yet it is Lawfull for the people to Associate with them upon the Command of the Parliament seing the ensnaring of the People hath a more immediate connexion with the peoples Conjunction with them nor with the Parliaments Resolution about it Had it not been a transgression in all the people to have joyned with these men before the Parliaments Resolution about it How then can their Resolution interveening loose the people from their obligation to Gods Command Shall it be no sin to me because they sin before me Can their going before me in the transgression exempt me from the transgression of that same Law which obliges both them and me 2. The People were reproved for such Associations as well as Rulers though they were originated from the Rulers The Prophets speak to the whole body What hast thow to doe in the way of Egypt c. Ier. 2 18. And Isay. 31. Wo to them that go down to Egypt Psal. 106. They mingled themselves c. The Lord instructed Isaiah and in him all his oun people all the Children whom God had given him saying Say not ye A Confederacie to all them to whom this people shall say A Confederacy Isay. 8 12. When all the people was going on in such a mean of Self-defence the Lord instructed him and the Disciples among whom the testimony was sealed that they should not walk in the way of this people When Iehoshaphat was reproved for helping the ungodly was not all his people reproved that went with him They were the helpers of the ungodly as well as he If Amaziah had refused to dismiss the Army of Israel whom God was not with Doubtless it had been the Subjects duty to testifie against it and refuse to concurr and act in such a fellowship 3. If the Association and Conjunction with Malignants be only the sin of the Parliament and not the sin of the people who doe upon their Command Associate with them Then we cannot see how people can be guilty of Association with Malignants at any time and in any Case To Joyn with them in an ill Cause is not Lawfull indeed But neither may we joyn with good men in an evil Cause Suppose then the Cause be good and necessarie as no war is Just if it be not necessary in what case or Circumstances shall Association with them be unlawfull for the people If it be said in Case the Magistrate Command it not we think that strange Divinitie that the solo Command of the Magistrate should make that our duty which in absence of his Command is our sin And that not because of the absence of his Command but from other perpetuall grounds Certainly whenever Association with them is a sin it is not that which makes it a sin because the Mastistrate Commands it not but because God forbids it And it is as strange that the unlawfull and sinfull Resolution of Parliament should make that lawfull to me which otherwise had been lawfull It is known that Humane Laws oblidge not but as they have Connexion with Gods Word Now if that Law enjoyning a Confluence of all Subjects for the defence of the Kingdom be contrare to the Word in as far as it holds out a Conjunction with Malignant and bloodie men how can it be lawfull to me in obedience to that ordinance to Associate with these men If it be said to be lawfull in the Case of necessity that same necessity is as strong a plea for the Magistrates employing them as for the peoples joyning with them and if it doe not justifie that it cannot excuse this If the Lawfullness of the MEAN must be measured by the justice and necessity of the END then certainly any mean shall be lawfull in the Case of just and necessary defence then we may employ Irish Cut-throats then we may go to the Devil for help if expediency to compass such a necessar and just End be the Rule of the Lawfullness of the Mean 4. The whole Land is bound by the Covenant and Solemne Engadgment not to Associate with the Malignant party Ergo it is sinfull for the people to joyn with them as for the Magistrate to employ them Are we not all bound by Covenant to endeavour to bring Malignants to Condigne punishment and to look on them as enemies And is not Conjunction and Confederacy with them on the peoples part as inconsistent in its oun Nature with that Duty as the Magistrats employing them is inconsistent with his Convenanted duty When all the people did Solemnly engadge themselves not to joyn any more with the People of these Abominations was the meaning of it we shall not joyn untill our Rulers joyn first Or we shall not joyn with them in an ill Cause No indeed but we shall not employ them in a good Cause or joyn with any party of them in it If that Engadgment be upon every one in their station let us consider what every mans station in the work is The Rulers station and Calling is to choose Instruments and levie Forces for the Defence thereof The Subjects station and Calling is to concurr in that work by rising in Defence of the Cause and Kingdome Now what did the Subject then engadge unto Certainly unlesse we mock God we must say that as the Magistrate engadged not to employ that ungodly Generation in a good Cause so the Subject engadged not to joyn with any such party even in a good Cause If this be not the meaning of our ENGADGMENTS and VOWS We see not how the Subjects is in Capacity to break them as to that precise point of Association In Sum All the Reasons that are brought to prove the unlawfullness of the publick Resolutions may with a litle Variation be proportionably applyed to this present Question Therefore we add no more but a Word to ane objection or two Object 1. A necessary Duty such as Self-Preservation is cannot be my sin But it is the Subjects necessary Duty to rise in Defence of the Kingdome Ergo. Answer A necessary Duty cannot be a sin in it self but it may be a sin in regard of some Circumstances in which it ceases to be a necessary Duty It is a necessar duty to defend the Kingdome But it is neither a Duty nor necessary to do it in such a Conjunction and fellowship but rather a sin If I cannot preserve my self but by ane unlawfull mean then Self-preservation in such Circumstances is not my Dutie Object 2d JONATHAN did assist Saul in a war against the Philistines invading the Land and no doubt many Godly joyned and died in battel Now this is commended in Scripture as may be seen in Davids funeral upon them although it was known that Saul was ane hater of Gods people and a perfecuter and that God had a Controversie with him and that these 3000 that assisted him against David were also ungodly and wicked men Answer 1. These Scriptures speak nothing to commend that Particular act of Ionathans
