The Peoples Right to Defend Themselves and their Covenanted Religion, Title page – Notice
JUS POPULI VINDICATUM, OR The Peoples Right, to … and their Covenanted R…
Wherein the Act of … and Vindication, which was interpriſed Anno 1666. is particularly juſtified: The lawfulneſſe of private Perſons defending their Lives, Libertyes and Religion, againſt manifeſt Oppreſſion, Tyranny and violence, exerced by Magiſtrats Supream and Inferiour, contrare to Solemne Vowes, Covenants, Promiſes, Declarations, Profeſſions, Subſcriptions, and Solemne. Engadgments, is de…strate by …any Argum…ts.
Being a … Reply to the firſt pa… of the Survey of Naph. … &c▪ By a Friend to true Chriſtian Liberty.
PSAL. LXXIV. Ver. 20, 21, 22, 23▪
…e unto the Covenant; For the dark places of the earth are full of the habitations of cruelty. O let not the oppreſſed returne aſhamed. Let the poor and needy praiſe thy name. Ariſe ô God, plead thine own cauſe: Remember how the foolish man reproacheth thee dayly. Forget not the voice of thine Enemies; the tumult of theſe that riſe up againſt increaſeth continually.
HOS. I. ver. 7.
But I will have mercy upon the houſe of Juda…, and will ſave them by the Lord their God; and will not ſave them by bow, nor by ſword, nor by battel, by horſes, nor by horſmen.
Printed in the Year, MDCLXIX.
CHRISTIAN READER.
IT will not (I ſuppoſe) be very neceſſary, to make any full Relation or large Deduction of the occaſion and firſt riſe of this debate, The ſame, being not only fresh and recent to all both Friends and foes, who have been Spectators of the great and wonderful workings of God in our Land; but the memory thereof (if it could be ſo ſoon obliterate) is revived a fresh, by the conſtantly renewed acts of Tyranny and oppreſſion, which, from yeer to yeer, The Powers, acted by the ſame Spirit of Enimity to the Cauſe and Intereſt of Chriſt, are exerceing, upon the account thereof: So that the Continual rage and Conſtant oppoſition, which the ingrained adverſaries of the Glory and Kingdome of our Lord Jeſus Chriſt are dayly acting and making againſt all who deſire to keep a conſcience void of offence both towards God and Man, and to remember with ſome ſenſe and feare their ſolemne vowes and Sacred engadgments unto the Moſt High, will not ſuffer us to forget, how that After our Land was ſolemnely de…uted unto God, by Solemne Covenants and indiſſoluble …; and the defence of the Reformed Religion, in Do…, Worshipe, Diſcipline and Government, become … condition, yea the baſis, of our political conſtitu…ion; The King not only by his ſolemne and ſacred oath ſwearing, and by his hand writeing ſubſcribing, and ſo fully owneing and approving the ſame; but upon theſe tearmes and conditions accepting the Royal Crowne and Scepter, in the day of his ſolemne inauguration. The People alſo upon the ſame tearmes promiſeing all ſubjection and obedience in the Lord: And afterward in full Parliament confirming, ratifying, and approving the ſame; and thereby giving all the ſecurity, which either Reaſon, Law, or Religion could expect or require, That all the Ends of theſe holy Covenants should have been, in all time comeing, really, ſincerely and conſtantly proſecuted by King and Nobles, and all ranks of perſons within the Land, with one heart and minde; and conſequently That the evils, particularly That accurſed Hierarchy, fully and for ever abjured in theſe Everlaſting Bonds, should never be countenanced, owned or favoured, far leſſe re-intro-duced and eſtablished: and after, for our owneing of theſe neceſſary things, and of the Kings intereſt in ſubordination thereunto, we were invaded by the English, and (the Lord, who for his his owne holy Ends, ſaw it neceſſary, and doth whatſoever he will in Heaven and in Earth, ſo diſpoſeing) overcome, and brought into bondage full Ten Years; and at length, The King, who was forced to flee out of all his Dominions, returning, in ſuch a remarkable and ſignal way, without blood, as might have engaged his heart more firmely then ever unto that God, who had done ſuch rare, and unexpected things for him, and made him more then ever fixedly reſolve to owne Him and his holy Intereſts, according to his former Vowes, Oathes, Subſcriptions, Covenants, and Declarations; and rationally aſcertaned his Subjects, that theſe neceſſary and good things, should not only never be overturned and ranverſed; but alſo with greater Zeal, and reſolution eſtablished, confirmed and proſecuted, then ever formerly: & how, inſtead of this, No ſooner did the report of his Majeſty's returne come abroad, but all the generation of malignants, who had ever been heart enemies to the work of God, which was carryed on in the Land, did lift up thei… head, inſult over the People of God with all their might according to their ordinary inſolency, spew out their Venome againſt the work of God, and at length obteaning power, did raze the ſame unto the very foundations, anull and reſcinde all Acts, all Covenants, all Reſolutions and Concluſions, which had been made and taken for ſetling and ſecureing the Reformed Religion in Doctrine, Worshipe, Diſcipline, and Government; condemne all which had been done in carrying on the Work of Reformation, as pure and manifeſt Rebellion; and having re-intro-duced and eſtablished abjured Prelacy with all it's concomitant abhominations, did enact and enjoyne moſt tyrannically a full conformity unto all theſe abhominations, and preſſe, in a moſt horrid and arbitrary manner, the faithful Servants and ſeekers of God, to a complyance with theſe accurſed and ever to be abhorred, courſes; and upon their ſimple refuſal, did violently and barbarouſly eject the faithful Servants of Chriſt, banishing ſome out of all the three Dominions, incarcerating others, (after thev had imbrewed their hands in the blood of the beſt of our Nobility, and Miniſtry) and chaſeing by their irrational and brutish acts multitudes of them from their flocks and familiars; and then having in an antichriſtian manner, thruſt in upon the People a crew of the baſeſt and naughtieſt wreatches the Earth did bear, & by their cruel and tyrannical acts, compelled & conſtrained the couſcientious ſeekers of God, to accept of, countenance, owne, and conſtantly hear ſuch, as lawful Miniſters, lawfully called and ſent of God; and when honeſt People, conſidering both the way of their entry to be Antichriſtian, their doctrine falſe and erroneous, their converſation ſcandalous and abhominable, their qualifications rather ſuch as ſute the publick Miniſters of Satan, then the called Servants of God, their whole deportment a manifeſt demonſtration to all onlookers, that they were never called of God unto that work; and conſidering how iniquouſly their owne faithful Paſtors and Fathers had been thruſt from them, and how by their ſolemne Oath they ſtood obliged to the conſtant keeping of a perfect antipathy, unto every part and pendicle of that abjured Hierarchy, and unto what was contrary to ſound doctrine and to the power of godlineſſe, and to the work of Reformation and Reformed Religion in Doctrine, Worshipe, Diſcipline, and Government, did forbear to yield obedience unto theſe antichriſtian and iniquous Lawes, did, by their arbitrary and barbarous executions, what by their High commiſſion or inquiſition-court (arbitrarily and illegally erected) what by cruel & bloody Souldiers commiſſionated without Law or order for that effect, oppreſſe, pillage, plunder, haraſſe, impriſone, fine and confine, impoverish, beat, binde like beaſts, the faithful and loyal Subjects of Chriſt, and make their life more bitter unto them, then if they had been under the feet of Turks or Pagans. Under which intolerable, incredible and unexpreſſible bondage the godly of the Land, eſpecially in and about Galloway, did for a long time groane, & cryed unto him who heareth the cry of the oppreſſed, that he would judge and plead their cauſe, and open ſome door of outgate, that they might be delivered from under the feet of thoſe cruel taske Maſters, and have an opportunity put into their hands of vindicateing the Liberty of their Reformed and Covenanted Religion, and of uſeing their lawful and vowed endeavours to free the Land of this horrible defection and Apoſtaſy, that the fierce anger and wrath of God might be turned away there from, and Church and State ſetled upon their former ſolide and Chriſtian foundations. At length the wonderfully wiſe God thought good to put them once to the tryal to ſee what they would hazard and venture for the recovering of the intereſts of Chriſt, together with their owne Liberty; and unexpectedly in his holy and divine Providence ſeemed to them to impoſe a neceſſity upon them, both to run together, in their owne neceſſary defence, and to endeavour, with the extirpation of the abjured abhominations, the bringing back of the captivated ark of God: For about the middeſt of November 1666. When two or three Countrey Men providentially paſſing by, did ſee a poor old Man bound hand & foot like a beaſt by the Souldiers, ſent out for that Effect by Sr. James Turner that bloody Atheiſt, being commov… with paſſion did calmely and friendly deſire the Souldiers to looſe him, but they accounting this ſuch a High indignity, in their rage & fury aſſault them with drawne ſwords, whereupon the Countrey Men were neceſſitate to their defence, & in their defence did wound one of the Souldiers, at which the reſt caſt downe their armes: And being certanely perſwaded that for this neceſſary defence they would be perſecuted to the death, the next day with 6. or 7. more they ſeiſe upon other 10. or 12. of the Souldiers, whereof one was killed, the reſt rendering their armes: Hereby the Countrey about being alarmed, & knowing that their tyrannous oppreſſours would be enraged more then ever, & account this a crime ſcarce expiable by the blood and ruine of the whole Countrey free & unfree gather together to the number of 54 Horſemen & ſome few footmen & advance to Dumfries, where they quyetly ſeiſe upon Sr Iames Turner and the reſt of the Souldiers who were there, without any harme except the wounding of one who obſtinatly did reſiſt. Thereafter by divine providence they were led towards Air, & while within the Sheri…dome of Aire, where they ſtayed the ſpace of ſeven dayes, ſeveral of the Countrey groaning under the ſame oppreſſion, & longing for an opportunity of publick appearing for the cauſe & intereſt of Chriſt, againſt