10. Considering the terms wherein it is offered, they cannot make such a shameful bargain. In the former proclamation it is granted expresly under several conditions, restrictions, and limitations: whereof indeed some are retracted in the latter, as the restriction of it to moderate presbyterians, which would seem to be taken off by extending to all without reserve to serve God in their own way; but being evidently exclusive of all that would serve God in Christ's way, and not after the mode prescribed, it is so modified and restricted that all that will accept of it must be moderate presbyterians indeed, which as it is taken in the court sense, must be an ignominy to all that have zeal against antichrist. The limitation also to private houses and not to out-houses, is further enlarged to chapels, or places purposely hired, but still it is stinted to these, which they must bargain for with counsellors, sheriffs, &c. So that none of these restrictions and limitations are altogether removed, but the condition of taking the oath only: yet it is very near to an equivalency homologated, by the accepters acknowledging in the granter a prerogative and absolute power over all laws, which is confirmed and maintained by their acceptance. As for the rest that are not so much as said to be removed, they must be interpreted to remain, as the terms, conditions, restrictions, and limitations, upon which they are to enjoy the benefit of this toleration. And what he says, that he thought fit by this proclamation further to declare, does confirm it, that there are further explications, but no taking off of former restrictions. Hence it is yet clogged with such provisions and restrictions, as must make it very nauseous to all truly tender. (1.) The restriction as to the persons still remains, that only moderate presbyterians, and such as are willing to accept of this indulgence allenarly, and none other, and such only whose names must be signified to these sheriffs, stewards, bailiffs, &c. are to have the benefit of this indulgence: whereby all the zealous and faithful presbyterians are excluded, (for these they will not call them moderate) and all that would improve it without a formal acceptance, and all who for their former diligence in duty are under the lash of their wicked law, and dare not give up their names to those who are seeking their lives, must be deprived of it. (2.) It is restricted to certain places still, which must be made known to some one or more of the next privy counsellors, and whereby they are tied to a dependence on their warrant, and must have their lease and licence for preaching the word in any place, and field-meetings are severely interdicted, though signally countenanced of the Lord, whereby the word of the Lord is bound and bounded; and by this acceptance their bloody laws against preaching in the open fields, where people can have freest access with conveniency and safety, are justified. (3.) The manner of meeting is restricted, which must be in such a way as the peace and security of the government in the practice thereof may not be endangered, and again that their meetings be peaceably held, which is all one upon the matter with the bond of peace, and binding to the good behaviour so much formerly contended against by professors, and is really the same with the condition of the cautionary bond in the indulgence after Bothwel, of which see page ——. And further they must be openly and publicly held, and all persons freely admitted to them; which is for the informing trade, exposing to all the inconveniencies of Jesuits, and other spies and flies their delations, in case any thing be spoken reflecting on the government, a great temptation to ministers. (4.) The worst of all is upon their matter of preaching, which is so restricted and limited, that nothing must be said or done contrary to the well and peace of his reign, seditious or treasonable; and in case any treasonable speeches be uttered, the law is to take place against the guilty, and none other present, providing they reveal to any of the council the guilt so committed, as in the former proclamation: and in the last it is further declared, that nothing must be preached or taught, which may any way tend to alienate the hearts of the people from him or his government. Here is the price at which they are to purchase their freedom (a sad bargain to buy liberty and sell truth) which yet hardly can be so exactly paid, but he may find a pretence for retrenching it when he pleases; for if a minister shall pray for the overturning of a throne of iniquity, or for confounding all that serve graven images, and for destruction to the pope, and all that give their power to that beast, there will be something said against the well of his government; or if any shall hear this and not delate it, then the same pretence is relevant; or if he shall preach against the king's religion as idolatry, and the church of Rome as Babylon, and discharge his conscience and duty in speaking against the tyranny of the times; or let him preach against any public sin faithfully, a popish critic or Romish bigot shall interpret it to be an alienation of the people's hearts from the king and his government. But who can be faithful, and preach in season and out of season now, but he must think it his duty to endeavour to alienate the hearts of the people from such an enemy to Christ, and his absolute tyranny, so declaredly stated against God? What watchman must not see it his indispensible duty, to warn all people of his devilish designs to destroy the church and nation, and preach so that people may hate the whore, and this pimp of her's? sure if he preach the whole counsel of God, he must preach against popery and tyranny. And if he think this indulgence from absolute prerogative, granted and accepted on these terms, can supersede him from this faithfulness, then he is no more the servant of Christ but a pleaser of men. Therefore since it is so clogged with so many restrictions, so inconsistent with duty, so contrary to scripture, so clearly violatory of covenant-engagements, so cross to the constant contendings and constitutions of this church, and acts of assembly (see page ——, &c.) it were a great defection to accept of it.