and hatred of his people and sheding of their blood And therefore if any man would not meet with Wrath and sore Displeasure he would stand at a distance with such as God hath appointed for destruction we mean as long as they carry in their foreheads the mark of the beast When God hath such a remarkable Controversie against a people then be that helpeth and he that is helped shall both fall together Isay. 31 3 All that is in league with them shall fall with them by the sword Ezech. 30. 5. and 32 21. 2. Since it is known that the Malignant party have not changed their Principles and so they cannot but in prosecuting this War establish their old Quarrell and follow it to wit the Kings Arbitrary power the Interest of man above Gods or the Kingdoms Interest We leave it to be judged impartially whether or not these that Associate with them do espouse that Quarrell and Interest at least expose themselves to all that Wrath and Indignation which hath hitherto followed that Quarrell seing they must have Common blessings and Curses Will not that Quarrell holden up by most part of the Army be a wicked thing an Achan in the Camp that will make God turn away from it and put Israel to shame Having thus established the truth In the next place we come to take off what objections are made to the Contrarie First it is argued from Humane Authority The uncontroverted and Universall practise of all Nations in all Generations is to employ all subjects in the Case of necessary Just defence It was the practise of our Reformers who took into the Congregation and received all that upon acknowledgement of their error was willing to joyn though they had been on the Contrary faction Such an universall practise of Christian Nations though it be not the Ground of our Faith Yet it is apparent that it cannot want Reason for it Answer I. This will plead as much against the exceptions added in the answer to the Query and act of Levy for seing other Nations except none in the Case of necessary Defence why should we except any And if once we except any upon good and Convincing Grounds upon the same ground we ought to except farr more 2. Mr. Gillespy in his Treatise of Miscellany Questions makes mention that the City of Strasburg 1626. made a Defensive League with Zurick Berne and Basil because they were not only Neighbours but men of the same Religion And the Elector of Saxonie refused to take into Confederacy these who differed from him in the Point of the Lords supper lest such sad things should befall him as befell these in Scripture who used any means of their oun Defence This Rule was good in Thesi though in that case misapplyed Now then if they made Conscience of Choosing means of their oun defence A Confederacy with forraigners May not the same Ground lead us to a Distance with our oun Countreymen as unqualified who have nothing to commend them but that they are of the same nation which is nothing in point of Conscience 3. The Practise of other Nations that are not tender in many greater points cannot be very Convincing Especially when we Consider that the Lord hath made light to Arise in this Particular more bright than in former times God hath taken occasion of Illustrating and commending many truths unto us in this Generaration from the darkness of error and of making straight many Rules from the Crookedness of mens Practise and Walking Is not the Lord now performing the promise of purging out the Rebels from among us and them that transgresse God hath winked at former times of Ignorance but now the Lord having Cleared his mind so to us how great madness were it to forsake our oun mercy and despise the Counsel of God against our oun souls As for that Instance of our Reformers There could not have been any thing brought more prejudiciall to that Cause and more advantageous for us After they were twice beaten by the French in Leith and their Forces scattered and the leaders and Chief men of the Congregation forced to retire to Sterling JOHN KNOX preaching upon the eightieth Psalm and searching the Causes of Gods wrath against them he condescends upon this as the Chief Cause that they had received into their Counsels and forces such men as had formerly opposed the Congregation and sayes God never blest them since the DUKE had come among them See Knox Chron. 2. It cannot be shewed that ever they took in a party and faction of such men but only some few persons which though it was not altogether Justifiable yet more excusable But now the publick Resolutions hold forth a Conjunction with all the bloody murderers in the Kingdom excepting very few and these without profession of Repentance in many and without evidence of the reality of it almost in any 3. These persons were not such as had once joyned with the Congregation and relapsed and became Enemies to it but they turned to the Protestant Religion from Popery But ours is a different Case 2. It s Argued from Scripturec Three Scripture Instances are brought to Justify the present proceedings First Instance is from the practise of Gods people in the book of Judges who when for Defection from Religion they were brought under oppression yet when any Governour was raised by God for their Defence they gathered and come all out promiscuously notwithstanding a great part of them had been in the defection and yet it is not found that their Governors are reproved for this but rather sad Curses on them that came not out to the work Iudg. 5. 