the Popish Prelatical & malignant faction, laid hold on this occaſion, to joyne with their Brethren to help the Lord againſt the mighty; ſo that their number was increaſed, though not to ſuch a quantity as would have been expected, partly through the vvant of ſufficient previous advertishment, (not vvithſtanding of vvhat diligence had been uſed, from the day of their appearance at Dumfries, to give notice to all vvho cordially loved the vvelfare of Zion, of their preſent diſtreſſe) partly throvv the dissuaſion of one vvho had been a chief inſtrument in apprehending Turner, & thereafter had deſerted them, & partly through other diſcouragements, ſeeing fevv yea very fevv landed Gentlemen or Miniſters appearing vvith them or for them, vvhichwhich had no little influence alſo on the diſcourageing of ſeveral who came, together vvith the impetuous raines vvhichwhich laſted night & day, vvhichwhich made many vvonder that they did not vvholly break & diſſolve. Yet the mighty power of God on their Spirits, and the lively ſenſe of their duty, made the moſt part to hold on, and others to come unto them (beſide ſome who were upon their way and invincibly hindered from comeing at them) as they marched thorow Clidſdale, where at Lanreck they ſolemnely renewed the Covenant, and thereafter marched Eaſtward to Bathgate & Colingtoun the enemy in the meane time purſueing them at the heels: While they were there, there came two Gentlemen unto them, pretending a verbal commiſſion from the Enemy (the one of which Gentlemen, they thought should have come alongs with the reſt of that Countrey, & joyned himſelf with them, as a favourer of the godly,) to preſſe their disbanding upon promiſe of indempnity, & this they urged, but they ſaw no call of God to deſerte the work ſo: At length that Gentleman conveyeth the other, Early in the morning before break of day, thorow their guairds towards the Enemy, who (as many think) advertiſed the Enemy of the way they were to march to morrow; yet not withſtanding before they marched, they ſent with that Gentlem. a letter to the General of the King's forces, showing the occaſion of their being together in that place and in that poſtour, to wit, to preſente their grievances unto the Council (ſeing there was no other acceſſe for petitioning) and therefore deſiring a blank paſſe to ſuch of their number, as they would ſend with their ſupplication unto the Council. When the Gentleman (who had told the Honeſt party, that he had taken upon him, in their name (though without their warrand) to promiſe unto the General that, He engageing not to move further towards them, until he returned the next morning, They should do the like) returneth to the General with this letter, he found him marching contrare to his promiſe: The honeſt party, having not engadged to ſtay, marched as they ſaw opportunity Weſtward toward Pentland. The enemy being advertiſed, very probably, as is ſaid, caſt themſelves in their way, ſo that they came shortly in the view of other. The honeſt party, at this time were hardly 700 horſe and foot, among the Horſemen ſcarce one hundereth were fixed in arms, The Footmen, beſide ſome ſwords, had only ſome broken picks, ill appointed fire locks or muskets, many corne forks, and ſome had ſyths: And at this time all of them, were much wearyed with long & toyl ſome marches, hunger (for theſe parts of the Countrey, thorow which they came, can bear witneſs to their ſobriety and moderation, refuſeing even to take what was offered, becauſe they had not money to pay for it) and cold (by reaſon of the continual and exceeding great raine;) while they are thus in the view of other, The Enemy ſendeth forth a party of choiſe men, who were met with by a troup of the honeſt party, and after ſome diſput, moſtly by ſwords, were put to the flight, and fled alongs the edge of the hill by sheep-rodes, ſo that there was no acceſſe to purſue by horſes, but a party of foot was commanded to follow the purſute, whereupon the Enemies horſes were forced to quite their ground and betake themſelves to other ground no leſſe inacceſſable by the honeſt party. After near two houres, the Enemy, perceiveing that neither party could approach to other as they ſtood, becauſe of a precipice betwixt them, came towards a plaine at the foot of the hill, and drew up in battalye. The honeſt party now ſeing that the Enemy was willing to offer battel, and that if they should withdraw, the Enemy would be encouraged, and many of themſelves unavoidably diſcouraged, & if they should delay till tomorrow (the ſun being now near ſetting) feared that many should fainte & flee away in the night time, and others should be leſſe able to fight thorow hunger & cold, ſeeing no way how to relieve themſelves with neceſſaries at that exigent, reſolved to imbrace that occaſion, & ſee what the Lord of Hoſts would be pleaſed to do; and therefore reſolved after prayer to draw off the hill towards the Enemy, keeping ſtill what advantage of ground they could: when thus they have approached, the Enemy ſend forth a troup, which was rancountered with another of the honeſt party and beate into their body, ſomewhat (as ſome think) inconſideratly upon the part of the purſuers. Thereafter the Enemies ſend off another party to relieve the former, which was met with by another of the Honeſt party, But with ſome diſadvanva…tage to the Honeſt party, becauſe they were to approach neare unto the very body of the Enemy, ere they could prove a reliefe unto their …ormer party: Yet through the help of the Lord, they made their made their adverſare-party flee shamefully. The enemy perceiving how they had been beaten three times in end, in fighting by partyes, and ſeeing how the ſtrength of the Honeſt party, ſtood in thoſe troups which had not as yet rallied, nor returned to their ground in order, advanced with their whole body of horſe, in a full breaſt, with a pretty gallop, upon the two troup… as they were ſcattered, and drave them back upon the body and thus, (the only wiſe God, who doth all things after the councel of his owne will, ordering it) in a short time broke them all. And yet it is obſervable that moe were killed by the countrey men in their eſcapeing, then on the fields, The Enemy ſtayed on the fields all night and buryed their dead, who were not a few, The priſoners which were taken were carryed into Edinbrough, and though by theſe in power, in humanely enough uſed, yet by ſome, (whoſe labour of love both towards the dead on the fields & to the priſoners, the Lord will not forget) tenderly provided and cared for, though in a clandeſtine way. Of theſe priſoners who were taken on the fields, & others afterward apprehended by Countery men, there were Six and Thirty or thereby publickly hanged at Edinbrough, Glaſgow, Aire and other places; and their heads and other members of their members of their body are upon poles unto this day, to keep the memory of this Noble exploite fresh upon the Hearts of the Godly. I shall not further recapitulat what is ſaid concerning this by Naphtali: Only I would ſay this, That though many might have been tempted to think, & poſſibly the Enemy might have imagined, That now their cauſe was confirmed with a witneſſe, & the honeſt patriots condemned by God the righteous judge; yet after experience made it appeare, that the honeſt cauſe was never more confirmed then by the death and ſufferings of theſe, whom they cruelly murthered as traitours and rebels, The Lord ſo viſibly owneing them to the conviction of on lookers, that they were no more afrayed of death then of a quiet reſt in their beds, being aſcertaned of the Lord's accepting of them and their weak endeavours, to reſtore the Kingdome, however He, who is wiſe in counſel thought it not for his glory, to proſpere them in their undertaking, at that time: And this very conſideration did much help to reſtraine the remainder of the wrath of the adverſary, who were ſo enraiged, that few thought they should ever have ſiſted, till they had executed all who were their captives.
Yet the generation of the prelaticall and Malignant faction, (judicially hardened by this diſpenſation, becauſe as ſo many carnal ſenſualiſts, if they beleeve at all that there is a God, they meaſure him and his wayes by their owne yaird, and judge of his approving or diſproveing of actions by outward diſpenſations, to whom I shall ſay no more, but Careat ſucceſſibus opto, quiſquis ab eventu facta not and a puter) did not ceaſe to …ant after the determinations of the cruel & bloody Council, and cry out upon thoſe Noble and worthy patriots, (whoſe memory shall be in everlaſting remembrance) as Traitours and Rebels juſtely condemned and executed. Whereupon the author of Naphtaly thought himſelf called of God, to write in juſtification of theſe innocents. And becauſe he ſaw it was the ſame Spirit of madneſſe and malignnancy, which had raged againſt the work of Reformation, from the very beginning, that did act thoſe in power againſt theſe worthies; and that there was no material or ſubſtantial difference betwixt the way which theſe late worthies took, and the way which our fore-fathers, in the valient maintaineing the intereſts of Chriſt, and promoveing the work of Reformation in our land, had followed in their generation; therefore he thought it neceſſary and uſeful to make a cleare deduction of the oppoſition, which that poor Church met with at the hands of a Popish Prelatical, and Malignant faction; And of the conſtancy, valour and Zeal of the Lovers of God and of his intereſt, in adhereing thereto, and maintaineing the ſame, againſt all the rage and fury of the adverſary; & of the Lord's bleſſing their Noble endeavours with ſpecial and remarkable ſucceſſe: And all alongs did clear their innocency, and vindicate them from the aſperſions that wicked Enemies could lay againſt them; and their actions from ſuch objections as wickedneſſe it ſelf did or could make againſt them; And at length after a clear repreſentation of the furious genius of the Malignant Apoſtat generation of this age, by their publick and avowed acts and actings, and of the ſad calamities, which the honeſt adherers to the cauſe and Covenant of God hath ſuffered, did shew the riſe and progreſſe of that loyal interpriſe, and did fully vindicate the actors therein, from the crime of Sedition, or Rebellion, with which they were moſt unjuſtly charged, and for which cruely and tyrannically executed.
