
declared criminal by act of parliament, and interdicted under pain of
death, to be found at any field meetings: they nevertheless persisted in
an undaunted endeavour, to keep up the standard of Christ, in following
the word of the Lord wherever they could have it faithfully preached,
though at the greatest of hazards: And so much the more that it was
prosecuted by the rage of enemies, and the reproach and obloquies of
pretended friends, that had turned their back on the testimony, and
preferred their own ease and interests to the cause of Christ; and with
the greater fervour, that the labourers in that work were few, and like
to faint under so many difficulties. What the first occasion was that
constrained them to go to the fields, is declared at length in the
historical deduction of the testimony of the sixth Period: to wit,
Finding themselves bound in duty, to testify their adherence to, and
continuance in their covenanted profession, their abhorrence of abjured
prelacy, and their love and zeal to keep Christ and his gospel in the
land, after they had undergone and endured many hazards and hardships,
oppressions and persecutions, for meeting in the houses where they were
so easily attrapped, and with such difficulty could escape the hands of
these cruel men; they were forced to take the fields, though with the
unavoidable inconveniences of all weathers, without a shelter: yet
proposing the advantages, both of conveniency for meeting in great
numbers, and of secrecy in the remote recesses of wild muirs and
mountains, and of safety, in betaking themselves to inaccessible natural
strengths, safest either for flight or resistance; and withal, having
occasion there to give a testimony for the reformation with greater
freedom. And to this very day, though many have a pretended liberty to
meet in houses, under the security of a man's promise, whose principle
is to keep no faith to heretics, and under the shelter and shadow of an
Antichristian toleration; yet there is a poor people that are out of the
compass of this favour, whom all these forementioned reasons do yet
oblige to keep the fields, that is both for conveniency, secrecy, and
safety; they dare not trust those who are still thirsting insatiably
after their blood, nor give them such advantages as they are seeking, to
prey upon them, by shutting themselves within houses; and moreover, they
take themselves to be called indispensibly, in the present
circumstances, to be as public, or more than ever, in their testimony
for the preached gospel, even in the open fields. Now this would be a
little cleared; and to essay the same, I would offer, 1st, Some
concessions, 2dly, Some postulata, or supposed grounds. 3dly, Some more
special considerations, which will conduce to clear the case.
First, That we may more distinctly understand what is the duty here
pleaded for, and what is that which these people suffer for here
vindicated; let these concessions be premised,
1. Now under the evangelical dispensation, there is no place more sacred
than another, to which the worship of God is astricted, and which he
hath chosen for his house and habitation, whither he will have his
people to resort and attend, as under the legal and typical dispensation
was ordered; there was a place where the Lord caused his name to dwell,
Deut. xii. 5, 11. But now, "neither in the mountain, nor at Jerusalem,
the Father will be worshipped; but every where, and any where, in spirit
and in truth," John iv. 21, 23, 24. And the apostle wills, "that men
pray every where, lifting up holy hands, without wrath and doubting," 1
Tim. ii. 8. We abhor therefore the English and popish superstition of
consecrated places, and assert that all are alike in this respect,
houses or fields.
2. In the constitute state of the church, or wherever it can be
obtained, order, decency, and conveniency doth require that there be
appointed places, sequestrate and appropriate for the meetings of the
Lord's people, according to that general rule, "Let all things be done
decently and in order," 1 Cor. xiv. last verse. And, in that case
private conventicles, set up in a schismatical competition with public
churches, are not to be allowed. But even then private meetings for
prayer and conference, are necessary, lawful, and laudable. But now the
church is broken by a crew of schismatical intruders, who have occupied
the places of public assemblies: and thrust out the Lord's ministers: It
is these we scar at, and not the place.
3. Suppose a magistrate should interdict and discharge the public place
of worship, and restrain from the churches, but leave all other places
free to meet in: or if he should prohibit the houses, but leave freedom
for the fields, or discharge the fields, and give liberty in houses; in
that case we would not contend for the place out of contempt: though it
were duty then to witness against such a sacrilegious injury done to the
church, in taking away their meeting places; yet it were inexpedient to
stickle and strive for one spot, if we might have another; then when
only excluded out of a place, and not included or concluded and
restricted to other places, nor otherwise robbed of the church's
privileges, we might go to houses when shut out of churches, and go to
fields when shut out of houses, and back again to houses when
discharged thence. But this is not our case, for we are either
interdicted of all places: or if allowed any, it is under such
confinements as are inconsistent with the freedom of the gospel: and
besides, we have to do with one from whom we can take no orders, to
determine our meetings; nor can we acknowledge our liberty to depend on
his authority, or favour which we cannot own nor trust, nor accept of
any protection from him. Neither is it the place of fields or houses
that we contend for; nor is it that which he mainly opposes: but it is
the freedom of the gospel faithfully preached, that we are seeking to
suppress. The contest betwixt him and us, is the service of God in the
gospel of his Son; that we profess, without owning him for the liberty
of its exercise: and therefore as an enemy to the matter and object of
these religious exercises, which are the eye-sore of antichrist, he
prosecutes with such rage the manner and circumstances thereof.
4. Even in this case, when we are persecuted in one place, we flee unto
another, as the Lord allows and directs, Matth. x. 23, And if
occasionally we find a house, either public, or a church or a private
dwelling house that may be safe or convenient, or capacious of the
numbers gathered, we think it indifferent to meet there, or in the
field; but, in the present circumstances, it is more for the conveniency
of the people, and more congruous for the day's testimony, to keep the
fields in their meetings, even though it irritate the incensed enemies.
Which that it may appear.
Secondly, I shall offer some postulata or hypothesis to be considered,
or endeavour to make them good, and infer from them the necessity and
expediency of field meetings at this time in these circumstances: which
consequently vindicate the sufferings that have been thereupon stated
formerly, and are still continued.
1. It is necessary at all times that Christians should meet together,
whether they have ministers or not, and whether the magistrate allow it
or not. The authority of God, their necessity, duty, and interest, makes
it indispensible in all cases. It is necessary for the mutual help, "two
are better than one, for if they fall, the one will lift up his fellow,"
Eccl. iv. 9, 10. It is necessary for cherishing mutual love, which is
the new commandment, and badge of all Christ's disciples, John xiii. 34,
35. a principle which they are all taught of God, 1 Thess. iv. 9. It is
necessary for nourishing union to communicate together, in order to
their being of one mind, and one mouth, and that they receive one
another, Rom. xv. 5, 6, 7. 1 Cor. i. 10. Standing fast in one spirit,
striving together for the faith of the gospel, Phil. 1. 27. It is
necessary for serving one another in love, Gal. v. 13. bearing one
another's burdens, and so fulfilling the law of Christ, Gal. vi. 2.
submitting to one another, Eph. v. 21. 1 Pet. v. 5. teaching and
admonishing one another, Col. iii. 16. comforting one another, 1 Thess.
iv. last verse, edifying one another, 1 Thess. v. 11. exhorting one
another, Heb. iii. 13. It is necessary for considering one another, and
provoking unto love, and to good works; and for this end, they must not
forsake the assembling of themselves together, as the manner of some is,
for that were to sin wilfully, Heb. x. 24, 25, 26. Must these things
depend on the magistrate's allowance? Or can they be done without
meeting together in private or public? The same reasons do alike
conclude for the necessity of both. If then there must be meetings for
these ends necessary at all times, then when they cannot do it within
doors, they must do it without. 2. There is a necessity for meeting for
preaching and hearing the gospel; the enjoyment whereof hath always been
the greatest design and desire of saints, who could not live without it;
therefore they loved the place where the Lord's honour dwelt, Psal.
xxvii. 8. This was the one thing they desired of the Lord, and that
they would seek after, to behold the beauty of the Lord, Psal. xxvii. 4.
