The Peoples Right to Defend Themselves and their Covenanted Religion, Religious tract · Chapter 9

The Peoples Right to Defend Themselves and their Covenanted Religion · Religious tract · Chapter 9

p. 173CAP. IX.

Of the Peoples Power in the works of Reformation. Our Argument hence.

THe Author of Naphtaly, Pag. 18. 19. had theſe words, [As we have already cleared, that in caſe either the People, or any part of them be violented to a complyance, or be wickedly perſecuted for adhereing to God, in the profeſſion and practice of the contrary dutyes, they may lawfully defend themſelves, and are mutually bound to aſsist and deliver one another: So it now comes to be conſidered that, ſeing the maintainance of truth, and the true Worshipe of God, were and are the principal ends and motives of contracting of Societyes, and erecting of Governments, whereunto both the People and Rulers, are not only ſeparatly every one for himſelf, but joyntly obliged for the publick advancement and establishment thereof: And that God doth therefore equally exact, and avenge the ſin of the Rulers only, or of the People only, or of any part of the People only, upon the whole body of Rulers and People, for their ſimple Tolerance and connivance, without their active complyance with the tranſgreſſours; of neceſſity, both from the principles deduced, and from the most viſible judgments of God agreeable thereto, there must be a ſupeperior and antecedent obligation to that of ſubmiſſion, incumbent upon all both joyntly and ſeparatly, for the maintainance, vindication, and reformation of Religion, in order to the promoving of theſe great ends of the publick profeſſion of truth, and true Worshipe, which the Lord doth indiſpenſibly require.] By vvhichwhich any, vvho read vvith judgment and attention, and conſider vvhat preceedeth, and vvhat follovveth, may ſee vvhat vvas that Authors ſcope and intention, viz. to shevv in few vvords, the lavvfulneſſe of Peoples ſtanding to the maintainance and defence of truth, and the true Worship of God, vvhen violated and enjured by theſe, vvho, by their places and callings, should endeavour the eſtablishing and perfect ſecurity thereof, both from adverſaries vvithin and vvithout; as vvel as to the defence of their perſones and libertyes, vvhen wickedly perſecuted for adhereing to God: And that, as it vvas p. 174not his ſcope and intention; ſo nor will the words give ground to any (vvho is not utterly blinded vvith prejudice, and reſolved to pervert the faireſt and ſmootheſt expreſſions that can be uſed, to the end they may pervert truth, & deceive the ſimple who readily beleeve every thing) to think that he pleadeth for any magiſtratical authority, and povver to give out mandats, and enjoyn execution upon tranſgreſſours in poynt of reformation of Religion, unto privat perſones: Far leſſe, that he pleadeth for a povver due unto them, to riſe againſt, and throvv dovvne King and all Magiſtrates, ſupreame and ſubordinate, and to uſe the vindicative punishing & reforming povver of the ſword, even in caſe of defection in matter of Religion. If any vvill but look to the end of that Paragraph, they shall ſee this fully confirmed, vvhere he is applying vvhat he ſaid, to the purpoſe he vvas upon, viz. in vindication of vvhat vvas done by our firſt Reformers, in the dayes of Mr Knox (of whom only he is ſpeaking in that part of his book) for thus he ſpeaketh [and had not our Reformers great reaſon to feare and tremble, least the manifeſt toleration of proud cruel and flattering Prelates, who had perverted the lawful powers into bloody perſecutors; and of idolatrous Prieſts, whoſe wickedneſſe and idolatry had corrupted the whole Land, might involve not only themſelves, but the whole Nation in deſtroying and overflowing indignation.] Was there any ſuch thing pretended, or aſſumed by theſe Reformers, but a power to defend, and maintaine the true reformed Religion, and their reformed Preachers, againſt the malice of powers perverted and enraged againſt them, by the bloody and peſtilent counſel of the theſe idolatrous locuſts, and to hinder open and avowed idolatry, which provoked God againſt the whole Land? Did they ever arrogate to themſelves the magiſtratical, vindicative, punishing and reforming power of the ſword againſt all Magiſtrates Supreame and Subordinate? Or doth Naphtaly ſay any ſuch thing? And yet this Surveyer becauſe he cannot confute what is there nervouſly vindicated, aſſerted and demonſtrated; That he may not be ſeen to do nothing for his hire, he will thraw Naphtaly's words as he thinketh beſt, and falſly p. 175and moſt impudently aſſert Pag. 83. That Naphtali ſayeth [Any party of meer private perſones may riſe againſt, reſiſt, throw downe King and all Magiſtrates, Supreame and Subordinate; and in their Phinehas-like motions, uſe the vindicative, punishing, reforming power of the ſword, eſpecially in caſe of defection in matter of Religion: and that there is a joynt obligation laying upon the people, and every party thereof, to vindicate and reforme Religion, in a publick punitive way, even againſt all Magiſtrates and Nobles, and againſt the plurality of the people. So that if any part of the people do think the Magiſtrates, all of them, or the plurality of the people, patrons of abhominations, any private party that think they have power enough, may flee to the vindicative, punishing and reforming ſword, and falt upon all Rulers and other, whom they think to be in a defection, and will boldly ſay that in truth they are ſo.] Who ſeeth not what perverting of truth is here? When Naphtali only aſſerts, that in caſe the Magiſtrate, to whom the vindicative, and (in caſe of backſlideing) the reforming power is committed, and who should make this his maine work, shall turne the principal perverter, and chief patron of theſe abhominations, ſome other thing is required of the people then ſubmiſſion, & there lyeth upon them ſome obligation antecedent to that, even an obligation to the maintainance, vindication, and reformation of Religion: Which may be, and is, ſomething diſtinct from that vindication and reformation, which is incumbent on Magiſtrates, even a vindication and reformation, by way of maintainance of the received truth, and hindering of idolatry and blaſphemy, or what is dishonorable to God, pernicious to the commonwealth, & oppoſite to the true reformed Religion: which may be done without arrogateing in the leaſt, that power which God hath committed to the Magiſtrates: And this is far from uſeing the ſword againſt the Magiſtrate, and from throwing him down. It is incumbent to the Magiſtrate, to defend private ſubjects from Robbers; and if they ſpoyl and robe a man's houſe, to recover what is by robbery taken away: but if he neglect this, and rather patronize ſuch Robbers; It is a duty on the ſubject, to defend his owne, and vindicate and recover his goods, the beſt way he can: and who will p. 176ſay that it is an uſurping of the Magiſtrates ſword, whereby he should punish Robbers, defend the innocent, and recover the goods of the ſpoyled; or a riſeing up aginſt the Magiſtrate to dethrone him. There is a private maintaining, vindicateing and recovering of goods ſtollen, which yet is active, and may be effectual: and there is a publick, authoritative and magiſtratical defending, vindicating and recovering. The other may be incumbent to private perſones in ſome caſes, when yet they do not uſurpe this. So in the Matters of Religion, there is a private, yet active and real maintaining, vindicating and reforming of Religion when corrupted, and there is a publick, authoritative and Magiſtratical maintaining, vindicating and reforming. The former may be aſſumed by private perſons, in ſome caſes, without the leaſt hazzard of incroaching upon this, far more without 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.