But the Menſworne generation of prelatical Apoſtats, finding themſelves nearly concearned in that affaire, thought it of their concernment to try, what could be ſaid in defence of this tyranny (exerced moſtly for them, and at their inſtigation) ſet ſome on work to write againſt that book. And therefore they published to the world. The I. Part of a Survey of that book entituled Naphtali, and of ſeveral doctrines in Lex Rex and the Apolog: (which had been at reſt for ſome conſiderable time, eſpecially Lex Rex, after they had been burnt into ashes, as being judged no otherwayes anſwerable but by a fiery faggot, till this Man began to rake in the ashes of theſe dead Martyres, and finde ſome bones of doctrines yet unburnt, which he thinketh now to honour with a more ſolemne burial.) But with what evidence and demonſtration of truth, he hath managed the queſtions handled in this firſt part, thou mayeſt judge by what is here replyed, in vindication of that ſolemne truth, which he endeavoureth, according to his poor ſtrength, to dethrone and tread under foot.
Though we have not followed the Surveyers Methode, diſireing to be as ſuccinct as might be, and to cleare that maine queſtion controverted, touching the lawfulneſſe of privat perſons defending themſelves and their Covenanted Religion, from the manifeſt violence, tyranny and intolerable oppreſſion of the Soveraigne and inferiour Magiſtrats to the edification of all; yet we have not dealt with him, as he hath done even with Naphtali, the book which mainly he ſetteth himſelf againſt: For he is ſo far from anſwereing that book of which he offereth a survey, that the moſt part of the grounds, and arguments made uſe of there, to prove the thing intended, are not ſo much as touched by him in all this voluminous pamphlet: But we have fully examined and anſwered all which he hath aſſerted, leaving not one material ſentence, which was to the purpoſe, in his whole book, untouched. The judicious Reader will finde this true upon ſearch; And no man will think we were called to anſwere the ſame thing oftener then once, though he was pleaſed to fill up many pages with meer repetitions. The methode we have followed, all who know what it is to cleare controverſies, vvill acknowledge, to be the moſt ſolide, ſatisfying, ſuccinct and perſpicuous; and ſuch, againſt which no man can juſtly except. We ſuppoſe alſo That we have been as plaine and cleare as the nature of this controverſy vvould ſuffer us; (and ſome poſſibly vvill think VVe have been too too plaine; but they knovv vvhom to blame, for giving us this occaſion,) for vve made it our deſigne, to bring this queſtion, vvhichwhich did concerne common people no leſſe then the learned, (ſeing it was a matter of life and death unto them, no leſs then unto others) home, ſo far as was poſſible, to the capacity of the meaneſt, that they might know, and be diſtinct in the knowledge, and perſwaded of the lawfulneſſe, of the grounds of their acting in ſuch a vindication of their Religion and libertyes. The truth we have confirmed by many arguments, reduceing them to their ſeveral heads, the better to cleare and confirme the matter, and to ſettle the judgments of all in the apprehenſion of the Truth: and all of them we have ſo framed, that every one of the loweſt reach, may ſee how they plainely and peremptorily force home the poynt cotroverted, with a demonſtrative perſpicuity, and irrefragable ſtrength. So that whoſoever shall undertake to draw this ſaw againe, muſt not think to leave any one of all the arguments which are here adduced (& if he reckon aright he will finde moe then a hundereth, which I shall make good if put to it) un-examined; for if any one hold, (And I am not afrayed that many of them shall be found feeble) the cauſe vvhichwhich vve contend for is uncontrovertably yeelded, ſeing one reaſon, which is unanſwerable, is enough to captivate the judgment unto an aſſent unto the truth: & one argument deſerted of the adverſary, declareth his cauſe deſperate.
We have alſo dealt faithfully and ingenuouſly, touching on every thing, vvhichwhich vvas offered to us, and vvich vve thought might conduce unto the clearing of this contraverſy: & becauſe we finde ſome thing belonging unto this queſtion, ſaid by the author of the Second part of the Survey (vvhichwhich is now come to hand) in the laſt chapter Pag. 263. &c, We shall a little touch upon that here, reſerving the examination of the reſt of this 2. Part until a fitter opportunity, when, if the Lord will, we shall diſcover the weakneſſe of all his reaſonings, and vindicate the truths vvhichwhich he ſetteth himſelf againſt, vvith as much clearneſſe and ſuccinctneſſe, as may be.
He cometh, in the place now named, to conſider the defence made by the impanelled unto what was objected, or what further defence, Naphtali (whom after the old manner he ſtileth the Lybeller) makes for them. And 1. He tells us. [They were poſed, where they had learned, that under pretence of Religion, it is lawful for Subjests, to riſe in Rebellion againſt lawful authority.] And then addeth. [That to this Queree, this advocate declines to give a direct anſwere, where ſuch a thing, is read or could be inſtructed.] Anſw. Who doth not ſee, That this was a Queree utterly unbecomeing ſuch as pretended to occupy the places of lawfull judges in ſuch matters, to propoſe to perſones Empanelled upon their life; it being nothing but a meer caption, like unto that which is called Multiplex interrogation, unto which, both the impanelled, and this Advocat (as he calleth him) might lawfully have declined to give a direct anſwere: Becauſe it ſuppoſed 1. That their riſeing was againſt lawful authority Whereas it was rather a riſeing for lawful authority, while againſt perſons abuſeing their authority, and not walking in the right line of ſubordination unto the Supream Magiſtrate and Governour of Heaven and Earth, but rebelling againſt him in makeing lawes contrary to his lawes, and executing them contrary to his will and command. 2. That their riſeing was in rebellion while as it was rather in loyalty to God and the Countrey, againſt ſuch as had erected a Standart of rebellion againſt the High and mighty Prince Jeſus Chriſt our Lord and Supream Governour, and were deſtroying his intereſts: And in loyalty to that Supreme law The ſaifty of the People, defending themſelves againſt manifeſt and intolerable tyranny. 3. That it was in pretence of Religion, when as it was really and unqueſtionably for the re-eſtablishing of our religion reformed in doctrine, worshipe, diſcipline, & government, confirmed, ratifyed and approved, by Solemne Covenants, Subſcriptions, vowes, oathes, engadgments, declarations, profeſſions, publick actings, acts and Statutes, of King, Nobles, perſons of all ranks, Parliaments and judicatories Higher & Lovver: Whereas the true Queree was this Where they had learned to riſe in their owne defence, and in the defence and maintainance of the true reformed Religion, againſt Such in power who were tyrannically oppreſſing them, and destroying the Eſtablished Religion, contrare to Vowes, Covenants, Promiſes, Compacts, Declarations, Proteſtations, Solomne Engagements, Subſcriptions, &c. And if the Queree had been thus propoſed, it might have received a direct anſwere, To wit, That they had learned this from the law of God, the lavv of Nature, the civil lavv, the lavv of Nations, Sound reaſon, and the practices of Chriſtians, both under the law, and under the goſpel not onelyonly at home but alſo abroad.
When Naphtali ſaid That it was a cleare beging of the queſtion to ſuppoſe that the late riſeing vvas only in pretence of Religion. This Surveyer anſwereth That it is a very poor quirck. And why ſo? He should know (ſayes he) that in ordinary language, a thing is ſaid to be done under pretence of another, whether the pretenſion be yet dubious or under controverſy, or whether it be falſely made or trely? Anſw. Such language as this may be ordinary with him, it may be, and his complices, that corrupt fraternity, with whom pretences are real, and real things are pretences; but ſure to all ſuch, as underſtand plaine language, this queree did praeſuppoſe that the riſeing was not really but in pretence for Religion: Did ever theſe in power, make it out, or offer to make it out, that it vvas not really for Religion? Naphtali ſaid more over That the Queree it ſelf ſeemed to imply aud grant, That for subjects to riſe in armes really, for the defence of Religion, againſt the invaſion of the powers, under the pretence of lawful authority, is both lawful and laudable. This, ſayes the Surveyer, is as vaine a quirck How ſo? for, (ſayes he) let it be ſo, that the objection was meaned only of riſeing upon meer pretences of Religion, will this inferre, that therefore there might be a riſeing upon real intentions for Religion, againſt the Magiſtrate? Anſw. Sure to all of common ſenſe, it ſayes that the propoſers of the objection did yeeld ſo much, having hinted nothing to the contrary. Did they ſay giving but not granting it lawful to Subjects to riſe in armes really in defence of Religion, &c. Why then might it not have been taken for granted, that the objecters durſt not condemne this, eſpecially ſeing the maine ſtreſſe did lye upon that ſuppoſed pretence. Ay but he tels us, That he affirmeth That upon neither of the two, inſurrection againſt the Magiſtrate is lawful,—and that theſe people did not riſe really for Religion, but to maintaine themſelves in the courſe of atheiſtical contempt of Religion and God's ordinances, to pull down all authorities in the …and (as their advocat pr…feſſes and justifies their ſo d…ing) and to destroy theſe in their innocency whom they had appoynted to death.] Anſw. His affirmations and aſſertions, are but weak and beggarly proofs, though he ſtrengthen them with manifeſt and notorious lies: And whether there be a truth in what he here affirmeth or not, we leave the Reader to judge, when he hath read, and conſidered what we have ſaid in the following vindication.