11. Considering the scandal of it, they dare not so offend the generation of the righteous by the acceptance, and dishonour God, disgrace the protestant profession, wrong the interest thereof, and betray their native country, as thus to comply with the design of antichrist, and partake of this cruel tender mercy of the beast; who hath always mischief in his heart, and intends this as a preparative for inducing or inforcing all that are hereby lulled asleep either to take on his mark, or bear the marks of his fiery fury afterwards. For hereby foreign churches may think, we are in a fair way of reconciliation with antichrist, when we so kindly accept his harbinger's favours. And it cannot but be very stumbling to see the ministers of Scotland, whose testimony used to be terrible to the popish, and renowned through all the protestant churches, purchasing a liberty to themselves at the rate of burying and betraying the cause into bondage and restraint, and thus to be laid by from all active and open opposition to antichrist's designs, in such a season. The world will be tempted to think, they are not governed by principles but their own interest in this juncture, seeking their own things more than the things of Christ; and that it was not the late usurpation upon, and overturning of religion and liberty that offended them, so much as the persecution they sustained thereby; but if that arbitrary power had been exerted in their favours, though with the same prejudice of the cause of Christ, they would have complied with it as they do now. Alas, sad and dolorous have been the scandals given, and taken by and from the declining ministers of Scotland heretofore, which have rent and racked the poor remnant, and offended many both at home and abroad, but none so stumbling as this. And therefore the tender will be shy to meddle with it.
12. Considering the addresses made thereupon, with such a stain of fulsome and blasphemous flatteries, to the dishonour of God, the reproach of the cause, the betraying of the church, and detriment of the nation, and exposing themselves to the contempt of all, the poor persecuted party dare not so much as seem to incorporate with them. I shall set down the first of their addresses, given forth in the name of all the presbyterian ministers, and let the reader judge whether there be not cause of standing aloof from every appearance of being of their number. It is dated at Edinburgh, July 21, 1687, of this tenor.
To the king's most excellent majesty. The humble address of the presbyterian ministers of his majesty's kingdom of Scotland.
'We your majesty's most loyal subjects, the ministers of the presbyterian persuasion in your ancient kingdom of Scotland, from the due sense we have of your majesty's gracious and surprising favour, in not only putting a stop to our long sad sufferings for non-conformity, but granting us the liberty of the public and peaceable exercise of our ministerial function without any hazard: as we bless the great God who hath put this in your royal heart, do withal find ourselves bound in duty to offer our most humble and hearty thanks to your sacred majesty, the favour bestowed being to us and all the people of our persuasion valuable above all our earthly comforts, especially since we have ground from your majesty to believe that our loyalty is not to be questioned upon the account of our being presbyterians, who as we have amidst all former temptations endeavoured, so we are firmly resolved still to preserve an entire loyalty in our doctrine and practice (consonant to our known principles, which according to the holy scriptures are contained in the confession of faith, generally owned by presbyterians in all your majesty's dominions) and by the help of God so to demean ourselves, as your majesty may find cause rather to enlarge than to diminish your favours towards us; throughly persuading ourselves from your majesty's justice and goodness, that if we shall at any time be otherwise represented, your majesty will not give credit to such information, until you have due cognition thereof: and humbly beseeching, that those who promote any disloyal principles and practices (as we disown them) may be looked upon as none of ours, whatsoever name they may assume to themselves. May it please your most excellent majesty graciously to accept of this our most humble address, as proceeding from the plainness and sincerity of loyal and thankful hearts, much engaged by your royal favour, to continue our fervent prayers to the King of kings, for divine illumination and conduct, with all other blessings spiritual and temporal, ever to attend your royal person and government, which is the greatest duty can be rendered to your majesty, by
Your majesty's most humble, most faithful, and most obedient subjects.
Subscribed in our names, and in the name of the rest of our
brethren of our persuasion, at their desire.'
Which received this gracious return.
The king's letter to the presbyterians in his ancient kingdom of Scotland.
'We love you well: and we heartily thank you for your address: we resolve to protect you in your liberty, religion, and properties, all our life: and we shall lay down such methods, as shall not be in the power of any to alter hereafter. And in the mean time, we desire you to pray for our person and government.' To which may be added that kind compliment of the chancellor's: 'Gentlemen, My master hath commanded me to tell you, that I am to serve you in all things within the compass of my power.'