p. 1772. 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 p. 178keepers 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 p. 179bound 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 Nonchurching 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 p. 180doctrine, 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, p. 181diſcharged. 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, p. 182contrare 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 therefore, no leſſe lawfully may they be reſiſted. 6. If privat perſons may reſiſt and withſtand the Prince and Parliaments, when they ſell them, and their land and heritages, unto a forraigner, to the Turk or ſuch an adverſary: Then much more may they withſtand them, and defend their Religion, when p. 183they are ſelling it by their apoſtatical acts, and thereby ſelling them and their Souls unto Satan the God of this World.

9. When Religion, by the conſtitution of the Kingdome, is become a fundamental law, and a maine article and cardinal condition of the eſtablished Politie, and upon which, all the Magiſtrates Supreme and Inferiour, are inſtalled in their offices: Then may that Religion be defended by private ſubjects, when their Magiſtrates have conſpired together to deſtroy the ſame; & to enforce the corruptions of their owne braine. The reaſons are 1. becauſe, it is lawful to defend the juſt and laudable conſtitution of the Realme, & in ſo far, as Religion, which is a principal fundation-ſtone of this conſtitution, is ſubverted, the conſtitution is wronged, and the fundations thereof are shaken. 2. In ſo far, the Magiſtrates are no Magiſtrates: And therefore they may be reſiſted. Magiſtrates, I ſay, in ſo far as they overturne the conſtitution, are not Magiſtrates; for that is a maine pairt of their work, to maintaine it: For upon the conſtitution hang all the libertyes and all the good and neceſſary Ends, which People have ſet before their eyes, in the ſetting up of governement, and His owne being as ſuch; & the ſubverſion of that, ſubverts all, and declareth the ſubverter to be an enemy to the Commonwealth, and an overturner of the polity: and this is inconſiſtent with being a Magiſtrate. 3. In ſo far as they overturne or shake the fundations, they cannot be ſeeking the good of the Community, but their owne, with the deſtruction of the Common good, and this is the mark and true character of a Tyrant: And when they ſeek not the good of the Community, they cannot be looked upon as Magiſtrates doing their duty▪ but as Tyrants ſeeking themſelves, with the deſtruction of the Commonwealth. Therefore, in ſo far they may be reſiſted. 4. In ſo farr, The compact, the ground of the conſtitution, is violated, and as Magiſtrates, in this caſe, in ſo far, fall from their right, in ſo farr alſo, are People liberated from their obligation, ſo that if They become no Magiſtrates, the Subjects become no Subjects; for the relation is p. 184Mutual, and ſo is the obligation, as was shewed above. Therefore, in this caſe Subjects, may lawfully reſiſt, and defend their Religion, which is become the principal condition of their conſtitution, and of the compact betwixt King and Subjects.

10. Where Religion is univerſally received, publickly owned, and countenanced by perſones in authority, ratified, approved and eſtablished by the lawes, and authority of the land; There, every perſon is bound and obliged before God, to maintaine and defend that Religion, according to their power, with the hazard of their lives and fortunes againſt all, who under whatſoever colour and pretence, ſeek to ſubvert and overturne the ſame; and to hinder any corruption that King or Parliament at home, or adverſaries abroad, would, whether by ſubtilty, or power and force, bring in; and lay hold on the firſt opportunity offered to endeavour the eſtablishment of Truth, and the overturning of theſe corrupt courſes, which tend to the perverting thereof: And the reaſons are, becauſe. 1. When the True Religion is once embraced, and publickly received, That land or Commonwealth is really dedicated and devouted unto God, and ſo in a happy condition; which happy condition, all loyal ſubjects and true Chriſtians, should maintaine and promove, & recover, when nearby or altogether loſt. And therefore, should do what they can, to hinder any courſe that may tend to recal this dedication, to deteriorate the happy condition of the Realme, and to give up the land, as an offering unto Satan. 2. By this meanes, they endeavour to avert the wrath and anger of God, which muſt certanely be expected to goe out againſt the land, if defection be not prevented and remedyed: For if but a few should depairt, wrath might come upon the whole, much more if the Leaders turne patrones of this defection. But of this more in the next chapter.

