but 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 or 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 â—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 common-wealths 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 think 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
Survey of that book entituled Naphtali and of several doctrines in Lex Rex and the Apolog which had been at rest for some considerable time especially Lex Rex after they had been burnt into ashes as being judged no otherwayes answerable but by a fiery faggot till this Man began to rake in the ashes of these dead Martyres and finde some bones of doctrines yet unburnt which he thinketh now to honour with a more solemne burial But with what evidence and demonstration of truth he hath managed the questions handled in this first part thou mayest judge by what is here replyed in vindication of that solemne truth which he endeavoureth according to his poor strength to dethrone and tread under foot Though we have not followed the Surveyers Methode disireing to be as succinct as might be and to cleare that maine question controverted touching the lawfulnesse of privat persons defending themselves and their Covenanted Religion from the manifest violence tyranny and intolerable oppression of the Soveraigne and inferiour Magistrats to the edification of all yet we have not dealt with him as he hath done even with Naphtali the book which mainly he setteth himself against For he is so far from answereing that book of which he offereth a survey that the most part of the grounds and arguments made use of there to prove the thing intended are not so much as touched by him in all this voluminous pamphlet But we have fully examined and answered all which he hath asserted leaving not one material sentence which was to the purpose in his whole book untouched The judicious Reader will finde this true upon search And no man will think we were called to answere the same thing oftener then once though he was pleased to fill up many pages with meer repetitions The methode we have followed all who know what it is to cleare controversies vvill acknowledge to be the most solide satisfying succinct and perspicuous and such against which no man can justly except We suppose also That we have been as plaine and cleare as the nature of this controversy vvould suffer us and some possibly vvill think VVe have been too too plaine but they knovv vvhom to blame for giving us this occasion for vve made it our designe to bring this question vvhich did concerne common people no lesse then the learned seing it was a matter of life and death unto them no less then unto others home so far as was possible to the capacity of the meanest that they might know and be distinct in the knowledge and perswaded of the lawfulnesse of the grounds of their acting in such a vindication of their Religion and libertyes The truth we have confirmed by many arguments reduceing them to their several heads the better to cleare and confirme the matter and to settle the judgments of all in the apprehension of the Truth and all of them we have so framed that every one of the lowest reach may see how they plainely and peremptorily force home the poynt cotroverted with a demonstrative perspicuity and irrefragable strength So that whosoever shall undertake to draw this saw againe must not think to leave any one of all the arguments which are here adduced if he reckon aright he will finde moe then a hundereth which I shall make good if put to it un-examined for if any one hold And I am not afrayed that many of them shall be found feeble the cause vvhich vve contend for is uncontrovertably yeelded seing one reason which is unanswerable is enough to captivate the judgment unto an assent unto the truth one argument deserted of the adversary declareth his cause desperate We have also dealt faithfully and ingenuously touching on every thing vvhich vvas offered to us and vvich vve thought might conduce unto the clearing of this contraversy because we finde some thing belonging unto this question said by the author of the Second part of the Survey vvhich is now come to hand in the last chapter Pag. 263. c We shall a little touch upon that here reserving the examination of the rest of this 2. Part until a fitter opportunity when if the Lord will we shall discover the weaknesse of all his reasonings and vindicate the truths vvhich he setteth himself against vvith as much clearnesse and succinctnesse as may be He cometh in the place now named to consider the defence made by the impanelled unto what was objected or what further defence Naphtali whom after the old manner he stileth the Lybeller makes for them And 1. He tells us They were posed where they had learned that under pretence of Religion it is lawful for Subjests to rise in Rebellion against lawful authority And then addeth That to this Queree this advocate declines to give a direct answere where such a thing is read or could be instructed Answ Who doth not see That this was a Queree utterly unbecomeing such as pretended to occupy the places of lawfull judges in such matters to propose to persones Empanelled upon their life it being nothing but a meer caption like unto that which is called Multiplex interrogation unto which both the impanelled and this Advocat as he calleth him might lawfully have declined to give a direct answere Because it supposed 1. That their riseing was against lawful authority Whereas it was rather a riseing for lawful authority while against persons abuseing their authority and not walking in the right line of subordination unto the Supream Magistrate and Governour of Heaven and Earth but rebelling against him in makeing lawes contrary to his lawes and executing them contrary to his will and command 2. That their riseing was in rebellion while as it was rather in loyalty to God and the Countrey against such as had erected a Standart of rebellion against the High and mighty Prince Jesus Christ our Lord and Supream Governour and were destroying his interests And in loyalty to that Supreme law The saifty of the People defending themselves against manifest and intolerable tyranny 3. That it was in pretence of Religion when as it was really and unquestionably for the re-establishing of our religion reformed in doctrine worshipe discipline government confirmed ratifyed and approved by Solemne Covenants Subscriptions vowes oathes engadgments declarations professions publick actings acts and Statutes of King Nobles persons of all ranks Parliaments and judicatories Higher Lovver Whereas the true Queree was this Where they had learned to rise in their owne defence and in the defence and maintainance of the true reformed Religion against Such in power who were tyrannically oppressing them and destroying the Established Religion contrare to Vowes Covenants Promises Compacts Declarations Protestations Solomne Engagements Subscriptions c. And if the Queree had been thus proposed it might have received a direct answere To wit That they had learned this from the law of God the lavv of Nature the civil lavv the lavv of Nations Sound reason and the practices of Christians both under the
as the event shall demonstrate in these books which he unmanlike snarleth at rather then answereth thinketh it of his advantage as it is the advantage of all who desire not to be seen in their own colours nor to have plaine truth discovered and their pernicious errours and practices suteable thereunto unfolded to cast a mist before the eyes of such as would observe them or raise some ignis fatuus to misguide them take them off the way to use his out-most endeavour to deceive his unwarry warry inadvertant reader lead him who is so simple as to beleeve every thing which he and his fraternity say though they have manifestly and undenyably forefaulted all faith and credite with all who know what is the fundamental bonde of all society and commerce into the same sinful and irrational abhorrency of an exploite and interprise so consonant to scripture law equity and reason and to the practice of worthy Zelots abroad and at home from the very beginning of the work of reformation and for this cause as he hath foolishly and ignorantly paralleled these worthies whose late practice we shall godwilling abundantly vindicate from all which this flaunting and windy adversary who cometh forth to shake his speare as if he were another Goliah hath said here against it with the irrational furious and brutish rabble of Anabaptists who followed Knipperdoling and Iohn of Leyden So all alongs in his discourse he hath not only snarled at picked out and miserably wrested some expressions in these books he would confute especially in the Naphtali and then run away with a cry veni vidi vici as if he had gained the day which way of dealing with an adversary is to all men of judgment and understanding very un-faire base and puerile no way beseeming a man pretending to plead for truth and to discover verity as he pretendeth to do yea judicious persons will from such dis-ingenuous unhandsome way of answereing easily perceive on whose side trueth stands firme unshaken But which is yet more palpable and grosse he hath either ignorantly or fraudulently perverted the true state of the question both in Thesi and in Hypothesi which is a sufficient proof of the disperatnesse of the cause which he would