The Peoples Right to Defend Themselves and their Covenanted Religion, Religious tract · Chapter 21

The Peoples Right to Defend Themselves and their Covenanted Religion · Religious tract · Chapter 21

p. 426CAP. XXI.

Some Animadverſions upon the Surveyer's Virulent preface and Title-page.

WHen thus we have fully examined and confuted vvhat this Enemy hath ſaid, in this part of his Survey. It will not be amiſſe, till we ſee what he ſayes further in the following part or parts of this infamous work of his, to touch a little upon his Title-page and his moſt bitter, and ſatirick preface, which is a perfect proof of the man's Spirit: for he cometh forth in his owne colours, & with his tongue ſpeaketh no flattering words, nor words of butter, but both heart and tongue are full of gall and worm word; So that his Name should not be Honeyman but Wormwood-Man or Man of gall.

1. He calleth his work a Survey. Or rather a Superficial view: For No man, who ever put pen to paper, took ſuch an p. 427overly look, of the books which he pretended to anſwere, as this Man doth of theſe books which he mentioneth in the title page of his ſcurril pamphlet, as hath been abundantly already shewed: And if he do no more in the following part or parts, then he hath done in this firſt part, he may deſervedly bear the name of a Superficial prelate ſuperficially viewing his adverſaryes forces, & ſuperficially managing the tottering cauſe; for which he should have been ſuperficially rewarded.

2. A Survey of what? Of the inſolent and infamous libel, Entituled, Naphtali &c. But whether his railing pamphlet, or Naphtali do beſt deſerve the title of an inſolent and Infamous lybel, let the Reader judge when he hath conſidered, firſt, that as Naphtali came forth without the author's or printer's name prefixed, (for which every one may be convinced there was ſufficient reaſon, ſeing ſuch hath been and is the wickedneſſe and cruelty of corrupted tyrannical Courts, and of none more then our Court novv in being, that none durſt without manifeſt hazard openly rebuke in the gate, or in printe shevv the iniquity of their vvayes. Yea Or vindicate ſuch as oppoſe their tyranny and cruelty. So doth this Survey, vvhoſe author could be under no rational feare from the povvers novv in being, for his advocating their cauſe; ſeing he hath been ſo richly revvarded for the ſame, as is ſufficiently knovvne: And therefore, his Survey deſerveth much more to be tearmed Libellus Famoſus; ſeing notwithſtanding of the warrand, Yea & reward of the Magiſtrates, he dar not owne it, by prefixing his name to it; Nor dar the very printer prefix his name. Next the nature of Naphtali's diſcourſe is but an hiſtorical deduction of the troubles, the Church of Scotland, in her reformation, hath met with at the hands of a popish, prelatical and Malignant faction, with a neceſſary vindication of the truth, which is allovved to all hiſtorians, that thereby, truth may be the more cleared, and the Readers more edifyed by the hiſtory. And who ever heard ſuch a faire and cleare deduction of Matters of Fact, together with a few reaſons here and there caſt in for the Readers further …atisfaction; called an Infamous lybel, till p. 428this impudent ignoramus aroſe? And as for his pamphlet, do not all ſee, who conſider either its ſcope, or its method, or the vvhole ſtraine of the diſcourſe, that it can be tearmed nothing elſe, then a moſt impudent, inſolent and infamous libel, being not only larded, with bitter invectives againſt the Cauſe and People of God, and railing ſpeaches more ſuteable (if ſuteable for any rational creature) for open ſcolds and brawling wives, then for a man, (unleſſe he except ſuch a man, as hath by perjury and more then feminine levity, declared himſelf, by his owne grant, to be one of a debauched conſcience) but alſo tending moſt falſly to father on the honeſt people of God ſuch things as never came into their mindes: Whereby this railing Rabshakeh proveth himſelf, to all ſober judicious perſons, to be an impudent lying calumniator; and his pamphlet, a more then ordinarily inſolent, baſe, lying, and infamous libel.

3. He tels us, that in his Survey, ſeveral things falling in debate in theſe times are conſidered. But by vvhat vve have ſaid, vve have ſeen, that ſuch things as he hath in the preceeding chapters conſidered, for the moſt part, are either ſuch things as should be put beyond debate, by all who have not renunced Humanity, Reaſon, & Religion; or ſuch things concerning which himſelf hath needleſly and foolishly (as it may be his rewarders will finde) moved the debate; unleſſe he bring ſome other things above board, in the next part or parts, then we ſee in this?

4. Moreover, he tells us, that [here ſome doctrines in Lex Rex & Apol. Narration (he should have ſaid relation) are brought to the touch ſtone.] But if in what he hath furder to ſay, he mention not ſome other doctrines, then what we ſee in … every rational Man vvill ſee that he hath rather brought ſome drops then doctrines of theſe books to any touch ſtone, yea even to the touch ſtone of his owne unſolid and buttery fancy, for his Reaſon hath no pallat to taſte truth aright.

5. In this 1. part he tels us that [He Repreſents the dreadful aſpect of Naphtali's principles upon the powers Ordained of God, and detects the horrid conſequences in practice, neceſſarily reſulting from p. 429ſuch principles. But more truely, the dreadful ſtate of his owne diſtempered braine, both in his judgment, miſunderſtanding what Naphtaly ſayes, and in his ratiocinative faculty, giving us nothing but non-ſequitur's for clear conſequences, And the manifeſtly dreadful aſpect, which his owne principles have on all Commonwealthes, and on all Rational and Religious perſons, together with the affected ſtile of a baſe & ignorant gnatho, Time ſerving paraſite & Royally rewarded court flatterer, who having a latitudinarian's conſcience, or rather a conſcience utterly (I wish, not irrecoverably) debauched, maketh no conſcience what he ſayeth, if he can pleaſe King and Court: And how pernicious ſuch Sycophants have been to Kings in all ages, hiſtories ſufficiently declare.

6. Then he praefixeth, Iob 13: ver. 7, 9, 11. will you ſpeak wickedly for God, &c. A paſſage which moſt fitly quadrats with him (unleſſe he ſay he intendeth not to plead for God, but for a creature, yea and upon the matter, for the devil) who, as Job's Friends conſpired againſt Iob, and maintained a wrong theſis, & erred no leſſe in the hypotheſis or in the application to Iob; ſo he conſpireth with other Royaliſts to defend erroneous and long-ſince decarded theſes, and maketh as evil applications to our preſent caſe, as hath been shewed. His diſcourſe sheweth to all that he is an accepter of perſons, not ſecretly indeed, but openly; and ſo this forger of lies ſpeaks wickedly for the King, who is (very like) all his God: But we are confident, God shall ſearch him out and reprove him. Then he prefixeth, Pſal. 144: ver. 10. It is he that giveth Salvation unto Kings, who delivereth David his Servant from the hurtful ſword. A noble truth, which all Kings would look to, and if they expected any good of this good word, would …ay out themſelves for this God and this …, and not ſtand in oppoſition againſt him, leſt they fince that he who is terrible to the Kings of the Earth, Pſal. 76: ver. 12. And Made higher then the Kings of the Earth, Pſal. 89: ver. 27. Shall not ſpare but ſtrick thorow Kings in the day of his wrath, Pſ. 110: 5. And finde a way to make good that, Pſal. 149: v. 5,—9. [For the Lord …aketh pleaſure in his people, he will beautify p. 430the meek with ſalvation, let the ſaints be joyful in glory, let them ſing aloud upon their beds, let the high praiſes of God be in their mouth, and a two edged ſword in their hand, to execute vengeance upon the heathen, and punishments upon the people. To binde their Kings with chaines, and their Nobles with fetters of iron. To execute upon them the judgment written: This honour have all the ſaints, praiſe ye the Lord.] But it is to be obſerved, that by his bringing forth of this place of ſcripture, he vvorld make the vvould beleeve, that the party he oppoſeth is thirſting for the life of the King, which is but this falſe calumniator's fiction: & we shall make uſe of the very next words of that ſame Pſal. 144. v. 11. &ſay [Rid us and deliver us from the hand of strange Children whoſe mouth ſpeaketh vanity, and their right hand is a right hand of falshood.] And in the laſt place prefixeth Proverb. cap. 24: ver. 21, 22. My Son feare thou the Lord and the King, and meddle not with them that are given to change, &c. And doth he account himſelf and his party, fearers of God, who have ſo Apoſtatized, and palpably perjured themſelves? and doth he think, that ſuch as feare not God can ever fear the King aright? If he do, he is miſtaken. And who are moſt given to changes, They or we, let the World judge. What was this impudent man's brazen face doing while he wrote downe this paſſage? What was his debauched conſcience doing? Was there no blushing? Was there no conviction? Did not this text flee in his face? If not, ſure his conſcience muſt be extreamly debauched, and I fear fea…ed with a hote iron. And therefore let us take notice of this, and meddle not with ſuch as are given to change, knowing that the following word shall be made good. … calamity shall riſe ſuddenly and who knoweth their ruine? Our King liveth, and he shall come. Even ſo come Lord Jeſus, and let all thine Enemies perish.

But now let us come to his preface, that maſter piece of verulency.