Next Some texts of Scripture vvere objected, as 1. that 1 Sam. 15: ver. 25. Rebellion is as the ſin of witchcraft. To which (ſayes Naphtali Pag. 156.) One of themſelves did roundly and clearely anſwere, that, the ſentence being ſpoken by the Prophet to the King, becauſe of his diſobedience and contempt of the command of God, and not to Subjects, would ſooner conclude his accuſers then himself to be a rebel. This the Surveyer, Pag. 264. calleth a very poor anſwer. And yet ſo pertinent and plump that it ſtopped the mouth of the accuſers, & filled their faces with shame: But why was it ſuch a poor anſwere? For albeit, (ſayes he) that high rebellion immediatly againſi God be principally meaned, yet the ſoveraigne Magiſtrate being the Lord's deputy, and bearing the image of his Soveraignity upon Earth, whom he commands to reverence and obey, and of whom he hath ſaid, yee are Gods▪ Pſal. 82. the deſpiſer of the Soveraigne Magistrate, & a rebel against him doing his duty, is a rebel against God Anſw. Thoſe words Doing his duty were very well added: But ſure when ſuch are rebelling againſt God, enacting things diametrically oppoſite to his law and teſtimony: perſecuting the Subjects becauſe of their adherence to the lawes of God, to their vowes and Covenants; and by force, & cruelty overturning the covenanted Religion, deſtroying the intereſts of Chriſt, the true and lawful liberties of the people, and the common good, they are not doing their duty, nor carrying themſelves as the deputies of God, bearing the image of his Soveraignity, but rather as manifeſt and avowed Rebels to God. And therefore, what ever can be ſaid from this place to prove it rebellion, and as the ſin of witchcraft, for ſubjects to deſpiſe the Soveraigne Magiſtrate, and to rebel againſt him doing his duty, neither from this place nor any other can it be demonſtrate, that the late Riſers vvere guilty of Rebellion. Did not the author of Naphtali tell him. 2. That riſeing up againſt authority it ſelf, the Ordinance of God, and disobeying the powers therewith veſted, ſtanding and acting in their right line of ſubordination, is indeed rebellion, and as the ſin of witchcraft; but to reſiſt and riſe up againſt perſons abuſeing ſacred authority, and rebelling againſt God the Supream, is rather to adhere to God as our liege Lord, & to vindicate both our ſelves, & his abuſed ordinance, from mans wickedneſse and tyranny, What meaned he then to ſay the ſame thing which Naphtaly had ſaid? Is this to anſwere his adverſary? And not rather to yeeld the cauſe? Ay, but left we should take theſe words doing his duty as importing any confeſſion. He addeth. Yea ſuppoſe, we are never to follow the Magiſtrate, when his commands are contrary to God (for that were to leave our line… of ſubordination to God,) yet when he ſwerves and goes out of his line, to take the ſword against him, is but to ſtudy to cure his ſin by our owne; And becauſe the King one way leaveth his line of ſubordination to God, therefore to leape out of our owne line in that ſubordination in another way. Anſw. This Man ſpeaketh contradictions, when he maketh a ſuppoſition that we are not to follow the Magiſtrate, when his commands are contrary to God, and yet ſayeth if we do follow, we leave our line of ſubordination to God. We ſee what the Man's Spirit would have carryed him to, if he durſt have vented it. But how proveth he that this is our ſin or a leaping out of our line of ſubordination, to reſiſt tyranny, and men abuſeing their authority to the ſubverſion of Religion, libertyes, and the common good of the Subject? we have proved the contrary, and anſwered all, which he or his collegue, the author of the former part hath ſaid, and shall be ready to ſay more when any nevv ground is given.
The next paſſage of Scripture which was objected, was Mat. 26: 52. To which (ſaid Naphtaly) it was ſufficiently anſwered (without any reply) by one of theſe impeached (whom they accounted diſtracted, though without the leaſt appearance of impertinency, by opponeing Luke 22: 36.] What now fayeth the Railing pamphleter? Certanely (ſayes he) [This libeller ſeemeth not to be far from ſome meaſure of diſtraction, while he alloweth the diſtracted man's anſwer as ſufficient: Who of ſound judgment will think that a ſcripture is ſufficiently anſwered by produceing another, which ſeemeth contradictory thereto? This is not to ſolve an argument from ſcripture, … to ſet the Scriptures by the eares together.] Anſw. Naphtaly did not …ok upon that man as, nor yet ſay that he was, diſtracted, and ſure his anſwere being ſo appoſite and pertinent, as that it did confound the objecters, ſo as they had not what to reply, might have more then ſufficiently convinced them of their errour, ſeing thereby they might have perceived, that when they little regairded the ſolid and unanſwerable confutations which God ſuggeſted to ſuch, as they could not but ſuppoſe both wiſe and ſober, God would prompt one whom they accounted diſtracted, to give ſuch a rational, ſolide, and binding anſvvere, as all their vvit & learning could not frame a reply unto; It ſeemeth if this Surveyer had been rideing on Balaam's aſſe, he vvould have been more furious and mad after the revvard, then vvas that vvicked vvretch, and vvould have thought himſelf more brutish then the aſſe, to hearken to vvhat the Lord did put in the mouth of the aſſe to ſay, by way of rebuke. Thinks he that no man of ſound judgment vvill think a ſcripture ſufficiently anſvvered, by produceing another; And that this is but to ſet the ſcripture by the eares? Then it ſeemeth vvith him, no man of a ſound judgment muſt think that our Lord Jeſus did ſufficiently anſvvere that paſſage of Scripture vvhichwhich Satan abuſed, by adduceing another, Mat. 4. But that Chriſt did nothing but ſet the ſcriptures by the eares, is this far from blaſphemy? I vvonder vvhere vvas the devils vvit that he had not this reply to make unto Chriſt's anſvver, vvhichwhich this Surveyer here maketh? It ſeemeth our Surveyer can eaſily out-vvit the devil himſelf, and declare himſelf better vvorthy of the chaire. But enough of this here, ſeing it is obviated Chap, XVII. Obj. 15. The author of Naphtali did further give theſe anſvvers. 1. That from the place it ſelf, & all the Euangeliſts, it is moſt evident, that that command was given, and theſe words ſpoken by our Lord, only for to testify his voluntare ſubmiſſion unto the fathers will, by laying down of his life for fulfilling the Scripture, as is clear From Math. 26. ver. 54. and Joh. 18: 11. Otherwiſe the context being conſidered, (that notonly in Luke. 22: 36. cited, He, forewarning his diſciples of hazard to come, adviſeth them to provide ſwords and weapons. And Mat. 26. aſſerts his power to have called 12 Legions of angels to his aſſistance, which clearly implyes the lawfulneſſe thereof) this Scripture objected doth more confirme then impugne the lawfulneſſe of defenſive armes.] What ſayeth our Surveyer to this? He ſayes 1. That paſſage, Luke. 22: 36. is perverted by him. Why ſo? Becauſe Beza, Diodat, and Ianſenius acknowledge that ſpeach to be wholly allegorick. And then addeth, that in very dead it cannot ſuſtaine that Chriſt should here enjoyn them to buy ſwords of outward mettal, ſeing it was not Chriſt's minde that at that time they should uſe ſuch ſwords, no not in defence of his owne perſon, would he have them ſell their cloaths to buy ſwords, and then not uſe them? Anſw. Though we have obviated this reply, in the place cited Chap. XVII. and fully vindicated our argument from this paſſage Chap. XII. Arg. 13. beginning Pag. 260. Yet we shall adde this, that ſure Chriſt's Diſciples tooke him to be ſpeaking of vveapons & ſvvords of outward mettal, when they ſaid to him here are two; and as ſure it is, that Chriſt's reply ſaying it is enough, hinteth at no ſpiritual armour othervviſe vve muſt ſay that his Diſciples at this time vvere ſufficiently fortified againſt all Spiritual vvars and combats; and yet after experience proveth the contrary: And no leſse ſure is it that if Chriſt had here meaned Spiritual armour, he vvould have been loath to have left his Diſciples in ſuch a miſtake, vvhichwhich vvas of ſo great concernement for all time comeing, novv eſpecially vvhen he vvas shorthly to be taken from them: And vvhere do vve finde him rectifying this miſtake of the Diſciples, or ſaying, That he meaned no ſuch svvords; his ſaying it is enough, Importeth ſome other thing, as is ſaid: Againe, if this ſpeech be wholly allegorick, what way will they expone theſe words, But now he that hath a purſe let him take it, and likewiſe his Scripe? But as we ſee no ground for an allegroy here, ſo we may not expone Scripture by allegories when we pleaſe; all know how dangerous it is to do ſo without clear warrand. And as for this Surveyer's reaſon added, it is of no weight to force us to accept of ſuch an interpretation, for though it was not our Lords minde, that they should uſe thoſe ſwords further at that time; yet he might have taught the lawfulneſſe of ſelf defence in other caſes where there was no poſitive command to the contrary, by thus ſaying unto them, He that hath no ſword, let him ſell his garment and buy one, Since he had not made uſe of ſuch forcible defence before, to have showne them the lawfulneſſe thereof, as he did of flight, which alſo at this time, he would not make uſe of; and that they might ſee how voluntaryly and of his owne accord he laid downe his life, in obedience to the command which he had received of his