are not right now The second Proposition may be made manifest from 1. The present Resolutions are contrare to the Solemne League and Covenant in the fourth Article and the sixth To the fourth Because we put power in the hands of a Malignant Party power of the sword which is inconsistent in the oun nature of it with either actuall punishing of them or endeavoring to bring them to punishment Unless it be intended to bring them all forth and expose them to the slaughter for a Sacrifice for the Land which may be the Lords mind indeed howbeit they know not his thoughts And to the sixth Article Because its a declyning to the contrary Party even that party against whom the Covenant was at the making expresly contrived And as the Declaration of the Generall Assembly 1648. hath it It s a joyning with one enemy to beat another with a black Devil to beat a white It is most Ingenuously answered that the present Resolutions are not contrare to the Covenant Because such as are descrived in the Covenant are not allowed to be employed meaning that these men are not now Malignants What needs men make such a Compasse to Justifie the Publick Resolutions seing there is so easy and ready a way straight at hand This one answer might take off all the Arguments made against them that there is no Malignant party now which is the foundation that being removed all the building must fall to the ground But we have in the First article evinced that which had been scandalous to have proved if it had not been Questioned If it were indeed true that no Malignants are allowed to be employed what needed the Commission in their Letter to Sterling Presbytery take so much pains from Scripture and Reason to justify the present Resolutions when the clearing of that one point had cleared all As for the Declaration of the Assembly Anno 1648. It is answered that none are to be employed that continue natourly in the Courses of Malignancy which was done that year Wheras the Malignant Party that was then Associated with would have engadged to be faithfull to all the ends of the Covenant many of them were such as had been in Covenant and made shew of their repentance for their defection from it and so there is no difference in this particular 2. The solemne Acknowledgment of Publick sins is so clear and peremptory in this that it makes us tremble to think on it Pag. 6 Should we again break his Commandments and Covenant by joyning any more in Affinity with the people of these Abominations and take in our bosome these serpents which have formerly stung us almost to death this as it would argue much folly and madness So no doubt it would provoke the Lord to consume us till there be no remnant of escaping Let the 6th Article also be considered Joyn to this the Declaration of the Commission upon report of this enemies invading Pag. 6. where it is Declared that Malignants shall not be Associated with nay not countenanced and permitted to be in our Armies The Generall Assembly after this upon the enemies entry into Scotland gives serious warning to the Rulers to take heed of snares from that Partie and that the rather because men ordinarly are so taken with the sense of Danger as not to Look back to that which is behind them c. How often have we sentenced our selves unto Wrath and Consumption if we shall fall into this sin again All these and the like are endeavoured to be taken off by saying that our Engadgments in this point was conceived in a way of Prosecution of the Cause But to be no impediment of just and necessary defence which we are bound to by Natures Law which no humane Law can Infringe But we reply 1. It is strange our prosecution of the Cause these years past should be Contradistinguished from the defence of it and the Kingdome It was conceived that our War in England was Defensive not Invasive that it was necessitated for the defence even of our Kingdom but it seems it is now questioned But passing what was acted abroad Certainly all our Wars at home were meerly Defensive both against unjust Invasion and seditious Insurrections Now our solemne Engadgments were conceived in relation to our actings at Home especially and modelling our Armies for the defence of our Liberties and Religion We knew well enough that a just invasive war is a rare accident in the world and that the flock of Jesus Christ are for the most part obnoxious to the violence of others as sheep among wolves but are not often called to prey upon others 2. To call our Solemne Engadgments and Declarations grounded upon our oaths and upon the Word of God Humane Laws and Constitutions that must cede to Natures Law it is indeed ingenuous dealing because to Justifie the present proceedings there can be no more expedite way than to condemne by past Resolutions for the peremptoriness of them and to make them grounded on Politick Considerations which are alterable But it imports a great change of Principles We conceive that all Humane Laws that are not