The Peoples Right to Defend Themselves and their Covenanted Religion, Religious tract · Chapter 18
CAP. XVIII.
How weakly & foolishly The Surveyer maintaineth the Union of his Majeſtie's Dominions, is cleared.
HAving thus diſcuſſed all which the Surveyer hath in his railing pamphlet ſaid, againſt this truth which we have maintained; and having (ſufficiently as we ſuppoſe) vindicated the Peoples right to defend themſelves, and their Covenanted Religion, from manifeſt and intolerable violence and oppreſſion, we might without the leaſt injury imaginable to our cauſe, wave the examination of what he Principally aimeth at Cap. 1. & 3. & 4. as being extrinſick to the preſent queſtion, and becauſe we are not neceſſitated to maintaine theſe opinions which he ſetteth himſelf againſt in thoſe chapters, our queſtion being diſtinct from thoſe, and eaſily maintained without touching upon thoſe rockes. But yet becauſe this windy man would faine make his Majeſty beleeve that he had not gotten his reward for nothing, but that he had done ſome notable piece of ſervice vvorthy of it; And had diſcovered ſome rare ſecret, the diſcovery of which, is of no ſmall advantage, but of great uſe both for the preſervation of the union of his Majeſtie's dominions, and for the ſaveing of his life from the ſtroke of adverſaryes; vve shall manifeſt hovv little ground he hath to father any of theſe aſſertions on Naphtali, and then diſcover hovv vveakly and foolishly he maintaineth his Majeſtie's cauſe, in both theſe; that al the world may ſee, that he hath come short of performing that ſervice to his Maj. which he here undertaketh; & that he hath been ſo far from laying the devil after he had raiſed him, that he hath done his Maj. no ſmall piece of diſſervice in ſtarting queſtions ſo dangerous to his Majeſty's Kingdomes and life, when he had no ground given him; and after he had moved the queſtion, left it worſe then he found it; and ſo did little leſſe then invite ſuch as pleaſed, to doe what he alledgeth Naphtaly and his complices had a minde to do.
The firſt queſtion which he ſpeakes to Chap. 1. Is touching the diſſolving of humane ſocieties, which in ſome caſes politicians will yeeld to ſee Althuſ. pol. c. 38. n. 76. And the thing he driveth at, is to faſten on the honeſt party a reſolution and deſigne, to diſſipate and diſſolve the immemorially ſetled frame (as he loveth to ſpeak Pag. 9.) of that Nation and Kingdome, which through divine providence hath in many generations ſubſiſted under our lawful Soveraignes, for the common benefite of ſubjects at home, and to the honour and renown of the Nation abroad; yea and to the glory of divine providence, which hath through many ſtormes in ſeveral ages; preſerved us in this comfortable conſtitution. And this he deviſeth of his owne wicked heart, of purpoſe to make theſe cordiall lovers of Religion and of their Countrey, hateful to all the world, if he could; and therefore he would repreſente them as men of ſtrange principles, & purpoſes. But wo to ſuch as make lyes their refuge! This man thinketh to make the King glade with his lyes, but we know that the mouth of ſuch as ſpeak lyes shall be ſtopped.
But ſure one would think that he behoved to have ſome clear ground to walk upon in aſſerting this of us, and eſpecially when he is at the paines to ſpend a whole chapter, to confute it. And yet vvhen he hath rambled up and downe that book of Naphtali, to ſeek out a ground for this aſſertion, he can not adduce any one ſentence, that even with half an eye doth look there away, except one, which yet hath no ſuch deſigne or import. The ſentence is this Pag. 150. [That through the Manifest and notorious perverſion of the great ends of Society, and government, the bond thereof being diſſolved, the perſons one or moe thus liberated therefrom, do relapſe into their primeve liberty and privilege, and accordingly as the ſimilitude of their caſe, and exigence of their cauſe doth require, may upon the very ſame principles againe joyne and aſſociate for their better defence and preſervation, as they did at first enter into Societyes.] For clearing of which theſe things would be obſerved.
