THE
VNGIRDING
OF
THE
Scotish
Armour
.
THE
Elephant
travelleth
not
so
long
from
her
conception
to
her
birth
,
as
these
chiefe
covenanters
have
been
travelling
in
their
mutuall
bond
of
defence
against
authority
,
under
the
Cloak
of
a
Covenant
with
God
,
to
bring
forth
this
huge
,
and
monstrous
birth
of
informations
for
resisting
the
Lords
Anoynted
;
who
after
unparallelled
examples
of
Clemencie
,
is
constrained
by
force
of
Armes
to
re-establish
his
Ancient
Authoritie
in
SCOTLAND
,
which
is
now
laid
in
the
dust
,
and
trampled
under
foot
.
At
this
last
meeting
at
Edenburgh
,
of
the
Nobilitie
,
Barons
,
and
learnedst
of
the
rigid
covenanting
Mininsterie
,
for
this
effect
,
I
looked
for
some
great
matter
,
for
some
weighty
,
and
powerfull
arguments
and
reasons
to
presse
the
people
to
Armes
,
but
behold
,
they
have
brought
forth
nought
but
a
lie
,
as
sayes
the
Royall
Prophet
David
,
Psal.
7.14
.
not
so
much
as
a
shadow
of
any
sound
reason
,
to
any
reasonable
man
,
Parturiunt
montes
,
nascetur
ridiculus
●●us
.
And
I
protest
that
I
am
now
beyond
all
Admiration
,
when
I
consider
how
so
many
men
can
be
carried
away
with
so
small
appearance
of
reason
from
the
due
subjection
to
the
supreme
Governour
under
God
,
and
not
bee
moved
when
most
sound
reasons
are
brought
on
the
contrary
,
but
rather
furiously
,
with
the
zeale
of
Iehu
,
persecute
those
who
upon
sound
reasons
withstand
them
in
great
sobriety
.
This
is
a
great
prejudice
,
and
its
most
manifest
that
their
affections
obnubilates
their
reasons
,
as
sinoake
,
that
they
cannot
see
.
For
our
ministers
of
the
strict
and
rigid
sort
have
taken
only
paines
in
moving
the
affections
,
and
not
in
instructing
the
mind
with
sound
reasons
;
hereunto
like
the
false
teachers
,
who
(
as
witnesseth
Tertullian
)
priùs
suadent
quàm
docent
:
Hence
it
is
that
in
this
Pamphlet
of
theirs
,
before
they
alledge
any
reasons
of
their
resisting
authority
,
they
propound
six
points
,
for
the
gaining
of
the
affections
of
the
people
,
and
then
come
to
some
naughtie
reasons
to
perswade
warre
.
I
know
that
the
times
are
evill
,
I
have
already
suffered
much
thereof
,
so
that
Amos
counsell
,
chap
5.13
.
might
seeme
seasonable
,
The
prudent
shall
keepe
silence
in
that
time
,
for
it
is
an
evill
time
,
who
departs
from
evill
,
makes
himselfe
a
prey
;
as
Isaias
sayes
.
But
when
I
see
hostile
armes
raised
against
our
dread
Soveraigue
,
the
Lords
Anoynted
,
the
breath
of
our
Nostrils
;
I
cannot
hold
my
peace
any
longer
,
but
as
the
dumbe
sonne
of
King
Croesus
suddainely
spake
when
he
saw
the
sword
upon
the
King
his
father
,
crying
,
O
man
kill
not
the
King
.
So
when
I
see
the
same
to
be
drawne
against
my
father
,
my
King
,
and
Head
,
I
cannot
hold
my
peace
,
and
I
cry
rather
,
O
Country
men
,
save
your selves
from
such
high
rebellion
.
Save
your
soules
,
save
your
bodies
and
estates
:
be
affraid
to
under-take
that
Warre
which
is
forbidden
by
God
,
adventure
not
a
poore
soule
upon
such
an
hazzard
,
in
resisting
superior
powers
,
which
is
to
resist
the
Ordinance
of
God
,
and
will
you
strive
with
the
Almighty
?
I
have
considered
your
reasons
,
drawne
up
at
your
tables
for
Armes
,
and
I
find
no
reason
that
any
soule
may
probably
lean
to
.
Vpon
the
first
sight
of
them
,
my
duty
to
God
,
my
King
,
and
Country
,
suffered
me
not
to
sleepe
till
I
had
returned
this
short
answer
,
which
I
wish
might
come
to
your
hands
without
suppression
,
till
time
and
leasure
be
granted
more
fully
to
answer
this
point
.
As
your
armes
(
you
say
)
are
for
defence
,
so
is
my
Pen
;
let
the
learned
turne
their
Pen
against
mine
,
if
they
finde
no
satisfaction
,
and
let
the
sword
be
against
the
armies
of
the
Aliens
:
for
my
Pen
here
is
not
offensive
,
but
defensive
,
let
us
first
fight
with
our
Pennes
,
and
if
yours
be
conquerours
,
then
goe
to
swords
.
I
shall
keepe
this
Method
,
to
set
downe
word
by
word
all
your
instructions
without
missing
a
syllable
,
and
then
return
an
answer
,
not
so
much
as
it
deserveth
,
but
as
I
thinke
expedient
to
answer
.
Covenanters
instructions
.
The
times
require
that
the
points
following
be
pressed
upon
the
people
,
both
by
the
Preachers
in
publicke
,
and
understanding
and
well-affected
Professors
in
private
conferences
.
1.
BEcause
our
chiefe
adversaries
,
who
are
enemies
to
the
Gospell
of
Christ
,
to
the
salvation
of
the
peoples
soules
and
to
the
peace
of
this
Church
and
Kingdome
,
have
from
the
beginning
advanced
their
ungodly
and
Antichristian
course
,
by
lies
and
persecution
,
by
craft
and
cruelty
,
which
have
beene
their
most
subtill
and
strongest
arguments
.
And
now
when
by
excommunication
they
are
given
over
to
Satan
who
hath
been
a
lier
and
murtherer
from
the
beginning
,
have
put
away
all
conscience
,
countenance
,
and
naturall
affections
to
their
Country
,
the
people
would
bee
dealt
withall
that
their
fraudulent
lies
and
crafty
devices
be
not
beleeved
,
nor
their
force
and
threatned
violence
be
feared
by
the
people
of
God
,
remembring
their
Hellish
Maxime
:
Flectere
si
nequeo
superos
,
Acheront
a
movebo
.
Anticovenanter
.
Though
much
might
bee
said
against
this
most
unchristian
and
uncharitable
divellish
saying
,
which
I
might
justly
retort
,
especially
in
perswading
the
people
to
sweare
to
serve
the
King
,
which
service
you
now
cause
stand
in
resisting
;
Yet
with
Michael
the
Archangell
,
disputing
with
the
Devill
about
the
body
of
Moses
,
I
will
bring
no
railing
accusation
,
The
Lord
rebuke
thee
.
Covenanter
.
2.
That
Vnitie
bee
earnestly
recommended
,
as
that
which
strengthens
the
cause
,
and
which
being
fast
holden
with
veritie
,
will
make
us
invincible
:
and
on
the
contrary
,
that
Division
is
by
all
meanes
to
bee
avoyded
,
as
that
which
from
the
beginning
hath
beene
principally
intended
,
and
many
wayes
sought
for
by
our
enemies
,
and
which
once
having
place
,
will
bring
us
to
a
certaine
ruine
,
and
make
us
of
all
people
the
most
contemptible
and
miserable
;
exposing
our selves
and
our
posteritie
,
to
the
wrath
of
God
,
for
our
perfidious
dealing
in
his
Covenant
,
to
the
mercilesse
crueltie
of
our
enemies
,
to
be
a
hissing
and
reproach
to
all
Nations
about
us
,
and
to
be
a
griefe
to
all
godly
,
who
have
beene
continually
in
their
prayers
and
praises
to
God
for
us
all
this
time
.
Anticovenanter
.
1.
You
have
great
cause
to
urge
unitie
,
for
if
even
Satans
kingdome
be
divided
,
it
cannot
stand
.
2.
Let
unitie
with
the
head
be
urged
,
and
not
of
the
members
against
the
head
;
to
recommend
unitie
,
and
not
with
the
head
,
is
in
effect
,
to
urge
separation
and
division
,
to
scatter
in
Israel
,
and
divide
in
Iacob
;
which
thing
you
here
doe
unhappily
presage
,
male
ominatis
parcite
verbis
.
3.
No
division
hath
beene
intended
,
but
the
right
union
hath
beene
sought
for
,
which
is
between
the
head
and
the
rest
of
the
body
,
the
King
and
his
subjects
,
which
you
now
have
so
much
withstood
,
seeking
only
union
of
the
members
without
the
head
,
which
is
to
make
one
monster
of
many
heads
,
as
is
seene
amongst
us
this
day
.
Est
bydr
a
multorum
capitum
;
variabile
vulgus
,
Seditione
potens
.
And
certainely
,
there
is
such
Antipathie
in
this
your
consederation
,
that
you
cannot
be
well
united
;
you
are
like
unto
Nebuchadnezars
image
,
not
all
of
one
mettall
,
gold
,
silver
,
brasse
,
yron
and
clay
,
of
which
simples
,
none
can
compound
a
perfect
body
:
you
of
the
young
Nobility
,
who
will
be
the
golden
head
,
you
of
the
Gentrie
,
who
will
be
the
brest
of
silver
,
you
Burgesses
,
who
will
be
the
brazen
thighes
,
you
silly
Ministers
,
who
are
placed
in
the
foot
by
the
order
of
your
Covenant
,
to
be
yron
,
mixt
with
the
Commons
,
the
clay
;
whose
dwelling
is
of
the
clay
,
and
habitation
of
the
dust
,
how
can
you
have
any
durable
union
?
If
you
march
forward
,
your
foot
of
clay
must
faile
you
,
and
you
must
fall
and
breake
your
golden
heads
,
like
Dagon
before
the
Arke
,
and
nothing
be
left
,
but
a
stump
of
antipathizing
mettall
,
Covenanter
.
3.
That
it
be
frequently
remembred
,
how
the
finger
and
power
of
God
by
many
and
admirable
evidences
hath
beene
manifest
in
this
great
worke
of
reformation
,
and
how
the
Lord
either
by
blowing
upon
all
the
devises
of
our
enemies
;
or
by
turning
them
backe
upon
themselves
,
hath
turned
all
their
wisedome
into
foolishnesse
,
that
we
may
have
confidence
for
time
to
come
,
beleeving
,
and
saying
with
the
Prophet
,
Jsa
.
26.
Lord
,
thou
wilt
ordaine
peace
for
us
.
Anticovenanter
.
—
Careat
successibus
opto
,
Quisquis
ab
eventu
facta
notanda
putet
.
It
's
ever
esteemed
foolishnesse
to
argue
of
the
goodnesse
of
any
enterprize
from
the
successe
thereof
.
Diagoras
the
Atheist
was
confirmed
in
his
opinion
that
there
was
no
God
,
because
he
came
with
a
faire
gale
of
wind
through
the
Sea
without
shipwracke
.
Polycrates
the
Tyrant
of
Samos
was
renouned
above
all
that
ever
I
read
in
prophane
History
,
for
his
prosperity
and
good
successe
in
all
his
businesse
,
and
when
by
his
friends
he
was
desired
to
seeke
adversity
in
some
thing
,
because
they
thought
it
ominous
,
never
to
taste
of
troubles
;
he
threw
a
most
precious
ring
into
the
river
,
the
losse
whereof
grieved
him
much
,
but
the
next
morning
his
Cook
found
the
ring
in
the
belly
of
a
fish
,
which
confirmed
the
Tyrant
in
his
opinion
of
perpetuall
prosperity
,
but
yet
in
the
end
he
was
taken
by
Orontes
,
and
hanged
.
Men
ought
not
to
blesse
themselves
in
any
evill
way
,
and
say
in
their
hearts
we
shall
never
bee
moved
.
Reade
the
League
of
France
,
and
you
shall
see
how
they
prosper'd
in
al
their
affaires
.
The
Lacqueies
of
the
Duke
of
Guize
had
more
credit
with
the
people
then
his
Majesties
principall
Servants
:
so
is
it
now
with
you
,
your
cup
is
not
yet
full
,
behold
the
end
.
The
Kings
Clemency
hath
made
you
insolent
,
if
hee
at
the
beginning
had
showne
himselfe
like
a
blazing
Star
,
you
had
all
evanished
as
smoak
,
but
his
Majesty
being
a
follower
of
God
his
Master
hath
thought
by
clemencie
and
indulgence
to
gaine
you
,
and
now
seeth
that
Iustice
must
succeed
to
clemency
,
to
bring
you
to
subjection
;
neither
shall
you
escape
by
iniquity
,
and
the
further
ye
proceed
in
an
evill
way
,
the
neerer
is
your
ruine
.
Covenanter
.
4.
That
the
people
bee
not
troubled
when
they
heare
of
wars
,
nor
affraid
of
shadowes
,
nor
be
deceived
with
promises
,
nor
moved
with
remonstrances
were
they
never
so
specious
,
but
they
themselves
denounce
Warre
against
their
owne
sinnes
,
as
their
greatest
enemies
,
and
submit
themselves
obediently
to
follow
their
Leaders
,
whom
God
at
this
time
hath
largely
furnished
with
counsell
,
and
courage
,
for
the
good
of
his
Kirk
,
and
Kingdome
.
Anticovenanter
.
The
people
needeth
not
to
bee
troubled
with
warres
,
a
terror
to
good
workes
,
but
to
the
evill
.
Wilt
thou
then
not
be
afraid
of
the
power
?
doe
that
which
is
good
,
and
thou
shalt
have
the
praise
of
the
same
.
For
he
is
the
Minister
of
God
to
thee
for
good
:
but
if
thou
doe
that
which
is
evill
,
bee
afraid
:
for
hee
beareth
not
the
sword
in
vaine
:
for
he
is
the
Minister
of
God
,
a
revenger
to
execute
wrath
upon
him
that
doth
evill
.
2.
It
's
needlesse
to
perswade
them
not
to
be
afraid
of
shadowes
,
for
shadowes
flie
away
.
But
what
meane
you
by
shadowes
?
the
Kings
power
?
his
armie
?
Well
,
it
may
be
that
these
shadowes
become
bodies
.
Zebul
perswaded
Gaal
who
conspired
against
Abimelech
,
that
Abimelech's
army
was
but
the
shadow
of
the
mountaines
,
and
not
men
.
of
the
land
,
and
another
company
come
along
by
the
plaine
in
Meonenim
:
he
found
that
a
shadow
to
be
feared
,
when
Zebul
said
,
where
is
now
thy
mouth
,
wherewith
thou
saydst
,
Who
is
Abimelech
,
that
we
should
serve
him
?
Is
not
this
the
people
that
thou
hast
despised
?
Goe
out
,
I
pray
now
,
and
fight
with
him
.
Howbeit
you
regard
not
this
shadow
,
yet
let
all
these
in
his
Dominions
that
feare
God
,
esteeme
His
Majesties
power
under
God
to
be
,
especially
in
these
evill
times
,
a
hiding
place
from
the
wind
,
a
covert
from
the
tempest
,
a
shadow
of
a
great
rocke
in
a
wearie
Land
.
3.
Whereas
you
desire
men
not
to
be
deceived
with
promises
,
&c.
You
would
doe
well
to
make
this
cleare
.
Will
the
King
promise
faire
,
and
then
faile
?
Will
you
like
railing
Rabshakeh
disswade
Israel
to
trust
Hezekias
?
and
say
,
Let
not
the
King
deceive
you
,
hearken
not
unto
him
:
GOD
give
you
better
mindes
.
I
dare
bee
bold
to
promise
in
His
Majesties
name
these
words
of
the
Prophet
Esay
.