11. Much more, muſt this be allowed in a Land where Reformation of Religion in doctrine, worshipe, diſcipline and governement, is not only univerſally owned, publickly received, and imbraced: nor yet only approved, authorized, p. 185ratified and confirmed, by publick authority, and the lawes of the Land. But alſo corroborated by ſolemne vows and Covenants, made and ſworne unto God, by all ranks and conditions of People, from the King to the meaneſt of the ſubjects, in a moſt ſolemne manner, and that ſeveral times re-iterated: in which Covenants, all ſweare to Maintaine and defend this Riligion, with their lives and fortunes, and to labour, by all meanes lawfull, to recover the purity and liberty of the goſpel; and to continow in the profeſſion and obedience of the foreſaid Religion, defend the ſame, and reſiſt all contrary errours and corruptions, according to their vocation, and to the uttermost of that power that God puts in their hands, all the dayes of their life: as alſo mutually to defend and aſſist one another, in the ſame cauſe of maintaining the true Religion, with their beſt Counſel, bodyes, meanes and whole power, against all ſorts of perſons whatſoever. And [Sincerely, really and conſtantly, endeavour, in their ſeveral places and callings, the preſervation of thereformed Religion in doctrine, worshipe, diſcipline and government. The extirpation of Popery, Prelacy, Superſtition, Hereſy, Schiſme, Prophanneſſe, and whatſoever shall be found to be contray to ſound doctrine and the power of godlineſſe. And to aſſist and defend all thoſe that enter into the ſame bond, in the maintaining & purſueing thereof. And shall not ſuffer themſelves directly or indirectly, by whatſoever combination, perſuaſion or terrour, to make defection to the contrary party, or to give themſelves to a deteſtable indifferency, or neutrality in this cauſe, which ſo much concerneth the glory of God, the good of the Kingdomes, and the honour of the King; but shall, all the Dayes of their lives, Zealouſly and conſtantly, continue therein, against all oppoſition, and promote the ſame, according to their power, againſt all lets and impediments whatſoever.] Now I ſay, in ſuch a caſe as this, when after all theſe engadgments and covenants, a courte of defection is carryed on, by a ſtrong and violente hand, by King and Parliaments, and there is no meane left unto Private Perſones, when violented and conſtrained to a complyance, by acts, and tyrannical and arbitrary executions, of either preventing their owne deſtruction in ſoull and body, or preſerving the reformation ſworn unto, or recovering the ſame when corrupted, and of purging the land p. 186of that dreadful ſin of perjury and defection. They may lawfully take the ſword of juſt and neceſſary defence, for the maintainance of themſelves and of their Religion. This is abundantly cleare from what is ſaid, and shall be furder cleared and confirmed, when we examine what this Surveyer allaigeth againſt it.

12. Scripture giveth us ground to beleeve, that in ſuch a caſe as this, when a defection in a covenanted land, and a land devoted to God, is carryed on, more is required of Private Perſones, then to mourne and ſigh in ſecret: as,

