_The Sufferings of many, for refusing to pay the wicked Exactions of the
Cess, Locality, Fines, &c. vindicated._
It will possibly seem impertinent, or at least preposterous at such a
time, when the pressure of these burdens is not more pinching to the
generality of professing people, and in such a retrograde order, as
after the discussion of the foregoing heads to subjoin any disquisition
of these questions, which are now out of date and doors with many. But
considering that the impositions of these burdens are still pressing to
some, and the difficulties of doubts and disputes about them still
puzling, the sin and scandal of complying with them still lying upon the
land, not confessed nor forsaken, the leaven of such doctrine as daubs
and defends the like compliance still entertained, the sufferings of the
faithful, for refusing them, still contemned and condemned, and the
fears and expectations of more snares of that nature, after this fair
weather is over, still increasing; if I may be so happy as to escape
impertinencies in the manner of managing this disquisition, I fear not
the censure of the impertinency or needlessness of this essay. As to the
order of it, it was intended to have been put in its proper place among
the negative heads of sufferings; but knowing of how little worth or
weight any thing that I can say is with the prejudged, and having a
paper writ by two famous witnesses of Christ against the defections of
their day, Mr. M'Ward and Mr. Brown, more fully and largely detecting
the iniquity of the cess (from which the wickedness of other exactions
also may be clearly deduced) though at such distance at the writing of
the foregoing heads, that it could not be had in readiness to take its
due place, and time would not allow the suspending other things until
this should come to hand; I thought it needful, rather than to omit it
altogether, to insert it here. However, tho' neither the form of it,
being by way of letter, nor the method adapted to the design of a moving
disswasion, nor the length and prolixity thereof, will suffer it to be
here transcribed as it is; yet to discover what were their sentiments of
these things, and what was the doctrine preached and homologated by the
most faithful both ministers and professors of Scotland, eight or nine
years since, how closely continued in by the contendings of this
reproached remnant still persecuted for these things, and how clearly
abandoned and refiled from, by their complying brethren now at ease, I
shall give a short transumpt and compend of their reasonings, in a
method subservient to my scope, and with additions necessary for
applying their arguments against the other exactions here adduced in
this head, and bringing them also under the dint of them, though not
touched by them expressly. I must put altogether, because it would
dilate the treatise, already excresced, into a bigness, far beyond the
boundaries I designed for it, to handle them distinctly; and their
affinity, both as to their fountain, nature, and ends, is such, that
what will condemn one of them will condemn all. What and how many and
manifold have been the exorbitant exactions, as the fruits and foments
of this cruel tyranny, that the godly in our land have been groaning
under these twenty seven years, and upon what occasions they have been,
at diverse times, and in diverse manners and measures imposed, I need
not here relate, the first part of the treatise doth represent it. The
first of these tyrannical exactions, were the fines for not hearing the
curates, and other parts of non-conformity; which, together with paying
the curates stipends, were too universally at first complied with; but
afterwards upon more mature consideration, and after clearer discoveries
of the imposers projects and practices, they were scrupled and refused
by the more tender. And their sufferings, upon the account of that
recusancy, have been very great and grievous, to the utter
impoverishment and depopulation of many families, besides the personal
sufferings of many in long imprisonments, which some choose rather to
sustain with patience, than pay the least of those exactions. Yea, some
when ordered to be legally liberate, and set forth out of prison,
choosed rather to be detained still in bondage, than to pay the jaylor's
fees, their keepers demanded of them. Many other wicked impositions have
been pressed and prosecuted with great rigour and rage, as militia
money, and locality, for furnishing soldiers, listed under a banner
displayed against religion and liberty, with necessary provision, in and
for their wicked service; which of late years have been contended
against by the sufferings of many, and daily growing a trial to more.
But the most impudently insolent of all these impositions, and that
which plainly paraphrases, openly expresses and explains all the rest,
calculate for the same ends, was by that wicked act of convention,
enacted in the 1678, declaring very plainly its ends, to levy and
maintain forces for suppressing meetings, and to shew unanimous
affection for maintaining the king's supremacy established by law. Or as
they represent it in their act, for continuation of it, Act 3. Parl. 3.
Char. II. August 20, 1681. 'Seeing the convention of estates held at
Edinburgh in the month of July, 1678, upon weighty considerations
therein specified, and particularly the great danger the kingdom was
under, by seditious and rebellious conventicles, and the necessity which
then appeared, to increase the forces, for securing the government, and
suppressing these rebellious commotions, which were fomented by
seditious principles and practices, did therefore humbly and dutifully
offer a chearful and unanimous supply of 800,000 pound Scots,--in the
space of five years,--And the estates of parliament now conveened,
having taken to consideration, how the dangers from the foresaid causes
do much encrease, in so far as such as are seditiously and rebelliously
inclined, do still propagate their pernicious principles, and go on from
one degree of rebellion to another, till now at last the horrid
villanies of murder, assassination, and avowed rebellion, are owned, not
only as things lawful, but as obligations from their religion,--do
therefore, in a due sense of their duty to God, to their sacred
sovereign, and the preservation of themselves, and their posterity, of
new make an humble, unanimous, chearful, and hearty offer, for
themselves, and in name of, and as representing this his majesty's
ancient kingdom, of a continuation of the foresaid supply, granted by
the convention or estates; and that for the space of five years, or ten
terms successive, beginning the first terms payment at Martinmass, 1684,
which yet is to be continued until Martinmass, 1688.' Here is a sample
of their wicked demands, shewing the nature, quality, and tendency of
all of them; wherein we may note, 1. That they continue it upon the same
considerations, upon which it was first granted. 2. That these were, and
yet remain to be, the danger of the meetings of the Lord's people for
gospel ordinances, by them forced into the fields, which they call
rebellious conventicles; and the necessity of securing their usurpation
upon the prerogatives of Christ, liberties of his church and privileges
of mankind, (which they call their government) and suppressing the
testimonies for the interest of Christ (called by them rebellious
commotions.) 3. That their motive of continuing it, was their
considerations of some weak remainders of former zeal for God, in
prosecuting the testimony for the interests of Christ, and principles of
the covenanted reformation, (which they call propagating pernicions
principles) and some weak attempts to oppose and resist their rebellion
against God, and vindicate the work, and defend the people of God, from
the destruction they intended against them, and their lawful and obliged
endeavours to bring these destroyers and murderers to condign punishment
(which they, call horrid villanies of murder, assassinations, and avowed
rebellion.)
Here all the active appearances of the Lord's people, vindicated in the
foregoing Heads, are industriously represented, under these odious and
invidious names, as motives to contribute this supply of means to
suppress them, and to involve all the contributers in the guilt of
condemning them. 5. That as a tell their allegiance unto, and
confederacy with that execrable tyrant (which they call their duty to
their sacred sovereign) they enact this as representatives of the
kingdom, and must be owned as such by all the payers 5. That it is the
same cess that was granted by the convention of estates, and the term of
its continuation is not yet expired. And hence it is manifest, that that
act of convention, though its first date be expired, and thereupon many
plead for the lawfulness of paying it now, that formerly scrupled at and
witnessed against it, yet is only renewed, revived and corroborated, and
the exaction continued upon no other basis or bottom but the first state
constitution; which was, and remains to be a consummating and crimson
wickedness, the cry whereof reaches heaven, since upon the matter, it
was the setting of a day betwixt and which (exceeding the Gadarenes
wickedness, and short of their civility) they did not beseech Christ,
and his gospel to be gone out of Scotland, but with armed violence
declared, they would with the strong hand drive him out of his
possession; in order to which their legions are levied, with a professed
declaration, that having exauctorate the Lord's anointed by law, and
cloathed the usurper with the spoils of his honour, they will by force
maintain what they have done; and having taken to themselves the house
of God in possession, they will sacrifice the lives, liberties, and
fortunes of all in the nation, to secure themselves in the peaceable
possession of what they have robbed God; and that there shall not be a
soul left in the nation, who shall not be slain, shut up, or sold as
slaves, who will own Christ and his interest. All which they could not,
nor cannot accomplish, without the subsidiary contribution of the
people's help. This is the plain sense of the act for the cess; and,
though not expressed, the tacit and uniform intention of all the rest;
yet, for as monstrous and manifest the wickedness of these designs are,
so judicially were the bulk of our seers plagued with blindness, that
many of them were left to plead for the payment of these impositions;
others, though they durst not for a world do it themselves, to be
silent, and by their silence to encourage and embolden many to such a
compliance; presuming with themselves, and without further enquiry, that
the zeal of God, and love to his glory, and the souls of their brethren,
would constrain them to speak in so clamant a case, if they did observe
any sin in it. Whereby the universality was involved in the guilt of
these things, especially deceived by the patrociny and pleadings of such
of late, who formerly witnessed against it. O that it might be given to
us to remember Lot's wife turned into a pillar of salt, to season us,
lest the stink of our destruction, and what may follow upon it, be all
that the posterity get for a warning not to tread our paths. As for the
few that have suffered upon this head, they have been so discruciated
with perplexities, in their conflicts with the rage of enemies, and
reproach of friends, and fear of these snares attending every lot of
occupation they could put themselves in, that they have been made to
desire death, as their best refuge, and only retreat wherein they may
find rest from all these rackings; for, in no place could they escape
the reach of some of these impositions, nor the noise of their
clamorous contendings of arguments that pleaded for it. But some have
had more love to Christ and his interests, than language to plead for
him, and more resolution to suffer, than learning to dispute for his
cause; and where pure zeal for Christ, and love to his bleeding
interests; in a time when he is crucified afresh, and put to open shame,
and the concurrence of all is required to help forward the war against
him, is in integrity and vigour, it will burn with its flame those knots
that it cannot in haste loose; and chuse rather to ly under the
imputation of being zealous without knowledge, than life of let go such
an opportunity of witnessing a good confession; yea, when it could do
more, expire with an Ichabod in its mouth.
But shortly to come to the point, I shall, 1. Permit some concessions.
2. Propose some parallel questions. 3. Offer some reasons to clear it.
1. I shall willingly grant in the general, concerning paying of
exactions, impositions, or emoluments.