1. He tells us it hath been, and is the lot of the …ilitant Church to be as it were grinded betwixt the two milſtones of a … and Atheiſticall world, and of a party pretending highly for truth and piety. And amongſt the laſt (by whom he meaneth the Sect of the p. 431Anabaptists) he would reckon the faithful of the land, who adhere to their Covenants, and are conſtantly ſet againſt that abjured hierarchy. But when we marke his ſcope, we ſee what he would ſay in plaine tearmes, if he durſt for shame, viz. That they are now the only militant Church of the Lord in Scotland. This is a great change, I confeſſe, when Chriſt shall have no other Church in Scotland, but the perjured, apoſtatical, popish, prelatical and malignant faction, that hath been from the beginning, an heart and avowed enemy to the Church and People of God, and never more wicked and debauched then it is this day: And yet ſo holy is it, that it muſt arrogate to itſelf alone, the name of the Church. But what Church? Be-like the Synagoge of Satan which call themſelves jewes but are not, or that coetus malignantium (as the vulgar hath it) Pſal. 26: v. 4. The congregation of evil deors which should be hated and not joynd with. They the Church, who have banished Chriſt out of the Church, abjured his intereſts, perſecuted to the death his brethren and followers? Muſt they be the Church, who are a company of perjured Apoſtats, prophane ranters, Men of debauched conſciences, wicked lives, corrupt principles, prodigiouſly licentious, and running to all exceſſe of riot & iniquity? They the only Church, whoſe chief Fathers are Apoſtate Prelats, ſenſual, brutish, latitudinarian Epicures, void of the faith, Enemies to piety, carnal worldings, whoſe God is their belly, who minde earthly things, & whoſe end shall be deſtruction, dogs, evill workers, and the conciſion, of which we should b…are? Phil. 2: ver 2. Are theſe Prelate Bite-sheeps, rather then Bishops, blameleſſe, the husbands of one wife? Are they Vigilant, unleſſe when they have much wine to devoure, or a feaſt to hold to Bacchus? Are they ſober, who glutt themſelves in ſenſuality? Are they of good beheaviour, whoſe carriage is abhominable to all ſober perſons? Are they given to hoſpitality, who, if they could effectuat it, would not ſuffer a godly perſon to have the benefite of one nights Lodging in all the land? Are they apt to teach, who have rejected Chriſt and his truth, and cry up and commend Socinian brats and impoiſoned books? Are not they given to wine? Witneſſe all who p. 432converſe with ſome of them. Are they no ſtrickers, who are ringleaders in perſecution, and ſtirre up the powers to ſpew out their venome, againſt the ſmall remnant of the honeſt covenanters in the land? are not they greedy of filthy Lucre, who oppreſſe all under them, & for a Bishop's benefice have made shipewrack of their faith, ſoul and conſcience? Are they patient who are ſo ſoon ſadled; are not they Brawlers? Witneſſe this pamphleting prelate? Are not they Covetous? Witneſſe all who have to do with them. Do they rule wel their owne houſe, having their Children in Subjection with all gravity; when all ſee that their families are nurſeries of pride, vanity, pompe prodigality, idleneſſe, profanity and ſenſuality? And as for their Underling-curats, the ſcumme of Mankinde, who ſeeth not their nakedneſſe? Is this the Church, when they who ſay they ſit in Moſes ſeat, are ſuch patrons of profanity, and patronizers of wickedneſſe, and unworthy to be accounted Members in any tolerably reformed Church? Are they the militant Church, who triumph in their ſilks and velvets, rideing with foot mantels in Parliaments, ſitting in Councils and Seſſions? I fear many, of them shall never ſee another triumphant Church. If they be the corne grinded betwixt two milſtones, where is the profeſſedly profane, and atheiſtical world which trouble them? Sure, ſeing theſe are the only members of their Church, they muſt be nothing elſe but the Nether milſtone: Nay the poor afflicted people of God finde them the upper milſtone too: for by them and at their inſtigation, are they brocken in pieces, perſecuted to the death, ſcattered into corners; and banished to other nations. And as he cannot give us the profeſſedly prophane and atheiſtical world diſtinct from themſelves, So he shall never be able to rank the truely godly, who are perſecuted this day for righteouſneſſe ſake, among the wilde ſeck of Anabaptists. As shall be shewed afterward. Ay but Pag. 5. he ſayes [As Whitgift and Hooker theſe godly, ſage, and ſagacious perſons (forſooth) conſidering the tendency and conſequence of ſome of their principles, who were vehement for Diſcipline, feared the breaking out of that evil; ſo now they ſee it is come to paſſe for that Myſtery of iniquity which worketh to the confuſion of humane ſocieties, to the bringing p. 233of divine ordinances into contempte, and to the introduceing of Libertiniſme, Quakeriſme, Rantiſme, and Atheiſme, can shrowd itſelf under diverſe external formes of Church government.] But ſure if vve may judge of the cauſe by the effect, there being more Libertiniſme, Quakeriſme, Rantiſme and Atheiſme. this day in Scotland, then vvas all the vvhile that presbyterian government vvas in vigour, vve muſt ſay that Prelates and Prelatical principles usher in theſe evils, vvhichwhich shroud more under their lap, then under presbyterians: Anabaptiſts: he tells us out of Ames Fresh Sute Pag. 93. had their owne Bishops, but vvhere findes he that they had Presbyterian government? It ſeemeth then that prelacy can comply better vvith Anabaptiſme, then presbytery; and ſo it will indeed: For they being tvvo of Satan's devices muſt not diſcorde. It vvould appear that neither Whitgift nor Hooker have been ſo ſage or ſagacious, nor himſelf ſo sharpſighted, as to ſee ſuch furious Spirits lurking under our lap; we and all ſee them rather ſvvarming under his ovvn lap.

2. This inſtrument of Satan cometh next to ſowe ſome tares, Pag. 5, 6. and pretending much tenderneſſe to ſome moderat men (as he calleth them) of our way, he adviſeth them for God's glory, the honour of his reformed Churches, compaſſion to ſeduced ſouls, and true intereſt of their ovvne reputation, to diſclaime by ſome publick deed, what Naphtaly ſayes, left they be accounted partakers of the guilt. But wiſe and ſagacious perſons will eaſily ſee this ſnare, and will not lay much weight upon all this perjured wretches faire pretenſions, and will readily be convinced that there is no ſuch vile things iſſueing from Naphtaly (when what he ſayes is rightly underſtood, and not wiredrawne and miſerably throvvne vvith prejudice) nor ſuch doctrines or practices, there aſſerted or maintained, Hovv ever this railer call them ſcandalous and shameful, as they need to be ashamed of, and that it vvill neither be for the glory of God, the honour of his Churches, the good of ſouls, nor their ovvne credite, to dance to this man's pipe, to follovv diviſive motions, contrare to our Covenants, to joyne-in vvith malignant Apoſtates, conſtant and ſvvorne enemies to the vvork of reformation, p. 434to make the heart of the people of God ſad whom the Lord would not have made ſad; & to fortify & ſtrengthen the hands of the wicked. Verbum ſapienti fas est, we know the proverb, it is not good for the lambs, when the fox preacheth.

3. This meek man tells us next, That it is not his deſigne to offend the generation of the humble, meek, ſelf denyed ſeekers of God's face, partakers with him of the ſame precious faith, and runing to obtaine the ſame prize of the inheritance. O! who can decyphere unto us theſe perſons; who are theſe humble meek, ſelf-denyed ſeekers of God's face, whom this man will not grieve? Are theſe the latitudinarian Atheiſts, the Gallioes, the coldrife Laôdiceans, who care not what Religion be profeſſed? It is like men of that principle, will not be much grieved by any thing which he hath ſaid O! but he meaneth ſome of thoſe who differ from him in judgment in ſome particulars: but what are theſe particulars? Meum and tuum? I feare he take not ſuch for meeke humble or ſelf denyed perſons, and they will have as little reaſon to take him for ſuch an one. Are theſe particulars, Church Government? And who are theſe who differ from him in that poynt, whom he accounts humble meek and ſelf denyed? Poſſibly the few honeſt publick reſolutioners. But I ſuppoſe theſe faithful Men deſire none of his commendations. Neither will they look upon themſelves as partakers of the ſame precious faith with him and his fraternity, who have made shipewrak of their faith. Nor do they minde to run to obtaine the ſame prize with him and his perjured fraternity▪ which will be the broad roll, the long & broad curſe, which will enter into the houſe of him that ſweareth falſly, and the heavy wrath and vengeance of God due to apoſtates; as they like not to turne Prelates, and ſwallow downe bishopriks which, is all the prize, and all the inheritance, which ſome run over light and conſcience and all, to obtaine. Doth this wicked Man ſtill intende to ſowe ſedition, and to widen that difference? Is he ignorant of the original of that ſad conteſt? Is he yet to be informed that the rational feares and foreſight of not a few of theſe Miniſters and Profeſſors who obtained mercy to be jealous for the Lord, did impoſe a neceſſity upon them (in order to the preventing of a re-eſtablishing and re-introduceing p. 435of theſe abjured abhominations) to Diſſent from, and proteſt againſt, the courſe which was at that time taken, in public judicatories: And upon the other hand theſe godly men (whom, with much ſorrow of heart, and the greateſt of reluctancies, they did oppoſe, as knoweing how really deare the precious intereſts of Chriſt were to them) being Conſcious of their ovvne integrity and ſtreightneſſe, in the matters of God, and meaſureing others by themſelves, (or thinking it hardly poſſible; yea rather morally impoſſible; that the very ſame men, who had joyned with them in ſo ſolemne an ingagement to God, and by vvhom, the ſouls of his People thorovv the Land, had been brought under the bond of the Covenant, could, vvhile pretending to their former ſtreightneſſe be ſuch miſcreants and monſters, that neither any Conſcience toward God, nor shame before the world, could bind them to the good behaviour, and tye them up from returneing to their former vomit) did miſtake their brethren in that oppoſition, and became jealous of them; and did likewiſe by a ſad overplus of ill grounded Charity, miſtake the enemies of the work of God for friends; and becauſe they had once with them ingaged to pluk up that unhallowed plant of prelacy, as none of Gods planteing, under an Anathema Maranatha, they vvere not ſuſpicious that this accurſed thing vvas ſtill vvith them, or that after they had joyned vvith them, in commending the good wayes of God, and crying Grace Grace upon the building, they should vvith the ſame breath, cry out Crucify Crucify all the friends of the vvork of God; and by an unparalleled diſſimulation, onelyonly be vvatching for an opportunity of burſting his bonds aſunder, and caſting avvay his cords from them: He cannot be ignorant, I ſay, that this gave the riſe to all theſe ſad debats; and therefore, I am hopeful and confident, that vvhen that myſtery of iniquity vvhichwhich vvas then vvorking, is novv manifeſt; and vvhen that Conſpiracy againſt God; vvhichwhich did then lurk and lay hide under the vaile of friendship to the vvork of God, is novv broke forth to the hight of rebellion againſt him vvho is King in Zion, that all the Controverſies vvhichwhich henceforth shall be betvveen theſe p. 436brethren, shall be buryed in this one bleſſed conteſt, vvho shall love God moſt, and one another beſt; vvho shall moſt earneſtly and eagerly contend for the faith once delivered to the ſaints, who shall be moſt forward in following the Lord fully, and peremptory in adhereing to the leaſt hove of the precious truths of Chriſt, now trampled upon by theſe overturners and ſupplanters: Yea, I am confident, that theſe godly men who have been moſt deceived and cheated into a credulity of the honeſty and integrity of them, who are now gone out from them, becauſe they were never of them, will judge that they are more particularly and eſpecially concerned to ſet themſelves in oppoſition to theſe diſſembling Apoſtats, and uſe all lavvful means to overturne theſe treacherous overturners, and put the Church of Sotland in Statu quo prius, ſince by the intruſting of the cauſe to theſe men of perfidy, the cauſe hath been loſt, and themſelves are Lorded over, together vvith the reſt of the inheritance of the Lord: Let me once more ſay that, I hope, this shall be the effect, vvhichwhich his ſecond attempt to a further diviſion amongſt the remnant, vvho ſtand in oppoſition to the vvay of theſe vvicked men, shall have amongſt his Servants, and that the divider shall live to ſee his diſigne mis give and hear a ſweet harmony (after all former jarring diſcords) amongſt the ſervants of the Lord, in ſinging a Higgajon ſelah becauſe this vvicked man vvith his complices are inſnared in this and other vvorks of their ovvne hands.

