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, nor the fear of G.o.d falling on the people, will import a divine approbation of all that was done in the managing that war. That motion of the Spirit is no sanctifying motion, but a common, though extraordinary, impulse of Saul's spirit to the present work, which, doubtless, was in the king of Babylon, whom G.o.d raised up, fitted and sent for the destruction of many nations albeit that work in his hand was iniquity. That fear of G.o.d that fell upon the people, was but a fear of the king imprinted by G.o.d, and it is more peculiarly attributed to G.o.d, because the people did despise 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 that was done in it, than his not reproving the men of Belial 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 something in ver. 12 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 certain that all fencible persons were not present, because the whole army being numbered, ver. 8, was but 330,000. And who will say there was no more men in Israel, when they had 600,000 such, and above, before their coming into the land? Seeing then, many have staid at home, it is most probable that these men of Belial would not come, seeing they despised Saul's mean and low condition in their heart and thought him unfit to lead their 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 G.o.dliness and of their brethren, but that they stood at distance only with Saul, in the point of his election, which indeed was blame worthy, seeing G.o.d had revealed his mind in it. And therefore they are called men of Belial, as Peter was called Satan, for opposing Christ's suffering.

Some other scriptures are alleged by some, as David's employing of such men, &c., all which are cleared in Mr. Gillespie's Treatise of Miscellany Questions, quest. 14.

Third. It is argued from reason. And, 1. That which any is obliged to do for another's preservation by the law of G.o.d and nature, and which he cannot omit without the guilt of the other's destruction, that may the other lawfully require of him to do when he needs it, and when it may be done without the undoing of a greater good. But so it is, that every subject is obliged by the law of nature, oath and covenants, and the law of G.o.d, to endeavour to their power, the preservation of the kingdom against unjust violence. And the safety of the kingdom stands in need of many subjects' a.s.sistance 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 a.s.sumption, in relation to the two last branches, both that the kingdom's preservation stands in necessity of these men's help, and that their help tends not to the undoing of a greater good, seeing there is no reason given to confirm these two points, wherein the nerve of the business lies. We refer to a reason of our denial of them given p.

22.(382) (2) It is true that the obligation to such a duty lies upon all, but that obligation is to be brought into act and exercise in an orderly and qualified way, else what need any exceptions be in the act of levy?

Excommunicated persons are under the same obligation, yet the magistrate is not actually obliged 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 obliged to defend the cause of G.o.d, and to prosecute it? And yet many, because of their enmity to the cause of G.o.d, are actually incapable of employment in the defence or prosecution thereof. (3) The law of nature is above all human laws and const.i.tutions, they must cede whenever they come in opposition to it. _Salus populi_ is _suprema lex_(383) in relation to these. But, in relation to the law of G.o.d, it is not so. Sometimes the law of nature must yield to positive commands of G.o.d. Abraham must sacrifice his son at G.o.d's command. The law of nature obliges us to the preservation of ourselves, but it does not oblige to every mean that may be found expedient to that end, unless it be supposed lawful and approven of G.o.d. 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 a.s.sociation and confederacy with known wicked and unG.o.dly persons, is included in the law of nature, as well as the law that obliges us to self preservation. That is grounded on perpetual reason, as well as this. Nature bids me preserve myself, and nature binds me to have one friend and foe with G.o.d. The heathens had a notion of it. They observed, that Amphiaraus, a wise and virtuous man, was therefore swallowed up in the earth with seven men and seven horses, because he had joined himself and a.s.sociated with Tydeus, Capaneus, and other wicked commanders marching to the siege of Thebe. Mr Gill. Miscell.

Quest. chap. 14 p. 171.(384)

2. The second reason is framed thus _in hypothesi_.(385) 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 insured 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._(386)

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 insure their lives and liberties. (3)(387) We are persuaded many of that party, who have been so deeply involved in blood guiltiness 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 guilty blood from the land by acts of justice, is the cause that so much innocent and precious blood is now shed. Our rulers have pardoned that blood which G.o.d would not pardon, and therefore would not pardon it to the land because they pardoned it to the murderers.

Section IV.

That It Is Not Lawful For The Well Affected Subjects To Concur In Such An Engagement In War, And a.s.sociate With The Malignant Party.