1. They are to be paid to these to whom they are due; as tribute and
custom is to be paid to the powers ordained of God, and for this cause
they that are God's ministers, attending continually upon this very
thing, Rom. xiii. 6, 7. So stipends and all outward encouragements are
due to ministers of the gospel, who sow spiritual things, and should
reap these carnal things, 1 Cor. ix. 11, 12. Fines also, and all legal
amercements for delinquencies against such laws must be paid, Deut.
xxii. 19. And whatsoever is due by law to officers, appointed by law,
for keeping delinquents in custody, as all debts whatsoever. But tyrants
exactions, enacted and exacted for promoving their wicked designs
against religion and liberty, hirelings salaries, for encouraging them
in their intrusions upon the church of God; arbitrary impositions of
pecuniary punishments for clear duties; and extorted hirings, of the
subordinate instruments of persecution, oppressions, are no ways due,
and cannot be debt, and therefore no equity to pay them.
2. It is lawful to pay them, when due and debt, either by law or
contract, even though they should be afterward abused and misimproven to
pernicious ends. But these payments for such wicked ends, either
particularly specified and expressed in the very act appointing them, or
openly avouched by the exactors, are of another nature than impositions
fundamentally appointed for the public good; and the after
misapplication thereof, made by such as are entrusted therewith, is no
more imputable unto the land or payers, than is the theft of a collector
stealing or running away with the same, without making count or
reckoning to superiors. It is then a foolish thing to say, that former
impositions were peaceably paid, though we saw and were convinced that
their use was perverted, and they were used against the good of the land
and God's people: for no such thing was laid down as the ground, or
declared as the end of these exactions; but what fell out was by the
personal abuse and perversion of those in power: which was their own
personal fault, and posterior to the legal engagement and submission to
the payment thereof by the land in their representatives.
3. It is lawful to pay them sometimes, even when fundamentally and
originally from the first constitution of them they were not due, but
illegally or usurpatively challenged and exacted, if afterwards they
were by sedition or voluntary engagement, legally submitted unto by the
true representatives. But not so, when they were never either lawfully
enacted, or legally exacted, or voluntarily engaged by the
representatives, except such as represented the enslavement of the
nation, and betrayed the country, religion, liberty, property, and all
precious interests, and declaredly imposed to further the destruction of
all. Nor can any with reason say, that this case is but like the case of
the people of Israel under the feet of enemies, paying to them of the
fruits of their ground, as was regretted and lamented by Nehemia, chap.
ix. 36, 37. for so they must say, the exactions now in debate are their
redemption-money, and by these they purchase their liberty of life and
lands, and own themselves to be a people under conquest. And yet they
cannot deny, but they are both exacted and paid as tests of their
allegiance as subjects, and badges of their loyalty and obedience. But
this is answered before, Head 2. Conces. 7. Sect. 2. If any should
object the practice of Christ, though otherwise free, yet paying custom,
lest he should offend: it is fully solved ibid. Head 2. Conces. 9. Here
it is sufficient to hint (1.) That which made them to marvel at his wise
answer was, that he left the title unstated, and the claim unresolved,
whether it belonged to Cesar or not, and taught them in the general to
give nothing to Cesar with prejudice to what was God's; which condemns
all the payments we speak of, which are all for carrying on the war
against God. (2.) Cesar was no tyrant nor usurper at this time; because
they had legally submitted themselves unto several Cesars successively
before. (3.) It was, lest he should offend: but here it will be evident,
that the offence and scandal lieth on the other hand, of paying the
exaction: and it is against all religion to say, that both the doing and
refusing to do the same act, can give offence. But (4.) make the case
like our's, and I doubt not to call it blasphemy to say, that Christ
would have paid, or permitted to pay a taxation professedly imposed for
levying a war against him, or banishing him and his disciples out of the
land; or to fill the mouth of the greedy Pharisees, devouring widows
houses, for their pretence of long prayers; or that he would have paid,
or suffered to pay their extortions, if any had been exacted of him, or
his disciples, for his preaching, or working miracles; or if help or
hire had been demanded, for encouraging those that rose to stone him
for his good deeds.
4. It is lawful to pay a part to preserve the whole, when it is extorted
by force and threatenings, and not exacted by law; when it is a yielding
only to a lesser suffering, and not a consenting to a sin to shift
suffering. The objection of a man being seized by a robber, transacting
with him to give him the one half or more to save the rest and his life,
commonly made use of to justify the paying of these impositions, while
under the power and at the reverence of such public robbers, cannot
satisfy in this case. It is thus far satisfying, that there is a
manifest concession in it, that instead of righteous rulers, we are
under the power, and fallen into the hand of robbers, from whom we are
not able to rise up. But there is no paritie. For to bring it home
without halting, and make it speak sense, we must suppose that the
robber not only requires a part for himself, and a part for his
underling shavers, horse-rubbers, &c. but a part upon this declared
account, that he may by that supply be enabled and furnished with all
things necessary, for murdering my father, mother, wife, children,
kinsmen, and friends, (all whom he hath now in his power) yea, and for
doing that besides, which is worse than all these put together: Whether
then shall I, by giving the robber that part which he seeks, enable him
to do all these mischiefs? Or by refusing, expose myself to the hazard
of being robbed or slain? Let the conscience of any man answer this (for
nothing can be here alledged against the paritie as now propounded) and
then I fear not but the objection shall be found a blaze of empty words,
blown away by any breath. But alas! will this tattle of a robber be
found relevant in that day, when the public robbers shall be proceeded
against by the just Judge? Let them who think so, think also, they see
the court fenced, and the judge set, and hear these words sounding in
their ears, "ye are cursed with a curse, for ye have robbed me, even
this whole nation;" and then they are like to lay as little weight on
the objection, for fear of falling under the weight of the curse, as I
do.
5. It is lawful passively by forcible constraint to submit to the
execution of such wicked sentences, as impose these burdens, if it be
not by way of obedience to them: this is suffering and not sinning.
Hence it is easy to refel that objection; if it be lawful (which
hitherto was never questioned) for a man, who is sentenced to die, to go
to the place of execution, then a man, being under the moral force of a
law, which is equivalent, may pay cesses, localities, fines, &c. Ans. 1.
Might it not be doubted, whether a man's going upon his feet to be
execute, had as manifest, and from the nature of the thing, a tendency,
yea and proper casuality to advance the design of the enemy, and his
refusing to go, had as clear a testimony against the clamant wickedness
of their course, as his refusing to pay their impositions. Whether, I
say, in this case, a man might not, yea, ought not to refuse to go to
the place of execution. But 2. Whosoever would conclude any thing from
it, to give it either life or legs, must make it run thus: let the order
run in this form (else there is no parallel, and so no inference) we
appoint all the opposers of our course (that is all the lovers of our
Lord Jesus) whom we have for their rebellious rendezvouzing at
conventicles sentenced as enemies and traitors to die, to come and be
hanged by virtue of our sentence: otherwise besides the moral force of
the law, adjudging them to die, we shall use force, and drag them like
dogs to the place of execution; and in putting us to this trouble, they
shall fall under the reproach, that being sentenced to die, they
scrupled forsooth, yea refused to go on their own legs to the gibbet.
Let this, I say, be made the case, which to me is the exact parallel,
and there every child will know what to answer, or to hiss the objection
as pure ridicule. 3. I suppose the objection speaks of a righteous and
innocent person, who for righteousness it brought, as a sheep to the
slaughter (for a malefactor, who hath lost all right to his life, is not
to be understood) then to make the case parallel, it must be taken for
granted, (1.) There is a public law with the penalty of death, statute
for the violation thereof. (2.) That the person to be executed, hath not
only transgressed that law, but his disobedience to the law is notour.
(3.) That he is processed and convict of the transgression thereof:
Whereupon follows. (4.) The sentence, and then the execution. Now the
law being wicked, and the man from the fear of God, being constrained to
disobey the law, he can in nothing be justly construed active, but in
that disobedience or renitence: but in the whole of what befals him for
this, he being a captive prisoner, is to be looked upon as passive. Yea
the very act of going to the place of execution in the present case,
howbeit, as to its physical entity, it is of the same kind, with the
executioner's motion that goes along with him, yet in its moral and
religious being, whence it hath its specification, it is wholly the
suffering of a captive. Well then, ere any thing can be pleaded from the
pretended parity; seeing there are laws, made for paying such exactions,
cesses, salaries, and fines, for the declared ends of ruining the people
and interests of Christ; it is necessary, in order to a just parallel,
that the law must be first disobeyed. (2.) The disobedience must be
notour. (3.) The delinquent must be processed and pursued, as guilty of
the transgression, and convicted thereof, whereupon sentence passeth
against him for the breach of the law. Here I grant all with advantage
to the cause: as in the first case, so in this, he who is judged guilty
of the breach of this wicked law, and who is sentenced for that
violation, ought to suffer patiently the spoiling of his goods, and not
to decline suffering, if it were unto blood, striving against this sin.