4. He goeth on in his faſcination (but in vaine is the net ſpread in the ſight of any bird) and would perſuade us, that he can not take theſe humble, meek, ſelf denyed ſeekers of God, as partakers with Naphtaly and his adherents: For why? [who can imagine (ſayes he) that a meek people, who hath the promiſe of God's teaching, should be ſo far tranſported, as to take the circumſtantials of Religion, for the greater and weighty matters of Law and Goſpel, without which known and beleeved, none can come to God?] Can we think, or can any but this wretch, who feareth not God, think, that the obſerving of ſacred Covenants, made about the life and ſubſtantials of Religion, as well as more external things, is no great and weighty matter of the Law? No humble underſtanding ſeeker of God, p. 437but, though he knoweth there is a difference betwixt the circumſtantialls of Religion, and the weightier matters of Law and Goſpel, yet, as He will not account every thing circumſtantial, which this circumſtantially ſubſtantial Prelat, vvil call ſo; ſo, He vvill have a tender regard to every thing, vvhichwhich Chriſt hath appoynted in his houſe. But, I pray, vvho can take his Man for one of theſe meek people vvho hath the promiſe of God's teaching, vvho to obtaine a bishoprick, a circumſtantial in his account, (but really to him and his collegues a ſubſtantiall ſappy thing, & to ſenſual carnal Epicures and bellygods, and to ſuch as care for no other portion, but one in this life) hath ſold and given away the moſt weighty matters of Law and Goſpel both? And how he shall then come to God, unleſſe he repent, I ſee not; It may be the needle headed caſuiſt hath found out a new way, and (if not ſure and ſaife, yet) to his experience eaſy and honourable, viz. by aſcending from a Presbyter to a Prelate: But whither next? Exitus acta probat, either backward, or headlong downe the precipice. Againe [Who can think (ſayes he) that an intelligent people should account, that the concernes of Christ's Kingdome and their owne ſalvation, do lye with ſo much ſtreſse upon this poynt, that the weakeſt and most ignorant Miniſter shall have a poteſtative parity, with the Man of greateſt gifts, learning, and knowledge; that the miniſter weakest in his prudentialls, should have equal authority in the managing of the matters of God's houſe, with the wiſeſt and one of the most noted prudence; that the youngeſt, rawest and moſt unexperienced Miniſter should have as much power in ruleing the houſe of God, as the Man fulleſt of years, whoſe judgment is conſolidated and ripened for government, and who hath for a long time given ſuch documents of good and wiſe behaviour, that makes him fitter to rule the younger ſort, then to be ruled by them?] Anſw. No doubt but ye are the people and wiſdome shall die with you, yee are the Men of greateſt gifts, learning and knowledge, viz. to devoure cups, looſe the knots of Govenants, and to lead people the broad way to hell; you are the wiſest and moſt noted for prudence, in that carnal wiſdome, which is enmity to God, and in that worldly way of ſelling ſoul and conſcience, to purchaſe, p. 438greetings in the high wayes, high places, honours, revenues, Court ſtations, Court rewards, and Court complements, &c. You are the Men fulleſt of years, whoſe judgment is conſolidated & ripened for government, giving for along time documents of good and wiſe behaviour, having not only your judgments ſtupidly blinded, but conſciences ſeared and ripened for a dreadful plague; and of this, have you for a long time given ſufficient documents, by shewing how chamelion-like you can change all colours, and how wittily you can turne with all tydes, and have a behaviour ſuteable for all companyes, but the company of God's people. O ye Seraphical Divines, or or rather Dunces! O ye ſufficiently qualified for a bacchus barrel! O ye ſublime Doctors of the blake art of perjury! O ye learned Clerks in the myſteries of the Kingdome of Darkneſſe! O ye whoſe prudence is to ſaile with all windes! O ye Men of judgment conſolidated into a ſtone, having no conſcience, and far leſſe piety? Doubtleſſe you are the Men, the only Men fit for the ſole poſſeſſing of that poteſtative power and authority, to manage the matters of God's houſe, and to rule the young ſtirplings▪ But every tree is known by its frute, and whether your ſingular Antichriſtian ſupereminency, or the Apoſtolick parity, hath beſt mannaged the matters of Chriſt's houſe, the preſent overflowing and abounding of Idolatry, Superſtition, Sodomy, Adultery, Uncleaneſſe, Drunkeneſſe, Atheiſme, Ignorance, Profanity, malignancy, hatred of piety, perſecution of godlineſſe, and ſuch like abhominations, and the villannies of theſe debauched creatures the Curates, will, to all ſerious and ſober… onlookers, determine: And by the preſent face of affaires, together with all that, which what is already come doth preſage, compared with what was ſeen while Presbyterian government was in any vigour and integrity, will make all that feare the Lord, ſee that more of the concerns of Christ's Kingdome and their owne ſalvation, lyeth upon that very poynt of the diſcipline of Chriſt's houſe, then by many hath been thought, and will be a ſufficient confirmation, that this parity, and not their domineering ſuperiority, was the only p. 439forme of government eſtablished by Chriſt and his Apoſtles. Moreover he ſayes, [Or who can ſee the prejudice to Chriſt's Kingdome, and precious ſouls, if ſuch a worthy perſon (as is deſcribed) be intruſted with inſpection over other Brethren and Churches, in a reaſonable bounds, not with a dominative or lordly power, but paternal and fatherly; not to do after his owne arbitrement, and as one unchallengeable in his actions, but to be regulated by acts of the Church and Land, and to be reſponſible to his Super tours in caſe of maleverſation; not to rule ſolely, but with the conſent and Counſel of Presbysers;] Anſw. By this Tyranny in the Church, all may ſee what prejudice doth dayly come to Chriſt's Kingdome, and to precious ſouls, who will but open their eyes. By what authority should any clame that power of inſpection over others, and that in a moſt unreaſonable bounds? Is the power of the preſent Lordly Lord Prelates paternal? Sure they muſt be ſtep Fathers then, and that of the crueleſt kinde? Have not the preſent Lordly Prelats, as much dominative and Lordly power, as ever they had in Scotland? And do they not rule and domineer in the Church after their owne arbitrement? Who is to controle them, unleſſe the good King but a gentle curb in ſome or their jawes to make way for greater rage and Tyranny? What acts of the Church are theſe which regulate them? Be-like the lawes & acts which their owne luſts make, within their owne breaſts; for they are the Church, the holy Clergy, and who but they? Who are over them as Superiours? Sure none but the King, in their account; and to him muſt they be reſponſible; and if they forget not the Court-art, but laboure to keep ſome chief courtiers on their ſide, they know all will be well, and they will hear no rebukes, but well done good and faithful Servant; but no Church judicatory is over them. But Zion's King is above them and their Superiour alſo, and he will call them to an account for their uſurpation and Tyranny. He tells us, they rule with the conſent and Counſel of Presbyters; but when? And where? And how? What? Will they walke by the conſent and Counſel of the weakeſt and moſt ignorant of Presbyters, weakeſt in their prudentialls, Youngeſt, raweſt, and moſt p. 440unexperienced ſtirplings? Sure they being men of greateſt gifts, learning and knowleldge, the wiſeſt, and moſt noted for purdence, Men fulleſt of yeers, whoſe judgment is conſolidated and ripened for government, will think it below them to rule with the conſent and counſel of thoſe; And experience doth prove it.

5. This noble diſputant vvill come in the follovving words Pag. 7. and prove the Ius divinum of prelacy, not only againſt us, who hold it to be jure Antichristi; but againſt King, Parliament and all the Malignant cabal, who hold it only Iure Caroli: But the man's judgment is ſo conſolidated, and he is ſo vvell read in his prudentials, that he muſt dravv bridle, and ſpeak ſpareingly, and only whiſper out what he would faine be at, and ſay. [Can this way be diſrelished by ſober Chriſtians, being ſo ſtrongly pleaded by the light of ſound reaſon.] Nay rather, by the light of ambition, vanity, vaine glory, love of money, luxury, covetouſneſſe, love of this preſent world more then the love of God, and the edification of his Church; As all who are not ſworne ſlaves to the perjured prelates will confidently averre ſub roſa. [Making ſo much (ſayes he) for the comelineſſe and order of Chriſi's Church.] Rather ſo much for the deformity, confuſion and deſtruction of the Church, and of all true Church-order, as not only all who have eyes in their heads will grant, but the preſent frutes and effects cry out to all the world. [Being (he addeth) ſo ſuteable and correſpondent to the ancient government of the Church of Iſrael wherein there wee Prieſts, and chief Prieſts, and ſeveral rankes of Miniſters, an order which was neither typical nor temporal; but hath a ſtanding reaſon reaching us.] O ſo bravely as this advocat pleads for the Pope! hath he gote the promiſe of a Cardinal's cap for his paines? Becauſe there was one high Prieſt over all the Church, muſt we have alſo one Pope? Good Maſter Prelate prove your conſequence, for we ſee no ſuch ſtanding reaſon reaching us, as to this; nor as to what you would conclude, the caſe being the ſame. [Being (ſayes he) ſo conforme to the beginnings of Chriſt's ordering the New Teſtament Miniſtry, where there were Apoſtles above the ſeventy diſciples.] Nay rather ſo conforme to Antichriſt's ordering of his p. 441Church; for, as the ſeventy Diſciples were to be no ſtanding officers in Chriſt's houſe, ſo the Apoſtles had no ſuperiority of order or juriſdiction over them, they were intruſted with no inſpection over theſe. Let our Maſter Bishope with all his gifts, learning, and knowledge shew this if he can? Being (ſayes he further) ſo agreable to the Apoſtles conſtitution of the government of the Churches of the New Teſtament, which was in an imparity of power in Miniſters, as is luculently exemplified in the power of Timothy, and Titus, who were not Evangeliſts, nor ever accounted ſo by the ſpirit of God.] It ſeemeth then Paul was not acted by the ſpirit of God, when he ſaid to Timothy 2 Tim. 4: 5. do the work of an Euangeliſt: and ſince all the proof which he can bring of this, is this example of Timothy and Titus, let his conſolidated and ripened judgment, taking to help, the greateſt of his gifts, learning and knowledge, anſwere what Prinne hath ſaid in his Unbishoping of Timothy and Titus: and let him not thus ſtope our mouth with his raw and blunt aſſertions, leſt wiſe men think he hath neither gifts, learning, knovvledge, prudence, nor judgment, but a rarifyed vvindy braine, ſwelled to a great bulk vvith vanity and conceite, as who but he, who can confute all books hovv ful ſoever of unanſvverable reaſons, vvith his bare I ſay otherwiſe. [And finally, (ſayes he) our aſcended glorious Saviour having honoured perſons with that precedency by letters, written by his ſecretary Iohn unto them Revel 2, and 3. Chapt, wherein he sheweth the approbation of their office and power, reproving their neglects, yet honouring them with the ſtile of Angels to the Churches, or his Meſſengers in ſpeciall manner, which cannot, without notable perverſ…on of the Scripture, be otherwiſe underſtood, but of ſingle perſons preſideing over presbyters.] Can no ſingle perſon preſide over prebyters, except my Lord Prelate? Or are all preſidents or moderators of presbyteries Prelates? Nay he will be loath to ſay ſo. And what can he prove from thence (though it were granted to him that this Angel was once ſingle perſon, which cannot be till Holy and profound Mr Durham's arguments be confuted, which will be ad c…lendas Graecas) but at moſt, that this Angel was a moderator of the meeting? Was he therefore the p. 442Lord Prelate? No, maſter Bishop; your wit and learning both will not prove this. And hath your new Order and dignity, to which you are advance, O Lordly Prelate, infuſed no new gifts into you, that you might faſten your chaire with ſome new nailes or arguments; or are you ſo conſolidated into the old temper of your predeceſſours, that you muſt reſt ſatisfied with what they ſaid, as having neither gifts, learning, knowledge nor wit, to invent new things? But could your lordly braine think of no reply to the ſolidanſwers, which poor, weak, ignorant and unexperienced presbyters gave long agoe unto theſe arguments? Why then did you chant over the old ſong againe, to make yourſelfe but ridiculous? Did you think that your word would have more weight, then the ſolid reaſons of that ſolid and Eminent divine Holy Mr Durham in his expoſition of that place? If ſo, you muſt have a wonderful high eſteem of yourſelfe, which will make all wiſe Men to eſteem the leſſe of you. [And this order (ſayes he) Chriſts Church & dear ſpouſe, having ſince that time retained in all places, where Churches were conſtitute, without exception, in all times without interruption, until this laſt age, wherein, through hatred of corruptions adhereing thereto under Popery, and becauſe of the enmity of the Popish Bishops to the reformation, ſome have utterly without any reaſon rejected the office it ſelf.] O irrefragable dictator! Ex tripode he dictats like another uncontrollable Maſter. What better is this out of your Mouth, then it was out of old Bishop Hall'… the Remonſtrator, and confuted by Smectymnuus? is this man able to anſwere al which Blondel hath ſaid againſt this, or learned Calderwood in his Altar. Damaſc. or yet to anſwer what his dearer friend Stilling fleet hath ſaid to this purpoſe, in this Irenicum? Why hath he not once noticed that which the author of Apologetical Relation hath ſaid Sect. 1. Where he shewed out of Hiſtory and by reaſon, that Palladius was the firſt prelate that ever Scotland ſaw? And this ſolifidian giveth us non cauſam pro cauſâ, when he ſayes that it was only the corruptions of the Prelates, that made ſome without reaſon reject them, whereas it was their want of an inſtitution of Chriſt, that made all, with the irrefragability of reaſon, reject them as no officers of Chriſt: p. 443And we shall willingly conclude this with his words following [Who can think that a Chriſtian People will not readyly follow the footſteps of the flock in former generations.] Provideing he will ſuffer us to adde this [In ſo far, and ſo long, as they walked after their maſter Christ, and followed his inſtitutions.]

