and therefore afterward when he came to be crovvned and formally installed he did also formally and expresly take on the obligation And vvhether he did ever shrink from the observance of that godly oath let this perfidious man avovv vvhat he vvill many vvill assert it as certane in some poynts and too too probable in other 9. But though he should doubt vvhether any King before King Charles the second did svveare any oath or Covenant vvith the People yet he cannot doubt of vvhat this King Charles the second did It being being beyond all denyall and contradiction That he swore both that Oath which was injoyned in King Iames the siâ—t his dayes and also the National Covenant and the Solemne League and Covenant and that according to these the Subjects did sweare obedience unto Him Here was then a mutual conditional Covenant explicitly and in plaine tearmes with all the solemnities imaginable entered into and what needs more to cleare all which we have said and to ground all which we would inferre to justify the late action For as for his vaine inferences they concerne not us and more shall be spoken of them afterward 10. Though this Surveyer be ready to avow that this King hath never swerved from the observation of that oath enjoyed Anno 1567. yet all the World seeth that he hath not as he ought to have done maintained the true Religion nor right preaching and administration of Sacraments Neither hath he according to his power abolished and withstood all false Religions contrary to the same as appeares by the great indulgence and toleration if not countenance granted to Popery and Papists Neither hath he ruled us according to the will of God but rather persecuted us for adhereing to the Word of God nor hath he ruled us by the laudable Lawes and constitutions of the realme but hath with a packt Parliament principled to his minde overturned our lawes libertyes hath framed established iniquity by a law 11. But what sayes he to the Nat. Cov. League Cov. Dar he avow that he hath not broken these If he had not we had not been troubled this day with a Popish Prelatical and Malignant faction nor had we seen these abjured and foresworne Prelates nor had we seen the work of reformation of religion in worship Doctrine Discipline and Government so overthrowne overturned and trode upon as it is this day 12. So then seing he cannot deny but the King took and solemnely swore these Covenants and that now he hath openly and avowedly broken them it is undenyable that he hath broken the conditions on which he was made King yea seing these were the maine conditions and the only conditions considerable and were become the fundamental law of our constitution he hath violated the principal and only conditions covenanted and what we shall hence inferre we shall now show Having thus vindicated and cleared the premises we shall draw out our arguments and conclusions thence and 1. If People propose conditions and tearmes unto Princes to be by them acquiesced in and submitted unto and upon which they are to accept their Crowne and Scepter Then if the Prince of King violate these conditions which he once accepted and contrare of his promise and engagement destroy what he promised to build up The People may very lawfully defend themselves and these good ends which they endeavoured to have secured by proposeing these conditions unto the Prince when he is seeking to destroy all even by force vvhen there is no other remedy But such is our case The King vvas formally and expresly engaged by Compacts and Covenants to secure the Reformed Religion in Doctrine Worshipe Discipline and Government to secure all these vvho owned the same and adhered to the Covenants and to ratify and approve all lavves made for these Covenants and for the security of such as entered into these Covenants and novv notvvithstanding of these conditions agreed unto by him the Covenant and vvork and all is overturned People persecuted meerly upon the account of their adhereing to these Covenants all conditions are violated all Covenants Vowes Compacts Engagements and vvhat could be devised for security of the reformation and of the ovvners thereof are broken Who then can condemne even privat persons if they stand to their defence in this case See Althusius polit cap. 38. n. 30. 2. If People may lavvfully and laudably defend the fundamental lavves of the Kingdom on vvhich the constitution of the Kingdome standeth and on vvhich the security of vvhat is dear to them as men and as Christians relveth Then the late act cannot be condemned because in defending themselves they stood for that vvhich vvas the maine and principal tearme of our constitution But the former is true because the Prince violating these destroyeth the constitution and because He cannot do this as a Prince having already engaged as a Prince to maintaine the constitution he must do it as a private person or an enemy to the constitution and whole body of the land Therefore he may wel be resisted even by private persones see this fully made out by Althus Pol. cap. 38. n. 37. both out of Lawyers and Divines 3. If a People even by resistence may defend their personal libertyes and rights secured unto them by Compacts with the Prince or by the fundamental lawes of the land which the Prince as Prince is bound to maintaine Then the late act cannot be condemned because by it they were but defending that which the King had secured unto them by his compact and which was secured unto them by the fundamental law of the land But the former is true because a privat person is allowed by law to maintaine his Lands and Rights even though some in the Kings name should come under whatsoever pretext to robe and dispossesse him and shut him to the door Therefore this late act though of private persones cannot be condemned 4. If a Prince violating all or he maine conditions upon which he was made Prince becometh stricto jure no Prince but falleth from his benefice not having done the offices in consideration of which he gote that benefice conferred upon him non enim sayeth Althus ubi supra commodum debet sentire ex contractu quem vel omittendo vel committendo quis impugnat Then lawfully enough such an one may be resisted even by Private persones as is cleare But the former is made clear above and such is our case now for the King hath broken palpably and avowedly the maine and principal conditions on which he was made King having overturned the work of reformation which if he had not promised vowed and covenanted to maintaine he had never been crowned or admitted to the exercise of that Government Who then can blaime a People standing to their owne defence when oppressed and tyrannized over by his emissaries who hath thus violated the principal and only conditions of the compact and is forceing them to the
no judgment and he saw that there was no man and wondered that there was no intercessour Truth and the cause of God was so at under that a man could not get leave to live if he depairted from evil he was a prey unto the persecuters so general and universal was this defection and at this time he saw that there was no man and wondered that there was no intercessour to interpose none that would stand up and lay out themselves to the utmost to set things in order none that would bestirre himself for truth and the right which was then oppressed see the English Annot. on the place the word is used 2 Sam. 22. 17. where it is said the servants of Saul would not fall upon the Priests of the Lord. So Exod. 5. 3. lest he fall upon us c. So that we see there was some positive thing required of them some effectual mediating and interposeing and hindering of these iniquities some publick owneing and avowing of the truth and by publick testimonies or other wayes of interposeing falling-into impede and stand in the way of that course of wickednesse 4. So Ier. 8 6. I hearkened and heard but they spake not a right no man repented him of his wickedness saying what have I done It is not probable that there was none penitent among them where then was Baruch and Ebedmelech Cap. 38. 7 9. and others that stood for the Prophet Cap. 26 8 16 17 24. But there must be some other thing imported viz. That there was few or none repenting of national evils and labouring to remove these no man was standing up and opposeing these publick land defections labouring by this meanes to raise up the virgin of Israel who was fallen Amos 5. 