6. It is lawful of two evils of sufferings to chuse the least; where
both come in the election, as in the cases forementioned, and in a man
throwing of his goods overboard in a storm; these and the like are deeds
in the present exigent voluntary and rational, being upon deliberation
and choice, where the least evil is chosen under the notion of good, yea
of the best that can be in the present case, and accordingly the will is
determined, and meets and closes with its proper object; or one of them
only be proposed to be submitted to, but another lesser evil of
suffering is in a man's power to chuse and propose, for purchasing his
immunity from a greater; which is not imposed nor exacted of him, either
by a wicked law, or for wicked ends declared, but voluntarily offered;
as in the case of parting with some money to a robber or murderer to
save the life, when he is seeking only the life; as the ten men that
were going to the house of the Lord said unto Ishmael, "Slay us not for
we have treasures in the field," for which he "forbare and slew them
not," Jer. xli. 8. In this a man does nothing, which under such
circumstances is not only lawful (one of the main ends for which goods
are given to him, to wit the preservation of his life, being thereby
attained) but it were a grievous sin, and would conclude him guilty of
self murder, not to make use of such a mean for preservation of his
life, which God hath put in his power, and is in the case called for by
his precept. But however force may warrant one to do that, which may be
done for shunning a greater evil of loss; yet it is never sufficient to
make one to do that which is a greater evil, than all the evil that can
be said to be shunned: For the evil shunned is suffering, but the evil
done to shun this, is real and active concurrence, in manner, measure,
and method, enjoined by law, in strengthening the hands of those who
have displayed a banner against all the lovers of our Lord Jesus Christ;
a manifest chusing of sin to shun suffering, and a saving of life with
the prejudice of that in the preservation whereof he should be ready to
lay down all, and be at a point to endure the worst this wicked world
can make him suffer, ere he be found guilty in the matter of a
compliance of that nature. And though the rod of the wicked should seem
to rest on his lot, for his refusal, and he be the object of their rage
and revenge, for holding his integrity; yet he shall be honoured as a
faithful witness, helped to endure as seeing him who is invisible, and
amidst all his sufferings and sorrows, made to rejoice in the hope, that
when God shall lead forth these workers of iniquity, he shall not be
found amongst the company of these who have turned aside with them into
their crooked courses, and for that shall be overturned and crushed with
them, under the curse that is hovering over their heads. It is true a
man should not cast himself and his family (which if he provide not for,
he is worse than an infidel) upon sufferings, either needlessly or
doubtfully, when he is not persuaded it is truth and duty he suffers
for, and of value sufficient to countervail the loss he may sustain for
it. But on the other hand, in the present and all like cases it is
highly of the concernment of all men to be careful and circumspectly
cautious, when the case comes to be stated upon suffering or not
suffering, in examining well whether the course whereby a man shuns
suffering be of God, and not to take plausibilities for demonstrations:
seeing the flesh is not only ready to inculcate that doctrine, 'spare
thy self,' but is both witty of invention to plead for what will afford
ease, and as unwilling to listen to what would, if attended unto, expose
us to the malice and rage of rigorous enemies: It being always more
becoming the professors of the gospel, and the followers of our Lord
Jesus, who must walk to heaven bearing his cross; to abstain at all
hazards when the case is doubtful, than to rush forward upon an
uncertainty, when it is not evident they have God's approbation for what
they do. Yea suppose a person erred to his own hurt in the first case,
through weakness, yet it will argue much more sincerity and uprightness
towards God, and is done with less danger than in the other. And as many
as walk according to this rule, are like to have the peace of the Israel
of God, to compense whatever of trouble or loss they may meet with in
the world, when others shall not have this bird of Paradise to sing in
their bosom.
II. But shunning prolixity; to come nearer the point, because perhaps
some may alledge such cases are not determined in the scriptures, nor
can any case be found parallel to these under consideration, from which
we may gather the determination thereof; which I think hard indeed to
find, because in the wickedness of former ages such monstrous exactions
had never a precedent, for such declared ends, so declaredly impudent. I
shall make some suppositions, and propose some questions, all of a
piece, and some way parallel to this under debate, and leave any
conscience touched with the fear of God to answer.
1. Suppose, when our Lord Jesus and his disciples were tossed upon the
waves by the storm at sea, and he was sleeping, that then Herod or
Pilate, or the chief rulers, had sent peremptory orders to all men, to
supply and furnish with such things as he had, the men they employed, to
capacitate them once for all and forever to sink that floating bottom
out of sight; and that somewhat should be given to the soldiers engaged
in that enterprize, somewhat to the Pharisees for persuading them to it,
and fines to be exacted from the recusants, and rewards to be given to
such as should keep them in custody that should fall in their hands,
either of them that refused to pay the moiety prescribed, or of such of
them as should escape drowning. In this case would, or durst any of the
lovers of Jesus comply with any of these demands? and not rather chuse
to perish with him, or in opposition to such wicked attempts? Now, hath
not the Lord Jesus, and all the interest he hath in the nation, been
embarked as it were in one bottom, and floating like a wreck in the
sea? And have not these called rulers in this land, in their rage
against the Lord's anointed, and the handful who adhere to him, sent
their peremptory orders to pay a cess for sinking his floating
interests; and to pay the curates for persuading to it; and fines for
not concurring in it; and rewards to jailors and others appointed to
repress the recusants? Who durst concur then in this compliance, who had
love to Christ in exercise, and who had his friends in the same bottom
embarked? And besides, seeing the great God had the man of whom this is
required, bound with his own consent, under a sacred and solemn oath,
and under the penalty of never seeing his face, if he do not venture
life and fortune to preserve that precious interest, and all who are
embarked with it from perishing. Shall he, notwithstanding of this, give
what these enemies to Christ, call for as his concurrence, to enable
them to execute their wicked contrivance? Does any man think or dream,
that the pitiful plea, of what they call a moral force, will clear and
acquit him before God from the guilt of a concurrence in this
conspiracy, while in the mean time he furnished whatsoever these enemies
demanded of him, with this express declaration, that it was for this
cause exacted, and for this end imposed? Or can he think to be saved,
when they shall be sentenced, who with so much deliberation and despite
have done this thing? O let us consider the after reckoning! And let us
not with pretences distinguish ourselves into a defection, or distract
ourselves into the oblivion of this, that God is righteous to whom the
reckoning must be made.
2. Let it be supposed, under Saul's tyranny, when the Ziphims informed
him of David's hiding himself with them, or when Doeg informed him of
Ahimelech's resetting him, that an order had been given forth to all
Israel, with this narrative: Whereas that rebel David had now openly
despised authority, had been entertained by the priest, received
Goliath's sword from him, and gathered a company of armed men together,
therefore to the end he and his accomplices may be brought to justice,
We ordain all from Dan to Beersheba, to concur either personally in this
expedition against him, or to pay cess to our standing forces to
maintain them in this expedition, or so much to gratify the Ziphims for
their kindness, or to furnish Doeg with a sword to murder the priests of
the Lord. Would any that favoured David's righteous cause, have dared to
do any of these? Would these that durst not concur themselves,
contribute any encouragement to the concurrers? Would Saul's servants
that would not fall upon the priests of the Lord themselves, have given
Doeg one of their swords to do it, or money to buy one, if it had been
demanded? To the same purpose, suppose a party comes to a dissenter,
with an express order, and this narrative, Whereas there is such a
minister met with some people, at an execrable conventicle, as they call
it, (but in itself the pure worship of God) therefore to the end the
minister may be taken and murdered, and the servants of the Lord for the
countenance they gave him may be brought to the same punishment, they
ordain him, for the accomplishing of their design, to furnish that party
with all necessities, or to pay such a sum of money for not concurring
with them: now, should he in this case not only forbear to lay down his
life for his brethren, and forbear to deliver them, that are thus drawn
unto death on such an account, (into which forbearance the great God
will make so accurate an inquiry, Prov. xxiv. 11, 12. as may make us
tremble, whether we look backward or forward) but also furnish according
to the tenor of this order, that party of the dragon's legions, in their
war against the prince Michael and his angels, with supplies, and think
to put off the matter and plead innocent with this, that he was under
the moral force of the law, accompanied with such military force, as if
he had refused, they would have taken away all he had, &c. For this
plea, in its full strength, is to do evil, that some good may come of
it, (no true good) which brings damnation, Rom. iii. 8. or to choose sin
rather than affliction.
3. What if Manasseh, or other idolatrous princes, that sacrificed to
devils, and made children pass through the fire to Molech, had enacted a
cess, or under severe impositions of fines had commanded all to concur
to a solemn sacrifice of that nature, charging every man against a
certain day, to bring in his proportion, in order to celebrate the
sacrifice with all its statute solemnities; or should have taken a child
from every father, and then made a law, that each of these should
contribute such a sum, for furnishing with all necessaries, and
maintaining these murderers, whom they had conduced to shed the blood of
their innocent children, or sacrifice them to Molech: could it be
expected that any of the godly would have paid such exactions, and then
have wiped his mouth with the notion of a moral force? This comes home
enough to our case; for no sacrifice they can offer to the devil, can be
more real or so acceptable, as what they declare they intend to do;
being so direct, not only in opposition to the coming of the kingdom of
Christ, but the deletion of his precious interests, and extirpation of
his faithful remnant, and the giving Satan such an absolute dominion in
the nation, as that they who have made the decree, and all who put it in
execution, practically declare thereby they have emancipate themselves
to his slavery, and sold themselves to work wickedness in the sight of
the Lord: so likewise, that all the rest of the nation, may with
themselves become his vassals, and in evidence of their opposition to
Christ, and in recognition of Satan's sovereignty, and their subjection,
they are appointed to pay these back-meals.
4. Let it be supposed, that after Nebuchadnezzar had made the decree,
for all to fall down and worship his image, and the three children were
apprehended for refusing it, he had made another, that all the Jews
especially should contribute, every one a faggot, or money to buy it, to
heat the furnace, or a rope to lead them to it; can any man suppose,
that Daniel, or the rest of the faithful, would have paid it? Even so,
let it be supposed, that any one of these faithful ambassadors of
Christ, or all these zealous workers together with God, who have
laboured among the people in the preached gospel, should fall into the
hands of these hunters, and then they should make a law, and appoint
every man in the nation to send but one thread, to make a tow, to hang
that minister, or to hang the whole company of Christ's ambassadors, and
a farthing to pay the executioner: can any man, without horror, think of
complying so far as to contribute what is commanded? Or would not a
gracious man, frighted into an abhorrence at the atrociousness of the
wickedness, or fired into a flame of zeal for God, say without demur, as
not daunted with fear of what flesh could do unto him, I will rather
venture my all to keep them alive, or be hanged with them, than by doing
what is demanded, be brought forth and classed in the cursed and cruel
company of those who shall be dragged before the tribunal of Christ,
with their fingers dyed and dropping with the blood of those who are
peculiarly dear to him? I know it will be said, that in all these cases
it would be a clear case of confession. Well, that's all I would have
granted: for that which doth overbalance to a testimony, in all the
cases mentioned, is so far from being wanting in the cases now under
consideration, that they have all to enforce the duty, that all of them
put together do include; as will be clear to any who consider, 1. The
preciousness of the things and interests to be destroyed. 2. The
concurrence called for from every one, that this desperate design may be
accomplished. 3. The great, manifold and indispensable obligations all
are under, not only to abstain from the required concurrence, but to
preserve also and maintain these things in opposition to all whom Satan
sets on work to serve him in this expedition against the Son of God, and
to do it, or endeavour it with the loss of life, and all things dearest
to men, to the end, that these things which are Satan's eye sore, as
only obstructive of his kingdom, may be preserved among the poor
remnant, and propagate in their power and purity to the posterity. Happy
he, who shall be found so doing now, when the dragon and his angels are
drawn into the fields, and have proclaimed the war, and published to the
world the causes thereof; so that now this general having laid aside all
his old disguises, doth in his true shape march upon the head of his
black legions, who wear his badge and colours, and fight under his
banner and standard.
