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
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
not such a strict Rule for the Competency of Number as for the Qualifications of the Persons as being the Principall thing Therfore the present Conjunction with so many ungodly and wicked men that have formerly declared themselves Enemies to God and his people and to this day give no evidence to the contrary is sinfull and unlawfull 2. The Lord hath frequently in scripture declared his dislike and hatred of such Associations and Conjunctions The Scriptures cited in the Generall Assemblies Declaration in the year 1648. against the Engadgment are sufficient proof of this We shall take the Argument as it is formed by the Commissioners of that Assembly In their Answer to the Observations of the Committee of Estates upon the Assemblies Declaration Pag. 7. Every Engadgment in War that is pretended to be for Religion and hath in it a Confederacie Association with wicked men enemies of True Religion is sinfull and unlawfull But the present Engadgment in War as it is held forth in the Publick Resolutions is pretended to be for Religion and yet hath in it a Confederacy and Conjunction with wicked men and Enemies of True Religion Ergo. The second Proposition is evident from the two first Sections The first Proposition is proved from these Scriptures forementioned God forbade Conjunctions and Confederacies with the Enemies of his Cause and people Not only the Canaanites Exod. 34. 12. 15. Deut. 7. 2. and other Heathens Such was Asa his Covenant with Benhadad 2. Chron. 16. to verse 10. Ahaz his Confederacy with the King of Assyria 2 Kings 16. 7 10. 2 Chron. 18. 16. But also with wicked men of the seed of Abraham as Iehoshaphats with Ahab 2 Chron 18. 3. And Ahab King of Israel said unto Iehoshaphat King of Iudah with thow go with me to Ramoth-Gilead And he Answered him I am as thow art and my people as thy people and we will be with thee in the war Compared with Chap. 19. 2. And Iehu the son of Hanani the Seer went out to meet him and said to King Iehoshaphat Shouldst thow help the ungodly and Love them that hate the Lord therefore is wrath upon thee from before the Lord. And with Ahaziah 2 Chron. 20. 35. And after this did Iehosbaphat King of Iudah joyn himself with Abaziah King of Israel who did very wickedly Which being reproved for he would not again joyn with Ahaziah 1 Kings 22. 49. Then said Ahaziah the Son of Ahab unto Iehoshaphat Let my servants go with thy servants in the ships But Iehoshaphat would not And then Amaziah's Association with 100000 of Israel 2 Chron. 25. 7 8 9 10. But there came a man of God to him saying O King Let not the Armie of Israel go with thee for the Lord is not with Israel to wit with all the Children of Ephraim ver 8. But if thow will go do it be strong for the battel God shall make thee fall before the Enemy for God hath power to help and to Cast down ver 9. And Amaziah said to the man of God But what shall we do for the hundred talents which I have given to the Army of Israel And the man of God answered The Lord is able to give thee much more than this ver 10. Then Amaziah separated them to wit the Army that was come to him out of Ephraim to go home again Wherfore their anger was greatly Kindled against Iudah and they returned home in great anger The sin and danger of such Associations may further appear from Isay 8. 12 13. Say ye not A Confederacy to all them to whom this people shall say A Confederacy neither fear ye their fear nor be afraid ver 13. Sanctifie the Lord of Hosts himself and let Him be your fear and let him be your dread Jer. 2. 18. And now what hast thow to do in the way of Assyria to drink the Waters of the River Psal. 106. 35. But were mingled among the Heathen and learned their works Hosea 5. 13. When Ephraim saw his sicknesse and Iudah saw his wound then went Ephraim to the Assyrian and sent to King Iareb Yet could be not heal yow nor cure yow of your wound and Chap. 7. 8 11. Ephraim he hath mixed himself among the people Ephraim is a cake not turned ver 11. Ephraim also is like a silly dove without heart they call to Egypt they go to Assyria 2 Cor. 6. 14 15. Be ye not unequally yoked together with unbelievers for what fellowship hath righteouness with unrighteousness and what Communion hath Light with darknesse ver 15. And what Concord hath Christ with Belial or what part hath he that believeth with an Infidel And if we should esteem Gods enemies our enemies and hate them with perfect hatred how can we then joyn with them as friends Psal. 139. 21. The Committee of Estates at that time endeavoured to elude the strength of these Scriptures and vindicate their Engadgment from the falling within the Compasse of them But the Commission of the Assembly that year took the mask off their evasions Would to God we had no other Party to deal with now It was the evil and Complaint of that time that Church and State was divided But what ane evil time are we now fallen into that the union of these in this point is the complaint of many of the Godly The Commission in their Letter to Sterling Presbyterie sets up the Committees answer in a new dresse and holds it out for satisfaction to our Consciences All that is answered may be reduced to three or four heads 1. There is made a great difference between ane Invasive and Defensive War as if in the one Choise of Instruments ought to be sought but in the case of Just and necessary defence all subjects may be Imployed To which we answer 1. That the Scriptures cited conclude most expresly against Conjunctions of that Kind in defensive Wars Such was Asa's Covenant such was Ahaz his Confedracie Was not the reproofs of the Prophets directed particularly against the peoples seeking of help from Egypt and Assyria in the Case of their oun Just and necessary defence Ier. 2. 