2. 5. Ierm 9 3. And they bend their tongues like their bowes for lies but they are not valient for the truth upon the earth that is they were ready enough all of them to imploy their power to the utmost for the evil cause to establish errour and a false way but they used no valour for the oppressed cause and truth of God they did not their utmost to have Truth established and the true Religion They did not put out themselves or make use of their strength for the maintainance of truth and equity in the land say the English Annot. and they make it parallel with Esa 59 4. This was their guilt and hereby we see what was the duty even of privat persons for of such this is to be meaned as the context cleareth in such a general day of defection viz. to be valient owners and maintainers of Truth against all opposers 6. Ier. 5 v. 1. Run yee to and fro throw the streets of Ierusalem and see now and know and seek in the broad places thereof if ye can finde a man if there be any that executeth judgment that seeketh the truth and I will pardon it We can hardly think that there were no mourners in secret in all Ierusalem though it is like they were very few but there was none to owne the good cause that was now troden under foot none bestirring themselves to oppose and hinder the carryed on course of defection If that had been the Lord sayes he would have spared the place which shewes how desirable a thing this was and how acceptable it would have been in the Lords eyes that for that cause he would have forborne to have destroyed them or to have cut them off 7. Ezech. 22 30. And I sought for a man among them that should make up the hedge and stand in the gap before me that I should not destroy it but I found none There were some even at this time sighing and mourning in secret for these abhominations who were marked Cap. 9. but there were none to make up the hedge which their provocations had made none to redresse the publick defection and Apostasy and stand for the truth and the suppressing of errour and iniquity So is it laid to the charge of their Prophets Cap. 13 5. that they did not goe up into the gaps neither made up the hedge for the house of Israel to stand in the battel in the day of the Lord Whereby we see that by this standing in the gape and making up the hedge more is meaned then a secret mourning even a faithful and publick owneing of the truth and opposeing of defection and putting a stope unto it as Moses did when he stood in the breach Exod. 32. though with authority as a Magistrate which private persones have not he not only prayed and wrestled with the Lord v. 11 12 13. but in great zeal took the calfe which they had made and brunt it in the fire and ground it to powder and strawed it upon the watter and made them to drink of it v. 20. If there had been any who thus effectually would have stood in the breach the Lord sayes he would have spared them so acceptable would such a work have been to him 8. So that word Ier. 13 18. Say unto the King and to the Queen humble your selves sit downe for your principalities shall come downe even the crowne of your glory Will import something more it being spoken to all indefinitely giveth a warrand to all to deal with King and Queen to prevent the sad dayes which were coming by reason of the defection and abounding sinnes 9. So that word Hos 2 2. Plead with your mother plead for she is not my wife which is spoken to private persones and so is a warrand to them to contend in judgment as the word doth import against the Church which was corrupted and had forsaken the Lord and his wayes and so to stand to the defence of truth and to plead for the cause of God against their very Mother the Church The body of the Nation that not only they might exoner their owne consciences but also get things reformed so far as lay in their power and keep the memory of the cause of God afresh that it should not be buryed These places and the like though we bring them not to prove immediatly our maine Question as it may be the Surveyer who useth to take but half a look of matters will suppose yet when duely considered in their just latitude and extent they will clearely evince That more is required of private persons in a general day of defection then to keep themselves free of the same or to mourne in secret or the like And if we lay them together they will clearly prove it the duty of privat persones in such a day of defection to be publickly declareing their abhorrence of the wicked courses which are carryed on to be actually and effectually interposeing with King and Great ones that a stope may be put unto the course of wickednesse and God's wrath averted that they would plead Zions cause against all opposers and thus stand up in the gape and make up the hedge by publick and avowed owneing of
the oppressed truth and cause of God and valiently seek and plead for the truth and with their Mother the Church when all is corrupted left a bill of divorce be given her And this is something more then our Surveyer will allow And vvhat way this shall help us vve shall see aftervvard Novv vve must examine What the Surveyer sayeth He Pag. 46. after some rambling after his wonted manner misrepresenting of the thing wich vvas said in Naphtaly as any judicious reader will perceive so that we need not trouble ourselves to discover the same unfaire dealing so oft as vve meet with it lest vve should waiste paper and paines as he hath done in repeating the same things over and over againe He tells us That It is not to be doubted that Religion is the chief interest that men and Christians should look after and where it becomes a legall right and the Magistrate who beares the sword leads the way no doubt privat persones may follow in the violent defence of it against all opposeing the Magistrate the law and themselves in owneing of it Answer This cold laodicean will give Religion the best word but no more He granteth that it is the chief interest that men and Christians should look after and yet so cautious is he in showing the manner how they should look after it that in effect he doth postpone it unto many other lower concernments For 1. it must become a legal right ere they defend it 2. And when it is become a legal right they cannot defend it unlesse the Magistrate lead the way But what if a virgine hath not a legal right unto her chastity by such a law as that leacherous King Ewen the 3. made shall she not be allowed to defend the same And if she shall shall not men be allowed to maintaine their Religion though some iniquous act of Parliament take the legal right of it away Yes doubtlesse if it be the chief interest Againe what if an unjust act take away a man's right to his heritage shall he not be in case to defend it against robbers 2. By his second caution it would appear that if an army of Turks or Tartars were landing in Scotland to robus of our Religion we might not resist unlesse the Magistrate did lead the way But might we not in that case defend our lives and lands If he should deny it I know few that will be of his opinion and if he grant it he must not account Religion the chief interest Againe what if the Magistrate shall permit Subjects to defend their Lives and Libertyes against invaders though he should not lead the way Will he allow it in that case Then he must preferre these unto Religion for Religion he sayes must must not be defended but when the Magistrate leads the way Neither sayes he can it enter into a Christian heart that it is to be surrendred unto the arbitrement or pleasure of any power in the world nor of any Magistrate over us as this man wickedly suggests is done Answ The Surveyer is this wicked person who not only suggests but upon the matter affirmes it and avowes it for what is it else then to surrender our Religion to the arbitrement of Magistrates to say that we may not stand to the defence thereof unlesse they will both authorize it with their law and also lead the way when any oppose it That which we will not maintaine without the approbation and conduct of another we wholly give up to the disposeing and pleasure of that other What he sayes concerning