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
Ergo. Or thus That which makes glad all the wicked and heightens the hopes and expectations of the Malignant Party and makes sad none almost but the Godly and discourages their spirits That proceeding from the publick Judicatories cannot be right and Lawfull But so it is that that which proceeds from the publick Judicatories makes glad all the hearts of thewicked and makes sad none almost but the Godly heightens the hopes of the Malignants and makes them say their Day is coming Lo we have seen it And discourages the Godly and makes them almost say Our hope is cut off our Glory is departed Ergo it cannot be right at least it hath a great and convincing Appearance of evil This Argument may be thought more Popular than either Philosophicall or Scripturall But such an argument the Generall Assembly 1648. made use of against the Engadgment It is no wayes imaginable how the wicked and ungodly in the Land would so insult and rejoyce in this day if they saw not some Legible Characters upon it which were agreeable to their oun Principles and Ends. The Children of God are for the most part Led by the Spirit of God and taught the way they should choose Iohn 16 13. Psal. 25 12. So that readily they do not skunner at Courses approven of God But the Children of the world being at best led by their oun carnal minds and senses and for the most part acted by a Spirit of disobedience and enmity against God they use not to rejoyce at things that do not suit with their Carnall hearts and are not engraven with the Character of that which is imprinted in their Spirits We see now that the wicked walk on every side when the vilest men are exalted And when the wicked rise the Righteous is hidden and when they bear rule the people mourneth but when Righteous men are in Authority the people do rejoyce and when the Righteous rejoyceth there is great Glorie Ps. 12. ult Prov. 28 12. and 29 2. 7. Reason That which is the accomplishment and perfecting of the Malignant designe that hath been driven on these years past especially since the unlawfull Engadgment it cannot be a Course approven of God But the present Course is the Accomplishment of that designe Ergo. That there hath been a designe for a long time driven and endeavoured both at home and abroad with much Policy and Industry by many turnings and wyndings and by Arguments of severall kinds as the exigence of the times did furnish and that the designe was to have all such Persons in Trust and Power again who had been secluded that so they might compasse their oun Ends hath not been denyed hitherto and we are perswaded no man that fears God and observes the times is ignorant of it Let the publick Papers of the treaty at Bredah and the publick papers of this Kingdom and Church at home be Consulted they bear witness for us Was not the foundation of it laid in Holland Many of them in both Nations brought home with the King contrare to publick Resolutions and by the prevailing influence of some in the State kept in the Kingdome Contrare to Publick Resolutions Was not the work of purging Judicatories and Armies obstructed The Godly discountenanced and discouraged great endeavours used to raise the Malignants in the South and in England and since the Defeat to raise all without exception in the North But when that could not be obtained by the withstanding of honest men in the State The Levies appointed which would have been a Considerable force for the defence of the Kingdom was rendred wholly ineffectuall Partly by taking moneys for men partly by raising the Malignant Party and then pretending to go against them they were pacified by an act of Indemnity the fruit and Result of all which is this present Conjunction with them and putting the power of judicatories and Armies in their hand Thus the Designe is Compleated 8. Reason That which will increase the Lords Indignation and controversie against the Land yet seven times more that is very unlawfull and unseasonable But so it is that Confederacy and Association with the people of these Abominations will increase the Lords indignation and Controversie seven times more Ergo. The Assumption was as manifest and uncontroverted as the Proposition a few moneths agoe but it is begun now to be questioned by some qui quod sciunt nesciumn quia sapiunt But we shall evince it 1. We are standing under such a sentence which we deliberately and sincerely past upon our selves in the days of our vows to God that if we did ever any more joyn with the people of these Abominations the Lord would consume us till there were no remnant And this was not done in rashnesse but in sobriety and with a Scripture president Ezra 9 12 13. 