Some convinced of the unlawfulness of the public resolutions and proceedings, in reference to the employing of the malignant party, yet do not find such clearness and satisfaction in their own consciences as to forbid the subjects to concur in this war, and a.s.sociate with the army so const.i.tuted. Therefore it is needful to speak something to this point, That it is as unlawful for the subjects to a.s.sociate and join in arms with that party as it is for the parliament to employ them. For these reasons:

1. The scriptures before cited against a.s.sociations and confederacies with wicked and unG.o.dly 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 people's insnaring, helping of the unG.o.dly, &c. It were strange doctrine to say, that it is not lawful for the parliament to a.s.sociate in war with the malignants, lest the people be insnared and yet it is lawful for the people to a.s.sociate with them upon the command of the parliament, seeing the insnaring of the people hath a more immediate connexion with the people's conjunction with them nor(388) with the parliament's resolution about it. Had it not been a transgression in all the people to have joined with these men before the parliament's resolution about it? How then can their resolution intervening loose the people from their obligation to G.o.d's command? Shall it be no sin to me, because they sin before me? Can their going before me in the transgression, exempt me from the transgression of that same law which obliges both them and me? 2. The people were reproved for such a.s.sociations as well as rulers, though they originated from the rulers.

The prophets speak to the whole body. "What hast thou to do in the way of Egypt?" &c. Jer. ii. 18. And Isa. x.x.xi. "Wo to them that go down to Egypt." Psal. cvi. "They mingled themselves," &c. The Lord instructed Isaiah, and in him all his own people, all the children whom G.o.d had given him, saying, "Say ye not, A confederacy, to all them to whom this people shall say, A confederacy," Isa. viii. 12. When all the people were going on in such a mean of self defence, the Lord instructed him and the disciples among whom the testimony was sealed, that they should not walk in the way of this people. When Jehoshaphat was reproved for helping the unG.o.dly, were not all his people reproved that went with him? They were the helpers of the unG.o.dly as well as he. If Amaziah had refused to dismiss the army of Israel whom G.o.d was not with, doubtless it had been the subject's duty to testify against it, and refuse to concur and act in such a fellowship.

3. If the a.s.sociation and conjunction with malignants be only the sin of the parliament, and not the sin of the people, who do upon their command a.s.sociate with them, then we cannot see how people can be guilty of a.s.sociation with malignants at any time, and in any case. To join with them in an ill cause is not lawful indeed. But neither may we join with good men in an evil cause. Suppose then the cause be good and necessary (as no war is just if it be not necessary), in what case or circ.u.mstances shall a.s.sociation with them be unlawful for the people? If it be said, in case the magistrate command it not, we think that strange divinity, that the sole command of the magistrate should make that our duty, which in absence of his command is our sin, and that not because of the absence of his command but from other perpetual grounds. Certainly, whenever a.s.sociation with them is a sin, it is not that which makes it a sin, because the magistrate commands it not, but because G.o.d forbids it. And it is as strange, that the unlawful and sinful resolution of parliament should make that lawful to me which otherwise had been unlawful. It is known that human laws oblige not, but as they have connexion with G.o.d's word. Now if that law, enjoining a confluence of all subjects for the defence of the kingdom, be contrary to the word, in as far as it holds out a conjunction with malignant and b.l.o.o.d.y men, how can it be lawful to me, in obedience to that ordinance, to a.s.sociate with these men? If it be said to be lawful in the case of necessity, that same necessity is as strong a plea for the magistrate's employing them, as for the people's joining with them, and if it do not justify that, it cannot excuse this. If the lawfulness of the mean must be measured by the justice and necessity of the end, then certainly any mean shall be lawful in the case of just and necessary defence, then we may employ Irish cut throats, then we may go to the devil for help, if expediency to compa.s.s such a necessary and just end be the rule of the lawfulness of the mean.

4. The whole land is bound by the covenant and solemn engagement not to a.s.sociate with the malignant party. _Ergo_, It is as sinful for the people to join with them as for the magistrate to employ them. Are we not all bound by covenant, to endeavour to bring malignants to condign punishment, and to look on them as enemies? And is not conjunction and confederacy with them, on the people's part, as inconsistent in its own nature with that duty, as the magistrate's employing them is inconsistent with his covenanted duty? When all the people did solemnly engage themselves not to join any more with the people of these abominations, was the meaning of it, we shall not join until our rulers join first, or, we shall not join with them in an ill cause? No indeed, but, we shall not employ them in a good cause, or join with any party of them in it. If that engagement be upon every one in their station, let us consider what every man's station in the work is. The ruler's station and calling is to choose instruments, and levy forces for the defence thereof. The subjects station and calling is, to concur in that work, by rising in defence of the cause and kingdom.