maintaine and of the mans purpose to wrangle when he can not answere and to buske up an adversary of straw to himself to fight against when he cannot dar not look his real adversary in the face and a ground more then sufficient to make wise men judge that he hath rather confirmed the hands of his adversaries and strengthened their cause then in the least weakened the same for all his hidious out-cryes and dexterous heaping up of many words to little or no purpose unlesse to take with such as think the best cause is on their side who have the manyest most darring big and plausible expressions but are not able to judge righteous judgement nor discerne whether or not there be true groud for such confident exclamations and bold assertions I am confident that all who have not prostituted their judgements and understandings to a blinde and irrational beleef of what such as have un-manned themselves and voluntarily given away that masculine constancy and fidelity which men but of ordinary spirits would account the height of basenesse and have now adorned themselves with a more then fëminine levity yea and embroidered themselves with such a dale of intolerable falshood unfaithfulnesse impiety and perjury as would make Heathens though none of the best refined account them unworthy of humane society do with more then ordinary confidence and bold audacity assert and maintaine That I may not after the a methodical methode of this disputer who loveth to walk in by-wayes still keep the Reader in the dark I shall first cleare the true state of the question confirme the truth and vindicate it from what he here asserteth answereth or objecteth that is apposite to the purpose forbearing once to take notice of his many scurrilous base unchristian yea and un-manly expressions which shew what spirit he is of and afterward I shall consider and examine his excursions which have not such a closse connexion with the present question as he would make his Reader beleeve lest he should vaunt as having spoken that which no man can answere That it may appeare what is the true state of the question we would premite these few things as necessary to be considered First That the whole body of the people of Scotland were engadged to God by solemne Covenants vowes purposes and promises frequently renewed to owne and endeavour really sincerily and constantly through the grace of God in their several places and callings with the hazard of life lands goods and all what they had the preservation of the reformed Religion in the Church of Scotland in doctrine worshipe discipline and government and without respect of persons the extirpation of Popery Prelacy Superstition Heresie Schisme◠Prophanesse and whatsoever shall be found to be contrary to sound doctrine and the power of Godlinesse lest they should partake in other mens sinnes and thereby be in danger to receive of their plagues and that they should mutually with the Privileges of Parliaments preserve and defend the libertyes of the Kingdo me and in this common cause of religion liberty peace assist and defend all those who would enter into these bonds in the maintaining and pursueing thereof Secondly Not only did the body of the commonalty subscribe and solemnely with hands lifted up to the Most High God sweare these Covenants and engagements at the command of Magistrats But the Magistrats themselves both superior and inferior did take on them in a most solemne manner these same vowes and engagements and solemnel promised as they should answere to God in the great day to promove this covenanted work of Reformation and to prosecute in their places stations and capacities the Ends of the Covenant Thirdly When this King vvho did svveare and subscribe these Covenants before he came to Scotland vvas crovvned and solemnely inaugurated He not only renevved these solemne vovves and engagements But upon these termes and conditions vvas he admitted the people declared their vvillingnesse to admit of him as King the svvord vvas put in his hand and accepted the People did svveare fidelity and allegiance according to these Covenants the like did the Nobles one by one viz svveare to be true and faithfull to him according to the Nationall and solemne League and Covenant And all this vvas aftervvard vvhen the King attained the age of 21 years compleat in a full and free Parliament ratified concluded and enacted by King and all the Estates of Parliament vvhere by as Naphtals Pag. 72. vvell observeth the same did passe into a perpetual lavv and became one of the principal fundamental lavves of the constitution of our Kingdome vvhereupon all the rights and privileges either of King or People are principally bottomed and secured
not only without but even against authority yet being in order to such necessary and just ends did sufficiently warrand them before God and all men from the breach of any law or act then standing against the same wherewith they might have been charged But what can he hence inferre Will he inferre that the Author of Naphtaly either sayeth or thinketh That any part of the people though no Magistrate be amongst them may take armes against all Magistrats and violently resist them when they think their lawes either unjust or the punishment executed unjust as he sayeth he doth Ibid. Pag. 13. By what medium will he couple the antecedent and consequent together May not a man disallow that any part of the people though they had all the Magistrats with them except the Supreame may take up armes against the Supreame and violently resist him whensoever they think that the lawes are unjust or the punishment executed unjust as I verily think the Author of Naphtaly will and yet say That when strong and inevitable necessity urgeth in order to necessary and just ends people may have their owne convocations even against authority and de jure be guilty of the breach of no standing law against the same seing all know that salus populi est supreme lex and that no law or act vvhen the strik observation thereof tendeth to the detriment of the Republick for the good of VVhich all lavves are made is of force The next passage he citeth is out of Pag. 14. vvere Naphtaly hath these vvords That the right and privilege of self-defence is not only founded in but is the very first instinct of pure nature and spring of all motion and action 2. That it was competent to and exercised by every individual before that either society or government were known 3. That it was so far from being surrendred and supperssed by the erecting of these that it was and is the great end and motive for which all voluntary societyes and policyes were introduced and are continued 4. That it is a principal and not the principal as he misciteth it rule of righteousnesse whereunto that great command of love to our neighbour by the law of God and by the Lord himself is resolved and whereby it is interpreted And then addeth So it doth infallibly follow that the same right and privilege is yet competent to all men whether separatly or joyntly and needeth no other pre-requisite but that of intolerable injury which for a man to suffer under pretence of the good of the Commonwealth would be for the delusion of an empty name only for the lust of other really to deprive himself of his whole share interest therein and is completed for excercise by such a probable capacity as may encourage the asserters thereof to undertake it Thus I have set down his words truely and wholly and I would faine know what is there here that will ground the foresaid thesis Must a man that sayeth thus necessarily say That it is lawful for privat subjects to take armes against their Magistrats when they are in a probable capacity to carry thorow their matters and the major part of the people when they think the lawes are unjust or the punishments executed are unjust Let him the next time I pray prove this consequenc For I and many moe do and will deny it His next passage is out of Pag. 15. the words are these The propelling by force of such injuries that is to be violented in the matters of Religon was the justest cause and quarrel that men in their primeve liberty could be ingaged in which surely is a very innocent and harmelesse assertion and such as he nor no rational man who knoweth to preferre the interest of the soul unto the interest of the flesh can contradict and from whence no man that knoweth what the exercise of reason is can inferre his forecited thesis The next passage he miserably curtaileth out of Pag. 16 17. but though vve should take it as he hath set it dovvne excepting that parenthesis vvhich he hath soisted in in the same character to deceive the sample Reader vvhat could he inferre from it When once sayeth That combinations for assistance in the same common cause of just and necessary defence whereunto the force of extreame necessity through the perversion of that mean of government appointed for their preservation doth ultimatly reduce them are warranted by the principle of humanity c. and Gods glory c. and by this that whole Cityes Kingdomes and Empires for the violation of this duty in not releeving the innocents from unjust tyranny even of lawful powers have been overtaken therefore by fearful judgments to their utter ruine and subversion Must he needs be thought to say and assert That privat subjects may combine together and make insurrection against the lawful Magistrat