1. That the author there is only adding a few obſervations, to cleare the innocency of theſe noble witneſſes, who died owneing the intereſt and cauſe of Chriſt, and to shevv hovv free they were of the crime of rebellion, with which they were charged. Now all know that as theſe worthies, had no deſigne, of erecting themſelves into a diſtinct commonwealth, nor to make ſuch a civil politick ſeparation from the reſt of the land; ſo the way which they took, did directly tend to have the whole land united unto God, and among themſelves, as one for God and to God, in the bond of the ſolemne league and covenant. Had they deſigned ſuch a ſeparation, they behoved alſo to have choſen more appoſite & fit meanes, then theſe were which they did uſe, as any of halfe a judgment may perceive.
2. That as the maine and only deſigne of theſe worthies, was to defend themſelves and their Covenanted Religion, from manifeſt oppreſſion and tyranny, and to have the land recovered from that wofull courſe of backſliding and departing from the Lord, whereof it was guilty, and wherein it had lyen for many dayes: So, This author is only clearing their innocency, as to that: and therefore in the firſt obſervation Pag. 147. He cleareth the native ground of ſelf preſervation: and in the 2. How the perverting of the ends of government doth not deſtroy this native right, but that then people are as free to defend themſelves as ever, even againſt the oppreſſing Powers, who in that caſe, according to King Iames his teſtimony and practice, become Tyrants, and are to be reſiſted: and in the 3. How all powers are obliged, if not expreſly, yet tacitely, to walk in a due ſubordination to God, and to proſecute theſe great ends of government: and particularly in the 4. How our king is bound by the lawes of the land, and by his coronation covenant oath, to Rule for God and the good of the People: And in the 5. How all even the moſt Malignantly affected, would aſſent to this, as an undoubted truth, in their owne particular caſes: And cometh in the 6. Place to the words cited, which muſt have the ſame import and tendency, to wit, to clear the innocency of private perſons ſelf-defence, and defence of Religion, when the powers which should minde and ſtudy according to their place & power, to promove the great ends of ſociety and government viz. the glory of God, and the good of the Subjects in ſoul and body, do manifeſtly and notoriouſly pervert theſe ends, and preferre themſelves, and their owne luſts, unto the will and glory of God; and to the good of the People. The ſame is alſo cleare from the following obſervations, which do manifeſtly poynt at the clearing of people being bound in duty to defend themſelves and their Religion, conforme to their engagements vowes and Covenants, which ſtill ſtand in force, notwithſtanding of any thing done to the contrary of late, in their acts reſciſſory and condemnatory.
3. The very words themſelves, to any who is not utterly blinded with prejudice, can import no more then that, when through the notorious and mainfeſt perverſion of the great ends of ſociety and government, the bond thereof is diſſolved, and the perſons now relapſeing into their Primeve liberty and privilege, may no leſſe now joyne and aſſociate together, to defend Themſelves and their Religion, then at firſt they entered into ſocietes: For, as their entering into ſocieties was for this end, and their ſetting up of Magiſtrates over themſelves was for this end; ſo when the Magiſtrates croſſe their end and rule, and thereby annul the relation, or make it invalide for the ends, they may joyne together now for theſe ends, as they might have done before the formal inſtitution of Government. And who can deny this to be a truth? Or who can hence inferre (but he who is of a perverſe ſpirit, and for his perverſe ends ſeeketh to pervert all things) that he pleadeth for the lawfulneſſe of Peoples crumbling together in leſſer fractions and petty commonwealthes.
4. Suppoſe the words should be capable of that gloſſe' which the Surveyer putteth upon them; yet as they lye connected with what preceedeth and with what followeth they can, at moſt, be but a Medium for proving the intended concluſion; and ſo muſt be conſidered as founding an argument a Majori ad minus, from the more to the leſſe; to this purpoſe: if when through the manifeſt and notorious perverſion of the great Ends of ſociety and government, the bond thereof is diſſolved, and perſons relapſe into their primeve liberty, ſo that according as the ſimilitude of their caſe, and exigence of their cauſe requireth, upon the ſame principles, they may againe aſſociate and combine into new and diſtinct Societies and Commonwealthes, for their defence and preſervation: Then much more may they lavvfully novv joyne and aſſociate together for their defence and preſervation, without making any ſuch rupture, or new erections: but endeavouring to keep the old Society firme and intire, undiſſolved, and unweakened. So that though his gloſſe should be admitted, he doth but bewray the ignorence of his capricious braine, to take the Medium for the concluſion. And the antecedent will be granted by politians, and is expreſly aſſerted by Althuſius, Polit, Cap. 20. Num. 20. in caſe the Prince keep not his promiſe, but violate his faith and Covenant.
