Tandem bona causa triumphet, or, Scotlands late misery bewailed, and the honour and loyalty of this ancient kingdom, asserted in a sermon preached before His Majesties High Commissioner, and the Honourable Parliament of the kingdom of Scotland, at Edinburgh the 17 day of February, 1661 / by Mr. John Paterson, Minister of the Gospel at Aberdene.

TANDEM BONA CAUSA TRIUMPHAT.

Ezek. 7.23.

Make a chain; for the land is full of Bloody crimes, and the City is full of violence.

I Mind (Godwilling) to speak on this Text. First, by way of Explication as it relateth to the Jews, and to their condition when the Prophet Ezekiel pend it. Secondly, By way of Application, to the State and Condition of this Kingdom, both as it was of late, as it is at present: and as I humbly conceive, it ought to be for the time coming.

You may be pleased to take up the words into two main Points. First, We have the Jews condition when Ezekiel de∣livered this speech to them, and that is holden forth under the Emblem of a Chain, not a Chain of Gold, nor a Chain of Honor, but a Chain of Bondage and Captivity. Secon∣ly, We have the cause wherefore a Chain was their lot, or wherefore they were given over to Bondage and Captivity, and that is their sins, their overspreading iniquity, the Epide∣mical wickedness which had overflowed both Country and Ci∣ty, For the land is full of bloody crimes, and the City is full of violence.

Point I. We have the State and Condition of the Jews at this time, and that was, wofull, miserable and slavish, this is holden out under the Emblem of a Chain. The Septuagints in their Translation of the Old Testament, render the word Trouble, the Vulgar Latin renders it Conclusion, or an end, make an end: But the Hebrew Word carrieth properly a Chain, it is that same word that is used, 1 King. 6.21. where there is mention made of Chains of Gold before the Oracle, and so do the Jewish Rabbies read it. Anent this Point of the Text, I mind (Godwilling) to hint at three particulars.

1. What likeness or resemblance there is betwixt a Chain, and the bondage and Captivity of a Land. 2. I shall (God∣willing) speak of the makers of this Chain, Make a chain, &c. 3. Give you some Doctrines and Ʋses from this first branch of the Text, and proceed.

First, The Bondage and Captivity of a Nation, is compa∣red to a Chain; because as a chain of Iron, as an engine, that restraineth a man from his naturall Liberty and Free∣dome: so Bondage and Captivity depriveth a Nation of their Civil and Ecclesiastick Liberty. A people that are under Bon∣dage, Captivity, and Slavery, may walk up and down the streets, by a natural and animal motion; but as to any Civil or Publick Concernment, that Land is but in a Chain, they have no freedom to act, neither as Civil men, nor as Religious men: Such was the condition of the Jews, when Ezekiel did write this, they were in a Chain, fettered, deprived of their Free∣dom and Liberty, and that both in reference to their Civil, and to their Church State. As for their civil capacity, they were ruled, overruled and tyrannized over, by Strangers and Conquerours: and for their Religious Liberty as Church Members, any thing they enjoyed that way, was but a shaddow of Liberty: As may be seen, Dan. 4. by that Idol set up by Nebuchadnezzar in the plain of Dura.

Secondly, The Bondage and Captivity of a Nation, is fitly compared to a Chain; because to be bound in Chains of I∣ron, is a sad and comfortless condition: Such is the condition

and state of a Nation that is under Bondage and Slavery, their condition is most sad and lamentable, it is a very comfortless state; such was the Jews condition at this time, they were in Chains, in a very sad and comfortless condition, Psal. 137. When we sat by the rivers of Babilon, there we wept, we hang'd our harps upon the willow trees. And Lament. 1. She weepeth sore in the night, and her tears are on her cheeks, amongst all her lovers she hath none to comfort her, all her friends have dealt treacherously with her, Juda is gone into captivity.

Thirdly, Bondage and Captivity of a Nation is fitly com∣pared to a Chain; because as a Chain of Iron laid upon a Malefactor is a heavy burden to him, so that the poor crea∣ture cannot walk nor stir, even so a Land that is under cap∣tivity and bondage, hath a great weight on it, a weight that presseth it sore down: This was the Jews condition at this time, their Chain was heavy enough. Lord, thou hath made our chain heavy, Lam. 3.7.

Fourthly, The bondage and captivity of a Nation is fitly compared to a chain, because of reproach and disgrace; for as it is a discredible and disgracefull thing to be bound in chains and fetters of Iron; so a Land that is brought under Bondage and Slavery, is in a disgraceful and discredible condition.