when they in their private judgment of discretion think the ends of government are perverted What sharpe sighted man can be able to see where these two shall meet He tells us next that Pag. 18 19. it is said That not only power of self-defence but vindicative and reforming power is in any part of the people against the Whole against all Magisirates and if they use it not judgment cometh on supposeing their capacity probable to beare them forth and they shall be punished for there connivance not acting in way of vindication of crimes and reforming abuses But who shall read the place cited will be forced to acknowledge a very great injury done to Naphtaly that his words are miserably represented and yet he cannot draw out of them even as he hath minced the and thrawne them so that they look with another face then their owne That Napbtaly asserteth That private persons may when they think or imagine in their privat judgment that the Magistrats and the rest of the land are in a defection arise in armes against them vindicate Religion judge and condemne such as are guilty and so use imperat acts of reformation by vindication Sure these words in Naphtaly of necessity both from the principles deduced and from the most visible judgments of God agreable thereto there must be a superiour and antecedent obligation to that of submission incumbent upon all both joyntly separatly for the maintainance vindication and reformation of religion in order to the promoting of these great ends of the publik profession of truth and true worshipe which the Lord doth indispensably require to sober judicious intelligent and impaitial readers will have a far other import So what can he inferre from that which Naphtali said Pag. 28. viz. That none pleadeth for absolute submission in the people and exemption in the prince but such as have prostrated their consciences to the Princes arbitrament in a blinde and absolute obedience and that seing subjection is principally enjoyned for and in order to obedience what soever reason or authority can be adduced to perswad an obsolute
because he had forsaken the Lord God of his Fathers and the Edomites loved not the true Religion but the meritorious cause on Jehorams part is poynted at Answ The text it self and Commentators to vvhom vve may add Iackson on 2 King 8. the Dutch Annot Ibid. give this as the impulsive cause and only motive vvhich they had before their eyes 2. Any who read the text vvill see his reason very unsound for v. 8. it is said that in his dayes the Edomites revolted from under the dominion of Iudah and made themselves a King and no word of this as the impulsive cause there of v. 10. mention again is made of their revolt upon occasion of Iehorams seeking by force to reduce them under his dominion and then in a new period mention is made of Libnah's revolt with the cause and only motive thereof Because he had forsaken the Lord God of his Fathers Then he asks if his adversary thinks that the laying aside of the presbyterian frame is the forsaken of the Lord God of our Fathers and a sufficient cause for any one Towne in the Kingdom to revolt from the King though he do not persecute them nor force them to his way as there is no evidence that Libnah was so used shall a Kings swerving in that one point or if there be greater infidelity be sufficient ground of defection from him Ans I nothing doubt but all such as have imbraced this present course of apostasie are guilty of a grievous revolt having impudently and avowedly departed form a sworne Covenant from a covenanted sworne Religion reformed in Doctrine Worshipe Discipline Government and have in a great part forsaken the God of our Fathers that covenanted God whom our Fathers and we both owned and imbraced as our God and is sufficient cause for any City or Company of men so far to revolt from the King as to refuse to concurre with him in this horrible defection and course of perjury and resist his unjust violence pressing and compelling them to a sinful compliance 2. As it is more then probable that Libnah was no better used then were the people of Iudah by this Tyrannous King and is asserted by the Dutch Annot. on 2 Chron. 21 10. So whatever this lyer suggesteth it is notour that the King hath persecuted and doth persecute and force honest people to follow his way and apostatize with him contrare to their consciences and sworne allegiance unto God and if he add this clause as an exception then seing the truth of the thing is notour he fully accords that there is sufficient cause given for any Town in the Kingdome to revolt which is more then we desire At length he tells us That their revolt was sinfull But when not only thiâ— revolt is recorded as done but such and impulsive cause and motive is added by the Spirit of the Lord without the least hint of any expression condemning the same we dar not be so bold as is this Surveyer Nor are we so foolish as to receive his word contraire to the testimony of so many expositors Hence we have a strong argument For if it be lawful for a part of the people to revolt from a tyrannous Prince making defection from the true and received Religion and forceing his subjects to a sinful defection and complyance with him in his apostasy It must also be lawful for a part of the people to defend themselves by force against the Emissaries of a King departing from his faith and foresaking the Religion which He hath sworne to owne and maintaine sent forth by him or any under him to force by cruel oppression and violence them to a compliance with his sinful way And the antecedent is cleare in this place 3. They must much more condemne Azariah and the fourescore Priests who being commended as me of courage valour resisted Vziah the King 2 Chron. 26 17. c. they expelled him with force stood against him the lxx say they resisted him deturbarunt eum ex eo loco sayeth Vatablus they forced him forth and compelled him to goe out they caused him make haste sayeth Ar. Mont. festinate expulerunt eum sayeth Hieron When he went in the temple to burne incense upon the altaar of incense on some solemne day as Iosephus thinketh So that there is more then a resistance of him by words as some Royalists say even resistence by force and violence Hence we argue if private subjects may by force resist withstand and with violence hinder the King from transgressing the Law of God Then may they much more lawfully resist him and his bloody Emissaryes when He seeketh to oppresse unjustly and to draw people off from the wayes of the Lord. If any say with doct Ferne that because of an expresse Law of God being a leper he was put out of the congregation Then we see that the Prince is subject to Church-censure and so Subjects may judge him and punish him we see also that Princes were subject to ceremonial lawes as well as any of the subjects and why not also to the moral Lawes and if because of a ceremonial Law the King was to be ceremonially punished why also for the breach of moral Law may he not be punished morally Hence will it undoubtedly follow That a Prince rageing and tyrannizeing contrare to all equity and reason may be resisted and his violence repelled with violence even by private subjects Worthy Mr Knox in his debate with Lithengtoun doth form this instance gather That subjects not only may but also ought to withstand and resist their Princes whensoever they do any thing that expresly repugnes to God his Law or holy Ordinance Lithingtoun objected That they were not private subjects but the priests of the Lord and figures of Christ and such have we none this day to withstand Kings if they do any thing wrong He answered that though the High Priest was a figure of Christ yet he was a subject For said he I am assured that he in his Priesthood had no prerogative above these that passed before him now so it is that Aaron was subject to Moses and called him Lord Samuel being both prophet and Priest subjected himself unto Saul after he was inaugurated of the people Sadoc bowed before David c. And whereas you say we have no such Priests this day I might answere that neither have we such Kings this day as then were anoynted by Gods commandement and sate upon the seate of David and were no lesse the figures of Christ Iesus in their just administration then were the Priests in their appointed office and such Kings I am assured we have not now no more then we have such Priests for Christ Iesus being anoynted in our nature of God his Father both King Priest and Prophet hath put an end to all external unction and yet I think you will not say that God hath now diminished his graces from these whom he appoynts