For this they panted, and their soul thirsted, Psal. xlii. 1, 2. without
which every land is but a thirsty land, where there is no water, where
they cannot see the power and glory of God, as they have seen it in the
sanctuary, Psal. lxiii. 1, 2. O how amiable are his tabernacles? "One
day in his courts is better than a thousand elsewhere," Psal. lxxxi. 1,
10. No gladness to them like that of going to the house of the Lord,
Psal. cxxii. 1. A christian cannot possibly live without gospel
ordinances, no more than children can want the breasts, or the poor and
needy want water when their tongue faileth for thirst; they are promised
it in high places, and in the wilderness, when they can get it in no
where else, Isa. lxi. 17, 18. There is an innate desire in the saints
after it, as new born babes they desire the sincere milk of the word, 1
Pet. ii. 2. So that any that is offended with them for this, must be
offended with them for being christians, for as such they must have the
gospel, cost what it will. It is the greatest desire of the spouse of
Christ, to know where he feeds and where to find the Shepherd's tents,
where they may rest at noon, Cant. i. 7, 8. And not only in their esteem
is it necessary: but in itself, the church cannot bear the want of it,
for where there is no vision, the word of the Lord is then very
precious, 1 Sam. iii. 1. No wonder then that the Lord's people make such
ado of it, in a famine of it, that they go from sea to sea to seek it,
Amos viii. 11, 12. and that they are content to have it at any rate;
though with the peril of their lives, because of the sword of the
wilderness, Lam. v. 9. Seeing they cannot live without it. Would men be
hindered, by law, from seeking their natural food? Nay, they would fight
for it before they wanted it, against any that opposed them. If then
they cannot get it with peace, they must have it with trouble: and if
they cannot get it in houses, they must have it wherever it is to be
found, with freedom, and the favour of God.
3. It is necessary that the meetings be as public, as they can be with
conveniency and prudence; yea, simple hazard should no more hinder their
publicness and solemnity, than their being at all. Especially, in an
evil time, when wickedness is encouraged and established, and conformity
thereto pressed, truth banished, and a witness for Christ suppressed,
corruption in doctrine, worship, discipline, and government connived at,
countenanced, and advanced, the word of God is become a reproach, and
men have no delight in it, apostasy is become universal, and both
magistrates and ministers generally turned promoters of it, which is the
true description of our times: then the meetings of the Lord's people,
that endeavour to keep clean garments, should be more frequent, public,
and avowed. The reasons are, 1. Then the call of God, by his word and
works, is more clamant, for public and solemn humiliation, in order to
avert public imminent judgments, and impendent strokes from God. It is
not enough to reform ourselves privately and personally, and to keep
ourselves pure from such courses, by an abstraction and withdrawing from
them, as is proved, Head 1. (where this is improved as an argument
against hearing the curates) Nor is it enough to admonish, exhort,
reprove, and testify against such as are involved in these courses, but
it is necessary, for them that would be approven, to adhere to the
truth, and serve God after the right manner, and to mourn, sigh, and cry
for all the abominations of the time, so as to get the 'mark of mourners
on their foreheads,' Ezek. ix. 4. and they that do so, will be found 'on
the mountains like doves in the valleys, all of them mourning, every one
for his iniquity,' Ezek. vii. 16. and not only to be humbled every
family apart, but there must be a great mourning, as the mourning of
Hadadrimmon in the valley of Megiddon,' Zech. xii. 11. to the end. That
is a solemn public mourning there promised. There must be a 'gathering
themselves together, though a nation not desired, before the decree
bring forth, before the day pass as the chaff, and the fierce anger of
the Lord come upon them, if they would have any possibility of their
hiding,' Zep. ii. 1, 2, 3. 'The trumpet then must be blown in Zion, to
sanctify a fast, to call a solemn assembly, gather the people, sanctify
the congregation assemble the elders, gather the children,'----Joel ii.
15, 16. As was exemplified in Ezra's time, when there were great
congregations of people assembled publicly, weeping very sore, then
there was hope in Israel, Ezra x. 1, 2. and when that messenger of the
Lord came up from Gilgal to the people of Israel, and reproved them for
their defections and compliance with the Canaanites, they had such a
solemn day of humiliation, that the place of their meeting got a name
from it, they called the name of that place Bochim, that is, weepers,
Judg. ii. 4, 5. 'And when the ark was at Kirjathjearim all the house of
Israel lamented after the Lord----and they gathered together at Mizpeth,
and drew water, and poured it out before the Lord,' 2 Sam. vii. 2. 6. I
shewed before, that there is reason to fear that the sins of a few,
especially of magistrates and ministers, will bring wrath upon the whole
body of the people, as is plain from these scriptures, Lev. x. 6. Isa.
xliii. 27, 28. Lam. iv. 13. Micah iii. 11, 21. shewing the sins of
ministers may procure universal destruction. And 2 Sam. xxiv. 25. 2.
Kings xxi. 11. Jer. xv. 4. proving the sins of magistrates may procure
it: and Numb. iii. 14, 15. Josh. xxii. 17, 18. Demonstrating that the
sins of a party of the people may draw wrath upon the whole. Now, the
only way the scripture points out to evite and avert such public
judgments is to make our resentment of these indignities done to our
God, our mourning over them, and our witness against them, as public as
the sins are, at least as public as we can get them, by a public
pleading for truth, Isa. lix. 4. For the defect whereof he hides his
face, and wonders that there is no man, no intercessor, ver. 16. that
is, none to plead with God, in behalf of his borne down truths; there
must be in order to this, a public seeking of truth, which if there be
any found making conscience of, the Lord makes a gracious overture to
pardon the city, Jer. v. 1. We cannot think there were no mourners in
secret there, but there was no public meetings for it, and public owning
the duty of that day: There must be valour for the truth upon the earth,
Jer. ix. 3, a public and resolute owning of truth: there must be a
making up the hedge, and standing in the gap for the land, that the Lord
should not destroy it, Ezek. xxii. 30. a public testimony in opposition
to defection: there must be a pleading with our mother, Hos. ii. 2.