Now, what did the subject then engage unto? Certainly, unless we mock G.o.d, we must say, that as the magistrate engaged not to employ that unG.o.dly generation in a good cause, so the subject engaged not to join with any such party even in a good cause. If this be not the meaning of our engagements and vows, we see not how the subjects are in capacity to break them, as to that precise point of a.s.sociation.

In sum, All the reasons that are brought to prove the unlawfulness of the public resolutions, may with a little variation be proportionably applied to this present question. Therefore we add no more but a word to an objection or two.

_Objection 1_. A necessary duty, such as self preservation is, cannot be my sin. But it is the subject's necessary duty to rise in defence of the kingdom. _Ergo_,

_Answer_. A necessary duty cannot be a sin in itself, but it may be a sin in regard of some circ.u.mstances, in which it ceases to be a necessary duty. It is a necessary duty to defend the kingdom. But it is neither a duty nor necessary to do it in such a conjunction and fellowship, but rather a sin. If I cannot preserve myself, but by an unlawful mean, then self preservation in such circ.u.mstances is not my duty.

_Objection 2_. Jonathan did a.s.sist Saul in a war against the Philistines invading the land, and no doubt many G.o.dly joined and died in battle. Now this is commended in scripture, as may be seen in David's funeral(389) upon them, although it was known that Saul was an hater of G.o.d's people and a persecutor, and that G.o.d had a controversy with him, and that these 3,000 that a.s.sisted him against David were also unG.o.dly and wicked men.

_Answer 1_. These scriptures speak nothing to commend that particular act of Jonathan's conjunction in war with his father. David in his epitaph speaks much to the commendation of both Saul and Jonathan, as of excellent warriors, and of Jonathan as a kind and constant friend to him, but there is nothing touched of that point. If that place be pressed, it will follow with much more evidence, that Saul was as good a man as Jonathan, and that the people of G.o.d had great loss in his death. But none of these must be pressed rigorously from a speech wherein he vents his affection and grief.

2. Suppose the natural bond of Jonathan to Saul his father, and the civil bonds of the people to Saul their king, did oblige them to join with him against the common enemy, yet we think they ought not to have a.s.sociated with these persecuting servants, and the 3,000 that pursued David, but they ought to have pleaded for a purging of the army. 3. It is not probable that there were many G.o.dly persons employed in that army. David complains of that time, (Psal. xii.) that the G.o.dly man ceased, and the faithful from among the children of men and that the wicked walked round about when the vilest men were exalted. 4. Many of the laws of G.o.d have not been much taken notice of, even by G.o.dly men, until the Lord hath taken occasion to reprove them particularly, and so to mind(390) them of their duty. It is likely the rule, (Deut. xxiii.) had not been considered till the time of Jehoshaphat and Amaziah.(391) However it be, they had not so many solemn and particular ties of oaths, and covenants, and vows, and confessions, as we have lying on us. 5. Let no man wonder that such particular escapes are not always reproved in scripture, who considers that the fathers' polygamy, though so frequent among them, was not laid to their charge.

_Objection 3_. Separation from the army, because of the sin of magistrates, in employing such unqualified persons, is paralleled to separation from church worship, because of the sin of the false worshippers, and because the guides of the church do not exclude them.

_Answer 1_. We have particular commands about this, and many examples of it, which we have not about separation from a true church, and lawful worship. Union and conjunction with an enemy renders conjunction, and their fellowship, more dangerous and infectious than conjunction in a church state. Judah might not separate from these Israelites in lawful ordinances, or from the ordinance [because] of their presence. And yet they might not help them nor take help from them. Paul did not exhort any to separate from the worship at Corinth, because of the presence of scandalous persons at it and yet he charges them not to converse with such brethren as walk disorderly. Notwithstanding of union in church and state, we may look on many as such as should not be joined with in some other bonds. It is not lawful for a G.o.dly man to marry a profane woman, though a visible professor, he may not join in such a tie, although he ought not to separate from church worship for her presence. _Besides_, there is a conjunction in arms for one cause, as necessarily makes men partakers of the same blessings and cursings, and therefore we should give the more diligent heed, when we partake with them in lawful things. 3. Are we all tied, by such particular oaths and solemn vows, not to join with the scandalous persons of a congregation in lawful worship, as we are, not to a.s.sociate with the malignant party in the defence of the cause of G.o.d, and kingdom? It cannot be said. Therefore the cases are not paralleled.