did they assume to themselves any such power and authority It is true there were then a great number of Noble Patriots and renowned Nobles who laid the work of reformation to heart and laid out themselves to the utmost of their power for the same and because of their concurrence the vvork vvas the more feazible and easy to be carryed on but I think the stresse of the lawfulnesse of that defensive warre did not lye wholly upon their shoulders so that if they had with drawne all the rest of the body of the land had been bound in conscience to have deserted the same also It is true it was of great advantage unto the cause that God stirred up the spirit of the Nobles to owne the same and is so alwayes upon many accounts and their concurrence had its owne auxiliary force to justify the interprise for abundans cautela non nocet But I remember not that the lavvfulnesse of that defensive war was stated only or mainely on that particular It is true They are Primores Regni be vertue of their particular places and stations and be vertue of their eminency over others and power by reason of their eminency and so are engaged beyond others to see to the good of the Land and of Religion for the good of the souls of such as are under them and on whom they have or may have influence And be reason of this may authoritatively even as such do many things when there is no other constitution of a Supreme Representative But when a constitution of a Supreme Publick Representative is condescended upon and setled it is certane they cannot separatly yea nor joyntly act in the power and capacity of a formal Supreme Representative but when they are with others constituent members of that Representative and out of that Representative unlesse by power and commission from it they cannot act judicially or authoritatively nor in any other capacity formally then as private persones though as persons of greater interest and share in the Commonwealth and so under greater obligations both by the Lavv of God and of nature to bestirre themselves more effectually for the good of the same and as persons of greater influence and conduct yet still under the notion of private persons private persons I meane as opposite to persons cloathed vvith publick authority and Parliamentary povver I grant they are borne-Heads and Magistrats of the Countrey as being in eminency above others and as being by birth conforme to our constitution borne-Members of Parliament and so in potentiâ proximâ and in a nearer capacity then others are to vote and acte in Parliament but still I say considered out of Parliament or vvhen there is no Parliament they cannot exerce any Parliamentary povver conclude or determine any thing of that nature more then others It is a truth also that they have by reason of our law and constitution a Magistratical power limited to such and such causes over such and such particular places but that is only and inferiour and subordinat civil power and cannot extend beyond that limited bounds more then the power of Magistrates in Broughs or Sheriffs in Shires or Baylies in Baylieryes or the like and is no part of that Magistratical power which is commonly called the power of warre I grant that they and all other inferiour Magistrates are to seek to promove the good of the vvhole land and to concurre according to their povver for the same even because of their interest and share of that subordinat povver But they cannot act under that notion nor do any thing be vertue of that particular povver nor exerce any acts thereof out of the bounds of their several jurisdictions But all they do is by vertue of that fundamental power belonging to all the members of the Commonvvealth according to their several places and relations Hence therefore it it cleare that our vvorthyes then acted not as a publick judicatory or as publick persons cloathed with publick authority So that vvhosoever shall condemne this late act of defence upon the account that it vvas managed by meer private presons must also in reason condemne that which these worthies did and so conspire with the Malitious Malignants ingrained in wickednesse and enmity to the way and work of God A fourth and last instance is that of our first reformers in the dayes of Mr. Knox for at the beginning of the reformation there were but very few Nobles who concured as Mr. Knox testifyed in his sermon Nov. 7. 1559. in these words when we were a few in number in comparison of our Enemies when we had neither Earle nor Lord a few excepted to comfort us we called upon God and took him for our protector defence and only refuge And in the following words he sheweth that it fared rather better with them then worse when they wanted the concurrence of Nobles For sayeth he amongst us was heard no bragging of Multitude nor of our strength and policy we did only sob to God to have respect to the equity of our cause and to the cruel pursute of the tyrannical enemy but since that our number hath been thus multiplyed and chiefly since the Duke with his friends hath been joyned with us there was nothing heard but this Lord will bring these many hundered spears This man can perswade this countrey if this Earle be ours no man in such bounds will trouble us And thus the best of us all that before felt God's potent hand to our defence hath of late dayes put flesh to be our arme And as Mr. Knox said so it was much of their businesse was carryed on without the concurrence of many Nobles We hear of no nobles with the gentlemen of the west when they came from the border to the Queen and when Iames Chalmers of Gaitgirth said to her when they had heard that she had caused summon the protestant preachers Madam we know that this is the Malice of the jewells and of that bastard meaning the Bishop of S. Andrews that standeth by yow but we shall make a day of it They oppresse â—s and our tennants for feeding of their idle bellyes they trouble our preachers and would murther them and us Shall we suffer this any longer No Madam it shall not be Nor was there any of the Nobles present when that abhomination of carrying an idol on S. Giles day was opposed There were buy foure Nobles that subscribed the first bond at Edinburgh Decemb 3. 1557 Where the whole congregation resolved by the grace of God to apply themselves their whole power substance and lives to maintaine set forward and establish the most blessed word of God and his congregation c. So foure of five only subscribed the second bond at Perth may last 1559. We finde not many Nobles with them when they petitioned the parliament And there protested that they would worshipe God according to the right manner That none of them therefore should incurre any danger That if
are in great esteem with the reformed and his praise is in all the Churches and whatever come of the book his reasons stand firme and valide In the History of our Reformation Pag. 397 398. edit in 4 to Edinb we finde that Iohn Knox had the Apology of Magdeburgh subscribed by the Ministers there declareing the defence of the towne against the Emperour to be most just and lawful and offered it to Secretary Lithingtoun who then was disputeing against him to read And having now made Mention of Mr. Knox what was his judgment in this poynt that history doth abundantly demonstrate His words to the Queen are remarkable see history of Reformation Pag. 317. When she asked him if he thought That subjects having power might resist their princes He answered If princes do exceed their bounds and do against that wherefore they should be obeyed there is no doubt but they may be resisted even by power for there is Neither greater honour nor greater obedience to be given to Kings and Princes then God hath commanded to be given to Father and Mother But so it is That the father may be stricken with a phrenzie in the which he would stay his owne children Now if the children arise joyne themselves together apprehend the father take the sword or other weapon from him and finally binde his hands and keep him in prisone till that his phrenzie be over-past think ye Madame said he that the children do any wrong or vvill God be offended vvith them that have stayed their father from committing wickednesse It is even so with princes that would murther the people of God that are subject unto them their blinde zeal is nothing but a very mad phrenzie and therefore to take the svvord from them to binde their hands and to cast them into prisone till that they be brought to a more sober minde is no disobedience against princes but just obedience because it agreeth vvith the vvord of God thus he vvho knevv not vvhat is vvas to feare the face of any breathing in the defence of his Master's cause and interest and vvas an eminent divine a holy Man of God living in near communion vvith God and vvas far above the reproaches and calumnies of his adversaryes And it is considerable that this vvas a particular vvhich he had frequent occasion to be thinking upon and no doubt this holy Man vvould be often reflecting upon the matter and upon his ovvne judgment and consulting God and his vvord there anent that he might knovv vvhether his grounds vvere such as he vvould not have cause to be ashamed of vvhen he vvas to appeare before his judge being oft called to shevv his judgment concerning that matter And his constant practice being consonant thereunto And yet vve never finde that his heart reproached him for maintaineing any such opinion vvhile living or vvhile dying nor did he ever change his judgement thereof yea not when the maintaineing thereof might have been a sufficient ground of an accusation and doubtlesse he vvould before hand examine if he vvould lay dovvne his life upon such a ground yet constant vvas he in that cost him vvhat it vvould or could he vvas no changeling nor had he so drunken in truth Yea in the end of that conference vvith Lithingtoun he told them that he vvas not only fully resolved inn conscience but also had heard the judgements of the most godly and learned that he knevv in Europe in that particular and in all other things that he had affirmed I came not sayes he into this realme without their resolution and for