our present case shall be considered in end once for all Then Pag. 47. Whatever may be said concerning private mens resisting the powers that urge them to idolatry or false Worshipe or invading their lives if they will not so do comes not home to the present case Answ He would do well to speak plaine and not look with a double face Either he thinks it lawful in this case to resist or he thinks it unlawful if he think it unlawful to what purpose doth he make mention of it as a different case from what is presently under debate And will not any see that if he deny this to be lawful our Religion is wholly given upto the arbitrement of the Magistrate If he think it lawful he must then grant that Religion may be defended even when the Magistrate who bears the sword doth not lead the way and why then it should not come home to our present case I do not see for he doth not lay the stresse of his answers on the inconsiderablenesse of the ground of the resistence though here and there He hint at that but upon the unlawfulnesse of resisting the Magistrate who beares the sword Now this ground faileth him here But he ads Yet Lactantius word Lib. 5. c. 20. is to be well remembered by all private persones Defendenda est Religio a privatis omnibus non occidendo sed moriendo Answ Then according to Lactantius it must be unlawful to defend Religion even when the Magistrat urgeth to idolatry invading lives if they will not do it yea if this be generally received as a truth The People of Scotland might not defend their Religion against an army of Pagans Turks or Tartars if the Soveraigne should not concurre Which I know not who would assent unto But he will come off with a few notes Pag. 47. c. That whereas Naphtali said That to be violented in Religion which cannot be without an unjust force either on mens persons or on their goods is the most wicked and insupportable of all injuries He thinks such a word should have been better guarded lest all coactive power of the magistrate in matters of Religion might seem to be disowned which would favoure such as are for absolute toleration But what needed this Could he think that the author of Naphtaly did imagine That to be violented in any Religion whether true or false was such an insupportable injury Or that it was his minde to plead for an universal toleration What ground had he for so thinking Sure that had been prejudical to his hypothesis which this Surveyer himself will not call a false Religion will it not suffice to say he meaned a violenting in the true Religion No sayes he for what Sectary will not pretend that he is violented for the true Religion which he will avow is so according to his conscience and it is this man's principle that every man in his discretive judgment is judge of the justice or in justice of his owne sufferings and accordingly must determine a nent his resistence to the violence Answ 1. Then it seemeth his guairding of it in his owne words saying It is true to use violence upon any in their persons or goods to bring them to an external false Religion or to drive them from the true otherwise Religion cannot be violented is the greatest of injuries Is not sufficient to salve the Magistrates
co-active power in matters of Religion for notwithstanding of what he sayes the pleaders for universal toleration have the same door open they had 2. If he will deny this discretive judgment in matters of sufferings he must deny it also in matters of acting for if no man must judge whether the violence offered him be just or unjust why should a man judge whether the commands enjoyned him be lawful or unlawful And so as he may not so judge of the violence offered him in the matters of Religion as to repel unjust violence with violence neither must he judge of the lawfulnesse of the commands concerning Religion so as to refuse obedience to unjust commands And then it will follow that subjects must yeeld blinde obedience to all the commands of the Magistrate in matters of Religion and never question any of them This I grant is not to plead for absolute toleration but it is clearly to plead for absolute tyranny over consciences fit to be heard and received by Atheists but by none else 3. We know the most lawful thing may be abused and he dar not say that every one who pleads for a lawful thing pleads also for the abuse of it He who sayes a man must not change his true Religion at the command of the Magistrate doth not say that a man must not change that Religion which he thinketh in his conscience is the true Religion and is not at the command of the Magistrate So he vvho fayeth a people may defend their true Religion when the Magistrate is violenting them in it Sayeth not that every Sectarian company may defend that Religion which they take to be true and is not when the Magistrate is violenting them in it We say not that an erring conscience obligeth or that a man's thinking that he is injured in the true Religion is sufficient ground to engage him in violent resistance And he himself dar not say the Religion as reformed in doctrine worshipe discipline and government which the late defenders owned is a false Religion Nor dar he say that the corruptions which they opposed were the only true and necessary Religion He seems to chant some other thing here and there in this part of his pamphlet but we look for more in the following parts where we shall have his minde more fully Sure the Religion they owned and we stand for was the Religion he himself once owned and all the Magistrates Supreme and inferiour sealed and approved with their oathes and subscriptions And the corruptions they and we oppose were once by himself and all ranks of people of the land abjured oftner then once So that all this is but to raise dust in peoples eyes to the end they may mistake the way Againe sayes he does not this man plainely professe to stir up all with whom he can prevaile to violente others Magistrates Church-men people and all in the matter of their profession Answ Their profession is manifest and professed perjury for they have renunced the reformed Religion which they once owned and avowed with hands lifted up to the Most High and their extant subscriptions beare witnesse against them and all the congregations and publick meetings in which this Religion was owned are witnesses above all exception And they have with the dog licked up their vomite which once they spewed out with an oath of abjuration 2. But wherein are they violented Do they that stand to the defence of their Religion and labour or endeavour to have corruptions formerly abjured purged out incurre the crime of violenting others Yes for sayes he even private men are stirred by bloody exhortations to be revenged on and punish all Magistrates and others whose blood they thirst for because of their not being of their way which they call Religion Answer This is but one of many of his bloody assertions savouring neither of Christianity nor prudence but much of cruelty and tyranny and we see his teeth and his tongue both But the judge of the innocent heareth and seeth 2 Did not this perjured wretch and his fraternity call this way Religion and the true Reformed Religion when they swore those Covenants will he now come speak thus O but he must have a brazen face an abdured conscience Ay but he tells us afterward Pag. 48. that Whether truth lye on our side or his as to the poynts of Church government is the question and if we will not admit publick powers and authorities to be judges in that matter far lesse have they reason to admit of privat persones Answ 1. It seemeth it is past question with him that the vomite which he hath licked up is the most fatning morsel that ever he gote but the most fatning food is not alwayes the most wholesome And I fear this shall prove so to him if he repent not when for it the wrath of God and the long broad curse shall enter into his dwelling place and into his very soul 2. We are content the stresse of the businesse lie upon that question and shall be glade to hear what spirits his new food hath put into him to maintaine that condemned and abjured cause 3. We look not upon our publick powers and authorities as Judges competent in that matter nor did they judge as Judges should have done when they set up that abhomination