Fifthly, The bondage and captivity of a Nation is called a chain; because, as poor malefactors that are bound in chains and fetters, ordinarily are the object of scorn and derision, at least to the rascality, although any that hath true humanity in their breasts, can pity the worst of Malefactors, Even so a Nation in bondage and captivity, is but an object of scorn and derision to their enemies: So Psal. 137. Let us have some of your Hebrew songs. We are a reproach to our neighbours, saith the Royal Psalmist.

Sixthly, The bondage and captivity of a Nation is compa∣red to a chain; because, to be bound in chains of Iron; impli∣eth a purpose to keep the poor creature sure, that he escape not: Even so these that maketh a people captive, they study to lay such strong Chains and Bonds on them, that they

may never be able to escape out of their bondage, and re∣cover their former liberty: there is no human policy that they leave unessayed to keep that people fast in their bon∣dage and slavery.

Lastly, The Captivity and Bondage of a Nation, is compa∣red to a Chain; because as these who keep Malefactors in Fet∣ters, have a further purpose against them, to bring them to Tryal and Execution: Even so these who Conquers a Land, and brings it under Bondage, they have still some further purpose to bring that people more and more under Slavery; for it is not ordinary for those who leadeth a Nation captive, and mindeth to fix their Tyrannie, to do their worst at first, except it be in the heat and fury of Battel, but to wreath on the yoke piece and piece, till they render them absolutely incapable of a revolt.

2. The second particular proposed on the first Branch of the Text, was, Who were the makers of this chain, Make a chain, &c. As to this I say, There were several Makers of this Chain, every one in their own Line and Consideration. First, God made this Chain, as the Soveraign and Great Judge of the World. Secondly, the Jews themselves had a very eminent hand in making this Chain, by their sins and abominations. Thirdly, The Prophet Ezekiel had some hand in making of it, in a Ministerial sense. Fourthly, The Chaldeans and Ba∣bilonians had an Immediat hand in making it.

First, I say that God made this Chain: It was the Lord that brought this sad captivity and bondage upon the Jews, it was the Lord that sent them captive to Babylon, it was he that brought up that Northern Army against them, he raised up the spirit of that hasty and furious Nation against his own people, and this he did out of his Soveraignty and Justice.

Secondly, The Jows themselves had an eminent hand in making this chain, by their sins and abominations, by provo∣king the Holy one of Israel to anger: and I am apt enough to believe, that even several unnatural and treacherous men a∣mongst the Jews, had a hand in making this chain, by their

treacherous compliance with the Babylonians; for you shall read in few Stories, that ever a Nation or Kingdom was inva∣ded and conquered by an Enemy, and brought under a Chain of Bondage; but alwaies some unnatural Monsters, some Hy∣pocritical, Temporizing, Self-seeking Traitors, have compli∣ed with the Enemy, I mean, complied actively and vigo∣rously.

Thirdly, The Prophet Ezekiel and other Prophets, had some kind of hand in making this Chain; for you see the command here is given to Ezekiel, Make a chain. It is on this account, that the Lord saith, I have hewed them by my Prophets: And, Jer. 1.10, See, I have set thee this day over the Nations, and over the Kingdoms, to root out, and to pull down, and to destroy. Now Ezekiel and other Prophets, had a hand in making this Chain. First, Praedicendo, by foretelling the Jews captivity, before it came, Jer. 18. Thus saith the Lord; behold I frame evil against you. Secondly, It may be said in some sense, that Ezekiel and other Prophets, had a hand in making this Chain, Comminando, by threatning it as a sad imminent Judgment. And, Thirdly, by making the hearts of the people Fat, through their own corruption, and obstinacy. Go, make the heart of this people Fat.

Fourthly, the Chaldeans and Babylonians, had an imme∣diat hand in making this Chain, as the Instruments of GOD, and the Executioners of his wrath upon the Jews, and that in these Considerations. 1 They projected this Chain, they did in their secret Counsels and Designs, plot and contrive, to bring the Jews under Bondage. 2. The Babylonians had an immediat hand in making this Chain, by an actual Invasion: they not only plotted, and designed to invade the Jews, but they did actually invade them. 3. The Babylonians had an immediat hand in making this Chain for the Jews, by Over∣coming and Conquering them. 4. The Babylonians had an im∣mediat hand in making this Chain, by leading many of the Jews captive to Babylon: in making them Exyles from their native Countrey. 5. The Babylonians had an immediat hand

in making this Chain for the Jews, by Garrisoning many parts of their Countrey. 6. By appointing of Rulers and Gover∣nors over them that were for the most part Strangers. 7. By laying on them sad Impositions and Taxations. And thus you may see who made this Chain to the Jews: GOD made it as a most just Judge, to punish the Jews, for the abuse of their Liberty, and for their other Sins: The Jews made it as Ma∣lefactors: the Prophet made it as the LORDS Messenger: the Babylonians made it, as the LORDS Executio∣ners. Now before I pass this first branch of the Text, Make a chain, &c.