18. Hosea 5. 13. and 7. 8. 11. Isay 8. 12 13. 2 Chron. 16. to ver 10. 2. The Law and Rule given Deut. 23. is Generall regulating all their Wars whether Defensive or Offensive and it is strange that any should imagine such a difference where the Law makes none nay when the ground of the Law is Morall and Generall equally respecting all Wars Is there any Ground of Conscience why wicked persons may not be kept in the camp when we invade others and yet these may be employed and entrusted when we defend our selves If there be any Reason to preferr the one to the other in this point we conceive Defensive War should have the preference Because when the Lord brings upon us injust invasion he is ordinarly pursuing a Controversie against us and therfore we ought to be most tender and circumspect that
AN USEFULL Case of CONSCIENCE Learnedly and Accuratly Discussed and Resolved Concerning Associations and Confederacies with Idolaters Infidels Hereticks Malignants or any other knoun Enemies of Truth and Godlinesse BY M r. HUGH BINNING Sometime Professor of Philosophie in the Universitie of Glasgow thereafter Minister of Gods Word at Goven Usefull for these times And therefore published for the benefit of all those who desire to know or retain the sworn to Principles of the sometimes famous Church of Christ in SCOTLAND Printed in the Year M.DCXCIII That the Present Publick RESOLUTIONS And Proceedings do Import a Conjunction with the MALIGNANT PARTY In the Kingdome and of the Sin Danger and Scandal of that way Sect. 1. That there is a Malignant Party still in the Kingdom IN the Entry to this businesse the Importunity of not a few makes it needfull to speak somwhat to a Question which unto this time hath been unquestioned as beyond all exception That is Whether there be yet in Scotland a Malignant Partie Or Whether there be at this time any Partie who may and ought in Reason and Christian prudence be reputed and looked upon as Malignants and disaffected to the Covenanted Cause of God It seems the more needfull to speak somwhat of this First Because some Ministers are become slack and silent in this point as if now there were no need of Watchfullness and Warning against any such partie 2. Because the expressions of many of the people of the Land run that way that there are now no Malignants in Scotland and that it is but a few Factious Ministers that will still keep up these names that they may more easily with others of their oun stamp weaken and divide the Kingdome for carrying on of their oun ends 3. Because the Inclinations and Resolutions of the Publick Judicatories in reference to most of the Party who carryed that name doth clearly import that they do think they are no more to be looked upon as Malignants as appears from severall of their papers especially the Letter written for satisfaction to the Presbytery of Sterling And therfore this must be laid down as the Foundation of what follows That there is still in the Land not only a few persons but a Party considerable for Number Power and Policy who are Malignant and dissaffected to the Covenant and Cause of God We would joyn heartily in the desire of many that these and other such like Odious names of different parties and factions were taken away But we cannot joyn in the Reasons of this desire which are ordinarly given We wish the name Malignant were Obsolete and antiquate if so be the thing it self which is such a root of bitternesse were extirpated out of the Church yea though the thing it self remained if men would hate it for it self and account it more odious and hatefull than the name imports we would be glad it were no more heard of Because we find this prejudice by all such Appropriated Names that People generally Looks upon that which goes under that name as the only sin and as if there were not that root of bitterness in all which it grows out of in any and so conceive themselves good Christians if they fall not under that hatefull Appellation of Malignants But seing this bitter fruit of Enmity against Godliness and the Godly comes to more ripeness and maturity in many of this Generation than in others who yet are unconverted And seing it hath been the Custome of the Church of God in all Generations to discriminate many more Ungodly and knoun haters of Godliness and his people from the common sort of naturall people and to comprehend them under these names of Wicked of Malignant of Enemies as may appear in the old Testament especially in the Psalms And more especially in our days that name hath been appropriated to such who have declared themselves in their words or Actions to be haters of Godlinesse and the power thereof and his People Or have arisen to the height of Actuall Opposition against these we