2. Our experience hath made this clear to us We never did mingle our selves among them but the Lord did pursue us with Indignation and stamped that sin as in vive Characters upon our Judgment God hath set upon that Rock that we have so oft split upon a remarkable Beacon Therefore we doe not only in our solemne Engadgments bind our selves over to a Curse in case of Relapsing but passes the sentence of great madnesse and folly on our selves Piscator ictu sapit Experience makes fools wise but it cannot cure madnesse Did not that mixture provoke God at Dumbar And is this the way to appease him to revolt more and more 3. Conjunction and Confederacy with that party doth necessarly inferr a Communion in blessings and plagues we must cast in our lot with them and have all one purse Now it hath been Confessed and Declared by this Church that God hath a notable Controversie with that Party that this enemy is in ane eminent way to bear them down and Crush them Therefore if we joyn with them we must Resolve to partake of their plagues and have that Controversie pleaded against us also It is answered that Indignation needs not be feared simply on this accompt because the means are Lawfull and necessary else if this have any force it will conclude that we should ly down and do nothing because Gods Indignation is upon the whole Land But we reply 1. Though it be true that this Enemy is the rod of Gods Indignation against the whole Land Yet it is Certain to us and hath been formerly unquestioned that they are raised up in a speciall way to execute Gods wrath on Malignants and God doth arm them with Power in a signall manner for that end Besides the Lords anger and indignation against his enemies is such as will burn and none can quench it it s of another nature than his wrath against his oun people which is a hyding of his face for a moment He corrects us in measure and judgment but leaves us not altogether unpunished But he makes ane end of other Nations Especially these that rise up to actuall enmitie
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
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
to byte us We cannot hold them long from destroying him And we provoke them more by holding them in espousing his Quarrell As Iehoshaphat joyning with Ahab We had done well to interpose our selves between the King and them to make peace but to side to one party was not well done Ver 18 19. furious and bloody men take all opportunities to hurt others especially good men and so deceiveth these imployed But they do it under a pretence as a scorner reproacheth under a pretence of sport so they under other pretences of wrongs done of the Countreys defence c. Ver 20 24 Shews the way to prevent trouble and keep peace As a contentious turbulent person would enflame a whole Countrey and put them by the ears so a person though not contentious in his oun Nature yet having many contentious Interests following him which he will not quite or committ to Gods providence as our King was O it is the destruction of a Nation to have such a person among them He hath broken the peace of two Kingdoms Verse 23 24 25 26. Burning Lips Hot and great words of Love and friendship and a wicked heart Revenging its enmitie and minding nothing less than what is spoken is Like a potsneard a drossie piece covered over with the fairding of Hypocrisy Or like a sepulchre garnished and painted he dissembles and speaks vanity and flatters Psal. 12. 3. But he laves up his wicked purposes close within him till a time of venting them Therefore when he speaks so fair and Courteously be not confident of him trust him not too farr till thow have proof of his Reality Put not thy self and thy dearest Interests into his mercy This is wisdom and not want of charity Ier. 12. 6. Micah 7. 5. Cain Ioab Iudas are proof of this It may be covered a time but not long Naturam expellas furcâ licet usque recurrat All the World shall be witnesse of it Psal. 125. So then vers 21. The Calumniator and false accuser who openly professes his hatred and malice and the flatterer that seems to be moved with love both of them produce one effect viz Ruine and Calamitie Chap 27. 3 4. A stone is heavy and the sand weighty But a fools wrath is heavyer than them both c. We see what we may expect of the enraged exasperated Malignant Party their wrath against all the Godly for their faithfull secluding and purging them out of places of trust is weighty and unsupportable like the sand of the sea It will crush them under it if God support not It s like a swelling River or a High spring-tyde it goes over all banks since the State and Church have drawn the sluce and letten it out But when it is joyned with Envy and Malice against Godliness and Piety it self who can stand before that No means can quench that heat Verse 6 faithfull mens Reproofs Remonstrances and Warnings applyed in Love and Compassion are better than an Enemies Kisses and flatteries than his oyls and oyntments is Therefore we would Pray against the one and for the other that God would smite us with the mouth of the Righteous but keep Us from the dainties of the wicked Ioabs Iudases and Achitophels Verse 8. Speaks sadly against Ministers that withdraw from their Charges so unnecessarly as a bird that wandreth too long from her nest the young sterve for Cold or famine or are made a prey so these who having no necessary Call to be els-where especially not being members of the Commission yet stay not with their flocks are guilty of their souls Ruine verse 10 O how doth this speak against the present Course of Judicatories they have forsaken their old faithfull friends when they proved ever Constant and have gone in to their wicked Countrey-mens house in the day of their Calamity But a neighbour in affection and piety is nearer than a brother in flesh and near in habitation Chap 28. 