Say
to
the
righteous
,
that
it
shall
bee
well
with
him
:
for
they
shall
eate
the
fruit
of
their
doings
.
Woe
unto
the
wicked
,
it
shall
be
evill
with
him
,
for
the
reward
of
his
hands
shall
be
given
unto
him
.
4.
It
's
well
advised
to
urge
the
people
to
make
war
with
sinne
,
God
further
this
worke
;
but
I
pray
you
,
urge
them
to
denounce
warre
against
the
reigning
sinne
amongst
you
,
against
rebellion
,
and
resisting
of
superiour
Powers
.
Let
the
Leaders
of
Gods
people
lean
them
in
the
paths
of
righteousnesse
;
bring
not
strange
fire
to
Gods
Altar
;
warme
not
your
pulpits
with
the
strange
doctrine
of
unrighteousnesse
;
that
you
may
at
the
day
of
account
,
say
,
Lord
,
I
have
done
as
thou
hast
commanded
,
and
if
wee
have
beene
deceived
,
thou
hast
deceived
us
:
and
be
not
blind
leaders
of
the
blind
,
till
you
both
fall
in
the
ditch
.
Covenanter
.
5.
That
is
be
remembred
,
what
hath
been
our
manifold
defections
,
in
discipline
,
Sacraments
,
worship
and
doctrine
,
through
the
want
of
lawfull
Nationall
assemblies
,
and
the
usurpation
of
the
Prelats
these
many
yeeres
by
past
;
and
that
a
greater
mercie
could
not
be
showne
to
this
Land
,
than
a
free
and
full
Naetionall
assemblie
;
such
as
is
that
which
was
indicted
by
His
Majestie
,
and
holden
at
Glasgow
,
ridding
this
Kirke
of
the
Prelates
,
the
Authors
,
and
Executioners
of
all
our
woes
.
That
they
may
bee
earnest
with
God
in
their
Prayers
,
that
as
he
hath
beene
pleased
to
set
up
our
reformation
againe
with
a
stretched
out
hand
,
hee
may
bee
graciously
pleased
to
uphold
his
own
work
;
and
make
the
Kings
Majesty
a
nursing
Father
to
the
Kirke
in
this
Land
.
Anticovenanter
.
Let
these
things
be
remembred
in
Gods
Name
.
Tell
them
,
that
the
defections
of
Discipline
is
great
,
in
that
the
antient
Apostolik
Government
is
by
a
lawles
Covenant
abjured
,
and
by
violence
removed
;
and
another
of
a
baser
coin
put
in
it's
place
.
Tell
them
of
the
profanation
of
the
Sacraments
:
and
of
their
superstitious
opinion
,
who
make
some
gesture
essentiall
to
the
Lords
Supper
,
and
others
idolatrous
.
Let
them
be
told
too
,
that
the
Lord
is
wronged
in
his
worship
,
by
those
who
condemne
set
prayers
in
his
Service
.
Tell
them
likewise
,
that
the
Doctrine
is
corrupted
,
especially
concerning
the
authority
of
the
Supreme
Magistrate
.
But
call
not
ye
the
Prelates
,
the
authors
and
executioners
of
your
woes
,
who
are
become
so
great
enemies
to
them
:
you
ought
also
to
be
afraid
to
father
your
disorders
upon
God
,
as
a
work
of
reformation
,
thereby
speciously
making
him
the
author
and
fautor
of
all
your
misdemeanours
.
After
a
contemptus
species
est
,
dicere
falsum
;
Vtque
fidem
facias
,
divine
numine
abuti
.
And
finally
,
it
's
a
most
odiously
spoken
by
you
,
to
pray
that
the
King
His
Majestie
may
be
a
nursing
father
to
his
Church
;
for
in
your
sense
,
you
seeme
to
make
him
a
stepfather
,
an
enemy
,
yea
,
a
Tyrant
to
the
Church
,
as
you
declare
your selves
in
the
stating
of
the
question
,
and
answering
to
the
13.
Rom.
for
except
he
be
a
Tyrant
,
you
declare
it
's
unlawfull
to
resist
him
:
and
if
mercy
,
clemency
,
and
all
Royall
vertues
,
which
are
in
him
,
be
Tyranny
,
then
His
Majestie
is
the
greatest
Tyrant
that
ever
was
.
Covenanter
.
6
That
the
Ministers
and
Professors
acquaint
themselves
with
the
acts
of
Assemblie
,
especially
that
against
Episcopacie
,
with
the
protestation
and
answers
to
the
Declaration
made
by
the
Commissioner
,
and
the
Declinator
of
the
Assemblie
by
the
Bishops
:
That
from
these
,
they
may
be
able
promptly
to
answer
the
objections
of
the
Adversaries
.
That
the
last
supplication
be
read
in
publike
,
that
the
Commons
may
see
how
falsly
we
are
traduced
,
and
how
reasonable
our
desire
is
.
Anticovenanter
.
It
were
more
sit
that
you
should
studie
to
prudencie
,
and
to
keepe
these
things
close
,
and
to
desire
that
these
things
should
not
be
told
in
Gath
,
not
published
in
Askelon
,
especially
,
that
monstrous
Act
concerning
Episcopacie
;
lest
by
publishing
these
your
follies
in
print
,
you
make
your selves
,
Opprobrium
Coeli
,
ludibriumque
soli
.
And
get
your
Assembly
branded
with
that
of
the
Councell
of
Trent
.
Non
fuit
liberum
Concilium
,
Covenanter
.
7
The
stating
of
the
Controversie
at
this
time
betweene
the
King
and
his
Subjects
must
be
cleared
to
the
people
thus
:
that
all
men
may
know
how
unjustly
we
are
invaded
,
and
how
just
and
necessary
our
defence
shall
be
.
The
question
is
not
,
whether
we
ought
honour
to
the
King
,
for
we
a
knowledge
him
to
be
Gods
Deputie
and
Vicegerent
:
or
whether
we
ought
to
obey
the
King
,
for
God
hath
given
him
Power
and
Authority
to
Command
:
or
whether
we
ought
to
given
unto
Caesar
,
that
which
is
Caesars
,
for
that
we
desire
to
doe
most
cheerfully
:
or
whether
we
ought
to
feare
the
King
,
for
he
is
set
over
us
to
doe
Justice
.
Neither
is
the
question
,
whether
Honour
should
be
given
to
evill
Superiours
,
for
as
our
Adversaries
,
by
moving
of
such
questions
at
this
time
under
pretext
of
dutie
,
doe
wrong
and
dishonour
to
the
Kings
gracious
Majestie
;
so
we
professe
in
the
generall
,
that
the
wickednesse
of
man
cannot
avoid
Gods
Ordinance
:
and
therefore
although
we
had
froward
and
wicked
Superiours
,
yet
obedience
and
honour
is
to
be
given
unto
them
,
as
being
set
up
by
God
,
as
it
were
,
in
his
wrath
,
Hos.
13.11
.
Neither
is
the
question
,
whether
we
ought
absolute
obedience
to
an
evill
Magistrate
,
for
our
adversaries
(
whatsoever
be
their
judgement
and
practice
)
doe
not
affirme
that
malo
in
malo
,
or
ad
malum
est
obediendum
,
but
that
Kings
are
to
be
obeyed
so
farre
as
their
Commandements
are
not
contrary
to
Gods
,
and
if
God
command
one
thing
,
and
they
the
contrary
;
in
this
case
,
it
's
better
to
obey
God
,
than
man
.
Neither
is
the
question
about
the
invasion
of
the
King
,
or
any
of
his
Kingdomes
,
which
is
the
despitefull
and
divellish
calumnie
of
the
disnatured
enemies
of
this
Kirk
and
Kingdome
.
But
the
question
is
meerly
and
simply
about
our
owne
defence
.
And
in
this
also
wee
would
put
difference
betweene
the
King
resident
in
this
Kingdome
,
and
by
opening
his
eares
to
both
parties
rightly
informed
;
and
the
King
farre
from
us
in
another
Kingdome
,
hearing
the
parties
,
and
misinformed
by
our
adversaries
:
Between
the
King
,
as
King
proceeding
Royally
according
to
the
lawes
of
the
Kingdome
against
rebells
,
and
the
King
comming
downe
from
his
Throne
,
at
the
feet
whereof
,
the
humble
supplication
of
his
subjects
,
yet
lyeth
ananswered
,
furiously
to
invade
his
loyall
and
well-meaning
people
.
Betweene
a
King
,
who
is
a
stranger
to
religion
,
and
tyed
no
further
but
according
to
his
owne
pleasure
to
the
professors
of
Religion
within
his
Dominion
;
and
our
King
professing
with
us
the
same
Religion
,
and
obliged
by
his
fathers
deed
and
his
owne
oath
,
to
defend
us
his
owne
Subjects
,
our
lives
,
religion
,
liberties
and
lawes
.
Again
,
difference
would
be
put
betwixt
some
private
persons
,
taking
armes
for
resistance
;
and
inferiour
Magistrates
,
Counsellors
,
Iudges
,
Nobles
and
Peeres
of
the
Land
,
Parliament-men
and
Barons
,
Burgesses
,
and
the
whole
body
of
the
Kingdome
,
except
some
few
Courtiers
,
States-men
,
papists
,
or
popishly
affected
.
Betweene
subjects
rising
or
standing
out
against
law
and
reason
,
that
they
may
be
free
from
the
yoake
of
obedience
,
and
a
people
holding
fast
their
alleageance
to
their
Soveraigne
,
and
in
all
humilitie
supplicating
for
Religion
and
Iustice
.
Betweene
a
people
labouring
by
Armes
to
introduce
innovations
in
religion
,
contrary
to
Gods
Word
;
and
a
people
seeking
nothing
so
much
as
against
all
novations
,
to
have
the
same
Religion
ratified
,
which
hath
beene
professed
since
the
reformation
,
and
hath
not
onely
beene
sworne
to
solemnly
long
since
,
by
the
Kings
Majestie
and
the
whole
Kingdome
,
both
of
old
and
of
late
;
but
also
commanded
by
the
Kings
Majestie
to
be
sworne
by
his
Councellors
,
and
all
people
,
as
it
was
professed
at
first
Betweene
a
people
pleading
for
their
owne
fancies
,
follies
and
inventions
,
and
a
people
suspending
their
judgement
and
practice
about
things
controverted
,
till
they
should
be
determined
in
a
Nationall
assemblie
,
the
only
proper
and
competent
jurisdiction
;
and
after
determination
,
receiving
and
standing
for
the
Acts
of
the
Assemblie
.
The
question
then
is
,
whether
in
this
case
,
matters
thus
standing
betwixt
the
King
and
this
kingdome
,
defensive
warre
be
lawfull
?
or
,
whether
the
people
ought
to
defend
themselves
against
extreame
violence
and
oppression
,
bringing
utter
ruine
and
desolation
upon
the
Kirk
and
Kingdome
,
upon
themselves
and
their
posteritie
?
That
it
is
lawfull
for
us
to
take
up
Armes
for
our
defence
against
such
unjust
violence
,
it
is
manifest
by
these
reasons
following
.
Anticovenanter
.
I
Many
Tautologies
are
here
used
in
stating
the
Controversie
,
and
you
remove
that
which
is
the
question
,
and
makes
that
the
question
,
which
I
am
perswaded
,
you
know
to
be
not
the
question
.
2.
You
multiply
words
to
affect
the
ignorant
,
the
question
is
not
say
you
whether
we
ought
to
honour
,
obey
or
feare
the
King
,
or
whether
we
ought
to
give
Caesar
that
which
is
Caesars
.
Know
you
not
that
the
last
question
comprehends
all
these
?
is
not
honour
,
feare
,
and
obedience
,
Caesars
due
?
3.
You
are
very
charitable
,
that
you
say
,
whatever
be
out
judgement
and
practice
,
yet
we
affirme
in
word
,
that
absolute
obedience
in
evill
is
not
to
be
given
to
wicked
men
.
4.
You
make
many
differences
about
defensive
armes
to
no
effect
.
The
first
difference
,
betweene
the
King
resident
in
the
Kingdome
,
hearing
impartially
the
complaint
of
both
parties
,
&c.
I
pray
you
tell
me
,
if
the
King
were
here
resident
,
and
did
impartially
heare
you
,
and
gave
sentence
against
you
,
would
you
not
then
resist
?
Would
you
not
even
then
be
judges
in
your
owne
cause
,
and
take
up
defensive
armes
?
Whether
the
King
be
at
home
with
you
,
or
abroad
,
he
shall
still
be
one
partiall
and
unequall
judge
,
so
long
as
he
goeth
not
with
you
.
Your
second
difference
is
of
the
like
stuffe
,
Between
the
King
proceeding
by
lawes
,
and
the
King
comming
furiously
against
his
Subjects
.
His
Majestie
was
still
well
pleased
,
and
so
remaineth
,
to
proceed
according
to
the
Laws
:
but
you
will
not
stand
to
his
judgement
,
but
must
be
judges
in
your
owne
cause
:
and
now
if
his
Majestie
,
after
so
long
contempt
of
him
,
and
his
Lawes
,
bee
forced
to
draw
the
sword
of
Iustice
,
you
cry
out
,
hee
commeth
furiously
against
you
.
Your
third
difference
is
of
the
same
nature
,
Betweene
a
King
who
is
a
stranger
to
religion
,
and
a
King
who
is
of
the
same
with
us
.
What
make
you
the
difference
herein
!
Will
you
not
resist
a
stranger
to
religion
,
if
he
invade
you
by
armes
?
The
stranger
to
religion
,
by
the
Law
of
God
,
and
his
calling
,
is
bound
to
defend
the
Religion
within
his
Dominions
,
aswell
as
our
King
;
onely
this
,
our
King
is
more
obliged
by
his
generall
calling
of
Christianitie
,
and
by
his
owne
fact
and
deed
:
and
blessed
be
God
,
he
will
ever
do
it
.
Your
fourth
difference
is
of
no
purpose
also
.
Betweene
a
private
man
,
and
the
whole
bodie
of
a
Kingdome
for
the
most
part
,
&c.
Tell
me
then
,
doe
you
grant
,
that
one
private
man
ought
not
to
defend
himselfe
against
the
Supreme
Magistrate
by
armes
?
albeit
,
it
bee
true
that
he
may
not
,
and
you
doe
here
deny
it
;
yet
you
must
be
forced
to
acknowledge
the
lawfulnes
of
it
:
for
afterward
,
your
reason
shall
make
it
good
,
that
you
maintain
the
lawfulnesse
of
a
private
mans
taking
up
of
armes
,
against
the
Lords
anointed
.
You
doe
no
small
in
jurie
to
our
Nation
;
to
affirme
that
the
whole
bodie
of
the
Kingdome
,
except
a
few
,
&c.
1.
For
it
's
notorious
,
that
the
whole
body
of
the
Kingdome
,
for
the
most
part
,
did
never
dreame
of
such
a
thing
,
as
to
take
up
armes
against
the
Lords
anointed
,
but
were
most
deceitfully
parswaded
,
that
their
covenant
did
not
carry
them
to
such
rebellion
;
but
only
to
serve
God
,
and
their
King
.
And
now
many
of
them
are
exclaiming
,
that
they
are
deceived
,
and
must
be
perjured
,
if
they
take
armes
against
their
King
.
And
how
many
are
groaning
under
this
,
and
would
gladly
bee
freed
?
and
yet
dare
not
for
your
terrours
and
affrightments
.
2.
They
are
many
who
have
subscribed
the
Kings
Covenant
,
who
will
be
loath
to
be
in
that
Categorie
with
you
:
For
I
hope
they
know
,
that
,
beside
the
sinne
of
Rebellion
,
they
will
also
incurre
Perjurie
,
if
they
runne
with
you
in
your
evill
way
.
For
they
are
obliged
by
their
bond
,
to
take
up
defensive
armes
in
defence
of
the
King
,
Religion
and
Lawes
;
and
that
only
when
by
Authoritie
they
are
commanded
so
to
do
.