5. Suppoſe alſo that this which he alledgeth had been the authors poſitive aſſertion, can he hence inferred with any colour of reaſon, that it was or is the deſigne of the author and his party, to diſſipate and diſſolve the old ſetled frame of this Kingdome, and erect new Commonvvealthes vvith nevv diſtinct Soveraignes? Seing every one knovveth, that many things are lavvful, vvhichwhich are not expedient, convenient nor neceſſary; & that it vvere the reſult of no mature deliberation, but of madneſſe and folly, to intend and deſigne ſuch a thing. vvhichwhich (though lavvful in it ſelf, yet) all things conſidered vvere, very inexpendient and unneceſſary, yea not only not advantageous to their ends and purpoſes, but quite deſtructive thereof.
Novv ſince the Surveyer hath dravvne in this controverſy by the eares, and ſet it in the front of his learned and elaborat pamphlet, vve muſt ſuppoſe him one vvho is vvell verſed in this topick, and can give a good account of his politick notions touching this quaeſtion. But alas if he had a real adverſary to deal vvith (as novv he doth but faigne one to himſelf: & it is eaſy fighting againſt a man of ſtravv, or one of our ovvne making) his ridiculous and yet audacious folly, vvould eaſily be made to appear: his adverſary vvould laugh (as indeed he vvould have cauſe) at the shakeing of his ſpear.
He maketh this the theſis which he undertaketh to confirme. That [when politick bodyes are ſetled in voluntary aſſociations, or whatever way in the courſe of divine providence, they have been reduced to live under the ſame lawes and authorities, and have continued long in the union of a common interest, under the protection of magiſtracy, to break off from the body in ſeditious ſeceſſions, cannot but be diſpleaſing to God; and they are no other then firebrands, confounders of humane ſociety, fighters against God and his ordinance, who inſtigate People to cut off themſelves from the body of the Common wealth whereof they are members.] But would not his adverſary tell him that he had granted as much in the words immediatly preceeding, as would make him and his poſition both ridiculous: For he hath granted That the Lord hath not by any precept particularly determined the bounds of every embodied Political ſociety, There being some greater, and ſome leſſer, acting under their ſeveral heads and ſouveraigne Magiſtrates. And ſeing neither God nor Nature hath determined the quantity and extent of each Republicki or embodyed Politick Society, what more affinity hath it with ſinful ſedition, to ſay, that greater bodyes may be divided and ſubdivided into leſſer Republicks, then to ſay that moe leſſer bodyes may aſſociate together to make one greater, eſpecially ſeing Politicians tell us that the ends of government are more eaſily attained in a leſſer Republick, then in a greater; and that a mid way commonwealth neither too larg…, nor too little, is the beſt, as being leſſe ſubject to vices and greater calamities, as was to be ſeen in the Roman Republick before it was enlarged in the dayes of Marius, Sylla, Pompey, and Caeſar, and is to be ſeen this day in the Commonwealth of Venice, and the like, as Althuſius shewes us, Polit. Cap. 9. num. 11. The time was when all the World was under one head, and after they were multiplied, they became diſtinct Republicks without any ſinful or ſeditious ſeceſſion. The time was when all theſs weſterne parts were under one Emperour, and was nothing but a ſeditious ſeceſſion, cauſed by firebrands, the ground of their becoming many and diſtinct Republicks? The time was when Scotland, England, and Irland, were diſtinct Kingdomes, and under diſtinct Soveraigne Magiſtrates, and what repugnancy were it either to the Law of God or nature, to ſay they might be ſo againe? So were there once Seven Kings in England at once: and moe then one King in Scotland at once: and by no reaſon can he prove that it should always be, as it is at preſent, but by the ſame reaſon his adverſaries could prove him guilty of treaſon; for he behoved to ſay, that becauſe we were once all under one Emperour, we ought to be ſo ſtill, and that the King muſt either hold his crowne of the Emperour, or be an uſurper and a ſeditious rebel; for in the courſe of providence we were then reduced under the ſame Lawes and Authorities, and continued in the union of a common intereſt for ſome good ſpace of time, Yea and obſerve many of theſe civil Lawes yet. Thus we ſee whither this advocate will drive the matter, and how little ſervice he doth his Majeſty for all his rich recompence.