15 16 17 23. The second instance is from the story of the Kings very like the first when after Defection gracious Reforming Kings arose and had to do against forraigne Invasion we find them not debarring any subjects but calling them out promiscuously Neither is this laid to their Charge that they called out such and such Subjects though we may perceive by the story of the Prophets that the greater part of the body of the people were wicked c. We answer to these two Instances joyntly 1. We may by the like reason prove that which is as yet uncontroverted we know not how long That we ought at no time to make Choise of Instruments neither in case of Prosecution of the Cause and the Invasion of others Nor yet in the time when choise is to be had and so that all our former Engadgments Resolutions and proceedings in the point of purging Judicatories and Armies was superfluous and supererogatory Because we read not that the reforming Kings or Judges when ever they had an Invasive war and in the times that they had greatest plenty and multitudes of people did ever debarr any of their Subjects from that service but called them out promiscuosly Neither is this laid to their Charge though we may perceive that the greater part of the people were wicked
the Lord and his Anointed his work and his people and the power of Godlinesse which doth effectually work in the Children of disobedience 2. An Enmity against the Power of Parliament and Laws 3. An Enmity against the Union of the Kingdoms 4. An Enmity against the Power of Presbyteries and the Discipline of the Church To which are opposed A sinfull desire of breaking the bonds and casting away the Cords of the Lord and his Anoynte A desire to establish an Arbitrary Power and unlimited Monarchy A desire to Establish a Lordly Prelaticall power in the Persons of a few or to have the Government of the Church wholly dependent on the Civil Power A desire to dissolve the Union of the Kingdoms that they may be thereby weakned and less able to resist Malignant Designs against Religion and Liberties A desire to live loosly without bands in regard of personall Reformation 2. It supposeth somthing that is at best doubtfull to wit That the King hath really joyned unto the Cause of God there being small Evidences of it and many presumptions to the Contrary Especially 1. His bringing home with him into the Kingdom a number of eminent wicked and known Malignants His countenancing of and familiar conversing with such in this Nation since his coming and Correspondence with others of them abroad His deserting of the Publick Counsells of the Kingdome to joyn to a Partie of bloody and wicked men raised in Arms with his Knowledge and by his warrand 2. His not being convinced of any guilt in his Father because of his opposition to the Cause and Covenant notwithstanding of all the blood of the Lords people shed by him in that opposition For verifying wherof we appeal to the Knowledge of some Noblemen and Ministers who have occasion to know his mind and to be serious with him in this thing 3. It supposeth somthing that is of very dangerous Consequence 1. That these mens Zeal to the Cause or against it doth ebb and flow according to the Kings being against it or for it Since they follow the Cause not for it self but for the King will they not desert it when the King forsakes it Can they be accounted reall friends of the Cause who are knoun to favour it only ad nutum Principis As the Comaedian ait aio negat nego Is it not all one to follow the Cause for the King and for a mans oun Interest and advantage both are alike Extrinsick and Adventitious to the Cause both are alike Changable Eccebulus under Constantius was a precise Christian under Iulian a persecuting Apostate and then again under the next Christian Emperor became a Christian And it is like if he had outlived that Emperour till a Heathen succeeded he should have Paganized the second time 2. That very principle that is pretended to unite them to the Cause is in the self most dangerous both to the Priviledges of Parliament and Liberties of people and to our Religion beside Their principle of opposition was They conceived the way followed could not be warrantable without the Kings Consent and warrant That people might not vindicate their oun just Rights and Liberties and their Religion without the Kings Concurrence or against Him Now then the principle of their conjunction to the cause must be this Because it is now cloathed with Authoritie which it had not before and which now makes it warrantable This principle therefore includes in the bosome of it the establishing of Illimited and Absolute Power in Kings the Unlawfulness of defensive wars against Tyrannie and Oppression the Kings Negative voyce and the dependent Power of Parliaments upon his Pleasure All which are principles destructive of the Cause and our Liberties and the very characters of our Enemies from the beginning Thus they have changed their way but not their principles and are now the more dangerous that they may not be looked upon as Enemies but as friends Seing it is manifest that it is not the love of the cause that constrains them and they know it was not that principle that persuaded the King but meer Necessity contrare to his oun inclination May we not certainly expect that according to their principles they will labour to set at freedom the King whom they conceive Imprisoned and captivated