But
your
covenant
obliges
you
to
take
up
armes
against
his
Majestie
,
even
though
he
forbid
you
;
if
by
common
consent
you
think
it
should
be
done
.
Your
fifth
difference
is
of
the
same
nature
too
.
Betweene
a
people
holding
fast
their
alleagiance
,
&c.
If
you
be
such
as
you
call
your selves
,
his
Majestie
hath
no
quarrell
against
you
,
but
herein
yet
you
must
be
judges
in
your
owne
cause
,
and
the
King
must
stand
to
your
sentence
.
Saul
was
righteous
in
his
owne
conceit
,
and
did
obey
the
Commandement
of
God
,
but
the
bleeting
of
the
sheepe
,
and
the
lowing
of
the
oxen
belied
him
.
Your
daily
practises
beare
witnesse
,
whether
you
be
such
men
as
you
call
your selves
.
3
You
say
that
ye
have
suspended
your
judgement
and
practise
about
things
controverted
,
till
they
be
determined
by
a
lawfull
assembly
.
Answer
1.
You
did
not
suspend
your
judgment
and
practise
,
but
by
your
covenant
have
abjured
these
things
controverted
,
as
heads
of
poperie
;
as
the
learned
Doctors
of
Aberdeen
most
clearely
have
showen
,
which
yee
were
never
hitherto
able
to
answer
:
and
if
this
bee
to
suspend
your
judgement
,
you
are
worse
than
the
wife
of
Bodwell
,
who
first
spake
,
and
then
advised
;
you
have
first
sworne
to
the
one
part
of
the
controversie
,
and
then
take
it
to
consultation
.
2.
If
we
will
grant
you
that
ye
have
only
suspended
your
judgements
and
practise
,
&c.
consider
how
absurd
you
are
herein
:
first
,
ye
with
an
implicite
faith
sweare
to
believe
and
practice
what
shall
bee
determined
in
a
lawfull
assembly
,
though
ye
know
not
,
whether
it
shall
approve
or
condemne
those
things
.
2
You
fall
head-long
in
another
point
of
Poperie
in
making
the
generall
assemblie
an
infallible
Iudge
,
at
whose
determination
ye
sweare
to
stand
,
in
judgemen
and
practice
:
for
if
yee
did
acknowledge
that
the
assembly
might
erre
,
it
had
beene
great
folly
in
you
to
sweare
to
stand
to
the
determination
of
one
,
who
is
not
of
infallible
judgement
.
3.
I
demand
of
you
who
are
the
strict
Non-conformists
.
What
if
the
assembly
had
determined
contrary
to
your
expectation
,
and
declare
that
those
things
controverted
were
not
heads
of
Popery
,
would
ye
have
condescended
to
them
?
and
if
the
assemblie
had
not
been
made
up
of
conjured
persous
,
but
of
free
Ministers
,
it
had
beene
so
concluded
.
Your
last
two
differences
may
be
joyned
in
one
,
you
professe
your selves
to
be
zealous
in
religion
,
and
that
the
Kings
Majestie
is
urging
the
swearing
to
the
true
religion
of
his
Subjects
,
&c.
Who
then
is
to
hurt
our
religion
?
who
is
comming
by
armes
to
destroy
it
?
if
his
Majestie
be
for
you
,
who
is
against
you
?
You
have
the
King
a
Patterne
and
Patron
of
Piety
,
and
why
did
you
protest
against
the
covenant
,
because
hee
commanded
it
?
But
all
this
tends
to
no
other
sense
then
to
brand
so
worthy
a
King
with
perjurie
and
dissimulation
.
You
have
therefore
most
wickedly
stared
the
question
,
especially
since
his
Majestie
by
many
published
Proclamations
hath
often
assured
you
,
that
he
is
so
far
from
thinking
of
any
innovation
of
religion
,
that
he
is
resolved
constantly
to
maintaine
the
same
,
as
it
is
established
by
law
in
this
Kingdome
of
Scotland
,
and
hath
beene
so
ready
to
give
all
full
satisfaction
,
that
he
hath
in
a
manner
granted
all
that
was
petitioned
for
of
his
Majestie
:
reade
his
Majesties
Proclamation
and
Declaration
,
dated
the
27.
of
Febr.
where
ye
shall
finde
the
state
of
the
question
rightly
set
downe
,
and
clearely
see
,
that
he
is
so
farre
from
intending
the
ruine
and
subversion
of
this
his
Kingdome
,
that
he
takes
God
,
and
the
world
to
witnesse
,
that
he
is
at
last
forced
to
take
armes
,
and
that
for
his
owne
right
,
and
our
good
,
to
reclaime
us
from
our
daring
and
encreasing
insolencies
,
and
for
the
re-establishing
of
his
royall
authority
amongst
us
againe
.
And
therefore
the
question
is
now
,
Whether
he
be
our
King
or
not
?
Yea
,
the
question
must
be
now
,
not
,
Whether
you
may
take
defensive
armes
against
the
King
.
But
,
Whether
or
no
the
Kings
Majestie
may
take
defensive
armes
against
a
disloyall
and
rebellious
people
:
for
doe
not
you
invade
his
loyall
subjects
,
besieging
his
cities
by
armies
of
men
,
because
they
remaine
obedient
and
loyall
to
their
King
:
have
not
you
by
force
and
fraud
taken
his
Castles
,
led
captive
his
captaines
,
and
other
subjects
,
and
laid
hold
upon
all
whom
ye
know
loyall
subjects
,
to
ward
them
,
and
compell
them
to
runne
your
crooked
course
?
you
spare
not
the
Lords
owne
Day
,
in
time
of
Gods
service
,
in
the
house
dedicated
to
his
worship
,
to
take
his
Majesties
servants
and
keepe
them
in
ward
,
and
dispone
upon
the
Kings
forts
and
castles
,
as
you
thinke
good
;
putting
in
and
putting
out
whom
you
please
:
drinking
and
carouzing
in
his
Castles
,
quasi
jam
partâ
victoriâ
.
I
,
you
have
triumphed
,
leading
the
Kings
Crowne
captive
,
with
Tuck
of
Drumme
,
in
great
solemnitie
through
the
street
of
your
Citie
of
Confusion
:
and
afterward
have
not
onely
appointed
your
office-men
of
warre
for
resisting
of
authoritie
,
but
also
(
as
I
am
credibly
informed
)
have
erected
a
new
government
of
26.
Governours
of
Nobles
,
Barons
,
and
Burgesses
yearely
changeable
,
for
the
government
of
the
Kingdome
.
As
for
his
Supremacie
then
,
no
wonder
that
it
be
gon
,
for
in
your
last
pretended
generall
assembly
,
you
are
not
far
from
that
which
Optatus
sayes
of
the
Donatists
,
Ille
solito
furore
accensus
,
dicit
,
Quid
imperatoricum
ecclesia
?
he
being
kindled
with
his
wonted
furie
,
What
hath
the
Emperour
to
doe
with
the
Church
?
In
your
protestations
you
give
him
no
more
a-doe
,
but
to
be
present
among
you
,
that
as
an
inferior
officer
he
may
attend
you
,
and
see
that
no
tumult
or
outward
disorders
be
among
you
,
who
are
the
supreme
Iudges
in
causes
Ecclesiasticall
.
You
will
admit
of
no
appellation
from
you
to
the
King
,
but
have
deprived
them
that
thus
appealed
whilst
even
the
Iewes
in
an
Ecclesiasticall
matter
,
admitted
Pauls
lawfull
appeale
to
a
Pagan
Emperour
:
libertatem
judicandi
,
non
necessitatem
credendi
,
as
Augustine
saies
;
and
the
acts
thereof
are
only
Canons
,
Coactive
power
,
not
only
without
,
but
also
against
supreme
Authority
.
It
remaines
then
that
ye
conclude
with
Emanuell
Sa
in
his
Aphorisme
,
Clericirebellio
in
regem
,
non
est
crimen
laesae
Majestatis
,
The
rebellion
of
Church-men
against
the
King
is
no
treason
,
quia
non
sunt
subditi
regis
,
because
they
are
not
subject
to
the
King
in
Church
matters
.
And
that
ye
rob
him
of
his
Supremacy
in
matters
civill
,
it
will
be
cleare
in
the
dispute
following
:
And
therfore
,
notwithstanding
of
all
your
specious
words
that
ye
intend
no
change
of
Governement
,
scelera
reclamant
,
and
your
protestations
are
contrariae
factis
.
But
if
you
will
perswade
the
people
on
the
contrary
,
that
his
Majesty
intends
the
ruine
of
Church
and
policy
,
you
must
not
thinke
it
enough
to
say
it
so
boldly
,
but
to
make
it
good
,
or
els
how
can
ye
escape
the
wrath
of
God
?
Who
dare
thus
affirme
of
your
King
in
Word
,
and
Writ
,
in
Pulpit
,
and
els-where
;
against
whom
you
ought
not
to
thinke
evill
in
your
bed-chamber
.
And
how
can
you
escape
the
wrath
of
a
King
,
which
is
as
the
Messenger
of
death
,
and
as
the
roaring
of
a
Lion
?
who
so
provoketh
him
to
anger
,
sinneth
against
his
owne
Soule
.
But
though
it
were
so
,
that
his
Majesty
,
who
is
the
most
religious
King
in
Christendome
,
were
an
enemy
to
religion
,
and
were
by
armes
seeking
that
which
you
affirme
he
doth
,
can
you
shew
any
reason
,
why
ye
ought
not
to
be
subject
unto
him
?
Obedience
is
not
to
be
given
,
but
subjection
must
never
be
denied
.
I
come
then
to
your
reasons
.
Covenanter
.
1.
Anticovenanter
.
You
begin
with
unreasonablenesse
and
absurdities
,
and
so
may
you
end
:
for
all
is
absurd
,
all
is
unreasonable
which
you
say
.
If
any
would
have
proponed
this
question
before
this
uprore
came
amongst
us
,
in
Ahasuerus
words
,
Who
is
he
?
and
where
is
he
that
durst
presume
in
his
heart
to
say
so
?
resist
them
,
but
be
subject
unto
them
,
according
to
the
Scripture
.
Let
every
soule
be
subject
unto
the
higher
powers
:
and
he
that
resisteth
resisteth
the
ordinance
of
God
.
And
that
of
Salomon
,
Eccles
.
8.
Where
the
word
of
a
King
is
,
there
is
power
:
and
who
may
say
unto
him
,
What
doest
thou
?
To
this
purpose
,
Ambrose
in
Enaraction
.
in
Psal.
51.
saies
on
these
words
,
Tibisoli
peccavi
.
Vtique
rex
erat
,
null
is
ipse
legibus
tenebatur
,
quia
liberi
sunt
reges
à
vinculis
delictorum
,
neque
enim
ullis
ad
poenam
vocantur
legibus
,
tuti
impery
potestate
—
sed
quamvis
tutus
,
devotione
tamen
&
fide
erat
Deo
subditus
,
&
legi
ejus
subjectum
se
esse
cognoscens
,
peccatum
suum
negare
non
poterat
,
That
is
,
David
said
,
That
he
had
sinned
against
God
,
because
he
was
a
King
,
and
not
bound
to
any
law
,
because
Kings
are
free
from
the
bonds
of
Crime
,
&c.
So
saies
Arnobius
,
Cassiodorus
,
Beda
,
Glossa
ordinar:
Didimus
,
Cyrillus
,
Nicaetas
in
aurea
catena
:
besides
all
sound
modern
Protestant
Divines
.
So
saies
Chrysostome
also
in
Psal.
118.
Octon
.
17.
Rex
etsi
leges
in
potestate
habet
ut
impunè
delinquat
,
Deo
tamen
subditus
est
.
Albeit
the
King
have
the
Law
so
in
his
power
,
that
he
may
sin
without
controlement
,
yet
he
is
subject
to
God
:
&
sufficit
illi
in
poenam
quod
Deum
expectet
ultorem
.
I
hope
they
will
not
call
these
Authors
Court
Parasites
.
Again
,
if
their
power
were
not
absolute
,
there
would
be
some
other
power
above
them
,
which
is
absurd
,
that
the
supreme
power
under
God
,
can
have
any
supreme
power
above
it
,
but
only
God
.
Super
Imperatorem
non
est
nisi
solus
Deus
,
qui
fecit
Imperatorem
,
saies
Optatus
lib.
3.
contra
Parmeman
.
And
therfore
,
in
Synodo
Regiaticana
under
Lothorinus
the
Emperour
,
cap.
16.
It
's
said
,
Imperatores
summi
ac
principes
minimè
nunc
judicantur
,
sed
in
futuro
judicio
à
Deo
.
I
conclude
this
point
than
with
that
grave
saying
of
Yvo
Carnotensis
Episcopus
,
Epist.
171.
Si
reges
aliquando
potestate
sibi
concessa
abutantur
,
non
sunt
à
nobis
graviter
exasperandi
,
sed
ubi
sacerdotum
admonitionibus
non
acquieverunt
,
divino
sunt
judicio
reservandi
,
ubi
tanto
districtiùs
sunt
puniendi
,
quanto
minùs
fuerint
divinis
admonitionibus
obnoxy
.
What
then
is
the
Vnreasonablenesse
of
this
absolute
authority
in
respect
of
men
?
Great
hurt
,
say
you
,
both
to
Prince
and
people
.
Ans.
1.
It
's
no
question
but
great
hurt
may
fall
out
both
to
Prince
and
people
,
while
the
Prince
presuming
upon
his
authority
,
abuseth
the
same
,
and
makes
himself
liable
to
the
wrath
of
God
.
But
much
more
hurt
would
follow
upon
the
other
hand
,
if
the
Princes
power
were
subject
to
the
inferior
subjects
;
that
would
breed
great
confusion
,
and
turn
all
upside
down
,
to
make
the
Supreme
under
his
Inferiours
:
everse
hoc
ordine
,
publicae
tanquilitatis
nervum
incidi
,
totamque
humanae
societatis
compagem
laxari
,
ac
disturbarinecesse
est
,
saies
Tilen
.
When
ever
the
subjects
pleased
they
would
be
raising
commotions
and
seditions
,
Corah
,
Dathan
and
Abiram
would
say
,
You
take
too
much
upon
you
,
Moses
.
Absalom
would
strive
to
steal
the
hearts
of
the
people
away
from
the
King
.
The
University
of
Paris
(
though
Papists
)
in
Censura
lata
.
die
4.
Iuny
1610.
is
of
this
same
judgement
,
calling
it
Seditiosum
,
impium
,
ac
haereticum
,
quocunque
quaeito
colore
à
quocunque
subdito
,
vassallo
,
aut
extraneo
,
sacris
Regum
ac
Principum
personis
vim
habere
:
A
seditious
,
wicked
and
hereticall
thing
,
that
violence
should
be
offered
to
the
sacred
persons
of
Kings
and
Princes
,
upon
whatsoever
pretexts
or
colour
,
by
whosoever
,
vassall
,
or
forrainner
.
They
say
further
,
that
it
is
a
seditious
doctrine
,
Regni
optimates
&
proceres
ad
foedissimam
desertionem
,
populum
ad
generalem
defectionem
atque
seditionem
,
specioso
quidem
,
sed
fucato
Religionis
Catholicae
retinendae
atque
conservanda
praetextu
,
hortans
,
excitans
,
impellans
.
A
doctrine
exhorting
,
stirring
up
,
and
thrusting
forward
the
great
men
and
Nobles
of
the
Land
to
a
most
filthy
desertion
,
the
people
to
a
generall
defection
and
sedition
,
under
a
glorious
indeed
(
but
yet
fained
)
pretext
,
of
retaining
and
conserving
the
Catholik
religion
.
And
therfore
,
I
conclude
with
M.
Geor.