We shall close all with a testimony of one of the Lord's most faithful witnesses, Mr. Gillespie, whose light in this case was once very seasonably held forth, and effectual to the preventing of the declining of this land and we hope it will not be wholly forgotten by them, with whom it had weight then. In his letter to the General a.s.sembly, 1648, he sayeth, "I am not able to express all the evils of compliance, they are so many. Sure I am, it were a hardening of the malignant party, a wounding of the hearts of the G.o.dly, a great scandal to our brethren of England, an infinite wronging of those who, from their affection to the covenant and cause of G.o.d, have taken their life in their hand, who, as they have been strengthened and encouraged, by the hearing of the zeal and integrity of the well affected in this kingdom, and how they oppose the late Engagement, so they would be as much scandalized to hear of a compliance with malignants now. Yea, all that hear of it may justly stand amazed at us, and look on us as a people infatuated, that can take in our bosom the fiery serpents, that have stung us so sore. But above all, that which would heighten these sins to the heavens is this, that it were not only a horrible backsliding, but a backsliding into that very sin, which was especially pointed at, and punished by the prevalency of the malignant party, G.o.d justly making them thorns and scourges, who were taken in as friends, without any real evidence, or fruits of repentance. Alas! shall we split twice upon this same rock, yea, run upon it, when G.o.d has set a beacon on it? Shall we be so demented as to fall back to the same sin, which was engraven in great letters in our late judgment? Yea, I may say, shall we thus out face and out dare the Almighty, by protecting his and our enemies, when he is persecuting them, by making peace and friendship with them, when the anger of the Lord is burning against them, by setting them on their feet, when G.o.d hath cast them down? O! shall neither judgments nor deliverances make us wise? I must here apply to our condition the words of Ezra, 'And after all this is come upon us for our evil deeds, and for our great trespa.s.ses, seeing that thou our G.o.d hast punished us less than our iniquities deserve, and hath given such deliverance us this, should we again break thy commandments, and join in affinity with the people of these abominations, wouldest thou not be angry with us till thou hast consumed us, so that there should be no remnant nor escaping?' O happy Scotland! if thou canst now improve aright, and not abuse this golden opportunity, but if thou wilt help the unG.o.dly, or love them that hate the Lord, wrath upon wrath, and woe upon woe, shall be upon thee from the Lord.

"This testimony of a dying man (who expects to stand shortly before the tribunal of Christ) I leave with you my reverend brethren," &c. And again in his Testimony against a.s.sociation and compliance with malignants, written two days before his death, he says, "Seeing now, in all appearance, the time of my dissolution is very near, although I have, in my latter will, declared my mind of public affairs, yet I have thought good to add this further testimony, that I esteem the malignant party in these kingdoms the seed of the serpent, enemies to piety, and Presbyterian government, (pretend what they will to the contrary,) a generation that have not set G.o.d before them. With the malignants are to be joined the profane and scandalous, from all which, as also from heresies, and errors, the Lord I trust is about to purge his churches. I have often comforted myself, and still do, with the hopes of the Lord's purging of this polluted land, surely the Lord has begun, and will carry on that great work of mercy, and will purge out the rebels. I know there will be always a mixture of hypocrites, but that cannot excuse the conniving at gross and scandalous sinners. This purging work, which the Lord is about, very many have directly opposed, and said, by their deeds, we will not be purged nor refined, but we will be joining, and mixing ourselves with those whom the ministers preach against, as malignant enemies to G.o.d and his cause. But let him that is filthy, be filthy still, and let wisdom be justified of her children. I recommend to them that fear G.o.d, sadly and seriously to consider, that the Holy Scripture doth plainly hold forth, 1. That the helping of the enemies of G.o.d, or joining and mingling with wicked men, is a sin highly displeasing. 2. That this sin hath ordinarily insnared G.o.d's people into divers other sins. 3. That it hath been punished of G.o.d with grievous judgments. 4. That utter destruction is to be feared, when a people, after great mercies and judgments, relapse into this sin, Ezra ix.