III. In the last place, with all possible brevity, I shall offer some
reasons against compliance with these exactions _in cumulo_.
1. To pay these impositions, upon such declared accounts, for such
declared causes, and for such declared ends, would condemn the
contendings and sufferings of many eminently godly, especially in our
day, who have refused them. Of these questions and sufferings thereupon,
among the godly in former times, we cannot instruct much for such
insolent impositions, as to all the dimensions of their heinousness,
were never heard before. But we want not examples of the saints refusing
to give their money and other such things to wicked men, either to
comply with their wicked demands, obey their wicked laws, encourage
their wicked courses, or further their wicked designs. In scrpture we
find Paul would not give Felix money that he might be loosed, though he
sent for him often for that end, Acts xxiv. 26.
Mr. Durham in his exposition of the revelation, chap. vi. ver. 9. Lect.
6. gives an account, 'That when in the persecution of Dioclesian, the
persecutors sought but the bibles, poor coats, money, or cups (wherewith
they served) to be given them, as some evidence of their ceding: but
they refused to accept deliverance upon these terms; yea, when the
soldiers, partly wearying to be so bloody, partly desirous of seeming
victory over Christians, did profess themselves content to take any old
paper or clout in place of the bible, they refused to give any Ecvola,
or cast-away clout; yea, when soldiers would violently pluck such things
from them against their wills, they would follow them, professing their
adherence unto the truth, and that they had not any way willingly
delivered these things, as is to be seen in Baronius, An. 302, p. 748.
it is reported of one Marcus Arethusius, who was put to torment under
Julian, because he would not build the idol temple which he had formerly
demolished, when they were content to accept some part of the expences
from him, and to spare his life, he refused to give obolum, or one half
penny, Sozom. lib. 5. 9. Cent. Mag. Cent. 4. p. 797 and 833. By which
and many other instances we may see, how resolutely the primitive saints
held fast their testimonies: from which especially they were called
martyrs or witnesses; and by which often, not only many weak ones were
strengthened, but also many persecutors convinced, and made to cry out,
Certainly great is the God of the Christians; while as they saw, that no
allurements on the one side, nor terrors on the other, could make them
loose their grips, but still truth and Christ were borne witness unto,
and well spoken of by them. It will not be unnecessary here to consider
some of Mr. Durham's observations on the fourth lecture; for clearing
whereof he adduced these matters of fact, such as Obs. 7. That the
giving of a testimony by outward confession of the truth, when called
for, is necessary and commendable, as well as soundness of faith; yea,
it is oftentimes the outward testifying of the truth before men, more
than the faith of it before God, that bringeth on suffering: and there
was nothing more abhorred in the primitive Christians than dissembling
of a testimony, to evite suffering, as appeareth in Augustine's writings
concerning a lie, and against a lie, and the writings of others to that
purpose. Obs. 8. That every truth of the word may be a ground of
suffering warrantably: for the least thing that hath a truth in it, as
well as the more concerning fundamental truths, is the word of God, and
so cannot be dispensed with by his people. Obs. 9. Every truth in the
word hath an outward testimony joined to it, and sometimes may be called
for upon very great hazards. Obs. 10. When it is called for, this
testimony or confession to any truth before men, is no less necessary,
and ought as peremptorily to be held and stuck to as the former;
therefore it is called (Rom. x.) Confession unto salvation, and called
for by a peremptory certification, Matth. x. 32, 33. Obs. 11. That these
who are found in the faith of the word, will be also exceeding tenacious
of their testimony; in scripture, and in primitive times, we will find
the saints sticking at, and hazarding themselves on things which appear
of very small moment, yet were to them of great concernment, because of
the testimony, which was involved in them, which they would not let go.
Such was Mordecai, Esther iii. Daniel vi. his not shutting of his
windows. Yea further, in his lately printed sermons on Matth. xvi. 24.
Serm. 7. p. 155. the same author saith; there is not in some respect a
more and a less in the matter of duty, and in the matter of truth, or in
respect of suffering. And a little after, Sect. 5. he says, we would not
limit sufferings for Christ to things simply lawful or unlawful; for it
may be sometimes for things indifferent in their own nature, which yet
being so and so circumstantiated to us, may draw on suffering; a thing
may be indifferent and lawful to some, which to others, stated under
such and such circumstances may be counted a receding from some part of
a just testimony; even though the matter be not such in itself, and in
its own nature, yet it may be so circumstantiate to some persons, as it
may be liable to that construction, if they shall recede from or forbear
it; as in the example of Daniel, who suffered for opening his windows,
which was a thing indifferent in itself, and not essential to his
worshipping of God; but--he finds himself bound in conscience, and that
on very just ground, to do as he was wont to do before, and that on the
manifest hazard of his life, lest his malicious enemies should have it
to say, that he receded from his duty, and that he thought more shame
now, or was more afraid now, than before, to worship the true God.'
How worthy Mr. Knox argueth for withholding emoluments from the false
bishops and clergy, may be seen before, Part 1. Per. 3.
The general assembly, in their declaration, dated July ult. 1648.
concerning the then unlawful engagement in a war against England,
plainly and positively dehorteth all members of the kirk of Scotland
from contributing any assistance thereunto, expressed as followeth,
'That they do not concur in, nor any way assist this present engagement,
as they would not partake in other men's sins, and so receive of their
plagues; but that by the grace and assistance of Christ, they stedfastly
resolve to suffer the rod of the wicked, and the utmost which wicked
men's malice can afflict them with, rather than to put forth their hands
to iniquity.' In which declaration may be seen at large that candour,
faithfulness and freedom which becometh the ministers of the gospel, and
dignity of watchmen, in their seasonable warning and dissuading all from
assisting any way to that unlawful engagement, perceiving the sin and
snare thereof, so obviously tending to the involving the land in guilt,
and exposing to wrath; yea, and that notwithstanding of the fair and
plausible pretexts of the engagers and joiners therein, who pretended
and professed their undertaking to be for the furthering reformation,
establishing and securing the covenanted religion from the plottings and
endeavours of the popish, prelatic, and malignant enemies thereof, and
prosecuting the ends of the covenants; pretences which no doubt our
silent and time-serving ministers (if they had any such now to plead)
would strenuously improve, in vindication of their prudent silence,
sinful and shameful compliances. Alas, how sad and lamentable is the
condition of the church and nation now! that even when the case is so
far altered, that not only all such pretences are laid aside,
reformation deserted and disdained, the established religion razed and
ruined, the covenant broken and burned, and the owning the obligation
thereof declared treason, but also an absolute power pleaded and
exercised, to the suspending, stopping and disabling all penal laws
against popery and prelacy, a gap opened by an antichristian toleration
to the letting in all the heresies, idolatries and blasphemies of the
mother of harlots, and the land openly defiled therewith, unjust and
wicked taxations arbitrarily imposed and levied, for the most dreadful,
sacrilegious and hellish ends that ever was published to the world, far
exceeding in wickedness these testified against by the assembly 1648, or
any formerly. While the watchmen have so far abandoned their duty of
setting the trumpet to their mouth, and giving due warning of the sin
and danger of those dreadful and judgment procuring courses, that they
are caught in the snare, and found complimenting and encouraging the
principal instruments of all these evils, by their scandalous flattering
addresses.
How faithful and tender some have been even in our day, their sufferings
and losses in a measure above others makes manifest, amongst whom the
worthy laird of Kersland is not to be forgotten, whose estate, heritable
and moveable, was declared forfeited and seized, for his appearing in
arms to join with that faithful party, who by horrid oppression, were
forced to betake themselves to defensive resistance in the year 1666;
who, considering the equity of the cause he appeared for, the
indispensibleness of the obligations binding him to that duty, and how
much a good conscience is to be preferred to an estate, durst not part
with the sweet comforts of the one for the uncertain profits of the
other: and as he was earnest with God by frequent and fervent prayer,
for light and stedfastness in the matters of his suffering and
testimony, so it pleased the Lord so to determine his heart therein, as
that all the endeavours and persuasions used both by friends and foes,
to move him to a composition with the enemies for his estate, proved
unsuccessful; yea, it is well known how that severals, both of his near
relations and others, who used the most forcible and persuasive
arguments, as the consideration of the ancient and honourable family he
was descended from; the miserable case that he, his lady and children
should be in, without his estate; the counsel and judgment of grave and
godly ministers; the freedom and practice of other learned and knowing
men; together also with the imputation of vain scrupulosity, simple and
unwarrantable nicety and preciseness, &c. that yet even some of those
who dealt most with him, were, by his defences and reasonings, convinced
of the equity of his cause, and brought to commend his upright
resolution, and to applaud his tenderness and faithfulness; and in
particular his own father, who pleaded much that he would only consent,
that he, with others of his friends, might compone in favours of his
family, and that he himself should be no ways concerned in it further
than to assent that the thing be done; but could not prevail, who
afterwards blessed God that he did not; declaring, that he had much more
satisfaction and comfort in his son's honesty and stedfastness, than
many such estates could ever have afforded him.