for the Matter grounded on the Word of God that oblidge not Conscience but in the Case of Scandal and in regard of the generall end are alterable and changeable whenever they come in opposition to the Law of Nature Self-defence Law of God written in the Word And therefore that Act of Parliament mentioned by the Commission Discharging all subjects to rise without the Kings Command which was made use of against our first taking Arms was no wayes binding on the subjects not to rise in the Defence of their Religion and Liberties when in hazard And we wonder that that Law should be compared to our Solemne Engadgments which are grounded upon oaths and Gods Word as touching the very matter and substance of them as if our Engadgments did no more bind us now in case of defence than that Law did bind us then Royalists might be excused for preferring the Kings will to Gods but we cannot be pardoned for equalizing them And especially while we consider that that forementioned Act undoubdely hath been intended for the establishing of ane Arbitrary and Absolute Power in the Kings hand that the Subjects may not have Liberty to save themselves except the King will Where God hath given us Liberty by the Law of Nature or his Word No King can justly ty us and when God binds us and oblidges us by any of these No King or Parliament can loose us or unty us 3. The Declaration of the Commission and Assembly upon this invasion Renues the same bond of our former Engadgments Yea and speaks expresly in the Case of fewness and scarceness of Instruments against the Unbelief of people that are ready in danger to choose any help Therefore that which is said in answer that at that time there was a Choise of Instruments which now is not it may indeed
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
there be no unclean thing in the Camp and put away every wicked thing from us even the appearance of evil Lest we add oyl to the flame of his Indignation and he seeing such ane unclean thing in us turn yet further from us Except we say that we need not take a care to have God in the camp with us when we are upon Just and necessary defence seing our Cause is so good 3. There is more hazard and danger to our Religion and Liberties to have a wicked Malignant Army at home among us than abroad in another Nation While they are here they have the power of the Sword and can command all But there might be some hope and endeavour for vindicating our oun Liberties and Religion while they are abroad as it fell out in the time of the Engadgment 2. It is answered that there is a difference between this Case and the Engadgment Because there was then no necessity of choosing such Instruments a competency of power might be had But now it is not so And therfore the Scriptures mentioned do not militate against the present case Answer 1. The Scriptures cited will obviate this What made Israel and Iudah run to Egypt and Assyria for help but their weakness and necessitie Their wound was incurable and their bruise grievous as Ieremiah often Laments and particularly Cap. 8. 20 21 22. and 10. 19. c. and yet this did not excuse them for going to Egypt or Assyria to heal their wound Hos. 5. 13. and 7. 8 11. The Scripture holds out Infidelity and Distrust in God as the ground of such Associations 2. Chron. 16. 7 8 9. Isay. 8. 12 13. Which proceeds from the incompetency of Means as the occasion of it 2. Suppose there were a necessitie for the calling forth the bodie of the Common people yet certainly there is no necessity of Employing any such persons of whom the Question is and putting them in places of Trust There is none can deny but there are besides all secluded persons many that might fill the places of Trust and Power Therfore the plea of necessity is but a Pretence to cover some Designe that under its specious and Plausible Covering the power of the Land may be Ingrossed into the hands of Malignants And so by this means all Power and Trust may return as the rivers to the sea or fountain as they Judge the King that so in his Person there may be established ane Unlimited and Arbitrary Power 3. Necessity is a very plausible Argument and strong plea to Carnall reason for any thing But it cannot be a good ground in point of Conscience for that which is sinfull in it self Now that this is sinfull in it self appears from the Word of God simply condemning such Associations upon moral and so Generall and perpetuall grounds Now in such a case of necessity we are called either to trust in God in the use of competent means seing in such Cases we have so many promises or if all help be gone which God allows us to make use of we must wait on him till He bring Salvation with his oun Arm. But because the plea of necessity is the strongest that is made use of for the Present Publick Resolutions we must consider it a litle more It is aleadged that the best part of the Land is under the feet of the Enemie and so no help can be had from it and