1. The wicked slee when no man pursueth But the Righteous is bold as a Lyon wicked men are now chosen for Stoutness and Courage but they have no sure foundation for it Its buts like the Rage and temerity of a mad man or drunkard But Godly men once satisfyed in grounds of Conscience about their duty would have been bold as Lyons A good Conscience would have made them bold Psal. 112. 7 8. Levit. 26. 36. Now verse 2 Behold the punishment of our sins our Governours are changed There is almost a total alteration and we are Faces about which cannot but bring Ruine to the Land especially when men of understanding and piety are shut out verse 4. with Chap 29. 27. It s a great point and Argument of declyning and forsaking the Law of God when men Praise the wicked Change their Names though they themselves be not Changed and Leave off contending with them or declaring against them and doe rather plead for them But Godly men that keep the Law Contend with discountenance them and oppose them As DAVID I hate them that hate thee and earnestly contend with them Thus they are kept from partaking with other mens sins Ver 5 It s not very likely that all the ungodly should now understand the duty of the times and discern the right way and that so many that fear God understand it not seing the Lords secret is revealed to them Psal. 25. 14. Verse 6 7. A poor man and weak means if they be of upright men are better and stronger than manie rich and strong perverters A companion of evil men and a keeper of the Law aggree not in one person the one is a honour the other a shame to all that have interest in them Vers 9. Their prayers and professions are Abomination no acceptation of those who turno away their ears from obedience to the Law who walks contrare to it Vers 10. These Cunning and crafty men that have enticed some Godly men and led them on in the present Course shall themselves smart for it when the Godly seduced shall see good things after all this Verse 12 When wicked men have Power and Trust Good men hide and Retire themselves from such a Congregation or Assembly of the wicked See Chap. 10 10 11. Should we thus choose our oun Plague Tyranny Oppression Calamity and Misery and cast away our oun glorie Then vers 13. Repentance requires true and Ingenuous Confession and real forsaking If both these joyn not it s but a Covering and hyding of sin If a man confess and yet walk and Continue in them he is but using his Confession as a Covering to retain his sins and such shall not find mercy of God or prosper before men Vers 14 It s not so despisable a thing to fear alway and to be very jealous of sin as it is now made It s counted a reproach to have any scruples at the prelent Course But happie is he that abstaineth from all appearance of evil But he that emboldneth himself
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
under the best Kings Therefore we may lawfully employ any Subjects of the Kingdom in any of our wars And we may look upon all indifferently without any discerning of Persons that fear God and them that fear him not as in good Capacity to be entrusted Even when otherwise we have Choise of good Instruments Certainly it follows by parity of Reason for if yow conclude that from the calling forth all promiscuously and no reproof given for it in the Case of necessary defence then we may conclude from the calling forth of all promiscuously and in the Case of an Invasive War and no reproof Recorded that neither in such a Case is it sinfull to make no difference and that with stronger Reason Because it being more easie in such a Case to Choose instruments and no necessity pleading for it if it had been sinfull the Prophets would have rather reproved it than rebuked them for using such means in a Case of necessity 2. We may argue after that manner that in the Case of necessary Just Defence there should be no exceptions made at all of any persons because we read not that the Judges or Kings Debarred any Subjects neither that they were rebuked for so doing Therefore the Instances militate as much against the exceptions added in the Answer to the Query as against us unless it be said that there was no such persons among that people which were as groundlesse rashness as to say that they gave all evidence of Repentance 3. Seing the Judges and the Reforming Kings of Judah were so accurrate and exact in cleaving to the Law of God and walking