but as men mad on their idols so did they run to please he knoweth whom 4. This is the very thing which Papists say anent the judge of controversies save that he puts the civil Magistrate in place of the Pope 5. This controversy is not to be judged till now and privat persones may be sufficient judges of what was sworne and subscribed by King and all rankes of People and must have more solide grounds and motives to induce then to renunce what they have been fully perswaded was truth and have owned as such under the paine of damnation by their solemne Oathes and vowes then the meer vvill and command of a Creature as obnoxious to errour mistakes as another And as for vvhat he hath a minde to say upon that head it is novv a little too too late unlesse he be able to do vvhat never one before hath done viz. prove that forme of government the only necessary government Iure Divino perpetually binding all in all ages but the vulgar vvill have a sufficient antidote against all vvhich he can say by seeing hearing vvhat they have seen and heard these yeers bygone both vvhen this abhomination vvas but about to be introduced and since it hath gote up to its pinacle though nothing should be said of the abhominable scandalous carriage of such as have imbraced that Antichristian course a true historical relation of vvhich vvould make the eares of all true Christians to tingle His 2. note is upon the probable capacity which Naphtaly spoke of this brings to his minde Bellarmin's excuse why the ancient Christians took not armes against
ground sufficient for some actions whereto there is no extraordinary call Answ Though this be sufficiently answered before yet we say 1. That order is already ruined when the Magistrat destroyeth what he should preserve and so crosseth his commission and who teach that in such an extraordinary case when God's order is violated and broken and all in hazard to be overturned such things might be done which needed not to be done if God's order and appoyntment were observed do not take a way to ruine all order but rather to preserve that vvhich order it self is appoynted as a meane to preserve 2. We plead not for such formal imperate acts in matters of Religion as due to privat persones as we have said But for a povver according to the ability God puteth into their hands to hinder him from being dishonoured to defend their ovvne profession and Religion to hinder an universal apostasy and to endeavour in their capacities to have things righted vvhich are out of order And vvhen private persones are carrying themselves thus vve deny that they are runing out of their rank and calling nor can he prove it 3. Will he say that no actions can be sufficiently justified because done in extraordinary necessities and vvithout an extraordinary call Then he shall condemne the Covenants which David made vvith the men of Israel 2 Sam. 5. and vvhich Iehojadah made betwixt the King the People For he told us that both these vvere in extraordinary occasions and he cannot shovv us any extraordinary call He addeth If Magistrates be deficient privat persons are sufficiently discharged if they keep themselves pure and do vvhat possibly they can for advanceing Religion in their privat capacities and by their Elicite acts if a mans eyes be put out his eares or other senses will goe as far to supply that defect as may be yet cannot help the body by elicite acts of seeing So whatever length private persons may goe for the good of the body they must not goe to exercise and exert formally acts magistratical Answ All alongs we heare nothing but dictatings This and this he sayes and there is an end a noble patron of a desperat cause and worthy of a great hire But. 1. The question still abideth undiscussed how far privat persons capacity doth reach for that they must do more then keep themselves pure we have shevved 2. If they may do what possibly they can for advanceing Religion in their capacities they may do more then he will have them doing for then they may defend Religion with the sword and with violence hinder idolatry and superstition and what of that nature provocketh God to wrath All this and more is within their capacity and possibility as he would easily grant if the Magistrate vvould but countenance it yea and though he should oppose say vve But he will say these are not elicite acts And vvill he grant nothing else to privat subjects but elicit acts Then he vvill not grant them liberty to disput for Religion to exhort rebuke and admonish c. for these are not elicite acts more then disputing vvith the svvord and so vvith his Philosophick distinctions he vvould charme us into a perfect acquiescence vvith vvhat Religion the King vvill enjoyne 3. Eares and other senses never set up the eyes and gave them povver to see for their good But the People set up the Magistrates and may do when the Magistrate layeth downe his sword or avowedly betrayeth his trust what they might have done before they made choice of him 4. By this Simile it would follow that the People cannot only not do the Magistrate's Imperat acts but not so much as the Elicite acts which he may do vvhich is false 5. Though they cannot exert or exercise Formally acts Magistratical if they may do it Materially we seek no more In end he tell us That it is a dangerous and destructive tenent to be held forth to be beleeved by People That in all cases whether concerning Religion or Liberty when they account the Magistrate to pervert the government that they are Eatenus in so far even as if they had no King and that the royalty hath recurred to themselves and they may act and exercise it formally as if they had no King at all and this he tels us is the expresse doctrine of Lex Rex Pag. 99. 100. Novv that all may see vvhat a shamelesse and impudent man this is and how little reason any have to give him credite I shall recite the authors very words But because sayeth he the Estates never gave the King power to corrupt Religion and presse a false and I dolatrous worshipe upon them Therefore when the King defendeth not true Religion but presseth upon the People a false and Idolatrous Religion this is some other thing then when they account the Magistrate to pervert c. in that they are not under the King but are presumed to have no King eatenus so farre are presumed to have power in themselves as if they had not appoynted any King at all If an incorporation accused of Treason in danger of the sentence of death shall appoynt a lawyer to advocate their cause if he be stricken with dumbnesse because they have losed their legal and representative tongue none can say that this incorporation hath losed the tongues that nature hath given them so as by natures law they may not plead in their owne just and lawful defence as if they had never appoynted the foresaid lawyer to plead for them The King is made by God and the People King for the Church and People of God's sake that he may defend true Religion for the behove and salvation of all If then he defend not Religion NB in his publick and Royal way It is presumed as undenyable That the People of God who by the law of nature are to care for their owne soull are to defend NB in their way true Religion which so nearly concerneth them and their eternall happinesse Now let any judge if this be so dangerous and destructive a tenent As he would make his reader beleeve But it is easy for him who hath no shame to pervert sentences which he cannot confute and then call them dangerous and destructive and thus he will make the rabble of the degenerate clergy and other simple ones beleeve that he hath confuted Lex Rex And thus dealeth he with Naphtaly as we have shewed already Having thus considered all which the Surveyer hath here and there spoken against that which we have said let us now come to apply what hath been said unto our present purpose of vindicating the late act of defence which by what we have said we finde cannot be justly condemned as treasonable or rebellious but rather approved and commended as loyall service to God and the Countrey For 1. Thereby they were professing their constancy in adhereing to the reformation of Religion in doctrine worshipe Discipline and Government which was