my assurance I have the hand-writeing of many Neither was this his judgement alone but also of Mr Georg Hay vvhom the Earle of Mortoun vvould have had disputing against Mr Knox. But sayd he I will not oppose my self unto you as one willing to impugne or confute that head of Doctrine which not only yee but many others yea and my self have affirmed farre be it from me for so should I be found contrarious to my self And of Mr Craig Mr Knox's collegue vvho told vvhat a conclusion he heard defended at Bonnonia Anno 1554. by Thomas de Finola Rector of the University and approved by Vincentius de Placentia as agreeable both to the lavv of God and man viz. That all Rulers be they Supreame or inferiour may ought to be reformed or bridled by them by whom they are chosen or admitted to their office so oft as they break that promise made by oath to their subjects because that the prince is no lesse bound by oath to the Subjects then the Subjects to the Princes therefore ought it to be keeped reformed equally according to law and condition of the oath that is made of either party and when some said that Bonnonia was a Republick He answered My judgement is that every Kingdome is or at least should be a Commonwealth albeit that Every Commonwealth be not a Kingdome and therefore I think that in a Kingdome no lesse diligence ought to be taken that lawes be not violated then in a Commonwealth because that the tyranny of Princes who continue in a Kingdome is more hurtful to the subjects then is the misgovernment of those that from yeer to yeer are changed in free Commonwealths but to assure yow and all others that head was disputed to the utter-most and then in the end was concluded That they spoke not of such things as were done in diverse Kingdomes and Nations by Tyranny and negligence of people but what ought to be done in all Kingdomes and Commonwealths according to the law of God and unto the just lawes of Man and if by the negligence of the People by the Tyranny of Princes contrary lawes have been made yet may that Same people or their posterity justly crave all things to be reformed according to the original institution of Kings and Commonwealths and such as will not do so deserve to eate the frute of their owne foolisnesse thus he see Hist of Reform Pag. 399. 400. Edit in 4. Yea this was the judgement of all the reformed preachers at that time as we see witnessed by the Congregation vindicating the doctrine of their preachers concerning obedience to be given to Magistrats in these words see Hist of reform Pag. 184. In open audience they declare the authority of Princes and Magistrates to be of God and therefore they affirme that they ought to be honoured feared and obeyed even for conscience sake provided that they command nor require nothing expresly repugning to God's commandement and plaine will revealed in his word Moreover they affirme That if wicked persones abuseing the authority established by God move Princes to command things manifestly wicked That such as can do bridle the inordinate appetites of misled Princes cannot be accused as resisters of the authority which is God's good ordinance To bridle the rage and fury of misled Princes in free Kingdomes and Realmes they affirme it appertaineth to
is abundantly cleare from what is said and shall be furder cleared and confirmed when we examine what this Surveyer allaigeth against it 12. Scripture giveth us ground to beleeve that in such a case as this when a defection in a covenanted land and a land devoted to God is carryed on more is required of Private Persones then to mourne and sigh in secret as 1. Deut. 13 12 13 14 c. If thou shall heare say in one of thy cities which the Lord thy God hath given thee to dwell there saying certane men the children of Belial are gone out from among you and have with drawne the inhabitants of their city saying let us goe and serve other Gods which yee have not known Then shall thou enquire and make search and ask diligently and behold if it be truth and the thing certane that such abhomination is wrought among you thou shall surely smite the inhabitants of that city with the edge of the sword destroying it utterly and all that is therein and the cattel thereof with all that is therein c. Which words were undenyably spoken to the People to whom the rest of that chapter was spoken and particularly directed So the dutch annot in the contents of that chapt say that the way is shewed how the People of God were to demeane themselves to wards a city that was fallen off and though we readyly grant that these words do not impower private persones to act the part of Magistrates and brevi manu judge and condemne or put to death such as are guilty of the crime mentioned nor to fall upon the execution without previous judging and tryal of the cause yet it will be no wire drawing of Scriptures whatever this Surveyer allaige to say That this place will warrand private persones to defend their Reformation when by oppression and violence it is taken from them and when defection is carryed on in a land devoted to God and Magistrates either neglect to take course therewith or countenance the same The Zeal of the Lord should stirr up people to do more for vindicating the glory of God and saving the land from an universal apostasie then privately mourne in secret Sure this being spoken to the people sayes they should manifest and declare their Zeal otherwayes seing by this they might have sufficiently knowne how detestable such a defection was unto the Lord and that no lesse would pacifie his wrath against that part corrupted then utter exterminion and overthrow of young and old in it with their cattel and goods Will not any readyly yeeld that they had been bound to have concurred with the Magistrate in this execution and that if the Magistrate had been negligent to have remonstrated the matter unto him and if either that had not prevailed or Magistrates being chief actors and patrons thereof they durst not have remonstrated the matter they might lawfully have joyned together and with their swords in their hands have moved the Magistrate to purge out that abhomination and to have granted them security that the contagion should not have spread nor they be infected therewith left the fierce-anger of God had not been turned away from them And if this be granted which cannot easily be denyed we have our purpose and Naphthali hath all which he desired And certanely to say That this course was only to be taken when one city was infected and not when moe when ten or twenty or possibly the major part were but to elude Scripture as Naphtali said seing the same reason will hold in these cases which holdeth in the cases instanced and whatever the Surveyer say pag. 56. such a cleaving to the literal meaning of Scripture as will not admit consequential arguments to be drawne therefrom to the like cases nor an argument drawne a minori ad majus from the case instanced is neither the Doctrine of Christ nor of found Divines nor is the following of Christs example and of the Apostles who made use of such consequences a making a nose of wax of the holy Scriptures nor a wringing or wresting them to bring in our owne fancyes nor a covering of our crooked courses with such a cloak however we be branded by him for this and as being men of blood and violence but his falsly rubbing that aspersion on the innocent will never wipe that right name off him and his party whose violence and thirsting after blood is more then sufficiently knowne yea himself in his 3 Answere pag. 57 58. will allow something to be done by vertue of this text where the major part is corrupt and the minor part found saying Though the lesser part is not to acquiesce in the way of the greater runing into rebellion against God but by all meanes competent to them bear witnesse against that way and study to keep themselves pure when they cannot prevaile to have matters rectified as to the whole body And yet the carnal luckwarmnesse and indifferency of this latitudinarian Politician in the matters of God appeareth That after he had said that there is no coming to an accomodation in this matter whether the True God or other Gods should be served he presently addeth in a parenthesis and yet this man would be very severe if no Nation in the world might having before been embodyed in a Kingdome or State continue and abide in their peaceable communion in civil interests upon supposition of such an equal division ariseing amongst them It seemeth this meek peaceable man would suffer Satan to be worshiped in the same State with the true and living God and that if he apply this to the purpose if the equal half of the Kingdome of Israel had worshiped the devil he would not have been severe but advised the other half to abide united with them in civil communion But leaving these and the like which are not much to our purpose let us see what he sayes to the thing He tells us Pag. 57. That no exposition of a text can subsist that is either contrary to other texts of Scripture or to sound reason This is granted But how showeth he that the exposition given is contrary to either It is contrary to Scripture because sayes he the Scripture committeth the vindicative and punishing sword only to the Magistrate who only is the sword bearer Rom. 13. But this is not against us or our exposition Naphthali speaks only of private persons taking the defensive sword and thereby keeping the land pure and labouring still in their private way not in a judicial authoritative and Magistraticall way to purge out corruption and maintaine Reformation can he shew us Scripture against this Againe sayes he this is poynt-blank contrary to reason remedylesâ—y tending to dissolve humane Societies and all Kingdomes and Comon-wealths Then it seemeth though Magistrates should concurre with the minor and sounder part to purge out the corruption of the greater or concurre with the equal half to purge the other or with a greater part to