Father, who would not make uſe even of that meane which he had declared lawful, by adviſeing them to provide ſwords. Againe the Surveyer replyeth, The queſtion is now anent the lawfulneſſe of privat mens uſeing defenſive arms againſt all Magiſtrats, without any shadow of authority: And to prove this he alledges that God by his abſolute power might ſend 12. Legions of Angels to help Chriſt: God hath authority above all authorities in the World, and he may imploy Angels or Men, as …hse pleaſeth, and then they have a good warrand and authority: But what makes this for any privat Mens uſeing the ſword againſt the Magiſtrate, without authority either from God or Men? It is wonder us reaſoning from Gods abſolute power, & the efficacy of Christ's prayer,—to argue the lawfulneſse of privat Mens reſiſtence of the lawful Magiſtrate without any warrand from God. Anſw. This is to us, no ſtrange way of replying, ſeing we have met with the like ſo often before. No Man ſayeth, let be undertaketh to prove whether by this or any other argument, that it is lawful for privat perſons, yea or for Kings and all in authority, to reſiſt whether lawful Magiſtrats or others, without a warrand from God. What a non-ſenſical contradictory concluſion, should this be? But this we ſay, That it is not in every caſe unlawful nor wanteth it a warrand from God, even for privat Subjects to defend themſelves from the Tyranny of thoſe in power, by forcible reſiſtence, notwithſtanding that Chriſt would not ſuffer his followers to make uſe thereof, in his caſe, which was ſingular: And, among other things, his ſaying, that he could obtaine by prayer of the Father 12 Legions of Angels, for his ſuccour, doth confirme it: For if he might not make uſe of mens help, neither might he ſeek the help of Angels: So that we argue not from God's abſolute power, but from Chriſt's profeſſing, he might, if he would, obtaine the help of Angels, we show that in itſelf abſtract from a particular poſitive command to the contrary, it was not unlawful, for the Diſciples to defend themſelves and their Maſter, nor for Chriſt to make uſe of their help, as it was not in itſelf unlawful to make uſe of the help of Angels. Which yet in that caſe he would not do. 3, He replyeth, Albeit one part of our Lords deſigne, is to teſtify his willing ſubmiſſion, to the pleaſure of his Father, yet that is not all; for any occaſion of this prohibition to Peter, he giveth a general rule to all his Diſciples being privat Men, and to all private Men, that they should not take the ſword, God not giving them Authoritie: Anſw. If he meane by Authority, publick Magiſtratical authority, He but begs the queſtion; and if he meane a lawful warrand, we grant all: For though privat perſons have not the Magiſtratical power of the ſword; yet we have ſufficiently proved that they have a warrand, in caſes of neceſſity, to make uſe of the ſword of defence or reſiſtence, in their owne defence: And Chriſt's Word ſpeaks nothing againſt this. And if he should ſay, That Chriſt's ſentence being general admits of no ſuch exception, I would gladely know, how he will ſalve the lawfulneſſe of publick perſons taking the ſword, for Chriſt ſpeaks in general to his Diſciples, He who taketh the ſword shall perish by the ſword: and I ſuppoſe he will not exclude Kings & Magiſtrats from the roll of Chriſt's Diſciples. If he ſay, he meaneth all theſe unto whom God giveth no authority Magiſtratical. How shall he prove this? If he ſay he ſpeaketh to his Diſciples who were private Perſons. True, but it is as true, That he ſpeaketh to his Diſciples who were Miniſters. Ergo shall it concerne only Miniſters? And that he ſpeaketh to his Diſciples who were Chriſtians. Ergo it muſt alſo concerne all Chriſtians & Magiſtrats as well as others. Thus we ſee his evaſions are naught: And the true meaning is, that all ſuch as make uſe of the ſword, without God's warrand (which the Diſciples now wanted, having God's minde revealed to the contrary in that particular,) shall perish by the ſword: and with this reſtriction we admit of it, and he cannot reject it: And then it will make nothing againſt us, as is ſaid & proved. Naphtaly anſwereth 3. Is it poſſible that men should be ſo far demented by flattery, as to think that it was unlawful for Ieſus Chriſt, the mighty God and Lord over all, to have defended himſelf by the aſſiſtence of his Diſciples, againſt the horrid wickedneſſe and inſurrection of the vileſt of his creatures, had it not been that it was neceſſary that the Scriptures concerning him should be accomplished? The surveyer ſayeth, He is inſolent in ſaying ſo: Why ſo? Becauſe, albeit it be true, Christ as God, could have deſtroyed by himfelf or his instruments all the vile creatures that roſe up against him; yet Chriſt as Man, ſubmitting himſelf in our nature to fulfil all righteouſneſſe, ſubmitted himſelf to Magiſtracy, as the ordinance of God— and whatever by God's Law was unlawful for a ſubject to do, (as rebellion againſt lawfull powers is) the Son of God in the ſtate of his humiliation ſubmitted that the same should be unlawful to him as Man &c. Anſw. It is true Chriſt as Man became Subject to the Law and to Magiſtracy as the ordinance of God. But to ſay that therefore He might not defend himſelf againſt the vileſt of his creatures, who roſe up to take his life, though abſtract from that particular caſe wherein he had a particular command of God to lay downe his life, becauſe that would have been rebellion, is but to begg the queſtion, and we have ſaid enough to prove the contrary. Naphtaly had a 3. anſwer thus. Where our Lord ſayeth in the place objected, all they that take the ſword &c. as he thereby only condemneth unjuſt and offenſive war; So the ſaying itſelf by its later part, doth tacitely imply the lawfulneſſe & juſtice of both defenſive & vindicative arms, the ſame being otherwiſe juſtly founded. Unto this The Surveyer replyeth 1. That the firſt part is falſe; for then, ſayes he; That ſentence should not be pertinently applyed to Peter's fact or fault, for his uſeing of the ſword was defenſive and objectively juſt on his part, to wit, in defence of his maſter, whom they did invade; yet he is reproved as wanting lawful authority. Anſw. Peter's wanting a vvarrand for any further uſe of the ſvvord, made, it is true, his vvar unjuſt yea and offenſive, for all lawful war (except where God giveth a particular command to deſtroy a nation or people, as he commanded the Iſraelites to deſtroy the Canaanits, and Saul to deſtroy the Amaelekites,) is in a manner meerly defenſive, as ſundry politicians averre, thinking no ordinare war lawful, but what is defenſive: And ſo this war being contrare to the revealed will of God, was unlawful, and ſo condemned by this ſentence. But to gather hence, that every defenſive war of Subjects is hereby condemned, is to put more in the concluſion, then is in the premiſſes. His 2 reply is That the later is moſt falſly concluded, if he meane defenſive and vindictive armes againſt the Magiſtrate, for albeit defenſive and vindictive armes be otherwayes juſtly founded, the defect of a lawful authority makes them unjuſt and ſinful: And it is utterly againſt Chriſt's minde, and ſcope of the text, to allow defenſive as well as vindictive armes againſt the Magiſirate, for Peter was defending himfelf and his Maſter, and revenging the invaſion made by Malchus the Magiſtrats ſervant upon Chriſt, and yet he is reproved for both. Anſw. To ſay that the defect of a lawful authority (as he underſtandeth it) maketh a defenſive war in ſubjects againſt their Magiſtrats, otherwiſe lawful, is but to beg the queſtion, and is not proved by any reproof Peter gote, becauſe as we have often tolde him, that was a particular caſe, it being neceſſary that the Scriptures concerning Chriſt should be accomplished, which is only added by our Lord, as the ground of his diſcharging Peter to proceed: Chriſt never tels him that it was againſt the lawful Magiſtrates, and therefore might not lawfully be: Yea that which made Peter's Defence in this caſe unlawful, would not Permit I. C. to pray to his father for aid or deliverance: now if he will conclude from Chriſt's diſcharge of Peter to make uſe of the ſword, that it is ſimply unlawful for perſons not cloathed with publick Authority, in any caſe, to defend themſelves from the unjuſt violence of Magiſtrates, then let him conclude alſo from Chriſt's example that it is unlawful for them to pray for help from God when they are oppreſſed: for Chriſt gives on reaſon for both. We are willing to grant him all that can be drawne from the ſcope of the place, to wit, that when God hath ſo plainly declared by his providence, that there is not ſo much as place left for praying that the thing where with we are threatned may be avoided, but that we muſt ſuffer, and that then it is our duety to ſeek to be ſtrengthened with all might, according to his glorious power, &c. That in this caſe, to take the ſword is unlawful, this I ſay we willingly grant; but if he would wreſt the words further to make them ſay what he would have them he erreth not knowing the ſcriptures nor attending to their ſcope: Yea, it may be queſtioned if the Chiefe Prieſts, Scribes and Elders who ſent out that band of ſouldiers, vvere lawful civil Magiſtrats, at this time, having power and authority from God, to uſe ſuch civil force and coaction, and not rather uſurpers. But we need preſſe this no further, having ground ſufficient, to maintaine what we aſſert, even yeelding this unto the adverſaries.