Obs. 1. That the LORDS own people may meet with a Chain: they may be brought under sad bondage and captivity for their sins and iniquities. This was the lote of the Jews many times: they were in Chains and Bondage in Egypt: in Chains by Tigloth-Pileser: made captives by Salmanezer: by Senacherib: by the Captains of the Host of the King of Assy∣ria, who carried Mannasseh captive to Babylon. I say, a peo∣ple in whom God hath a special interest, may meet with a Chain: they may be brought under sad Bondage and capti∣vity, like poor Malefactors, that are fettered in Chains of I∣ron; so that Turkish Argument, from success or not success to justify or condemn a Procedor, is ill Divinity: This sandy argument was too much plyed in our late Troubles.

Obs. 2. That who so ever be the immediat Instruments of the Chain of GODS people, God is the chief and principall Author thereof himself: It is the LORD who commands to make this Chain, Make a chain, &c. I say, it is GOD in his Soveraignty, Justice, and Righteousness, that maketh Chains for a Land: who ever be the immediat Instruments of their bondage and captivity; And therefore it is their duty to look beyond Instruments, to a far higher hand, than creatures are: so did Job, and so did David to Shimei.

Obs. 3. That before GOD bring a judgment upon a Land or Family; he giveth them some warning before hand: some time to repent and escape the wrath threatened: So

dealt GOD with the old World: so with the Jews and Je∣rusalem, Matth. 22. But I come to the second branch of the Text.

Point II. Wherein we have set down the cause wherefore this chain of captivity and bondage was made for the Jews, and wreathed about their Necks, and that was for their sins and iniquity (For the land is full of bloody crimes, and the city is full of violence.) Here let us consider these things. 1. The particular sins challenged upon the Jews, Blood and Violence. 2. The hainousness of these sins, they are not ordinary sins, but crimes and bloody crimes. 3. The universality or the overspreading of these sins, it was both Country and City that was infected with them. 4. The height of these sins, the Land and City was filled with them, their sins were come to a great height.

First, The particular sins wherewith the LORD by his Prophet challengeth the Jews, are wrapt up in two words, which are very large and comprehensive, Bloody crimes and violence. I shall first (God willing) open these two words, Bloody crimes and violence. Secondly, Shew you how many wayes a Land may be defiled with blood, or with bloody crimes. Thirdly, How many wayes a Land may be defiled with violence. Then I shall come (God willing) to apply the whole Text to this Kingdom and Nation.

1. The two words which the Prophet maketh use of here, to express the sins of the Jews, are Bloody crimes and violence, Some Writers take this expression, bloody crimes, in a general sense, for all hainous and greivous sins whatsoever; especially for capital and criminal sins, deserving death by the judicial Law: Such as Idolatry, Deut. 13. Blasphemy, Lev. 24. Witch∣craft and Sorcery, Beastiality, Sodomy, Lev. 20 Rapes, Deut, 22. I deny not but the word may bear this large sense; but I take it more strintly for shedding of Innocent blood, and that by them that had the Power in their hand, and pretended to do Justice: some render it the Judgements of Blood: did not Manasseh make the streets of Jerusalem to swim with Blood,

with Innocent Blood; as may be cleared from Isaiah 1. and 59. Your hands are full of Blood. And for the word Violence, by it we are to understand every thing that is contrary to Justice, to Equity, and Righteousnesse, Especially Robery and Oppression, false, unrighteous, and unjust Dealing. Zeph. 3. Wo to her that is Filthy and Polluted, Wo to the oppressing City: Her Princes within Her, are roaring Lions, Her Judges are evening Wolves: they suck the Blood of the Poor, they eat their Flesh, and they gnaw their Bones. So is it Jer. 6. Cast a mount against Jerusalem, this is the City to be visited; for she is wholly Oppression in the midst of her, Violence and Spoil is heard in her Streets. Thus the two great National sins, which brought this Chain of Captivity on Juda and Jerusalem, was Innocent Blood, Injustice, Oppression, and Violence.