6. Then Pag. 8. He ſayes it is not [His intention Either to provock any fearers of God, who have been perhaps, in an houre of tentation, miſcarryed to irregular courſes, following too readyly, in the ſimplicity of their hearts, cunning leaders, who have had too much dominion over their faith; theſe we judge worthy of greatest tenderneſſe in dealing with them.] But who are thoſe? Sure, by the carriage of the preſent powers, enraged and animated by the perfidious Prelates, we heare of none who meet with any tenderneſſe, though he judge them worthy of greatneſt tenderneſſe, And what are theſe irregular courſes? Is it an irregular courſe to refuſe to run with this perjured Prelate & his fraternity, to the ſame exceſſe of apoſtaſy, and as far from their ſworne allegiance to God, as his debauched conſcience hath carryed him? What was the tentation which made them ſtand faſt? He knowes better what tentations (and whether they laſted for a day or for an houre) they were, which drew him off; ſure they had none ſuch to move them to ſtand faſt, but the fear of God (which he stoke off) made them mindeful of their Covenants. What are theſe cunning leaders which he ſayes had dominion over their faith? They follow no leader but their Maſter Chriſt. But becauſe he hath hung his faith at the King's girdle, and hath no other principles to walk by, he ſuppoſes all others to be of his ſtamp, and muſt needs hang on ſome body: But he will finde them to be perſons of conſcience, and not ſo ready to follow any man in the ſimplicity of their hearts, as he ſuppo…eth. Then being in a good mood he lets out a flash of hope, ſaying [Nor are we without hope that God who ſtills the noiſe of the ſeas, &c. Pſal. 65: ver. 7. will in time allay their animoſities, and rebuke the ſtormy winde and ſeas of their paſſions, that they may be ſtill; and that he will bring them to conſider their wayes, wherein they have exceeded, and give them to know how ill and bitter a thing it is to forſake their owne mercies, in p. 444the ordinances of God, for the want or having of this or that forme of external government.] Now we ſee that the tender mercyes of the wicked are cruel, when we ſee the tendency of the beſt of the wishes and hopes of this Man, when he is in his beſt mood. But we are confident, his hopes shall perish, as doth the hope of the Hypocrite, becauſe it is not bottomed on faith, and he hath no ground to beleeve that ſuch as have hitherto keept themſelves pure, shall at length turne in with them to the ſwineish pudle. We beleeve That that God who ſtills the noiſe of the ſeas, the noiſe of the waves, and the tumult of the People, shall in due time make this true of them, when he shall shew himſelf the hearer of prayers, and when he shall have purged away our tranſgreſſions, and shall ſatisfy us with the goodneſſe of his houſe, and even of his holy temple, and ſo prove himſelf to be the God of our Salvation Pſal. 65: ver. 2, 3, 4, 5. We hope alſo he shall bring us to conſider theſe wayes, wherein indeed we have exceeded; and make us know hovv ill and bitter a thing it is to forſake our owne Mercyes, in not adhereing to all the ordinances of God, ſo faithfully, as vve vovved in our Covenants to do, even to that external forme of government, vvhichwhich Chriſt hath inſtituted, and hath ſo ſignally ovvned as his ordinance, by his rich bleſſing follovving thereupon, amongſt us, vvhatever this indifferent-laodicean-latitudinarian think of the matter.

7. To vvhom then vvould this Man reach a blovv [Theſe we aime at (ſayes he) in this parallel with Anabaptiſts, are the Naphtalian party, i e▪ the furious ſort of theſe who under the conduct of this teacher and his like, make ſport of rebellions murthers, aſſaſſinations.] Novv the man is in his element, dipping his pen in gall, and ſpevving out the venome of his heart againſt the zealous maintainers of the intereſts of Chriſt; & therefore his tongue is ready to utter his miſchievous calumnies, and his anile rhetorick flovveth over all its banks: for (ſayes he) they are [a fur…ous ſort that make ſport of rebellions murders aſſaſſinations (vve knovv what this aimes at; but he might ſay vvoe to ill company) that they have hardned and harneſſed their heart (O rare thetorick!) (as appears by their writtings and deeds) that they p. 445have become ſtout in a ded…lent greedineſſe (O ſoaring elequence!) to commit any wickedneſſe, which they account meet to ſerve their deſigne, as if their ſuppoſed good cauſe could legitimate the worſt courſe (all which he muſt confirme with lies, and ſay) who make no reckoning, as their Doctor here profeſseth, of overturning thrones, of making the land drunk with the blood of the inhabitants, multiplying fatherleſſe and widowes in the midſt thereof and introduceing greateſt confuſion and calamites (becauſe forſooth they would have the order which Chriſt hath eſtablished in his Church introduced, and Antichriſtian confuſion, with all the calamities that attend it and ſupport it, ejected and extirpated) that may make all faces gather blackneſſe, and all to ſmite on the thigh, crying alas for the day.] (No: he needs not feare that any face should gather blackneſſe, or that any should have cauſe to cry alas for the day, but the curſed crue of apoſtat perjured prelats, with their underlings, ſupporters and adherents.) Then he proceeds like himſelf [If ſo be (ſayes he) they may upon the ruins of all, erect the idol of pretended parity of Miniſters, which when they have ſet up, the imperious agitators will (as▪ they have done formerly) baffle, if any offer be, to level them to other: and howſoever the weaker brethren muſt be Enterteaned with faire words and noddified with notional diſputs anent their parity with the beſt, that they may think themſelves ſome what; Yet how diſdainfully was it, and yet would be taken, if theſe low shrubs should aſſay a practicall parity with the tall cedars in the governement of affaires.] We ſee at what this wormwood man aimeth: It is a wonder what peace he hath now, ſeing he looketh on himſelf as Lord prelate, as well as the beſt, that he is not advanced to be a member of Councel and Lord of the Seſſion with others. It ſeemeth he is content now to be noddified with a notional diſput anent his parity, ſeing he hath gotten the fat portion he gaped for, the only deſireable thing, viz. his bishoprick. Be like the thing that moveth his ſplene now to write thus, is becauſe his quondā …brethren baffled him down among the weak, and did not ſo intruſt him as they did that Arch-deceiver, his late companion in fear and perplexity: And ſo it would ſeem, he is only grieved, that he had not an equal hand with that Arch-traitour sharpe, in cutting his Mothers throat: O p. 446ſtrange! But, to his ſorrow let him know, God will take the deſire for the dead. Then he cloſeth that paragraph with a quirck, ſaying, [Imparity was then without tittle now it is with it, and there is our change and great defection, and ſurely, that which hath been, will be, & there is no new thing under the Sun.] And ſo may the Pope ſay, There was an imparity among the Apoſtles, (for Peter and ſome others were pillars) without a title, but now it is with a title: Is not this well pleaded O Prelatical Advocat? But whence is your title Mr Prelate? Or who gave you than name? The King your God Father? Well, then by that right you muſt enjoy it. but whence cometh the bleſſing and ratification? Not from above, but from—. He hath forgotten one great change; but that poſſibly he will account no great defection, viz. that, by which he from Mr Presbyter, wherein he was in no great account, yet noddyfied by ſome, is turned my Lord Prelate; And now laboureth to noddi…y all into a conſent & congratulatory acquieſcence in his advancement and dignity. But Ca…aphas cometh to tell us, that ſurely that which hath been will be; and ſo, as formerly perjured and abjured Prelates, have been caſt out of Church and Commonwealth with abhomination, they shall be yet againe caſt out with more abhorrence then ever▪ Esto. The Lord haſten it in his time.

8. Then he tels us Pag. 9. [That this furious Napht. coming …n upon the back of the Apology, another invenomed egg, hatched (be like) by one and the ſame cockatrice; the ſecond juſtifying the rebellion to which the firſt did inſtigate, and inflaming to more, may let them who will not shut their owne eyes, ſee the myſtery of Anabaptiſtical confuſion working and ſpreading.] This man meaſureth others by his owne foot, thinking that the laboures of others, for the juſtifying of the people of God, in defending themſelves againſt not only invenomed principles, but alſo invenomed practices, of ſuch as look rather like cockatrices then any other thing▪ being good for nothing but to deſtroy, to be invenomed eggs hatched by cockatrices, becauſe his pamphlet hatched by a cock-prelate, hath undiſputably the ve…ome of ſuch an egge in it. The Apology did inſtigate to p. 447no rebellion▪ Nor doth Napht. juſtify any action truely ſo chargeable: As hath been shewed. But his egg (novv ſufficiently crushed, and put beyond the hazzard of endangering any who are wiſe &rational) if brought to perfection, had brocken forth into a cockatrice, and had endangered King and Kingdomes, and all Commonwealths: And becauſe it was full of this venome, should be condemned to the fire, by all who love their owne welfare and the welfare of Societies, and of the Church of God. But how can any ſee here the myſterie of Anabaptiſtical confuſion working? [for(addeth he) although the author pretendeth highly for presbytery, which he and his complices (hauks of the right neſt) have long agoe hewed downe in this Church, as to the practice of it.] We knovv what this lying calumniator meaneth, and theſe with whom, unworthily, he was ſometimes reckoned (being as is novv apparent, a bird of another neſt) who have found grace to be faithful hithertil, will now acknowledge (I ſuppoſe) that ſuch as were oppoſite to them in that debate, did ſtrengthen and fortify the pillars of presbyterian government. [Yet (ſayes he) eviden… it is that his pretences for presbytery, are but prefaces to ſome further great deſigne of michief to Church and State.] To whom is this evident? Sure, I think, to none but to himſelf & his complices, whoſe plague is (and as yet but in part) to be in fear where no fear is: How can he make this out? [For (ſayes he) having ſold himſelf to work confuſion & rebellion, he goes about to overthrow all powers ordained of God, in a moſt cyclopick boldneſſe diſplaying a banner against all inveſted lawfully with any degree of civil or Church-power.] This author is like the Tinkers dog, which (according to our countrey proverb) would gladly be among good company. He foiſts in his Antichriſtian uſurped tyrannical power and dominion over the Church, among the lawful powers ordained of God. But when he ſayes that Naphtali diſplayeth a banner againſt the powers ordained of God, he but sheweth his cyclopick boldneſſe in averring untruths, or his aſtrangement to cyclopedeja, in drawing ſuch inferences; but both ſuteable to that execrated order of abjured Prelacy, in which there uſeth to be but few either civil or learned, as this day putteth beyond p. 448debate. Then he would make us beleeve that [The Author doth not behave himſelf like Naphtaly, the hinde let looſe which giveth goodly Words, &c. Geneſ. 49: ver. 21. Deut. 33: ver. 23. But as in his heart there are evil treaſures of wickedneſse, ſo in his lips and pen there is a burning fire, he ſtrives to enflame all with the rage of his tongue, and runs upon all ſorts of authorities, f…om the higheſt to the loweſt, like a ſavage Beaſt or wilde Beare, let looſe to waſte and confound miſerably both the viſible Kingdome of Chriſt in the Land, and the civil Kingdome thereof ſetled upon the beſt foundations.] The Book anſwered its name: for it was a hinde let looſe and gave goodly words, for God, his Cauſe, and people; and it is not to give goodly words, to flatter Princes or Prelates, howbeit he who judgeth like a ſenſualiſt would account ſuch, words of goodlineſſe, fairneſſe and pleaſantneſse. Naphtaly was ſatisfied with favour, and full of the bleſſing of the Lord: And ſo was this book though condemned to a fire, by ſuch as would care little to caſt the Bible into a fire too: But their favour or bleſſing in never expected. And when he ſayes that in the Author's heart, there were evil treaſures, &c. He ſtill meaſureth others by himſelf, Naphtaly runeth not upon all ſorts of authorities or any ſort of authorities truely ſo called: He was ſo farr from waſting and confounding the viſible Kingdome of Chriſt in the Land, that he was pleading for the ſame againſt all adverſaries, and defending it, eſpecially from theſe ſavage Beaſts and Bears, who have already laid it waſte and deſolate; and if the Lord prevent it not, shall make it the viſible Kingdome of Antichriſt. He was ſo far from troubling the civil Kingdome ſetled upon the beſt foundations, that it vvas that, at vvhichwhich he was driving, to have the Kingdome ſetled upon its old, ſure, and beſt baſis, the Covenants, and Religion reformed in worshipe doctrine diſcipline and government. Then he muſt tell us that the book vvants nothing of the compleatneſſe of an infamous lybel, and why? Becauſe [it fals upon particular perſons by name, to aſperſe then credit, the conſtant integrity of whoſe converſation will eaſily stop his foule lying mouth, in the Conſciences of God's people who know them.] If theſe perſons get no other Orator to ſet forth their praiſes, then this man p. 449(who is a black raven of the ſame neſt.) I feare their converſation shall never ſtop all mens mouthes. For my part I shall, and I ſuppoſe that author will be content, to referre the determination of this, to the conſciences of all God's people who know them: And let ſuch judge whether they be men of integrity, or men of conſtant integrity: we could tell ſtoryes of ſome, but we shall for beare; it may be a volum will be made of their prophane practices, when ſuch as know them beſt, and obſerve their wayes, shall help us to a legend of their wayes & courſes: And when the world ſeeth this, It will judge of the integrity of their converſation: but enough of this trash here.

