endeavors for his own
vindication) must continue in subjection and obedience to the ruler, in
lawful commands, while the civil state continues to acknowledge him; and
this, as the only habile mean of convincing the ruler of his error, and
preventing further evils.

But, as the reason which they there allege, does not necessarily
conclude and prove this rising of spirit in the ruler to be sinful; so
the whole of their application and gloss built upon it, is invalidated;
and, moreover, is a condemnation of the principles and practice of our
reformers, and sufferers for the cause and truths of Christ, in the late
times, when they left their place of subjection, and took up arms in
defense of their religion, liberties and lives.

Their explication is also self inconsistent; for, if this rising of
spirit necessarily comprehends any wrath or wrong, on personal or
religious accounts, then there must be a yielding, or keeping the place
of subjection, not only in lawful commands, but in all matters, whether
lawful or not; otherwise, this yielding cannot be supposed to answer the
end designed. For though a subject should yield in all other
particulars, yet, unless he also yield in that particular, on which the
rising of the ruler's spirit is grounded, his yielding cannot pacify the
ruler's wrath. So all the subjection, they contend, the sufferers gave,
particularly in the beginning of the late persecution, to the then
rulers, did not, nor could, pacify their wrath, because they would not
give up with their conscience and all religion, which was the very
foundation of the rising of his spirit against them; though, according
to their explication of the text, this was what they should have done,
and so have pacified the ruler's wrath. It is but a mere shift to tell
the world, that it is only in lawful matters they are to yield; the
yielding must surely correspond to the rising of the spirit spoken of.
But with such deceitful shifts are they forced to cover over a doctrine,
which, if presented in its native dress, would not meet with such ready
reception. But in opposition to their strained interpretation of the
text, the ruler must be understood a lawful ruler, who is the minister
of God for good--one who has not only moral abilities for government,
but also a right to govern. And as a subject may be keeping his place of
subjection to a righteous ruler, and yet be guilty, in his private or
public character, of what gives just offen