which is spoken to private persons in the plural number, commanding all
that would consult their own safety, publicly to condemn the sins of the
whole nation, that they may escape the public punishment thereof, as it
is expounded in Pool's Synop. Critic. in locum. By this means we must
endeavour to avert the wrath and anger of God, which must certainly be
expected to go out against the land, which hath all the procuring
causes, all the symptoms, prognostics, and evidences of a land devoted
to destruction, that ever a land had. If then there must be such public
mourning, and such solemn gathering for it, such public pleading for
truth, seeking for truth, valour for truth, making up the hedge, and
pleading with our mother, there must of necessity be public meetings for
it: for these things cannot be done in private, but must be done by way
of testimony. Which I make a second reason, The nature and end of
meeting for gospel ordinances is for a public testimony for Christ and
his truths and interest, against sin and all dishonours done to the Son
of God. So that the only end, is not only to bring to Christ, and build
up souls in Christ, but it is to testify also for the glory of Christ,
whether souls be brought in and built up or not. The preached gospel is
not only the testimony of Christ, 1 Cor. i. 6. but a testimony for
Christ; in which sense, the testimony of Jesus is said to be the spirit
of prophecy, Rev. xix. 10. so called, Durham expounds it, for its
bearing witness to Christ; in which respect ministers are often called
witnesses. It is also the testimony of Israel (not only given to Israel,
but given by Israel) unto which the tribes go up, the tribes of the
Lord, Psal. cxxii. 4. Whensoever therefore, or howsoever the testimony
of the church is contradicted, that is not a lawful meeting of the
tribes of the Lord. It is also the testimony of the preachers for
Christ, against them that will not receive them, Mark vi. 11. And a
witness unto all nations to whom they preach, Matth. xxiv. 14. And of
all the witnesses that hold it, and suffer for it, Rev. vi. 9. And the
same which is the word of Christ's testimony, is the word of theirs,
Rev. xii. 11. by which they overcome, and for which they love not their
lives. Wherever then the gospel is preached, it must be a testimony
except it be public, at least as public as can be, as we find all
Christ's witnesses were in the Old and New Testaments. 3. The motive or
principle prompting the Lord's people to a frequenting of gospel
ordinances, is a public spirit, stirring up to a public generation work,
whereof this is the scope, to promote the kingdom or Christ, and not
only to obey the Lord's command enjoining the duty, to enjoy the Lord,
the end thereof, to edify their own souls; but to partake in, and
promote this great work of the day, for the glory of God, and the
church's good. For the gospel is not only a banner of love over his
friends, but Christ's standard of war against his enemies, Isa. lix. 19.
under which all that countenance it, are called to lift themselves as
his soldiers, called, and chosen, and faithful: and it is required of
his soldiers that they be valiant for the truth upon the earth,
discovering a gallant greatness and generosity of a public spirit,
having their designs and desires not limited to their own interests,
even spiritual, but aiming at no less than Christ's public glory, the
church's public good, the saints public comfort, having a public concern
for all Christ's interests, public sympathy for all Christ's friends,
and a public declared opposition to all Christ's enemies: this is a
public spirit, the true spirit of all Christ's zealous lovers and
votaries; which, when he is a missing, will prompt them to go about the
city, in the streets, and in the broad ways, to seek him whom their soul
loveth, Cant. iii. 2. and not only in their beds, or secret corners, but
they must go to the streets, and to the fields, and avow their seeking
of Christ, even though the watchmen should smite them, and the keepers
of the walls take their vails from them, Cant. v- Which obliges them to
take him into their own cottages, and entertain him in their hearts, and
give him a throne there, but also to endeavour to enlarge his dwelling,
and propagate his courtly residence through the world, that the kingdoms
of the earth may become the kingdoms of the Lord; and if they cannot get
that done, yet that he may have the throne in their mother's house, and
take up his abode in the church, or nation they belong to, that there
his ordinances be established in purity, peace, plenty, and power,
according to his own order; and if that cannot be, but that their mother
play the harlot, and he be provoked to give up house with her, and, by
her children's treachery, the usurping enemy be invited into his place
and habitation, and take violent possession of it, and enact his
extrusion and expulsion by law; yet they will endeavour to secure a
place for him among the remnant, that he may get a lodging among the
afflicted and poor 'people that trust in the name of the Lord----that
they may feed and ly down, and none make them afraid, Zeph. iii. 12,
13. that the poor of the flock that wait on him, may know that it is the
word of the Lord,' Zech. xi. 11. they will lay out themselves to
strengthen their hands. This is the work of the public spirited lovers
of the gospel, which hath been, and yet is the great work of this our
day, to carry the gospel, and follow it, and keep it up, through the
land, as the standard of Christ, against all opposition, from mountain
to hill, when now Zion hath been labouring to bring forth as a woman in
travail, and made to go forth out of the city, and to dwell in the
field, Mic. iv. 10. Therefore, seeing it is the public work of the day,
and all its followers must have such a public spirit, it follows that
the meetings to promote it must be as public as is possible. 4. The
interest and privilege of the gospel, to have it in freedom, purity,
power, and plenty, is the public concern of all the Lord's people,
preferable to all other interests; and therefore more publicly,
peremptorily, and zealously to be contended for, than any other interest
whatsoever. It is the glory of the land. 1 Sam. iv. 21. without which,
Ichabod may be the name of every thing; and every land, though never so
pleasant, will be but a dry and parched land, where no water is, in the
esteem of them that have seen the Lord's glory and power in the
sanctuary, Psal. lxiii. 1. Whereas its name is Hephzibah and Beulah,
Isa. lxii. 4. and Jehovah-Shammah, Ezek. xlviii. ult. where God is
enjoyed in his gospel-ordinances; and the want and reproach of the
solemn assemblies, is a matter of the saddest mourning of the Lord's
people, Zeph. iii. 18. Therefore, while the ark abode in Kirjath jearim,
the time was thought very long, and all the house of Israel lamented
after the Lord, 1 Sam. vii. 2. then they heard of it at Ephratah, and
found it in the fields of the wood, Psal. cxxxii. 6. But it hath been
longer than twenty years in our fields of the woods, and therefore we
should be lamenting after it with a greater concernedness; especially
remembering, how we were privileged with the gospel, which was
sometimes times publicly embraced and countenanced by authority, and
ensured to us by laws, statutes, declarations, proclamations, oaths,
vows, and covenant-engagements, whereby the land was dedicated and
devoted unto the Son of God, whose conquest it was. And now are not all
the people of God obliged to do what they can, to hinder the recalling
of this dedication, and the giving up of the land as an offering unto
satan and antichrist? And how shall this be, but by a public contending,
for this privilege, and a resolving they shall sooner bereave us of our
hearts blood, than of the gospel in its freedom and purity? But this we
cannot contend for publicly, if our meetings be not public. 5. The
nature and business of the gospel ministry is such, that it obliges them
that exercise it to endeavour all publicness, without which they cannot
discharge the extent of their instructions: their very names and titles
do insinuate so much. They are witnesses for Christ, and therefore their
testimonies should be public, though their lot oftentimes be to witness
in sackcloth. They are heralds, and therefore they should proclaim their
master's will, though their lot be often to be a voice crying in the
wilderness, as John the Baptist was in his field preachings. They are
ambassadors, and therefore they should maintain their master's majesty
in the public port of his ambassadors, and be wholly taken up about
their sovereign's business. They are watchmen, and therefore they should
keep and maintain their post their master has placed them at. Nay, they
are lights and candles, and therefore cannot be hid, Matth. v. 14, 15.