13, 14. Upon the said and the like grounds, for my own exoneration, that so necessary a truth want not the testimony of a dying witness of Christ, also the unworthiest of many thousands, and that light may be held forth, and warning given, I cannot be silent at this time, but speak by my pen, when I cannot by my tongue; yea, now also by the pen of another, when I cannot by my own; seriously and in the name of Jesus Christ, exhorting all that fear G.o.d, and make conscience of their ways, to be very tender and circ.u.mspect, to watch and pray that they be not insnared in that great dangerous sin of conjunction, or compliance with malignant or profane enemies of the truth, under whatsomever prudential considerations it may be varnished over, which if men will do, and trust G.o.d in his own way, they shall not only not repent it, but to their greater joy and peace of G.o.d's people, they shall see his work go on, and prosper gloriously. In witness to the premises, I have subscribed the same with my hand at Kirkaldy,(392) December 15th, 1648. Mr. Frederick Carmichael,(393) at Markinch, and Mr. Alex Moncreiff,(394) minister at Sc.o.o.nie,

_Sic Sub._ GEORGE GILLESPIE.

F. C. _Witness_ A. M. _Witness_

Section V.

Scriptures Showing The Sin And Danger Of Joining With Wicked And UnG.o.dly Men.

When the Lord is punishing such a people against whom he hath a controversy, and a notable controversy, every one that is found shall be thrust through: and every one joined with them shall fall, Isa. xiii. 15.

They partake in their judgment, not only because in a common calamity all shares, (as in Ezek. xxi. 3.) but chiefly because joined with and partakers with these whom G.o.d is pursuing; even as the strangers that join to the house of Jacob partake of her blessings, chap. xiv. 1. To this purpose is Isa. x.x.xi. 2, 3, and Ezek. x.x.x. 5, 6, 8. The mingled people and those that are in league with Egypt partake in her plagues, and those that uphold that throne that G.o.d so visibly controverts with, their power shall come down, and all its helpers shall be destroyed, as it is Jer. xxi. 12, 20, 24. And this is the great reason of these many warnings to go out of Babylon, Jer. l. 8. and li. 6. Remember that pa.s.sage, 2 Kings i. 9, 10, 11, 12. The captain and messenger of the king speaks but a word in obedience to his wicked master's command, and the fifty are but with him, and speak not: but their master's judgment comes on them all.

Consider how many testimonies the wise king, in his Proverbs, gives against it. Chap. i. from ver. 10, to 19. "My son, if sinners entice thee, consent thou not. If they say, Come with us, let us lay wait for blood, let us lurk privily for the innocent without cause. Let us swallow them up alive as the grave, and whole as those that go down into the pit. We shall find all precious substance, we shall fill our houses with spoil. Cast in thy lot among us, let us all have one purse. My son, walk not thou in the way with them; refrain thy foot from their path. For their feet run to evil, and make haste to shed blood," &c. Here are the practices and designs of wicked men expressed in their own nature. But certainly they would colour them over with fair pretences. Their purpose is to undo men, especially G.o.dly men that cla.s.sed and purged them. Yea, it is the profession of many, and they scarce lie privily, or have so much wisdom as to conceal their designs till their fit opportunity, but before the power be confirmed in their hand, they breathe out cruelty against all the innocent in the land, and promise themselves great gain by it, and are already dividing their estates among them, saying we "shall find all precious substance," ver. 13. But, my son, if thou fear G.o.d, though they entice thee with specious arguments of nature, and necessity, and country privileges, yet consent not. Venture not thy stock in one vessel with them. Cast not in thy lot among them. "Walk not in the way with them: refrain thy foot from their path:" for they are not come to the height of iniquity, they are running on to it. And if thou join, thou wilt cast thyself in a miserable snare; for either thou must go on with them to their designed and professed evils, or be exposed to their cruelty.

Chap. ii. from ver. 10. to the end. "When wisdom entereth into thine heart, and knowledge is pleasant to thy soul; discretion shall preserve thee, understanding shall keep thee to deliver thee from the way of the evil man, from the man that speaketh froward things, who leave the paths of uprightness, to walk in the ways of darkness," &c. If thou take the word of G.o.d for a lamp to thy feet, and it enter into thy soul, and be received in love and affection, it will certainly keep thee from the evil men's way, who have already left the righteous paths to walk in the ways of darkness, who rejoice in nothing so much as in the sorrows and miseries of the G.o.dly, and delight in one another's wickedness. And it will keep thee chaste to thy husband Christ Jesus, and preserve thee from committing fornications with Egypt as Aholah and Aholibah, and joining so nearly with the degenerated seed of Abraham, who are but as strangers. For come near their house and paths, and they will lead thee to destruction with them or make thee a more miserable life. But these that go to them return not again quickly. They are like fallen stars. Shall they ever be set in the firmament again? It is safest to walk with good and righteous men, for G.o.d's blessing and promise is on them. His curse and threatening is on the wicked. Therefore thou may fear wrath on that account, if thou join with them.