9. In the follovving paragraph, beginning Pag. 10. he is at ſome demurre, not knovving vvell vvhat courſe to take vvith that book, which this true Cretian calleth a bundle of impudent lyes and falshoods, groſse ſlanders and revileings, not one of which hath he as yet diſcovered. But where lay the difficulty? [Upon the one hand ſayes he) it was thought beſt to neglect the rage of this man (if one that hath ſo much renunced humanity, as he is here ſeen to do, may be ſo tearmed) leſt by being noticed he might think himſelf ſome what.] A very hard cenſure, to make a ſuppoſition, if one who ſpeaketh with ſo much weight of reaſon, as tranſcendeth the reach of this animal, may be tearmed a man, If the ſuppoſer were not known, to be no acute judge, being animal amphibion bipes a double face'd gentle man, vvho hath turned his coat & his tongue too. But why would he grudge poor Naphtali this? Or doth he think that his taking notice of him, will make him eſteem the more highly of himſelf? Not one white: a ſtout man will never think himfelf the more valiant, … a foolish childe ſet upon him with a ſtraw. Was there no other reaſon. [Eſpecially (ſayes he) leſt People (who as they affect are ordinarily opinionated) might have too much matter … …eed their humour, to fournish their light diſcourſes, … to enſnare their ſouls, by repreſenting to them the matters of this libel (worthy to be buried in oblivion) they being too apt (whatever Salvo might be added) to receive the poiſon without the antidote, according p. 450to their prejudices.] This was a good conſideration, and if the Man had been as tender as he pretendeth to be, hes hould not have digged up what deſerved to be buried, eſpecially ſince he might have known he was not able to prepare a ſufficient antidote: But thought he that his ſilence would have hindered any to have pondered that book? I beleeve indeed his ſilence had done more good to the King and his cauſe, then all his hote work is like to do; and he hath done more to inſnare ſouls (if it be to inſnare them) then Naphtaly did, I do not meane by repreſenting ſome other things to the conſideration of people; but by his adding ſo weak and inconſiderable a Salvo, that he fixed what Naphtaly ſaid more deeply in their hearts, if judicious Readers did not account it unanſwerable before they did ſee his weak & non-anſwereing Reply. What further, [It ſeemed alſo (Sayes he) a matter full of tediouſneſſe to a well compoſed heart, to enter into a fire of endleſſe ſtrife and continual reciprocation of altercations, wherein a Man is not likely to finde more truth then he hath already (truth in the moſt important matters in the book having been of old fully vindicated by learned hands, and nothing now oppoſed, but old ſongs chanted over and over againe) although like enough to loſe much of that charity and calme and compoſed temper of heart which he had before.] Then it ſeemeth his heart was not a well compoſed heart; for it did not ſeem tedious unto him, to enter into this fire of endleſſe ſtrife and continual reciprocation of altercation, and to ſpend ſo much time, and paper, and paines in vaine: And we muſt pity his caſe now, who hath loſt much of that charity and calme and compoſed temper of heart, which he had formetly, Sed qui nihil habet, nihil amittit, a little ſtok is ſoon waſted. By whom to this day was Lex Rex anſwered? And doth not himſelf ſay that Naphtaly out ſtripes his Maſters, even as to the moſt important matters of the book? Hovv is it then that he ſayes there is nothing but old ſongs chanted over and over againe? This Man is ſui ſimilis, As yet as inconſiſtent with himſelf in his words, as in his walk. But ſeing he had the help of ſo many old Vindicators, hovv comes it that he hath p. 451acted his part ſo childishly, and vindicated the King's cauſe worſe then any Man that ever put pen to paper; as is shewed? Why did not this pigmay ſet himſelf upon their shoulders that he might have ſeemed ſomething? What was there more on this hand? [What Man is he (ſayes he) that knowing how much more important work he hath upon his hand for his owne ſalvation, and honouring God in his ſtation in the World, would willingly engadge in endleſſe conteſts with perſons, whoſe idleneſſe gives them too great opportunity of evil doing, and who having caſt by the Lord's work in building his Church, are too much ſet to do Satan's vvork in diſſipating the ſame.] Then this Man thinketh it is inconſiſtent vvith one to minde the vvork of his vvne ſalvation, and to defend the King's cauſe, vvhichwhich is very true, Let the King and his party notice this. But it is ſtrange, that ſeing he thought the vvork of his oppoſers Satan's, he should not think it incumbent to a tender ſoul to do vvhat he can to deſtroy the vvorks of the Devil: vve ſee alſo that the love of money is the root of all evil, and hath cauſed him run greedily after the error of Balaam for revvard, for to purchaſe the hire, he hath caſt by the important vvork of his ſalvation, and laid aſide the honouring of God in his ſtation. This is the Man's conſtant integrity. As for thoſe Men whoſe idleneſſe he talkes of, if he meane Miniſters, he knoweth who hindereth them from doing the work of the Lord in building his Church, and they will anſvvere for it, and he alſo for his share in that, and for this vvork of Satan vvhichwhich a little money hath prompted him to: and vvhen they are vvreſtling and pleading for Zion and the cauſe of her King, God vvill not account them idle nor evil doers nor ſetters up of Satans work: What further! [It ſeemed honourable enough (ſayes he) to decline this contention and ſtrife, which is like the letting out of watters, in expectation that either Mansconſcience (if it be not infinitly corrupted) may the confute him in moſt of his aſſertions, and ſtanders, or that his manifeſt unchriſtian dealing, may help to open the eyes of ſuch as he labours to delude, and bring them to abhorre his way; or that the really Religious p. 452and righteous dealings of Church and State, may more forcibly put him to ſilence then words or writings can.] It had been indeed more advantagious to the King's cauſe, (and leſſe dishonourable to himſelf) to have been ſilent, then thus to have letten out waters to the King's great prejudice, and his owne diſcredit. If he had any expectation that the Man's conſcience would have confuted him in moſt of his aſſertions, why did he hinder that work, by confirming him in the truth of his aſſertions by his weak and foolish replyes? Praeſtat otiari quam nihil agere: and why did he not more manfully diſcover theſe unchriſtian dealings, the better to undeceive ſuch as he ſuppoſeth were deluded? What are theſe manifeſt unchriſtian dealings of his? Sure the event hath and shall furder, we hope, declare that his owne dealing hath been much more manifeſtly unchriſtian▪ by labouring to blinde the eyes of ſuch as ſavv before. But I ſuppoſe he may talke at leaſure of his proſelyts. When the really religious and righteous dealings of Church and State shall forcibly confute what is there ſaid, we know not. Sure, when ever their actions become really Religious, and righteous, they will condemne his pamphlet to the fire, and himſelf to the correction-houſe, and approve of all which is ſaid in Naphtaly, [Sometimes (ſayes he) keeping ſilence is ſeaſonable, the Man according to God's owne heart would not ſuffer Shimei's revileings to be repayed upon the head of that dead dog; Hezekiah diſcharged to anſwere a word to railing Rabshakeh; Ieremiah the Prophet, contradicted by the falſe Prophet Hananiah, went his way and ſaid nothing: The wiſe Solomon forbids to take heed to all words, that are ſpoken, and to anſwer a fool according to to his folly; The Lord of Kings and Prophets ſometimes anſwered not his accuſers a word] True, ſometimes ſilence is not only ſeaſonable but …; and ſo would the Kings cauſe have found it now and by his anſwering, not withſtanding of what he here ſayes, it would ſeem that Naphtaly is no Shimes, Rabshakeh, Hananiah, nor fool, nor an enemy to Chriſt. Or that the King is not like the Man according to God's heart, nor like good Hezekiah: Nor is this p. 443Pamphleter like Ieremiah, nor hath follovved either Solomon's advice, or Chriſt's example. But I ſee not why both may not be true. Yet furder: [So it ſeemed fit to let alone an inſolent and forward railer and mocker, and not to laviſh out precious time, which might be better beſtowed, upon one that gives ſuch viſible evidences both of a reaſonleſſe and unchriſtian Spirit, whoſe libel may be reckoned amongſt the things, quae ſpreta exoleſcunt, and worthy to be anſwered with nothing but ſilence & contempt,] Then it ſeemeth he expecteth a reward alſo from the Author of Naphtaly, for lavishing out ſo much of his precious time to keep in memory ſuch a book, which if he had miskend, would have dyed out of minde, and which he hath honoured with another anſwere then ſilence; but all the reward he can expect will be but par pari referre, payment without putting any thing in his purſe, and yet a payment in his owne coine. Then, to him it is a lavishing of precious time to maintaine the King's cauſe: it ſeemeth alſo that he hath lavished out much time upon it, and what will not money do? The gredy gapeing after which, will make a Man, not only lavish out precious time needleſly, But alſo put honour and reſpect on what he accounteth worthy of contempt.