according to it in all other things it were more Charitable and Christian Judgment to say that since they are not reproved for any fault in this particular that they were also exact to walk according to the Rule Deut. 23. in so great a point as this 4. Mens Practise is often lame and Crooked and therefore must be examined according to the Rule but it were not fair dealing to accommodate the Rule to mens practice Seing then we have so clear and perfect a Rule Deut. 23. which must Judge both their practice and ours We see not how their Practice can be obtruded as a rule upon us which it self must be examined according to a Common and Generall Rule If it be not according to that Law we hold it to be sinfull in it self and so no president for us albeit the PROPHETS did not reprove it in express and particular terms as they did not reprove MAN-STEALING c. Yet they rebuked it by Consequence in as farr as they rebuked the Kings for Association with wicked Israelites which is condemned upon grounds Common to this very Case in hand 5. We see not any ground for such promiscuous calling forth of the people by the Judges Baraks business as that of Iepthah and Gideon were done by no great multitudes of People but a few Choise men 6. As the oppression was heavy and Continued long so the repentance of the people was Solemne and their deliverance a fruit of this 7. Their Case and ours is very different None of Israel or Judah did fight against the Profession of the true Religion and shed the blood of their fellow-subjects who were for the Defence of the same Israel in the dayes of the Iudges and Iudah in the time of the Reforming Kings was not Divided the one half against the other upon opposition and Defence of the true Religion And the better part after many experiences of the treachery and enmity of the most of the worst part Solemnly engadged to God not to admitt them to Employment and trust but upon real evidence of Repentance of which they should Judge as in the sight of God And last of all did ever Israel or Iudah in the days of their Judges and Reforming Kings admitt into their Armies a party and faction of such as had given no reall evidence of their Abandoning their former Course and such a party as had been long studying to get the Power of Armies and Judicatories in their oun hands for attaining their oun ends But all these are in our Case The 3d Instance from scripture is from 1 Sam. 11. Which is aleadged to be a clear practise and stamped with divine approbation In the Case of Iabesh-Gilead besieged by a forraigne Enemie Saul Commands all to come forth for defence of their brethren under pain of a severe Civil Censure Now what Saul did in this business the spirit of God is said to act him to it and what the people did was from the fear of God making them obey the King And then Samuel in this acting concurrs joyntly and makes no opposition and last of all the people came forth as one man and yet Cap. 10. 27. many men of Belial were among them who Malignantly opposed Sauls Government contrare to Gods revealed will To which we answer 1. The stamp of divine approbation is not apparent to us success doth not prove it neither the spirit coming on Saul not the fear of God falling on the people will import a divine approbation of all was done in the manadging that War That motion of the spirit is no sanctifying motion But a Common though extraordinary impulse of Sauls spirit to the present work which doubtless was in the King of Babylon whom God raised up fitted and sent for the destruction of many nations Albeit that work in his hand was iniquity That fear of God that fell upon the people was but a fear of the King Imprinted by God and it is more peculiarly attributed to God because the people did despise him and contemn him which makes their reverence and fear to be a more extraordinary thing upon a sudden Then Samuel not opposing the Course in hand doth no more import his approbation of all was done in it than his not reproving the men of Bolial doth prove that he approved of their opposition 2. It doth not appear that the men of Belial were a great faction and party there is somthing in the 12. ver speaks against it It is not like the people would put a faction and party to death 3. Neither doth it appear that they were in the Army for that which is said that all the people came out as one man doth only import that the body and generality of them came forth and that it was a wonder so many came forth so suddenly at the Command of the King who was but mean and abject in their eyes It is certaine that all sensible Persons were not present because the whole Army being numbred ver 8. was but 330000. And who will say there was no moe men in Israel when they had 600000 such and above before their coming into the Land seing then many have stayed at home it is most probable that these men of Belial would not come seing they despised Sauls mean and Low condition in their heart and thought him unfitt to Lead their