Froger
in
dicta
Censura
.
Nè
subjecti
domino
nostre
regi
,
abripi
se
sinant
affrice
pestilentis
istius
dectrina
vento
.
Let
not
the
Subjects
of
our
Soveraign
Lord
the
King
,
suffer
themselves
to
be
violently
carried
away
with
the
Affrick
wind
of
this
pestilent
doctrine
.
And
finally
,
if
there
were
such
power
in
the
people
above
the
Prince
,
the
supreme
Majesty
would
be
rather
in
the
people
,
than
in
the
Prince
.
But
you
say
,
if
we
resist
not
,
Church
and
state
will
go
to
ruine
.
An
1.
There
is
no
danger
to
Church
or
Kingdome
from
his
Majesty
,
who
is
only
to
put
away
disonders
,
and
to
restore
the
Church
to
her
liberty
.
2.
Though
there
were
such
dangers
threatned
,
yet
unlawfull
means
(
such
as
is
the
resisting
superiour
powers
)
for
good
ends
,
ought
not
to
be
used
,
suffering
is
commanded
and
commended
unto
us
in
Scripture
,
resisting
is
forbidden
.
By
resisting
,
Tyrants
are
more
enraged
,
by
patient
suffering
,
they
are
mitigated
;
resisting
brings
ruine
to
a
Church
,
suffering
causeth
it
to
flourish
;
the
bloud
of
the
Saints
is
the
seed
of
the
Church
:
and
it
's
observed
by
the
learned
,
that
so
long
as
the
Churches
in
the
primitive
times
used
sua
arma
,
their
own
weapons
,
prayers
and
teares
against
the
persecuters
,
they
flourished
:
but
when
they
took
aliena
arma
,
strange
armour
,
then
they
came
to
ruine
;
as
it
is
this
day
under
the
dominion
of
the
Turkes
and
Infidels
.
It
's
well
said
,
that
Peccata
pepuli
sunt
vires
tyrannorum
,
The
sins
of
the
people
are
the
strength
of
tyrants
:
and
therfore
,
when
by
patience
,
by
teares
,
and
supplications
we
seek
God
,
God
pardons
our
sins
,
and
our
sins
being
remooved
,
the
strength
of
Tyrants
is
abated
:
and
God
can
put
a
hook
in
their
mouth
,
and
draw
them
back
from
persecuting
his
Church
.
But
when
we
resist
,
we
augment
our
sins
,
and
usurpe
Gods
place
,
to
whom
only
it
belongs
to
take
order
with
wicked
Kings
,
since
they
have
none
above
them
,
but
God
.
Covenanter
.
2.
From
that
line
and
order
of
subordination
,
Anticovenanter
.
This
Argument
is
not
so
specious
,
as
false
;
no
man
doubts
,
but
when
the
Magistrate
goeth
out
of
his
order
,
and
by
Armes
commands
,
what
God
forbids
;
that
,
in
that
case
,
man
is
not
tied
to
obedience
.
But
to
take
up
armes
to
resist
,
is
the
point
in
question
,
which
you
call
obedience
to
God
,
and
not
disobedience
to
the
Magistrate
;
but
you
beg
the
question
,
and
cannot
prove
it
,
except
from
that
,
that
God
forbids
to
resist
superiour
Powers
.
2.
You
deny
the
King
,
in
this
case
to
be
your
Superiour
,
so
long
as
he
commands
contrary
to
Gods
Commandement
;
and
God
only
becommeth
your
immediate
Superiour
:
before
this
time
,
I
never
heard
so
much
seditious
and
treasonable
doctrine
.
Did
ever
a
Jesuit
say
so
much
?
This
justifieth
their
doctrine
,
for
they
hold
,
that
,
though
Kings
were
never
so
wicked
Tyrants
,
yet
till
the
Pope
declare
them
incapable
of
Authority
,
they
remaine
their
lawfull
Superiours
:
and
if
the
false
ground
of
this
doctrine
were
true
,
to
wit
,
that
the
Pope
is
above
Kings
,
their
doctrine
even
so
farr
were
good
.
But
that
inferiours
should
by
their
own
usurped
authority
and
insolency
disclaime
their
Superiours
,
making
God
their
only
immediate
Superiour
is
a
most
brutish
doctrine
,
not
worthy
to
be
answered
with
words
.
As
God
sometimes
sets
up
Kings
to
be
nursing
fathers
to
the
Church
,
(
as
long
may
it
be
,
we
have
one
)
so
somtime
he
will
raise
wicked
men
to
be
a
scourge
to
his
Church
:
to
both
these
,
we
ought
obedience
in
all
things
lawfull
;
and
subjection
,
when
obedience
is
not
lawfull
,
and
never
disclaime
their
authority
.
So
the
Christians
under
Iulian
the
Apostate
fought
his
battels
,
and
obeyed
him
,
when
he
commanded
things
lawfull
:
but
when
he
commanded
things
unlawful
they
did
not
obey
,
&
yet
never
resisted
(
though
powerful
to
resist
)
but
were
ever
in
subjection
to
their
temporal
Lord
,
for
their
eternal
Lords
sake
.
So
sayes
Augustin
in
Psal.
124.
Quando
volebat
ut
idola
colerent
,
ut
thurificarent
,
praeponebant
illi
Deum
:
quando
autem
dicebat
,
producite
aciem
,
ite
contra
illam
gentem
,
statim
obtemperabant
,
distinguebant
Dominum
aeternum
a
Domino
temporali
,
tamen
subditi
erant
propter
Dominum
aeternum
,
etiam
Domino
temporali
.
That
which
you
cannot
prove
by
reason
,
you
would
proove
by
a
similitude
of
a
Captain
and
his
Souldiers
,
but
you
know
that
1.
Theologia
symbolica
non
est
argumentativa
.
2.
The
comparison
is
not
alike
,
but
halteth
down-right
:
for
the
authority
of
the
Captain
is
limited
and
bounded
by
his
Prince
or
Generall
,
that
he
must
not
transgresse
in
the
least
point
of
his
Commission
;
otherwise
the
souldiers
are
no
more
bound
to
follow
him
,
then
they
know
his
Commission
from
their
common
Prince
.
As
for
example
,
the
King
of
France
sends
his
armies
to
fight
against
the
Spaniards
:
Now
,
if
the
Captain
of
this
army
make
defection
from
the
King
,
and
go
to
the
Spanish
army
,
then
they
become
as
Spaniards
,
enemies
to
their
own
King
;
now
here
sense
it selfe
leads
the
army
to
fight
against
their
Captain
,
who
are
turned
enemies
;
for
they
certainly
know
,
that
it
was
the
Kings
will
to
fight
against
the
Spaniards
,
and
all
that
would
take
their
part
in
that
battell
,
and
therfore
they
haue
their
Kings
warrant
to
fight
against
their
captaines
,
who
now
ipso
facto
ceaseth
to
be
their
captaine
,
and
become
enemies
.
But
if
the
King
did
give
these
his
Captains
absolute
and
unlimited
power
over
the
armies
,
commanding
the
souldiers
not
to
resist
them
by
armes
,
whither
they
did
right
or
wrong
;
whither
they
should
turn
to
the
enemy
or
not
;
in
this
case
indeed
as
the
souldiers
ought
not
to
turne
away
after
them
to
the
enemy
against
their
Soveraigne
,
so
they
ought
not
to
fight
against
them
;
but
fly
home
to
their
Prince
,
whose
will
they
know
.
Thus
stands
the
case
between
God
and
the
King
his
Deputy
,
God
hath
given
him
such
authority
,
that
all
under
him
must
be
subject
unto
him
without
resistance
;
and
though
he
should
doe
many
things
contrary
to
Gods
Word
,
yet
ipso
facto
he
ceaseth
not
to
be
King
,
and
we
must
not
obey
him
in
evill
,
but
yet
be
subject
unto
him
for
Conscience
sake
.
The
Covenanters
seeing
the
weaknesse
of
this
their
argument
and
the
strength
of
reason
against
it
from
the
Apostles
Direction
,
Rom.
13.1
.
they
strive
(
but
unhappily
)
to
answer
that
objection
,
thus
.
Covenanter
.
It
's
objected
Rom.
13.1
.
Let
every
soule
be
subject
unto
the
higher
powers
.
Answer
.
Tyranny
and
unjust
violence
is
not
the
ordinance
of
God
,
and
he
that
resisteth
it
,
resists
not
the
ordinance
of
God
:
they
are
rulers
contrary
to
good
workes
,
not
to
evill
,
they
are
not
the
Ministers
of
God
for
good
,
neither
in
this
can
we
be
subject
unto
them
for
conscience
sake
.
The
whole
course
of
the
Apostles
argument
runneth
against
the
resistance
of
lawfull
power
,
commanding
things
good
and
lawfull
;
We
must
either
acknowledge
Tyranny
to
be
the
ordinance
of
God
,
and
for
our
good
,
or
els
exclude
it
from
the
Apostles
argument
,
admitting
the
resistance
therof
to
be
lawfull
,
at
least
by
the
shield
for
defence
,
if
not
by
the
sword
for
invasion
.
Anticovenanter
.
In
this
you
declare
either
much
weaknesse
,
or
else
much
malice
;
and
I
may
say
both
.
No
man
will
affirme
that
Tyrannie
and
violence
are
Gods
ordinance
,
but
those
to
whom
God
hath
given
lawfull
authority
,
may
abuse
it
tyrannically
;
and
they
remaine
the
Ministers
of
God
for
thy
good
,
in
tuum
bonum
(
saies
Augustin
)
licet
sibi
in
malum
:
for
all
things
work
together
for
the
best
to
them
that
love
God
.
For
the
Lord
will
raise
up
Kings
sometimes
(
as
Isaiah
saies
)
to
be
The
rod
of
his
anger
and
staffe
of
his
indignation
,
to
afflict
an
hypocriticall
people
,
to
take
the
spoyle
and
the
prey
,
and
to
tread
them
downe
like
the
mire
in
the
streets
:
Howbeit
he
meaneth
not
so
,
neither
doth
his
heart
thinke
so
,
saith
the
Lord
,
but
it
is
in
his
heart
to
destroy
nations
,
not
a
few
.
And
when
tyrants
thinke
thus
to
doe
evill
to
us
,
yet
it
turneth
to
our
good
to
humble
us
under
Gods
hand
,
and
cause
us
repent
.
This
is
all
the
fruit
,
to
take
away
our
iniquity
,
saith
the
Lord
:
either
we
must
admit
tyrannie
to
be
Gods
ordinance
,
or
else
we
may
resist
it
.
For
you
see
that
he
who
hath
a
lawfull
power
from
God
,
may
abuse
it
tyrannically
,
and
we
must
not
resist
Gods
ordinance
,
lawfull
authority
;
because
such
and
such
men
exercise
it
tyrannically
.
Our
superiors
power
is
not
Gods
ordinance
,
because
he
is
a
good
man
that
hath
it
,
as
David
was
:
neither
is
the
authority
,
not
Gods
ordinance
,
because
he
is
an
evill
man
that
hath
it
,
as
Saul
was
:
but
the
authority
is
Gods
ordinance
,
because
he
who
hath
it
,
is
the
lawfull
superior
.
He
that
was
Emperour
,
when
Paul
writ
this
Epistle
,
was
Nero
,
a
tyrant
.
Nero
(
sayes
learned
Moulin
)
was
a
monster
in
nature
,
the
shame
of
humane
kinde
,
and
the
first
Emperour
that
began
to
persecute
the
Church
,
neverthelesse
the
Apostle
,
Rom.
13.
speaking
of
that
power
which
then
was
in
being
,
saith
,
that
it
was
ordained
by
God
,
and
that
whosever
resisted
the
same
,
resisted
the
ordinance
of
God
,
&c.
So
sayes
Aug.
De
civit
Dei
lib.
5.
cap.
21.
Where
he
declares
that
the
authority
of
wicked
Emperours
was
from
Gods
ordinance
,
as
well
as
of
good
Emperours
,
Qui
Mario
,
Caio
,
Caesari
,
qui
Augusto
ipse
&
Neroni
;
qui
Vespasianis
,
vel
patri
vel
filio
suavissimis
imperatoribus
,
ipse
&
Domitiano
crudelissimo
:
&
ne
per
singulos
ire
necesse
sit
,
qui
Constantino
Christiano
,
ipse
&
apostatae
Iuliano
.
Did
not
Paul
acknowledge
the
authority
of
Nero
,
when
he
did
appeale
to
him
,
and
that
lawfully
,
I
stand
at
Caesars
judgement
seat
,
where
I
ought
to
be
judged
:
Act.
25.10
.
And
Christ
himselfe
acknowledged
the
Authority
of
Pilate
over
him
to
be
from
above
.
Neither
was
it
lawfull
for
Christs
Disciples
to
resist
,
and
by
armes
to
defend
their
Master
against
such
matchlesse
cruelty
and
tyrannie
.
And
here
by
the
way
,
I
gather
one
argument
against
your
course
,
which
I
pray
you
answer
.
It
was
not
lawfull
for
Christs
Disciples
to
defend
Christ
by
armes
against
the
tyranny
of
those
who
invaded
him
,
and
crucified
him
.
Therfore
,
it
s
not
lawfull
for
us
to
take
desensive
armes
against
tyrants
.
Ye
will
answer
,
Christ
suffered
them
not
to
resist
,
because
it
was
his
will
to
suffer
.
This
is
true
indeed
,
he
was
most
willing
to
suffer
,
but
yet
the
reason
wherefore
he
hinders
Peter
to
defend
him
,
is
,
because
it
was
not
lawfull
for
him
to
defend
by
armes
,
therefore
he
sayes
,
Put
up
thy
sword
into
his
place
,
for
he
that
takes
the
sword
shall
perish
with
the
sword
.
He
that
drawes
the
sword
,
must
doe
it
by
the
authority
of
him
that
hath
power
.
Consider
also
the
13.
Chap.
of
the
Revelation
,
in
the
7
ver.
It
's
said
,
that
the
beast
with
the
seven
heads
and
ten
hornes
had
power
given
him
over
all
kinreds
,
tongues
,
and
nations
,
to
make
war
with
the
Saints
.
What
shall
the
Saints
doe
then
under
their
persecuters
?
May
they
not
take
up
armes
?
Nor
,
for
in
the
next
words
,
the
Spirit
of
God
sets
down
the
manner
of
the
Saints
defence
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
First
,
tels
what
must
not
be
done
,
and
then
what
they
must
doe
;
first
,
they
must
not
resist
,
and
take
their
persecuters
either
captive
,
or
kill
them
,
because
they
have
not
that
power
;
therefore
sayes
the
Text
,
He
that
leadeth
in
captivity
,
shall
goe
into
captivity
;
he
that
killeth
with
the
sword
,
shall
be
killed
with
the
sword
,
then
he
sheweth
that
they
must
suffer
.
Here
is
the
patience
and
faith
of
the
Saints
,
sayes
the
Text.
Patience
is
requisite
to
endure
tribulation
,
and
faith
,
to
continue
constant
to
the
end
.
I
pray
you
consider
this
my
Brethren
of
the
Ministery
,
and
be
not
the
kindlers
of
this
unlawfull
war
against
not
a
Tyrant
,
but
the
most
religious
Prince
in
the
world
.
An
evill
man
seeketh
only
rebellion
;
therfore
a
cruell
messenger
shall
be
sent
unto
him
,
sayes
Salomon
,
Remember
Bernards
saying
,
Epist
134.
Non
est
meum
hortar
,
ad
pugnam
.
Est
tamen
(
securus
dic
)
advocati
ecclesiae
arcere
ab
ecclesiae
infestatione
Schismaticorum
rabiem
,
est
Caesaris
propriam
vindicare
coronam
ab
usurpatore
Siculo
.