by the power of necessity within the limits and bounds of a regulated Monarchie and to loose from him all these chains of Involuntary Treaties and Agreements and rigid Laws and Parliaments that he may then act in freedom and Honour according to his oun inclination and theirs both And then farewell Religion and Liberties Objection 2. The most part of these who were formerlie Malignant have now repented of that sin and make profession of their resolution to adhere to the Covenant and Cause of God and to bestow their lives and Estates in defence thereof Therefore they are not now to be esteemed Malignants Answer We would wish from our hearts that we had no answer to this Argument then should we yeeld the point in hand and yeeld it cheerfully that there is no Malignant party now in Scotland But alas that we have so much evidence convincing our consciences and persuading them to deny what is objected We acknowledge some have indeed repented and such we desire to embrace and receive with all tenderness love as Godly Christians worthy to be entrusted But yet the most part of them do still bring forth the same Malignant fruits Their ungodly and wicked practises testify to their face that they have nothing to do to take his Covenant in their mouth seing they hate to be Reformed The late rising in Arms contrare to their solemne and particular engadgments Their bearing down and reproaching the Godly and such as are of known Integrity Their studying to fill places of Trust with men formerly Enemies or Underminers Their continuing in their profane and loose walking All these are more convincing evidences of their retaining their Old principles than any extorted confessions or professions for sinister respects and ends can be probable signs of their repentance and change We desire these things to be remembred That the Engadgment was Carryed on not by Open and professed Enemies but such as had made publick profession of their repentance and were therupon admitted to trust 2. That upon consideration of the hypocrisy and instability of these men appearing in that and other particulars the Kirk and Kingdom of Scotland did take upon themselves strait Bonds and Engadgments to exclude such from Trust untill such time as they had given reall evidences of the reality of their Repentance and of abandoning their former Principles and wayes of which this Kirk was to judge Impartialie as in Gods sight 3. That it hath been confessed and preached by manie Godly Ministers and was given in by sundry in the time of the search of the Lords Controversy against the Land in Novr. last at Perth and hath been bemoaned and regrated by many of the people
there are known Rules particular and distinct without Ambiguity and seing there is such a Propension in Rulers to employ all without Difference which would undoubtedly take Advantage of any thing that seemed to look that way It is likewise manifest that the second part of the Answer relating to the Capacity of Acting is loadned with the same Inconvenience 1. There is no positive determination of the Qualifications of Persons to be intrusted as in former times it was agreed on by the Assembly and their Commissioners but that is now referred to the discretion of the Parliament Together with such Diminutive termes as gives them great Latitude to go upon Before No trust was given to such persons Now it is allowed they shal have some trust and how much is not determined nor what degree of it is prejudiciall to the Cause Which it appears the Parliaments proceedings in Nomination of Officers unquestioned by the Commission is a good Commentarie to expone that they may have any trust except to be Generall Officers 2. Our former Estalished Rule was that no persons should be Entrusted but such as are of known Integritie and have been constant friends of the Cause But how far is this diminished They who are such only recommended to be espcially taken notice of Less could not be said by any more ought to have been said by the Commission And though no such notice be taken of such by the Parliament But on the Contrare those who have been most faithfull and suffered in the late defeat at Hamiltoun They are used as Enemies worse than Malignants in former times yet there is no Testimony given against such things Quantum mutatus ab illo Coetu qui quondam fuit Before we enter upon the Chief Question We offer these manifest and known Truths to Consideration 1. The Occasion of Contriving and subscribing first the Nationall Covenant and then the Solemne League and Covenant was The designes and Practises of the Popish Prelaticall and Malignant Partie against Religion and the Work of Reformation in these Kingdoms 2. Since the Contriving and subscriving of the same it hath been the continual endeavour of that Party somtimes by Undermining and sometimes by open Opposition to undo the same and to bear down all those that clave honestly thereto and faithfully prosecute all the ends thereof 3. That there hath been these many years past and still is such a Party in all the three Kingdoms Considerable for Number Power and Policy 4. That that party hath always prosecuted their designe under a Colour of gzeal and respect to the Kings Authority and Interest 5. That that party hath always been the Authors and Abettors of much bloodshed many Miseries and sad Calamities to these Nations 6. That the People of God in these Kingdoms have taken upon themselves a most Solemne and Sacred bond of ane Oath and Covenant to Discover them and bring them to Condigne punishment 7. That it hath been one of the predominant sins of Scotland under the bond of the Covenant to Comply with them 8. That Indignation and wrath from the Lord hath been following that Party and their Designes these years past 9. That Complyances with them hath alwayes been Cursed to us of God 10. That few of that Party doe really Abandon forsake their corrupt Principles and way and joyn Cordially in the Cause and Covenant 11. That many of them doe after the Profession of their Repentance for their opposition to the Cause and Covenant of God relapse frequently into the same sin 12. That sudden receiving of many of them to Fellowship and Trust and too great Credulity in beleiving their professions hath often cost this Land very dear 13. That upon Consideration of the deep Treachery and Hypocrisie of these men and the sad Consequents following upon sudden receiving of them without Evidence of a Change after long and renewed Experience this Land renewed their obligations more strictly in the Solemne Engadgment 14. That there hath been a Designe driven these two years past to get that Partie again in Power and Trust. 