1. Deut. 13:12, 13, 14, &c. If thou shall heare ſay in one of thy cities, which the Lord thy God hath given thee to dwell there, ſaying, certane men the children of Belial are gone out from among you, and have with drawne the inhabitants of their city, ſaying, let us goe and ſerve other Gods, which yee have not known. Then shall thou enquire and make ſearch, and ask diligently, and behold, if it be truth, and the thing certane, that ſuch abhomination is wrought among you, thou shall ſurely ſmite the inhabitants of that city, with the edge of the ſword, deſtroying it utterly and all that is therein, and the cattel thereof, with all that is therein, &c. Which words were undenyably ſpoken to the People, to whom the reſt of that chapter was ſpoken and particularly directed: So the dutch annot. in the contents of that chapt. ſay, that the way is shewed how the People of God were to demeane themſelves to wards a city that was fallen off: and though, we readyly grant, that theſe words do not impower private perſones to act the part of Magiſtrates, and brevi manu judge and condemne, or put to death ſuch as are guilty of the crime mentioned; nor to fall upon the execution without previous judging and tryal of the cauſe; yet it will be no wire drawing of Scriptures, whatever this Surveyer allaige, to ſay, That this place will warrand private perſones to defend their Reformation, when by oppreſſion and violence, it is taken from them, and when defection is carryed on in a land devoted to God, and Magiſtrates either neglect to take courſe therewith, or countenance the ſame. The Zeal of the Lord should ſtirr up people to do more for vindicating the glory of God, and ſaving the land from an univerſal apoſtaſie, then privately mourne in ſecret. Sure p. 187this being ſpoken to the people, ſayes, they should manifeſt and declare their Zeal otherwayes; ſeing by this, they might have ſufficiently knowne how deteſtable ſuch a defection was unto the Lord, and that no leſſe would pacifie his wrath againſt that part corrupted, then utter exterminion and overthrow of young and old in it, with their cattel and goods: Will not any readyly yeeld, that they had been bound, to have concurred with the Magiſtrate in this execution; and that if the Magiſtrate had been negligent, to have remonſtrated the matter unto him; and if either that had not prevailed, or Magiſtrates being chief actors and patrons thereof, they durſt not have remonſtrated the matter, they might lawfully have joyned together, and with their ſwords in their hands, have moved the Magiſtrate to purge out that abhomination, and to have granted them ſecurity, that the contagion should not have ſpread, nor they be infected therewith, left the fierce-anger of God had not been turned away from them? And if this be granted (which cannot eaſily be denyed) we have our purpoſe, and Naphthali hath all which he deſired, And certanely, to ſay, That this courſe was only to be taken, when one city was infected, and not when moe, when ten or twenty, or poſſibly the major part, were but to elude Scripture, as Naphtali ſaid: ſeing the ſame reaſon will hold in theſe caſes, which holdeth in the caſes inſtanced: and whatever the Surveyer ſay pag. 56. ſuch a cleaving to the literal meaning of Scripture, as will not admit conſequential arguments to be drawne therefrom, to the like caſes, nor an argument drawne a minori ad majus, from the caſe inſtanced, is neither the Doctrine of Chriſt, nor of found Divines: nor is the following of Chriſts example and of the Apoſtles, who made uſe of ſuch conſequences, a making a noſe of wax of the holy Scriptures, nor a wringing or wreſting them, to bring in our owne fancyes, nor a covering of our crooked courſes with ſuch a cloak: (however we be branded by him, for this, and as being men of blood and violence, but his falſly rubbing that aſperſion on the innocent, will never wipe that right name off him and his party, whoſe violence and thirſting after blood, is more then ſufficiently knowne) yea himſelf in his 3 Anſwere p. 188pag. 57, 58. will allow ſomething to be done by vertue of this text, where the major part is corrupt, and the minor part found, ſaying [Though the leſſer part is not to acquieſce in the way of the greater, runing into rebellion againſt God, but by all meanes competent to them, bear witneſſe againſt that way, and ſtudy to keep themſelves pure, when they cannot prevaile to have matters rectified, as to the whole body] And yet the carnal luckwarmneſſe and indifferency of this latitudinarian Politician in the matters of God, appeareth. That after he had ſaid that [there is no coming to an accomodation in this matter whether the True God, or other Gods should be ſerved.] he preſently addeth, in a parentheſis [and yet this man would be very ſevere, if no Nation in the world, might (having before been embodyed in a Kingdome or State) continue and abide in their peaceable communion in civil intereſts, upon ſuppoſition of ſuch an equal diviſion ariſeing amongſt them.] It ſeemeth this meek peaceable man, would ſuffer Satan to be worshiped in the ſame State with the true and living God: and that (if he apply this to the purpoſe) if the equal half of the Kingdome of Iſrael had worshiped, the devil, he would not have been ſevere, but adviſed the other half to abide united with them in civil communion. But, leaving theſe and the like, which are not much to our purpoſe, let us ſee what he ſayes, to the thing. He tells us Pag. 57. [That no expoſition of a text can ſubſiſt, that is either contrary to other texts of Scripture, or to ſound reaſon.] This is granted: But how showeth he that the expoſition given, is contrary to either? [It is contrary to Scripture; becauſe (ſayes he) the Scripture committeth the vindicative and punishing ſword only to the Magiſtrate, who only is the ſword bearer. Rom. 13.] But this is not againſt us or our expoſition: Naphthali ſpeaks only of private perſons taking the defenſive ſword, and thereby keeping the land pure, and labouring (ſtill in their private way, not in a judicial authoritative and Magiſtraticall way) to purge out corruption, and maintaine Reformation; can he shew us Scripture againſt this? Againe ſayes he [this is poynt-blank contrary to reaſon, remedyleſ…y tending to diſſolve p. 189humane Societies, and all Kingdomes and Comonwealths.] Then it ſeemeth though Magiſtrates should concurre, with the minor and ſounder part, to purge out the corruption of the greater; or concurre with the equal half, to purge the other, or with a greater part to purge the leſſer, if a conſiderable part, it might not be; becauſe, that were a way to diſſolve humane Societies, and all Kingdomes and Commonwealths. Ay, but he meaneth that it is ſo [To teach that any meer privat perſones, or any part of a People, who think themſelves ſtrong enough, should take on them to ſit and act as punishing judges, over all Magiſtrates Supreme and Subordinate, yea and upon the Major part of the People themſelves, and upon their owne fancyes, led with their own lusts, draw the Magiſtratical ſword.] Anſw. But then againſt whom doth he fight? Naphtaly ſpoke not ſo: Nor doth our cauſe require that we should ſay ſo. We ſay not, that private perſones should take up the Magiſtrat's ſword, and with Magiſtratical power and authority judge and execute the whole body of the People, and the Magiſtrates Supreme and Subordinate; far leſſe do we ſay, That they should do this upon their fanſies, or when led with their owne luſts. This is nothing elſe but to fanſy an adverſary to himſelf, when he cannot anſwere or ſtand againſt his proper adverſary: and after he hath busked him up in as ugly a shape, as he can, then he may well cry out [Oh horrid confuſion, to be detaſted of all rational and Chriſtian hearts!] But this is not faire dealing, yet ſuteable enough to him and his cauſe, which he can get defended no other way? But then he tells us Pag. 59. [That though the words be ſpoken to the People; yet it is alwayes to be underſtood, that the Peoples concurrence in the punishing of an Apoſtate city, was to be within the bounds of their calling, and under the conduct of the Magiſtratical power ſet over them: As when inticers to idolatry are, in the former part of the chapter, enjoyned to be taken order with, (however nearly they were related to People) and to be ſtoned, it is not to be ſuppoſed that the charge is given to every private perſon brevi manu to do this, but judgment was to be execute on them after judicial conviction, and ſentence given by the Magiſtrate, as ſayeth Diodat. on v. 8. and Pelargus on v. 14.] Anſw. 1. That p. 190the Peoples concurrence was to be within the bounds of their calling, we grant: But the queſtion is how far the bounds of their calling did extend: Did it extend no further then to goe out when called thereto of the Magiſtrate, to punish that Apoſtate city? Then if the Magiſtrate neglected to call them out, they were not ſo much as to mourne for that Apoſtaſy, by this text; Nor to uſe any other meanes to have the Matter rectified, nay nor to beare witneſſe againſt that way: For if the Magiſtrate was to preceed, and they only to goe under his conduct, if he called them not forth, they were exonered, all that was required of them, being only to be willing and ready at a call. But ſure this interpretation is not conſonant to other texts of ſcripture, as we shall shew. 2. If we look to the other particulars ſpoken to in that chapter, we will finde that there was more required then that, or a ſimple mourning in ſecret; for no man wil think they were exonered, if they had been only willing to execute the ſentence of the Magiſtrate upon the falſe Prophet and dreamer, that ſought to draw them after other Gods. Seing they were not to hear him. So as to the enticer, they were not only not to hearken unto him, but they were not to pity him, nor to conceale him v. 8. but now, what in caſe the Magiſtrate should have refuſed to have done his duty, to have examined the Matter; or, what in caſe the Magiſtrate should have countenanced and encouraged ſuch an one, was there no more required of them, but to have made offer of ther Son, Daughter, Wife, or Brother unto juſtice, and when juſtice could not have been gotten executed upon them take them home again to their houſe and into their boſome, & live as formerly good friends together? I feare ſuch cleaving to the letter of the ſcripture shall be found a meer eludeing of ſcripture, and a mocking of the holy ghoſt by whom it was given. 3. Yea that wich Diodat ſayes, is more, for he ſayes, [They were to procure vengeance on him, in way of juſtice accuſing him to the Magiſtrate by information or ſufficient proof.] And if the Magiſtrate refuſed to do juſtice, I ſuppoſe, they might have provided for their owne ſecurity, and shot him or her out of doores with violence, that was ſeeking to p. 191draw them a way from the true God. So that granting what the Surveyer would be at, the place will make for us: For though the Magiſtrate was bound to examine, judge and ſentence the Apoſtate city, in a judicial authoritative manner; yet in caſe the Magiſtrate should have connived at, or countenanced ſuch apoſtacy, they were to uſe other meanes to have the land purged of that crying obhomination, then ſimple mourning in ſecret, even to have taken the ſword in their hand, in caſe the defection was approaching to themſelves, and Magiſtrates were forceing them to a complyance with that evil, or apoſtaſy; and never to have laid it downe, till not only themſelves were ſecured as to theirpart, but the land were purged of that idolatry & the idolaters executed according to the law, Their Zeal in this caſe should have carryed them without doors, though not to an aſſumeing of the Magiſtrates juridicall authoritative and punishing ſword.

