not with such if thow either fear God or respect man for such will be sure to no Interest but their oun Their calamity shall come suddenly therefore have nothing to doe with them for who knows the Ruine of them both of them and all other wicked men or of both them and the King if wicked Also to the wise and Godly this belongs It s not good to have Respect of Persons in Judgment whither he be King or Noblman A Righteous State respects not the Person of the Prince and mighty saith Iob. But he that says to the Righteous you are wicked Sectaries and also Malignants because ye will not approve all their Resolutions and to the wicked thow art Righteous to the Malignants yow are the honest men the blessed of the Lord who did ever to this day fall under Meroz Curse Should the people approve him No Certainly him shall they Curse and the Nations abhor him or them But a blessing on them that would reprove our sins and search them out Vers 29. The Malignant party are even speaking so As the Classers and purgers did to us even so will we doe to them But God will render them according to their work Chap. 25. 2. It is the honour of Kings to search out a matter It s a Kings glory and Judges glory to search our a matter to try dissemblers before they trust them Gods glory is to Pardon Mans glory is to Administer Justice Impartially ver 4 5. shews what need there is of purging places of trust especially about the King Dross cannot be melted take what pains yow will it will not convert into a vessel and become usefull This mixed in obstructs all Equity Justice and Piety where it is The Ruler should be the Refiner to purge away this drosse and the Army or Judicatory or Kingdome is a vessell You shall never get a fined vessel for use and service till yow purge away the drosse Psal. 101. 4. Then Vers 8. we should follow peace with all men as much as is possible never to begin strife or draw the Sluse of contention But if we be wronged we should not for all that goe out hastily to strife till 1. the Justice and Equity of the Cause appear 2. that the matter wherabout we contend be of great moment a ground to found a Warr upon 3. that we first use all means of peace and aggreement possible 4. that we overmatch not our selves with these who are too strong for us See Chap. 17. 14. Lest thow be brought to that extremity that thow know not what to doe Thus Christ adviseth Luke 14. 31. I am perswaded this would plead much in Reason to yeeld security to England so be it our wrong were repaired and no more done Verse 19 shews what the employment of unfaithfull men who mean nothing less than they pretend is they fail when most is expected and hurts beside as Jobs friends Chap. 6. 15. And Verse 26 A Righteous and upright man consenting with a wicked man in sin or through fear of him not daring to do his duty turning to him and his way or dallying and flattering him in his Iniquity is like a troubled fountain is not good and profitable for Edification nor Correction having troubled the purity of his soul through the mudd of Carnall respects and Interests Corruption within is the mire the wickeds seducements are like the beasts trampling it with his foot And he is like a corrupt infected and poisoned fountain more ready to infect and draw others by his example Verse 27 A man should not seek Honour and preferrment that 's base and shamefull None of the trees longed for soveraigntie but the Bramble Chap 26. 1. As snow in summer and as rain in harvest so honour is not seemly for a fool It s as unseemly prodigious and destructive a thing to give Honours Promotions and Trust to wicked men as snow and much rain in Harvest a Reproach and punishment more becomes him than honour the reward of Goodness as ver 3 a whip rod and bridle for him to restrain him from wrong and provoke him to goodnesse ver 6. He that commits an errand or business and entrusts a wicked man with it is as unwise in so doing as if he did cut off the Messengers feet he sent he deprives himself of the means to compass it He sends a lame man to run ane errand He is punished by himself as if he had cut off his oun feet and procureth sorrow and discontent to himself as if he were compelled to drink nothing but what is contrare to his stomack ver 7. All good speeches halt and limp in evil mens mouths For there is no constancy in their mouths Within they are very rottennesse Out of the same mouth comes blessing and Cursing I am 3. 10. their very words aggree not The publick and extraordinary Crosses the private ordinary and their actions have less harmony with their words Professing they know God in works they deny him c. Ver 8 To give a mad man a weapon what els is it but to murder To bring shot to an ordinance which may do much mischief to himself and others is to be accessory to that mischief So to give honour to a fool he hath given power to them and put them in a Capacity to do evil and set them on work again to perfect their designes against good men Verse 9 As a drunken man put a thorn in his hand he can make no use of it but to hurt himself and others so wicked mens good speeches and fair professions commonly tend to some mischief these but cover their evil designes and yet the Covering is shorter than that it can hide them Verse 10 wicked Rulers look the margent grieve and molest the subjects and the means to effect this is to employ the fool and transgressor to give Offices and Countenance to evil men which may be Instruments of their Lust so Abimelech Iudg 9. 4. so Iezebel 1 Kings 21. 10. so in Neh. 8. 15. Vers 11 The dog feeling his stomack surcharged goes to the Grass as our Malignants to profess Repentance and casts up that which troubles him by a fained Confession But because there is noe change in his Nature He is inwardly stirred by his old principles to lick up that vomite to Committ and practise what he professed Repentance for yea and to profess the same he pretended sorrow for When Power is confirmed in their hand they will return to their folly Vers 17 What els is our Interposing our selves in the Kings Quarrell concerning England though we have Interest in it to endeavour it in a peacable way if he were fit for it Yet in comparison of our Kingdom and Religions fafety which may be ruined by Warr It s no such matter as belongeth to us And so it falls out we are like a man taking a Dog by the ears to hold him We have raised up many Enemies and provocked them
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
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