15. That this designe hath been testified against by the Publick Resolutions of the Judicatories unto this time 16. That as it hath been driven at very cunningly and Actively by many Instruments and Arguments of severall sorts so hath it gained ground peece and peece untill at Length many of them are brought into the Court and to the Armie and Judicatories in the Countrey And now by the Publick Resolutions they are generally to be employed and Intrusted Thus the Designe is Accomplished But 17. These men do not satisfie themselves with some Degree of Power But endeavour to Ingross the whole power of the Kingdome into their oun hands and study to bring into Contempt and Cull out these who have been and do continue Constant in the Cause of God 18. That having power into their hands They must act according to their oun Principles and for estalishing their oun Ends. And Lastly That these Principles and Ends are destructive to the Covenant and Work of Reformation That the Employing of and Associating with the Malignant Party according as is contained in the Publick Resolutions is Sinfull and Unlawfull IF there be in the Land a Malignant Party of Power and Policy and the Exceptions Contained in the Act of Leviae doth Comprehend but few of that Party Then there needs be no more difficulty to prove that the Present Publick Resolutions and Proceedings do import ane Association and Conjunction with a Malignant Party than to gather a Conclusion from clear Premisses But that such a Conjunction is in it self sinfull and unlawfull and besides A violation of our solemne Oaths and Engadgments A backslyding from our Principles and Professions And a walking Contrare to the whole tenure and current of our former Resolutions and practises is now to be made manifest First We reason from that Constant standing and perpetuall Rule which the Lord gives concerning the modelling and Carriage of the Armies of his people in all their Wars Deut. 23. 9. When the Host goes forth against their enemies then Keep thee from everie wicked thing And after If there be among yow any man that is unclean by reason of uncleanness that Chanceth him in the night then shall he go abroad out of the Camp he shall not come within the Camp If for Ceremoniall uncleanness he was to be excluded much more for Morall as our Divines Reason from the Old Testament in the point of Excommunication and if for uncleanness not Voluntary much more for Voluntary wickednesse The Reason of all is given verse 14. for the Lord thy God walks in the midst of the Camp to deliver thee and to give up thine Enemies before thee Therfore shall thy Camp be holy that he see no unclean thing in thee and turn away from thee Even as they would expect a blessing of the Lord so ought they to keep their Camp holy as he is holy He gives
condemn and falsifie the Declarations at that time in the supposing of the Paucitie of Instruments and in the application of that Doctrine and divine truth to that time but it doth not speak any thing against the application of that truth therein contained to our time it being more manifest that we have greater necessity and less Choise of Instruments and so in greater hazard of unbelief and overlooking what is behind us 3. It is of all Considerations the most Confounding to reflect upon our former Humiliations and Fasts How often hath it been Confessed to God as the predominant Publick sin of Scotland Countenancing and Employing the Malignant Partie But when we call particalarlie to mind the first Solemne Fast after the defeat at Dumbar Astonishment takes hold on us to think that it is now defended as a Duty which but some moneths ago was Solemnly confessed as a sin the not purging of the Army the obstructing of that work and great inclinations to keep in and fetch in such Persons and the repining at and crying out against all that was done in the contrarie was then reckoned as the great Cause of Gods Wrath and his sad stroak upon us What distraction may this breed in the hearts of the people of the Land to hear that same thing Complained of as great sin to day and Commended as a necessary Duty to morrow Is not all the Land presently called to mourn for the Kings sins of which this is one the designing a Conjunction with the Malignant Party and giving them warrand to rise in Arms for the defence of the Kingdome Now how shall they be able to reconcile these in their oun minds at the same time to mourn for that as a sin in the King which they hear commended as the Duty of the Parliament To fast a day for that as the Kings sin which they must go about to morrow as their oun Duty Tell it not in Gath Publish it not in Ashkelon lest the Daughters of the Philistines rejoyce Heathens may rise in Judgment against this Generation Semperidem â—elle atque idem nolle haec demum sapientiae est If any wise man be ubique semper sibi pay idem what ought a Godly man to be 3. Reason That which is an Uncertain mean