2. Eſai. 59: v. 4. None calleth for justice, nor any pleadeth for truth. Where the Prophet among the reſt of the evils wherof that People was guilty, and for which heavy calamities did preſſe them, reckoneth this, that there was none who called for juſtice, or did plead for truth; that is, there was none who endeavoured to relieve, and right the wronged, or to redreſſe what was amiſſe, ſee the English Annotat. no man owned the right cauſe, or took God's part againſt falshood and wickedneſſe, [No man (ſay the Duth Annotat.) to dehort them that deal unjustly, or to maintaine a juſt cauſe, and the truth to the utmoſt of his power.] So that by this we ſee what was required of People, in a day of defection, even to call and cry aloude, that juſtice might be executed, and deal with ſuch as were Magiſtrats to do their duty, and not to bring and keep on the wrath of God upon the Land; And this is more then the Surveyer will have to be the only duty of private perſones in a day of general defection, Pag. 52. viz. To keep themſelves pure without any degree of acting theſe ſinnes, to mourne and ſigh for the evils that are done, to be earnest in prayer that God may convert others, to admonish faithfully, and ſtudy to reclame p. 192theſe who are out of the way. But this will be more cleare by the following paſſages.

3. Eſay. 59: 15, 16. [Yea truth faileth and he that departeth from evill maketh himſelf a prey, and the Lord ſaw it, and it diſpleaſed him that there was 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 p. 193cauſe 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 p. 194defection, 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 p. 195abhorrence 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 p. 196chief 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, p. 197and 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 p. 198cannot 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 p. 199of 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, p. 200far 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, vvhichwhich 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 vvhichwhich vvould make the eares of all true Chriſtians to tingle.

p. 201His 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 Nero, becauſe they wanted temporal ſtrength. But might not that excuſe be good in itſelf though Bellarmine made uſe of it? I ſuppoſe upon ſecond ſearch, it will be found, that they had not ſuch a capacity, as he, it may be, ſuppoſeth: But of this afterward. It brings to his minde alſo what Creſwel the Jeſuite ſaid againſt the Edict of Q. Elizabeth. But all this is nothing to the purpoſe, for neither we, nor Naphtaly joyne with the Ieſuites (whatever he ſay) as to the depoſeing and throwing downe of Princes, and all Magiſtrates, and punishing them by private hands. But if he think this condition, in private perſons reſiſting of violence, Ieſuitical, viz. if they be in a probable capacity to do it. He muſt give us leave to ſay, It is very rational, and he is more then brutish to think otherwiſe: For will he ſay, that it is an indiſpenſable duty, for Ten private perſones, though they had their Magiſtrates with them, to go and reſiſt an army of Ten Thouſand, unleſſe they have an extraordinary particular & peremptory cal of God? Sure then he but shewes his folly to carpe at ſuch things as theſe, let him read, Luk. 14: 31.

Next let us ſee what he hath Pag. 84. 85. 86. Where he ſayeth 1. (That albeit it be God's holy will, that in erections of civil government, his Truth, ſincere worshipe and glory in theſe, should be mainly minded and intended by men, and it is mens duty ſo to do; yet it is clear that in many places de facto it is not ſo; although men in the general profeſſe aiming at Truth, and right worshipe, yet there are aberrations in the particular.] Anſw. 1. This is very true, and not only do we ſee that it is ſo de facto; but alſo that where conſcience hath been made of mindeing Gods truth, ſincere vvorshipe, and glory, and theſe ſo twiſted in, and interwoven with the conſtitution of the civil government, that they became to the ſubject, a piece of their National patrimony, ſecured by all meanes imaginable, not only theſe neceſſary things are not minded, but they are ſought to be overturned and deſtroyed. 2. Since he grants that it is men's p. 202duty ſo to do, how can he condemne what the honeſt Parliaments of Scotland did, and what the king conſented to, and owned? Was that any thing elſe but to establish and ſecure the reformed Religion in Doctrine, worshipe, diſcipline and government, for the glory of God, and the good of the nations?

Next he ſayes, [Albeit there be in the poynt of truth, and the worshipe of God, anotable perverſion and ſwerving, that doth not at all invalidate the authority, nor break the obligation thereunto, although it be injurious, to favourers of Truth and right Worshipe: for although Religion be not minded, as it ought to be, God will not have the Commonwealths, where juſtice between Man and Man is maintained, for his glory, caſten looſe; nor have men think themſelves looſed from obligation to the government—for neither muſt they be heard, who hold that civil dominion is founded on grace, nor they who ſay, That infidel, heretical, or excommunicate Magiſtrates fall from their power, or that the ſubjects obligation to them ceaſeth.] Anſw. 1. Yet vvhere the maintainance of Truth, and of the right vvorshipe is a fundamental pillar of the conſtitution, and a maine article of the compact betwixt Magiſtrates and ſubjects, a failing here is a looſing of the government, and of the Subjects obligation, if not in vvhole, yet in ſo far; 2. A pleading for the obſervation of the compact and maintainance of the Truth and Worshipe of God, conforme to ſworne compacts, is no breaking of the obligation, but rather a way to have it ſtrengthened and made more firme: Much leſſe can they be charged with this, who plead only for a liberty of defence of the ſame Truth and Worshipe, againſt manifeſt injuries, contrary to Covenants, vowes and compacts. 3. Such as reſiſt the unjuſt violence of Magiſtrates, do not therby looſe themſelves from the obligation to government, otherwiſe every woman who in defence of her chaſtity reſiſted the prince, should die as a Traitor, 4. We abhore both that opinion, that dominion is founded on grace, and that other of the Papiſts: p. 203we ſtand upon other grounds, as hath been, and may yet be, furder shewed.

The ſumme of what he ſays in the 4 place (for what he hath ſaid in the 3 place is but ſome conceſſions, which are touched already) is this [That to reforme in a publick coactive way, by the uſe of the vindicative and punitive ſword, belongeth alone to the Magiſtrate, ſo that perſones of meer private capacity, cannot uſe that ſword againſt all Magiſtrates, and their fellow ſubjects, to violent them in matters of Religion, or which they account Religion, and punish them for not being, of their Religion.] Anſw. It is but his groundleſſe calumny, to ſay that Naphtaly ſayes all this, and ſo it is nothing to the queſtion in hand, which is concerning privat perſons maintaineing their Religion, and endeavouring to have corruptions removed, which may wel be, without the leaſt incroachment upon the Magiſtrates; and ſince he ſpeakes not to this, he either declares himſelf unable to confute what we ſay; or he fowlely prevaricates, to the palpable betraying of his owne cauſe; or both.