2. The second particular on this branch of the Text, was, How many wayes a Land may be defiled, or filled with blood. I shall only name some of many. 1. By private man-slaughter, I mean occasional slaughter. 2. By murther, or by lying in wait to kill. 3. By these damnable Duels, which are con∣demned by all sound Divines, and sound Politicians, & ought to be most severely punished, especially in the Challengers. 4. A Land may be defiled with blood, by an unjust and unlaw∣ful VVar. 5. By cruel and bloody Plots, Conspiracies, and Mas∣sacres: such as that of Paris, where the blood of 30000. Pro∣testants was shed at one time: So was Ireland defiled with blood, with the innocent blood of many thousand Protestants. Which horrible cruelty, some, yea, too many were not ashamed to lay to our late murthered KING'S door, most falsely and unjustly; but that was not the first lye, which his implacable and treacherous Enemies invented, & which evil mens Tongues sounded out against him. Oh! to have branded such a Reli∣gious, Innocent KING, with such damnable, bloody cruelty, how horrid a guiltinesse was it before GOD. But, 6. A Land may be polluted with blood, by false and unjust Sen∣tences pronounced on the Bench, even that which should be the Seat of Justice. Lastly, A Land may be defiled with blood,

with innocent blood upon Scaffolds, when innocent and just Persons, are most unjustly and cruelly Murthered and Butcher∣ed like Beasts.

3. The third Particular on this Branch of the Text, was, How many wayes a Land may be defiled with Violence, or with Injustice, Oppression, and Ʋnrighteousnesse. I shall only name some few.

First, A Land or City may be defiled, with Violence and Oppression, even in bargaining, in buying and selling, Lev. 25. When thou sellest any thing to thy neighbour (and consequently when thou buyest any thing from him) you shall not oppresse one another.

Secondly, A Land or City may be defiled with Violence, when that which is justly due to any Person, is unjustly, vio∣lently, or falsely detained from them, Jam. 5. Behold the hire of the labourers, who have reaped your harvest, which is detained by you by fraud, cryeth. It is Violence and Oppression, and so is all Ʋnrighteousnesse, Mal. 3. I will be a swift witnesse against these who oppresse the hireling in his wages.

Thirdly, A Land or City may be defiled with Violence and Oppression, when too heavy and insupportable Bnrthens, Taxes and Impositions, are laid on it, which it cannot bear without sighs and groans: and this may be not only the fault of the Supream Powers, but even of inferiour Powers and Rulers of a Land, by an unjust and unequal dividing, and laying on of publick Taxes and Burthens, when the poorer sort of people are taxed and rated beyond, not only their power, but be∣yond their due proportion, and the richer sort spared: to take the burthen of the Rich, and to lay it on the Poor, is a horrible Violence in the sight of JEHOVAH.

Fourthly, A Land or City may be defiled with Violence and Oppression, by perverting or delaying of Justice, when the Poor, the Widow and the Fatherlesse, are born down in Judge∣ment, in their just and righteous Cause, by the Richer sort, whether it be by Money, Friendship, or Money, Isa. 1. Every one loveth gifts, and followeth rewards: they judge not the

fatherlesse, nor doth the cause of the widow come before them. To delay or pervert Justice, is horrible Iniquity and Vio∣lence.

Fifthly, A Land may be defiled with Violence and Oppres∣sion, by Ingrossers and Monopolizers.

Sixthly, A Land may be defiled with Violence by Sacriledge, when people maketh a prey of holy things, of those things which are devoted and consecrated to GOD, to his Church, to the Poor, to Pious uses: these are they who devour holy things, Psal. 83. Let us take to our selves the houses of God in possession. These are Sacrilegious Oppressors, and their sin is Sacrilegious Violence: They deal with the Church as Dyoni∣sius dealt with Iupiter Olympus, he took from that Idol a Garment of massie Gold, which Hero had dedicated of the Spoils of Carthage, saying, It was too heavy for Summer, and too cold for Winter, and put a Garment of VVool about the Statue, saying, This is fit for both seasons of the year.

Lastly, A Land may be defiled with Violence, by imposing and tyrannizing over mens Consciences, and that is the saddest oppression of all, when force and violence is done to the Con∣science (I mean) in point of mens judgement, when they are content to submit and conform in their practise, especi∣ally in things which are in themselves, but meerly problema∣tick and disputable, and which may be holden pro or contra, without any hazard or losse of Salvation, or of a good Con∣science: matters where••nent Pious and Learned Orthodox Divines, are not agreed among themselves. VVhen such things are imposed upon mens Consciences, as necessary and Fundamental Truths, this is horrible Violence. As to the Ʋni∣versality, or Overspreading of these sins amongst the Iews, both Country and City were defiled with Blood and Violence: And as to the height of these Sins, The land is full of bloody crimes, and the city is full of violence: Time forceth me to passe these two Particulars.

Now I come to apply the Text, and what I have said on it in reference to the Iews, to this Land wherein we live. And

I shall apply it (God willing) in these Considerations. First, What our condition was of late, we were in a chain under a base Bondage and Slavery. Secondly, Who were the makers of that chain. Thirdly, The causes wherefore GOD suffered us to come under such a sad chain of bondage. Fourthly, I shall in a word exhort all Ranks to Repentance, for our ac∣cession to the making of this chain. Fifthly, I shall tell you, that we have great cause to blesse GOD, for breaking this chain. And, lastly, With all submission and reverence to the KING, his Commissioner's GRACE, and this High Court of PARLIAMENT. I shall make bold to say, that GOD is calling at your hands to make a fourfold chain.