After that Naphtali had conſidered theſe paſſages of Scripture which were objected to the impaneled, He propoſed two other to be examined: The firſt vvas Ioh. 18: 36. If my Kingdome vvere of this vvorld, then would my ſervants fight that I should not be delivered to the jevves, VntoUnto which Naphtaly anſwered thus. As the intent & ſcope of our Lord's anſvver vvas to clear himſelf of that calumny objected againſt him by the Iewes, that he made himſelf a King in oppoſition to Caeſar; So the meaning of it is plaine and obvious, to vvit, That our Lord's Kingdome is not of the Nature, and for the Ends, for vvhichwhich other Kingdoms of this World vvere inſtituted; but vvholly ſpiritual, for declareing the Truth, & thereby gaining ſouls unto glory: Whence as our Lord vvould there inferred, that he came not to conquer to himſelf diſciples by outvvard force, and thereby to gaine follovvers to the ſpoiling of Caeſar, and other Princes; So it is vvithout all shaddovv of connexion, thence to conclude, that a people having received the bleſſing of the goſpel, and Kingdome of Jeſus Chriſt, should vvithout reſiſtance ſuffer themſelves (to the manifeſt dishonour of God, and the hazard of the eternal damnation of themſelves and their poſterity) to be impiouſly and ſacrilegiouſly ſpoiled and deprived thereof, vvhen they are in capacity to defend the ſame. This the Surveyer accounteth Pag. 268. an extravagant expoſition; and why? Is not (ſayes he) Chriſt's plaine meaning, to declare the nature of his Kingdome to be ſpiritual, by this, that none of his ſervants vvere engaged merely upon this account, and under this formality, that they vvere his Servants, to fight violently for him? This vvas ſecurity enough to Caeſar, & all Magiſtrats for ever, that none of his ſubjects should take up armes in his quarrel againſt them, but should only do ſo vvhen Religion came to be a Lawright, defenſible under the Magiſtrats protection againſt all forreigners; But there is not the leaſt hint of his ſaying, that he came not to conquere diſciples to himſelf by outvvard force, his intention being meerly to give aſſurance, that violent reſiſtence to our proper Magiſtrates, even in his behalfe, is unſuteable to his Kingdom.] Anſvv. 1. Mr Hutcheſon on the palce tels us, that Chriſt's ſcope here is expreſly to anſvvere to the accuſation concerning his Kingdome, and ſpeaks ſo much of it negatively, as might ſatisfy Pilate, That it might vvell enough conſiſt vvith the ſaifty of the Roman State. Therefore he shevveth that his Kingdome was not a wordly Kingdome; and for proof thereof, he inſtanceth how far he was from aſpireing to a Kingdome by force of armes, in that he would not ſo much as permit his ſervants to fight in his defence, as they offered to do, vvhen the jewes came to take him.]. This, in my apprehenſion, is not one and the ſame with the Surveyer's gloſſe, and leſſe diſcrepant from Naphtali's gloſſe, then is his. 2. What though it should be granted, that none of Chriſt's ſervants vvere engaged, meerly upon that account, and under this formality, to fight violently for him? Will it hence follow that Chriſtians in a Kingdome, may not ſtand to the defence of the profeſſed Religion, received and ſworne to by King and all rankes, againſt manifeſt tyranny and oppreſſion? I ſee not the conſequence, ſeing they may do all this as civil Subjects, good countrey men, and loyal patriots: and this is enough for us. 3. Himſelf dar not deny, but even Chriſtians, ſujects of Chriſt, may take up arms in his quarrel, in ſome caſes, for he granteth it may be in this caſe, vvhen religion cometh to be a Law right defenſible under the Magiſtrates protection againſt forraigners; But, is there any ground for this exception alone in all Chriſt's anſwere? 2. If there be no ground more for this then for others, vvhy may not we put in our exception, as well as our adverſary putteth in his? 3. If it become a Law right, why may it not as well be defended by private ſubjects, as other Law rights and civil libertyes, are and may be, even againſt Magiſtrates? 4. Shall it not be defended even when it becometh a Law right, againſt forreigners, but under the protection of the Magiſtrates? Then, if Magiſtrates will not concurre, private perſons may not defend their Religion by force of armes, againſt an army of Turks Papiſts or Heathens, comeing to preſſe all to Mahometaniſme, Idolatry or Heatheniſme? What height of abſurdity were here? 5. Since Chriſtian Magiſtrats are Servants to Chriſt, as well as Chriſtian ſubjects: Why shall it be more lawful for them to engage in Chriſt's quarrel under this formality, that they are his ſervants, then for meer ſubjects; ſeing Chriſt maketh no exception here, of one or other, nor diſtinction among his Servants; and ſeeing this ſeemed to be as little ſecurity for Caeſar as the other, if the ſcope mentioned by the ſurveyer be the true ſcope? 4. The particular mentioned by Naphtali is more ſuteable to the true ſcope, then this vvhichwhich the Surveyer mentioneth: For the queſtion vvas not touching reſiſtence to our proper Magiſtrates in Chriſt's behalfe. But whether Chriſt was a King or not: to vvhichwhich Chriſt anſwered That hovvbeit He vvas a King, yet his Kingdome vvas conſiſtent vvith Caeſars Kingdome: And as he come not to conquere Subjects to himſelf by outvvard force, ſo he minded not to erect a temporal Kingdom by armes.
Naphtaly did adde further. The truth whereof, together with the hypocriſy of our adverſaries, may ſoon be diſcovered, if the question be but ſtated in the tearms of one forraigne and independent prince's invading another, meerly upon the account of the Chriſtian faith; and whatever ſolution or evaſion they shall herein make, will as exactly quadrate to the caſe in hand, it being almoſt ridiculous to conceive, that the greateſt-aggravations of invaſions of this kinde, to wit, that it is made by a prince upon his owne ſubjects, (whoſe profeſſion he himſelf is principally bound to maintaine) should import any ſpeciality and difference in the caſes. Unto this I finde no anſvvere in ſpecial returned by the Surveyer, unleſſe Pag. 267. he mean Naphtaly vvhen he ſayes, But the Apolog. very paradoxically will maintain Pag. 159. That there is more reaſon to reſiſt our own Magiſtrates—then forraigners, becauſe our owne being bound to maintaine our profeſſion, his invaſion upon the ſame is aggravate, and he is rather to be reſiſted by violence then others,] for I finde no ſuch thing in that place of the Apolog. by him cited, and that vvhichwhich I just novv mentioned out of Naphtali is indeed in Pag. 159. and though he miſcite the vvords, and vvreſt them after his vvonted manner, yet the Reader may ſee it probable that he intendeth Naphtaly. Hovvever let us ſee vvhat he anſvvereth; Thinks…e (ſayes he) That it were ſoundly ſaid that if parents should make diſorder in the houſe, that the children, and reſt of the family, should uſe violence rather againſt them, when they miſcarry or waſte the goods of the family, then againſt a thief or a robber breaking in into the houſe Anſw. To paſſe by the unſuteableneſſe of this Reply unto Naphtali's anſwer, as if Naphtaly had concluded that there was much more reaſon for reſiſting our owne Magiſtrats then Forraigners, while as an equality would have ſatiſfied him, as his words clearly import; We ſay this to his reply, That when he hath demonſtrated to us that Children and Servants, have as great right unto the goods of the family, and as great power and privilege in ſetting up their Parents the heads of the family, and of calling them to account for their miſmanagement, as we have proved Subjects have in the common good, and in ſetting up of Soveraignes, and in calling them to an account, then shall his reply be noticed as having ſome parallel; but till then we diſmiſſe it with this anſwere, that the ſimile, as to our poynt, is prorſus diſſimile, and can conclude nothing: Yea, let us turne is owne weapon againſt himſelf and ſay, Seing Children and Servants may lawfully, with force, with hold the heads of the family, when they, in a fit of phrenſy, are labouring to deſtroy all, to burne the houſe above their heads, or to caſt all the goods in the houſe into a fire, and reſiſt them no leſſe then open enemies and robbers, thinks he if ſoundly ſaid, That if Kings in a fit of madneſſe & Tyranny shal ſeek to deſtroy the common wealth & wholly overturne all Religion, to ſet up idolatry & heatheniſme, the Subjects may not withſtand them, & prevent their owne ruine, and the ruine of Religion, with force of armes, when no other meanes can availe? What will he ſay to this? Will he deny this conſequence? If not, have not we enough? But he addeth, The Authors error is this, that he looks meerly to the obligation of the Magiſtrate to us, and not at all to our obligation to him, even when he fails abuſeing his power. Anſw, He looks meerly to the obligation of the Magiſtrate to us, when he mentioneth the aggravation of his guilt of invaſion upon that account; And whatever be our obligation to the Magiſtrate, (which Naphtaly did not forget though he was not called expreſly to mentione it then & there,) it will not follow that it is an obligation unto an illimited and ſtupide Subjection to him, in all caſes; and if the Surveyer prove not this (vvhichwhich I ſuppoſe he vvill not do) he vvill prove nothing againſt us.
What more ſayes he to this place of Scripture? Pag. 267. after he hath given us, in his vvay; the meaning of theſe vvords of Chriſt, to vvit, That Chriſt proves his Kingdome not to be of this world by this Medium, that if it were ſo, his ſervants (in the quality of his Servants) should take up outward armes and fight for him, &c. Then he concludes that this text will enforce— that Christ's Subjects (meerly as they are in the capacity of his Subjects) are not to uſe the ſword againſt Magiſtrates, that are over them, in his behalfe. And then ſayes, he allowes well of Mr. Hutcheſon's note upon the place—Chriſt ſayeth he by hindering his ſervants to fight, vvho vvere but private men, as to any civil povver, hath taught that private men are not vvarranted to dravv the ſvvord, vvere it even in defence of Religion, but they ought to maintaine it by ſuffering, when called to that extremity.] Anſw. 1. We have showne already how this man's gloſſe, and Mr. Hutcheſons do not every way quadrate. 2. If this text enforce that Chriſt's ſubjects, meerly as they are in capacity of his ſubjects, are not to uſe the ſword in Chriſt's behalfe; then, He muſt either ſay that people even under the conduct of a lawful Magiſtrate can not defend Religion by armes (which yet immediatly thereafter he granteth) of ſay, that when they defend Religion ſo, they act not meerly in the capacity of Chriſt's ſubjects. 3. As for Mr. Hutcheſon's note which he oppoſeth to all our rebellious fancies, we ſay, we wish that that worthy author who hath given great proof of his dexterity in deduceing poynts of doctrine from the text, had been, after his uſual manner, more acurate here, and had guarded his aſſertion better, that it might have had a more clear riſe, every way anſwering the ground it was deduced from: for ſure I am, this ground (if it be at all againſt defenſive armes in matters of Religion) will as much ſpeak againſt a defence uſed by Magiſtrates, upon this account, as by privat Subjects; for the ground is the ſame, to wit, that Chriſt's Kingdome is not of this world, and alike concerning Magiſtrats and people, and is no more a temporall Kingdome in regaird of Magiſtrats, then in regaird of private perſons. And upon the ground that Chriſt would not ſuffer his Diſciples to fight for him, at that time, upon the ſame ground he would not have ſuffered even Magiſtrats to fight for him, for he behoved to drink the cup that his father gave him: And neither Magiſtrates nor privat perſons, could have hindered that by force, or would have been permitted to do it, by him: And if it be ſaid that from other paſſages it is clear, that Magiſtrates, who are nourſing parents to the Church, are allowed to uſe the ſword. We anſwere That we have alſo proved from ſcripture and reaſon, that people, in ſome caſes, may uſe the ſword of defence for Religion. Againe it if be ſaid, that his Diſciples were but private perſons, as to any civil power, and therefore it is only to be underſtood of theſe. It is anſwered ▪ That it will as well follow, That becauſe they were fisher-men, therefore it is to be meaned only of theſe, and of none elſe; or that becauſe they vvere Church officers, therefore, only they muſt not uſe the ſword, and ſo all others may.