Finally
,
You
make
it
questionable
,
whether
you
may
invade
Tyrants
or
not
,
at
least
by
the
shield
of
defence
,
if
not
by
the
sword
;
for
invasion
,
say
you
,
not
determining
what
may
be
done
:
and
therefore
,
you
shew
too
much
choler
to
call
it
a
divellish
and
dispitefull
calumnie
of
disnatured
enemies
,
if
they
make
the
question
about
invasion
of
his
Majesties
Kingdomes
.
Your
irresolution
in
this
question
,
at
least
,
if
not
,
is
resolved
by
your
practice
who
are
the
invaders
,
and
our
Gratious
King
must
be
the
defender
.
The
author
of
the
Dialogue
of
white
divelt
,
goeth
clearly
to
work
,
affirming
,
if
Kings
hinder
the
bringing
in
of
their
Discipline
,
they
are
Tyrants
,
and
being
Tyrants
,
they
may
be
deposed
by
their
Subjects
:
and
do
not
you
maintaine
that
the
Kings
authority
and
true
Religion
are
so
firmely
joyned
together
,
that
if
he
fall
from
his
Religion
he
falleth
also
from
his
authority
;
and
so
is
no
more
your
King
when
you
judge
him
contrary
to
Religion
by
common
consent
;
neither
are
you
more
bound
to
him
,
then
he
defends
the
true
Religion
,
that
is
,
which
you
think
the
true
Religion
.
Covenanter
.
From
the
end
of
magistracie
,
Anticovenanter
.
There
is
nothing
here
but
most
odious
and
contemptible
words
against
the
Authority
of
our
supreme
Magistrate
,
preserring
the
people
by
many
degrees
above
the
Prince
.
I
say
with
Bernard
,
〈◊〉
Princes
for
the
good
of
his
people
,
but
what
gather
ye
hence
,
that
therfore
the
people
may
take
up
armes
?
that
is
a
strange
consequent
:
Certainly
,
if
the
Prince
faile
in
the
doing
what
God
commandeth
,
God
his
Master
will
take
order
with
him
;
and
not
the
people
,
whom
you
here
make
the
Kings
Master
.
The
Scripture
tells
us
,
Minister
of
God
for
thy
good
,
but
with
your
leave
,
he
must
be
your
Commander
,
and
not
one
of
your
creatures
,
your
Minister
.
2
You
say
Princes
are
principally
for
the
people
,
and
not
the
people
for
the
Prince
.
Ans.
You
should
say
,
for
[
people
]
subjects
,
if
you
doe
not
disdaine
to
be
called
Subjects
.
Now
the
King
and
Subjects
are
relative
,
and
they
are
for
other
;
the
one
to
Command
and
governe
,
the
other
to
be
subject
and
led
.
Now
what
is
all
this
for
resisting
of
authority
?
3
You
say
,
The
good
of
the
people
is
the
supreme
Law
,
&c.
This
is
the
second
time
that
you
have
ignorantly
abused
that
saying
,
Salus
populi
suprema
lex
esto
,
Goe
to
the
learned
Doctors
of
Aberdeen
,
and
learne
out
of
their
Duplies
the
meaning
of
it
.
It
belongeth
to
the
Magistrate
,
who
is
the
onely
Law
giver
.
The
case
may
fall
out
,
that
for
the
good
of
his
Subjects
,
he
must
not
stand
upon
the
ordinary
Law
,
but
let
that
stand
for
a
Law
,
which
in
such
exigence
shall
see
me
to
him
fittest
for
the
safety
of
the
people
:
But
you
odiously
apply
it
to
the
people
,
who
are
destitute
of
authority
,
and
can
make
no
law
.
Let
the
people
see
what
is
most
conducible
for
their
owne
safety
,
though
it
should
be
with
the
losse
of
the
supreme
Magistrate
;
let
him
perish
rather
then
his
Subjects
:
as
who
would
say
,
rather
then
let
the
members
of
the
body
suffer
such
hazzard
,
out
off
the
Head
.
4
Ye
say
the
people
makes
the
Magistrate
,
&c.
You
declare
now
what
people
you
are
(
for
ye
will
not
call
your selves
Subjects
)
even
great
enemies
to
Monarchs
.
Is
your
doctrine
so
Jesuiticall
and
rebellious
,
to
thinke
that
the
Kings
authority
is
of
humane
institution
by
positive
lawes
,
and
not
from
God
?
if
you
say
so
,
Treply
with
Bernard
,
Si
sie
sontis
,
dissentis
ab
co
qui
dicit
,
non
est
potestas
nisi
a
Deo
.
We
have
maintained
this
doctrine
too
long
against
the
adversary
,
to
passe
from
it
now
upon
your
naked
word
without
probation
.
It
's
the
Lord
that
places
Kings
in
their
throne
,
saies
Iob.
By
me
Kings
raigne
,
saies
the
Wisedome
of
God
.
Non
tribuamus
dands
regni
atque
imperij
potestatem
,
nisi
Deo
vero
.
August
.
These
cannot
properly
be
called
Kings
,
who
have
their
power
from
the
people
,
because
publike
Governement
is
onely
proper
to
God
,
who
giveth
it
to
whom
he
pleaseth
.
And
seeing
it
is
contrary
to
reason
,
that
any
can
have
supreme
power
over
himselfe
;
it
followeth
that
the
people
wanting
a
King
cannot
have
the
supreme
power
over
it selfe
;
and
therefore
cannot
bestow
it
upon
any
man
to
be
their
King
,
for
none
can
give
that
to
another
which
they
have
not
themselves
.
5.
Ye
say
the
people
may
be
without
the
Magistrate
.
Answer
.
So
have
you
made
us
this
yeare
and
more
;
in
stead
of
a
King
.
we
have
had
the
Ephori
of
Sparta
,
and
the
Roman
Tribunes
over-ruling
us
,
strange
Lords
rule
over
us
to
the
great
contempt
of
our
own
King
.
Dominis
parere
superbis
,
cogimur
.
2.
The
world
was
not
without
a
King
till
Cain's
time
:
for
Adam
was
King
,
his
Empire
was
paternall
,
and
therfore
Monarchicall
;
for
albeit
,
at
first
he
did
not
actually
exercise
politicall
Government
before
the
people
did
multiply
;
yet
ex
vijuris
naturae
,
by
the
force
of
the
law
of
nature
,
it
was
due
to
the
first
progenitor
Adam
,
to
be
governour
of
his
posterity
,
and
thus
habitually
,
he
was
King
from
his
first
creation
:
and
therfore
that
assertion
of
the
Monarchomachists
is
not
alwaies
true
,
the
King
is
not
without
a
people
,
as
the
people
are
without
a
King
.
I
see
,
you
think
you
may
be
well
without
our
King
,
what
remaineth
then
,
but
with
the
Bishops
,
let
Kings
go
too
,
and
lay
a
ground
for
Anabaptisme
.
6.
You
say
the
body
of
the
Magistrate
is
mortall
.
I
pray
you
what
kind
of
people
are
you
?
Qui
genus
,
unde
demo
?
Are
you
only
the
off-spring
of
God
?
I
reade
in
Scripture
that
God
saies
to
Kings
,
I
have
said
ye
are
gods
,
but
to
which
of
you
is
this
name
given
?
and
if
you
will
assume
that
to
you
,
take
the
rest
of
the
Text
with
you
,
-
but
ye
shall
die
like
men
.
It
's
an
old
saying
,
Rex
nunquam
maritur
,
The
King
never
dieth
.
But
one
generation
goeth
,
and
another
commeth
;
Let
it
content
you
that
tho
King
and
you
are
of
one
mettall
.
Now
in
the
end
,
having
thus
many
waies
preferred
your selves
to
the
King
,
you
make
this
monstrous
conclusion
.
It
's
adirect
over-turning
of
all
foundation
of
Policie
,
to
preferre
subjection
to
the
Prince
,
to
the
preservation
of
the
common-wealth
.
Answ.
Here
you
separate
that
which
God
hath
joyned
together
,
and
make
these
two
opposite
,
which
ever
must
go
hand
in
hand
together
:
for
Subjection
to
the
Prince
,
is
the
only
way
to
preserve
the
Common-wealth
:
where
Subjection
is
not
,
Gods
ordinance
is
contemned
,
the
foundation
of
policie
over-turned
,
and
the
Common-wealth
exposed
to
ruine
,
as
is
cleare
in
the
answer
to
your
first
Argument
.
Covenanter
.
From
the
Covenant
betwixt
God
and
the
people
,
Samuel
,
Kings
,
and
Chronicles
:
As
the
fault
of
the
people
will
not
excuse
the
Magistrates
negligence
,
so
the
fault
of
the
King
will
not
excuse
the
people
,
if
they
resist
not
his
violence
,
pressing
them
against
the
Covenant
of
God
,
this
argument
is
strongly
pressed
by
sound
and
religious
politicians
.
Anticovenanter
.
You
should
declare
,
how
King
and
people
are
both
jointly
bound
:
Will
you
have
King
and
Subject
of
equall
power
,
about
the
observation
and
preservation
of
the
Tables
?
You
are
bound
to
keep
the
Commandements
of
God
,
as
well
as
your
King
;
but
the
King
is
bound
to
do
more
,
to
wit
,
to
be
carefull
,
that
all
his
Subjects
keep
them
,
and
to
punish
transgressours
.
I
have
read
the
whole
Scripture
of
God
,
but
I
could
never
find
this
power
given
to
Subjects
.
It
's
enough
for
them
to
keep
the
Tables
themselves
,
but
they
have
no
authority
to
command
others
,
much
lesse
doth
it
belong
to
them
to
resist
the
Magistrate
.
If
the
King
presse
the
people
to
the
breach
of
the
Law
,
they
must
not
obey
;
since
God
,
his
Superiour
,
commands
the
contrary
;
but
yet
they
must
not
resist
,
since
God
,
both
their
Superiours
,
forbids
.
You
poorely
beg
here
the
question
,
affirming
,
that
the
people
will
sin
if
they
resist
not
,
but
you
will
never
prove
it
.
You
say
,
it
is
strongly
pressed
by
sound
politicians
,
but
you
presse
it
most
weakly
and
unfoundly
,
not
nominating
one
sound
Politician
for
you
.
For
no
Wiseman
will
confound
the
Princes
authority
with
the
people
,
and
turne
a
Monarchie
into
a
Democracie
.
Covenanter
.
From
the
subordination
of
Powers
appointed
by
God
.
Anticovenanter
.
This
Argument
is
builded
upon
sand
,
you
dreame
,
that
whatsoever
meanes
may
be
used
for
preservation
of
the
Prince
against
his
Deputies
,
the
same
may
be
used
for
the
preservation
of
Gods
right
,
and
the
peoples
peace
.
But
you
erre
,
not
knowing
the
Scriptures
,
nor
the
power
of
God
.
Both
by
Gods
Law
,
and
mans
law
,
Subjects
are
bound
to
defend
their
Prince
.
But
Gods
Law
commands
not
to
defend
his
right
by
armes
:
the
weapons
of
our
warfare
are
spirituall
,
and
not
carnall
.
Patience
,
Faith
,
with
other
graces
,
are
our
Armour
,
we
must
be
subject
for
conscience
sake
,
and
not
take
Gods
place
to
represse
our
Superiours
.
If
any
inferiour
judge
wrong
me
,
I
must
not
resist
him
,
but
appeale
to
his
Superiour
,
and
from
him
again
,
to
his
Superiour
,
even
to
the
King
the
Supreme
;
and
if
he
will
be
unjust
,
and
wrong
me
,
I
must
not
resist
,
but
commit
my
cause
to
God
,
to
whom
vengeance
belongeth
.
It
is
a
point
of
Atheisme
,
and
distrusting
of
Gods
providence
,
to
think
that
God
will
not
help
against
Tyrants
;
and
therfore
men
will
be
their
owne
judges
,
and
revenge
themselves
.
But
the
Lord
hath
said
.
For
the
oppression
of
the
poore
,
and
the
sighing
of
the
needy
,
now
I
will
arise
,
and
set
him
in
safety
,
&c.
Then
take
Salomons
counsell
,
Prov.
20.22
Say
not
thou
,
I
will
recompense
evill
:
but
wait
on
the
Lord
,
and
he
will
save
thee
.
Suffer
me
then
to
attest
you
,
my
deare
Countrey-men
.
What
thinke
you
to
doe
,
O
yee
Covenanters
,
for
God
and
the
King
?
You
undertake
armes
,
not
for
God
,
who
desires
nothing
but
peace
:
You
publish
Rebellion
,
He
commands
Obedience
.
You
trouble
the
rest
and
quiet
of
a
King
,
he
willeth
us
to
endure
hardnesse
,
though
at
the
hand
of
a
Pagan
.
You
doe
it
for
God
,
whose
name
yee
call
upon
,
and
deny
his
Power
.
You
doe
it
for
God
,
who
detesteth
your
actions
,
and
knowes
your
thoughts
.
And
you
doe
it
for
that
God
,
who
will
confound
all
those
who
breed
confusion
among
his
people
.
You
undertake
warre
for
Religion
,
against
the
Defender
of
Religion
:
You
raise
armies
for
Religion
,
and
nothing
hindereth
it
so
much
as
warres
:
You
fight
for
holinesse
,
and
your
weapons
destroy
the
Church
,
authorize
blasphemie
,
plant
Atheisme
,
impiety
,
and
despising
of
Devotion
in
all
places
.
You
march
under
pretence
of
Religion
,
and
you
spoyle
the
Clergie
of
Tithes
,
Stipend
,
burden
the
Kings
Subjects
with
impositions
,
ransack
the
Kings
houses
.
Pardon
me
,
I
pray
you
,
to
tell
you
,
that
this
fortresse
which
you
build
,
will
be
your
overthrow
;
this
fire
you
kindle
,
will
burne
you
;
these
weapons
ye
forge
,
will
be
tempered
in
your
own
intrails
;
and
that
thereby
you
will
neither
leave
of
your selves
,
nor
your
Covenant
ought
,
but
a
shamefull
memory
.
Covenanter
.
If
a
private
man
be
bound
by
the
Law
of
nature
to
defend
himself
cum
moderamine
inculpatae
turelae
,
Anticovenanter
.
You
are
put
to
poore
shifts
,
when
for
arguments
you
bring
crooked
comparisons
,
yet
good
enough
for
ignorants
.
As
for
your
first
supposition
,
the
question
is
not
,
whether
a
private
man
may
defend
himself
against
his
Superiour
with
inculpata
tutela
:
But
whether
or
not
,
defence
by
armes
be
culpata
or
inculpata
tutela
?
His
Majesty
denieth
you
not
lawful
defence
by
Law
,
but
your
taking
up
of
armes
to
resist
his
Authority
is
damnable
.
2.
Tell
me
,
when
doth
a
Prince
become
a
private
man
?
as
the
Popes
infallibility
is
left
in
his
Chaire
,
so
you
make
the
Kings
authority
to
reside
in
his
Throne
:
When
Saul
was
in
the
wildernesse
persecuting
David
with
great
violence
,
was
he
then
a
private
man
?
you
will
have
it
so
;
But
I
trust
David
better
then
you
all
,
who
would
not
defend
himselfe
by
armes
,
but
fled
from
him
,
as
from
the
Lords
Anointed
:
who
can
touch
the
Lords
Anointed
,
and
be
innocent
?
It
is
altogether
against
the
Law
of
Nature
,
that
private
men
should
take
armes
against
their
Superiors
,
seeing
it
's
against
the
Law
of
nature
,
that
a
privat
man
should
be
judge
in
his
own
cause
,
as
Luther
learnedly
disputes
in
the
5.
book
of
Sleidens
Commentaries
.
Your
second
supposition
is
as
idle
.
It
becommeth
a
chast
woman
to
defend
her
Chastity
,
even
against
the
King
,
but
how
I
pray
you
by
taking
up
of
armes
?
not
at
all
,
but
by
not
yeelding
her selfe
into
his
armes
:
and
though
he
being
stronger
than
she
,
force
her
;
yet
she
hath
defended
her
chastity
,
and
only
the
King
is
the
adulterer
.
