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
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
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
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