A brief vindication of the Religion and GOVERNMET OF NEW ENGLAND Against the Presbytery of SCOTLAND: Together with some material Observations worthy of Consideration.  By Lieutenant Colonel JOHN JUBBES. 
ALthough I was not Ignorant of the Court design, both of K. james, as well as the late King Charles to involve this Nation in extreme Ignorance and slavery, and in order thereunto had for that purpose settled such Bishops and heads of the Schools of Universities, and judges, and heads of the Inns of Court, also as corrupted and perverted the truth of the divine Gospel, Law, and word of Christ, as well as the Common and Civil Law and word of morality of the Nation also; Yet when the Scots began to make their party in England; as for Gospel-freedom and Liberty, and had entered our Country with an Army; I was not their friend therein, but greatly feared a horrid event of that miserable beginning, for these reasons.  
First, because they did set their quarrel by Religion, to which it is considerable, that they that are deceived, drawn, and forced into any Antichristian Religion, and unto any obedience on pain of the curse, and of damnation, are oftentimes through Ignorance and slavish fear, as zealous (as is verified by the Papists and Turk also) (almost) as the truly valiant Christian, that the saving Love of Christ constraineth.  
Secondly, because all Gospel-Liberty, I say, and maintain all; true Gospel-Liberty is known by its unerring marks of equality, through answerableness to each other in the Law; for avoiding the cause of contention, and for the making sober, and continuing all men in an equal, external Peace, Freedom, and godly prosperity thereby, which must first be in order to the Catholic Faith, Love, and Peace internal.  
Thirdly, on the contrary, the debauched, slavish, and beastlike ignorant condition of the generality of the inferior, and common sort of people of Scotland is such, that the Turks and other Infidels do much surpass them, both in Freedom and morality. Therefore I conceive them a sad precedent of Gospel peace and liberty unto us.  
Fourthly, the deep conjunction and unity of that Nation in themselves, and their great wisdom of uncrediblenesse unto all others.  
Fifthly, the aptness of this Nation unto disunity and carelessness of its own members, and crediblenesse unto others, as have not only been ever observed by other Nations; but lately sufficiently verified by our Invitations of the Scots. But when the late King had left the Parliament, and levied war against it, about half a year after, it pleased God that I raised a Company for the Parliament, and continued engaged both before, and in all the service of the Earl of Manchester, and after in the new Model, in all five years, in which time, according as I covenanted with the Lord at my first beginning, that as I was not then rich, so should not these miserable and unnatural wars make me rich, and although I have since had as great means thereto, as most men have, yet can I boast of nothing so much as of my being enabled to perform the same; And when I found that Wars were like to break forth again, and having received Christ in that his glorious office of mediation, did thereupon lay down my Commission to labour therein, and accordingly have endeavoured for a Gospel-accommodation unto all Interests, not according to the stream of my own desire, but to move all men (if it might be) to the glorious work of consideration, and trial of all things of good and evil; that every one might be persuaded in his own Conscience, and although I have not prevailed, yet if every one would have done the same, it could not have been avoided no more than the glory and peace which my soul receives through my earnest discharge of my duty, for which I was created; yet can I not but greatly take blame upon myself, for some bitterness of Spirit vented by me, against some precious men, & my dearest friends when I have thought them in the least blame thereto; but having considered many sad precedents unto those people that have gained a sword, and upon their adversaries credit have suffered them (suddenly) to share with them therein again, must greatly condemn my passion and evil thereof. And one precedent of many I shall here lay down.  
In the late great War of the Parliament and King Charles the ninth of France, (which yet exceeds not the memory of man) after the King and Lords had on both sides deeply wearied the Nation, they then were able and closed up a bargain, that according to the ignorant desires of the Common people (for peace sake) that they should submit unto, and trust the King with their Liberties, but that the Lords should be free of all Taxes whatsoever except only that when the King should go to War, that he should command any of them a Warfare at their own cost (as to their particular expense) by which their freedom and exemption from taxes they are so greatly enriched, that some of them have purchased & gotten estates of 100000. pounds a year. Others to the value of 150000 l. a year, and yet the poor Peasants so called are at the charge of maintaining the most magnificent Court in the world, and at all times not fewer than 80000 men in Arms to enslave and keep themselves under, even more miserable than many beasts, but since the War between Spain & them not lengthen 160000 The charge of the Navy, the Marriage of the King's Children and all other Charges whatsoever, and besides all this; that interest of people which first opposed the Crown notwithstanding as large Acts of forgetfulness and pardons as ever were, or could be made, there was massacred and slain to the number of 10000, souls in one night; and scores of thousand vassalzed, ruined, and utterly captived.  
Why now should Consideration be wanting unto the Presbyterian that caused this war as well as to the Independent; And seeing it is said in the Scots Covenant that we shall reform our Religion in Doctrine, Discipline and Worship, according to the best reformed Churches: and also because the Religion which is practised in every State is the seal of obedience unto bondage or freedom. Therefore I maintain that the Religion which is practised in New-England ought to be our pattern, because you shall find that although it is as barren a Country as Scotland is, which is now planted more than 200 miles in length, and yet that one shall not see a person there that begs his bread, or any to be drunk, or swear an Oath, or that is reputed a Whoremonger by the year through●, and likewise, if any shall injure another, or shall but subtly overreach his neighbour in bargaining, and that this be told unto the Church, restitution and satisfaction is made in love (even the first day) as also if a man be known to live in much Covetousness, that he is not holden worthy by the Church to bear any office there, or in the Commonwealth, and that you shall not see nor hear of one to be whipped in many months, or hanged in many years, will it not be said of a truth God is there, and that this is the most pure Religion, and peaceable Government of Christ (above all others that is yet professed) and that I have sufficiently proved the thing. But if this be not sufficient, I beseech all men to examine, if the nature of the Presbyterian Government of Scotland take more from their King then it adds unto the Ministry, so as the people gets neither knowledge or Freedom thereby, and to give you an unerring precedent, consider what I said in the beginning, and let any that knows the nature of that Country judge and answer, if the debauched slavish condition of the inferior and Common sort of people in Scotland (which is continued by the ties of Religion) be less slavish and miserable than the Turks or other infidels.  