The commands and instructions given them, infer the necessity of this.
They must cry aloud, and spare not, and lift up their voice like a
trumpet and shew the Lord's people their transgressions and sins, Isa.
lviii. 1. They are watchmen upon Jerusalem's walls which must not hold
their peace day nor night, nor keep silence, nor give the Lord rest,
till he establish, and till he make Jerusalem a praise in the earth,
Isa. lxii. 6, 7. They are watchmen, that must command all to hearken to
the sound of the trumpet, Jer. vi. 17. They must be valiant for the
truth upon the earth, Jer. ix. 3. They must say, Thus saith the Lord
even to a rebellious nation, whether they will hear or forbear, and not
be afraid of them, Ezek. ii. 5, 6. They must cause the people to know
their abominations, Ezek. 16. 2. and the abominations of their fathers,
Ezek. xx. 4. And what their master tells them in darkness, that they
must speak in the light, and what they hear in the ear, that they must
preach upon the house tops, Matth. x. 27. These things cannot be done in
a clandestine way; and therefore now, when there is no much necessity,
it is the duty of all faithful ministers, to be laying out themselves to
the utmost in their pastoral function, for the suppressing of all the
evils of the time, notwithstanding of any prohibition to the contrary,
in the most public manner, according to the examples of all the faithful
servants of the Lord, both in the Old and New Testaments; though it be
most impiously and tyrannically interdicted, yet the laws of God stand
unrepealed; and therefore all who have a trumpet and a mouth, should set
the trumpet to their mouth, and sound a certain sound; not in secret,
for that will not alarm the people, but in the most public manner they
can have access to; and it is the duty of all to come and hear, and obey
their warnings and witnessings, command who will the contrary. It was
for mocking, despising his words, and misusing his prophets, that the
wrath of the Lord arose against his people, the Jews, until there was no
remedy, 2 Chron. xxxvi. 16. Therefore from all that is said, it must be
concluded, that meetings for gospel ordinances must be as public as can
be: and if so, then that they should be in houses, safety will not
permit to us; to go to the streets or market places, neither safety nor
prudence will admit; therefore we must go to the fields with it, cost
what it will.
4. Seeing then there must be meetings, and public meetings; and seeing
we cannot, and dare not in conscience countenance the curates meetings,
we must hear, own, embrace and follow such faithful ministers, as are
clothed with Christ's commission, righteousness and salvation, and do
keep the words of the Lord's patience, and the testimony of the church
of Scotland in particular. This I think will not, or dare not be denied,
by any that own the authority of Christ (which none can deny or instruct
the contrary, but our ministers that ventured their lives in preaching
in the fields, have had a certain seal to their ministry, and is sealed
sensibly in the conviction of many, and confession of more) that
Christ's ministers and witnesses, employed about the great
gospel-message, clothed with his authority and under the obligation of
his commands lying upon them, must preach, and the people must hear
them, notwithstanding of all laws to the contrary. Divines grant that
the magistrate can no more suspend from the exercise, than he can depose
from the office of the ministry; for the one is a degree unto the other.
See Apollon. de jure Magist. circa Sacra, Part 1. p. 334, &c.
Rutherford's Due right of Presbyterians, p. 430, &c. For whether it be
right in the sight of God, to hearken unto men more than unto God, the
consciences of the greatest enemies may be appealed unto, Acts iv. 19.
They must not cease, wherever they have a call and occasion, to teach
and preach Jesus Christ, Acts v. last verse. Necessity is laid upon
them; yea, wo unto them, if they preach not the gospel, 1 Cor. xi. 16.
In all things they must approve themselves, as the ministers of God, in
much patience, in afflictions, in necessities, &c. by honour and
dishonour, by evil report and good report, as deceivers, and yet true,
as unknown, and yet well known,----2 Cor. vi. 4. 8. 9. They must preach
the word, be instant in season, and out of season; reprove, rebuke,
exhort with all long suffering and doctrine, 2 Tim. iv. 2. Dare any say
then, that a magistrate's or tyrant's laws can exauctorate a minister?
or silence him by his own proper elicite acts, as king or tyrant, or
formally and immediately? Will mischiefs framed into a law warrant such
iniquity? or an act of a king of clay rescind the mandates of the King
of kings? or exempt people from obedience due thereunto? or will the
bishops canons, who have no power from Christ, or the censures of them,
that stand condemned themselves by the constitutions of the church, and
acts of the general assemblies, have any weight in the case? And yet
these are all that can be alledged, except odious and invidious
calumnies, the ordinary lot of the most faithful, against the present
preachers in the fields, which are sufficiently confuted in their late
informatory vindication, and need not here be touched. Seeing therefore
they have given up themselves unto Christ as his servants they must
resolve to be employed for him to the uttermost of their power, and must
not think of laying up their talent in a napkin; especially now when
there is so great necessity, when defection is yet growing, covered,
countenanced more and more, division nothing abated, but new oil cast
daily into the flames of devouring contentions; the people generally
drowned in the deluge of the times, snares and sins, and like to be
overwhelmed in the inundation of black popery, now coming in at the
opened sluice of this wicked toleration, with the congratulations of
addressing ministers, when now the harvest is great, and the labourers
are few; great then is the necessity, and double must the woe be that
abideth such ministers, as are silent at such a time: and great and
inexcusable is the sin of the people, if they do not come out, and
countenance faithful ministers, the messengers of the Lord of hosts,
from whom they should seek the law, Mal. ii. 7. especially when there
are so many, that have so palpably betrayed their trust, and so few that
are faithful in the necessary testimony of the day. Seeing then faithful
ministers must preach, and people must hear, where can they meet with
conveniency, and safety and freedom, except either under the shelter of
this wicked toleration, which they dare not do, or else go to the
fields?
5. It must be obtained also, that the ministers have a right to preach
in this unfixed manner, wherever they have a call; their relation now,
in this disturbed state of the church, being to be considered more
extensively, than in its unsettled condition. For understanding which,
we must distinguish a three or fourfold relation, that a minister of the
gospel stands into. First, He is a minister of Christ, and steward of
the mysteries of God, 1 Cor. iv. 1. having his commission from Christ as
his master: and this relation he hath universally, wherever he is.
Secondly, He is a minister of the catholic church, though not a catholic
minister of it, which is his primary relation; for that is the church,
in which ministers are set, 1 Cor. xii. 28. and to which they are given,
Eph. iv. 11, 22. Thirdly, He is a minister of the particular church
whereof he is a member; and so in Scotland, a minister is a minister of
the church of Scotland, and is obliged to lay out himself for the good
of that church. Fourthly, He is a minister of the particular
congregation, whereunto he hath a fixed relation in a constitute case of
the church: this last is not essential to a minister of Christ, but is
subservient to the former relation; but when separated from such a
relation, or when it is impossible to be held, he is still a minister of
Christ, and his call to preach the gospel stands and binds. See Mr.