for other parts of the Land which are yet free there is not much Choise of Persons and the testimony of faithfull men in the State Declares that when all that are called forth of these places are gathered it cannot amount to a power Competent enough And therefore in such a Question of the Existence of second means the knowledge whereof immediately depends on sense and experience these who are not aquainted should give Credit to the testimony of faithfull Witnesses And that a Competency of power must be had according to the ordinary way of Providence in relation to which we must act except we would tempt God by requiring of him wonders Answer Suppose the Enemies Armie to Consist of 20000 or above Are there not moe sensible persons in the Shyres on the North side of Forth Believe it who please we cannot stop our oun Consciences and put out our oun eyes Let the rolls of severall shyres be Looked to and it shall confute that Testimony Nay are there not moe persons not formerly secluded in all these Shyres What meant the Levie appointed immediately after Dumbar was not 10000 Foot and 1400 Horse put upon these Shyres which are not under the power of the Enemy and yet the Rules of exclusion was not abandoned Now all these or most part of these are yet in the Countrey not Levied Money was taken in stead of men the Levies obstructed So that there was litle Addition to the strength of the Forces that remained the Forces diverted by the insurrection of the Malignants in the North at the Kings command or warrand All which hath such pregnant presumptions of a designe carryed on to Necessitate the Kingdom to Employ that Party by the cunning Polititians of the time by obstructing the Levies raising the Malignants and then pacifying them by an act of Indemnity and at last openly and avowedly Associating with them Thus the designe is accomplished which was long since on foot 2. If satisfying Courses had been studyed by the publick Judicatories to carry on all the Godly in the Land with their Resolutions there had accrued strength from the parts of the Land be-south Forth which would have compensed all that competency of Power that the Conjunction of the Malignants makes up and it may be would have been more blessed of God 3. If there be no help required nor expected from these parts of the Kingdom be-south Forth wherefore did the Commission write to the Presbyteries in these bounds that they might Concur actively in their stations for the furtherance of the Levies and choose Ministers to go out with them 3. It is Answered That the Confederacies reproved were Unlawful because they were either with Heathens or with Idolaters strangers and Forraigners This is answered to the Case of Amaziah c. and so it seems not to make against the present Case the employing all Subjects in the just and necessary defence of the Kingdom Answer 1. This answer at one blow cuts off all the strength of the Generall Assemblies reason against the Association with Malignants in that year There might be some few persons Idolaters but there was no party and faction such and yet they can deny Association with the English Malignants from these Scriptures Yea not only with them but with our oun Countreymen that was in Rebellion with Iames Grahame who were neither Idolaters nor Forraigners We need no other answer than the Commission at that time gave to the Committee of Estates using that same evasion pag. 10. 11. 2. The ground and reason whereupon
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
steep and hazardous places which cannot Choose but it will be if a man enter into the path of wicked men he must either go along in their way with them and then its broad indeed or if he think to keep a good Conscience in it he will be pinched and straitned therefore its freest for the mind and Conscience for to avoid and pass by that way for they sleep not c. they will never be satisfied till they have done a mischief they will live upon the ruines of the poor Countrey And how will thow joyn in that Or how can thow eschew it if thow walk with them If it were no more it s a suspected by-path that thow never travelled into O pass by it or if thow be entered turn out of it If thow wilt enter upon the Apprehension of some light and duty in it know that it s but evening Sun is setting and thow wilt be benighted ere it be long and thow shalt stumble then and not know whereupon even on that thow sees now and thinks to eschew and pass by Then from ver 25. to the end Keep thy heart with all diligence for out of it are the issues of life c. Except thow keep thy heart and whole man thow cannot escape falling in some temptation O keep thy heart deligentlie on the knowledge and love of the Truth Take heed to thy words Look not a-squint but directly to that which is good Give not a-squint look to any unlawfull Course for the necessity or utility it may be seems to attend it But look straight on and ponder well thy way thow walks in that