15. Iam. 6. c. 2. Parl. 23. Iam. 6. Act. 1. Parl. 1. Char. 1. and act 14. 15. of the same parl act 13. parl Anno 1661. Charl. 2. and this is reckoned by the forementioned politicians among the prerogatives Volgm pag. 57. Hoen pag. 129. Bodin pag. 244. Timpl. ubi supra 4. Nor doth it belong to him alone to appoynt the value of money as is cleare by our acts act 67. parl 8. Iam. 3. act 93. 97. parl 13. Iam. 3. act 23. parl 1. Iam. 1. act 33. parl 8. Iam. 2. act 59. parl 13. Iam. 2. act 2. parl 1. Iam. 4. act 17. parl 2. Iam. 4. act 40. parl 4. Iam. 4. act 17. parl 1. Iam. 6. act 20. of the same parl act 249. parl 15. Iam. 6. c. 9. parl 16. Iam. 6. yet the forecited authors reckon this also among jura Majestatis 5. He must not rule us by his meer will but by the lawes of the land act 79. parl 6. Iam. 4. act 130. 131. parl 8. Iam. 6. and not by any special grant or privat privileges act 48. parl 3. Iam. 1. 6. He is not the proper judge of all causes in the first instance act 45. parl 2. Iam. 1. act 62. parl 8. Iam. 3. 7. Some causes are fully exempted from his judgment and determination act 105. parl 14. Iam. 3. 8. The Lords of the Session may finally decide causes according to the act 65. parl 3. Iam. 1. without any liberty granted to the party to appeal to the King act 63. parl 14. Iam. 2. and this privilege of the Session in ratified act 93. parl 7. Iam. 5. act 1. parl 2. Mar. act 170. parl 13. Iam. 6. act 183. of the same parl act 211. parl 14. Iam. 6. act 23. parl 1. Carol. 1. act 23. parl Anno 1661. Charl. 2. Yea the judges are allowed to discerne according to equity notwithstanding of any write of the King 's to the contrary act 92. parl 6. Iam. 6. act 47. parl 11. Iam. 6. act 79. of the same parl 9. He is limited in granting remissons sic act 46. parl 2. Iam. 1. act 51. parl 3. Iam. 1 act 75. parl 14. Iam. 2. act 42. parl 6. Iam. 3. act 94. parl 13. Iam. 3. act 62. 63. parl 6. Iam. 4. act 174. parl 13. Iam. 6. 10. He is limited in alienating of lands possessions or moveable goods act 2. parl 1. Iam. 2. act 41. parl 11. Iam. 2. act 70. and 71. parl 9. Iam. 3. act 112. parl 14. Iam. 3. act 5. parl 1. Iam. 4. act 10. parl 2. Iam. 4. act 22. ejusd parl act 50. parl 4. Iam. 4. act 90. parl 6. Iam. 4. act 84. parl 6. Iam. 5. act 115. and. 116. parl 7. Iam. 5. act 6. parl 9. Iam. 6. act 176. parl 13. Iam. 6. act 159. ejusdem parl act 203. and 204. parl 14. Iam. 6 act 236. parl 15. Iam. 6. act 242. and 243. ejusdem parl act 1. parl 16. Iam. 6. cap. 4. parl 23. Iam. 6. act 10. parl 1. Carol. 1. 11 So is he limited in erecting Royal brughs act 43. parl 11. Iam. 2. 12. He is limited in appoynting publick offices for admininistration of justice act 44. parl 11. Iam. 2. 12. He may not passe gifts signatures or remissions but with the consent of the privy Council act 12. parl 2. Iam. 4. 14. He hath been aftentimes admonished of his duty by the Parliament see act 23. parl 1. Iam. 1. act 5. and. 6. parl 3. Iam. 2. act 14. parl 6. Iam. 2. act 92. parl 13. Iam. 3. act 8. parl 2. Iam. 4. act 29. parl 3. Iam. 4. act 17. parl 1. Iam. 6. If this Surveyer hath a minde to defend the King 's civil prerogative royal or his absolute power Let him take all these particulars to his consideration but we goe on to our purpose From what hath been said concerning this limited power of the Kings we draw these particulars for our purpose 1. If the King be a limited Prince Then he may in some cases be lawfully resisted Gerhard himself de Magistrat Pol. § 484. pag. 1303. in answering of that quaestion what shall Subjects do if a Magistrate who is an infidel or an haeretick doth force them unto a false religion sayeth That such a Magistrate who hath absolute and unlimited power and is under no compacts may not be resisted by such as are meer Subjects So that he would grant in this case That it is lawful for meer private Subjects to resist a limited Prince who is bound by compacts and contracts It is true when he cometh afterward to speak of resisting a Tyrant and proponeth the quaestion § 486. whether such who have absolute power and turne Tyrants may be resisted after he hath cited some sayings of Papists he tells us § 487. That all the arguments of iunius Brutus Rossaeus Buckerius are solidly answered by Barclaius Albericus Gentilis Cunerus and Arnisaeus and this passage our Surveyer bringeth in Pag. 89. But who seeth not that it cometh not at all home to our purpose seing our King is not a King of absolute power though he hath his Kingdom by succession but is limited by conditions and stipulations And further every one may see the weaknesse of Gerhard's reasons and how inconsistent he is with himself For. 1. Sayeth he such is only under Gods jurisdicton But alas 1. May not I resist a person vvho is not under my jurisdiction 2. Royalists will say the same of all Princes even Barclaus and Arnisaeus Againe he sayes The People have translated their whole power unto such a Prince cannot recall it But 1. They have never translated over unto him a power to inslave themselves for that was not in their power to do Nor 2. Could they ever give away the power of self defence which is their birth right 3. Sayes he Subjects in this case want God's command and a Superiour power But 1. They have God's command in nature no lesse then these who are under limited Princes 2. They have a superior virtual power in cases of necessity 4. Sayes he He is a Father of the Republict and not a Tutor only and therefore as Children have no power over their Parents no more have Subjects over their Princes But 1. Are not even limited Princes as well Fathers to the Commonwealth So that by this argument it shall be as unlawfull to resist these which he will not say 2. Yea such absolute Princes Look rather to be Tygers and stated enemies unto the Common-wealth then Fathers 3. They have no proper Parental power as we shewed but Metaphorical 4. Even natural parents may be resisted Ergo much more they 5. We are not speaking of giving judgment against Tyrants but of resisting of them and if he grant this vve have our desire And his question vvas touching resistence § 485. Quest. 4. 2. A Limited and pactional Prince may be legally resisted Ergo also with force when a legal resistence cannot be had The antecedent is true
the hazard of calling Magistrats to account judging condemning and dethroning them and the like Having thus cleared how little ground he hath to cry out so against Naphtaly and his party as the sanguinary faction as he doth Pag. 83. and to prosecute that dispute as he doth in the following Pages we will not have much difficulty in answering what he hath said but first let us prosecute our owne businesse and shew what real power People have without their Magistrats in the maintaining and reforming of Religion And 1. It is lawful yea necessary for every private person whether the Magistrates Superiour and Inferiour give their countenance concurrence or consent thereunto or not to purge their hearts and reforme thier lives and to walk in all the wayes of God's Commandements Our Surveyer himself granteth this Pag. 84. for sayes he every one is bound to amend one and so all will be more easily amended Very ture And if this were done our work were at an end and himself would be a Hangman to his owne pamphlet unlesse he think himself exeemed from that duty of reformation and that he hath a dispensation to lie slander calumniate and blaspheme the work wayes and People of God 2. It is the duty of all private persones notwithstanding that idolatry superstition or any other corruption in the worshipe of God be established by authority or countenanced and encouraged or conformity there to pressed to keep themselves pure from such courses as provoke the eyes of God who is a jealous God and will not give his glory to another This is undenyable by all who are not professed Atheists and who know another God then a clay creature and who know that it is better to obey God then a Man Our Surveyer granteth in the forecited place that every one of the people ought to reforme themselves from all real corruptions in the worshipe of God But it may be he maketh this real an open door for him and his fraternity to escape by and so conclude that he and they are arived at the hight of perfection because forsooth they are fallen backward and have a minde to goe backward and never to advance and so fall not under the compasse of this duty But corruptions will be real corruptions though they account them perfections 3. It is the duty of private persons to rebuke admonish exhort reprove observe edify and provoke one another to love and good works Lev. 19. 