Thus
in
(
Augustints
judgement
)
Lucretia
,
that
chaste
Matron
,
lost
not
her
Chastity
,
albeit
Tarquinius
the
Emperour
by
force
lay
with
her
,
only
she
drew
no
sword
to
resist
his
violence
;
but
here
was
her
lamentable
fault
,
that
the
fact
,
sore
against
her
will
,
being
done
,
she
took
armes
against
her self
,
and
killed
her selfe
.
Your
third
supposition
is
no
better
,
for
there
is
no
Law
that
authorizeth
Children
to
resist
their
Parents
by
armes
.
2.
Rules
of
prudency
cannot
be
set
down
for
every
circumstance
;
therfore
in
such
cases
,
prudency
will
find
out
lawfull
means
either
to
pacifie
,
or
at
least
to
escape
by
flight
,
the
parents
fury
.
3.
If
the
case
were
so
that
either
the
Parent
must
kill
the
child
,
or
the
child
kill
the
Father
,
I
think
it
becommeth
the
child
,
who
hath
his
being
of
the
Father
,
rather
to
suffer
,
than
to
destroy
the
fountain
,
whence
he
sprang
.
4.
Parents
have
not
so
great
power
over
their
children
,
as
Kings
over
their
Subjects
,
Kings
have
power
of
life
and
death
,
which
Parents
have
not
.
And
your
fourth
comparison
is
yet
more
weak
:
for
the
masters
power
over
the
servants
,
is
lesse
than
Parents
over
their
children
.
Your
last
supposition
is
true
in
part
,
the
Mariners
and
Passengers
may
resist
the
Pilot
,
for
Pilots
are
not
Kings
over
the
rest
in
the
ship
:
you
do
too
basely
esteem
of
Authority
.
But
what
if
the
King
will
drive
the
ship
on
the
rock
himself
?
Answer
1.
By
doing
of
this
the
King
is
no
more
seeking
the
ruine
of
the
Marriners
and
Passengers
,
then
his
own
aestruction
,
and
in
this
case
they
are
bound
to
save
their
King
from
death
,
in
such
submissive
and
humble
manner
as
it
becommeth
,
and
not
by
armes
,
with
swords
,
musquets
,
pikes
and
Cannons
,
which
are
most
offensive
weapons
.
2.
If
the
King
would
be
thus
desperate
,
it
cannot
be
but
he
is
gone
mad
,
and
quite
out
of
his
wits
,
and
so
interpretativè
,
they
have
a
warrant
to
hinder
him
to
undo
all
,
which
he
wil
allow
when
he
commeth
to
himself
again
.
Well
,
al
this
may
be
done
without
taking
of
armes
.
But
then
say
ye
,
may
not
the
Church
defend
it self
from
suffering
shipwrack
against
a
Tyrant
,
who
is
seeking
that
?
Answer
.
It
cannot
be
so
done
,
the
comparison
is
much
unlike
.
You
speak
as
if
the
one
case
were
as
obuious
to
the
sense
as
the
other
.
They
must
be
apparant
rocks
,
not
supposed
only
.
Both
sense
and
reason
tell
that
if
the
Prince
be
not
hindered
by
the
Mariners
,
he
and
all
must
perish
.
But
the
Church
of
Christ
,
which
is
builded
on
a
Rock
,
against
the
which
all
Tyrants
violence
,
no
,
nor
the
gates
of
hell
cannot
prevaile
,
is
a
gainer
by
suffering
,
and
every
drop
of
their
blood
begets
new
believers
:
and
so
resisting
,
being
an
unlawfull
meanes
,
may
bring
ruine
to
the
Church
,
but
suffering
not
so
.
If
the
Jewes
in
the
daies
of
Ahasverus
had
been
of
this
new
Scottish
humor
,
when
an
utter
extirpation
was
intended
by
Haman
both
of
themselves
and
their
Religion
,
they
would
have
taken
armes
;
but
their
prayers
and
teares
were
their
defence
in
their
greatest
extremity
.
This
was
the
constant
practice
of
the
Primitive
Church
also
,
even
when
they
were
most
able
to
defend
themselves
against
their
persecutors
:
to
this
purpose
Chrysost.
exposition
on
Psal.
147.
saith
well
,
that
God
compasseth
his
Church
with
the
crosse
,
to
suffer
;
not
with
wals
for
defence
Ecclesiam
(
inquit
)
munist
validius
quàm
Ierusalem
non
vectibus
&
portis
,
se
●eruce
circumseptam
,
&
renunciatione
propria
voluntatis
,
cùm
dixis
,
Porta
inferorum
non
pravalebant
adversm
〈◊〉
.
In
principio
itaque●eges
&
Imperatores
,
&
populi
,
&
civitates
,
&
damonum
phalanges
,
&
ipsa
diaboli
Tyrannis
,
&
alia
innumerabilia
invaserunt
Ecclesiaem
;
illa
tamen
omnia
fracta
&
dissoluia
sunt
,
&
interierunt
,
ipsa
tamen
crevit
,
&
in'tantam
provect
a
est
altitudinem
,
ut
ipsos
etiam
coelos
superaverit
.
For
God
hath
guarded
his
Church
more
strongly
then
Jerusalem
,
not
being
environed
with
gates
and
barrs
,
but
with
the
crosse
,
and
the
denyall
of
her self
,
when
he
said
The
gates
of
hell
shall
not
prevaile
against
her
.
Therfore
in
the
beginning
,
Kings
and
Emperours
,
people
and
cities
,
troups
of
Divels
,
yea
and
the
very
Tyranny
of
Satan
,
invaded
the
Church
:
yet
all
these
things
were
undone
and
dissolved
and
perished
;
but
the
Church
increased
,
in
so
much
that
she
reached
unto
the
heavens
,
and
all
this
was
by
suffering
;
for
as
the
Arke
of
Noah
,
the
more
the
floods
increased
the
nearer
it
was
to
Heaven
,
so
the
more
the
Church
is
tossed
with
the
waves
of
affliction
,
the
nearer
it
goeth
to
Heaven
.
Covenanter
.
7.
From
Examples
in
Scripture
,
1.
Sam.
14
45.
&
2.
Chr
,
Anticovenanter
.
It
's
a
token
that
you
put
small
confidence
in
Scripture
:
because
you
have
not
begun
with
it
;
but
left
it
in
the
end
.
For
certainly
there
is
nothing
here
to
prove
your
tenet
.
All
your
testimonies
are
out
of
the
Old
Testament
,
but
not
one
out
of
the
New
Testament
.
What
if
I
would
grant
it
lawful
under
the
Law
,
and
that
your
testimonies
are
good
for
your
purpose
?
but
can
ye
shew
it
lawfull
under
the
Gospell
,
where
suffering
is
only
commanded
?
When
they
persecute
you
in
one
city
,
fly
to
another
:
not
go
take
the
cities
and
castles
of
your
periecuting
Superiours
,
and
defend
your selves
.
But
as
there
is
no
help
for
you
from
the
New
Testament
,
so
you
shall
have
none
from
the
Old
Testament
,
as
shall
be
cleare
in
answering
your
testimonies
.
In
your
first
testimony
,
the
people
hindered
Saul
to
kill
Ionathan
:
but
how
did
they
it
?
Not
by
armes
,
but
by
entreary
with
sound
reasons
.
Shall
Ionathan
die
,
say
they
,
who
hath
wrought
this
great
salvation
in
Israel
?
God
forbid
.
But
you
will
say
,
they
opposed
themselves
in
contradictory
termes
,
saying
,
as
the
Lord
liveth
,
there
shall
not
one
haire
of
his
head
fall
to
the
ground
,
&c.
Ans.
In
the
originall
it
is
not
so
,
but
by
way
of
interrogation
,
as
the
most
famous
Interpreters
Tremellius
and
Iunius
do
translate
it
.
Vt
vivit
Iehova
,
an
cadere
debet
ullus
è
capillis
capitis
ejus
?
as
the
LORD
liveth
should
there
fall
any
haire
of
his
head
to
the
ground
?
The
people
adjure
Saul
,
and
appeale
his
Conscience
before
the
living
God
(
say
these
learned
Interpreters
)
ut
posthabitâ
juramenti
ratione
,
juris
habeat
rationem
:
as
if
they
had
said
,
is
it
reason
that
he
should
receive
the
least
hurt
from
the
people
,
who
following
the
Lord
hath
wrought
so
great
Salvation
to
the
people
?
Then
they
defended
Ionathan
not
by
armes
,
but
by
sound
reason
;
which
kind
of
defence
is
most
willingly
granted
by
his
Majesty
to
all
that
now
cry
for
armes
.
Your
next
testimony
is
no
more
worth
.
The
people
of
Israel
were
put
to
no
small
strait
,
when
there
was
no
Smith
in
Israel
,
but
were
forced
to
go
down
to
the
Philistines
,
to
sharpen
their
shares
,
their
axes
,
and
mattocks
.
This
is
also
your
case
,
you
must
here
go
to
the
enemies
,
and
from
the
Papists
borrow
weapons
to
defend
your
cause
,
in
the
examples
of
Vzziah
and
Athaliah
:
Wherby
they
maintain
the
Supremacy
of
Pope
over
Kings
,
and
you
now
use
them
to
maintain
the
Power
of
the
people
over
Kings
.
But
let
us
consider
them
.
The
first
is
of
Vzziah
the
King
,
who
contrary
to
Gods
Commandement
,
went
into
the
Temple
of
the
Lord
to
burn
incense
upon
the
Altar
.
And
Azariah
the
Priest
went
in
after
him
,
and
withstood
him
,
&c.
Answ.
1.
By
this
example
,
you
must
either
maintaine
,
that
the
Subjects
are
above
the
Prinee
,
giving
them
the
Popes
usurped
authority
;
or
if
not
,
you
must
help
to
answer
this
your selves
,
&
so
loose
the
knot
which
your selves
have
knit
.
The
Papists
say
,
That
the
High-Preist
thrust
the
King
out
of
the
Temple
,
when
he
usurped
the
Priests
office
,
ergo
,
the
Pope
is
above
Kings
;
the
reason
of
the
inference
is
,
because
no
Inferiour
hath
power
to
lay
hands
on
a
Superiour
,
and
by
coactive
power
.
to
compell
them
to
doe
their
duty
,
or
repell
them
.
Now
you
say
the
same
,
The
High-Priest
thrust
the
King
out
of
the
Temple
,
therefore
it
's
lawfull
for
the
people
to
resist
Kings
.
peoples
superiority
above
the
Prince
;
and
certainely
,
in
your
comparing
the
King
and
his
Subjects
,
you
seem
to
hold
it
so
.
2.
The
Priest
thrust
out
the
King
not
by
taking
armes
,
but
with
rebuke
and
admonition
,
as
the
Text
is
cleare
,
It
pertaineth
not
to
thee
Vzziah
to
burne
incense
,
and
bad
him
depart
out
of
the
Sanctuary
.
This
became
the
Priest
to
doe
.
But
what
did
the
King
?
He
was
indignabundus
,
he
was
wroth
,
disdained
their
rebuke
,
and
took
the
Censer
in
his
hand
to
burn
incense
.
What
followed
upon
this
?
The
Priests
admonitions
being
contemned
,
then
the
Lord
tooke
order
with
him
,
to
whom
it
onely
belonged
.
While
the
King
was
wroth
with
the
Priest
(
sayes
the
Text
)
the
leprosy
rose
up
in
his
forehead
,
before
the
Priests
:
then
no
man
needed
to
bid
him
depart
,
for
the
Text
sayes
,
He
himselfe
hasted
to
goe
out
,
because
the
Lord
had
smitten
him
.
It
was
not
then
violence
from
the
priests
,
but
the
punishment
from
God
,
that
thrust
him
out
.
But
you
will
say
,
the
Text
sayes
also
,
that
the
Priest
thrust
him
out
,
so
it
doth
,
but
it
was
by
admonition
and
rebuke
;
for
the
Text
sayes
,
The
Priests
looked
on
him
,
and
behold
he
was
leprous
,
and
they
thrust
him
out
from
thence
,
yea
,
he
himselfe
hasted
to
goe
out
He
knew
not
that
he
was
so
,
till
the
priests
seeing
it
,
told
him
,
and
without-doubt
,
rebuked
him
sharply
;
telling
him
of
the
judgement
of
God
upon
him
.
Thus
doth
Iosephus
testifie
.
Lib.
1.
de
Antiquit.
Iud
,
cap.
11.
Whom
Cajetan
followeth
.
Visâ
leprâ
,
sacerdotes
regem
ad
festinè
egred
endum
monent
.
The
leprosie
being
seen
,
the
Priests
admonish
him
to
make
haste
to
go
out
.
So
doth
Chrysostam
,
and
giveth
the
reason
of
it
,
saying
;
The
office
of
a
Priest
is
only
to
reprove
,
and
freely
to
admonish
,
not
to
move
armes
,
nor
to
use
bucklers
,
nor
to
shake
a
launce
,
neither
to
bend
a
bow
,
and
shoot
forth
darts
.
All
then
that
can
be
drawne
from
this
example
is
,
1.
That
when
Kings
break
the
Commandements
of
God
by
any
scandalous
fact
,
it
's
the
Preachers
duty
to
rebuke
him
.
2.
That
when
Princes
will
not
regard
the
admonitions
of
Gods
Servants
,
they
must
be
left
to
God
,
who
sometimes
will
visibly
punish
them
.
I
retort
then
your
Argument
,
Azariah
did
not
by
armes
defend
Gods
right
,
as
you
call
it
,
ergò
,
you
ought
not
to
take
up
armes
,
though
you
had
an
Vzziah
to
deale
with
.
Your
next
example
is
of
Iehojada
,
who
commanded
Athaliah
to
be
slaine
.
righteous
King
doe
recover
his
own
authority
,
he
may
command
the
usurpers
to
be
slaine
.
This
point
shall
not
be
denied
you
.
Your
last
example
from
Scripture
is
also
against
you
,
concerning
the
men
of
Keilah
.
If
you
wil
without
prejudice
judiciously
consider
the
place
,
you
shall
see
that
if
you
will
prove
the
lawfulnesse
of
your
defence
,
it
must
be
from
Davids
flying
from
Saul
.
I
have
often
seene
both
in
the
Fathers
,
and
modern
Writers
,
Davids
example
produced
for
to
shew
the
unlawfulnesse
of
resisting
Princes
,
but
never
till
now
,
for
the
lawfulnesse
of
resistance
.
Consider
first
then
in
generall
,
that
as
Saul
was
ever
invading
David
,
so
he
was
ever
flying
from
him
.
2.
That
where
David
did
hide
himselfe
,
he
found
oft-times
treacherous
men
to
discover
him
,
promising
to
deliver
him
unto
Saul
.
So
the
Ziphits
ran
to
Saul
,
saying
,
Doeth
not
David
hide
himselfe
with
us
in
strong
holds
in
the
wood
,
in
the
hill
of
Hachilah
?
Now
therefore
,
come
downe
,
and
our
part
shall
bee
to
deliver
him
into
the
Kings
hand
.
And
thus
being
oft
betrayed
,
he
was
forced
to
forsake
the
Kingdome
altogether
,
to
goe
to
the
King
of
Gath.
Now
for
the
men
of
Keilah
,
they
were
much
obliged
to
David
for
delivering
them
from
the
Philistims
;
and
therefore
,
the
place
being
indebted
to
him
,
and
also
farre
from
Saul
,
he
desired
to
remaine
there
so
long
as
he
might
,
as
having
no
certaine
dwelling
place
else-where
.
Saul
hearing
that
he
was
there
,
said
,
God
hath
delivered
him
into
mine
hand
:
for
hee
is
shut
in
by
entring
into
a
towne
that
hath
gates
and
barres
.
