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
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
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
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
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
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