Chap. iv. ver. 14-20 "Enter not into the path of the wicked, and go not in the way of evil men. Avoid it, pa.s.s not by it, turn from it, and pa.s.s away. For they sleep not except they have done mischief, and their sleep is taken away except they cause some to fall. For they eat the bread of wickedness, and drink the wine of violence. But the path of the just is as the shining light, that shineth more and more unto the perfect day. The way of the wicked is as darkness, and they know not at what they stumble."

It was said, chap. iii. 23, that the man who keeps wisdom and the fear of G.o.d in his heart, should walk in the way and not stumble. That safety hath ease in it here. Their steps are not straitened, as when a man walks in steep and hazardous places, who 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 it is broad indeed, or, if he think to keep a good conscience in it, he will be pinched and straitened. Therefore it is most free for the mind and conscience to avoid and pa.s.s by that way "for they sleep not," &c. They will never be satisfied till they have done a mischief, they will live upon the ruins of the poor country. And how wilt thou join in that? Or how can thou eschew it, if thou walk with them? If it were no more, it is a suspected by path, that thou never travelled into. O pa.s.s by it, or, if thou be entered, turn out of it. If thou wilt enter upon the apprehension of some light and duty in it, know that it is but evening, the sun is setting, and thou wilt be benighted ere it be long, and thou shalt stumble then, and not know whereupon, even on that, thou seest not now and thinkest to eschew and pa.s.s by. Then from ver. 23, to the end, "Keep thy heart with all diligence, for out of it are the issues of life, &c." Except thou keep thy heart and whole man, thou cannot escape falling into some temptation. O keep thy heart diligently on the knowledge and lore 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 unlawful course, for the necessity or utility, it may be that seems to attend it.

But look straight on, and ponder well the way thou walkest in, that thou run to no extremity either to one parte or other, that thou walk in the middle way between profanity and error. Thou heldest these ways. .h.i.therto for extremes. Ponder, I beseech thee, then, before thou walkest in any of them. See whether they be really come to thee, or thou to them. Mark who is changed.

Chap. v. 8 to the 15. "Remove thy way far from her, and come not near the door of her house, lest thou give thine honour unto others, and thy years unto the cruel. Lest strangers be filled with thy wealth, and thy labours be in the house of a stranger. And thou mourn at last when thy flesh and thy body are consumed, and say, How have I hated instruction, and my heart despised reproof, and have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me! &c." If thou would be safe from snares, remove from the way and house of the strange woman. Thou must fall in Aholah and Aholibah's wh.o.r.edoms (Ezek. xxiii.) except thou come not near them. If thou keep not from that a.s.sembly and congregation, thou shall be "almost in all evil." If thou join with them, thou cannot but partake of their sins and plagues; and so thou shalt say after, when thou cannot well mend it, "I was near gone, my steps almost gone," and all the a.s.sembly of his people shall witness to it.

Chap. vi. 16, 17, 18, 24, 25. "These six things doth the Lord hate, yea seven are an abomination unto him. A proud look, a lying tongue, and hands that shed innocent blood, an heart that deviseth wicked imaginations, feet that be swift in running to mischief. To keep thee from the strange woman, from the flattery of the tongue of a strange woman. l.u.s.t not after her beauty in thine heart, neither let her take thee with her eye lids." This describes 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, false witnessing and charging of the Lord's 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 is in thy power not to be infected with the contagion of their fellowship. "Can a man take fire in his bosom and his clothes not be burnt? Can one go on hot coals and not burn his feet?"

So whoever a.s.sociates and goes in friendly to either of them "shall not be innocent," ver. 27, 28, 29.