Then he tells us further. [That the great mistake in all this matter is, That we think the Magiſtrate & People, are, as to their Covenant with God, debtors bound in a band conjunctly and ſeverally, for one ſum, ſo that in the deficiency of the one. the other muſt pay all, and hath power to diſtreſſe the deficient—whereas they binde, but for their ſeveral moieties of a ſum—ſo that if the People reforme themſelves, and keep themſelves pure from abhominations, the Magiſtrates deficiency (which they tolerat with grief) shall not be imputed to them: Becauſe God giveth them not a calling to intrude into the Magiſtrates office—there lyes no obligation on them to force the King, or their fellow ſubjects to external meanes of Worship and Religion.] Anſw. This is the ſumme of what he ſpendeth many words about, but it may be eaſily anſwered. For 1. By this ſimile he will wronge the Magiſtrate: for as the People may not preſſe the Magiſtrate to pay his moyety, how may He preſſe the Subjects to pay p. 204their moyety? 2. If the Magiſtrate break to God, and will not pay his moyety of the ſumme, he cannot preſſe the Subjects to break alſo, and not to pay their part; but whether he will or not, they are bound to keep Covenant: and if he force them▪ his violence is unjuſt and illegall (for no law can warrand People to break their Covenant with God) and may lawfully be reſiſted; and this is enough for us. 3. A better lawyer then he Althuſius pol. cap. 28. n. 18. tels us that in thoſe Religious Covenants, Magiſtrates and People are bound conjunctly and ſeverally, ſo that the whole ſumme may be required of either of the corrëi: Ita ſunt corrëi (ſayes he) ut in ſolidum & in continenti ab unoquoque promiſſum peti poſſit, tanquam a principalirëo. l. poen. de duob. rëis ſtip. 2 Chro. 33. 2 King. 24. 4. Deut. 29.) And his reaſon is, becauſe God would not commit to one the care of his Church, and worshipe; but to the whole People, whom their ſervants King and Parliaments do repreſent, which alſo he proveth from Ier. 17: 20. and againe Num. 19. He tells us that one of the corrëi muſt anſwere for the other and partaketh of his guilt, if he do not oppoſe and reſiſt him as much as he can, and ſo hinder him from breaking: Which he proveth from 1 King. 14: 16. and Num. 23: 24. He anſvvers Barclaius alledging the ſame thing vvhichwhich this Surveyer alledgeth ſaying, [Concedo Barclaio in duobus rëis promittendi obſervari, ut uno ſolvente quod promiſit, alter liberetur, Ergo quando Rex vel Populus ob delictà ſua arque foederis initi tranſgreſſiones, poena â Deo eſt affectus, alter liberabitur. Verum haecregula, uno corrëo ſolvente, alterum, liberari, exceptionem patitur in caſu quo non inſolidum & in tot…m corrëus ſolvit. ſed pro parte, uti hîc, unus ex corrëis poenas perſolvens, Deo non in ſolidum ſolvere poteſt. Deinde haec regula non procedit in delictis; In his enim uterque corrëus delinquens & criminis ſocii puniuntur in ſolidum, neque unus poenas luendo, alterum liberare potest, 1 Sam. 12: ver. 27. Et docent id late ICC. Denique praedicta regula non procedat in caſu qnando uterque corrëus ſe in ſolidum obligavit ad idem factum, uti in hoc foedere accidit, 2 Chron. 15: ver. 13: Vbi de poena ſubditorum & Regis loquitur, ut, 1 Sam. 12: ver. 7. 4. But now the queſtion is what is the Peoples duty, in a day of defection? He ſayes it is only to keep themſelves p. 205pure from the abhominations, and reforme themselves. But we have shewed above that the ſcripture requireth more, even ſome active endeavour, to have the National Corruptions removed, though not to uſurpe the Magiſtrates place. But ſayes he [The late Covenant it ſelf, doth bind private perſons in their places and callings (which certanely are private, and to be managed by private means) to endeavour reformation, & doth not bind any number of private perſons to pull the ſword out of the Magiſtrate's hand, when they think he uſeth it otherwiſe then he should, and then they would have him uſe it—if the Covenant be paſſive of ſuch commentaryes, as this man puts upon it, That whatever any private party accounts Reformation, they may uſe the vindictive punishing ſword againſt all, of all degrees, that ſtand in their way to advance the ſame, we have little reaſon to be in love with it; and juſt cauſe to caſt it by, till it be cleared of ſuch corrupt gloſſes. [Anſwer. I feare the Surveyer be ſo out of love with it, and have ſo caſt it by, that were it never ſo cleared (as it is cleare enough) he hath no minde to take it up againe, and he beſt knoweth what it vvas that moved him to caſt it off. But 2. as Naphtaly ſaid vvel, That clauſe annexed can not be ſo reſtrictive, as this Surveyer would have it; for certanely it cannot bind up privat men's hands, from doing of theſe things, which otherwiſe were commanded them to do. Now whether this Covenant had been or not, more would have been required of private perſons, in a time of great and univerſal or a national defection, then at other times. Every man is bound according to his place and ſtation to preſerve he Kings perſon and authority. Now put the caſe that ſome party or faction should captivate him, This man will grant that private perſones, without the conduct of inferiour Magiſtrates, may joyn together, if they be in a capacity to break thorow impediments, & through the interprize, and labour his vindication and delivery, and reſtauration: Would he in this caſe condemne theſe men, as acting without their sphere, or as uſurpers: I ſuppoſe not: Let him then apply this to our caſe. and he will eaſily ſee the parallel. So it is the duty of p. 206burgeſſes in their places and ſtations, to promove the good of the ſociety: Now ſuppoſe a fire kindle, and ſuch as are appointed to overſee the quenching of fires either are abſent, or careleſſe, or half willing the Town should be burnt, shall private perſones hands be bound up from doing what they can, in what order they may, to ſave the Towne? shall they be accounted tranſgreſſours, or Uſurpers of the Magiſtrat's place, though they should materially occupy his roome for that exigent? No certanely, they should rather be accounted faithful citizens, mindeful of their oath and promiſe. So when an army is engaged with the Enemy, if the Commanders should perfidiouſly betray their truſt, and leave their ſtation, or ſeek the deſtruction of the army, in their ſtation, It would be accounted no uſurpation, in any private perſons, who could beſt fill theſe roomes and places, for theſe exigents, to do what they could, for the ſaifty of the army: Nor would this be thought contrare to their oath. When a Maſter of a Shipe either through ſotishneſſe, or vvickedneſſe, vvould run the ship againſt the rock, any private Seaman in that caſe of neceſſity, may, to ſave his ovvne life and the lives of all vvho are in the shipe, do the beſt he can, to prevent deſtruction, without any ſinful tranſgreſſing the bounds of his calling. Whence we may underſtand, that in caſes of extreame neceſſity, private perſones may do more, then in ordinary caſes; and yet not ſinfully goe beyond their places and callings: and though materially, they, for that exigent, occupy the places of Superiours, who ſinfully, unfaithfully, and baſely, either neglect or betray their truſt; yet they cannot be accounted Uſurpers: nor is it rational to ſay, that ſuch as plead for the lawfulneſſe of this, do plead for the lawfulneſſe of private perſons pulling the ſword out of the Magiſtrate's hands, whenſoever they think he uſeth it otherwiſe then he should, or whenſoever he uſeth it otherwiſe then they would have him uſe it; and uſeing the vindictive punishing ſword againſt all Magiſtrates and others, that ſtand in their way. By this alſo, vve may ſee what injury he doth to Naphtaly, when he draweth ſuch conſequences from vvhat he ſaid Pag, 151. and there p. 207did shevv by the ſimile adduced, that ſuch a thing vvas to be done only in extreame inevitable and urgent neceſſity. And what the Surveyer hath ſaid Pag. 116. and 117. needeth no other anſvvere.