10. Let us ſee what did preponderat and bring this toſſed Man to a firme reſolution, and determine him to bring this brate to light, this product of his ill compoſed heart, and not well tempered braine. [Upon the other hand (ſayes he) it ſeemed ſomething hard (eſpecially in ſuch a diſtempered time) to ſuffer an inſolent perſon, in whoſe mouth is a rode of pride, to caſt the truth downe to the ground, without control, and to tread upon, and triumph over a holy and righteous cauſe, and upon honourable perſons of all ranks, engaged in the maintainance thereof in ſo abuſive, deſpiteful and intolerable a way, and not give him any check. Not to put ſome ſtop to this furious driver, who againe and againe aſſaults this Church with vile lyes and reproaches, looked like the betraying and deſerting of an honeſt and honoruable cauſe, or like the hirelings ſeeing the Wolfe, and flying and leaving the flock to be p. 454deſtroyed with deluſion, fugiſti quia tacuisti. There is an evil ſilence that leaves Men in ſin, as well as an evil ſpeaking that leads Men to ſin; and we are not only to give an account pro atio ſo verbo, but pro otioſo ſilentio, for idle ſilence; when God, and the publick neceſſity of the Church, or Society whereof we are members, Calleth for a valiant (not brutishly violent and forcible way, ſuch as this mans pleads for) and rational contending for the truth. It is ſinful puſillanimity, and not warrantable prudence to ſee truth fall in the ſtreets and not lift it up. And verily this man ſeems to be amongſt theſe of Whom Solomon ſayes Prov. 26: v. 5. who muſt be anſwered leſt he ſeem wiſe in his owne conceite, and to be amongſt theſe Tit. 1: v. 10, 11. unruly and vaine talkers and deceivers, whoſe mouths muſt be ſtopped that the gangrene of his words may not creep further to the conſumption & ſubverſion of Church & State.] Faire words ad faciendum populum, qui ſi decipi vult, decipiatur. But he hath this diſadvantage, that few that know him will beleeve, that theſe or any of theſe are the true cauſe of this undertaking: But that rather vvhichwhich he thought good to conceale, viz. The Three hundereth pound ſterling brought to him by the greater rogue & the better rewarded, Ia: Sharpe deceiver of that ilke: for if theſe things here mentioned had been his end, and motive, why was he feared that this should have wronged a well compoſed heart, and Should not have been a honouring of God in his ſtation, but a needleſſe lavishing out of precious time, which might be better beſtowed? Nay there was reaſon for all this; for whether he ſaw it or not, he (who together with his complices diſtempered the times and all things) in whoſe mouth there being a rode of pride, did inſolently caſt the truth downe to the ground, as they could, and endeavoured to tread upon and triumph over a holy righteous cauſe, and all the maintainers thereof, in an abuſive, deſpiteful, and intolerable way, and laboured to lift up an exploded, depiſed and curſed falshood, once dethroned with shoutings and great exclamations of joy (but we have ſeen his horns have been but short) He is truely (as the ſober vvill judge) the furious driver who againe and p. 255againe doth aſſault the true Church and cauſe of God with lyes and reproaches. He (vvhether he had medled with this work or not) & the reſt with their underlings, are the true hirelings & wolves, deſtroying the flock of God: & in this work, thought there be not otio ſum ſilentium, there are otio ſa verba and vvorſe & praetereanihil, and an unvaliant, impudent, affronted pleading for untruth, tyranny and vvickedneſſe, vvhichwhich is neither a product of prudence, nor magnanimity. And vvhen he hath cited Prov. 26: 5. and Tit. 1: 10, 11. he hath adduced his ovvne Doom, and accordingly he is anſvvered, and his mouth (let it be is vvide as it vvill) gaged and ſtopped, not with butter (which is unfit to ſtoppe a breathing mouth) but vviht more ſolid ſtuff, ſo that vve are confident the gangraene of his vvords shall not creep far, not infect ſuch as are cleane; and as for ſuch as are uncleane, they owe their infection to ſome other, not ſo innocent in vvi… and parts as he is.

11. Novv the dye being caſt, and he reſolved to ſay ſomething, he is as much perplexed anent the way of handling this buſineſſe. Yea he ſayes, [There is a greater difficulty in dealing vvith this Man of no forehead (or if he have any, it is of the hardeſt metal) of little conſcience, but of infinite loquacity, and of a moſt unbridled tongue, vvhichwhich is a treaſure of all revileing language.] Yet he finds him and vvill poſſibly yet more finde him, a man vvhoſe fore-head is of harder mettal, (though not in impudency & shameleſſe audacity) then he is able to ſtand againſt; and a man of more conſcience then to contradict himſelf either in vvords or deeds, (as this verlumnus, a man of a debauched conſcience, doth) a man not of infinite loquacity or of an unbridled tongue, vvho repeateth not the ſame thing over and over againe ad nauſeam us que nor one who ſpeaketh non-ſenſe at randome (as this poor pamphleter doth) but a man of more ſolid reaſon, and nervous ſuccinct expreſſions, then he vvas able to comprehend: And vvho ſo shall compare the tvvo together shall finde he hath put the ſaddle on the vvrong horſe. But where did the difficulty lye? [The great difficulty vvas (ſayes he) hovv to moderate and temper a ſtile p. 456of vvriting tovvard ſuch an one, difficile eſt ſatyram non ſcribere contra ſatyrum; for hardly can a man meet in any book, vvith more bitter invectives againſt all authorities and dignities appoynted and approven of God, then are here to be found; all that have gone that way before him, ſeem but Children in vvickedneſſe, in compariſon of him: he deſerves to be in the firſt claſſe of theſe Jude v. 8. Who deſpiſe dominion and ſpeak evil of dignities. ] Anſw. Naphtaly, it is true, is no baſe ſycophant nor ſlatterer; nor is he, becauſe of free and faithful holding forth of the wicked and ſinful carriage of theſe in authority, and of theſe who have uſurped authority, to be accounted a writter of Satyrs or of invectives, elſe the Prophets writings shall not eſcape that sharpe cenſure. Nor is he upon this account to be reckoned among, far leſſe to be put into, the firſt claſſe of theſe who deſpiſe dominions, &c. unleſſe by this ignoramus who knoweth no medium betwixt baſe flattering of dignities, and ſpeaking evil of them. Yet in the following part of that Paragraph, he ſayes he deſerveth well, becauſe of his plainneſſe; though it be but his ſancy to think that Either King or Nobles are in hazard to be diſpoſſeſſed by private perſons in a Phine as like Spirit, yet he is truely and eſpecially afrayed of the miniſtry; and mainly of the Bishops, becauſe ſuch ſtrokes approach neare to himſelf, and the burnt Childe feareth the fire, And his fear blindeth his eyes, ſo that he cannot ſee to read Naphtaly a right. And I think no heroik perſon, will deſire to imbrew their hands in their blood, who are far below the wrath of a man, far more, the indignation of an Heroik perſon, though they shall never be found innocent, be purſued when they will. He but lyeth when he ſayeth in the following words [That Naphtaly with his tragical oh's awakeneth the rage of the rudest multitude (which becals Zeal of God) to execute judgement on them, that the fierce angco of God may be turned away.] Nor doth he tell them if they do not ſo they are plagued with. ſ…upidity and blindneſſe. It is true which he ſayes that [All ſoris of Rulers in the land may ſee their dittay and their doom drawne in that book.] But no otehrwiſe then as the word of God giveth warrand, and there they would read it, and repent in time, p. 457leſt they ſinde it verified. He is but like himſelf a falſe lyar when he ſayes that Naphtaly [Diſcovereth the malicious cruel and bloody deſignes of his party.] For they have no malicious cruel nor bloody deſignes, their only deſignes being to maintaine their integrity and their reformed Religion, which Enemies combined againſt Chriſt are ſeeking to deſtory. This man imagineth a ſnare where there is none; but ſeeth not the ſnare which Satan and his owne hands are ſetting for his ſoul, neither will he and the reſt take warning, though the word of the Lord do clearly diſcover wrath and vengeance at hand, and whether then they be worthy of a faire hood and bells, Let any judge: but ſure I am, they shall one day ſee their folly and madneſſe, and write Abner's Epitaph over themſelves. But we wish them rather repentance and to be wiſe in time, not againſt their will, but willingly.

12. And furder ibid Pag. 13. he tells us [It were irkſome and unſuteable to one who deſireth to keep the conſtant compſure of a Chriſtian Spirit to indulge an humour of retaliating.] And that he is at a great diſadvant age, becauſe it almost tranſcends (in his apprehenſion) humane patience to treat mildly with ſuch an inſolent one. O! Who would not pity this man who is put off the conſtant compoſure of a Chriſtian Spirit? But can he be in the compoſure of a Chriſtian Spirit, who is ſo eaſily moved off it, by that which should rather ſettle him in it? Can his patience be good, which is ſo ſtirred by hearing of truth told? And who can think that he hath been of any compoſure of a Chriſtian ſpirit, who hath not indeed indulged an humor of retaliating but of brawleing in a tranſcendently inſolent manner without ground given, being tranſported beyond the bounds of humanity, let be humane patience? Then Pag. 14. he Sheweth what reaſon he hath to uſe, a more then ordinary vehemency of a keen ſtile, ſaying [Shall Maſters of conſuſi…n (as if he were not a Davus) Indulging themſelves in their proud moro ſuy, …unworthyly demeane themſelves toward the ſober defenders of the truth, (but who are theſe?) And will not this be a ſufficient Apology for them to put forth ſome ſting?] But good Sir I fear your ſting be gone long ſince, becauſe you are become a drone: We have ſeen your good will to shoot your ſting p. 458but it wanted its poynt, as for your ſting in your taile it will not hurt much, and we know who is King over ſuch locuſts, even the angel of the bottomeleſſe pit, Rev. 9: ver. 11. Now this ſtinging locuſt comes to compare Naphtaly to Hecuba, but any who reads Naphtaly finde him not barking as a mad bitch, but ſpeaking the words of truth and ſoberneſſe, with ſuch ſtrengh of reaſon as tranſcendeth this diſtempered man's capacity to underſtand, otherwiſe he had never made ſuch a compariſon. Then he tells us that [A toothleſſe defence might poſſibly tend to harden him and his complices, and breed ſuſpicion of ſome ſignes of diffedence, diſtrust and timorouſneſſe in owning of the cauſe againſt him.] I beleeve this defence hath as many teeth as he could put in it; but for all that, it can be called nothing elſe then a toothleſſe defence, becauſe it is nothing but a bundle of sharp tooth'd words without any reaſon; and becauſe we ſee now all that he and his party can ſay, againſt the truth which we maintaine, we are indeed thereby, the more confirmed therein; and we do not ſuſpect him of diffidence, diſtruſt and timorouſneſſe, that his cauſe is not better defended, knowing how bold and audacious he is: but we know that an ill cauſe cannot be well defended, though never man hath defended it worſe then he hath done, though better rewarded then many.

13. The good man turns Neptune at length ſaying, Sed motos praeſtat componere fluctiu; and then ſayes, [It will be fitter to conſider what becomes us to utter then what he is worthy to hear.] Then it ſeemeth we should exſpect a very calme ſea; but the waves of his paſſions have not been ſetled for all his Neptun authority. [Therelyes (ſayes he) a tentation in theſe name leſse writtings (which therefore it is to be wished, were not in uſe) to exceed in paſſions, and to utter words (incognito) that will not be ſtood to.] The iniquity of the times, and the rage of princes vvho vvill not hear the truth, is a juſt, cauſe why ſome should ſpeak and write agaiſt them incognito, which likewiſe was the cauſe moveing Elisha to ſuſpende the ſending of his free & faithful letter to Iehoram a bloody Tyrant, till after his own death: but why this man should ſend out a nameleſſe writting, none can tell, unleſſe becauſe either he was ashamed of the cauſe, p. 459or of his weak managing of it; or elſe becauſe he hath a minde to exceed in paſſion, and nonſ-ſenſe, and none should know that it was, A. H. P. O. who ſpoke ſo. But he tels us that he hath not ſo learned Chriſt, as to render revileing for revileing knowing that mans wrath works not the righteouſneſſe of God. The contrary whereof every reader of his pamphlet vvill ſee, & therefore he doth well, to adde [ſome times it is for peoples edification, to ſee the due characters of ſuch as lead them out of the way.] But vvhy should he then be offended, if any should shew his characters, vvho is a manifeſt perverter of the right vvayes of the Lord, and laboureth vvhat he can to lead people out of the good old way, wherein our fathers and we have formerly walked with peace comfort and joy? But this is our advantage that he and his fraternity are already ſo vvell known, and their characters ſo legible, that few or none are in great hazard to be led away with them. Then he tells us that [ſo farr as kumane infirmity permits, the truth shall be ſearched after & ſpoken to in love; all bitterneſſe, wrath, anger & clam …nr with all malice being put away.] But ſure we are then, his humane infirmity is very great and ſtrong, which carryeth him to ſearch rather after error, and to ſpeak it in hatred; all bitterneſſe, wrath, anger, clamour, with all malice, being returned and that in their ſtrength; of which, the man's conſcience was in part convinced, when he addeth. [But if any thing (he should have ſaid a moſt every thing) aculeat & pungent (he should have ſaid bitter and invective) do eſcape (or rather of choiſe be affirmed) It not being uſed in any privat cauſe or quarrel, but in the publick concerns of truth, (rather errour) of the Church of God, (really of the coetus Malignantium, the apoſtate crue of the popish prelatical and malignant faction) and of the sate of the commonwealth (rather againſt the commonwealth, and for tyranny the bane of all commonwealths) nor proceeding from any private revenge (if not from this, which many will doubt of, yet certanely from the love of gold or Balaam's reward) it will at least be excuſed by the judidicious and wiſe.] Sure we are, excuſe it who will, the righteous judge, will call him to an account for it, and we are perſwaded that none either truely judicious or wiſe, will p. 460think him excuſe worthy. But to shew that he hath no privat reveinge, he addeth in a parentheſis, [That there is room enough in his fraternal affection for any who will leave their unchriſtian ſanguinary and inhumane wayes.] But his affection is like the devils, who would have all damned with himſelf; and we are ſure come to his way who will, they shall leave their Chriſtian peacable & humane wayes, and choiſe unchriſtian, ſanguinary, and inhumane vvayes. Then the falleth a vvishing that his aculeat ſayings may prick the libeller to repentance for theſe things. But he should knovv that charity beginneth at home, and he should rather vvish that himſelf were brought to repentance for him shameful apoſtaſy and perjury, and his thus ſtudying to maintaine a corrupt courſe, whereby he hath indeed expoſed himſelf to shame, though the hardneſſe of his heart be ſuch as that the knoweth not what it is to blush.