no judgment and he saw that there was no man and wondered that there was no intercessour Truth and the cause of God was so at under that a man could not get leave to live if he depairted from evil he was a prey unto the persecuters so general and universal was this defection and at this time he saw that there was no man and wondered that there was no intercessour to interpose none that would stand up and lay out themselves to the utmost to set things in order none that would bestirre himself for truth and the right which was then oppressed see the English Annot. on the place the word is used 2 Sam. 22. 17. where it is said the servants of Saul would not fall upon the Priests of the Lord. So Exod. 5. 3. lest he fall upon us c. So that we see there was some positive thing required of them some effectual mediating and interposeing and hindering of these iniquities some publick owneing and avowing of the truth and by publick testimonies or other wayes of interposeing falling-into impede and stand in the way of that course of wickednesse 4. So Ier. 8 6. I hearkened and heard but they spake not a right no man repented him of his wickedness saying what have I done It is not probable that there was none penitent among them where then was Baruch and Ebedmelech Cap. 38. 7 9. and others that stood for the Prophet Cap. 26 8 16 17 24. But there must be some other thing imported viz. That there was few or none repenting of national evils and labouring to remove these no man was standing up and opposeing these publick land defections labouring by this meanes to raise up the virgin of Israel who was fallen Amos 5. 2. 5. Ierm 9 3. And they bend their tongues like their bowes for lies but they are not valient for the truth upon the earth that is they were ready enough all of them to imploy their power to the utmost for the evil cause to establish errour and a false way but they used no valour for the oppressed cause and truth of God they did not their utmost to have Truth established and the true Religion They did not put out themselves or make use of their strength for the maintainance of truth and equity in the land say the English Annot. and they make it parallel with Esa 59 4. This was their guilt and hereby we see what was the duty even of privat persons for of such this is to be meaned as the context cleareth in such a general day of defection viz. to be valient owners and maintainers of Truth against all opposers 6. Ier. 5 v. 1. Run yee to and fro throw the streets of Ierusalem and see now and know and seek in the broad places thereof if ye can finde a man if there be any that executeth judgment that seeketh the truth and I will pardon it We can hardly think that there were no mourners in secret in all Ierusalem though it is like they were very few but there was none to owne the good cause that was now troden under foot none bestirring themselves to oppose and hinder the carryed on course of defection If that had been the Lord sayes he would have spared the place which shewes how desirable a thing this was and how acceptable it would have been in the Lords eyes that for that cause he would have forborne to have destroyed them or to have cut them off 7. Ezech. 22 30. And I sought for a man among them that should make up the hedge and stand in the gap before me that I should not destroy it but I found none There were some even at this time sighing and mourning in secret for these abhominations who were marked Cap. 9. but there were none to make up the hedge which their provocations had made none to redresse the publick defection and Apostasy and stand for the truth and the suppressing of errour and iniquity So is it laid to the charge of their Prophets Cap. 13 5. that they did not goe up into the gaps neither made up the hedge for the house of Israel to stand in the battel in the day of the Lord Whereby we see that by this standing in the gape and making up the hedge more is meaned then a secret mourning even a faithful and publick owneing of the truth and opposeing of defection and putting a stope unto it as Moses did when he stood in the breach Exod. 32. though with authority as a Magistrate which private persones have not he not only prayed and wrestled with the Lord v. 11 12 13. but in great zeal took the calfe which they had made and brunt it in the fire and ground it to powder and strawed it upon the watter and made them to drink of it v. 20. If there had been any who thus effectually would have stood in the breach the Lord sayes he would have spared them so acceptable would such a work have been to him 8. So that word Ier. 13 18. Say unto the King and to the Queen humble your selves sit downe for your principalities shall come downe even the crowne of your glory Will import something more it being spoken to all indefinitely giveth a warrand to all to deal with King and Queen to prevent the sad dayes which were coming by reason of the defection and abounding sinnes 9. So that word Hos 2 2. Plead with your mother plead for she is not my wife which is spoken to private persones and so is a warrand to them to contend in judgment as the word doth import against the Church which was corrupted and had forsaken the Lord and his wayes and so to stand to the defence of truth and to plead for the cause of God against their very Mother the Church The body of the Nation that not only they might exoner their owne consciences but also get things reformed so far as lay in their power and keep the memory of the cause of God afresh that it should not be buryed These places and the like though we bring them not to prove immediatly our maine Question as it may be the Surveyer who useth to take but half a look of matters will suppose yet when duely considered in their just latitude and extent they will clearely evince That more is required of private persons in a general day of defection then to keep themselves free of the same or to mourne in secret or the like And if we lay them together they will clearly prove it the duty of privat persones in such a day of defection to be publickly declareing their abhorrence of the wicked courses which are carryed on to be actually and effectually interposeing with King and Great ones that a stope may be put unto the course of wickednesse and God's wrath averted that they would plead Zions cause against all opposers and thus stand up in the gape and make up the hedge by publick and avowed owneing of
forth unto us and pitch upon as the peccant and procureing cause 7. Though we could not satisfy wrangling wits touching the equity of this which yet the common and ordinary practice of men forfaulting a whole posterity for one mans transgression will not suffer us to account insolent yet we ought to rest satisfyed with what is clearly and undenyably held forth in the word and beleeve that for these causes such and such plagues were inflicted upon distinct and different persones because the spirit of truth sayeth so 8. As all Scripture was given by the inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousnesse that the Man of God may be perfect thorowly furnished unto all good works 2 Tim 3 v. 16 17. So these particular passages so particularly described are written for our learning Rom. 15 ver 4. and are out examples that we should not do as they did 1 Cor. 10 v. 6. and are written for our admonition 1 Cor. 10 ver 11. And therefore we must not look slightly upon them but ponder then narrowly as so many documents given us for our use and instruction and particularly that we may take warning to prevent such evils Now let us hear what the Surveyer sayeth Pag. 51. He layes downe two assertions 1. That no man is involved in divine judgments and punishments for the sinnes of others as the deserving cause of his punishment if he be no way accessory to these sinnes of others 2. That no private Subject is accessory to the sins of Rulers nor involved in the punishments of the same meerly upon the accouut of his tolerating the sinnes or not violent resisting the Magistrate in his sinful courses Answ Not to enlairge on these now because of what he is to say in explication of these we are then to speak I would only at present enquire 1. What accession had the army of Israel which was defate by the Men of Ai a stroke which made Iosua rent his cloaths and fall upon his face to the Earth until the even tyde he and the elders of Israel and put dust upon their heads unto the sin of Achan And why doth the Spirit of the Lord say Ios. 7 v. 1. That the Children of Israel had committed a trespasse in the accursedthing And againe ver 10 11 12. And the Lord said unto Iosua Get thee up wherefore lyest thou thus upon thy face Israel hath sinned and they have also transgressed my Covenant-for they have taken of the accursed thing-and they have put it even amongst their owne stuff