But it may be his arguments are cogent and binding: He hath many words, Pag. 4, & 5. to prove that this is contrary to Religion, The ſum is this. [Never greater perverſion of government then in the times of many of the Prophets, and in the dayes of Christ, and his holy Apostles, and primitive Chriſtians, and yet this was never their doctrine or ſenſe.] Anſw. Is this all that he can ſay, to prove that this is contrary to Religion? Sure his adverſary will think that he hath little Religion who ſayth ſo, and that he hath farleſse loyalty to his Maſter the King of Great Britane; for why? Becauſe contrare to the doctrine of Chriſt and the Apoſtles, and the ſense of all the primitive Chriſtians, he acknowledgeth the King of Britane to be a diſtinct King from the Roman Emperour, and not to depend upon him. They never taught that Britane and Irland should be ruled by a King diſtinct from him, and that theſe Iſlands should be ſeparate from the Roman Empire, and ſo the King holds his Crowne by uſurpation, and by an irreligious ſeceſſion from the Empire, which neither Chriſt nor his Apoſtles ever taught, and muſt not this man and not we, acknovvledge Iudas of Galilee, and Theudas to be his Maſters: For they taught (eſpecially the firſt, as Ioſephus, and Ruffinus out of him shevv us) that no tribute should be given to the Roman Emperour; and he vvil do the ſame, and ſay that it should be payed to king Charles the II. Next his adverſary vvould tell him, that if this were held and maintained as a poynt abſolutely neceſsary to ſalvation, then his argument vvould ſay ſomething; But ſeing it is only held as lavvful, and according as providence determineth it to be convenient or inconvenient, to be practicable, it is ſufficient if the doctrine of the Prophets and of Chriſt and his Apoſtles, do not condemne it, as ſimply ſinful: And that by this argument of his, it should be utterly unlawful now for Frame and Holland, and other adjacent Countreyes, to joyne together in one: and proclame King Charles their Soveraigne Lord and King: becauſe neither Prophets nor Apoſtles taught any ſuch doctrine, that many ſeveral ſocieties should joyne together under one head: And who is a friend to the Kings greatneſſe now? If this man be worthy of his wages, let all the World judge. Moreover they would tell him, that in the dayes of ſome of the Prophets, there was a greater diſſipation and ſeceſſion, then any that is now deſired, when the Ten tribes ſeparated themſelves from the other two, in the dayes of Rehoboam and erected themſelves in a diſtinct Republick, under a diſtinct Supreame Magiſtrate; and we finde not this reproved by any of the prophets, yea we finde a Prophet ſent to tell Ieroboam that God would give him Ten Tribes, 1. King. 11: ver. 21. &c. and when Rehoboam would goe and reduce them under his ſubjection by the power of the ſword, we finde another Prophet ſent to diſſwade him, in the Name of the Lord, 1 King. 12: ver. 22, &c. and ſaying that that was from the Lord. And ſure this poſitive is as forcible, as his negative. And furder, even in the dayes of the primitive Chriſtians, the Roman Empire was divided, and how it is now ſubdivided and re-ſubdivided into many fractions, we all know: and can he shew us where any of the godly zealous Chriſtians and ſervants of God ſpoke againſt this as a ſeditious practice?