cannot be blamed for using such a name still for distinctions sake We proceed to some Reasons 1. The constant and Continued Proceedings of the Generall Assembly and their Commissioners for many years past unto this day There is not almost any of their Warnings Declarations or Remonstrances which doth not Assert this and warn against it and that not only before the Kings home coming and taking of the Covenant but also since that time as is evident by the Declaration emitted by the Commission in Iuly Last the Declaration of the Assembly it self a litle after by the Declaration emitted at Sterling since the defeat at Dumbar the Causes of the Fast upon that defeat the Remonstrance to the King at Perth after his escape together with the Remonstrance given in by them to the Parliament All which doe clearly hold forth this Truth 2. Take Christs Rule By their fruits ye shall know them There is a great Party in the Land that adhere to Malignant Principles bring forth Malignant fruits and tread Malignant Paths As may appear in these instances 1. A great many of these who have been formerly engadged in such Courses and under Church Censures did lately Conjoyne together and rise in Arms and drew away the King from the Publick Counsels of the Kingdom and refused to Lay down Arms till they got Conditions agreeable to their mind which Course of theirs was justly declared by the Commission to carry upon it the stamp of Malignancie in an Eminent way 2. The seeking to promove and Establish an Arbitrarie Power in the Person of the King as it hath been still the Endeavour of the Malignant Party so it hath been alwayes taken by the Kirk of Scotland as one of their Characters and that there is a Party now in Scotland who still hold that Principle and drive this Designe of Arbitrary Power is evident First Because these same men who were Lately in Arms did not only take up Arms upon the Kings simple Warrant and without the Knowledge and contrare to the mind of the Committee of Estates But also received the Act of Indemnity and laid down Arms in obedience to the Kings Majesty without so much as mentioning or Acknowledging the Committee of Estates as it is to be seen in a Paper Subscrived by them and in the Remonstrance of the Commission of the Generall Assembly dated at Perth Novr. 29. 1650. The words whereof are these Your Lordships would Likewise Consider Whether it doth not Encroach upon the present Constitution of Goverment of this Kingdom and will not Involve your Lordships in the Guilt of these mens Sin if You shall accept upon their Laying doun of Arms Meerly upon the Profession of Obedience to the Kings Command without any expression of their respect and obedience to the Committee of Estates or any Acknowledgment of their sin and Offence which we hope you will look upon as a most Unnaturall and unseasonable
rending of the Kingdom in the tyme of this heavy Oppression by a common Enemy and exposing the Kingdom to all misery and ruine 2. It may be remembred that in the first Modell of the Aggreement which was made at Bredah that clause which doth concern the determining of Civil matters in the Intervall of Parliament by such as are Authorized by Parliament for that effect and the Kings Majesty hearkening to their Advice was wholly left out And any who are aquainted with expressions and Inclinations of sundry Great Ones in the Land are not ignorant of their dislyke of a Committee of Estates and their desire to have the Administration of Matters in the Intervall of Parliament wholly devolved upon the Kings Councell And the same spirit that would draw businesse from the Committee to a Cabinet Councell would at last draw them from the Parliament it self Because that is also if not more crossing to private Interests and designes than a Committee of Estates 3 Instance There is a Party in the Land who as in their hearts they do envy and in their tongues doe Traduce men that have been stedfast and faithfull in the Covenant and Cause of God so do they Endeavour to the utmost of their power to bring them into Disgrace and Contempt and to get them removed from Power and Trust And upon the other side study with no lesse diligence to get places of Power and Trust in the Army and elswhere filled with such as either have been open enemies or secret underminers 4 Instance Be there not many who oppose the Kingdom of Jesus Christ and Work of Reformation not only by holding up that old Calumny of Malignants concerning the seditious and factious humor of Ministers and their stretching of themselves beyond their lyne and by mocking all faithfull and free preaching of the Word and by bearing down the power of Godlinesse deriding and hating all the lovers and followers thereof by being impatient of the discipline and Censures of the Church But also looking upon the Government of the Church with ane evil eye And strongly enclyning some of them that Church Government be put in the hands of a few Prelates most of them that it may be wholly devolved upon the Civil Government 5. Instance There is still a party in the Land that endeavour to have the state of the Question altered and to have Religion left out of the same That it being stated upon Civil Interest they may take to themselves a greater Latitude in their way of carrying on business This was holden forth to be the designe of the Malignant Party in the year 1648. as appears in the Declaration of the Commission that year in March and there was a Necessary and Seasonable Warning given against it by the Commission in their Declaration of the date July 1650. 