of preservation of the Kingdom and a more Certain mean of destruction of Religion is utterly unlawfull But the employing and entrusting of all men promiscuously according as is holden out in the publick Resolutions is at best an uncertain mean of the preservation of the Kingdom and is a more certain mean of the destruction of Religion Ergo It is utterly unlawfull The First Proposition cannot be denyed When any less good comes in opposition with a greater good the Pesser good in that respect becomes evil We may not endanger certainly a greater good for the probable and incertain attainment of the lesser The Second Proposition I know will be Denyed as it was denyed in the time of the Engadgment by the Committee of Estates They said the Danger of Religion was not infallibile that it might eventually fall out so but not by any Causality And thus it is pleaded now That the danger of Religion is not inevitable That the danger of the Kingdom is certain and so these being laid in the ballance together we ought to eschew a certain danger of the Kingdoms Destruction rather hazard on a probable danger of Religion But we shall clear this and confirm the reason 1. The danger of the Kingdom is indeed great but it is not so certain and inevitable in case of not employing the Malignant party because there may be some competency of Power beside Now the Delivery and preservation of the Kingdom from this danger by conjunction with that party is either improbable because we have sentenced our selves to Destruction if ever we should do such a thing again We are standing under a curse whereto we have bound over ourselves And beside God is in a speciall manner parsuing that generation and hath raised up this Enemy for their destruction so that we may with greater probability expect to partake of their plagues and to fall under our oun Curse than to be Delivered or be instruments of Deliverance to the Kingdom Or at the best it is uncertain for what is more uncertain than the event of War The battel in this sense may be said peculiarly to belong to the Lord. Now on the other hand the danger of Religion is Certain and inevitable though not simply in it self and absolutely because the Lord doth in Heaven and earth what he pleases yet with a Morall Certainty and infallibility which is often as great as Physicall certainty Suppose these men having the power of the Sword prevail will they not employ it according to their principles and for attaining their oun ends which both are destructive to Religion What is more certain than that men act and speak from the Abundance of the heart when there is no outward restraint It should be a great wonder if they who are so accustomed to doe evil should cease to doe evil when they have power and Convenience to do it Power and greatness hath Corrupted many good men shall it Convert them Can men expect other fruits from a tree than the nature of it yeelds Will one seek figs on thorns or grapes on thistles 2. We do not see what Defence it can be for the present to the Kingdom at least the godly and well affected in the Kingdom who will be as much troubled in their persons and Estates by that Party as by the Common Enemy It is known what threatnings the Countrey is filled with which vents that inveterate Malice and hatred of all the well affected in the Kingdom which they have kept within their breast of a long time and now they find opportunity of outing it It is as clear as day light that the most part of all the secluded persons looks upon these that opposed them in the Engadgment and shut them out of places of Trust and Capacity of Employment as enemies and as great Enemies as the Sectaries And that we may know what to expect when they have full power in their hand they have already so lift up their head that no Godly man can promise himself security in many places And especially the faithfull Gentlmen and people of the West who have given more proof of their Faithfullnesse to the Cause and Kingdom against the Common Enemie than any others in the Land Yet are daily suffering violence from these preservators of the Kingdom while they are sufferers under the feet of the Enemy When they have no common Enemy whom I beseech yow will they prey upon seing they do it already while they have an Enemy But it is replyed That none of the least Suspition are allowed to be in such trust and power as may be prejudiciall to Religion And that ane oath is to be taken of all which is
of England and Restitution of the King Parallel with Eccl 4. 8. Chap. 16 7. When a mans ways please the Lord he maketh even his enemies to be at peace with him Can our STATES way then please the Lord seing they cannot find the way of Peace They will not walk in it and seeing they make the Godly in the Land to fall out with them and none to be at peace but the wicked who may thereby get opportunitie to crush the Godly ver 17. The High-way of the upright is to depart from evil This is the high way only to depart from evil not Carnal policies nor advantages He thinks the stepping aside to any of these is not the high way Can then men change their way and go cross to it and keep the right way in both No the Godly have this high way and keeps it Chap. 17. ver 11. An evil man seeketh only Rebellion therefore a Cruel messenger shall be sent against him Evil men seek only Rebellion and delights in no other thing But the KING of KINGS shall send a Cruel messenger he arms men with wrath and power against them ver 13. Speaketh sadly to the English and to our State that rewarded the West Countrey evil for good ver 14. and 19. Tells us how we should advice before we begin a war and leave no mean of composing Difference and strife unassayed we did more in it than the English but not all we might have done ver 15. with Chap. 18 5. It s a