17. Mat. 18. 15 16. Rom. 15. 13. Col. 3. 16. 1 Thes 5. 11. Heb. 3. 13. and 10. 24. 25. And thus instruct one another in the right wayes of the Lord perswade move and induce them by motives and arguments and all meanes possible to imbrace the truth and to forsake errour or any false way Even though the Magistrates should prohibite and discharge this and by their command and authority should establish errour and corruption and banish truth with their edicts and proclamations Our Surveyer granteth Pag. 84. that no man should say am I am brothers keeper but by faithful instruction warning reproof strive to save others from the evil of the time and places wherein they live And yet he knowes who are persecuted upon this account of meeting together for these and such like ends to strengthen the hands one of another that they faint not in this evil day and to save one another from the evils of these times as keepers of conventicles and seditious disturbers of the peace 4. When there is any corruption in the reformed Religion whether in doctrine worship discipline or government creept in or any corrupt sinful practice come in use and abounding in a land and these corruptions not only connived at by the Magistrates but also countenanced approved and authorized it is the duty of all the faithful Ministers of Christ to be laying out themselves to the utmost in their pastoral functions for the suppressing of these corruptions and enormities notwithstanding of any prohibiton of the Magistrate whose power is not privative in this case to the contrary Though this be abundantly cleared and confirmed by the practice of all the faithful Prophets and Apostles of the Lord both under the Old and under the N. Testament yet we all know how impiously and tyrannically this is denyed to the honest Ministers of Scotland who left they should speak any thing against the rageing evills and abounding corruptions both in matters of opinion and practice which hasten the curse and wrath of God upon the land and make us ripe for destruction are not permitted to preach uncontroverted truthes and the undenyable grounds of Christianity But however this piece of tyranny and persecution be established by law yet the law of God stands unrepealed in full force and vigour by this law all who have a trumpet and a mouth should set the trumpet to their mouth and cry aloud and not spare and both privately and publicky labour thus to reforme the grievous abuses that abound in the land 5. Private persones may let Magistrates command or discharge what they will yea are bound to obey the whole some exhortations and admonitions of Ministers and others who faithfully declare the minde of God and discover abhominable corruptions crying abhominations notwithstanding of any law to the contrary Imbrace and practise the true Religion and reject the corruptions This is certane for it is God's minde and will that his commands be obeyed rather then mans and if Ministers and private persons be bound to exhorte rebuke warne reprove admonish move and perswade it is Peoples duty to hearken to and obey these good and necessary exhortations rebukes warnings reproofs admonitions and persuasions God's minde should be followed hold it forth who will especially when it is declared by his Ambassadours who in a special manner are authorized by him for that effect We know what a dreadful plague and judgment came upon Iudah 2 Chron. 36 16. 17. because they mocked the messengers of God and despised his words and misused his Prophets the wrath of God arose against his People till there was no remedie And it was this which occasioned the Non-churching of the Church of the Jewes Act. 13 46. Sure when Peoples eare is so uncircumcised that they wil not heare and the Word of the Lord is a reproach unto them and they have no delight in it then is there ground to fear the verification of that sad threatning Ier. 6 11 12. that wrath shall be poured out upon the children abroad and upon the assembly of young men together so that even the husband with the wife shall be taken the aged with him that is full of dayes and their houses shall be turned unto others with their fieldes and wives together for I will streach out my hand upon the inhabitants of the land sayeth the Lord. 6. From what is said it is apparent that all who vvould have peace vvith God and peace in their ovvne consciences and joy in the day
of their accounts should imbrace professe and practise the truth of God and the true Religion reformed in doctrine vvorshipe discipline and government Though King Parliament and Council should reject and condemne the same and countenance or command and authorize the practice of idolatry superstition or any false way in the vvorshipe of God or in the doctrine and discipline For no lavv of man can vvarrand iniquity no act or constitution of any Magistrat under Heaven can rescinde or invalidate the mandats of the King of Kings or exempt People from obedience due thereunto No true Christian whatever court flatterers atheists may do can deny this 7. Nor can it be denyed That in Kingdomes or Commonvvealths vvhere once the True Religion reformed in doctrine vvorshipe discipline and government hath been received publickly imbraced approved and countenanced by authority ratified by lavves statutes acts declarations proclamations oathes vovves and engagements Though the Magistrates Superiour and inferiour should turne Apostates from that Reformed and received Religion and by their lavves condemne the same and establish corruptions and enforce corrupt practices by penaltyes yet it vvere the duty of all Subjects vvho had any regaird to the matters of their ovvne salvation to adhere to the truth once received and established and vvorshipe and Serve God after the right manner and refuse to obey these iniquous lavves Will any deny such a truth as this except such as have sold soull consciences and all unto the lust of Men or think there is no Religion but vvhat King and Parliament vvill have and consequently if they should enjoyne the imbraceing of Mahomet's Religion or the vvorshiping of Sun Moon and Starrs or of Satan himself obedience must be yeelded 8. If in the forementioned case The Magistrates Superiour and inferiour should combine together and conspire against Christ and his interest and should not only by their acts and statutes banish him and his glorious interests out of the Kingdome but also by their cruel executions labour to force constraine and compel all their subjects or a part of them to the renunceing of the formerly received and avowed truthes and to the imbraceing of the introduced corruptions and so to run with themselves unto the same excesse of iniquity perjury and abhomination Then it is lawful for these Subjects so oppressed persecuted and abused for their constancy in adhereing to the truths once received contrare to all engagements vowes and Covenants to defend themselves against that unjust tyranny and rage and maintaine the reformed truth which is unjustly violently taken from them by force when there is no other probable meane left for them to essay nay when liberty to supplicate or petition is inhumanely and severely under the very paine of Treason discharged The reasons are 1. because we have shewed above that it is most lawful for Subjects to maintaine their lives persons and Estates against the unjust violence and tyrannical oppression of their enraged Magistrates And if that be lawful this must also be much more lawful for as the soul is much more precious then the body so matters that concerne the soul should be preferred to such things as concerne the body And therefore Religion which is necessary for the life of the soull should be with no lesse Zeale care and industry maintained and preserved pure and uncorrupted then what concerneth the lives of our bodyes 2. It is lawful for Subjects to maintaine their natural and civil libertyes by force when no other way can be used lest they and their posterity after them should be redacted unto a