By
all
appearance
,
it
was
some
of
Keilah
that
brought
Saul
this
newes
,
shewing
him
what
advantage
,
he
now
might
have
of
David
,
being
in
such
a
close
towne
.
As
for
David
,
being
wise
as
the
Angel
of
God
,
when
he
heard
of
his
discoverie
to
Saul
,
he
foresaw
that
if
the
men
of
Keilah
would
bee
unthankfull
,
they
might
keepe
him
within
the
towne
to
the
King
,
and
not
suffer
him
to
flie
away
.
Therefore
he
enquires
of
God
,
first
,
if
Saul
would
come
there
to
seeke
him
,
for
hee
had
no
purpose
to
goe
from
Keilah
,
if
Saul
were
not
to
come
;
for
,
poore
man
,
he
had
no
place
to
goe
to
.
Secondly
,
hearing
that
Saul
would
not
faile
to
come
downe
,
hee
began
to
suspect
the
men
of
Keilah
of
deceit
,
that
they
would
shut
the
gates
,
and
keep
him
in
,
till
the
King
should
take
him
,
having
such
advantage
of
the
gates
and
barres
,
that
hee
could
not
flie
,
as
his
usuall
custome
was
.
Therefore
hee
demands
of
God
the
second
time
,
Will
the
men
of
Keilah
deliver
me
,
and
my
men
into
the
hand
of
Saul
?
that
which
is
here
translated
(
deliver
,
)
in
the
originall
is
,
shut
up
.
Will
the
men
of
Keilah
shut
mee
up
?
as
is
also
exponed
in
the
Margent
of
the
Bible
in
that
place
.
So
the
meaning
is
not
as
you
most
seditously
expound
it
,
Will
the
men
of
Keilah
not
defend
mee
,
but
deliver
me
to
Saul
,
who
am
resolved
to
keepe
this
walled
Citie
against
him
?
But
this
is
the
meaning
,
Will
the
men
of
Keilab
not
let
mee
goe
away
,
but
shut
me
up
,
close
the
gates
,
that
I
cannot
eseape
by
flying
?
This
lets
us
see
,
that
David
had
a
purpose
to
flie
from
Saul
,
which
makes
him
so
carefull
to
try
,
whether
the
men
of
Keilah
would
hinder
him
by
shutting
their
gates
,
that
finding
them
deceitfull
,
he
mightflee
in
time
.
And
therefore
it
's
without
warrant
,
you
say
,
that
David
with
his
six
hundred
men
purposed
to
defend
themselves
in
the
citie
agaist
the
King
.
If
hee
had
purposed
to
keepe
the
towne
,
he
would
have
beene
well
pleased
,
how
close
soever
the
gates
had
been
shut
:
and
would
rather
have
enquired
,
Lord
,
will
the
men
of
Keilah
open
the
gates
,
and
let
in
the
King
,
then
will
they
shut
the
gates
upon
me
?
2
Though
your
exposition
were
true
,
that
David
purposed
to
keepe
the
towne
against
the
King
,
the
question
yet
remaineth
,
Whether
he
ought
to
have
done
so
,
or
not
?
a
facto
,
ad
jus
non
valet
consequentia
.
3
It
proveth
not
your
conclusion
.
David
was
but
one
man
,
who
tooke
an
army
of
six
hundred
men
,
to
defend
himselfe
against
the
King
,
as
you
dreame
.
Therefore
,
when
the
King
persecuteth
a
private
man
,
he
may
gather
an
army
and
resist
the
King
:
which
I
hope
you
will
not
,
at
least
,
cannot
sustaine
:
and
yet
you
must
sustaine
this
,
or
else
passe
from
your
Argument
.
Finally
,
if
any
of
you
were
in
the
case
that
David
was
in
,
to
be
the
Anointed
of
God
,
and
appointed
by
God
to
succeed
Saul
,
it
feares
mee
you
would
take
more
upon
you
then
David
did
,
for
ye
have
done
more
already
:
and
some
of
you
are
not
ashamed
to
call
the
Nobility
,
Ephori
,
and
that
they
put
on
the
Crowne
with
the
King
in
his
Coronation
,
turning
all
to
a
finistrous
and
seditious
sense
.
As
for
your
examples
from
reformed
Churches
,
since
we
live
not
by
Examples
,
but
by
Lawes
,
I
will
not
stand
upon
them
as
not
knowing
the
Lawes
and
Government
of
forraigne
Kingdomes
.
If
they
have
Lawes
for
their
resistance
,
you
produce
these
examples
most
impertinently
.
2.
From
facts
to
prove
the
Lawfulnesse
of
resisting
is
ridiculous
.
3.
None
of
these
by
resisting
,
gained
so
much
as
by
suffering
;
as
experience
too
late
doth
shew
.
Covenanter
.
From
Testimonies
not
onely
of
Popish
Writers
,
Anticovenanter
.
I
grant
Iesuites
(
yet
not
all
)
are
for
your
tenet
,
for
herein
you
agree
,
contrary
to
the
Doctrine
of
al
sound
Divines
,
ancient
and
moderne
.
You
name
not
any
Protestant
Divine
,
but
Calvin
,
who
is
flat
against
you
;
for
this
purpose
,
I
referre
you
to
learne
it
out
of
the
Duplie
of
the
most
learned
Doctors
of
Aberdeen
.
You
nominate
no
judicious
Lawyers
.
I
know
your
Advocate
Master
Iohnstone
is
for
you
,
but
the
question
is
too
Deepe
for
his
shallow
brain
.
Covenanter
.
From
the
mutuall
contract
betweene
the
King
and
the
people
,
as
may
be
seene
in
the
Acts
of
Parliament
,
Anticovenanter
.
Answ.
1.
To
this
,
I
give
a
Reall
and
Royall
answer
from
the
most
gratious
and
most
learned
King
Iames
of
Blessed
memory
,
in
his
Booke
intituled
,
Ius
Liber
a
Monarchiae
,
pa.
193.
Nego
ego
tempore
Coronationis
inter
regem
&
subditos
pactum
ini●i
,
&c.
I
deny
sayes
he
,
that
in
the
time
of
the
Coronation
,
there
is
any
such
covenant
betweene
the
King
and
his
Subjects
.
But
this
is
manifest
,
that
at
that
time
,
or
at
the
beginning
of
his
raigne
,
sponte
suá
,
of
his
owne
accord
,
the
King
promiseth
to
discharge
honestly
and
faithfully
that
charge
,
which
God
hath
committed
and
entrusted
him
with
.
2
Though
it
were
granted
that
there
were
such
a
mutuall
contract
,
yet
his
Majesty
demonstrates
most
clearely
,
that
it
cannot
helpe
this
cause
.
If
the
King
,
sayes
hee
,
shall
not
keepe
his
part
of
the
Covenant
,
who
shall
be
judge
between
these
parties
?
there
is
none
who
hath
but
attained
to
a
smal
taste
of
the
civill
Law
,
who
knoweth
not
,
that
the
contract
cannot
be
esteemed
violated
by
the
one
partie
:
nor
the
other
absolved
of
his
part
of
the
contract
,
before
that
it
be
made
manifest
by
the
cognition
and
Tryall
of
the
ordinarie
judge
,
which
of
the
parties
hath
departed
from
the
Contract
.
For
this
is
the
caution
of
every
civill
and
municipiall
Law
;
otherwise
what
could
hinder
but
that
every
man
,
in
his
owne
cause
may
be
both
Judge
and
partie
,
then
the
which
,
there
can
bee
nothing
thought
more
absurd
.
Now
in
that
contract
between
the
King
and
his
Subjects
,
without
all
controuersie
onely
God
is
Iudge
,
to
whom
alone
the
King
is
bound
to
give
acount
of
his
administration
;
because
in
that
oath
at
the
Kings
inauguration
,
both
the
judgement
and
vengeance
of
his
perfidious
dealing
is
given
onely
to
God
.
Therefore
since
God
alone
is
the
judge
between
the
parties
,
and
since
the
try
all
and
vengeance
onely
doth
belong
to
him
,
it
must
necessarily
follow
,
that
God
must
first
pronouce
the
sentence
against
the
King
,
before
the
people
can
be
thought
free
of
their
part
of
the
Covenant
,
of
obedience
and
subjection
.
And
so
there
is
no
man
so
blind
,
but
he
may
see
how
unjustly
you
make
your selfe
judge
in
your
owne
cause
,
and
usurpe
the
place
of
God
.
3.
From
this
your
mutuall
contract
,
you
must
shew
that
his
Majesty
,
not
only
obligeth
himselfe
to
performe
his
Kingly
office
,
but
also
giveth
power
to
the
people
(
when
they
judge
that
he
failes
in
his
part
)
to
resist
him
by
force
of
armes
:
or
else
,
you
are
idle
to
alleadge
such
contract
.
And
if
you
will
produce
this
.
I
have
no
more
to
say
,
but
that
the
King
hath
denuded
himselfe
of
Royall
authority
,
and
devolved
it
into
the
peoples
hands
,
he
onely
in
name
,
and
the
people
in
effect
,
being
King
and
supreme
judge
in
their
owne
cause
:
and
so
the
King
must
stand
,
Vt
magna
nominis
umbra
.
But
you
would
doe
well
,
to
produce
such
a
contract
out
of
the
Vtopia
of
your
owne
braine
.
Covenanter
.
From
Acts
of
Parliament
ratifying
the
three
Estates
Authority
,
Anticovenanter
.
1
There
can
be
no
Acts
of
Parliament
,
but
those
the
King
sets
downe
with
advice
of
his
Estates
.
2
And
can
you
shew
any
Act
of
Parliament
for
the
lawfulnes
of
resisting
Princes
,
or
can
you
shew
that
there
is
any
Act
of
Parliament
,
giving
authority
to
the
Estates
,
to
resist
His
Majesty
to
execute
Iustice
?
4
Doe
you
attribute
any
authoritie
to
these
,
which
ye
cal
the
three
Estates
,
without
the
King
?
You
must
know
,
that
the
King
is
the
onely
Law-giver
,
the
Parliament
is
but
his
extraordinarie
Councell
,
and
the
Estates
thereof
are
his
extraordinarie
Counsellours
,
by
whose
advice
hee
enacts
Lawes
.
Consider
also
,
there
was
no
Law
in
the
Kingdome
of
Scotland
before
the
Kings
of
it
;
for
,
before
Fergusius
his
dayes
,
we
were
but
like
Salusticus
Aborigenes
.
Genus
hominum
agreste
,
liberum
atque
solutum
,
sine
legibus
,
sine
imperio
.
But
when
the
first
King
did
conquer
this
Land
,
he
and
his
Successours
gave
Lawes
,
divided
the
whole
Land
which
was
their
owne
;
and
distinguished
the
orders
of
men
,
and
did
establish
a
politicall
government
.
This
is
clear
by
our
Chronicles
,
and
Ex
archivis
regijs
,
in
quibus
antiquum
&
primaevum
jus
asservatur
,
satis
constat
,
Regem
esse
Dominum
omnium
bonorum
directum
,
omnes
subditos
esse
ejus
vassallos
,
qui
latifundia
sua
,
ipsi
dōino
referant
accepta
,
sui
nempé
obsequij
&
servitij
praemia
.
4
If
you
attribute
such
incompatible
power
to
these
Estates
,
Why
did
not
you
by
vertue
thereof
conclude
this
warre
?
You
ought
first
to
hold
a
Parliament
,
and
then
conclude
warre
.
But
pardon
me
,
you
have
done
so
,
Your
three
Tables
is
for
Your
three
Estates
,
which
hath
ordained
this
warre
.
5.
Which
are
these
three
Estates
now
?
Episcopacie
is
thrust
from
you
,
and
over-ruling
Elders
are
in
their
place
,
who
are
busie
Bishops
in
another
mans
Diocesse
,
and
have
been
too
busie
in
my
parish
;
And
shall
they
supply
their
place
in
Parilament
?
As
for
your
Ecclesiasticall
and
civill
Historie
,
if
that
be
Knox
,
&
Buchanans
regni
jus
,
expresly
condemned
by
Act
of
Parliament
,
you
may
be
ashamed
to
name
them
,
and
ought
to
have
covered
their
nakednesse
if
you
had
respected
them
,
You
have
published
in
print
to
the
great
disgrace
of
Knooe
,
that
he
called
kneeling
at
the
Communion
,
An
Invention
of
the
Divell
,
and
will
you
here
make
him
a
Doctor
of
Treason
?
Covenanter
.
From
our
Covenant
lately
sworne
and
subscribed
,
Anticovenanter
This
is
indeed
Ilias
malorum
,
your
Covenant
binds
you
to
it
,
and
to
much
more
,
even
to
whatsoever
shall
seem
good
to
the
most
part
of
you
by
common
consent
,
were
it
never
so
hainous
.
For
that
clause
of
your
Covenant
,
wherein
you
are
obliged
to
whatsoever
shall
seeme
meete
by
common
consent
,
is
a
great
Ocean
,
a
blanke
,
to
be
filled
up
with
what
you
please
,
it
seemeth
good
to
you
already
for
the
keeping
of
the
first
Table
,
to
break
the
second
,
in
working
the
works
of
unrighteousnesse
.
As
to
with-hold
from
Ministers
their
Stipend
,
as
conducible
for
your
ends
,
to
threaten
them
with
big
words
,
to
lay
violent
hands
on
them
in
the
discharge
of
their
calling
in
pulpit
〈◊〉
which
I
have
suffered
;
and
which
is
more
,
to
contemne
and
disobey
Supreme
,
Authoritie
;
yea
,
to
take
up
armes
against
it
:
and
if
you
by
common
consent
,
shall
thinke
meete
to
remove
that
blocke
of
authoritie
out
of
your
way
,
you
are
obliged
to
it
by
your
Covenant
:
for
certainely
,
this
is
very
conducible
to
your
ends
.
For
if
your
Calder
wood
be
true
,
Kings
are
enemies
to
Religion
,
in
his
Altare
Damascenum
,
he
affirmeth
,
that
Natura
insitum
est
omnibus
regibus
odium
in
Christum
.
And
so
King
James
of
Blessed
memorie
is
called
by
him
Infestissimus
ecclesiae
hostis
,
And
your
Master-man
Cartwright
layeth
down
a
ground
for
this
overthrow
of
Kings
,
(
as
you
may
reade
in
the
speech
delivered
at
the
Visitation
of
Downe
and
Conuer
,
by
the
right
reverend
and
most
learned
Bishop
of
Down
:
)
for
he
holdeth
that
the
Common-wealth
is
in
the
Church
,
and
not
the
Church
in
the
Common-wealth
:
and
therefore
,
as
a
wiseman
will
not
frame
his
house
to
his
hangings
,
but
his
hangings
to
his
house
;
so
the
Church
is
not
to
bee
fitted
to
the
Common-wealth
,
but
the
Common-wealth
to
the
Church
.
This
gear
goeth
right
,
for
then
,
as
there
is
a
paritie
in
the
Church
(
for
so
you
will
have
it
)
there
must
be
also
a
parity
in
the
State
,
and
so
,
let
Kings
and
Bishops
goe
together
.
Thus
King
Iames
knew
full
well
the
mysterie
of
your
Religion
,
whilst
he
made
these
convertible
.
no
King
,
no
Bishop
,
no
Bishop
,
no
King
.
And
in
your
third
argument
,
you
tell
that
the
people
makes
the
Magistrate
,
and
you
may
be
without
him
,
and
by
all
appearance
,
you
have
(
that
I
may
use
your
owne
words
)
rid
your selves
of
him
too
,
as
an
author
and
executioner
of
your
woes
;
and
have
set
up
a
new
sort
of
Government
of
26.