The laſt place which Naphtaly mentioned, was Math. 5: v. 27. to the end, where it is ſaid, Reſiſt not evil but whoſoever shall ſmite thee &c. with the parallel places, ſpecially, Rev. 13: v. 10. Unto which he anſwered, That as theſe places do enjoyn either patience, when the clear call and diſpenſation of God do inevitably call unto ſuffering, without which patience were no patience but rather ſtupidity of &c.—So thence to inferre that Men should give way to all violence and ſacrilege (to the ſubverting of Religion and righteousneſſe) is after the manner of Satan, to cheat and abuſe men by the holy Scriptures. The Surveyer replyeth thus, (I meddle not with his impertinent reflections, and ſcurrile jibes, nor vvith his groundleſſe inferences, vvhichwhich vve have ſo oft met vvith in the former part.) The ſcope is, to shew the unlawfulneſſe of private revenge, for injuries done to us,—and the place will condemne plainely enough violent retaliating the Magiſtrate, when we think he doth us wrong. Anſw. The ſcope of the place is obvious; and doth no more condemne private perſons retaliating the Magiſtrate, then Magiſtrats retaliating privat Subjects; unleſſe Magiſtrates be exempted from this precept, and conſequently be not to be reckoned among Chriſt's followers. And as from this place, it will not follow, that one independent King may not make war againſt another, and thereby defend his rights, nor that one private perſon may not defend his rights and juſt poſſeſſions againſt an invader, no more will if follow, that Subjects may not defend themſelves and their Rights, Libertyes, and Religion, againſt the violent oppreſſion and Tyranny of Magiſtrats. Next ſayes the Surveyer, Pag. 269. That every Man in his calling ought to withſtand violence and Sacrilege to the ſubverting of Religion and Righteousneſſe, is granted: Yea privat Men may reſiſt the unjuſt violence of private Perſons, and being under the conduct of the Magiſtrate, may reſiſt any that offereth violence, in leſſer concernments then theſe are: But we ſtill maintaine that this text forbids all revenge or violent retaliation upon the Magiſtrate though he abuſe his power. Anſw. The queſtion is not what he will ſtill maintaine that this text doth forbid; but what he can evince that this text will prove againſt us. How will he prove that this text doth more forbid private perſons, to reſiſt the unjuſt violence of Magiſtrats, then to reſiſt the unjuſt violence of privat perſons, or to reſiſt the unjuſt violence of any, having Magiſtrats to conduct them? Is there any exception in the text? Doth not the text ſpeak to all in reference to all? To wit, that they should reſiſt none out of a Spirit of private revenge? Againe though the text forbid all revenge or violent retaliation upon the Magiſtrate, though he abuſe his power; will it therefore forbid privat Subjects to defend themſelves by force, in caſe of neceſſity, from manifeſt and unjuſt violence and Tyranny? No: no more then becauſe the text doth forbid even Magiſtrats to revenge or retaliate, from a Spirit of revenge, wicked Malefactors, It doth therefore forbid them to execute juſtice upon them.
Naphtaly did add, that this was [groſly to exceed that ſignal rule mainly in theſe places intended, to wit,] that we should be perfect even as our Father which is in Heaven is perfect; [Who though he filleth the Earth with his goodneſſe,—yet doth he love righteouſneſſe and helpeth and delivereth the oppreſſed, and commandeth the Zeal of his owne glory (wherein he himſelf doth often eminently appeare) by the hand of his people, to take vengeance on his adverſaries. To this the Surveyer replyeth. (What ſtrange argueing is this, that becauſe God Almighty executeth vengeance upon his adverſaries, therefore private perſons should follow his perfection in doing the like albeit they have not his warrand or command Anſw. Naphtaly's Argument ran mainely upon [helping and delivering the oppreſſed] Neither doth he conclude what private perſons may do without God's warrand or command. This he ſuppoſed becauſe he had evinced it. Then Naphtaly cloſeth ſaying, [Let us therefore in the conſideration of what is ſaid, Rev 13: v. 10.) He that leadeth into captivity shall goe Into captivity. He that killeth with the ſword &c., [Both poſſeſſe our ſouls in patience under all the former ſufferings, and hope and rejoyce in the faith of the ſucceeding delivery there ſubjoyned.] Upon this (ſayeth the Surveyer) he would found the conſolation, and patience of his party in all former ſufferings, and his hope and joy in the ſucceeding delivery.] Anſw. And why might he not? [That word (ſayes he) Rev. 13. toucheth not, nor threatens the Magiſtrate in the executeion of juſtice; but rebels, who uſe the ſword without God's warrand, againſt the Magiſtrate, may read their reward in this text.] Anſw. We ſay not that it threatens the Magiſtrate executing juſtice. But let ſuch ſee to it, who inſtead of executing juſtice, pervert juſtice, and execute the innocent people of God. And, after the manner of the Beaſt there ſpoken of, maketh war with the Saints: And ſo may all rebels againſt God who uſe the ſword without his warrand. But as for privat subjects defending themſelves by the ſword of innocent ſelf defence, againſt unjuſt violence, and intolerable tyranny and oppreſſion, we have proved that they want not God's warrand, and therefore they may look for another reward. And as for his hope and confidence after expreſſed, we let it paſſe as not worth the mentioning; for when the hope of the Hypocrit perisheth, his is like to give up the Ghoſt.
Having thus anſwered all which this surveyer hath ſaid, whether in his firſt part▪ or now in his ſecond, againſt the truth which we have maintained, we may ſaifly ſay that theſe valient worthies were baſely and unworthyly murthered, & that there was no juſt cauſe to take their lives. This man pag. 260. &c. Will not have them juſtified, and adduceth, for the moſt part, ſuch reaſons, as make me doubt whether he can be the ſame man, that drew up the firſt part of this Survey, becauſe they are the very ſame things we heard before in the firſt part; and is it poſſible the man could have forgotten himſelf, or think that we could ſo ſoon have forgotten what we heard in the firſt part, and had anſwered; And if he be a diſtinct perſon; I wonder what the man meaned, to give us the ſame thing over againe: did he ever read theſe in the firſt part, or had he forgotten that ever he ſaw them? Or thought he that they would have the weight of gold coming from his Mouth, while they had not the weight of ſtuble being uttered by his collegue? He beginneth that diſcourſe with palpable untruthes, ſaying That they ſuffered not upon the account of owneing the covenant. Whereas the maine Argument of their indictment was. That all convocations and riſeing in armes, or ſubjects entering in leagues without or againſt the King's authority are treaſonable. Then he tels us. That all which they can ſay for their riſeing was that the Magiſtrate, by moderat penaliyes according to law, was preſſing them to attendance upon the ordinance of God, which is an indiſpenſible duty. This we heard before and is anſwered Chap. XVI. pag. 348. &c. Neither was the penaltyes moderate, nor were they exacted according to law, not were they thereby preſſed to attend that ordinance which is an indiſpenſible duty; But they were preſſed to a ſinful complyance with abjured prelacy, contrare to their vow and Covenant, by barbarous tyranny. Then he ſayes. Their lives were not ſought upon any tearmes. See the place now mentioned where that is ſpoken to alſo: and to all of common ſenſe it was notour, that their caſe was a caſe of moſt in exorable neceſſity, their miſery being ſo much the greater that their lives were left them to ſee themſelves miſerable, as if the barbarous enemy had intended onelyonly to make them liveto ſee it. Neither was there any flying for a whole countrey ſide, with their wives and children, and therefore what Lex Rex ſayeth Pag. 327, 328. 329. confirmeth the lawfulneſſe of this. As to their not ſupplicating mentioned by him next, it is ſpoken to alſo in the place cited: And however he may think now to incruſtate that tyrannical and irrational act, forbidding all joynt ſupplications: yet the whole land knoweth, that if that oppreſſed Countrey had attempted any ſuch thing, they had been accounted guilty of Laeſe Majeſty. And had gotten no other relief of all the illegal impoſitions which inferiour officers did lay on. Thereafter he cals it a notable contradiction to ſay that their riſe was indeliberate, and yet Lawful, Iuſt, holy, exemplary, neceſſary: And that the godly ancients never enrolled them among martyrs, who by their owne rashneſſe had occaſioned their owne ſufferings. Anſw. As if an action might not be both lawful just And neceſſary, though the firſt riſe thereof might have been unexpected, and a meer ſurpriſal of providence: And as if every action were ſinfully rash vvhichwhich were not long and deliberatly before contrived. So then by their rashneſs they did not occaſion their ſufferings; but, by a ſurpriſal of providence. being called to their owne defence, and to a vindication of their libertyes and Religion, while they were murthered upon that account, they may very lawfully be enrolled among the Martyrs. Then Pag. 261. he ſayes. They were the firſt-aggreſſors, and firſt ſlew one of the Kings ſervants. This was told us in the firſt part, and is anſwered: And who knoweth not that the firſt aggreſſor may be firſt killed. See what is ſaid to this Pag. 350. Then he ſayes the Novatians & Donatiſts were not accounted Martyrs albeit ſometimes they were drawn to death by perſecuting pagans-ſuch a foul Staine did they ſee in Schiſme. Anſw And indeed upon the ſame ground, if any of this corrupt apoſtat facton, which hath made defection from the received Religion, reformed in doctrine worshipe diſcipline and Government, and ſworne unto by our whole Church, were drawne to death by pagans, under the common notion and name of Chriſtian, they could not be accounted Martyres, becauſe of their ſinful and perfidious renting of the body of Chriſt. They, and not the honeſt party who adhere to their principles, are the ſchiſmaticks, The Novatians and Donatiſts who departed from the truth, & not the honeſt Chriſtians who remained conſtant, were the true ſchiſmaticks, Nor doth Naphtaly fix them in a ſchiſme when he teacheth, that they were indiſpenſibly tyed by the Covenant, to abhorre a complyance vvith theſe courſes of defection, more then the honeſt fathers of old did fix the honeſt party in a ſchiſme, by teaching that they vvere not to imbrace the principles and practices of the Donatiſts and Novatians. The 6. And laſt particular which he mentioneth Pag. 262. is but a heap of groundleſſe calumnies, to vvit, that their deſigne vvas to put downe all authority, to deſtroy all who would not accept of their ſenſe of the Covenant. to place themſelves in the chaire of authority, of which ſtuff we have had enough in the former part, and shall ſay no more now, but that it is plaine, their cauſe is deſperate and gone, when they muſt flee to lies for refuge, but to show how perfectly they are aſſimulat to the ſpirit which drives him, they will be both lyers and murtherers.