Chap. vii. 14, &c. "I have peace offerings with me, this day have I paid my vows." They pretend religion on both sides. And our church says, the malignants have satisfied them, and repented, even like the peace offerings and vows of the wh.o.r.e. 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 a tall cedar hath fallen by that fellowship. It is the way to h.e.l.l, ver. 27. See chap. viii. 13.

Chap. x. shows us the very different estate of the G.o.dly and wicked, both in regard of light and knowledge concerning duty, and of blessings promised. Ver. 6, 9, 11, 20, 23. "Blessings are upon the head of the just, but violence covereth the mouth of the wicked. He that walketh uprightly, walketh surely, but he that perverteth his ways, shall be known. The mouth of a righteous man is a well of life, but violence covereth the mouth of the wicked. The tongue of the just is as choice silver, the heart of the wicked is little worth. 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 show us, that if the Lord's 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 unG.o.dly 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 join with them without fear of wrath and indignation on that account, and with hope of partaking of their blessings, when he cannot and dare not join with a wicked party pursued with wrath and indignation in the same dispensation, which may be more clear from chap. xi. 3, 5, 8. "The integrity of the upright shall guide them, but the perverseness of transgressors shall destroy them. The righteousness of the perfect shall direct his way, but the wicked shall fall by his own wickedness. The righteous is delivered out of trouble, and the wicked cometh in his stead." And verses 10, 11, show the different condition of people under wicked rulers and G.o.dly. All the wicked now rejoice. None shouts but they. They think their day is come. The G.o.dly generally hang their head and are discountenanced, even as Psal. xii. The 21 and 31 verses show, that when G.o.dly men are chastised and punished in the earth for their sins, "much more the wicked,"

especially when the G.o.dly were chastised for partaking with them, according to 1 Pet. iv 17, 18, Isa. x 12, and xlix. 26.

Chap. xii. 13. "They are snared by the transgression of their lips." Their ordinary common speeches they drop out with, declare them, and make their cause, more hateful than other pretences, it is covered with, would permit. Yea, they speak like the piercings of a sword, against the G.o.dly, ver. 18. If our state and church had a lip of truth, they would speak always the same thing. They would not carry in their talk and writings, as now every common understanding perceives. We may find their writings made up of contradictions. For "a lying tongue is but for a moment," ver. 19.

It is but for a moment indeed before the judicatory; and then out of doors it contradicts itself, as in the mock repentances. But sorrow and anguish will come to these, who before they would speak of terms of peace with one enemy, would a.s.sociate in war with another. "But to the counsellors of peace is joy," ver. 20. The present course contradicts this. Ver. 26. "The righteous is more excellent than his neighbour: but the way of the wicked seduceth them." They think these malignants better than the west country forces. They would condescend to any terms to get their help, though it were to reverse the Act of Cla.s.ses,(395) to give them indemnity, yea, not so much as to condemn their way: but they will not so much as clear the state of the quarrel, or choose a better general(396) for all their help.

Their way seems good in their own eyes, ver. 15. But it were wisdom to hearken to the counsel of the G.o.dly.

Chap. xiii. 10. "Only by pride cometh contention, but with the well-advised is wisdom." There is nothing keepeth up our contention and wars but pride: no party will condescend to another. We will not say we have done wrong in bringing in the king. They will not say they have done wrong in invading. But it were wisdom to fall lower and quit those interests. Ver. 16. "Every prudent man dealeth with knowledge: but a fool layeth open his folly." A wise man would count before the war, if he can accomplish it: and if he cannot, then he would send messengers of peace, and cede in all things he may without sin. If it be but more honour and wealth to our king,(397) should we destroy the kingdom to purchase that?

Our rash and abrupt proceedings show our folly. Ver. 20. "He that walketh with wise men shall be wise: but a companion of fools shall be destroyed."

A man will be, must be, a.s.similated to his company, and then partake of their judgment or blessings.

Chap. xiv. He that is accustomed to speak truth in private, will in his common speech be a faithful witness in public: but a man accustomed to lying, dissembling, swearing in private, will not stick to forswear himself, to make professions and vows contrary to his mind in public, ver.

5. (and also chap. xii. 17. and vi. 19.) Such men seek wisdom and make a show of religion, but find it not; whereas it is easy to G.o.dly men to find it, to find repentance and salvation, ver. 6. Go away from foolish men, and break off society with unG.o.dly men. Be not privy to their counsels.

Use them not as special friends, when thou perceivest that all means are used in vain to reclaim them from their d.a.m.nable way and principles, ver.