to be conceived as particular binding and strict as is possible Answer 1. What a manifest receding is it from former principles that it is now conceived that all places of trust excepting some few of eminent note may be filled with secluded and debarred persons without the prejudice of Religion It is certain that most part of Officers nominated by the Parliament and Shyres are not only such of whom there is just ground of suspition but such as have been Enemies by actuall opposition to the Cause of God or known underminers thereof Can it be said in good earnest that none of whom is any suspition shall have such trust as may be prejudiciall Sure we are there are many just grounds of suspition and jealousie of Generall Persons who have Chief trust in our Armies and this the publick Judicatories are not Ignorant of 2. Oaths and Covenants are but like green Cords about Samson to bind these men Would we have them yet once again perjured Then may we tender ane oath to them Put power in their hand and then make them swear to employ it well It s as ridiculous as to give a mad man a sword and then perswade him to hurt none with it There is no more capitulation with such persons retaining their old principles than with the floods or winds These whom that SACRED BOND OF COVENANT hath not tyed what oath can bind Except yow can change their nature do not swear them to good behaviour Can a Leopard change his Spots 5. Reason That which gives great offence and scandal and layes a stumbling block in the way both of the people of the Land and our Enemies especially in the way of the Godly that is Unlawfull But the present Association and Conjunction with all persons in the Kingdom excepting a few if any is scandalous and offensive to the whole Land to the Godly especially and also to the Enemy Therefore it is unlawfull The Major is beyond all exception if we consider how peremptory CHRIST and his Apostles are in the point of offence which yet few Christians do consider We ought not only to beware of the offence of the Godly but even of wicked men even of our blaspheming Enemies Give no offence neither to the Iew nor Gentile nor to the Church of God CHRIST would not offend and scandalize his malitious Enemies The Minor is proved 1. There is great offence given to the Godly in the Kingdom by the publick Resolutions concerning that Conjunction with the Malignant Party under the Name and Notion of Subjects 1. Because it s known that the most part of them are tender in that point what fellowship they act with And this hath been Remonstrate unto the Commission and Committee of Estates from severall Synods Now the present Resolution layeth that stumbling block in their way that they cannot act in the defence of the Kingdom Because there is no way left them for the performing of that duty but that which they in their Consciences are not satisfyed with It s a sad necessity and snare that is put upon them that they cannot perform their bound duty which they are most desirous of without sin Because of the way that is taken 2. Is it not a matter of Offence and stumbling to them to be necessitated by Law to that which was their affliction The mixture that was in our Armies was their Grief And their comfort was that the Judicatories were minting at their duty to purge them But now there is no hope of attaining that all Doors is shut up by the publick Resolutions 3. It undoubtedly will weaken their hands and make their hearts faint So that they cannot pray with Affection and in Faith for a blessing upon such an Army the predominant and leading part whereof have been esteemed and is really Enemies to God and his people 4. Is it not a great Offence that any thing should proceed from the publick Judicatories that shall lay a necessity upon many Godly in the Land to suffer because they cannot in Conscience go along with it Next it scandalizeth the whole Land What may they think within themselves to see such dissonancy and disagreement between present and former Resolutions and Practises What may they judge of the inconstancy and levity of the Commission And be induced to give no respect and reverence to them in their Resolutions Is it not at least a very great appearance of evil to joyn with that Party that we did Declare and repute but some few weeks since to be wicked Enemies of Religion and the Kingdom and look hencforth on them as friends without so much as any ackowledgment of their sin had from them Shall not they be induced to put no difference between the pretious and the vile not to discern between him that fears God and him that fears him not when the publick Resolutions puts no difference Then how will it Confirm all the Malignant party in their wickednesse May they not think our Solemne vowes and Engadgments our rigid Resolutions and proceedings were but all contrived and acted out of Policy and that Interest and Advantage and not Conscience Principled them Have they not ane occasion given them to persecute all the Godly and vent their long harboured malice against these who have been most zealous for Reformation and purging of the Land Nay they are put in the Capacity that they have desired for acting all their Resolutions and accomplishing their Designes And last of all the present proceedings will not onely encourage and animate the Common Enemy but confirm them in all the Imputations and Calumnies they have loadned our Church with May they not have ground fothink that we are but driving on a politick design and does not singly aim at Gods Glory That it is not Grounds of Conscience acts us but some wordly Interest when they look upon the inconstancy and Changeableness of our way and Course which is so accommodated to occasions and times Can they think us men of Conscience that will join with all these men of blood before we will so much as speak with them It is Replyed that the Scandal is taken and not given which must not be stood upon in the Case of a necessary duty But 1. we cleared that there is no necessity of that Conjunction therefore the scandal is given seing its known before hand that it will be taken 2. There are many grounds of offence given by the present Resolutions as appears by what is said If it were no more it s a great appearance of evil It s very inductive of many evils A most fit occasion of all that 's spoken And besides it s in it self sinfull contrare to Gods Word and to our oaths 6. Reason That which makes glad all the wicked and Enemies of God in the Land and sad many if not most part of the Godly hath much appearance and evidence if not Certainty of evill is unlawfull But the publick Resolutions and proceedings are such
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