state of perfect slavery and bondage worse then that of the Israilites in Egypt And shall it be unlawfull to fight for the defence of Religion wherein is comprised all true and desireable liberty and to save posterity from tyranny and bondage in their souls and consciences much more dreadfull and terrible then the most insupportable and bitter bondage of the body imaginable Shall men be allowed to fight to preserve their owne bodyes and the bodyes of their posterity from the slavery of men and shall they not be allowed to fight that they may preserve their owne soulls and the souls of their posterity from the tyranny of Satan Who but such as either think they have no soulls more then beasts or know not the worth of their souls will deny this consequence 3. It is lawful for Subjects to defend their lives and libertyes in order to the defence of the true Religion and the interests of Jesus Christs when their losseing of these should certanely tend to the losse of Religion Ergo It cannot be unlawful to defend Religion which is the maine and principal thing 4. If it be lawful to maintaine the interests of a King against an usurper whether a stranger or an inferiour Magistrate who is under the King and is seeking to eject him and his interest contrare to his faith and trust Then much more must it be lawful to defend Christ Iesus and his interest when King and Parliament contrare to their sworne allaigance unto him have rebelled and are seeking to dethrone him by their wicked Lawes and Ordinances and to banish him and his interests out of the Kingdome by their tyrannical cruelty inhumane and mercilesse executions Will any deny this but ingrained Atheistical Malignants whose chief character hitherto hath been to preferre man's interest unto Christs Or such as have renounced all faith and loyalty unto the King of Kings and have set up a creature as their only God whom they minde to Worshipe and adore and for whom they minde to fight against all breathing and against the God of heaven also But their weapons shall fall out of their hands when They shall feel the lighting downe of his arme with the indignation of his anger and with the flame of a devouring fire and with scattering and tempests and hailstones and when he shall cause his glorious voyce to be heard If any should Object That because Christ's Kingdome is not of this World therefore his Servants should not fight for him It is easily answered That as hence it will follow that Religion cannot be forced by the sword upon any So it will not follow that Religion should not be defended for then Magistrates should not defend Religion nor Christians should not defend their Religion against the Turks Which is false And hence 5. If it be lawful for People to defend their Religion against an army of infidells Mahometans or Papists invadeing the Land of purpose to spoile us of our Religion and to force us to imbrace heathenisme Turcisme or Popery Then it must be lawfull to defend the same true Religion against King and Parliament when they seek to rob the People thereof and force corruptious upon them because King and Parliament have no more authority from God to oppresse the consciences of their Subjects to corrupt Religion and force corruptions upon them then the Turk or the Pope hath and
by their declarature This is hard if true for then a Parliament might sell them and their posterity for bondmen and bond women to the Turk for ever But we see no more reason for asserting an infallibility or absolutenesse of power in Parliaments then in Princes What furder But to say that all not only obedience but allegiance and fidelity due to any created power is indispensably restricted to this qualification in defence of Religion and liberty viz. of the Subjects is a most false assertion Answ He said not restricted to this qualification but thus qualified and thus restricted This must be either ignorance or worse in this pamphleter thus to wrong the author But vvhat vvas the authors meaning vve have shevved Let us heare The pamphleting Prelate It is knowne sayes he that a restriction excludes all other cases which are not in the restrictive proposition included c. Answ All this is founded upon his either wilfull or ignorant mistake for the author took not the restriction so as we have seen as to exclude all fidelity or obedience except in things tending immediatly and directly unto the good of Religion and Liberty of the Subject But so as that we might do nothing in prejudice of Religion and Liberty nor yeeld obedience to him in any thing tending to the hurt of either thus is our obedience to be restricted or qualified We deny not obedience even when the act of obedience cannot be properly directly said to be either in defence of Religion or the liberty of the subject So that we crosse not what the ministers said unto the doctors of Aberdeen for we take not that clause as exclusive that is that we shall never defend his person and authority but when he is actually actively defending Religion Libertyes but only as a restriction or qualification thus that we shall defend his person authority so far as may consist with Religion Libertyes And thus we agree also with the general assemblie 1639. for we say it is the Subjects duty to concurre with their friends and followers as they shall be required in every cause that concernes his Majesties honour yet so as that they do nothing to the prejudice of Religion or Libertyes But furder sayes he as to the poynt of allegiance or fidelity that is another matter then obedience Answ True when men will become very critical but the scope of the place showeth in what sense he took it not only as includeing an owneing of him as lawful and rightful King c. but as includeing also a promise of active concurrence in defending of him and his interest and so while this is urged in an absolute illimited unqualified or un restricted way he made it all one with obedience It is true a man may keep allegiance or fidelity to the King when he cannot obey his commands yet the clause of the Covenant respects allegiance as well as obedience in so far as we are not to defend his person and authority absolutely but in defence of the true Religion and Liberties of the Subjects Allegiance then is a comprehensive thing not only taking in an owneing of the King as rightful King and fidelity to his person crowne and dignity against conspiracyes and treasons but also an active concurring to promove his honour and dignity and to defend his person and authority And so all who say allegiance must be qualified according to this restriction do not meane every thing in allegiance but that which is expressed in the Covenants So that it is his ignorant inference to say That that which Naphtals sayeth is contrary to the confession of saith Cap. 23. § 4. which sayeth is difference in Religion doth not make voyd the Magistrates just and legal authority nor free the people from their due obedience to him unlesse he think the article of the Covenant interfereth with the confession of faith which he dar not assert but if he do assert it let us hear by his next what he will say to the Apologetical Relation Pag. 386. 387. 388. 389. 390. where that clause of the Covenant is vindicated He addeth It is the Lord's way for keeping humane societies from grosse disorders to allow to such as are in supreme power by lawful calling the honour due unto their place although in the maine things they pervert the Ends of government dishonouring him by a false Religion or seduceing others to their evil way Answ Do we say that honour is not due unto Magistrates of another Religion because we say that we must promise allegiance and obedience to them in the Lord and must not concure with them nor contribute our power unto them to the manifest detriment of Religion and Libertyes This is like the rest of this Man 's foolish inferences Or doth he think that we cannot give to Caesar the things vvhich are Caesar's unlesse vve give him also the things which are God's and are the Peoples Then he citeth Calv. Instit. Lib. 4. c 20. § 25. 