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
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
Armies till he should prove what was in him That which is said ver 12. doth not prove they were in the Camp it might be conveniently spoken of absent persons 4. It is not certain that these men were wicked and scandalous in their Conversation haters of Godlinesse and of their brethren but that they stood at distance only with Saul in the point of his Election which indeed was blame-worthy seing God had revealed his mind in it and therefore they are called men of Belial as Peter was called Satan for opposing Christs suffering Some other Scriptures are alleaged by some as Davids employing of such men c. all which are cleared in Mr. Gillespies treatise of Miscellanie Questions Quest 14. 3. It is argued from reason And. 1. That which any is oblidged to do for anothers preservation by the Law of God and Nature And which he cannot ommit without the Guilt of the others destruction that may the other Lawfully require of him to do when hee needs it and when it may be done without the undoing of a greater good But so it is that every subject is oblidged by the Law of Nature Oath and Covenants and the Law of God to endeavour to their Power the preservation of the Kingdom against unjust violence And the safety of the Kingdome stands in need of many subjects Assistance who were secluded And it may be done without undoing a greater good than is the preservation of Religion Ergo. This Argument hath an answer to it in the bosom of it 1. We shortly deny the Assumption in Relation to the two last branches both that the Kingdoms preservation stands in necessity of these mens help And that their help tends not to the undoing of a greater good seing there is no reason given to confirm these two points wherein the nerve of the business lyes we referr to a Reason of our denyal of them given page 22. Secondly It is true that the obligation to such a duty lyes upon all But that obligation is to be brought in act and exercise in an orderly and Qualifyed way else what needed any exceptions be in the Act of Levie Excommunicated persons are under the same obligation Yet the Magistrate is not actually oblidged to call such but rather to seclude them Are not all bound to come to the Sacrament who are Church members Yet many are not in a Capacity to come and so ought neither to presume to come nor be admitted are not all subjects oblidged to defend the Cause of God and to prosecute it and yet many because of their Enmity to the Cause of God are actually incapable of employment in the defence or prosecution thereof 3. The Law of Nature is above all humane Laws and Constitutions they must Cede when ever they come in opposition to it Salus populi is suprema Lex in relation to these But in Relation to the Law of God it is not so sometimes the Law of Nature must yeeld to Positive Commands of God Abraham must Sacrifice his son at Gods Command The Law of Nature obliges us to the preservation of our selves But it does not oblidge to every mean that may be found expedient to that end unless it be supposed Lawfull and approven of God Therefore the Lord in his written word doth determine what means we may use for that end and what not But 4. we conceive that the Law forbidding Association and Confederacy with known wicked and Ungodly persons is included in the Law of Nature as well as the Law that obliges us to self-preservation that is grounded on perpetuall reason as well as this Nature bids me preserve my self and Nature binds me to have one friend and foe with God The Heathens had a Notion of it they observed that Amphiaraus a wise vertuous man was therefore swallowed up in the Earth with seven men and seven Horses because he had joyned himself and associated with Tydeus Capaneus and other wicked Commanders marching to the seige of Thebe Mr. Gill Miscell Qyest Chap. 14. pag. 171. 2. The Second Reason is framed thus in Hypothesâ— Such as are excluded are a great part if not the greater part of the Remnant of the Land if rules of exclusion be extended impartially Now they having their Lives and Liberties allowed them must either in these things be ensured by the interposing of a competent Power for their Defence or else they must have Liberty to act for themselves But so it is that we cannot interpose a Competent power for their protection Ergo they must have liberty to act for themselves Nam qui dat vitam dat necessaria ad vitam We answer 1. It is not certain that such as are excluded are the greater part of the Land However it is certain that though the Rule had been kept and endeavours had been used to walk according to it yet many whom it excludes would have been taken in There is a great Difference between endeavour of Duty and attaining its perfection If the Rule had not been quite destroyed so great offence could not have been taken though it had not been strictly urged in all particulars 2. We still affirm upon evident grounds to us that there is a power Competent in the Land beside the Malignant party which may protect the Land and ensure their lives and Liberties 3. We are perswaded many of that party who have been so deeply involved in blood-guiltinesse and barbarous cruelties should neither have lives nor liberties secured to them because they ought not to be permitted to live But the not taking away so much Innocent blood from the Land by acts of Justice is the Cause that so much Innocent and pretious blood is now shed Our Rulers have pardoned that blood which God would not pardon And therefore would not pardon it to the Land because they pardoned it to the Murderers Sect. 4. That it is not Lawfull for the well affected Subjects to concurr in such an Engadgment in war and Associate with the Malignant Party SOme convinced of the unlawfulness of the publick Resolutions and proceedings in reference to the employing of the Malignant Party Yet do not find such clearness and satisfaction in their oun Consciences as to forbid the Subjects to concurr in this War and Associate with the Army so Constituted Therefore it is needfull to speak something to this point That it is unlawfull for the Subjects to Associate and joyn in arms with that Party as it is for the Parliament to employ them For these Reasons 1. The Scriptures before Cited against Associations and Confederacies with wicked and ungodly men do prove this The Command prohibiting Conjunction with them and Conversing c. is common both to Magistrates and people for the ground of it is common to both The peoples ensnaring Helping of the ungodly c. It were strange Doctrine to say that it is not Lawfull for the Parliament to Associate in War with the Malignants lest the people be ensnared And
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