dreadfull sentence against the publick Judicatories that in all their Resolutions Papers and Practises Iustifie the wicked and ungodly as honest faithfull men and condemne all approven Faithfull men that cannot go along in such Courses or were earnest to have them Repent as both Malignants and Sectaries Doe they not pronounce all Malignants friends and absolve them from the sentences and Classes they stand under And do they not put the Godly in their place They relax the punishment of the one and imputes transgression to the other and so brings them under a Law See Exod 23 7. Prov. 24 24. Isay. 5 23. and the 26. verse of this Chapter It s not good to punish Godly men who have given constant proof of their Integrity for abstaining from such a Course at least having so much appearance of evil that many distinctions will never make the multitude to believe that we are walking according to former principles because their sense observes the quite contrarie practises c. Chap. 18 ver 2. A fool hath no delight in understanding but that his heart may Discover it self Shews that if the present Cause and Course were of God and tended so much to his Glory fools or wicked men would have no such delight in it for they delight in nothing but what is agreeable to their humour to discover themselves c. Vers 3 gives the true reason why our publick judicarories and Armies are so base and contemptible why contempt and shame is powred on them because when the wicked comes then also comes contempt and with the vile man Reproach vers 13. He that answereth a Cause before he hear it it is folly and shame unto him Many pass peremptory sentence upon the honest party in the West before they hear all parties and be throughly informed and this is a folly and shame to them They hear the State and Church and what they can say for their way and indeed they seem just because they are first in with their Cause with them and they will not hear another but he that comes after will make Inquiry and discover these fallacies Vers 24. There is a friend that sticketh eloser than a brother A godly neighbour not so near in naturall bonds to us that is a surer friend than many brethren in the flesh These bonds of Countrey and Kinred should all Cede to Gods Interest See Chap. 17 17. Chap. 19 22. A mans desire is his Kindness and a poor man is better than a lyar The Godly that cannot Concurt in the publick Cause being disabled through an invincible impediment of sin lying in the way and means made use of are better friends and have more real good-will to the stablishment and peace of the Land than any ungodly man let him be never so forward in the present Course Vers 10 Pleasure and its attendants are not comely for a wicked man i. e. Foolish man much less for a servant i. e. men enthralled in their Lusts to Rule over Princes i. e. Godly men highly priviledged by God All things that are good do ill become them but worst of all to have Power and Superiority over Good men Vers 25 joyned with Chap. 21 11. Ring-leaders of wickednesse Refractory and Incorrigible persons should have been made examples to others and this would have prevented much mischief The Scripture gives ground for putting difference between the scorner and simple seducers and seduced Chap. 20 6. and Chap. 21 2. and Chap. 16 2. Most men will proclaim every one his oun goodness but a faithfull man who can find It s no great wonder that Malignants say they Repent and the State and Church say they keep the same principles for who will say any evil of himself vers 8. Magistrates should scatter away evil men with their Countenance by denying it to them looking down on them How then do our Rulers gather them Vers 3. Shews that war and strife should not be kept up but in extream necessity fools will be meddling Vers 11 Shews that the best way of Judging of men is by their Doings and fruits not strained words and confessions But these who upon a bare profession pronounce a Notour Malignant a friend having no proof of their integrity and will not have any judged such but such as judicially are debarred yet they contrary to all the testimony of works and fruits Judge and condemn honest men as Traitors though not Judicially convicted Certainly Diverse measures are an Abomination to the Lord As in vers 10. Then vers 25 Sacriledge is described and Covered perjury which is a snare to the soul that commits it to Devour that which is holy i. e. Employeth to Common use these things God hath set apart and commanded to be kept holy as our profaning of REPENTANCE and ABSOLUTION by casting such pearles to Swine and for our own Advantage making a cloak of them to bring in wicked men contrare to the very nature and Institution of the ordinance Also our prostituting of our Covenant and Cause most holy things to mentain Unholy or Common Interests Our committing his Holy things to them that will Devour them And after vows to make enquiry To dispute now that we did not bind our selves in the Case of necessity not to employ wicked men when as the ground is perpetuall and holds in all cases It shews either temerity in swearing or impiety in enquiring afterward and changing See Deut. 23 21. Then vers 26. A wise