27. But He speaketh nothing contrare to the businesse we are upon Doth he think that Calvin was of the judgment that People are bound to sweare absolute Subjection allegiance or fidelity and obedience to all wicked princes whatever right they may have to the place That subjects are bound to obey and to sweare allegiance in the Lord unto wicked Kings who denyeth do vve say that vvicked Kings because vvicked are eo ipso no Kings nor to be acknowledged as Kings What then doth this testimony make against thus But 2. will he stand to what Calvin sayeth Then he must condemne vvhat King and Parliament have done in taking the life of the Marquise of Argyle and say that they are guilty of innocent blood for by vvhat Calvin here sayeth vve were as much bound to acknovvledge Cromwel then vvhen he did Reigne as now to acknowledge the King for he speaks of all qui quoquo modo rerum potiuntur How will he then free himself from treason For sure in Calvine's judgment Argile did but his duty though he had done more and yet he was condemned as a Traitour can he reconcile this with Calvine's judgment So then our promiseing and swearing alleagiance fidelity and obedience to the King being with a reserve of our alleagiance fidelity and obedience unto the Supreame King of Kings and Lord of Lords and according to that due subordination and thus limited and restricted that we may do nothing against God or in prejudice of his interests no person can with any colour of law or conscience challenge or accuse any of Treason or Rebellion against the King when they preferre the interest of God unto Man's and labour to secure Religion and the interest of Christ unto which they are absolutely and indispensably obliged and from which obligation and alleagiance no authority of man can loose them nothwithstanding that in so doing they postpone the authority of man and their alleagiance thereunto and lay it by seing
and reproaches He vvhether he had medled with this work or not the rest with their underlings are the true hirelings wolves destroying the flock of God in this work thought there be not otio sum silentium there are otio sa verba and vvorse praetereanihil and an unvaliant impudent affronted pleading for untruth tyranny and vvickednesse vvhich is neither a product of prudence nor magnanimity And vvhen he hath cited Prov. 26 5. and Tit. 1 10 11. he hath adduced his ovvne Doom and accordingly he is ansvvered and his mouth let it be is vvide as it vvill gaged and stopped not with butter which is unfit to stoppe a breathing mouth but vviht more solid stuff so that vve are confident the gangraene of his vvords shall not creep far not infect such as are cleane and as for such as are uncleane they owe their infection to some other not so innocent in vviâ— and parts as he is 11. Novv the dye being cast and he resolved to say something he is as much perplexed anent the way of handling this businesse Yea he sayes There is a greater difficulty in dealing vvith this Man of no forehead or if he have any it is of the hardest metal of little conscience but of infinite loquacity and of a most unbridled tongue vvhich is a treasure of all revileing language Yet he finds him and vvill possibly yet more finde him a man vvhose fore-head is of harder mettal though not in impudency shamelesse audacity then he is able to stand against and a man of more conscience then to contradict himself either in vvords or deeds as this verlumnus a man of a debauched conscience doth a man not of infinite loquacity or of an unbridled tongue vvho repeateth not the same thing over and over againe ad nauseam us que nor one who speaketh non-sense at randome as this poor pamphleter doth but a man of more solid reason and nervous succinct expressions then he vvas able to comprehend And vvho so shall compare the tvvo together shall finde he hath put the saddle on the vvrong horse But where did the difficulty lye The great difficulty vvas sayes he hovv to moderate and temper a stile of vvriting tovvard such an one difficile est satyram non scribere contra satyrum for hardly can a man meet in any book vvith more bitter invectives against all authorities and dignities appoynted and approven of God then are here to be found all that have gone that way before him seem but Children in vvickednesse in comparison of him he deserves to be in the first classe of these Jude v. 8. Who despise dominion and speak evil of dignities Answ Naphtaly it is true is no base sycophant nor slatterer nor is he because of free and faithful holding forth of the wicked and sinful carriage of these in authority and of these who have usurped authority to be accounted a writter of Satyrs or of invectives else the Prophets writings shall not escape that sharpe censure Nor is he upon this account to be reckoned among far lesse to be put into the first classe of these who despise dominions c. unlesse by this ignoramus who knoweth no medium betwixt base flattering of dignities and speaking evil of them Yet in the following part of that Paragraph he sayes he deserveth well because of his plainnesse though it be but his sancy to think that Either King or Nobles are in hazard to be dispossessed by private persons in a Phine as like Spirit yet he is truely and especially afrayed of the ministry and mainly of the Bishops because such strokes approach neare to himself and the burnt Childe feareth the fire And his fear blindeth his eyes so that he cannot see to read Naphtaly a right And I think no heroik person will desire to imbrew their hands in their blood who are far below the wrath of a man far more the indignation of an Heroik person though they shall never be found innocent be pursued when they will He but lyeth when he sayeth in the following words That Naphtaly with his tragical oh's awakeneth the rage of the rudest multitude which becals Zeal of God to execute judgement on them that the fierce angco of God may be turned away Nor doth he tell them if they do not so they are plagued with sâ—upidity and blindnesse It is true which he sayes that All soris of Rulers in the land may see their dittay and their doom drawne in that book But no otehrwise then as the word of God giveth warrand and there they would read it and repent in time lest they sinde it verified He is but like himself a false lyar when he sayes that Naphtaly Discovereth the malicious cruel and bloody designes of his party For they have no malicious cruel nor bloody designes their only designes being to maintaine their integrity and their reformed Religion which Enemies combined against Christ are seeking to destory This man imagineth a snare where there is none but seeth not the snare which Satan and his owne hands are setting for his soul neither will he and the rest take warning though the word of the Lord do clearly discover wrath and vengeance at hand and whether then they be worthy of a faire hood and bells Let any judge but sure I am they shall one day see their folly and madnesse and write Abner's Epitaph over themselves But we wish them rather repentance and to be wise in time not against their will but willingly 12. And furder ibid Pag. 13. he tells us It were irksome and unsuteable to one who desireth to keep the constant compsure of a Christian Spirit to indulge an humour of retaliating And that he is at a great disadvant age because it almost transcends in his apprehension humane patience to treat mildly with such an insolent one O! Who would not pity this man who is put off the constant composure of a Christian Spirit But can he be in the composure of a Christian Spirit who is so easily moved off it by that which should rather settle him in it Can his patience be good which is so stirred by hearing of truth told And who can think that he hath been of any composure of a Christian spirit who hath not indeed indulged an humor of retaliating but of brawleing in a transcendently insolent manner without ground given being transported beyond the bounds of humanity let be humane patience Then Pag. 14. he Sheweth what reason he hath to use a more then ordinary vehemency of a keen stile saying Shall Masters of consusiâ—n as if he were not a Davus Indulging themselves in their proud moro suy â—unworthyly demeane themselves toward the sober defenders of the truth but who are these And will not this be a sufficient Apology for them to put forth some sting But good Sir I fear your sting be gone long since because you are become a drone We have seen your good will to shoot your sting