3. Reason Besides these who are Excommunicated there be yet in the Land a Considerable number of persons of Chief note who do still ly under Censures of the Church some because of their Accession to the late Unlaufull Engadgment others because of their Accession to the late Course of Rebellion about the time of the Kings escape from Perth beside many others of less Note 4. We suppose that it is most certain and unquestionable that there was lately a Malignant Party and faction in the Land very numerous and powerfull How many men of blood Murderers of their brethren as unnaturall and barbarous as the Irishes they once joyned with against their Countrey How many have watched all opportunities for troubling the peace of the Kingdom and rejoyced in the day of its Calamity How many were the Oppressors of these who Called on the Lords Name in the time of the Engadgment What multitudes of profane and Ungodly mockers of all Godlinesse and Haters and Persecuters of the Godly suarming every where If this be of truth as it is indeed We may say who hath heard such a thing Who hath seen such a thing Shall a Nation be born at once And have they so soon Learned to doe well who have been so accustomed to doe evil When did this Catholick Conversion fall out and by what means Hath the act of Indemnity and Pardon such Influence to Justify these men from all their Butcheries and Barbarous Cruelties The adding of three Thousand to the Church in one day was miraculous in the days of miracles But Behold a greater miracle than that in the days when miracles are ceased many Thousands added to the Church of the friends of the Cause of God in one day and that not by preaching which is the power of God unto Savation Not by spirituall weapons which are mighty through God But by the Carnall weapon of ane Act of Indemnity and the example of one Man the Kings Conjunction in the Cause which at the best hath not such evidence of reality as to convince any and change their mind Sad experience and the Constant Testimony of the Church of Scotland proves that Malignancy is a weed that hath deeper and stronger roots than to be plucked up so easily and that though there be some yet they be but few in the Land who have been once engadged in that way that have really and indeed abandoned and come off the same The point shall more appear by taking off objections that are made to the Contrary It is objected 1. That these who were formerly esteemed Malignants did oppose the work of God because they could not be perswaded in Conscience That the Covenant and Cause were Contrived and Carryed on in a Warrantable way those who were most instrumentall in it seeming to them not only to act without Authority but against Authority But so it is that the King hath now joined in the Covenant and added his Authority to it and therfore it needs not be feared that these men will any more oppose it Nay it may be expected they will no lesse Zealously promove the ends thereof than they did formerly oppose the same Answer This Argument supposeth some things that are false some things at best doubtfull and some things dangerous It supposeth Tuo falsities 1. That it was a ground and principle of Conscience and respect to the Kings Authority that made these men to oppose the Covenant and 〈◊〉 of Reformation If it was the Conscience and Conviction of the Unwarrantablness of it for the want of Authority that stirred them up to oppose the Covenant and Cause Then why did they subscrive it and joyn in the defence of the same against the King 2. It supposeth that the only ground why they did oppose and undermine the same was because the King was of a Contrary mind and refused to joyn in the Covenant and Ratify the same by his Authority which also is false for there were severall other Grounds and Causes of so doing besides this We shall name a few leaving the rest to a further scrutinie 1. The Naturall enmity that is in the hearts of all men against
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
such Associations are condemned is more generall and comprehensive Iehoshaphat was reproved for joyning with Ahab because he was ungodly and hated the Lord which is properly in our terms because he was a Malignant and profane man It were a strange mocking of Scripture to Restrict Ungodliness in that place to the sin of Idolatry Confederacie with the Canaanites and other Nations was forbidden on this ground that the people be not ensnared and learn not their works Now is not the Company of and Communion with ungodly men of the same generall profession but mockers and haters of the power thereof as infectious and ensnaring Nay it s more apt to ensnare because of the profession Paul would have as much distance kept with a brother walking Unorderly as a Pagan for such a one as walks contrary to their profession of the true Religion do evidence more ungodliness and wickednesse than a ignorant and superstitious Papist that walks precisely according to his profession There is some Principle of Conscience stirring in