But is may be that he vvill prove this aſſertion, though not diſſonant to Religion; yet diſſonant to ſound reaſon. Let us hear hovv he doth it? [For (ſayes he Pag. 5.) it hath a clear tendency to break in pieces all humane ſocietyes—which no wit of man can preſerve from diſſolution, if this principle be drunk in: For by this Man's opinion, the judgement of the perveſion of the ends of government is put over to the diſcretion of the ſufferers of prejudice, and they are accordingly to determine their actions, and nothing should hinder them but want of probable capacity to through their work.] But poor Man, as he hath made shipevvrack of faith and of a good conſcience, ſo hath he made shipvvrack of his reaſon alſo; for his adverſary vvould novv think the cauſe vvon: For grant once that a ſeceſſion and ſeparation may be made, vvhen the ends of government are manifeſtly perverted, and they vvill ſeek no more, for they vvill readily grant it ought not to be, vvhen there is no juſt cauſe, ſuppoſe that a great part should in their diſcretion judge there were real cauſe; And where is he now? Where is the poſition that is ſo diſſonent to Religion and Reaſon? Will he alſo owne it? Did Naphtaly ſay that when ever a few of a ſociety thought in their judgement of diſcretion, that the ends of government were perverted, they were replaſed into their primaeve ſtate of liberty, and free to make ſeparations from the old ſociety and aſſociate into new combinations? And ſince he did not ſay ſo, how can this advocate make his poſition appeare diſſonant either to Religion or Reaſon? But the man, let him be never ſo well hired, is obliged to reaſon no better then he can. Let him grant (and he cannot well deny it) that it is lawful for a great ſociety to divide into two or moe leſſer, when the ends of government are really and manifeſtly perverted, in that greater ſociety ſo united, and his adverſaries will ſoon ſatisfy him (if he be rational, or a man fit for ſociety who will be ruled with reaſon) concerning the judgement of that perverſion. He but expoſeth himſelf to pity, when he cryeth out (taking alſo God's name in vaine) [To what times are we reſerved, wherein the unmeaſureable and aciouſneſſe of Men dar preſent ſuch poyſon to a Chriſtian People, and to attempt the breaking them in pieces by ſuch doctrines which both Religion and ſound Reaſon abhorres.] For no body hath either ſeen Religion nor found Reaſon alleged againſt that poſition (which he ſayeth Naphtaly ſetteth down.) But we will ſee more of this vaine Man's ridiculous ranting in the following words [Dar this libeller (ſo ſpeaketh this non-ſenſical railer) ſay that this is a fundamental conſtitution of political ſocieties, that at the arbitrement and lust of any minor part of private perſons, pretending a perverſion of the ends of government (a pretence that will never be wanting to Malecontents and Malapert wicked ones, Even Katherines and highlandish theevs, and it is real to them if they themſelves be admitted judges) they may make ſeceſſion from the ſociety in which they are imbodied, and renunce their obligation to the government thereof.] Now he ſoares high in his ſcurril rhetorik, and as ornaments of his diſcourſe, he muſt bring in his Katherines and Highlandish theeves, but to what purpoſe is all this ſuperfluity of vaine empty words? Where or when ſaid Naphtaly, That that was the fundamental Conſtitution of politick ſocieties? What rational Man ever ſaid ſo? Is this the only thing which he denyeth? Sure he is an ill maintainer of the union of his Majeſties dominion; for his adverſaries will grant all this, and yet ſay and be able to maintaine (for any thing that he hath ſaid) that when the Ends of government are mani…eſtly and notoriouſly perverted, people relapſeing into their primaeve liberty and privilege, may, according as the exigent of their caſe requireth, aſſociate into new ſocieties for their defence and preſervation. But he addeth pag. 6. [Suppoſe there be a breaking off, upon that pretenſion (which will never be wanting to cover ſedition and confuſion) of perverſion of the ends of government, the party making ſeceſſion may haply meet with the ſame meaſure they gave, for if a minor party ariſe among them with the ſame accuſations, muſt they not have the ſame privilege? And where shall there be a ſtand?] His adverſaries would ſoon reply, that whatever be in that abſurdity, it doth not concerne them, for they plead not for a diſſolution upon a meer pretenſion of this perverſion: And beſide, they plead not for it, even where there is a real and not our perverſion, as a thing neceſſary, which they muſt goe about, never once conſulting whether it be expedient or inexpedient, and whether they ſee a more feazable way of attaineing the ends of government, without ſuch perverſion, after the ſeparation is made, them before, or not: But only as a thing lawful, which may be done when they ſee it moſt convenient for the ends of government: And when they walk by this rule and principle, they will ſoon ſee where to make a ſtand. For they will finde that the crumbling of Societies into too many and too ſmall bodyes, would put them as far from attaineing the ends of governments, as they were while aſſociated in a greater body. And this is all which he hath to this purpoſe. For as touching his application of this pag. 9. and 10. all alleging that there is no perverſion of the Ends of government now, it hath been ſpoken to already, and his adverſaries in this poſition (if there be any ſuch, which I am ignorant of) will think and make out, that the ends of government are ſo far perverted, that if there were no other thing lying in the way of a ſeceſſion, then vvhat he hath ſaid, they vvould think it of concernment to minde this outgate, vvhichwhich they had no thoughts of before. And the King should then think himſelf little obliged to this man and his defences, and wish that he had been ſleeping when he wakened ſuch a debate, and himſelf had beſtowed his gold another way: For ſure, if ſuch a thing were upon the heart of people now (as I hope & am confident it is not) they will profeſſe themſelves obliged to this Surveyer, for putting it into their head firſt, and that all which he hath ſaid againſt it, would rather invite and encourage them to it, then diſcourage them from it.