Governours
,
yearly
changeable
,
for
managing
the
affaires
of
the
Kingdome
:
consisting
of
Nobles
,
Barrons
and
Burgesses
,
which
government
will
trouble
all
our
Politicians
to
give
it
a
name
,
for
it
's
neither
a
Monarchie
,
nor
Aristocracie
,
not
Democracie
,
nor
Oligarchie
,
&c.
And
you
will
offend
,
if
we
call
it
,
Anarchie
.
When
there
was
no
King
in
Israel
,
every
man
did
what
seemed
good
in
his
fight
.
Covenanter
.
It
's
objected
;
that
although
upon
the
former
reasons
it
cannot
be
denyed
,
but
it
must
be
lawfull
for
subjects
to
defend
themselves
by
armes
,
against
the
unjust
invasion
or
oppression
of
the
Magistrate
;
yet
the
matters
presently
debated
betwixt
the
King
and
his
people
,
are
neither
fundamentall
in
Religion
,
nor
of
that
importance
,
that
wee
should
enter
into
a
bloudie
warre
,
which
bringeth
with
it
so
many
certaine
evils
,
and
whereof
the
event
is
uncertain
.
Wee
answer
1.
No
matter
of
Religion
hath
so
great
weight
in
the
mindes
of
worldly
men
,
that
they
will
hazard
their
worldly
Estates
for
any
thing
of
that
kind
.
Gallio
careth
for
none
of
these
things
.
Festus
sayes
,
that
the
Iewes
had
certaine
questions
against
Paul
of
their
owne
superstition
,
and
of
one
Iesus
which
was
dead
,
whom
Paul
affirmeth
to
be
alive
;
if
we
receive
him
;
the
Romanes
will
come
and
destroy
our
place
,
and
our
Citie
,
hath
been
a
prevailing
Maxime
in
policy
.
2
The
greatest
questions
of
Religion
carrie
sometimes
a
small
shew
,
witnesse
the
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Electinomen
,
and
Electi
participium
,
which
are
small
in
appearance
,
but
great
in
substance
.
3
There
is
a
great
mistaking
about
fundamentall
points
of
Religion
,
for
if
we
call
that
fundamentall
,
the
knowledge
whereof
is
necessarie
for
salvation
,
a
point
may
be
fundamentall
and
necessarie
to
be
knowne
at
one
time
,
or
in
one
Kirk
,
which
at
another
time
,
or
in
another
Kirk
,
is
not
thus
necessarie
:
for
although
the
foundation
it selfe
bee
necessarie
for
the
edification
of
everie
soule
,
yet
of
things
fundamentall
,
and
necessary
to
salvation
,
wee
must
judge
according
to
the
different
degrees
,
and
,
measure
of
Revelation
.
There
is
also
a
mistaking
about
the
smallest
matters
of
Religion
,
for
obstinacie
in
resisting
the
light
,
and
following
darkenesse
rather
than
the
knowne
light
in
the
smallest
matters
,
brings
certaine
condemnation
.
Jt
was
audaciously
enacted
by
the
Councell
of
Constance
.
Non
obstante
Christi
institutione
.
The
Kirk
of
Scotland
,
having
from
the
certaine
knowledge
of
the
Vnlawfulnesse
of
Episcopall
government
(
were
it
of
never
so
little
moment
)
abjured
it
,
diverse
times
,
and
spued
it
out
,
we
must
not
returne
to
our
vomit
.
4.
Though
the
question
were
about
the
name
of
the
Bishop
to
be
retained
in
our
Church
,
as
the
crafty
without
any
warrant
give
it
out
;
yet
were
it
most
impertinent
:
for
the
question
must
be
taken
either
of
the
naked
name
,
which
no
man
is
so
silly
to
imagine
,
since
we
acknowledge
it
to
be
common
to
all
the
Ministers
of
the
Gospell
:
or
the
question
is
about
the
place
and
office
signified
by
the
name
,
which
is
to
be
a
Pastor
of
Pastors
without
a
particular
flocke
,
to
have
the
authority
of
Ordination
and
jurisdiction
,
to
be
a
Lord
of
Session
,
Parliament
,
Councell
Conuention
and
Exchequer
,
which
either
the
Bishop
must
be
,
or
else
,
as
they
say
themselves
,
they
cannot
serve
the
Kings
turne
.
He
is
willingly
blinded
,
who
sees
not
how
materiall
this
is
:
for
besides
the
sinne
in
the
office
it selfe
,
it
bringeth
with
it
the
ruine
of
all
religion
,
by
denuding
the
citie
of
her
Walls
,
and
the
Vineyard
of
her
hedge
.
It
is
either
ignorance
or
deception
to
speake
of
Caveats
:
for
if
the
Office
be
of
Divine
institution
,
Why
should
it
be
limited
more
then
another
office
,
or
further
then
the
Word
of
God
doth
require
?
Jt
ought
to
bee
rejected
as
a
presumptuous
usurpation
upon
the
Kingdome
of
Christ
,
in
appointing
chiefe
Office-bearers
in
his
house
without
warrant
from
him
,
and
an
intollerable
derogation
to
his
full
and
perfect
Wisedome
,
as
if
hee
had
not
accomplished
his
House
with
Offices
and
Office-bearers
,
but
left
them
to
the
determination
of
the
Wisdome
of
men
,
which
not
onely
in
the
Mysterie
of
Godlinesse
,
but
in
the
matters
of
Ecclesiasticall
Government
,
is
enmitie
against
the
Wisdome
of
God
.
We
have
already
had
experience
of
Caveats
,
and
now
to
hazzard
shipwrack
the
second
time
,
by
making
such
Pyrats
againe
to
bee
Pilots
,
were
desperate
madnesse
.
5.
But
the
Proclamation
tels
us
,
there
are
other
matters
of
difference
then
Episcopacie
.
And
lastly
,
the
question
is
now
,
whether
wee
shall
have
a
free
nationall
Kirk
,
or
any
other
Religion
hereafter
,
but
such
as
is
commanded
by
armes
,
the
onely
mid
and
Argument
now
used
for
that
which
is
intended
?
and
whether
we
shall
any
longer
enjoy
our
Civill
Liberty
?
for
if
base
slaves
be
advanced
to
Honour
they
will
labour
to
please
the
corrupt
humours
of
those
who
advance
them
;
these
creatures
must
serve
their
maker
.
Time
was
when
the
Pope
was
master
,
and
then
they
served
him
.
This
time
past
,
they
have
beene
agents
for
Poperie
,
and
as
they
have
given
lamentable
experience
,
that
they
too
well
know
the
way
to
Rome
;
so
may
we
looke
no
lesse
,
then
that
being
re-advanced
they
shall
carrie
both
Prince
and
people
home
againe
to
their
old
master
,
except
wee
stand
fast
by
our
Libertie
,
wee
can
looke
for
nothing
but
miserable
and
perpetuall
slavery
.
Anticovenanter
.
These
Objections
are
forged
in
your
own
brain
,
that
you
may
the
more
easily
answer
them
.
There
is
no
matter
now
debated
of
small
importance
:
it
's
neither
Episcopacy
,
nor
the
Service-Booke
,
but
of
the
Monarchie
,
and
Supreme
Authoritie
of
his
Maiesty
;
So
that
upon
your
part
there
is
no
shadow
of
reason
to
take
vp
armes
,
but
to
yeeld
all
due
obedience
as
it
becommeth
;
and
so
farre
as
it
concerneth
his
Majesty
,
there
is
a
necessity
of
armes
,
for
the
recoverie
of
his
authoritie
:
And
hee
is
not
onely
worldly
minded
,
but
treasonably
minded
to
take
up
armes
against
Authoritie
under
colour
of
Religion
,
2.
You
say
,
the
greatest
matters
of
Religion
carrie
sometimes
a
small
shew
.
What
is
this
to
the
purpose
?
I
know
no
great
question
in
Religion
,
but
for
the
matter
it selfe
,
it
must
carry
still
a
great
shew
,
and
no
small
;
you
bring
grammaticall
and
nominall
similitudes
of
words
,
but
for
reall
differences
,
they
are
very
great
.
So
Authoritas
Regis
,
and
authoritas
gregis
carry
great
similitude
in
words
,
but
the
reall
difference
is
as
great
as
betweene
Monarchie
and
Democracie
.
But
you
make
all
the
question
to
be
concerning
Episcopacie
,
certainely
herein
the
question
is
neither
small
in
shew
nor
substance
:
for
the
question
is
,
1.
Whether
Episcopall
Government
be
Antichristian
,
and
your
new
Presbyteriall
government
that
which
Christ
hath
ordained
in
his
Church
,
2.
Whether
wee
within
the
Church
of
Scotland
are
bound
now
to
beleeve
under
the
paine
of
damnation
,
your
tenet
concerning
the
government
of
the
Church
:
and
you
hold
that
it
is
a
point
necessary
to
Salvation
,
now
in
our
Church
after
such
degrees
of
light
and
Revelation
,
to
beleeve
your
sayings
.
1.
But
that
is
a
miserable
light
of
yours
,
that
non
can
see
but
your selves
,
your
light
is
like
ignis
fatuus
,
which
(
as
the
learned
say
)
flyeth
from
those
that
follow
it
,
and
followes
those
that
flie
from
it
.
When
we
came
to
your
Commissioners
at
Glasgow
,
Master
Retherfort
,
and
Master
Cant
to
aske
resolution
of
our
doubts
,
your
light
fled
from
us
,
your
answer
was
,
Yee
must
denie
reason
and
learning
,
and
helpe
Christ
a
lift
.
But
while
you
were
in
Pulpit
,
you
made
the
people
to
beleeve
that
you
could
solve
all
doubts
,
as
having
commission
from
Christ
so
to
do
,
let
your
light
shine
that
we
may
see
.
Are
all
other
Churches
yet
fitting
in
darknesse
,
not
knowing
rightly
what
is
the
Church
Government
,
and
you
only
a
shining
Goshen
in
the
midst
of
Egypt
?
2
If
the
knowledge
of
the
unlawfulnesse
of
Episcopacy
,
and
the
lawfulnesse
of
your
Presbyteriall
Government
be
a
point
now
so
necessary
,
what
is
the
cause
that
God
never
revealed
,
how
his
Church
should
be
governed
all
the
time
by-past
?
for
you
must
have
this
by
a
revelation
;
and
yet
it
must
not
be
a
divine
revelation
,
because
it
's
contrary
to
Gods
Word
,
The
Prophet
that
hath
a
dreame
,
let
him
tell
a
dreame
,
and
hee
that
hath
my
word
,
let
him
speake
my
word
faithfully
.
Hath
not
the
Church
of
Christ
,
that
hath
this
15.
or
16.
hundred
yeeres
been
governed
by
Diocesian
Bishops
,
beenlawfully
governed
?
I
am
sure
if
God
had
ordained
your
Government
,
he
would
not
suffer
his
Church
from
the
beginning
to
this
time
to
have
been
blindly
led
.
But
for
this
point
I
remit
you
to
the
learned
Writers
for
Episcopacie
.
As
for
your
malicious
aspersions
upon
that
Apostolike
Government
,
because
you
speak
at
randome
without
reason
,
I
leave
you
in
your
choller
,
to
cry
out
against
them
,
as
enemies
to
al
Religion
;
Pirats
,
and
misguiding
Pilots
.
And
may
it
not
content
you
what
you
have
done
?
you
have
done
worse
than
the
Pagan
mariners
did
with
Ionah
,
to
cast
these
your
Pilots
over
board
into
the
Sea
,
(
and
how
shall
you
govern
the
Ship
in
this
storme
!
)
you
have
done
worse
than
the
Souldiers
would
have
done
with
the
Apostle
Paul
,
Paul
,
That
except
these
abide
in
the
ship
,
you
cannot
be
saved
.
And
you
should
studie
to
know
,
what
that
is
,
to
deliver
over
to
Satan
,
1.
Cor.
5.5
.
But
you
say
,
You
have
spued
them
out
of
the
Church
,
and
cannot
receive
them
.
Ans.
1.
The
Sea
hath
not
been
calme
,
but
a
great
storme
hath
wrought
that
excesse
of
loathing
in
your
stomack
.
2.
The
Church
spued
out
all
Popish
errours
,
and
amongst
the
rest
,
the
Popish
Hierarchie
,
and
all
Popish
Bishops
,
that
hung
upon
the
Pope
,
their
Head
;
but
they
did
not
condemne
the
lawfull
and
laudable
calling
of
Episcopacy
,
which
is
more
ancient
than
the
Pope
,
as
ancient
as
the
Apostles
.
3.
If
the
Church
hath
spued
out
this
lawfull
calling
(
as
I
hope
you
will
not
make
it
good
)
she
hath
been
in
a
great
distemper
,
and
you
should
have
covered
that
fault
,
as
Sem
and
Japhet
did
their
fathers
nakednesse
,
rather
than
Cham-like
,
to
declare
the
same
unto
the
world
;
it
's
our
Scottish
proverbe
,
They
are
scant
of
newes
that
tels
,
their
Father
was
hanged
.
Further
,
you
say
,
The
question
is
now
whether
we
shall
have
a
free
nationall
Kirk
,
&c.
Answ.
1.
Are
you
beginning
now
to
state
the
question
,
when
you
have
ended
your
dispute
?
2.
With
such
a
question
,
How
long
will
you
wrong
his
Majesty
,
who
is
so
farre
from
taking
armes
against
the
Religion
we
now
have
,
to
establish
any
other
,
that
he
will
still
defend
our
true
Religion
?
You
speake
of
base
Slaves
,
and
cannot
suffer
that
his
Majesty
should
advance
them
.
But
you
speake
too
basely
,
and
whence
are
you
with
your
Nobilitie
,
you
master
Ministers
with
a
Pope
in
your
heart
?
you
despaire
of
your
advancement
with
Aerius
,
and
cannot
endure
others
.
Such
as
he
who
said
,
Make
me
a
Lord
above
my
Lady
,
and
offered
to
leade
a
blinde
Bishop
,
that
after
his
death
he
might
be
preferred
to
his
place
.
The
heels
once
murmured
,
because
they
had
not
the
place
of
the
head
;
The
Asse
would
climbe
upon
a
Velvet
Cushion
to
fawne
upon
his
master
,
like
a
Spaniel
.
I
pray
you
,
whosoever
you
be
,
who
envie
the
advancement
of
learned
men
,
or
any
others
,
to
consider
,
that
the
Kings
subjects
are
as
Counters
in
the
Kings
hand
,
whereof
he
makes
one
a
100.
another
a
1000.
a
third
10000.
according
to
his
pleasure
.
And
must
he
be
countable
to
your
humor
?
Or
must
you
be
his
directer
?
You
say
,
you
must
stand
fast
to
your
liberty
to
withstand
the
re-advancement
of
Bishops
.
Take
Peters
counsell
,
Vse
not
your
liberty
for
a
cloake
of
maliciousnesse
,
but
as
the
Servants
of
God
.
Honour
all
men
.
Love
the
brotherhood
.
Feare
God
.
Honour
the
King
.
You
began
your
reasons
with
absurdity
and
unreasonablenesse
,
and
you
conclude
with
these
last
words
,
That
you
can
looke
for
nothing
but
for
miserable
and
perpetuall
slavery
.
So
they
deserve
that
hold
such
absurdities
.
Pondus
adest
verbis
,
&
vocem
futa
sequentur
.
And
you
must
perish
in
the
gainesaying
of
Core
,
and
receive
to
your selves
condemnation
,
except
ye
repent
,
which
I
pray
God
to
grant
you
.
And
as
heretofore
,
You
have
fasted
for
strife
and
debate
,
and
to
smite
with
the
fist
of
wickednesse
:
So
now
I
exhort
you
in
the
name
of
God
to
fast
and
pray
,
that
God
would
lighten
your
eyes
in
this
Controversie
,
and
turne
your
rebellion
,
into
an
humble
submission
to
God
and
your
King
.