the one but it s seared in the other with an hot iron God ranks such who are Uncircumcised in heart with the uncircumcised in flesh Ought not his people to do so to 3. The Rule of modelling Armies and purging the Camp is most Comprehensive Deut. 23. Not only of Idolaters and Forraigners but every wicked thing and Unclean thing was to be removed out of the Camp Now seing these Examples are transgressions of this Law what reason is there to make the only ground of reproving and condemning of them to be because Idolaters were Associated with as if any other might be joyned with that is not an Idolater 4. That Reason against Amaziah's Conjunction with Israel is wrested by some expounding it thus God is not with them is not understood in regard of a state of grace as appears nor in regard of Gods prospering providence because he was often with them in that Regard but it must be understood in regard of an Idolatrous profession But we reply that it is true it is not understood in regard of a state of grace nor simply in regard of his prospering Providence But Ut plurimum the Lord for the most part crossing them till they were cutt off from being a Nation But especially it is to be meant in regard of a Course opposite to God according as the Lord speaks 2 Chron. 15 2. The Lord is with you while ye be with him but if ye forsake him he will forsake you If any will restrict this to Idolatry he hath no ground from Scripture for such a Limitation but being engadged in the business he wrests the Scriptures to his oun destruction Sure we are there are many palpable forsakings of God and Gods forsaking of men beside Idolatry and false worship 5. That which is said That God did not Command Amaziah to dismisse any of his oun Subjects Either it makes nor much to the present business or els it strikes against the Law of God it self that Commanded such strict purging of the Camp From whom I pray you Certainly from wicked Israelites from wicked Countrey men Therefore if there was any such among the men of Iudah he ought to have put them out of the Army as well as the Israelites Nay the Command of dismissing the Israelites was really and upon the Matter a Command to Purge his Camp of all that was of the stamp of the Israelites It is strange that the Civil difference of strangers and Citizens should make such Difference in the point of Conscience Ought we not to hate the Lords enemies with a perfect hatred not as English-men not as strangers but as Enemies Levi knew not his brother this was his honour but many now for respect to their brethren know not God It is the Moral Quality that the Law of God respects without respect of Persons and Countreys To be a Citizen if not qualified doth no more plead for employment in foro Conscientiae and before God than to be a stranger and qualified doth impede trust and employment in foro Conscientiae and before God 5. It may be Answered and it is by some That these Scriptures plead that there should be no Conjunction with wicked men in a Quarrell of Religion but seing our present business is the Defence of the Kingdome all subjects as subjects stand in Capacity of employment for that end though in reference to the defence of Religion there must be a choise Answer 1. The Commission have vindicated themselves in a letter to Sterling Presbytery from that Imputation that it is said they state the Quarrell and Cause meerly upon Civil things in the Answer to the Parliaments Querie But Certainly there is just ground given to these that are watching for any such thing to state the Cause so because they do contrare to all former Custom and Practise mention the Defence of the Kingdom only as it had been of purpose to make the employing of all members of the body or subjects of the Kingdom for its defence more Plausible But we answer to the point The Associations and Conjunctions that are Condemned in the cited Scriptures are some of them for Civil Quarrells so far as we know some of them in the point of just and necessary Defence of the Kingdom and yet that doth not Justifie them 2. The Rule given them Deut. 23. was regulating all their wars and clearly holds forth that all subjects as subjects and members of the Politick body though as such there is an obligation lying on them to Defend the whole yet they are not in actuall and nearest Capacity to the performance of the Duty if they be wicked and unclean And the reason is because the Lord would have the Wars of his People his oun wars and all that they do to his Glory Num. 21 14. 2. Chron. 20 15. Col. 3 17. More especially such solemne undertakings there ought to be a difference between his people acting for Self-defence and other Nations 3. Although the Defence of the Kingdom and Defence of the Cause be Different in themselves yet are they Unseparable Whoever is entrusted with the Defence of the Kingdome really and de facto he is to ipso entrusted with the defence of the Cause Therefore the People of God who ought alwise to have Religion first in their eye ought especially in raising Forces for self-preservation levell at Religion and direct the Choise of Instruments in Relation to that Mark that they destroy not Christians while they save Subjects and preserve our bodies to destroy our souls 3. Reason That which is dissonant from and contrare unto all our former Resolutions and Proceedings Oaths and Engadgments Confessions and Humiliations must needs be most Unlawfull or they themselves as to that point were Unlawfull But the present Resolutions and proceedings are dissonant from and contrare to all these Ergo. Either our Present or our former Resolutions and Practises were Unlawfull either we were wrong before or we