I shall here mention some considerations which prevailed with him to
decline all composition directly or indirectly with the enemies in that
matter. (1.) That he could never attain to freedom to use any such
manifest dissimulation, as deliberately to assent to any thing that
might import his acknowledging that to be a sin and fault, (yea such a
sin and fault as rebellion) which he was convinced in his conscience to
be unquestionable duty both before God and man, nor thereby dissembling
to insinuate his undoubted right to his estate, to be in the person, or
at the disposing of any other. (2.) Considering that there can be no new
right procured upon a composition, and granted to any, but such as shall
carry in the narrative thereof that he had forfeited that estate by
rebellion, with a long preamble, condemning the cause of God, and
dutiful endeavours of his people for reformation, and in defence of
religion and liberty, all as sedition, rebellion and treason; whereupon
he resolved rather to part with his estate, than be any way instrumental
and occasional to the indignifying that holy and honourable cause, with
such disdainful, reproachful and blaspemous epithets. And albeit such
tenderness in principle and practice of this worthy gentleman, and of
many others of the faithful sufferers in our day, be censured and
condemned by the lukewarm and worldly-wise professors in this age, as an
unprecedented novelty, or precise and unwarrantable notion; yet we find
it the same with the faithful sufferers in former ages, and exactly
agreeing with the doctrine and principles of the most orthodox and
famous divines; for the reverend and learned Calvin having the same case
of conscience proposed to him by the godly, persecuted in his age, to
which his solid and faithful answer is extant in his 375 epistle,
Article 3. thus proposed and answered: 'Whether the confiscation of
goods can be fought back again from a prince, in the name and behalf of
these who are forfeited for religion?' To which he answers, 'That it is
certain it cannot be done without sin; for the new right, or the De
Novodamus (as we call it) granted by the prince, doth really contain
open blasphemies against the glory of God; because therein mention is
made of errors, crimes, and divine lese majesty, whereof the condemned
are found guilty; which new right must, in law, be exhibited by him who
intendeth to use the same; and that as a certain kind of approbation, no
ways to be tolerated. Wherefore, I see not that it is lawful for a godly
man, rightly instructed in the gospel, to involve himself into such
fictions.'
2. From the fountain and conveyance whence they proceed, the iniquity of
these payments might be concluded; which is nothing else than the
arbitrary power domineering over us, and oppressing and overpressing the
kingdoms with intolerable exactions which to pay is all the consent and
concurrence required of us to entail slavery on the posterity. I mean,
to pay it out of submission only to the moral force of its imposition,
which is all the justification required of that absolute tyranny
imposing it. For we have the testimony of a king for it, (King James'
speech to the parliament, in 1609.) That a king degenerateth into a
tyrant, when he leaveth to rule by law, much more when he begins--to set
up an arbitrary power, impose unlawful taxes, &c. It can be denied by
none, that know either religion or liberty, and are not enemies to both,
that these impositions under consideration, upon such accounts, for such
ends, are as unlawful taxes, and as illegally and arbitrarily imposed,
as ever could demonstrate the most despotical absoluteness, paramount to
all law, or precedent, but that of Benhadad, of a very tyrannical
strain. Thus saith Benhadad, "thy silver and thy gold is mine--yet I
will send my servants, and they shall search thine house, and it shall
be that whatsoever is pleasant in thine eyes, they shall put in their
hand, and take it away," 1 Kings, xx. 3. 6. which even as Ahab and his
elders would not hearken to nor consent. But from an extoic dominator
this were not so intolerable, as from such as pretend an hereditary
right to govern, who should remove violence and spoil, and take away
their exactions from the Lord's people, as the Lord saith, Ezek. xlv. 9.
But instead of that, That they may do evil with both hands earnestly,
the prince asketh, and the judge asketh for a reward: and the great man
uttereth his mischievous desire: so they wrap it up, Mic. vii 3, the
easy compliance with which, makes Zion as the grape gleanings of the
vintage. If those exactions be wicked, then compliance with them must be
iniquity: for it justifies the court that enacts and exacts them, a
packed juncto of a prevalent faction, made up of perjured traitors, in a
course of enmity against God and the country, who, to prosecute the war
against the Almighty, and root out all his people out of the land,
condescend upon these cesses, fines, &c. as a fit and adapted medium
thereunto. Wherefore, of necessity, all that would not own that
conclusion, as their own deed, in these representatives, and own them as
their representatives in that deed, must bear witness against the same,
by a refusal to own the debt, or pay the same. But I shall conclude
this, with observing. (1.) The holy and remarkable righteousness of the
Lord, that we, who would not contend earnestly for the liberty of the
gospel, who would not acquit ourselves like men, in witnessing our
loyalty to Christ, were not fixed in our engagements, nor steadfast in
holding the liberties wherewith Christ hath made us free, did not
reclaim nor reluctate, when we saw our royal master's prerogative
invaded; should be trod upon in all civils, and treated as slaves, even
by these, whom we had gratified with a base and sinful forbearance to
plead for God, and preserve from their violence these things, these
precious and valuable things, which we should have kept more tenderly
than the apple of our eye. O the relucency of this righteousness, in
making the gods whom we have served smite us, and in making them whose
interest we minded, with a misregard and perjury involving neglect of
the interest of Christ, thus to destroy our pitiful interests! And thus
having taught them to be captains over us, we must now sit in the house
of bondage in our land. (2.) Who will not adore and admire the
righteousness of the Lord, particularly in leaving some of these to be
designedly trod upon, who not only were involved in the common guilt of
not withstanding these encroachments, but first went a great way in
concurring to the making of these wicked laws; and now have been made to
ly under the load, laid upon their loins by the hand of such, to whom
they gave the hand in overturning the work of God? Why should not they
be spoiled? Why should not the young lions roar upon them, and make
their land waste? Why should not men of the same metal and soul with the
children of Noph and Tahapenes, break the crown off their head (or feed
upon their crown) who have sold, and set the crown of Christ upon
another's head, and concurred to crush his faithful remnant? O let us
learn to read and revere! Let us not be wheedled with we know not what,
out of our good old principles, into the espousing the interest, or
embarking into the same bottom with men of such principles and
practices. And whoso is wise, and will observe these things, even they
shall understand the loving kindness of the Lord. Great loving kindness,
that he hath shewed to his poor remnant, in delivering us from
deliverances by such deliverers, whereby the work had been more really
and more shamefully ruined and the hope of the posterity more certainly
razed.
3. From the declared ends of all of them, declared either verbally or
virtually, and indisputable and universally known; to wit, that by such
exaction, they might be enabled to maintain and prosecute the national
rebellion against Christ, and root out his gospel and all the faithful
preachers and professors thereof. These designs being notour, and the
impositions demanded being the best expedients, and most adapted means
to attain them, it cannot but be manifest, that whosoever complies with
the means, do co-operate with the ends: which, if any thing, will
involve the compliers in the contriver's sin, and make the payers
obnoxious to the enacters judgment. If they that take rewards to slay
innocents, be liable to a curse, Deut. xxvii. 25. they cannot say Amen
to it, who so co-operate to the effectuating the slaughter. If any thing
make Zion liable to be plowed as a field, when the heads thereof judge
for reward, Mic. iii. 11, 12. it must be, when they demand such rewards,
and the demands are complied with. But some may pretend, and under that
pretence think to shut the shower of suffering, and command the serenity
and sun shine of a good conscience too, and to shelter their soul under
that shadow; that these exactions may be necessary for other ends: Can
any state be without exactions? Is it not necessary that forces be
maintained, and such as are in public office in the kingdom? Wherewithal
shall the nation be guarded against foreign invasion? Alas! the pretence
is so false and frivolous as he could not escape the censure of foolish,
who in answering it appeared serious, save in a just indignation at its
empty vanity. What are these forces and public officers for? What are
they employed about, but to promote the dragon's designs, and serve his
drudgery? Shall these guard the nation, who, together with religion,
tread upon the poor remaining shadow of liberty? Do they indeed fear a
foreign invasion? No; it doth not hold us here: these called rulers hide
not their designs, but hold them to our eye that we may not pretend
ignorance. They will do the greatest haste first: Christ and his
interest is their great eye-sore. This one Jesus, who calls himself a
king, (yea, and he will be so to their cost,) and his subjects as the
most dangerous party, are to be discussed in the first place: and
thereafter, when they are liberate from that fear of returning to his
throne, whom they have exauctorate, (for, if ever he do, they are
ruined, make haste, O Lord!) and have eaten the flesh and drunk the
blood of his people, then they will be in a better case to defend the
land, by shewing the enemy those teeth and tusks wherewith they have
killed the people of the Lord. But will men put out their own eyes, that
they may be taken with the more tameness to grind in their mill, and
make them merry at our madness? Have we lost our senses, that we may
with confidence jeopard our souls? Have they not invaded the Mediator's
kingdom, and taken to themselves his house in possession? And because
reavers may not be ruers, they will destroy all in the land, who seem
faithful to Christ, and resolute to follow the captain of the host of
Israel. But it is not enough that they menace heaven? Will they mock us
into the same rebellion with themselves? He will not be mocked, but turn
their jest into earnest. I cannot here shift the transcribing some of
the very words of that author, whose reasonings I am but gleaning on
this subject. 'Oh Britain! O Scotland! bent into, and bold in
backsliding, the wrath of God and thy wo seems to be upon the wing. And
alas! I am afraid, that by this crowning and crimson wickedness, the
Lord God Almighty is making a way to his anger, and preparing the nation
for a sacrifice, to expiate in the sight of the world our perjury,
defection and heaven daring provocations. Alas! I am afraid, that the
sword of the Lord, which shall avenge the quarrel of his covenant, is
near to be drawn,--that the contributers, as well as the stated party of
contrivers, decreers and cruel executioners of these decrees, may fall
under the blow of the furbished sword of the Lord God: and that the land
of such abominations may be swept of its inhabitants with the besom of
destruction, and soaked with the blood of those, who instead of
contending for Christ, have by this payment associate with his stated,
his declared, and implacable enemies, whose rage is come up before him,
and will bring him down to take revenge. Alas! my fears, my fears are
multiplied upon me, that the war shall not only at last land in Britain:
but that he hath been all this while training up a militia abroad,
breeding them in blood, and teaching them how to destroy, against the
time he gave them order to march, and put the flaming sword in their
hand, to be bathed in the blood of backsliding Britain! Oh, if our
turning unto him, that he might turn away from the fierceness of his
anger, might prevent this woful day! But since, instead of any turning
unto him, we surpass the deeds of the heathen, and outdo in wickedness
all that went before us, and proceed, with a petulancy reaching heaven,
from evil to worse; I am afraid, that all the blood shed since the sword
was drawn in the nations about, all the sacked cities, all the burnt
crops and villages, all the wasted countries, all the slain of the Lord
by sea or land, all the pillagings, rapes, murders, outrages, (which
rage itself could hardly outdo,) all the horrid and inhuman cruelties,
that hath been committed during this bloody war (wherein the sea hath
been dyed, and the land as it were drowned with the blood of the slain)
all the truculent and treacherous murders of that monster Alva in the
low countries, all the incredible cruelties of the Guises, and the
bloodshed in the massacres of France, all the tortures that the people
of the Lord have been put to in the vallies of Piedmont, by that little
fierce tyger the Duke of Savoy, all the savage and barbarous butcheries
of the Irish massacre: shall be forgotten, or seem things not to be
mentioned in one day, when what shall be done in Britain comes to be
remembered. O Britain, O Britain: of all nations under the cope of
heaven, most ripe for the sickle of vengeance! shall this throne of
iniquity, which hath framed so many mischiefs into laws, and all that
are accomplices in this wicked conspiracy, who now are gathering
themselves against the souls of the righteous, and condemning the
innocent blood, be able to save its subjects, when he comes to make
inquisition for that blood? Or shall the subjects, calling in all from
60 to 16, be able to support the throne? Alas! in vain shall they offer
to draw up, and draw the sword and defend, when the Lord God of Hosts
draws his sword, to accomplish upon them the vengeance written, and
wrapt up in these words. He shall bring upon them their own iniquity,
and shall cut them off in their own wickedness, yea the Lord our God
shall cut them off. And, if it come to this, then in that day, escape
who will, professing gentlemen and others, who, in this, have complied
with the rulers, shall not escape: then shall they be paid for this
payment. The storm of his displeasure, (even though they get their souls
for a prey, yea so much the more as he will not suffer them to perish
eternally) shalt be observed to fall particularly upon their houses,
interests and estates. Who can think upon the wickedness of Britain,
with its just aggravations, and imagine the righteous Lord will not
proportion his judgments to the heinousness of our guilt, and his
revenge to the rage, whereby he and his Christ hath been, and is
opposed, and take other measures?'