And now. Noble patriots (for to you would I ſpeak a word ere I cloſe) though I have, in ſome weak meaſure, endeavoured, to vindicat the lawfulneſſe of your noble and heroick enterpriſe, to raiſe up the Virgin of Iſrael, who was fallen, and forſaken upon her land, yet you ſtand not in need of the help of any ſuch weak advocat, as I am, your witneſſe is in Heaven, and your record on high: It is he who juſtifyeth, and therefore though now you be hunted, as partridges on the Mountaine and be a People robbed and ſpoiled, ſnared in holes, hid in priſon houſes, and be for a prey, and none delivereth, for a ſpoile, and none ſayeth reſtore, you need not be troubled who condemne you, This being your rejoyceing, even the teſtimony of your conſcience, that in ſimplicity and godly ſincerity, not with fleshly wiſdome, but by the grace of God, you have had your converſation in the world, and more abundantly in this particular. And therefore may you depart from the preſence of Councils (when brought before them, upon this account) rejoyceing that you are counted worthy to ſuffer shame or what elſe, for his name. Stumble not at the wise diſpenſations of God, nor think it ſtrange concerning the f…rytryal which is to try you (and dayly experience telleth us that this continued tryal maketh nevv diſcoveryes) as if ſome ſtrange thing hapned unto you, vvhat ever ſtrangers to God and ſuch as judge of him, and of his holy, ſublime and vvise diſpenſations by carnal ſenſe, may think, but rejoyce in as much as yee are partakers of chriſts ſuffering. That when his glory shall be revealed (if not in this vvorld dureing our dayes, yet in the vvorld to come) you may be glad alſo with exceeding joy: Yea if you be reproached for the name of chriſt, much more if you be put to harder ſufferings, happy are yee, for the ſpirit of glory & of God reſteth on you; ſince it is undenyable, that on their part who are your Enemies, he is evil ſpoken of, but on your part he is glorified. Though men think that you ſuffer as murderers, or as theeves, or as evil doers, or as buſy bodyes in other mens Matters. Yet having an undoubted ground of perſuaſion, that you ſuffer as Chriſtians, for owneing Chriſt's intereſt, and his Covenanted work in the land, you need not be ashamed, but have cauſe to glorify God on this behalfe. And ſince you ſuffer according to the will of God, commit the keeping of your ſouls to him, in wel doing as unto a faithful Creator. Bewar of ſnares and ſinful bonds, for the ſame ſpirit of Malignancy and enmity to the intereſts of Chriſt, acteth in theſe, which acted in that bloody perſecution: the ſame deſigne is carryed on, to wit, the conſtant banishing of Chriſt and his intereſts out of the land, and the eſtablishing of theſe grand images of jealouſy which provoke to jealouſy. O for that truely divine zeal vvhichwhich would more eate us up, for the houſe of God which is deſolate, and his precious intereſts which are perfidiously ſold, and wickedly trode under foot, and which would make us never to ſit downe ſatisfied with any conceſſions, or favours, how ſpecious ſoever, until we ſaw our King reſtored to his owne, and brought back to his throne and Kingdome with shoutings and acclamations of joy. O dearly beloved ſtand faſt: And beware I ſay of ſnares; but haveing done all ſtand with your loins girt about with truth, and your feet shod with the preparation of the goſpel of peace; as you have not been frowned out of your integrity, ſo take head ye be not flattered out of it, be not ſo ſimple as to beleev every word that is ſpoken; for he muſt shut his eyes and love to be blindfolded, who doth not perceive, that while the men that lye in wait for your halting, and deſigne to draw you into a compliance with their courſe of oppoſition to the work of God, ſpeake fair, there are ſeven abominations in their heart. Let your eyes be in your head: Hold faſt what ye have, that no man take your crowne? The devil is changeing weapons upon you, with a deſigne to give you a parting blovv: be vigilant, reſiſt him under every shape whereinto he transformeth himſelf, that he may aſſault & overcome you; ſo shall he at laſt flee from you, and ye shall be more then conquerours through him who hath loved you: your Exit, though upon a ſcaffold, will be unſpeakably joyous, and full of glory, and when ye have made it appeare (if called there to) that ye love his intereſts ſo well, that ye continue not to love your owne lives unto the death; then shall ye be aſſociat with your bleſſed brethren, and fellow ſufferers, who overcame the ſame enemy that continues to make war vvith you and the remnant of the vvomans ſeed, be the blood of the lamb,& the word of their teſtimony? Ye have not only the advantage of all your perſecuters, but of many of the profeſſed yea real friends of the vvork, a great many of vvhom, vvhen called by the ſame providence to appeare vvith you, unto the help of the Lord againſt the mighty, did couch under their burdens, and abode amongſt the sheepfolds, to hear the bleatings of the flocks, vvhile like true Naphtali's ye jeoparded your lives in the high places of the field, ſome of whom it may be have added grief to your ſorrow, & have condemned your riſeing, to juſtiy their owne ſinful shifting, and sitting that opportunity; againſt whom we know ye meditat no other revenge, then ſtill to love many of them as brethren, & pray that their leaving you alone may never be laid to their charge. And of ſome alſo who pretending reſpect to the cauſe, did a great deal worſe, by aſſociating themſelves with that enemy, vvho with open mouth did come upon you to eat you up, the expectation of whoſe heart may be dreadful, when he cometh to make inquiſition for the blood of his ſaints, and they may tremble at the thoughts of being led out width theſe workers of iniquity, with whom they joyned themſelves in the day of your diſtreſſe. I wish that repentance may prevent this ruine: ye have I ſay the advantages of theſe, & have obtained mercy of the Lord, to doe and ſuffer for his ſake while many of your brethren have fainted and fled. keep your ground, for ye are satans great eye ſore; he ſeeks you, to shake and winnow you with the ſmooth & flattering inſinuations of the men vvhoſe great deſigne is to ſecure and ſetle themſelves on the ruines of the vvork of God, and ſeem to offer ſome thing, if ye vvill give them ſecurity for your keeping the publick peace, that is, if ye vvill never offer to put out your hand to ſtrip them of the ſpoiles of Chriſt's honour, whervvith they have cloathed themſelves; this is to keep their publick peace, to let them live in a peacable poſſeſſion of vvhat they vvith vvicked hands have taken from Jeſus Chriſt, and never to trouble that vvatch vvhichwhich they have ſet about the grave of his buried intereſts, for fear of its reſurrection. But I hope that he who hath delivered your ſoul from death, and preſerved you vvhile they hunted for your precious life, will alſo deliver your feet from falling, that ye may, holding ſtill your integrity, vvalk before God in the light of the liveing.
And though the Lord think good to hide his face for a time, Let us waite on him who hideth his face from the houſe of Iſrael, and let us look for him, vvho knovves but he be waiting that he may be gracious, and that he will be exalted that he may have mercy upon us: For the Lord is a God of Judgment, bleſſed are all they that waite for him. who knovveth but the viſion be only for an appoynted time, aud at the end it shall ſpeak and not lie, therefore though it tarry, let us waite for it; becauſe it will ſurely come and will not tarry. Then they vvho are our enemies shall ſee it; and shame shall cover them who ſaid unto us, where is the Lord your God? Our eyes shall behold them, and they shall be troden down as the mire of the ſtreets, vve shall no more be tearmed for ſaken, neither shall our land be tearmed any more deſolate, but we shall be called Hephzibah, and our land Beulah, vvhen our Lord shall delight in us, and our land shall be marryed: Let our King come, and make haſte. To him be glory for ever and ever. AMEN.
ERRATA.
PAg. 3. Lin. 34. Read ſincerely, p. 12. l. 18. r. there may. p. 34. l. 6. for this r. his. p. 38. l. 21. r. from a: Ibid. l. 22. r. difference. p. 71. l. 20. r. mightily. p. 79. l. 27. r. precedents. p. 83. l. 23. r. Ariſtocracy. p. 98. l. 34. r. Kings. p. 1, l. 17. r. at. p. 151. l. penult. for is r. his. p. 188. l. 4. r. politician. p. 224. l. 13. r. precipice. p. 237. l. 33. for only r. cheif. p. 256. l. 15. r. abſurd. p. 311. l. 13. for virmilion r. nitre. p. 429. l. 31. r. his cauſe. p. 437. l. 7. r. this.
READER,
IF in ſome Copies thou finde ſome moe ſuch like, or ſome other, through the tranſpoſition of Points or Letters, or one Letter for another; as n. for u. or t. for r. or ſ. for f or the like, that will not readily marre the ſenſe; thou mayeſt be pleaſed to correct theſe, as thou readeſt.