Durham's digression on this particular, on Rev. chap. 2. pag. 89. &c. in
quarto. For though he be not a catholic-officer, having an equal
relation to all churches, as the Apostles were; nevertheless he may
exercise ministerial acts authoritatively, upon occasions warrantably
calling for the same, in other churches, as heralds of one king, having
authority to charge in his name where-ever it be: especially in a broken
state of the church, when all the restriction his ministerial relation
is capable of, is only a tie and call to officiate in the service of
that church whereof he is a member; and so he hath right to preach every
where, as he is called for the edification of that church. The reasons
are, 1. He hath power from Christ the master of the whole church; and
therefore, wherever the master's authority is acknowledged, the
servant's ministerial authority cannot be denied; at least in relation
to that church, whereof he is a member as well as a minister. 2. He hath
commission from Christ principally for the edification of Christ's body,
as far as his ministry can reach, according to the second relation. 3.
His relation to the whole church is principal, that which is fixed to a
part is only subordinate, because it is a part of whole 4. His
commission is indefinite to preach the gospel, which will suit as well
in one place as in another. 5. The same great ends of the church's great
good and edification, which warrants fixing of a minister to a
particular charge in the church's peaceable state. 6. Else it would
follow, that a faithful minister, standing in that relation to a
disturbed and destroyed church, and all his gifts and graces were
useless in that case, which notwithstanding are given for the good of
the church. 7. Yea, by this, when his fixed relation cannot be kept, it
would follow, that he ceased to be a minister, and his commission
expired; so that he should stand in no other relation to Christ, than
any private person so qualified, which were absurd: for by commission he
is absolutely set apart for the work of the ministry, so long as Christ
hath work for him, if he continue faithful. 8. This hath been the
practice of all the propagators of the gospel from the beginning, and of
our reformers in particular; without which they could never have
propagated it so far: and it was never accounted the characteristic of
apostles, to preach unfixedly; because in times of persecutions, pastors
and doctors also might have preached wherever they came, as the officers
of the church of Jerusalem did, when scattered upon the persecution of
Stephen, Acts viii. 1. did go every where preaching the word, ver. 4.
Since therefore they may and must preach, in this unfixed manner, they
must in this broken state look upon all the godly in the nation, that
will own and hear them, to be their congregation, and embrace them all,
and consult their conveniency and universal advantage, in such a way as
all equally may be admitted, and none excluded from the benefit of their
ministry. And therefore they must go to the fields with it.
6. The Lord hath so signally owned, successfully countenanced, and
singularly sealed field preaching in these unfixed exercises, that both
ministers and people have been much encouraged against all opposition to
prosecute them, as having experienced much of the Lord's power and
presence in them, and of the breathings of the enlivening, enlarging,
enlightening and strengthening influences of the Spirit of God upon
them. The people are hereby called, in this case of defection, to seek
after these waters that they have been so often refreshed by: for in
this case of defection, God being pleased to seal with a palpable
blessing on their souls, the word from ministers adhering to their
principles, they may safely look on this as a call from God to hear
them, and follow after them so owned of the Lord. And it being beyond
all doubt, that the assemblies of the Lord's people to partake of pure
ordinances, with full freedom of conscience in the fields, hath been
signally owned and blessed of the Lord, and hath proven a mean to spread
the knowledge of God beyond any thing that appeared in our best times;
and in despite of this signal appearance of God, and envy at the good
done in these meetings, all endeavours being used by wicked men to
suppress utterly all these rendezvouzes of the Lord's militia, both by
open force and cunning Midianitish wiles; ministers cannot but look upon
it as their duty, and that the Lord hath been preaching from heaven, to
all who would hear and understand it, that this way of preaching, even
this way, was that wherein his soul took pleasure, and to which he hath
been, and is calling all who would be co-workers with him this day, to
help forward the interest of his crown and kingdom. Many hundreds of
persecuted people can witness this, and all the martyrs have sealed it
with their blood, and remembered it particularly on the scaffolds, that
they found the Lord there, and that he did lead them thither, where he
had made them to ride upon the high places of the earth, and to eat the
increase of the fields, and to suck honey out of the rock, and that in
their experience, under the Spirit's pouring out from on high, they
found the wilderness to be a fruitful field, and, in their esteem, their
feet were beautiful upon the mountains that brought good tidings, that
published peace, that brought good tidings of good, that published
salvation, that said unto Zion, Thy God reigneth. And all the ministers
that followed this way, while they were faithful, and had but little
strength, and kept his word, and did not deny his name, found that
verified in their experience, which was said of Philadelphia, Rev. iii.
8. that they had an open door which no man could shut. The characters
whereof, as they are expounded by Mr. Durham, were all verified in these
meetings: where 1. The ministers had a door of utterance upon the one
side opened to them; and the people's ears were opened to welcome the
same, in love to edification, simplicity, and diligence on the other. 2.
This had real changes following, many being made humble, serious,
tender, fruitful, &c. 3. The devil raged and let himself to oppose,
traduce, and some way to blast the ministry of the most faithful more
than any others: just as when Paul had a greater door and effectual
opened to him, there were many adversaries, 1 Cor. xvi. 9. 4. Yet the
Lord hath been observedly defeating the devil and profanity in every
place, where the gospel came, and made him fall like lightning from
heaven, by the preaching of the word. 5. And the most experimental proof
of all was, that hereby ground was gained upon the kingdom of the devil,
and many prisoners brought off to Jesus Christ. And therefore seeing it
is so, this must certainly be a call to them who are yet labouring in
that work, which others have left off, to endeavour to keep this door
open with all diligence, and reap the corn while it is ripe, and when
the sun shines make hay, and with all watchfulness, lest the wicked one
sow his tares, if they should fall remiss.
7. As for the circumstance of the place, of this unfixed manner of
celebrating the solemn ordinances of the worship of God, in a time of
persecution: this cannot be quarrelled at by any, but such as will
quarrel at any thing. But even that is better warranted, than to be
weakened with their quarrels. For before the law, mountain-worship was
the first worship of the world, as Abram's Jehovah-jireh, Gen. xxii. 14.
Jacob's Bethel, (or house of God in the open fields) Gen. xxviii. 17,
19. his Peniel, Gen. xxxii. 30. his El-Elohe Israel, Gen. xxxiii. ult.
do witness: under the law, they heard of it at Ephratah, they found it
in the fields of the wood, Psal. cxxxii. 6. After the law, field
preaching was the first that we read of in the New Testament, both in
John's preaching in the wilderness of Judea, being the voice of one
crying in the wilderness, and the master-usher of Christ, Matth. iii. 1.