4. From the nature of this payment, it is notour they are sinful
compliances and transactions with Christ's declared enemies, and do
partake of unitive confederacies with them; which are demonstrated to be
sinful, Head 3. Arg. 1. in gen. pag. Certainly such bargains cannot be
discretive, exacted and complied with by persons no ways incorporate
together, being only overcome by mere force: since they are not only
demanded and granted acknowledgments of that power that imposes them, as
legally lording over them, but obediential submissions to these wicked
laws that enact them; which is a formal justifying of these laws: for
laws cannot be obeyed, except they be justified, seeing laws unjust and
unjustifiable cannot be obeyed. Therefore, seeing the payment of the
cess, locality, fines, stipends, fees, &c. is an obediential compliance
with the laws that enjoin them, that obedience can no more be justified,
than the laws enacting such payments; which none can justify but he that
is an enemy to those things for opposing which they are enacted. If then
compliances with the wicked impositions and exactions of arbitrary
dominators, enemies to the work and people of God, be in scripture
condemned, then such payments cannot be justified: but such compliances
are condemned, and cannot be approven. This was Issachar's brand, that
being a strong ass, he couched between burdens, and bowed his shoulders
to bear and become a servant to tribute, Gen. xlix. 14. This was Afa's
folly, that he so far complied with Benhadad, as to give money to take
his help, 1 Kings xv. 18. Condemned by the prophet Hanani, 2 Chron. xvi.
7, &c. much more if he had given it to help him. It is one of the
instances of the evil that Menahem did in the sight of the Lord, 2 Kings
xv. 18,--20, that when Pul the king of Assyria came against the land, he
gave him a thousand talents of silver, that his hand might be with him,
which he enacted of Israel; this was certainly evil in the sight of the
Lord; for if the confederacy was evil, then this price to procure it was
evil also: and if Menahem's exaction was evil, then Israel's compliance
was evil also; for thus Ephraim was oppressed and broken in judgment,
because he willingly walked after the commandment, Hos. v. 11. It was
also a part and proof of Ahaz's confederacy with Tiglath Pileser King of
Assyria, that he sent money to him, 2 Kings xvi. 8. Which to all the
fearers of the Lord is condemned and discharged, Isa. viii. 13, 14.
Which, if it was evil, then also Hezekiah's compliance with Sennacherib,
giving him money, and offering to bear that which was put upon him, 2
Kings xviii. 14, 15. was evil: and also Jehoiakim's taxing the land, to
give the money according to the commandment of Pharaoh, 2 Kings xxiii.
35. was sinful to the exacter, and likewise to the compliers. These were
all sinful compliances and confederacies with the wicked, making their
peace with them to whom they paid them; therefore all peace-making
payments, by way of unitive agreement with the wicked must be sinful.
And accordingly in the time of Montrose, the general assembly made an
act for censuring the compliers with the public enemies of this church
and kingdom, June 17. 1646, Sess. 14. See part 1. Per. 5.
5. Where these exactions are extorted only as badges of bondage, without
consent unto the law imposing them, it is a case more suitable for
lamentation than censure, that she that was princess among the provinces
should become tributary, Lam. i. 1. But when they are acknowledgments of
the lawgivers, and an exact obedience to the law, and voluntary
agreement and bargain with them, strengthening them to the prosecution
of their mischiefs, they cannot be free of the imposer's sin. It was the
sin of the men of Shechem, and a proof of their heart's inclination to
follow Abimelech, that they gave him threescore and ten pieces of
silver, enabling him to kill threescore and ten persons, and to hire
vain and light persons to follow him, which they paid as an
acknowledgment of his usurped power, Judg. ix. 3,----5. for which
afterwards fire came out of the house of Abimelech and devoured them.
Certainly a voluntary consent unto a mischief is a partaking with the
sin of it, a consent unto theft is a partaking with it, Psal. 1. 18. But
if there be any consent unto a mischief, it must be when the person
agrees it be done against himself, and voluntarily subjects himself to
the force of the law imposing it, and not only does not oppose or
witness against the doing of it against others, but yields to its
reaching himself, and gives what is demanded to strengthen the robbers
to exercise robbery over all.
As the payer of the cess, fines and fees, &c. gives all the consent
required of him to these mischiefs framed into law, not only to rob
himself, but the church and nation of its dearest treasure, the gospel,
for the punishment of owning which, and as means to remove it, these
payments are exacted. But the plea of the payers is, That they are
constrained to it, and they do it against their will. Ans. 1. He who
says he understands this, that the payer of these exactions can purge
himself of the guilt of them, is like to buy an after-wit at a dear
rate. Can it be thought by any man of knowledge and conscience, that so
remote a force makes the deed involuntary, whereby the payer is purged
from the guilt of accession to the imposers deeds, whom hereby, in this
very imposition, he owns as his representatives! 2. The payment cannot
be involuntary; for the law enjoining it, being the public and declared
will of the nation, requires no other voluntariness but obedience, and
judgeth no other thing involuntariness but disobedience. So that the law
being satisfied, it absolves the satisfier from all transgression, and
looks upon all who yield obedience as equally willing, and equally out
of the reach of its appended penalty, in case of disobedience. Neither
are we to please ourselves with other fancies and fictitious
unwillingness, when real obedience is yielded, whereby the law is
satisfied, and the lawmaker capacitated thereby to act all his intended
mischiefs. For to be unwilling to part with money in the case, as it is
no virtue in itself, so I suppose there are few who will be solicitous
to purge themselves of this. And to be unwilling from some strugglings
of light and conscience, is such unwillingness as aggravates the guilt
of the giver, and makes it more heinous in the sight of God, and hateful
in the eyes of all tender men; the law enjoining such payments, takes no
notice of such reluctances, only requireth obedience; and when that is
yielded, the law is satisfied, as to the voluntariness of the action,
and must construe the agent a willing walker after the command, and a
voluntary complier with the public will of the nation. 3. It must be
simply, really, and truly a voluntary deed, when there is deliberation
and election. The law requiring these payments being promulgate, every
man must be supposed to put the question to himself, What shall I do in
the case? Shall I obey and be free? or disobey and suffer? Here is
election and choice upon mature deliberation; and so the deed becomes
voluntary. This will be confirmed, if we consider the law of God, Deut.
xxii. 25. concerning rapes. Where, to make the unvoluntariness of the
betrothed virgin, she must not only be supposed to struggle and resist
the attempt made upon her chastity and honour by the villain; but she
must cry for assistance in that resistance, without which she was held
in law willingly to consent to the committing of that wickedness. And
moreover, if we consider the law, ver. 13. it will be manifest, in order
to her escaping of death, that when violated, and the villain hath
committed this villany, she is to carry as Tamar (when defiled of that
beast, though of the blood royal) did, 2 Sam. xiii. 19. that is, to
complain and cry, and crave justice against him, and be wanting in
nothing, that may bring him to condign punishment. This doth aptly
correspond to our case. Scotland is the betrothed virgin: we were
espoused to Jesus Christ, and joined to him, by a marriage covenant,
never to be forgotten; but, the rulers, and with them the body of the
land have treacherously broken it; yet there is a remnant that adhere to
him as head and husband, because of which, these called rulers incensed
against him, will violently commit a rape upon them, and have them
prostitute their bodies, their fortunes, yea their souls and consciences
to their lusts, and thus they will needs ravish the queen in the king's
presence. And so, while with displayed banner they will drive our
covenanted husband out of the nation, and destroy all who will own him
as such, they call for our assistance and compliance, to enable them to
accomplish this wickedness. Now either must we make all the resistance
that is in our power; or the law judgeth us willingly to consent, and
because of that we fall into the hands of the righteous Judge, and have
neither the evidence of our resisting, nor crying, nor pursuing the
wicked for this violent rape, to produce and plead upon, why sentence
should not pass, and the law's just severity be executed upon us. What?
alas! do they declare they will stone our husband? (Ah! for which of his
good deeds is this done) and shall they make a law, whereby we shall be
obliged to furnish them with stones to do it? And shall they be obeyed?