14. In his following diſcourſe he laboureth to shew how palpably and cloſely Naphtaly trades in the footſteps of the old Anabaptiſts, though [He will not ſay that he and his complices are arrived to the owneing of the higheſt myſieries of that ſect in the poynt of Enthuſiaſme, and Libertiniſme, nor that they are ſo cruel as to exclude Chriſtian infants from their birthright privilege of Baptiſme.] Yet he ſayes [It is worthy to be conſidered how far the common demand of expreſſe command or example in Scripture for Epiſcopacy, may reach the Anabaptiſts concluſion concerning infants.] And ſo with him, all who require either command or example for any new ordinance of Chriſt ſo alleged, muſt be Anabaptiſts. This man is of very lax principles certanely, and more then a latitudinarian, that will not ſuffer us to enquire after a command or example of Epiſcopacy, when he and his party alledge that it is an ordinance of Chriſt: muſt we take all things for ordinances of Chriſt, which he and his old father the Pope of Rome ſay are ordinances of Chriſt? But why doth he call from us for any expreſſe command or example in Scripture for reſiſtence of Magiſtrates? Doth not this alſo reach the Anabaptists concluſion? But his eyes ſeeth not it ſelf. Furder he tells us That Naphtaly [Doth let fall ſuch tenets as ſmell too rankly of the foul ſcum of the high flown Anabaptiſtical and Enthuſiaſtical way, while he ſayes, Pag. 21. &c. p. 461That meer privat men may now a dayes take their impulſes of Zeal, as a ſufficient call to pull downe all Magiſtrates from their ſeats, which they abuſe; to execure judgment upon them, and to place themſelves in their roomes.] But of what ſpirit this man, who is of his father the devil who was a lyar from the beginning, is, vve have ſeen; And this particular will abundantly diſcover to ſuch as look the place and conſider what we have ſaid. And no better is the next particular which he citeth out of Pag. 105. Where the author is oppoſeing, that notion of an external call, not unto lawful ordination, which preſuppoſeth it; but unto ſuch a mock ordination, whereby ſuch are put into the miniſtry, who have no viſible evidence of the call of Jeſus Chriſt, as in reaſon or charity can oblige any to receive ſuch as truely ſent. Thereafter he draweth the parallel in five particulars. The firſt is this, That the Anabaptiſts laboured to overthrow Magiſtracy, and deny them to have any power in Church matters. But can he, or dar he, ſay that we do ſo? do we ſay, with them, that the office of the Magiſtrate is not neceſſary among Chriſtians? Do we ſay that Magiſtracy is not the ordinance of God? Do we ſay that Kingly government is unlawful, as they ſaid, abuſeing that place, 1 Sam. 8:7. Do we ſay that a Chriſtian may not exerce the office of a Magiſtrate? Do we ſay that a heathen may not be a Magiſtrate? Do we ſay that an ungodly Magiſtrate is no Magiſtrate? Do we preſſe that place Luk. 22. The Kings of the gentiles, &c. Any otherwayes then againſt ſuperiority among Church men? With what face then can be draw a parallel here? The next is That they ſtudyed to overthrow the ordinance of the miniſtry declaiming moſt bitterly againſt all in that function as Hirelings Thieves Wolves, &c. But can he ſay that we cry dovvne a miniſtery, as no ordinance of Chriſt, or as not neceſſary? can he ſay that we affirme an external call to the miniſtery needleſſe? Is it our work to exclude faithful miniſters from the eſteem of Gods people? Hovv can the impudent man alledge this of us? Be like becauſe we cry out againſt him and his fraternity and their reptilia, profane wretches of the ſecond-order, as no lawful miniſters of Chriiſt, being perjured profane apoſtates, never called of God to that functction, p. 462nor duely and orderly called of Man? But in this he and his party come nearer to the Anabaptiſts, then we, The. 3. Is that they work diviſion in the Church of God; and move people to forſake Church meetings, and to follow them in private conventicles? But then it ſeemeth all proteſtants Who preſſe Papiſts to forſake their Maſſe Aſſemblies and Maſſe Prieſts, and rather meet with the Orthodox and that in conventicles are Anabaptists: And it ſeemeth this man would not preſſe Heathens to leave their publick idol worshipe, and ſerve God in ſecret conventicles, ſuch a publik and peacable Man is he, leſt he should be accounted an Anabaptiſt. But wee ſee no connexion betwixt our being Anabaptists, and preſſing People to forſake Their aſſemblies, and to hear the true and faithful ſervants of Chriſt in private, who cannot have liberty to preach in publick. The 4 is That they were above all men arrogant and proud, diſpiſers of ſuch as were not of their way, as being men without God in the world, reprobate and wicked denying to them even common civilities. But doth not he and his party, the moſt proud and arrogant perſones imaginable, deal with us all, as curſed fanaticks knipperdolians? &c. What is the 5. When any of theirs were punished for errors, fellony or rebellion, they cryed them up for martyres, and complained tragically that truth and godlineſſe was oppreſſed, and that men who would have all things done according to Gods Word were perſecuted? But might not Heathens and Papiſts have objected ſo againſt the true Chriſtians and proteſtants, who ſaid and did all this, when they were perſecuted, and ſome of them murthered & maſſacred? And were, or are, all who call & account ſuch as die for the Teſtimony of Jeſus, martyres perſecuted to the death. Anabaptiſts? I feare that in ſo ſaying he shall be found to befriend the Anabaptist, more then we deſire to do: If he hath no more to ſay, He shall never make it appeare that either Naphtaly or the Apology, do approach unto the manners of that odious ſect, in any particular peculiar to that Sect, or wherein that Sect deviateth from truth.

Then he addeth Pag. 17. When the Spirit that ſtirreth in theſe furious writtings, (eſpecialy in Naphtaly) is conſidered, how much confuſion may be ſeen to be portended to Church and State, if p. 463hearts be infected with the doctrines therein held forth? By whom I pray, shall theſe evils be ſeen to be portended, by any thing that is ſaid in theſe writtings? Sure by no rational ſober underſtanding perſon, but only by ſuch who conſult the oracle at delphos, and minde their belly and worm-eaten carcaſes, more then they conſult the oracle God and of ſound reaſon, and minde the reall good of either Church or State. For there are no doctrines there of any malignant quality, but all of them anti-Malignant, Solide, Plaine, Sure and immoveable truthes, having a direct tendency unto, and neceſſary influence upon, the ſolide and ſure eſtablishing of Church and State, upon a firme and laſting baſis. And therefore, if it were right applyed, his following wish were good. viz. That the Lord would give his people ſuch understanding, that they be not ignorant of the wiles of Satan, who driveth a deeper deſigne againſt this poor Church and Land, then the ſubverſion of this or that exteriour forme of Church government, For indeed the deſigne that Satan hath now on foot, reacheth furder, even to the utter overturneing of all the precious intereſts of Chriſt in the Land; of deſtroying not only the outward Libertyes and Privileges of the People, which have coſt them no ſmall expenſe of blood; to the end they may be made perfect ſlaves: But to the overturning of the whole work of God, of banishing the Goſpel, and of introduceing Atheiſme and all ſort of profanity and wickedneſſe, that we should no more become the People of the Lord, but a viſible Kingdome of Satan; And all the People, Subjects, and Slaves to him. But we know what his meaning is, and therefore he addeth. The controverſy reſts not in matters touching a Bishope or a Presbytery: But what thinks he of this controverſy? He ſayes, If mens paſſions or prejudices might permit, it might be, for the advantage of the goſpel, well conſolidated by their mutual paying of due reſpects one to another; the Epiſcopal inſpection not abrogating, but ſtrengthening the due right of preſbyters, and presbyters not deſpiſeing that lawfull inſpection; but all concurring together in a kindely mutuall aſſiſtence, and amicable conjuction, for carrying on the real interests of Chriſts Kingdome, without imperiouſneſſe one the oneſide, and without ſrowardly diſorderlyneſſe p. 464on the other. Now he turneth a peace maker, and ſuch a notable reconciler is he that would cauſe fire and water agree: But he hath ſold his Zeal and Conſcience, for, he knoweth, what. He hath forgote, that there is no communion betwixt light and darkneſſe, nor betwixt Chriſt and Belial. But he muſt know that we will neither pack nor peel with him, nor his accurſed fraternity, but will come out from among them, and be ſeparated from them, and touch none of their uncleane things, that God may receive us according to his promiſe; 2 cor. 6: ver. 17. If the Men of that accuſed Hierarchy were not led away with intolerable paſſion & prejudice, and acted by a fury of hell, to deſtroy the goſpel, they would conſolidare this controverſy by extirpating themſelves; For as long as they ſtand in that accurſed order, they shall never carry on the real intereſts of Chriſts Kingdome, but effectually, ſo farr as lyeth in them, deſtroy the ſame; (as former and dayly experience proveth) what by their imperious antichriſtian dominion, over the Church of God and the Officers thereof, which were ordained of Chriſt; and what by their laying out of themſelves, according to their uſurped power and places, to deſtroy & banish piety, knowledge and the fear of God out of the land, and to bring all the true ſeekers of God under the ſame guilt of manifeſt perjury and apoſtaſy with themſelves. If it were a lawful inſpection, presbyters would neither deſpiſe it, nor carry themſelves frowardly or diſorderly under it; but it being an unlawful dominion, ſo deſtructive to the Kingdome and intereſts of our Lord Jeſus Chriſt, it can neither alone nor in conjunction with any other, promove the intereſt of Chriſts Kingdome, and therefore muſt be abhorred as an antichriſtian brate, and never ſubmitted unto.