3. and in his ambassadors afterwards, who, on the Sabbath, went out to a
river-side where prayer was wont to be made, as Lydia was converted at
Paul's field preaching, Acts xvi. 13, 14. And chiefly the prince of
preachers, Christ himself preached many a time by the sides of the
mountains, and the sea-side: that preaching, Matth. v. was on a
mountain, ver. 1. And this is the more to be considered, that our Lord
had liberty of the synagogues to preach in, yet he frequently left them,
and preached either in private houses, or in the fields; because of the
opposition of his doctrine by the Jewish teachers, who had appointed
that any who owned him should be excommunicate: and therefore, in the
like case, as it is now, his servants may imitate their master: for
though all Christ's actions are not imitable: such as these of his
divine power, and the actions of his divine prerogative (as his taking
of the ass without the owner's liberty) and the actings of his mediatory
prerogative, which he did as Mediator; but all his gracious actions, and
moral upon moral grounds, and relative upon the grounds of relative
duties, are not only imitable, but the perfect pattern for imitation.
Therefore that superstitious and ridiculous cavil, that such meetings in
fields or houses are conventicles, gathering separate congregations, is
not worth the taking notice of: for this would reflect upon Christ's and
his apostles way of preaching, and the constant method of propagating
the gospel in times of persecution, in all ages since, which hath always
been by that way which they call keeping of conventicles. It is absurd
to say, It is a gathering of separate congregations, it is only a
searching or seeking after the Lord's sheep, that are made to wander
through all the mountains, and upon every high hill, and his flock which
is scattered by corrupt shepherds, and the cruelty of the beasts of the
field, Ezek. xxxiv. 5, 6. and preaching to all who will come and hear
the word of truth, in such places where they may get it done most
safely, and may be most free from distraction and trouble of their
enemies, who are waiting to find them out, that they may haul them to
prisons, or kill them.
8. As for the circumstance of the time, that is specially alledged to be
unseasonable, especially when there is a little breathing, and some
relaxation from the heat of persecution, to break the peace, and awaken
sleeping dogs by such irritating courses, is thought not consistent with
christian prudence. This is the old pretence of them that were at ease,
and preferred that to duty. But as we know no peace at this time, but a
peace of confederacy with the enemies of God, which we desire not to
partake of, and know of no relaxation of persecution against such as
continue to witness against them; so let what hath been said above in
the third hypothesis, of the necessity of publicness in our meetings at
such a time as this is, be considered; and let the scripture be
consulted, and it will appear, not only that in preaching the gospel
there must be a witness and testimony kept up, (as is proved above) and
not only that ministers preach the word, and be instant in season and
out of season, 2 Tim. iv. 2. But that such a time, as this, is the very
season of a testimony. For, in the scripture, we find, that testimonies
are to be given in these seasons especially, 1. When the enemies of God,
beginning to relent from their stiffness and severity, would compound
with his witnesses, and give them some liberty, but not total; as
Pharaoh would let the children of Israel go, but stay their flocks; and
now our Pharaoh will give some liberty to serve God, but with a
reservation of that part of the matter of it, that nothing be said to
alienate the hearts of the subjects from his arbitrary government. But
Moses thought it then a season to testify (though the bondage of the
people should be thereby continued) that there should not a hoof be left
behind; for, says he, we know not with what we must serve the Lord,
until we come thither, Exod. x. 24, 25, 26. So must we testify for every
hoof of the interest of Christ this day. 2. When these is a toleration
of idolatry, and confederacy with idolaters, and suspending the
execution of penal laws against them, or pardoning of those that should
be punished: in such a season as this, that messenger, that came from
Gilgal, gave his testimony as Bochim against their toleration of
idolatrous altars, and confederacy with the Canaanites, Judg. ii. 1, 2.
He is called an angel indeed, but he was only such an one as ministers
are, who are called so, Rev. ii. 1. for heavenly spirits have brought a
heavenly message to particular persons, but never to the whole people;
the Lord hath committed such a treasure to earthern vessels, 2 Cor. iv.
7. and this came from Gilgal, not from heaven: so the man of God
testified against Eli, for his toleration of wicked priests, though they
were his own sons, 1 Sam ii. 27, &c. So Samuel witnessed against Saul,
for his toleration and indemnity granted to Agag, 1 Sam. xv. 23. So the
prophet against Ahab, for sparing Benhadad, 1 Kings xx. 42. The angel of
Ephesus is commended for this, and he of Pergamos, and he of Thyatira is
condemned, for omitting this testimony, and allowing a toleration of the
Nicolaitans and Jezebel, Rev. ii. 2, 14, 20. In such a case of universal
compliance with these things, and the peoples indulging themselves under
the shadow of the protection of such a confederacy, the servants of the
Lord that fear him must not say a confederacy, though they should be
accounted for signs and wonders in Israel, Isa. viii. 12, 13, 18. But
now idolatrous mass-altars are set up, none thrown down, penal statutes
against papists are stopt and disabled, and the generality of ministers
are congratulating, and saying a confederacy in their addresses for the
same. 3. When the universal apostasy is come to such a height, that
error is prevailing, and few siding themselves in an avowed opposition
against it; as Elijah chose that time, when the people were halting
between two opinions, 1 Kings xviii. 21. And generally all the prophets
and servants of Christ, consulted alway the peoples necessity for the
timing of their testimonies: and was there ever greater necessity than
now, when popery is coming in like a flood? 4. When wicked men are chief
in power; as when Haman was promoted. Mordecai would not give him one
bow, though all the people of God should be endangered by such a
provocation, Esther iii. 2. And when tyrants and usurpers are set up
without the Lord's approbation, then they that have the Lord's trumpet
should set it to their mouth, Hos. viii. 1, 4. Is not this the case now?
5. When, upon the account of this their testimony, the Lord's people are
in greater danger, and enemies design to massacre them, then, if they
altogether hold their peace at such a time, there shall enlargement and
deliverance, arise another way, but they and their father's house shall
be destroyed, who are silent then as Mordecai said to Esther, Esth. iv.
11. And who knows not the cruel designs of the papists now? 6. When
iniquity is universally abounding, and hypocrisy among professors, then
the servants of the Lord must cry aloud and not spare, Isa. lviii. 1. as
the case is this day. 7. When the concern of truth, and the glory of
God, is not so illustriously vindicated as he gives us to expect it
shall be; then the watchmen must not hold their peace, and they that
make mention of the name of the Lord must not keep silence, Isa. lxii.
