By John Howie
As this action hath been very much cried out against, not only by highflyers, but by our modern Presbyterians both before and since the Revolution (which perhaps may yet be the case on its publication at present), it might therefore be no ways unnecessary to offer a few things here by way of vindication. But as somewhat of that nature hath at different times dropped from more able pens, I shall only in this place further add, or observe:—
1st, That unless we shall suppose kings and great men to be above the limits of Church discipline, I see no plausible objection that can be here made, except that it was done by one minister, and without some of the formalities used by the Church in like cases. These however may be easily accounted for from the history of these times; the greater part of the ministers of the Presbyterian persuasion had then accepted of the indulgence, whereby they became the king’s vassals so that Mr Cargill could expect no consent of concurrence from them in that matter. And for the more faithful, they were either killed, or had absconded. It is said, however, that he consulted six or seven of his brethren in the business, who gave their consent to it. And for the formalities, the crimes were open and avowed, and when all door of access was shut against complaints or redress of grievance, there could be no possibility of citing those persons legally before one whom they had declared unjustly to have forfeited both life and fortune; and besides, it is a received maxim in this Church, “That in cases extraordinary, some things extraordinary may be done.”
2ndly, He had His Master’s mind and divine approbation therein as the event declared. Hear a few of His own words on the Sabbath following at the Fallowhill. In the preface he said, “I know I am and will be condemned by many for what I have done in excommunicating these wicked men; but condemn me who will I know I am approved of God, and am persuaded that what I have done on earth is ratified in heaven; for if ever I knew the mind of God, and was clear in my call to any piece of my generation work, it was in that transaction. I shall give you two signs whereby ye may know that I am in no delusion:—(1.) If some of these men do not find this sentence binding upon them ere they go off the stage, and be not obliged to confess it from their terror to the affrightment of others; (2.) If these men die the ordinary death of men, then God never sent me nor spake by me” — which came to pass, for King Charles was poisoned, the Duke of York died a fugitive in France, Monmouth was executed, Lauderdale turned belly-god, and died upon the chamber-box, Rothes died under the dreadful terror and sense of that sentence binding upon him, so that he made the very bed shake under him; McKenzie died at London, all the passages of his body running blood, and Dalziel died in perfect health, with a glass of wine at his mouth. It was observed, too, that these wicked men in their life, grew still worse and worse; and it was thought that they died, all except Monmouth and Rothes, obstinately insensible. And if a person, or persons, deserve the highest censure of the Church, and it be lawfully and legally inflicted upon them — if they live and die obstinate and insensible, either of the aggravation of the crime or justness of the sentence, we cannot set limits to divine mercy; but I can see nothing to evade the binding force of Christ’s own words in that text, “And whatsoever ye shall bind on earth, shall be bound in heaven, both here and hereafter.”