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
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 will not Question any thing makes for advantage falls into mischief Vers 15 17 Shews the Lamentable Condition of a people under wicked Rulers they are beasts and not men towards the people especially towards the best Dam. 7 4 5. Zep. 3 3. vers 17. How doth that aggree with our sparing of bloody men of our solliciting for their Impunity of our pardoning them Are they not by the appointment of Gods Law ordained for destruction and hast to it Should any then stay them should they not then far less employ them And vers 24. If it be so heinous to take our Fathers goods upon this pretence because they are our oun how much more sacriledge is it to rob God of his Interests and give over his money to bankrupts and say it s no transgression to rob the Land of its Defence and make them naked as Ahaz his confederacy did Certainly it is murther vers 28. and Chap. 29 2. and 11 12. and 28 28 are to one purpose We have forsaken our oun mercy and wronged our oun souls and destroyed our selves in choosing our oun Judgment and making our oun Red to beat us withall Chap. 29 1. We being so often reproved by his word and providence for the sin of Association with the wicked and being so lately punished for it and having so lately reproved our selves for it in our Declarations and Fasts yet to harden our necks What can we expect but utter destruction and that without Remedie as we sentenced our selves Ezra 9 13. and 14 13. Isay. 30 13 14. Shall not this Iniquity be to us abreach ready to fall even this Iniquity of going down to Egypt for help c. Then vers 6. There is a snare to entrap thy feet in the sins of the wicked if thow be joyned with them thow cannot well escape Vers 8. Wicked Prophane contemners of God and his people bring ruine on a City or Commonalitie they set it on fire and blows it up But Godly men pacify wrath turn away Judgments and purge all from provocations which is the only means to turn it away Vers 16 Shews when wicked men gather together and grow in State and power they grow worse and sin with greater boldness And transgression then overflows the Land tanquam ruptis repagulis There is no obstacle see Psal. 12. And vers 24 shews He that is partner and fellow-receiver with a thief or conceals such offenders endangers his oun destruction and he that stays with and Associates with wicked men must hear cursing aed cannot bewray it he will see many Abominations that though he would he cannot remedie Vers 25. Fear of man and of the Lands danger hath brought many into a snare to run from the Lord to an Arm of flesh but he that trusts in the Lord shall be safe Vers 27. Here is the deadly enmitie between the two feeds they cannot reconcile well see vers 10. and Chap. 21 3. It s no wonder the Godly Abominate such men who are Gods enemies and the Lands plague Chap. 30 11 14. Descrives the Malignant party who make nothing of the Godly Magistrates or their mother Church and Land but Curse Maligne Oppose as much as they could and are Oppressours monstrous Tyrants Mankind-beasts or beastly men the Subject of their Crueltie is the Godly afflicted man they eat up all and will not leave the bones As the Propher complains I ly among men whose teeth are as spears and arrows and their tongue as a sharp sword And then vers 12 13 20. Descrives our Enemies the Invaders They think themselves Godly and Righteous yet are not purged from their filthinesse They are given up to strong delusions to believe lies and there is no lie greater than this that they are a Godly Party in a Godly Cause and way They wipe their mouth after all their bloodshed and sayes I have done no evil They wash their hands as Pilate as if they were free of the blood of these Just men whose fouls cry under the Altar Vers 21 22 23. It is a burthen to the world and a plague to mankind when servants unworthy men and persons unfit for high places are set in Authority and when wicked men have their desire of plenty and honour Chap. 19 10. And when an odious woman or men of hatefull Vitious dispositions comes to preferment and are espoused by a State Nought they were while alone but worse now when they have crept into the bed and bosome of the State Her Roots was nought before but now she is planted in rank mould and will shoot forth her unsavoury branches and blossoms And when Handmaids kept in a servile estate because of their disposition and quality get their Masters ushered out and they become Heirs at least possessors of the Inheritance or Trust. Vers 33 Shews how necessarly war and Contention follow upon unnecessary provocations by word or deed such as we have given many to England though indeed they have given moe And lastly Chap. 31 20 26 31. Shews how word and work should go together and men should be esteemed and praised according to their works and fruit of their hands FINIS