6, 7. especially when his name and glory is blasphemed, baffled, and
affronted, as at this day with a witness. 8. When ministers generally
are involved in a course of defection, and do not give faithful warning,
but daub over the peoples and their own defections; then the prophets
must prophesy against the prophets, Ezek. xiii. 2, 10. &c. As, alas!
this day there is a necessity for it. 9. When public worship is
interdicted by law, as it was by that edict prohibiting public prayer
for 30 days in Daniel's time: they could not interdict all prayer to
God; for they could forbid nothing by that law, but that which they
might hinder and punish for contraveening; but mental prayer at least
could not be so restrained. And certain it is, they intended only such
prayer should be discharged as might discover Daniel: but might not the
wisdom of Daniel have eluded this interdiction, by praying only secretly
or mentally? No, whatever carnal wisdom might dictate, his honesty did
oblige him in that case of confession, when he knew the writing was
signed, to go into his house, and to open his windows, and to kneel upon
his knees three times a day,----as he did aforetime, Dan. vi. 10. Now,
what reason can be given for his opening his windows? Was it only to let
in the air? or was it to see Jerusalem out at these windows? The temple
he could look toward, as well when they were shut. No other reason can
be assigned, but that it was necessary then to avouch the testimony for
that indispensible duty then interdicted. And is not public preaching
indispensible duty too? which is declared criminal, except it be
confined to the mode their wicked law tolerates; which we can no more
homologate, than omit the duty. 10. When it is an evil time, the evil of
sin is incumbent, and the evil of wrath is impendent over a land; then
the lion hath roared, who will not fear? The Lord God hath spoken, who
can but prophesy? Amos iii. 8. There is no contradiction here to that
word, which hath been miserably perverted in our day, to palliate sinful
silence of time-servers, Amos v. 13. The prudent shall keep silence in
that time, for it is an evil time: whereby we cannot understand a wylie
withdrawing our witness against the time's evils: for there they are
commanded to bestir themselves actively, in seeking good, hating the
evil, loving the good, and establishing judgment in the gate, ver. 14,
15. but we understand by it a submissive silence to God, without
fretting (according to that word, Jer. viii. 14. For the Lord our God
hath put us to silence,----and Mic. vii. 9.) Calvin upon the place
expounds it, 'The prudent shall be affrighted at the terrible vengeance
of God; or they shall be compelled to silence, not willingly (for that
were unworthy of men of courage to be silent at such wickedness) but,
by the force of tyrants, giving them no leave to speak.' Sure then this
is such a time, wherein it is prudence to be silent to God, but not to
be silent for God, but to give public witness against the evils of sin
abounding, and public warning of the evils of punishment imminent. 11.
Then is the season of it, when worldly wisdom thinks it unseasonable,
when men cannot endure sound doctrine, but after their own lusts they
heap to themselves teachers, having itching ears, and turn away their
ears from the truth; then to preach the word, and be instant is indeed
in itself seasonable, because profitable and necessary; but it is out of
season as to the preachers or hearers external interest, and in the
esteem of worldly wiselings, 2 Tim. iv. 2, 3, 4. See Pool's Synops.
Critic. in Locum. So in our day, men cannot endure free and faithful
dealing against the sins of the times, but would have smooth things and
deceits spoken unto them; like those, Isa. xxx. 10. And nothing can be
more offensive, than to speak plainly (so as to give every thing its own
name) either of the sins of the times, or of the snares of the times, or
of the miseries and evils of the times, or of the duties of the times,
or of the dangers, and the present crisis of the times: which no
faithful minister can forbear. Therefore so much the more is it
seasonable, that it is generally thought unseasonable. 12. In a word,
whenever the testimony of the church, or any part of it, is opposed and
suppressed; then is the season to keep it, and contend for it, and to
hold it fast, as our crown, Rev. iii. 10, 11. It must be then a word
spoken in due season, and good and necessary (Prov. xv. 23.) at this
time, to give a public testimony against all wrongs done to our blessed
Lord Jesus, all the encroachments upon his prerogatives, all the
invasions of the church's privileges, all the overturnings of our
covenanted reformation, and this openly designed introduction of popery
and slavery. But now how shall this testimony be given by us
conveniently? Or how can it be given at all, at this time, in our
circumstances, so as both the matter and manner of it may be a most
significant witness bearing to the merit of it, except we go to the
fields? Who can witness significantly against popery and tyranny, and
all the evils to be spoken against this day, under the protection of a
papist and tyrant, as house-meetings under the covert of this toleration
are stated? For if these meetings be private and secret, then the
testimony is not known; if they be public, then they are exposed to a
prey. Now, by all these general hypotheses, it is already in some
measure evident, that field meetings are very expedient. But I shall add
some particular considerations, to inculcate the same more closely.
In the third place, besides what is said, To clear the lawfulness and
necessity of a public testimony against the evils of the present time,
some considerations may be added to prove the expediency of this way and
manner of giving a testimony, by maintaining held meetings in our
present circumstances,
1. The keeping of field meetings now, is not only most convenient for
testifying, but a very significant testimony in itself, against this
popish toleration; the wickedness of whole spring and original, and of
its nature and terms, channel and conveyance, end and design, is shewed
in the historical narrative thereof, and cannot be denied by any
presbyterian, whose constant principle is that there should be no
toleration of popery, idolatry, or heresy, in this reformed and
covenanted church. Reason and religion both will conclude, that this is
to be witnessed against, by all that will adhere to the cause of
reformation overturned hereby, and resolve to stand in the gap against
popery, to be introduced hereby, and that will approve themselves as
honest patriots in defending the laws and liberties of the country
subverted hereby. And besides, if it be considered with respect to the
granter; it is palpable his design is to introduce popery, and advance
tyranny, which can be hid from none that accept it, the effectuating
whereof hath a necessary and inseparable connexion with the acceptance
of the liberty; and is so far from being avertible by the accepters,
that it is chiefly promoted by their acceptance, and the design of it is
to lay them by from all opposition thereto. If it be considered with
relation to the accepters, it is plain it must be taken as it is given,
and received as it is conveyed, from its fountain of absolute power,
through a channel of an arbitrary law disabling and religion
dishonouring toleration, which is always evil; and with consent to the
sinful impositions, with which it is tendered; concerning and affecting
the doctrine of ministers, that they shall preach nothing which may
alienate the subjects from the government: against all which there is no
access for a protestation, confident with the improvement of the
liberty, for it is granted and accepted on these very terms; that there
shall be no protestation; for if there be, that will be found an
alienating of the hearts of the subjects from the government, which, by
that protestation, will be reflected upon. If it be considered with
respect to the addressers for it, who formally say a confederacy with,
and congratulate the tolerator for his toleration, and all the mischiefs
he is machinating and effectuating thereby: then seeing they have
presumptuously taking upon them to send it in the name of all
presbyterians, it concerns all honest men, zealous Christians, and
faithful ministers of that persuasion and denomination, in honour and
conscience, to declare to the world by some public testimony, that they
are not consenters to that sinful, shameful, and scandalous conspiracy,
nor of the corporation of these flattering addresses who have betrayed
the cause; with which all will be interpreted consenters, that are not
contradicters. Further this toleration is sinful as is cleared above,
Period 6. And to accept of it is contrary to our solemn covenants and
engagements, where we are bound to extirpate popery, preserve the
reformation, defend our liberties, and never to accept of a toleration
eversive of all these precious interests we are sworn to maintain. And
it is heinously scandalous, being, in effect, a succumbing at length,
and yielding up the cause, which hath been so long controverted, and so
long contended for; at least an appearance of ceding and lying by from
contending for the interests of Christ, of condemning our former
wrestlings for the same, of purchasing a liberty to ourselves at the
rate of burying the testimony in bondage and oblivion; of hardening and
confirming open adversaries in their wicked invasions on our religion,
laws, and liberties; of being weary of the cross of Christ, that we
would fain have ease upon any terms, and of weakening the hands, yea,
condemning the practice and peremptoriness of these that are exempted
from the benefit, or rather the snare of it, and suffer when others are
at ease. It is also attended with many inconveniences; for either such
as preach under the covert of it, must forbear declaring some part of
the counsel of God, and give no testimony seasonable this day: or else
if they do, they will soon be discovered, and made a prey. Hence, seeing
there must be a testimony against this toleration, it is certainly most
expedient to give it there, where the meeting is without the reach and
bounds of it, and interdicted by the same proclamation that tenders it,
and where the very gathering in such places is a testimony against it:
for to preach in houses constantly and leave the fields, would now be
interpreted and homologating the toleration that commands preaching to
be restricted; especially when an address is made in name of all that
accept the benefit of it, from which odium we could not vindicate
ourselves, if we should so make use of it.