This is not all, he muſt harpe on this ſtring againe Pag. 103. where he ſayes [That it is to ruine all order, to teach that the advancing Religion, not only actibus elicitis but actibus imperatis, which belong to the Magiſtrate, may be medled with by the people-extraordinary neceſſities are more eaſily pleaded then juſtified, as 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, vvhichwhich 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, vvhichwhich 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 vvhichwhich 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 p. 208poſſibly 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, vvhichwhich 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 p. 209People 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 p. 210dangerous 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 conſonant to the word of God, and publickly received with all ſolemnities imaginable, notwithſtanding of acts and lawes made to the contrary: and no true Chriſtian will ſay, That ſubjects should imbrace any Religion which Magiſtrates will countenance and preſcribe, be what it will, or upon that account.

2. As they were thereby declareing their ſoul abhorrence of theſe corruptions, which were countenanced and authorized by ſinful acts and ſtatutes; ſo they were defending, to the utmoſt of their power, the reformed Religion, according to their Covenant, and vow to God. And that ſuch a defence as this, is lawful, we have shewed.

3. They were defending themſelves againſt intolerable and manifeſtly unjuſt violence, offered becauſe of their adhereing to the cauſe of God, and to the reformed Religion, which King, Parliament, and all rankes of People in the land, were ſolemnely ſworne to owne, and avow, all the dayes of their lives, really, ſincerely and conſtantly▪ as they should anſwere to God, in the great day; no leſſe then they.

4. They were mindeing their Oath and Covenant made with God, with hands lifted up, with ſolemne atteſtations, and proteſtations; the Covenants which they did make and renew in the preſence of Almighty God, the Searcher of all hearts, with a true intention to performe the ſame.

p. 2115. They were endeavouring in their places and ſtations (according to the latitude allowed in times of ſuch neceſſitie, and in matters of ſuch weight and moment) to have the Church and Kingdome purged of theſe abhominable and crying corruptions, and grievous abhominations, which provoke the Lord to wrath, againſt the whole Church and Kingdome.

6. They were defending the maine fundamental law and conſtitution of the Kingdome, and that maine article of Agreement and Compact betwixt Soveraigne and Subject, which all the members of the Nation, were no Leſſe bound unto, then they.

7. They were joyning together, as detaſteing that deteſtable indifferency and neutrality abjured, to defend and aſſiſt one another in the ſame cauſe of maintaining their reformed Religion, with their beſt counſel, bodyes, meanes, and whole power, againſt the old, inveterate and Common enemie, that malignant ſpirit and rage; according to their Covenants.

8. They were repenting of their National ſin, in complying (by their ſinful ſilence, & not giving open, faithful, and faire teſtimony, when the Truth of God was openly and violently trode under foot) with that dreadful courſe of backſlideing, which was violently carryed on. They were calling for juſtice, and valiently pleading for truth, ſinfully and tyrannically borne downe and oppreſſed. They were with zeal and courage valiently interpoſeing, & labouring to put a ſtop to the begun and far-carryed-on defection, when truth was failing, and he who depairted from evil made himſelf a prey, that God might pardon, and look in mercy on the land. They were endeavouring to ſtand in the gape and make up the hedge; and pleading with their Mother Church, or a malignant faction in her, shamefully departing from God, when there was no other way or meane to be followed, or eſſaved.

When all theſe things are duely conſidered and laid together, It will appeare to impartial and unbyaſſed perſones, That the late act which is ſo much condemned and cryed our p. 212againſt, is not ſo hainous and unpardonable a crime, as this Surveyer and his wicked party vvould give it out to be: but vvas a noble and laudable interprize, for the glory of God, the good of Religion, Church and Kingdome; beſide that it vvas a moſt neceſſary and unavoydable act of ſelf defence. Since the Scriptures formerly cited vvill allovv more unto private perſons, then vvhat this Surveyer reſtricketh them unto, (as vve have shevved) in a time of defection: Then vvhen there vvas no other vvay left to do theſe dutyes there required, and vvhen vvith all ſeveral other things did call aloud to a mutual conjunction in armes for defence of one another, and repelling of unjuſt violence, and proſecuteing the holy and neceſſary ends of the Covenants vvhichwhich they ſvvore, no man in reaſon can ſuppoſe that ſuch a vvork is repugnant to Scripture or right reaſon, but rather moſt conſonant to both.