Therefore the Children of Israel could not stand because they were accursed neither will I be with you any more except yee destroy the accursed from amongst you Though we can learne of no accession which they had unto this particular fact yet we see the whole body is punished as guilty and must be legally purified and sanctified and purged from that contagion 2. What accession had all these who suffered in these three yeers famine which was in David's dayes unto that bloody act of Saul and his house which was committed many yeers before thousands of these who suffered therefore knew the right hand from the left or were borne possibly 3. What accession had the children unborne to the third and fourth generation unto the sinnes of their forefathers and yet the holy Lord thinks good to visite their iniquities on them 4. What accession had the People unto David's sin of numbering the people doth not David himself say 2. Sam 24 ver 17. But these sheep what have they done But let us heare how he explaineth this A certane thing it is sayes he that God doth not properly punish any man but in reference to his owne personal sins as the deserving cause of the punishment albeit he may and often taketh occasion in his wise providence to punish men for their owne sinnes from the sinnes of others and in that only sense they may be said to be punished for the sins of others But every soul suffers for his owne sin Divine justice finding causes of punishment in every one that is punished either their personal accession to the sinnes of others which is their owne sin or else some other sinnes for which he may in justice inflict the punishment upon them albeit the impulsive cause or occasion rather for punishing in such a manner and time c be from the sinnes of others Ans 1. Though vve desire to be vvise unto sobriety in this matter and not to meddle vvith matters beyond our reach yet vve think it saifer to speak in the language of the Holy Ghost then in the vvords of this Surveyer vvho giveth us no Scripture for vvhat he sayes The expressions of Scripture hold forth some thing more then a meer occasion It semeth strange to say that Ahan's sin should have been only an occasion of that discomfiture when the Spirit of the Lord sayes that Israel had sinned and therefore could not stand before their Enemies because they were accursed and that till this accursed were taken from amongst them he would not be with them any more 2. He vvould do vvell to explaine to us vvhat he meaneth by a proper punishment and vvhat is the opposite tearme thereunto 3. We grant divine justice findeth deserving causes of punishment in all in whom is original sin but vve suppose that vvhen that is not mentioned as the procureing cause of such a stroke but the sin committed by another vve ought to look on that mainly as having a procureing causality in that affliction 4. How ever we see he granteth one may be punished for the sin of another or upon occasion of the sin of another as he loveth to speak to which he hath no personal accession 5. If these sinnes of others were only the occasion of punishing in such a manner or time how cometh it that the very punishment it self is removed upon the taking away of that sin according to God's appoyntment and God is pacified toward the whole as he was vvith Israel vvhen Ahan vvas killed and Seven of Saul's sones hanged up 6. But whether vve take these sinnes of others as impulsive causes or occasions of such punishments This is cleare That if these sinnes had been prevented these punishments had been prevented also so that if Saul had not gotten liberty to have staine the Gibeonites in his bloody rage contrare to oath and Covenant these three yeers famine had not come And if David had been hindered from numbering of the people and had not gotten his vvill these Seventy thousand had not died then as they did And seing no other cause or occasion is rendered of this it vvould clearly warne all in a Community and Society to labour by all meanes according to their power and places to hinder the Committing or removing when committed of these sinnes which bring heavy plagues on the Community The Dutch Aunot on 2 Sam. 21 1. say that
murther or to consent thereunto to bear hatred or to let innocent blood be shed if we may withstand it c. Citeing in the Margine Ezech. 22 1 2 3 4. c. where the bloody City is to be judged because she relieved not the oppressed out of the hand of bloody Princes v. 6. And to what Ambrose sayeth de office Lib. 1. c. 36. saying qui non repellit a socio injuriam si potest tam est in vitio quam ille qui facit i. e. he who doth not repel an injury from his brother when he may isas guilty as he who doth the injury And this he cleareth by Moses his deed defending the Hebrew against the Egyptian CAP XI Of our qualified alledgiance to the King Our Arguments hence THe author of Naphtaly Pag. 177 said That all powers are subordinate to the Most high and appoynted and limited by his holy will and commandement for his owne glory and the Peoples good and our allegiance was and standeth perpetually and expresly thus qualified viz. in defence of Religion and Liberty according to our first and second Covenants all allegiance obedience to any created power whatsoever though in the construction of charity apparently indefinite yet in its owne nature is indispensably thus restricted By which words any who will duely consider the scope which that author doth drive at will see That his meaning was That as obedience and allaigeance is to be given to Magistrates only in the Lord So the same ought to be promised with this qualification or limitation so far as it is not contrary to Religion and Liberty of the Subject thus we all swore to defend his Majesties person and authority in the preservation and defence of the true Religion and Libertyes of the Kingdomes and it is plaine to all who will not shut their eyes that the foresaid author putteth no corrupt glosse upon that necessary clause and qualification for while he is dissuadeing from taking of that bond which was urged upon the People of Edinburgh he useth the words cited furder addeth To renew the same or take any the like oath of allegiance purely and simply purposely omitting the former and due restriction especially when the powers are in most manifest notorious rebellion against the Lord opposition to his cause and Covenant is in effect equivalent to an expresse rejecting and disowning of the same limitation and of the Soveraigne prerogative of the Great God and King over all which is thereby reserved as much as in plaine tearmes to affirme That whatever abused authority shall command or do either as to the overturning of the work of God subverting of Religion destroying of Rights and Libertyes or persecuting of all the faithful to the utmost extremity we shall not only stupidly endure it but activly concurre with and assist in all this tyranny What could have been spoken either more full or plaine both for explicating the genuine import of that restriction or qualification or the authors Orthodox sense thereof Yet behold how this wrangling pamphleter because he can get nothing to say against the truth asserted must wrest words and sense and all that he may have something to say against the straw-adversary of his owne setting up Therefore he tells us Pag. 6. Can this assertion subsist that neither alledgiance or fidelity nor obedience is to be given to any created power but in defence of Religion and Liberty As if Naphtaly had meaned That no alledgiance fidelity or obedience was due or to be given to the created powers but when and in so far as they did actually owne and contribute their utmost for the promoving or establishing of Religion and the Liberties of the People Whileas his meaning is clearly seen to have been this That as all powers are subordinate unto God the great King over all So all alledgiance fidelity or obedience is to be promised and given unto them with a reserve of the allegiance fidelity and obedience due to God the Highest of all and that man's interest is not to be preferred unto God's but alwayes acknowledged in subordination thereunto So that when earthly powers are stated Enemies to Christ and his interest no absolute allegiance fidelity or obedience is to be promised But alwayes with this restriction or limitation Neither are the Subjects bound to concurre or assist them while in such a stated course of opposition to the King of King's and while actively endeavouring to destroy his great interest in the world But what sayes our Surveyer furder That obedience is not to be given unto any creature on earth against Religion or the revealed will of God shall be easily granted we ahhore the very thought of so doing Ans Though he abhore the very thought of so doing yet many will say that he hath not abhorred to do it It is against God's expresse and revealed will to commit perjury and renunce a Covenant sworne with hands lifted up to the most high God and yet he knowes who is guilty of this maketh the will of a creature the Law of the Conscience when the appendix is a full belly Againe sayes he it shall not be said that obedience is to be given to powers against the liberty competent to us as subjects and consistent with Soveraignity yet so that the measure of that liberty must not be made by every man's private will but by the declarature of the Parliament