Is this our struggling? Is this our crying? Is this our endeavour that
the wicked may be brought to condign punishment? Oh! let us meditate
terror, lest we be brought forth as willing consenters; for whatever
vengeance the jealous and just God shall execute upon them, who have
committed the rape, shall equally, in its crushing and everlastingly
confounding weight, fall upon them who do not by their refusing, and
their resisting make their unwillingness manifest; which in the present
case is their struggling, their crying, and calling God and man to
witness, they are not consenters, but continue constant and loyal in
their love to their betrothed husband.
6. A formal consent to the wickedness of these impositions were the less
matter, if the payment of them were not also a concurrence to assist
them, and a strengthening their hands in it. But this is so manifest,
that the paying of the cess, locality, fines, fees, &c. is a concurrence
with, and contributing towards the promoving the wicked designs for
which they are imposed, that he must have a conscience of brass, and in
a great measure feared who will run upon such a formal engagement
against the Lord and his anointed King in Zion. If it was Aaron's sin
which made the people naked, and which brought so great a sin upon them,
to take, and the people's sin and shame to give, that contribution of
golden ear-rings for making a calf, Exod. xxii. 3. &c. And if it was
Gideon's sin to take and Israel's to give, that contribution of the
ear-rings of their prey, to make an ephod, Judg. viii. 25. Then, as it
is our oppressors sin to take, so it must be our sin and shame to give,
their demanded exaction to help them in erecting such idols of jealousy,
as they have set up, and are commanding all to bow to, to provoke the
Lord to jealousy, especially when they affrontedly require such
contributions to be paid, both as punishments for not assisting, and as
means to assist in their establishment. Should we thus help the ungodly,
and love them that hate the Lord? 2 Chron. xix. 2. Alas! instead of
arguing, it were more fit to fall a weeping, when it is come to be a
question amongst us, whether, instead of coming to the help of the Lord
against the mighty, we shall really help the mighty against the Lord,
and that while they call for our assistance formally upon this declared
account. As the very inscription of their acts, does carry it in their
front, requiring a supply to his majesty, &c. If this be not a casting
in a lot among them, who can tell what it is? Sure it is a preparing a
table for that troop, and a furnishing a drink offering unto that
number, Isa. lxv. 31. Seeing it is a supplying them with necessaries, to
solemnize their idolatrous festivities, who forsake the Lord, and not
only forget but lay waste his holy mountain, for which all that have any
occasion to it, are threatened to be numbered to the sword. If any thing
be a strengthening the hands of evil doers, Jer. xxiii. 14. certainly
this is. For as they cannot accomplish their cursed ends without these
exactions, so the payment of them is all the present, personal and
public concurrence in waging this war with heaven, that is required of
the nation, to wit, such a sum to furnish them with all necessaries,
and maintain the executioners of their hell-hatched and heaven-daring
decrees and orders: and the law requiring no more but contributing what
is appointed, looks equally upon the givers, as followers of the
command, and active concurrers in complying with its end, and carrying
on and promoving its design, and so affoils them from all the statute
severities, in case of deficiency.
7. If it were only a concurrence in their wickedness to pay those their
exacted supplies, it were more easily comported with: but I fear it
shall be found a hire and reward for their wicked service. At first they
were only enacted and exacted, as helps to capacitate this popish,
prelatical and malignant faction, to prosecute the war they had
undertaken and declared against Christ: but now, having thereby been
enabled to carry it through this length, that they have almost got all
visible appearances for Christ, in owning his gospel, and propagating
his testimony, quite suppressed by means of these impositions, and
having got the fields cleared or those that formerly opposed their
course and career, and all obstacles removed that might stand in the way
of the reception they have prepared for their mistress the Babylonish
lady, the mother of harlots; they now demand these payments, as their
wages and hire for their labour; which to pay now, is more than a
justifying, seeing it is a rewarding them for their work. And to pay
these pimps, and to purchase their peace thereby, is worse than to bring
the hire of a whore into the house of the Lord, (Deut. xxiii. 18.) since
it is a hiring them to bring the whore into the house of the Lord. O how
hath Scotland played the harlot with many lovers! is this the zeal we
should have had to our covenanted husband, and the honour of his house,
that we have not only suffered his enemies to come in and take
possession of it, but consented to their invasion; and not only
consented, but invited them to come in; and not only invited them, but
prostitute our estates and consciences also to their arbitrary lusts;
and not only played the harlot with them, but hired them also when they
had done! and for this the Lord may say to Scotland, as he said to his
people of old, 'They give gifts to all whores, but thou givest thy gifts
to all thy lovers, and hirest them, that they may come unto thee on
every side, for thy whoredom. And the contrary is in thee from other
women in thy whoredoms--in that thou givest a reward, and no reward is
given unto thee; therefore thou art contrary,' Ezek xvi. 33, 34. There
Israel is taxed for hiring the Assyrians: but let it be considered and
enquired into in the history, how this was. What evidence can be given
of this in their transactions with them? Was it only that they were
enticed, or did entice them into a communion with their idolatry, It is
true, Ahaz may be an instance of that, in his sending the pattern of the
altar he saw at Damascus, 2 Kings xvi. 10. And it cannot be denied, but
in several respects they did partake with the Assyrians in their
idolatry, which was their adultery. But what could be their hire they
gave them for it, if it was not their taxations they paid, and money
they sent unto them? as Ahaz did, verse 8. and Hezekiah also, though a
good man, 2 Kings xviii. 14, 15. which can no more be justified, than
Asa's paying to Benhadad. It was then their confederacies, and the hire
of them the Lord calls the hire they gave unto their lovers. With this
also Ephraim is charged, that he hired lovers, Hos. viii. 9, 10. of this
we have instances, in Menahem's giving to Pul a thousand talents of
silver, and exacting it of the people, 2 Kings xv. 19, 20. And in
Hoshea's becoming servant to Shalmanesar king of Assyria, and giving him
presents, 2 Kings xvii. 3. If then hiring wicked men in confederacies to
help the Lord's people, be a hiring of lovers so much condemned in
scripture, what must a hiring of them to hurt them, and rewarding them
after they have done, and when they formally seek it for such work, be?
but a giving the reward, they seek to slay the innocent (Deut. xxvii.
25.) and a voluntary yielding that which they take, (Ezek. xxii. 12.)
which if it be sin in the takers, cannot be justified in the givers, but
will render both obnoxious to the indignation of a provoked God, in the
day when he shall begin to contend for the wrongs he hath got, both by
the work and the wages. Now let all the acts for the cess and
continuation thereof, and other acts and edicts for fines and
forfeitures, be considered in their just import, according to the true
meaning of the enacters, and the causes for which they exact them, and
will have them complied with; it will be found they were both declared,
intended and improved, and accordingly approved by the compliers, not
only as helps, but as hires for our oppressors and destroyers, and for
such as have been, and are more destructive and explicitly declared
enemies to Christ's interests and people in Scotland, than ever the
Assyrians were to the church in the old testament. The cess was not only
a help, but a hire to the tyrant and his accomplices, for suppressing
meetings for gospel ordinances; especially the continuation of it, from
time to time, was humbly, unanimously, chearfully and heartily offered,
for themselves, and in name of, and as representing this kingdom, as a
hire for the doing of it, and an encouragement to suppress what remained
of these conventicles. The locality was intended as a help to the
soldiers in their quarterings upon this account; but afterwards, being
expressly discharged to be furnished, without payment according to the
current rates of the country, Act 3. par. 3. X. Charles II. Aug. 20,
1681. The contribution of it for nought must be interpreted for a reward
of their service, fines are appointed, not only for a punishment of
contraveeners of their wicked laws, but for a hire to their most violent
executors. Stipends for a hire to their hireling curates. And fees, as a
hire to jailors, to keep the Lord's people in bondage. By which hires
these destroyers have been rewarded, by them whom they have destroyed,
and for which the righteous Lord will reward both.
8. Let it be considered, how far these submissions are short of, and how
clearly these compliances are inconsistent with, that duty which lies
upon us with reference to them. Our obligation to God and our brethren
doth indispensibly bind us to a contrary carriage. If it bind us in our
station and capacity to an active renitency, it doth much more bind us
up from such compliances. Neither is it imaginable, how moral force can
ever justify our doing that deed, we are obliged, by all imaginable
bonds, yea, if in any probable capacity, by the utmost of real force, to
counteract. Can we give them that which they require, and by which they
are enabled to murder our brethren, when we are so indispensibly obliged
to rescue our brethren, Prov. xxiv. 11, 12. to relieve the oppressed,
Isa. i. 27, to loose the bonds of wickedness, to undo the heavy burdens,
to let the oppressed go free, and to break every yoke, Isa. lviii. 6.
What do we owe to these enemies, but seeing they have constitute
themselves by these acts implacable enemies to Christ, his people and
interest _in babite_, not only plainly and importunely to pray that he
would overturn them, but to oppose their course, to the uttermost of our
power, and to concur to wrath that power out of their hands? And since
they will needs make the whole nation a curse, they are so far from
being to be complied with, that for these exactings and exactions they
are to be looked upon, and carried unto, not only as these who have sold
themselves to work wickedness, but endeavour also to engage with
themselves all in the same guilt, and expose them to the same curse. And
therefore, that the anger of the Lord may be turned away from his
people, every one in his station is obliged to endeavour to bring these
Achans to condign punishment.