1. As to our condition of late these many years by gone, we were in a chain, we were brought and kept for many years, under a most base Slavery and Bondage, we were Slaves to Slaves, we were in a chain in all these respects, whereof I spoke in the Explication of the Text.

First, In a chain, because we were restrained and deprived of our National Liberty, a yoke of Tyranny and Ʋsurpation was fast wreathed about our Necks: we had not power to act in any of our Publick Interests or Concernments, all our Civil Power and Authority taken away; yea, the Fountain of Pow∣er under GOD, taken away, the KING himself: our Parlia∣ments razed to the foundation, our Civil and Criminal Courts made to run out of the right Channel, into a strang and new fancied Commonwealth: Strangers ruled over us, and some temporizing Complyers of our own Land, were larg worse than Sir angers, such as our Sequestrators. We were in a chain also, in reference to our Church State, our Church Judicatories interrupted, hindered to proceed in their just and lawful Businesses, the General Affembly raised by Sword-men, a just judgement on the Church for our too much medling in Sword matters; so we were in a chain for want of our native Liberty and Freedom.

Secondly, We were in a chain, because our condition was sad and comfortlesse, we might have weep'd as the Jews did in their captivity, when they sate by the Rivers of Babylon. And I am sure, there was not any, that had a true Scots heart in their Breast, or the spirit of a man within them, or the true fear of GOD in their Hearts: none in Scotland, ex∣cept sorne unnatural Monsters, and Treacherous active Com∣pliers, but it pierced their hearts through, to be chained in such a base Bondage as we were in for many years. Tell me, what Honest, Godly, or Loyal heart in Scotland could cease from bleeding, when they heard of that Woful, Cruel, Bloody, Treacherous, Ʋnparalelled, and eternally to be Anathematized blow, in striking off that most Pious, Glorious, Innocent, Sweet KINGS Head, the best KING amongst the sons of men. O Bloody Traitors! Traitors that plotted it, acted it, or al∣lowed it. So we were in a chain, for our condition was sad and comfortlesse.

Thirdly, We were in a chain; because our condition, was Reproachful, and Disgraceful: We were but a laughing-stock to our Conquerours, the object of their contempt and scorn, they did in effect but Jeer us, even the civilest of them, and they had no other cause; for they might have easily percei∣ved the one half of us, cutting the others Throat. I know not, if any Story of Scotland holds out, that ever this Land, was brought under a more disgraceful and contemptible con∣dition.

Fourthly, We were in a chain these many years, before this blessed Revolution; because we were under many sad and in∣supportable Burthens. Who can tell since the righteous Go∣vernment of this Land began to be shaken, and the KING'S just Power and Authority was most unjustly and rebelliously wreasted out of his Royal Hands, and since that Antient and Equal Government was razed by Traitors, Ʋsurpers, and Ty∣rants, what a vast, incredible Treasure of Money, hath been drained from this poor Nation? Have we not found, that

our late Rulers, and that fancied Commonwealth, our late pretended Parliaments, and these Traitorous, Bloody Ʋsur∣pers, their little finger heavier, than many of our KINGS Loyns were, for many Ages and Generations? And any Bur∣then which the Land lyeth yet under, was occasioned and brought in by Rebels, Ʋsurpers, and Tyrants, and let them be blamed for it so long as it shall continue.

Fifthly, We were in a chain; because these that kept us in Bondage, had a purpose that we should never escape, and therefore they made our chain heavy and strong: What were our Citadels, but as so many chains of Iron, to have kept this Land in a perpetual Slavery? But I proceed.

2. The second thing in the Application is, Who was it that made this chain? I cannot in this condescend on Par∣ticulars, although something might be said to this Purpose, which, it may be, a little piece of time will discover. I shall hold out some Generals: and as I said of the Jews chain and captivity, so do I say of Scotlands late chain and Bondage.

First, GOD made this chain for us. as a Just Judge, to punish us for playing Jeshurun's part, in kicking off our Just Master, and most Gracious KING of eternal me∣mory.

Secondly, It is not improbable that several Ʋnnatural, Treacherous and Perfidious Monsters amongst our selves, of each Rank, have had a hand in making the chain of our Bon∣dage, and in helping to wreath it about our Necks, about the Necks of all Estates of the Land: about the Necks of our Nobles, Barons, Burrows, Ministry, Commons, that so they might rule all, and carry all at their pleasure, like petty Princes, and petty Popes.