representative of the Subjects which best knowes what thereunto belongs Answ This royal liberal man would seem to yeeld something in favours of the liberty of the People but with his annexed clause and restrictions he takes all back again For 1. sayes he it must be consistent with Soveraignity and how wide a mouth this Soveraignity hath in his and his complices estimation many know and we have seem in part even so wide as that is shall swallow up all the Peoples liberties like one of Pharaohs leane kine that eates up the fat and yet is never the fatter Then 2. it must be determined by the Representatives as if the Representatives were not ex officio bound and obliged to maintaine the Liberties of the People which belong to the People ere the Representatives have a being and as if it were in the power of the Representatives to sell and betray the Libertyes of the People or as if no more were competent to the Subjects de jure then what they will Hath a man no more right to his lands aud heritages then what his advocate who betrayeth his trust for a larger summe of money alloweth him or declareth We know Parliaments can basely betray their trust and sell away the Libertyes of a People contrare to their vow and oath to God and their obligation to the People whose trustees they should be and shall People have no more liberty competent to them then what a perfidious company conspired against the good of the Commonwealth to pleasure a sinful Creature determineth
Knox that ye alledge that the fact was extraordinary is not to be imitated I say That it had the ground of God's ordinary judgement which commandeth the Idolater to die the death and therefore I yet againe affirme that it is to be imitate of all these that preferre the true honour of the true worshipe and glory of God to the affection of flesh and wicked Princes and when Lithingtoun replyed That we are not bound to follow extraordinary examples unlesse we have the like commandment and assurance the same which this Surveyer sayeth He answered I grant if the example repugne to the law as if an avaricious and deceitful man would borrow Silver Rayment or other Necessaryes from his Neighbour and withhold the same alledging that so he might do and not offend God because the Israelites at their departure out of Egypt did so to the Egyptians The example served to no purpose unlesse that they could produce the like cause and the like commandement that the Israelites had And that because their fact repugned to this commandement of God Thou shall not steal But where the example agrees with the law and is as it were the execution of God's judgment expressed within the same I say that the example approved of God stands to us in place of a commandement for as God in his Nature is constant and immutable so can he not condemne in the ages subsequent that which he hath approved in his servants before us but in his servants before us he in his owne word confounds all such as crave further approbation of Gods will then it already expressed within his scriptures for Abraham said They have Moses and the Prophets c. Even so I say that such as will not be taught what they ought to do by the commandement of God once given and once put in practice will not beleeve nor obey albeit that God should send Angles from heaven to instruct that doctrine Now sure I am this fact of Phineas was according to the law and to the expresse minde of God and why then might it not be imitated in the like case what warrand command nor commisssion had Phineas which none now can expect 1. sayes he He had the Motion and direction of God's Spirit which was loco specialis mandati Answ. We know men must need the Motions and directions of God's spirit to ordinary and allovved dutyes Hovv shall these make this fact altogether un-imitable It is true Calvin sayeth it was singular and extraordinare motion which may not be drawne to a common rule but notwithstanding thereof I see not how it should be altogether un-imitable or uselesse But grant it were so as Calvin sayeth unlesse he say that it is never to be imitated in no case and that no such thing is ever to be expected which I suppose he will not say how will he prevent confusions thorow the abuse of corrupt men who can pretend as wel these singulare and extraordinare Motions as the examples of Phineas As for what he tells us Augustin and Bernard say of Samson's case is not to the poynt Because according to that solid distinction of Mr. Knox that was contrare to an expresse law Thou shall not kill and such also is the example of Abraham 2. He tells us That Phineas had not only a large reward of his fact Numb 25 ver 12 13. but an ample approbation of it Psal 106 sver 31 it was accounted to him for righteousnesse i. e. as a righteous action both as to the intention of it God's honour and as to the ground and warrand of it God's direction God doth not approve or remuner at any action which one way or other he doth not command Ausw This is all granted and as it sayeth that Phineas was no publick person or Magistrate otherwise there had been no doubt anent its being accounted to him for righteousnesse though it had not been expresly mentioned by the Spirit of God for it sayeth that sometimes private persones are allowed of God to do what he requireth in ordinary to be done by Magistrates There are none of these extraordinary actions sayes he mentioned in Scripture but either God's stirring up men to the same or his approbation of the same one way or other is noted See Judg. 3 ver 10. and 5 ver 7. and 10 ver 23. and 3 ver 9 15. and 2 16 18. Answ Will he say that all these instances were extraordinary and not imitable Whence will Royalists then prove that privaate persons may kill a Tyrant without title And if they be not altogether unimitable then the cause is here yeelded for God may be said to raise up and to stir up Mens Spritis even to imitable actions so he hath given us no reason as yet to prove Phineas fact altogether unimitable nor will the real rebukes which he saith God gave the late risers proclame that they had not his approbation unlesse he say that God's approbation of actions must alwayes be interpreted by the event which is not consonant to true Divinity In the 5. place he tells us That if once men come to presse the imitation of this instance they must say first that even when the Magistrate is godly and zealous and willing to execute judgement as Moses was private perssons may do it and without any legal processe 2. goe to mens tents and chambers and stob them and 3. that though such things be done inconsulto pio Magistratu yet the doer must not be challenged Answ. It will be sufficient if it be granted when the case is every way the like or whose It is true Moses was not unwilling but it is like at present in capacitated through the want of assistence of inferiour Magistrates many of whom were guilty and many had been executed and through grief while lying mourning before the Lord. 2. There needed no legall processe for both the law and the sentence was written with characters of blood upon the carcases of thousands this Mans fact was notour and avowed to all the Congregation 3. He had the interpretative consent of that pious Magistrate why then may not the like be done in the like case where the Ius and the factum is as clear and undenyable as here and the Magistrate who should execute the sentence is out of a present capacity and the matter admitteth of no delay as here for till this was done the plague was never stayed much more if he will not and wrath is still poured out from the Lord and the Magistrate by his place is bound to assent approve of the thing If such a fact were done in the like case would any think that the person should be challenged and not rather approved by the Magistrate In the 6. Place he giveth us the distinction betwixt extraordinary and heröical acts telling us that a heroick act doth not deviat from the rule of a common vertue but only proceeds from a more intense disposition to a
to write thus is because his quondaÌ„â—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 strange 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 noddiâ—y all into a consent congratulatory acquiescence in his advancement and dignity But Caâ—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 â—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 veâ—ome of such an egge in it The Apology did instigate to no 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 evidenâ— 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 debate 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 fâ—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 vvhich 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 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 〈◊〉 â—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 to 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 acted 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 vvhich 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 vvhich 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 and 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 Pamphleter 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 destroyed 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 vvhich 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 againe doth assault the true Church and cause of God with lyes