9. As it must be taken for granted, that these wicked oppressions by
law are perjury avouched in the sight of God; yea in a peculiar manner,
our covenanted subjection unto him is turned into an open war against
him; so we cannot but believe, that for this height of wickedness, the
curse of God (to which in the covenant the nation in case of breach, is
liable by their own consent) and the Mediator's malediction shall
follow, pursue, overtake, and fall upon the head of these, who have made
the decrees, and upon all who concur in the execution, and carry on this
course: Oh! it is impossible to keep them company, and not fall with
them into the hands of the living God. Well then, seeing every one for
whom these exactions are required, is under an anterior obligation to
God and the brethren, to preserve these precious interests, which the
imposers have been long essaying to root out and ruin, and his people
whom they have been destroying, with the loss of all he hath, life not
accepted. (For I suppose none, who acknowledged his soul is still under
the bond of the covenant and it is likely to cost him his soul who
denies it) but he will own this to be duty; nay, none who hath any sense
of religion; but abstracting from the subjective obligation of a sworn
covenant, he will own an objective obligation from the law of the great
superior, that doth immediately bind the conscience to witness against
this course, and to lay down, if it should come to that, his life for
his brethren. Then for a man to give his goods to destroy these things
and persons, which he is obliged to defend and preserve with the loss of
all, is so clear a making himself a transgressor, in paying his
proportion, and being at the expense of destroying what he built, and
building what he destroyed, that it seems inexplicable how he can dream
to be innocent; especially when more lies upon it than the souls of the
compliers are worth even the interest of Christ in the land. And to
close this, I would put home the question, and pose the confidence of
any that took that covenant, if in that day the question had been asked
at him, whether he would have judged the paying of a cess for the ends
narrated, to suppress a testimony for that covenanted reformation, the
paying of fines and fees, (for owning it) to the overturners, breakers
and burners of it, to be a plain perjury and palpable counteracting of
the ends thereof? And let him speak his soul, and it is beyond debate
with me, he will not dare to say he took it in a sense which can subsist
with these compliances. Nay, I doubt not, if to any morally serious it
had been then said, You will pay money, &c. for destroying this covenant
and its ends, and deleting the remnant that shall be found to adhere to
it he would have given Hazael's answer. It concerns every man, that
would be free of the curse of it, to consider how he is brought to make
enquiry after vows; or to dream of consistencies betwixt the performing
those engagements, and the plainest concurring in a counteracting
thereof.
10. If then these impositions be so wicked, and for such wicked ends and
causes; then, in order to my being free of this heinous guilt, there is
a necessity of my giving a testimony, and such an one, which when
brought to the touchstone, will get God's approbation, and be my
acquittance from a concurrence. Now, it is not imaginable that my
testimony can be the exact obedience to the law, against the wickedness
whereof it is witnessed; but on the contrary, it must be at least a
plain and positive refusing to yield obedience to that law, when I am in
no other case to counteract these commands; for I must either obey and
be guilty, or refuse and be innocent. I shall not here plunge into the
labyrinth of these debates and difficulties, wherewith this matter of
testimonies hath been perplexed, and mostly by those who have had no
great mind to the thing. I shall only propound these few queries. (1.)
Whether any thing less than a testimony can free me of this guilt,
whereby the nation involved in it is made a curse? (2.) Whether, we
believe that the testimony of every one shall be called for, in the day
when God shall seek out this wickedness? (3.) Whether, if ever it be
necessary, it be not then when Christ is openly opposed, and every one
is called either to concur or to testify? (4.) Whether a testimony
against a wicked law must not be notour for my testimony must make it
evident that the law is not obeyed by me, else it is no testimony. (5.)
Whether it be not necessary also, that it be with that plainness and
boldness, as it may keep some proportion with the prodigiousness of that
wickedness testified against? (6.) Whether to the making it a testimony
indeed, it is not only required, that an opposition be made at first,
but that this be so persisted in, as by no subsequent deed it be
weakened? (7.) Whether we do not take it for granted, that according as
a man hath testified, the sentence of the righteous Judge shall pass!
For he who hath not purged himself thereby from the guilt of this
conspiracy, shall be led forth and punished with these workers of
iniquity. It is a saying which would sink in the soul of every one who
would be saved, especially in such a day. Whosoever therefore shall
confess me before men, him will I confess also before my Father which is
in heaven; but whosoever shall deny me before men, him will I also deny,
&c. Oh that men would now judge of things and courses, as in that hour
they desire to be judged! and then there would be little difficulty what
to determine in that case.
11. From what is said it appears, that there is no other way of
testifying against it, or shunning the sin of this wickedness, imposing
and enjoining these compliances, but by refusing them; which as it is
clear duty, so it hath many advantages to countervail all the supposed
loss that can be sustained thereby. It is a shameful subterfuge to say,
I strengthen them more by doing thus, which will make them take all, and
so put themselves in better case to do the mischief decreed. For as it
is then my suffering, not my sin, so it is simply false that I do
hereby strengthen their hands: for hereby I do more certainly weaken
their hands, and wound their cause, by my counteracting, testifying and
suffering. For, 1. I do really, to the uttermost of the sphere of my
activity, counteract their design; and hence, besides my own upmaking
peace of conscience, (which is my hundredfold in this life) I glorify
God in the day of visitation, behaving as the subject and soldier of the
prince Michael; and though I lose my life in the conflict, yet the
victory over the dragon, and his lieutenant and trustees, and their
lictors, is thereby gained, and they are foiled, while I fight and
overcome, by my not loving my life in the present case unto the death.
2. I do by my example encourage my brethren to stand fast, and withstand
in this evil day. 3. I hereby transmit to posterity a pattern for
imitation, and so propagate an opposition to this course to succeeding
generations. 4. I hereby (so to speak) engage God to arise and appear to
plead his own cause and his people's: for when we, out of love to him
and zeal for his interests, take our lives in our hands, or expose our
substance as a prey in witnessing for him, then he is engaged to own us,
and to plead his cause, taking the quarrel then to be against himself.
Hence it is that when he puts on the garments of vengeance for
cloathing, and goes forth to meet them, who, in their risings up against
his people, run upon the bosses of his buckler, his arm is said to bring
salvation to himself, Isa. lix. 16, 17. and Isa. lxiii. 5. This keeps a
man in case to pray against such a party; whereas a compliance with
them, in the least degree, will wound a man's faith and weaken his
confidence, so that he cannot wrestle with God to prevail: For that
wherein his strength lay, a good conscience, being sinned away, in vain
doth he essay, when he hath cut his own hair, to shake himself as at
other times. Alas! if by keeping a due distance from his enemies, we
were in case to play the Samsons or Jacobs on our knees, this enemy,
who think it their stability to stand upon the ruins of Christ's
interest, should not stand long upon their feet. He who would have his
prayer heard, Thy kingdom come, should make his practice, in a
conformity thereto, speak this plain language, If I perish, I perish,
but comply I will not: for it is not necessary that I live, or have an
estate, but it is necessary I should witness a good confession against
the wrongs done to Christ. 6. This keeps a man in ease, either to act
for God with advantage, if an opportunity be put in his hand, or to
suffer, as under his supportings, and the shinings of his face, whereby,
even while dying, he becomes an ornament to his profession, gives a dash
to the enemy, and so becomes more than a conqueror.
12. Let us consider the matter of scandal in the present case, and
remember whose words these are, "Wo to the world because of offences,
and wo to him by whom offences come:" and it will appear, the payer of
these exactions becomes highly guilty before God. 1. In stumbling and
hardening this party of enemies: for though there was never a party
before them in the nation (and I much doubt if ever a party can come
after them to outdo them) who had so many evidences of plagues poured
upon their hearts, that he may pour forth his wrath, and cause his fury
to rest upon them; and that in his spotless justice, he will rain snares
upon them, that thereafter he may rain fire and brimstone, and horrible
tempest, as the portion of their cup, when he shall come to plead his
own cause: yet we would beware lest we do any thing that may embolden
them, or make them bless themselves in this their stated opposition to
Christ's. And because we know not but some of the elect may, for a time,
be carried down with the current of this impetuous opposition to him,
and may concur actively for a season in promoving this course, we ought,
even upon this supposition, so to witness, and so to keep a distance
from all apparent or interpretative compliance with what they contrive
and carry on, as they may, by beholding our stedfastnes, be provoked to
consider their own course; that considering at last how their feet go
down to death, and their steps take hold on hell, they may hasten their
escape from the company of his enemies, lest they be consumed with the
fire of his indignation, if found congregate with the men of these God
provoking practices. 2. By paying what is required, I stumble also and
offend my weak brethren, while by my example they are encouraged to rush
into the same compliance. O! let every man, whose practice may be
pleaded as a pattern, remember that word, and who spoke it, "It were
better that a milstone were hanged about his neck, and he cast into the
midst of the sea, than offend any of these little ones." 3. Sufferers
for refusing this payment are offended, when the payer doth not only
encourage the persecutors to proceed with rigour and rage against him,
as a peevish and froward malecontent, but does what in him lies to wound
the heart and weaken the hands of such a faithful witness: whereas, if
the poor sufferer saw himself, by a joint testimony owned by his
brethren, he would be comforted, strengthened, and become more confident
in the conflict. 4. In paying these things the compliers, either by
their example, lay a snare for the posterity, to whose knowledge their
carriage may come; and so instead of the leaving them a pattern of
contending earnestly for the faith, they spread a net for their feet,
yea pave them a way to defection and apostasy; or else they engage the
great God, out of zeal to his own glory, and tenderness to his people
who shall succeed, for preventing of their following of such
progenitors, wherein they have not been followers of him fully, to give
such a testimony against their untenderness, and set such marks of
displeasure upon their course, that the thoughts of turning aside with
them, and following their steps shall be terrible to all that hear of
it, lest, for such a compliance, they fall as they did, for falling
from their own stedfastness into the hands of the living God. But alas!
for the posterity, under whose curse we are like to go off the stage,
because of our not having done what we ought, yea what we might; both
for transmitting pure ordinances unto them, and for not transcribing in
our practice the noble example of our zealous and heroic ancestors, who
valiantly resisted when violently attacked, and by their valour wrestled
us into a state of liberty. Well, if we leave those that shall succeed
us such an example as this, he is like to make us such an example as
will fright the following generations, and force them to serve
themselves heirs to them who have gone before us, who did acquit
themselves as the good soldiers of Jesus Christ, and not to us, the debt
of whose declensions and defections cannot be paid, without the
destruction of those who shall serve themselves heirs to us. But alas!
who does think on what he owes to the poor posterity; or who doth make
confidence to preserve for them that precious treasure put in our
custody, and judges it more necessary than to live, to leave the tract
of a way contending zealously for God, and the preservation of his
interests, and the propagation of his own pure ordinances to the
posterity, shining so clearly by suffering and blood, as the way-faring
man, and they who shall come after, though fools, need not err therein?
Our only comfort is, that the Lord, who shall see his seed, and must
prolong his days, will make his pleasure prosper, and preserve some to
be witnesses of it to his praise.