May not then this Man be ashamed to take his Majeſties Money, and do ſo bad ſervice for it, as he hath done? But Some will poſſibly ſay what could any perſons have ſaid more; Well, though ſome should think me officious to take his Majeſties part and defend his cauſe, un-hired, yea and undeſired, yet I will propoſe one thing, which I am confident, shall be more effectual, for preſerving the immemorially ſetled frame of this Nation, and the union of all his Majeſties Dominions, to all generations, without diſſipation or diſſolution, or any hazard or feare thereof; Then what this Pamphleting Prelate hath ſaid, Or will ſay, though he should write volumes, at this rate: What is that, you will ſay? It is no great ſecret, yet if heartily followed, it shall prove infallibly effectual. Let his Majeſty Turne to the Lord with all his heart, and repent of his fearful perjury and defection, and minde his oath made unto the great God, and performe his vowes, and fulfil his Covenant which he ſwore with hands lifted up to the moſt high God, and ſolemnely promiſed to owne and proſecute, as he should anſwere to God, in that day, when the ſecrets of all hearts shall be diſcloſed; and execute judgment on the Apoſtate Prelates, by hanging them up before the Sun, that the fierce anger of the Lord, evidenced by moe as twice three Yeers famine of the word, may be removed, and on all others who have been authors and abettors of this norrible courſe of defection, and unparallelable apoſtaſy, which makes theſe lands an hiſſing and a by-word to all nations; and let him honeſtly and with an upright heart proſecute the ends of theſe holy Covenants, and with that Godly King Aſa. 2. Chron. 15. Enter into a Covenant, that whoſoever will not ſeek the Lord God of Iſrael, shall be put to death, whether ſmall or great, whether Man or woman: And let his ſucceſſours follow his footſteps in this, and he and they shall finde, no imaginable bond ſo ſure to tye his Kingdomes together perpetually, as an indiſſoluble Society, then theſe holy Covenants, particularly that ſolemne league and Covenant. In which all his ſubjects in Scotland, England, and Ireland, did ſweare in a moſt ſolemne manner, to maintaine and promove reformation of Religion in Worshipe, Doctrine, Diſcipline, and Government, and endeavour to bring the Churches of God in the Three Kingdomes, to the neareſt conjunction, and uniformity, in Religion, Confeſſion of faith, Forme of Church government, Directory for worshipe and Catechiſeing, &c. that they and their poſterity after them, may as brethren live in faith and love, and the Lord may delight to dwell in the midſt of them—and that the Lord may be one and his name one in the three Kingdomes; and to endeavour the diſcovery of all ſuch as have been, or shall be incendiaries, Malignants, or evil inſtruments, by hindering the Reformation of Religion, divideing the King from his People, or one of the Kingdomes from another, or make any faction or partyes among the People, contrary to this League and Covenant, that they may be brought to publick tryal and receive condigne punishment: And that they should each one of them, according to their place and intereſt, endeavour that the Kingdomes may remaine conjoyned, in firme peace and union to all poſterity: And that they shall not ſuffer themſelves directly nor indirectly, by whatſoever combination, perſwaſion or terror, to be divided & withdrawne from this belſſed union and conjunction. Now what bonde more ſtrong to unite and keep together his Majeſtie's Dominions can the wit of Man imagine? And shall not the owneing and proſecuting of this Covenant, Appear to all rational perſons the moſt infallible meane to effectuate this indiſſoluble union and laſting Conjunction, that can be invented?