Thirdly, That strong chain of bondage, was made and wreathed fast about our Necks, by a rebellious Faction of Sectaries; for it is far from our thoughts to impute that In∣vasion to the Kingdom of England; but to a Bloody and Trai∣terous

Faction of Fanaticks and Sectaries, which kept these own Nation and Ours both in a chain of bondage. In a word, the spirit that moved most strongly and powerfully in making our chain, and putting it about our Necks, was a spirit of Er∣ror, Rebellion, Sectarism, a spirit of Madnesse, of Delusion, Trea∣chery and Hypocrisic.

3. The third thing in the Application, was the Causes wherefore the LORD suffered this sad chain of our bon∣dage, to be wreathed about our Necks. In a word, beside these common Sins which reigneth through all Christendom, such as Atheism, Swearing, Profanity, Drunkennesse, Ʋnclean∣nesse, Barrenesse under the Gospel, &c. This Land was defiled with these particular Sins, contained in the Text, that is, with Bloody Crimes and Violence, and that in all these Re∣spects, whereof I did speak in the Explication of the Text.

First, This Land was defiled with much Innocent Blood, by an unjust War, by rising up against the KING, a pra∣ctice inconsistant with sound Divinity, against all Orthodox Doctrine: a practice contrary to Scripture, contrary to the Doctrine of the Antient Church, and their practice contrary to the Confession of Faith: No King upon the account of his Intellectuals, Morals, or Religion, being to be suspended from the exercise of his Government, or denied submission too, by his Subjects. How many mournful Widows and Fatherlesse Or∣phans, have our late civil, or rather incivil VVars made in Scotland? How many poor creatures have been snatched away perforce, from their weeping VVives, and poor Babies, and sent out to be Souldiers, that knew not how to handle a Sword nor Arms? what could these do but be cut down like Beasts? And doth not the Blood of these poor creatures cry to GOD for Vengeance, against Rebels, Ʋsurpers and Tyrants? Is not the Land defiled with much lunocent Blood by most unjust and cruel Sentences on Benches? Is not the

Land defiled with much Innocent Blood upon Scaffolds? How many in Britain have been forced to lay down their Heads to the Block, within these few years of Ʋsurpation and Ty∣rannie, and that for their Loyalty and Fidelity to their Just and Native KING? Hath not as Noble, yea, the most Noble Blood in England and Scotland been shed on Scaffolds? And which no Story can parallel, and which none that feareth GOD indeed, or any faithful Subject, can speak of, but with Horror, sad hearts, and Tears in their Eyes, was not the Royal Blood of that Blessed Martyr KING CHARLES the 1, of Eternal Memory, Spilt on a Scaffold, in the Famous City of London, in the view of many Thousands of his Dear, Loyal, Weeping Subjects, who had no Power for the time, to deliver that Innocent Lamb, from the teeth of these Bloody Cannibals, Dogs, yea, Devils Incarnat? Thus was the Land defiled with bloody crimes. And was it not full of Violence also, full of Ʋnrighteousness, Falshood, Deceit, Cheating, Ʋnjustice, Op∣pression and Robery, defiled with Violence of all sorts? What Oppression, Injustice and Violence was there by Blind bands, Loan Money, or rather taking mens Means, and Imprisoning their Persons, Forcing of Consciences, and severall things of that nature?

4. The fourth thing in the Application was, To Exhort all Estates in the Land, both Church and State, to repent and mourn before GOD, for our Accession to the making of that Chain of Bondage, and Slavery, wherewith this poor Land hath been fettered these many years by gone: It will never be well with Scotland, neither will GOD be fully pacified with us, and turn away his Anger wholly from us, till all Ranks of people in Scotland, Nobles, Gentry, Burrows,: And in parti∣cular, til we of the Ministery, come to an ingenious confessi∣on, of our Accession to the making of the Chain. Shall we charge this on others, and wipe our own mouth like the Whore? No, we are us Guilty as any, and GOD will extort a Confession from us, whether we will or no.