2. The keeping of field meetings now is a testimony against that wicked
law that discharges them, and interdicts them as criminal; yea, in some
respect a case of confession; for if Daniel's case, when public prayer
was discharged under pain of death, was a case of confession, as all
grant; then must also our case be, when public preaching is discharged
under the same penalty; for it is equivalent to an universal discharge
of all public preaching, when the manner of it is discharged, which we
can only have with freedom and safety in way of public testimony, which
can be none other in our circumstances but in the fields. Again, if the
law be wicked that discharges them, as certainly it is, and is
demonstrated from what is said already, then it must be sin to obey it;
but it were an obeying of it to quit the fields.
3. The keeping of field meetings now is a testimony against tyranny and
usurpation, encroaching upon our religion, laws, and liberties, and
presuming to restrict and bound the exercise of the ministerial
function, and discharge it altogether, except it be modified according
to the circumstances prescribed by a wicked law, which cannot be allowed
as competent to any man whose authority is not acknowledged, for reasons
given in Head 2. Therefore, though there were no more, this is
sufficient to call all ministers to give testimony against such an
usurpation, by refusing to obey any such act, and preaching where God
giveth a call. For otherwise, to submit to it, would be an acknowledging
of his magistratical power to discharge these meetings, and to give
forth sentences against faithful ministers.
4. The keeping of field meetings now is a testimony for the honour,
headship, and princely prerogative of Jesus Christ, which hath been the
great word of his patience in Scotland, and by an unparalleled insolence
encroached upon by usurpers in our day, and in effect, denied by such as
took a new holding for the exercise of their ministry from their usurped
power. Now in these meetings, there is a practical declaration of their
holding their ministry, and the exercise thereof from Christ alone,
without any dependence upon, subordination to, or licence and warrant
from his usurping enemies; and that they may and will preach in public,
without authority from them. If then it be lawful and expedient to
maintain the interests of a king of clay against an usurper; then much
more must it be lawful and expedient, to maintain the quarrel of the
King of kings, when wicked men would banish him and his interests out of
the kingdom by their tyrannical cruelty, and cruel mercy of a
destructive toleration.
5. The keeping of field meetings now is a testimony for the gospel and
the ministry thereof; which is always the dearest and nearest privilege
of Christians, and in the present circumstances, when our lives and our
all are embarked in the same bottom with it, and sought to be destroyed
together with it, by a party conspiring against Christ, it is necessary
duty to defend both by resisting their unjust violence; especially when
religion and the gospel is one and the chief of our fundamental land
rights, and the cardinal condition of the established policy, upon which
we can only own men for magistrates by the law of the land: and this
testimony, by defence of the gospel and of our own lives, cannot be
given expediently any where but in the fields. It is also a testimony
for the freedom and authority of the gospel ministry, and for their
holding their unremoveable relation to the church of Scotland, which is
infringed by these tyrannical acts, and maintained by these exercises;
which is a privilege to be contended for, above and beyond all other
that can be contended for or defended, especially to be maintained again
those that have no power or authority to take it away. There will no man
quit any of his goods upon a sentence coming from an incompetent judge:
and shall ministers or people be hectored or fooled from such a
privilege by them that have no such power.
6. The keeping of field meetings now is a testimony for our covenants,
the owning whereof is declared criminal by that same law that
discharges these meetings; in which we are sworn to preserve the
reformation in doctrine, worship, discipline, and government, and to
defend all the church's liberties, and to oppose all their opposites,
and endeavour their extirpation: And in the solemn acknowledgment of
sins and engagements to duties, we are sworn, Because many have of late
laboured to supplant the liberties of the kirk, to maintain and defend
the kirk of Scotland, in all her liberties and privileges, against all
who shall oppose and undermine the same, or encroach thereupon, under
any pretext whatsoever. Since then, the owning of these meetings and the
covenants are both discharged together, and the owning of the covenant
does oblige to a public opposition against the dischargers, and an
avowed maintenance of the church's privileges, whereof this is, in a
manner, the only and chief liberty now left to be maintained, to keep
meetings where we may testify against them, without dependence on their
toleration; it must follow, that these meetings are to be maintained,
which only can be in the fields, with conveniency.
7. To give over these field meetings now, would be an hardening and
encouraging of these enemies in their wicked design of banishing all
these meetings out of the land; which manifestly would be defeat, by a
resolute refusal of all to submit to their discharging of them; and they
that do submit, and give them over, do evidently contribute to the
effectuating that wicked design, which is of that sort, but further is
intended to extirpate all meetings for gospel ordinances, in which there
is any testimony against them. To comply therefore with such a
forbearance of them at this time, would lay a stone of stumbling before
them, to encourage them in these their designs: when they should see
their contrivance so universally complied with, wherein they might boast
that at length they had prevailed, to put quite away that eye-sore of
theirs, field meetings.
8. To give over these field meetings now, were a stumbling to the poor
ignorant people; who might think, that now it appears that work was but
of men, and so hath come to naught; and would look upon it as an
evidence of fainting, and succumbing at last in the matter of the
testimony, as being quite overcome; and that indeed all have embraced
and accepted this present toleration, and were all alike sleeping under
the shade, and eating the fruits of such a bramble.
9. Finally, To give over these field meetings now, would be very
scandalous to the posterity, and to strangers, who shall read the
history of our church, to find, that as prelacy came in without a joint
witness, and the monstrous, blasphemous, and sacrilegious supremacy was
erected, without a testimony in its season; so black popery itself, and
tyranny, was introduced by a toleration, which laid them all by from a
testimony against these; who formerly had valiantly, resolutely, and
faithfully contended against all lesser corruptions; but at last, when
that came, and stricter prohibitions of all public meetings, but under
the covert thereof, were emitted, then all were persuaded to comply with
that course. How astonishing would it be to read, that all these
contendings, sealed with so much precious blood, should come to such a
pitiful period! But I hasten to the next, which is the second positive
ground of suffering.