But whither now doth the matter goe? The deſigne (ſayes he) this libel runs upon is to open a gap to endleſſe rebellions, under what ſoever Church government: And not only to bring all our Magiſtrats from the higheſt to the loweſt under diſgrace, which is the nex… ſtep to deſtruction, and to make them a ſacrifice to the fury of th… wicked people.) But to ruine Kingly Authority and Magiſtracy, the ordainance of God.] This is but a frequently renewed calumny p. 465we have oftentime met with in his firſt part, and have shewed how groundleſſe, it is, and therefore we need ſay no more here. All who have not, with this Man, willingly shut their eyes, may ſee That the deſigne is only to prevent intolerable Ty…anny, the ruine of humane Societyes and Kingdomes, and to keep the true Divine Authority which God hath cloathed his owne civil officers with, from contempt and diſgrace, which Magiſtrates degenerating into Tyrants expoſe themſelves unto, by changeing the ordinance of God into the ordinance of Satan, and in ſtead of acting and carrying as Miniſters of God for the good of the People, walk and act as Miniſters of Satan, laying out themſelves to the utmoſt for the deſtruction of the People both in ſoul and body. Who ſeeth not then that when they thus forget themſelves, and forget what they are both bound, and have promiſed, to be, they do expoſe themſelves to diſgrace, and to the contempt of theſe who otherwiſe would moſt willingly honour them as God's vicegerents. But when they carry as avowed Servants of Satan, as Tygers, and deſtroy the inheritance of the Lord, which they were to nourish and protect, can they expect to be looked upon as God's Deputyes while they do ſo? And ſure, who ever maintaineth that ſuch who have caſt behinde their back all Vowes, Promiſes, Compacts, Subſcriptions, Oathes, and ſolemne Engadgments; and break overall bonds of humanity and Chriſtianity, that they may ſatisfy their owne cruel and baſe luſts; and ſo carry towards Subjects, as if they were ſo many Slaves or Brutes, or Worſe, may lawfully be reſiſted, is very far from opening a gap to endleſſe rebellions, under any Church government; that he rather layeth downe a courſe to prevent rebellions: For if Kings remembered that their Subjects might lawfully and would oppoſe them, when they turned Tyrants, they would walk more ſoberly, and forbeare to vent their tyrannicall cruelty, and ſo give leſſe occaſion to Subjects to think of oppoſeing them. And However this Pamphleter may look upon himſelf as one who hath deſerved well at the hands of the King: Yet p. 466the judicious who conſider the matter right, will finde him really a greater Enemy to the throne, then either Lex Rex the Apology or yet Naphtali were, or are. Seing they muſt be greater Enemies to the real welbeing of Kings, and to the Eſtablishing of thrones, who would have them ſetled upon the alone baſis of blood, tyranny, opproſſion, or proclaime an impunity unto Tyrants to do what they will, which is but to blow at a fire which burneth faſt enough of it's own accord; then ſuch as would have them ſetled on equity and righteouſneſſe and not ſuffered to goe without their due bounds.

There is a great noiſe (ſayes he) (it may be it is not cauſeleſse, and it were to be wished Rulers looked to it) of the increaſe of Popery. Doth he think there is a noiſe made about this matter, and a great noiſe, and that without ground? Or can he arrive at no more certanety, but of a may be that it is not cauſeleſs? Sure the Repreſentatives (as he calleth them) ſeveral yeers ago were beyond a may be, that it was increaſed above what ever it had been, either in the dayes of King Iames, or of King Charles the firſt: And hath their mock-act never executed, affrighted it ſo out of ſight, that this Man who poſſibly would be accounted no meane Father, and over ſeer in the Church, cannot perceive it, at leaſt ſo clearly, as poſitively to ſay that there is juſt ground for that noiſe? But where dwelleth this Man? or what way doth he ſtope his eares? Is he one of thoſe who ſee and perceive not, who know and yet carry as if they knew not? What is he and his fraternity doing to day? What are the men with the Epiſcopal inſpection doing? Are they ſo occupyed in perſecuteing the truely godly, the faithful Miniſters and People of the Land, and in ſtirring up the Council to be more cruel then they are, and ſeverely to execute the unjuſt and moſt iniquous Lawes made to banish all piety and fear of God out of the Land, that they have no Leaſure to look about them to marke what Papiſts, Seminary Prieſts and Jeſuits (who are ſwarmning up and downe the Land) are doing? When did He or They adviſe the Council to take ſuch an effectual courſe for ſuppreſſing maſſe meetings, as they have done for ſuppreſſing p. 467of conventicles, or meetings of better reformed and founder Proteſtants then ever he or they were? Was there any maſſe monger fined to this day? Yet we know that precious & worthy Chriſtians, have been rigidly & inhumanely handled and mulcted, for hearing an honeſt and worthy Miniſter of the Goſpel preaching the Goſpel in a privat place. Ay, but now he thinks, he hath exonered himself, and diſcharged a piece of duty both for himſelf and all his fraternity, by ſaying, It were to be wished Rulers looked to it. And is this all the remedy he preſcribeth? What will He do? May he not, dar he not, grieve or vex his Elder Brethren? What shall we then ſay of his inſpection? Is it lawful, or is it of Gold, which is wholly imployed and exerciſed in perſecuteing of the honeſt ſeekers of God's face, and countenanceth and encourageth Papiſts? No certanely, That power whoſe proper work is, to root out piety, as haveing that only in commiſſion, and which foſtereth and incourageth profanity and Idolatry, is a power of Satan, tending to advance his work and intereſt in the Earth, and to eſtablish and enlarge his Kingdome. What further? But truely (ſayes he) when she Spirit of ſuch writeings as this, is conſidered, it will be found there is cauſe to feare (unleſſe the wiſdome and goodneſſe of Cod; and the prudence of the King and Governours under him prevent it,) That as one way the Roman Antichriſt may come in; So ſome furious Succeſſour of John of Leyden, under pretence of a Phineas—like Spirit, come in another way, upon our Church and Land to lay it waſte, and to make it a field of confuſion and blood. Anſw. Were there no Papiſts in Scotland, or was there no appearance of the approaching of the Roman Antichriſt before theſe books came abroad? What a Spirit, I pray, is that which is in theſe books, which can give any cauſe of feare, that the Roman Antichriſt may come in upon that account? What tendency, I pray, hath any thing that is aſſerted in theſe books, to the introduceing of Popery? His needle head shall never be able to poynt this forth. Yea let the true deſigne of theſe books be once obtained, and I promiſe him, that ere few weeks paſſe, there shall be few or none in p. 468all Scotland, who shall be ſo bold as to profeſſe either Popery or Prelacy. Theſe muſt be ſtrange books which open two contrary doors at once, upon the one hand a door for the Roman Antichriſt, and upon the other hand, a door for ſome furious Succeſſour of Iohn of Leyden, but both are alike true, that is, both are manifeſtly falſe Though his fear for the coming in of the Roman Antichriſt be firſt named, yet it is the leaſt of the two with him; for the thing which moſt affrighteth him, is this laſt; but he needeth not fear it, let King and inferiour Governours joyne piety; and true divine Zeal for God & his glory, with their prudence, and ſet themſelves to eſtablish the covenanted Religion, as it was reformed in Doctrine, Worshipe, Diſcipline & Government & purge out ſuch things as offend, eſpecially that bitter root of Prelacy, which we abjured, and proſecute the ends of the Covenants, and the vviſdome and goodneſs of God shall preſerve both Church and State. But ſo long as there is no repentance of the horrible Apoſtaſy and defection, vvhereof King and all ranks are guilty: And particularly that Apoſtate pack which care neither for Church or State, King or Coun…rey, but in ſubordination to their ovvne bellies and beſe luſts, is not extirpated vvithall their adherents, vve have no ground to expect that God shall preſerve either Church or State from deſtruction and ruine: Becauſe vve have forſaken the Lord God of our Fathers, vve can not but fear that he shall forſake us, and caſt our carcaſes upon the carcaſes of our idols, and his ſoul shall abhorre us, and he shall lay our cityes waſte, bring our Sanctuaryes into deſolation, and shall not ſmell the Savour of our ſweet odours, yea and shall ſcatter us among the heathen, and draw out a ſword after us, and our Land shall be deſolate, and our Cityes waſte &c. Though we had all the ſecurity imaginable that never one of the furious brood of Iohn of Leyde, should ariſe to lay the Land waſte; as indeed nothing aſſerted in theſe books, may put rational Men in feares thereof, from that hand, though his lieing mouth addeth, that the ſeeds of future miſeries, being too viſibly ſowne, by this Man and his Complices, whose mouths are full of blasphemies, as their hearts and …ands are full of blood p. 469and in ſo ſaying is like the whore in the common proverbe, who calleth her honeſt Neighbour whoſe firſt whole mouths are more full of blaſphemies, their or ours, all may judge who either read their writeings, or heare their ſpeaches in publick or in private: And whoſe hearts and hands are more full of blood, theirs or ours, dayly experience will ſuffer no Man of common ſenſe who marketh both, once to put it to a queſtion.

At length he apologizeth for his ſlowenſſe in comeing forth with his Survey, telling us, That this libel and like are not more quickly followed, with meet animad vertſions, is not to be marvelled at by any, who knowes they are like the peſtilence, that walks in darkenſſe, and that hardly do they come to the hands of any, but ſuch as are willing to be deceived by them, being intended for the blinding of theſe, not for the opening of the eyes of others. But truly, He might have for borne to have made ſuch an Apology: For it may be, ſome who have moſt imployed him, and rewarded him too, for his paines, will think that he hath but too quickly followed with his animadverſions, and poſſibly shall wish, that they had never ſeen the light, ſince he hath done ſo little good by them to the cauſe, which he becometh a Patrone unto, both in ſtarting needleſſe and dangerous debates, for the Kings Throne and Kingdomes, yea & for his Life; & in managing theſe debates ſo poorly as he hath done, to ſpeak nothing of his weake defending of the maine cauſe controverted, which is abundantly diſcovered by this vindication: Whereby alſo he hath occaſioned the more accurate ripeing up of that debate touching defenſive armes, and laying it open and naked unto the judgment and capacity of the meaneſt, ſo that the truthes which he endeavoured to shake, and overturne, are now more firmly then ever, riveted in the hearts of all vvho ſearch after truth: Yet ſure, had be been able, he …ight have brought forth this brood of his braine, ſooner to light, for he had time enough, after the publick Proclamation vvas made, that ſuch a book vvas come forth, by the fire prepared of purpoſe, at the croſſe of Edenbr…ugh to conſume it into aſſes, before which p. 470time, I ſuppoſe, very fevv knevv of ſuch a thing: And by this ſolemne fiery Proclamation, the curioſity of ſome was kindled to enquire after the book, who othewiſe vvould have uſed no great diligence, to have obtained one of them, yea poſſibly would never have learned that there was ſuch a book in the World, and ſo could have been in no hazard to have been infected thereby: And before this time that they met vvith this ſolemne recaption, there vvas not (as is ſufficiently knovvn) many of them abroad; for it came but too ſoon into the hands of ſuch as put that honour on it, which vvas expected, and thereby helped forvvard the Authors deſigne. Is it, any wonder that ſuch pieces muſt keep themſelves as long as they can, out of ſuch fiery hands. Seing the firſt ſalutation they meet vvith is a brief ſentence of condemnation by the Council, and a …, or execution rather by the hand of the Hangman, in the …repared of purpoſe for that ſolemne Diſput? Let him, if he …ar or can procure a free imprimatur for ſuch neceſſary and uſeful books, and liberty for ſtationers to expoſe them to open ſale, and then it will be ſeen, whether they or his shall hide themſelves longeſt in the corner of shopes, and be at lengh laid aſide for other uſes, then at firſt they were intended for. He ſayes they were intended for the blinding of theſe into whoſe hands they come, not for the opening of the eyes of others. But he ſpeaks like himſelf. They were really intended for the opening of the eyes of all who would but read and ſeriouſly conſider what is ſaid, and would not willingly shote out their owne eyes. And as for his Pamphlet, I verily beleeve what ever was his intention, it shall deceive none, but ſuch as are already deceived, or very willing to be deceived, & shall open the eyes of none, unleſſe per accidens, by making them to apprehend more clearly, then formerly they would, truth upon the other ſide, by diſcovering the childish, frivolous and weak evaſions and exceptions, which he is neceſſitated to make uſe of.

p. 471In the laſt Page He giveth us a short hint of what he mindeth to do in the following part of this his elaborate work, where we are like to finde him as impudent and shameleſſe a Patron of perjury, as here we have found him a pleader for Tyranny. But we, shall forbeare to ſay more at this time, till God offer an opportunity of conſidering and anſwering what he shall ſay further upon theſe heads and digreſſions.

The Lord eſtabliſh truth in the Earth & viſite his owne inheritance, and ſend a plentiful raine to confirme the ſame when it is weary, for his owne names ſake. AMEN.

FINIS.

End of the text · James Stewart, The Peoples Right to Defend Themselves and their Covenanted Religion (1669)