5. Let us bless GOD who hath broken that Chain of Ty∣ranny, Ʋsurpation and Bondage, wherewith this poor Land, was so long and fast tyed: by reducing and restoring, our Native KING, to his just Rights and Prerogatives, and by restoring to us, the Liberty, Freedom and Authority of Par∣liaments. Let us admire and adore the Wisdom of GOD, who upon a sudden, befooled the Princes of Zoan, the great Wits, the cunning Achitophels and Matchavels of Brittain. Let us admire the LORDS Out-witting, Over-topping, and Over-turning all the Cabinet Councels of that Perfidious and Trea∣cherous Cabal. I say again, it is a duty well be-coming, this High and Honorable Court of PARLIAMENT, to bless GOD from your hearts, for breaking the chain of our bon∣dage, by reducing and restoring Our Native KING, to his just Rights, Royal Dignity and Power, after such a sad and long Exile, by a pack of false, greedy, ambitious, hypocriti∣cal, cruel, Bloody Murtherers and Traitors, who called them∣selves Saints, and that in despight of all the Enemies of the Royal Family and Interest, who were not few. And if any have yet a Bone in their Stomack, against the KING, His Family and Authority, time will try; for it is not all Gold that Glisters: Mal-contents will discover themselves one way or another: For fairded Loyalty will soon be rubbed off, when occasion offereth. But let Honor and Happiness attend all that are cordially Loyal.

6. To close, Let it not seem Presumption nor Vanity, in such a poor weak man as I am, to say, that in my humble o∣pinion, GOD is calling upon KING and PARLIA∣MENT to do two things. First, To break off all unjust, illegall and Tyrannical chains, which wicked and evil men have made, and fastened about the Neck of this poor King∣dom: and in this his MAJESTIES Commissioner, and this Honorable Court of PARLIAMENT have made a very considerable and noble Progress, to their eternal me∣mory. Secondly, I humbly conceive that GOD calleth

to KING and PARLIAMENT to make a Chain.

First, A Chain of Justice, for all such, who upon clear e∣vidences shall be found guilty, of the Plotting, Contriving, or Acting in that Ʋnparalelled Murther of the late KING, the betraying, or selling his MAJESTY, and the Ancient Ho∣nor and Liberty of this Nation.

Secondly, A Chain of new Laws, or the reviving of An∣cient Laws, if they can be by more severe and terrible San∣ctions, for preventing the like Treachery, Disloyalty and Ʋ∣surpation in time coming: Ex malis moribus oriuntur bonae leges.

Thirdly, A chain of Regulation in reference to Church-Government: Remember my words, it is the regulation of Church-Government by Civil Authority I speak of. I mean, that Church-Government be not suffered by the Civil Power, the KING and PARLIAMENT, to run without its own Channel, nor to be excentrick to Church Matters, but that it may be kepet within its own Banks. I shall not use that Argument which some calls a Fallacy, that is, to reason from the faults of Governours, against the Govern∣ment from the outstretching of a Government, to the over∣turning of a Government, and yet that Argument was made use of in Anno 1638. But I may very lawfully and justly without Fallacy, in all equity, Argue from the outstretch∣ing of a Government, or from the abuse of it, to the Re∣gulation of it, and putting of it within its own Channel. I think, that all Church-Government should be so Regulated by the KING and PARLIAMENT, that it be not suffered to cope with the Supream Authority of a Na∣tion, much less to counteract thereto, least of all to over∣top the Supream Authority, that is Popish. I think, that Church-Government should be so regulated, that there be not in one Kingdom, two Supream Coordinat Powers to clash one upon another, and to distract and rent the Spi∣rits

of the Subjects, so that they know not whom to o∣bey: Whether the KING and the Supream Civil Pow∣er, or the Supream Church Power? Did not the Busi∣ness of 1648. speak out this too clearly, when the PAR∣LIAMENT ordered one thing, and the Church the contrary? This should be remeaded by the KING and PARLIAMENT. I am no Stats-man, yet I take it to be beyond an Ordinary Wit, to make two Coordinat Supream Powers in one Land, consisting with the Safe∣ty and Peace thereof, especially a Nation that is Mo∣narchicall. I conceive, that too many lay a wrong Foun∣dation, in reference to this matter; whereupon they build wrong Superstructures; for they look upon the State, Civil and Ecclesiastick, as upon two severall, distinct, in∣dependent Bodies, while as they are not two Bodies, but two parts of one and the same Politick Body, under one Chief and Supream Civil Governour: And although the Supream Civil Authority ought not to meddle immediatly with Things meerly Spiritual, Such as the Preaching of the Word, Administration of the Sacraments, the ex∣ercise of the Keys, these things being committed by CHRIST to the Minister of the Gospel; yet it is proper for the Supream Civil Magistrate, to meddle with Things that are Ecclesiastick, to see the Church in His Dominions rightly Constituted, and rightly Governed: For in reference to the external Regiment of the Church, the Supream Gubernative Power is in the Supream Magistrate: And therefore the Reformation of Religion, without the consent, much less contrary to the Will of a Supream Christian Magistrate, hath no warrantable Precedent in GODS Word; but the very contrary is holden out there. See Deuter. chap. 29. vers. 10, 11, 12. Josh. chap. 24. vers. 25. 2 King. chap. 23. 2 Chron. chap. 15. vers. 8.12. 2 Chron. chap. 29. vers. 3.10. 2 Chron. chap. 34. vers. 31.32. Ezra chap. 10. vers. 3.5. compared with