thow run to no extremity either to one party or other That thow walk in the middle way between Profanity and Error thow held these ways hitherto for extreams Ponder I beseech thee then before thow walk in any of them see whether they be really come to thee or thow to them Mark who is changed Chap. 5 8. to the 15. Remove thy way far from her and come not near the door of her house 9. Lest thow give thine honour unto others and thy years unto the Cruel 10. Lest strangers be filled with thy wealth and thy Labours be in the house of a stranger 11. And thow mourn at last when thy flesh and thy bodie are Consumed 12. And say how have I hated instruction and my heart despised reproof 13. And have not obeyed the voice of my teachers nor enclined mine ear to them that instructed me c. If thow would be safe from snares Remove from the way and house of the strange Woman Thow must fall in Aholah and Aholibahs whordoms Ezek. 23. except thow come not near them If thow keep not from that Assembly and Congregation thow shall be almost in all evil If thow joyn with them thow cannot but partake of their sins and plagues and so thow shalt say after when thow cannot well mend it It was near gone my steps almost gone and all the Assembly of his people shall witness to it Chap. 6 16 17 18 24 25. These six things doth the Lord hate yea seven are ane Abomination unto him 17. A proud look A lying tongue and hands that shed innocent blood 18. An heart that deviseth wicked imaginations feet that be swift in running to mischief 24 To keep thee from the strange Woman from the flattery of the tongue of a strange Woman 25. Lust not after her beauty in thine heart neither let her take thee with her eye-lids Descrives both our Enemies the Malignant Party and the Sectarian Pride Violence Cruelty Lying is the very Character of the one Flattery beauty of pretended Religion and false witnessing and Charging of the Lords people and seeking to sow discord among these that were one in heart and work is the Character of the other Now keep thee from both these Abominations and do not think it s in thy power not to be infected with the Contagion of their fellowship Can a man take fire in his bosom and his Cloaths not be burnt Can one go on hot Coals and not burn his feet So whoever Associates and goes in friendly to either of them shall not be Innocent ver 27 28 29. Chap. 7 14. c. I have peace offerings with me this day have I payed my Vows They pretend Religion on both sides And our Church sayes The Malignants have satisfied them and repented Even like the peace offerings and Vows of the whore She began with her devotion that she might with more liberty sin more and have that pretence to cover it and by means of her offerings she got a feast of the flesh Even as they by profession of Repentance are Admitted to Trust and by offering for the like sin a new sin is Covered and Vows undertaken never to be kept Therefore take heed of these snares For she hath cast down many strong ver 26. Many tall Cedar hath fallen by that Fellowship It s the way to hell vers 27. See Chap. 8. 13. Chap. 10. Shews us the very different estate of the Godly and wicked both in regard of light and knowledge concerning Duty and of blessings promised vers 6. Blessings are upon the head of the just but violence Covereth the mouth of the wicked 9. He that walketh uprightly walketh surely but he that perverteth his ways shall be known vers II. The mouth of a Righteous man is a well of life but violence covereth the mouth of the wicked ver 20. The tongue of of the Iust is as Choise silver the heart of the wicked is litle worth ver 23. It is as a sport to a fool to do mischief but a man of understanding hath wisdom c. ver 24 25 28 31 32. Which shew us That if the Lords mind be revealed to any concerning the present Courses it must be to his poor people that wait on him and not to all the wicked and ungodly in the Land who almost only are satisfied and clear in the Course who yet before were never satisfied And beside though the Lord be Chastising his people yet one may Ioyn with them without fear of wrath and Indignation on that accompt and with hope of Partaking of their blessings when he cannot and dare not joyn with a wicked party pursued with wrath and Indignation in the same dispentation Which may be more clear from Cap. 11. ver 3 5 8. The Integrity of the Upright shall guide them but the perversness of Transgressors shall destroy them ver 5. The Righteousness of the perfect shall direct his way but the wicked shall fall by his own wickednesse 8. The Righteous is delivered out of trouble and the wicked cometh in his stead And ver 10 and 11. Shews the different Condition of People under wicked Rulers and Godly All the wicked now rejoyce None shouts but they they think their day is come the Godly generally hang their head and are discountenanced Even as Psal. 12. The 21. and 31 ver shews
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