And I say, if every Religion that is practised in any State, aught to be judged on to be of Christ or Antichrist, according as it bringeth a sober and godly Freedom with it, and that thee remony or form of worship is not the substance, but righteousness is the mark of Christ, And slavery which is the fruits of unrighteousness the mark of the beast; Then I conceive no man will maintain any thing in opposition hereunto, but if any shall be pleased to oppose the truth hereof, I shall in a Christian way be ready to reply, provided we may hold to the true grounds of distinction, between good and evil; The nature of Christ and Antichrist, according to Gospel-warrant; and can it be conceived that when the debauched person do rightly consider the peril of his soul by his trade of evil, as also that the custom and trade of education in the days of those: peoples youth do enlarge their hearts through Love (not by fear) hereunto, that he will not only say, that where the same government is proclaimed to be firmly established, it ought to be embraced above all others, and that it had been good for him to have been educated under such a means of grace, but will petition, as also assist the honourable Parliament to establish the like noble things with us.  
And whereas some have been pleased to give out reports concerning some arrears which are holden by me, I have briefly laid down the substance of my judgement to trial again. First, I hold the pure word of God, and strength of the Scriptures do prove that God is the life, Motion, and being of all things (but all in Order) and as he did, so he doth create all things good, and nothing evil. Secondly, that all good is that which proceeds from the perfect love of moderation, and the proper use of things according to Ggreements, by the wisdom of God in Man, for the preservation of Love, peace, and Admiration unto him the Creator. Thirdly, that all evil cometh of the imperfect love of immoderation, and the improper use of things contrary to agreement, by the wisdom of God in Man, to the hindrance of Love, Peace and Admiration. Fourthly, that the true, Catholic, or universal faith of Jesus Christ is to believe, that as God is our life, and being, so is he able, and will save to the utmost all them that trust in him. Fifthly, that this love of moderation (Mediation or Reconciliation) is the saving love of Christ, by which he had Communion with the Father before the world was, and by which the world was made, and is still preserved and continued. Sixthly, that this universal faith of Christ is first in order to his universal love (for faith shall cease, but love shall endure.) Seventhly, that it is the nature of Christ by which we are saved, and although it is said, there is no other name then the name of Jesus only, by which we can be saved; it is true, for by his name we figure out his nature, and his name varies as the Languages do, besides we may see Christ in the fruit and Actions of a Christian; but doubtless not in him that profanely and desperately swears by it, and when his name and Nature go together, then shall every knee bow, but if at his name only judge ye. Eightly, that understanding of God in man which proceeds only from the Love of Moderation, for the proper use of things according to Agreement, is to be called Reason; and it is not the high conceit to work curious works; or speak elegant words, nor yet the subtle Art to destroy one another, that is to be said of Reason: for then the Wolf, the Bee, the Spider, the Parrot should be called reasonable Creatures; And the height and excellency thereof is to be measured, according as it extends itself in a peaceable order, for the regulating and making of the most equal and just agreements. Now having received Christ as before, so walk I, or desire to walk in him, and square my reason as well as my actions by him, being at peace and in universal love with all men; but if any thing may be objected against any of this, or whatsoever else, I have or shall lay down, I doubt not but to give satisfaction either by a sober answer of justification or sudden acknowledgement of my error with much rejoicing; Now if at this and every season all things stand, and are good according to the divine decree then ought every man (who hath but the present moment of time) to endeavour the preservation thereof through the exercise of reason, of the love of moderation, & for want whereof, things which are not shall destroy things which are, and because all things may be lawful (yet not) at every season expedient, but now looking at the best visible thing with us, I have freely taken the Engagement, to be true and faithful to the Commonwealth of England, without a King, or house of Lords; Touching which through God I shall not faintly endeavour to perform to the utmost; For although he that is a true Christian by nature can readily lay down his life for the most righteous Peace and freedom unto the public; yet ought he to know that in order to the best Thing, valour, and courage must not be absent, and that Command of Christ that saith unto him, he that striketh us on one cheek, we should turn the other, hath reference unto persons, seasons, time, and place, as I might instance many ways by his own example, and that this is only to be done, where in reason it may convert into mercy, and as among such as have partaken of the nature of Christ, and bear good will to the Gospel (by which meekness we may build them up therein (it oftententimes aught to be) but this command extends not to be practised by us unto the Turks and Infidels, or other the sensual persons of immoderat●ion, that have received Christ but nominally, to whom the true Christian is odious; And as a good man is merciful to his beast, so is it mercy 〈◊〉 in many Cases to kill his beast, as when they grow fierce and mad, and destroy others, (aswell as to sustain the life of man who keepeth the sheep from the wolves, and by his wisdom and order preserves and causeth them to increase and multiply) so is it mercy and righteousness in the reasonable true Christians, to raise and exercise the sword against the sensual and immoderate persons, aswell by war as in times of Peace, for the most public Good.  
FINIS.