chap. 2. vers. 7. And severall other places of Scripture where∣in the Chief Magistrate conourreth; or rather according to his Place and Power goeth before the people: But we find no where in Scripture, the people reforming, without the conourrence of the Supream Magistrate, even in the times of their worst Kings. And any who will deny that it so, in the beginning of Christian Magistracy, will shew them∣selves ignorants in Antiquity. And is it not more suitable and agreeable to Reason, more for the Honor, Safety, and Sta∣bility of a Church, and the Government thereof, and for the advancement of Religion and piety in a Land, that the Church depend rather upon the KING and Supream Magistrate, than upon popularity, the natural product whereof is coufusion and tumult, as the breathing and wind of factions and schis∣maticall Spirits bloweth upon these waters? It is my hum∣ble opinion, that there ought to be such a chain of Regula∣tion, put about Church-Government, as it shall not be law∣full for the Church to prescribe restrictions and limitations to the KING, before his admission to the Exercise of his Royal Power; such a chain of Regulation, as it may not be lawfull to the Church to declare against the KING, to state Quarrels in matters of War, to purge Armies, and least of all, to exclude the KINGS Interest out of the state of the Quarrel, to force the KING to subscribe Papers and Declarations, contrary to his will; such a chain of Regulation, that it shall not be lawfull for Mini∣sters to protest against the Magistrates Lawfull Power, in raising all fensible Parsons in the Kingdom, for the just and necessary Defence thereof, and calling that necessa∣ry Duty a Sin, and a conjunction with the Malignant Par∣ty: a Principle and Practice inconsistant with the Safety of a∣ny Nation: a Protestation and Practice to be abhorred by all Modest and Loyal-men: Clearly contrary to the Law of GOD, of Nature, of Nations: A Principle and Practice never heard of since the beginning of the VVorld, in any

Story, Sacred or Profane••: A Principle which ought to be well adverted, that the like may be preveened in time com∣ing: A Principle and Practice to be Stigmatized, as well as the Remonstrauce; Such a chain of Regulation, as may lay a Restraint upon Ministers, from starting or venting Questions, Principles or Tenets, destructive to the Supream Civil Autho∣rity, or which may have any tendency to unsettle Authority, and to shake the Peace of a Nation; such as the Doctrine of opposing and resisting of KINGS by their own Subjects, through Force of Arms: the crying down the Authority and Actings of a Free PARLIAMENT: Popular Reforma∣tion: the laying too much Stresse upon any Humane Draught whatsoever, as if it were the Basis and Foundation of Re∣ligion, or making any thing the rule of Faith, VVorship, and Religious Practice, but the VVord of GOD. All which may, and ought to be done with due respect and tendernesse too, and preservation of the Just Power, Liberty and Authority of the Church, according to the Holy Scripture, taken in its Na∣tive and Genuine Sense, and according to the Antient Primi∣tive, and Apostolick Practice, and for the advancement of Godlinesse and Peace, both in Church and State.

Lastly, I humbly conceive, GOD calleth KING and PARLIAMENT, to make a chain of Power, which may gird the Laws about, and make them effectu∣all by a vigorous Execution; for a Law without Exe∣cution, is but a Bee without a Sting: And there can be no Law really executed, without Power. And therefore these who did wrest the Militia out of the Late Martyred KING'S hands, did in effect destroy all Law and Justice, by robbing the KING of the Sword, the choisest Flowre and Strength of the Crown. Necessity, Duty, Safety, the Peace and Quiet of the Land, the putting Law and Justice to a lively Execution, calleth for Power, that so Popery and Profanity, Violence, Robbery, and Oppression in the Land, Schism in the Church, Ruptures in the State, Mutinies, Insur∣rections,

Plottings, and Contrivances to involve the Nation in new Troubles by Mal-contents, may be timely preveened and kept under; for though the face of the VVaters ap∣pear smooth for the present, there is some stirrngs at the Bottom, by these who have put on a present Mask of Loyal∣ty, but are ready to pull off, when they can see their Oppor∣tunity. I crave Pardon for my boldnesse, in offering my rash Thoughts to His MAJESTIES Commissioners GRACE, and to his High and Honourable Court, in matters of so great Concernment; but I may say, I do it in all humility, and from a principle of Loyalty, and Love to my SOVERAIGN the KING, to the Country, and to my Mother Church, let Men construct it as they list, and so. I end, Giving Glory to the FATHER, SON, and HOLY GHOST. Amen.

GOD SAVE THE KING.

FINIS.