not with such if thow either fear God or respect man for such will be sure to no Interest but their oun Their calamity shall come suddenly therefore have nothing to doe with them for who knows the Ruine of them both of them and all other wicked men or of both them and the King if wicked Also to the wise and Godly this belongs It s not good to have Respect of Persons in Judgment whither he be King or Noblman A Righteous State respects not the Person of the Prince and mighty saith Iob. But he that says to the Righteous you are wicked Sectaries and also Malignants because ye will not approve all their Resolutions and to the wicked thow art Righteous to the Malignants yow are the honest men the blessed of the Lord who did ever to this day fall under Meroz Curse Should the people approve him No Certainly him shall they Curse and the Nations abhor him or them But a blessing on them that would reprove our sins and search them out Vers 29. The Malignant party are even speaking so As the Classers and purgers did to us even so will we doe to them But God will render them according to their work Chap. 25. 2. It is the honour of Kings to search out a matter It s a Kings glory and Judges glory to search our a matter to try dissemblers before they trust them Gods glory is to Pardon Mans glory is to Administer Justice Impartially ver 4 5. shews what need there is of purging places of trust especially about the King Dross cannot be melted take what pains yow will it will not convert into a vessel and become usefull This mixed in obstructs all Equity Justice and Piety where it is The Ruler should be the Refiner to purge away this drosse and the Army or Judicatory or Kingdome is a vessell You shall never get a fined vessel for use and service till yow purge away the drosse Psal. 101. 4. Then Vers 8. we should follow peace with all men as much as is possible never to begin strife or draw the Sluse of contention But if we be wronged we should not for all that goe out hastily to strife till 1. the Justice and Equity of the Cause appear 2. that the matter wherabout we contend be of great moment a ground to found a Warr upon 3. that we first use all means of peace and aggreement possible 4. that we overmatch not our selves with these who are too strong for us See Chap. 17. 14. Lest thow be brought to that extremity that thow know not what to doe Thus Christ adviseth Luke 14. 31. I am perswaded this would plead much in Reason to yeeld security to England so be it our wrong were repaired and no more done Verse 19 shews what the employment of unfaithfull men who mean nothing less than they pretend is they fail when most is expected and hurts beside as Jobs friends Chap. 6. 15. And Verse 26 A Righteous and upright man consenting with a wicked man in sin or through fear of him not daring to do his duty turning to him and his way or dallying and flattering him in his Iniquity is like a troubled fountain is not good and profitable for Edification nor Correction having troubled the purity of his soul through the mudd of Carnall respects and Interests Corruption within is the mire the wickeds seducements are like the beasts trampling it with his foot And he is like a corrupt infected and poisoned fountain more ready to infect and draw others by his example Verse 27 A man should not seek Honour and preferrment that 's base and shamefull None of the trees longed for soveraigntie but the Bramble Chap 26. 1. As snow in summer and as rain in harvest so honour is not seemly for a fool It s as unseemly prodigious and destructive a thing to give Honours Promotions and Trust to wicked men as snow and much rain in Harvest a Reproach and punishment more becomes him than honour the reward of Goodness as ver 3 a whip rod and bridle for him to restrain him from wrong and provoke him to goodnesse ver 6. He that commits an errand or business and entrusts a wicked man with it is as unwise in so doing as if he did cut off the Messengers feet he sent he deprives himself of the means to compass it He sends a lame man to run ane errand He is punished by himself as if he had cut off his oun feet and procureth sorrow and discontent to himself as if he were compelled to drink nothing but what is contrare to his stomack ver 7. All good speeches halt and limp in evil mens mouths For there is no constancy in their mouths Within they are very rottennesse Out of the same mouth comes blessing and Cursing I am 3. 10. their very words aggree not The publick and extraordinary Crosses the private ordinary and their actions have less harmony with their words Professing they know God in works they deny him c. Ver 8 To give a mad man a weapon what els is it but to murder To bring shot to an ordinance which may do much mischief to himself and others is to be accessory to that mischief So to give honour to a fool he hath given power to them and put them in a Capacity to do evil and set them on work again to perfect their designes against good men Verse 9 As a drunken man put a thorn in his hand he can make no use of it but to hurt himself and others so wicked mens good speeches and fair professions commonly tend to some mischief these but cover their evil designes and yet the Covering is shorter than that it can hide them Verse 10 wicked Rulers look the margent grieve and molest the subjects and the means to effect this is to employ the fool and transgressor to give Offices and Countenance to evil men which may be Instruments of their Lust so Abimelech Iudg 9. 4. so Iezebel 1 Kings 21. 10. so in Neh. 8. 15. Vers 11 The dog feeling his stomack surcharged goes to the Grass as our Malignants to profess Repentance and casts up that which troubles him by a fained Confession But because there is noe change in his Nature He is inwardly stirred by his old principles to lick up that vomite to Committ and practise what he professed Repentance for yea and to profess the same he pretended sorrow for When Power is confirmed in their hand they will return to their folly Vers 17 What els is our Interposing our selves in the Kings Quarrell concerning England though we have Interest in it to endeavour it in a peacable way if he were fit for it Yet in comparison of our Kingdom and Religions fafety which may be ruined by Warr It s no such matter as belongeth to us And so it falls out we are like a man taking a Dog by the ears to hold him We have raised up many Enemies and provocked them