And though many do and will condemne the ſame, even as to this interprize of Reformation, upon what grounds and motives themſelves beſt know, yet Our worthy and Noble Reformer famous Mr Knox if he were living this day, would be far from ſpeaking after the language of ſuch. For he in his appellation Pag. 22. &c. hath theſe words [The ſecond is, that the punishing of ſuch crimes, as are idolatry blaſphemy, & others that touch the Majeſty of God, doth not Appertaine to the Kings and chief rulers only; but alſo to the whole body of the People, and to every member of the ſame, according to the vocation of every man, and according to that poſſibility and occaſion which God doth miniſter, to revenge the injury done againſt his glory, when that impiety is manifeſtly knowne: And that doth Moſes plainly ſpeak Deut. 13: v. 12, 13, 14, 15, 16. in theſe words, if in any of the cities &c.—plaine it is that Moſes ſpeaketh not, nor giveth charge to Kings, Rulers, and judges only; but he commandeth the whole body of the People, yea and every member of the ſame, according to their poſſibility: And who dar be ſo impudent, as to deny this to be moſt reaſonable and juſt; for, ſeing that God had delivered, the whole body from bondage; and to p. 213the whole multitude had given his law; and to the twelve Tribes had he ſo diſtributed the inheritance of the land of Canaan! that no family could complaine that it was neglected; was not the People and every member addebted, to acknowledge, and confeſſe the benefites of God? Yea, had it not been the part of every man, to have ſtudyed to have keeped the poſſeſſion which he had received? Which thing God did plainly pronounce they should not do, except that in their hearts they did ſanctify the Lord God; that they embraced, and inviolably keeped his Religion eſtablished; and finally except, they did put away iniquity from amongſt them, declareing themſelves earneſt Enemies to theſe abhominations, which God declared himſelf ſo vehemently to hate, that firſt he commanded the whole inhabitants of that Countrey to be deſtroyed, and all monuments of their idolatry to be broken downe. —But in ſuch caſes Gods will is, that all creatures ſtoup, cover their faces, and deſiſt from reaſoning, when commandement is given to execute his judgement. Albeit I could adduce diverſe cauſes of ſuch ſeverity; yet will I ſearch none other then the holy ghoſt hath aſſigned; firſt, that all Iſrael hearing of the judgement, should feare to commit the like abhomination; and ſecondly, That the Lord might turne from the fury of his anger, might be moved towards the People with inward affection, be mercyful unto them, & multiply them, according to his oath made unto their Fathers: Which reaſons as they are ſufficient in God's children to correct the murmuring of grudging flesh; ſo ought they to provoke every man, as before I have ſaid, to declare himſelf an enemy to that which ſo highly provoketh the wrath of God againſt the whole People: For where Moſes ſayeth Let the city be burned, &c. he plainly doth ſignify that by the defection and idolatry of a few, Gods wrath is kindled againſt the whole, which is never quenched till ſuch punishment be taken upon the offenders, that whatſoever ſerved them in their idolatry be brought to deſtruction, becauſe that it is execrable and curſed before God; and therefore he will not that it be p. 214reſerved to any uſe of his People. I am not ignorant That this law was not put into execution, as God commanded; but what did thereof enſue and follow? Hiſtories declare, viz. plague after plague till Iſrael and Iudah were led into captivity, as the Books of the Kings do witneſſe. The conſideration whereof maketh me more bold, To affirme that it is the duty of every man, who deſireth to eſcape the plague and punishment of God, to declare himſelf Enemy to idolatry, not only in heart hateing the ſame, but alſo in external geſture declareing, that he lamenteth, if he can do no more, for ſuch abhominations—of theſe premiſes, I ſuppoſe, it be evident. That the punishment of idolatry, doth not appertaine to Kings only, but alſo to the whole People, yea to every member of the ſame, according to his poſſibility: For, that is a thing moſt aſſured that no man can mourne lament and bewail for theſe things, which he will not remove to the uttermoſt of his power.] And a little thereafter… And therefore I feare not to affirme that the Gentiles (I meane every City, Realme, Province or Nation, amongſt the Gentiles, imbraceing Chriſt Jeſus and his true Religion) be bound to the ſame league and Covenant, that God made with his People Iſrael when he promiſed to root out the Nations before them, in theſe words Exod. 34: 12, 13, 14.—to this ſame law and Covenant are the Gentiles no leſſe bound, then ſome time were the jewes, vvhenſoever God doth illuminate the eyes of any multitude, Province, People, or City, and puteth the ſword in their ovvn hand, to remove ſuch enormities from amongſt them, as before they knevv to be abhominable. Then, I ſay, are they no leſſe bound, to purge their Dominions, Cities, and Countreyes, from idolatry, then vvere the Iſraelites, vvhat time they received the poſſeſſion of the Land of Canaan. And moreover, I ſay if any goe about to erect and ſet up idolatry, or to teach defection from God, after that the verity hath been received and approved, that then not only the Magiſtrates, to vvhom the ſvvord is committed, but alſo the People, are bound, by that oath, vvhichwhich they have made to God, to p. 215revenge to the utmoſt of their povver, the injury done againſt his Majeſty.] So in his admonition to the Commonalty of Scotland Pag. 36. [Neither would I that you should eſteem the reformation and care of Religion leſſe to appertaine to you. becauſe yee are not Kings, Judges, Nobles, nor in authority. Beloved brethren, you are God's Creatures created and formed to his owne image and ſimilitude, for whoſe redemption, was shed the moſt precious blood of the only beloved ſone of God, to whom he hath commanded his goſpel and glade tidings to be preached, and for whom he hath prepared the heavenly inheritance; ſo that yee will not obſtinately refuſe, and diſdainfully contemne the meanes, which he hath appoynted to obtaine the ſame—for albeit God hath put and ordained diſtinction betwixt King and Subjects; yet in the hope of the life to come, he hath made all equal—and therefore I ſay, that it doth no leſſe appertaine to you, to be aſſured that your faith and Religion be grounded and eſtablished upon the true and undoubted word of God, then to your Princes or Rulers; for, as your bodyes cannot eſcape corporal death, if with your Princes, you eate or drink deadly poiſon (although it be by ignorance or negligence) ſo shall ye not eſcape the everlaſting, if with them yee profeſſe a corrupt Religion—and this is the cauſe that ſo oft I repeate, and ſo conſtantly I affirme, that to you it doth no leſſe appertaine, then to your King or Princes to provide that Chriſt Ieſus be truely preached among you, ſeing without his true knowledge, you cannot attaine to ſalvation.] More to this purpoſe may be read there.