A Useful Case of Conscience, Section 5
Scriptures shewing the sin and Danger of Joyning with wicked and ungodly men.
ISaiah 13: 25. When the Lord is punishing such a people against whom he hath a Controversie and a notable Controversie, every one that is found shall be thrust through: and every one joyned with them shall fall. They partake in their Judgment, not only because in a Common Calamity all shares, as in Ezech▪ 21: 3. But Chiefly because joyned with and partakers with these whom God is pursuing. Even as the strangers that joyn to the house of Iacob partake of her blessings, Chap. 14: 1. To this purpose is Isay. 31: 2, 3. And Ezek. 30: 5, 6, 8. The mingled people and these that are in League with Egypt partakes in her plagues, and these that uphold that Throne that God so visibly Controverts with, their power shall come down and all its helpers shall be destroyed as it is Ier. 21: 12, 20, 24. And this is the great reason of these many warnings to go out of Babylon. Ier. 50: 8. And 51: 6. Remember that passage 2 Kings 1: 9, 10, 11, 12. The Captain and Messenger of the King speaks but a word in obedience to his wicked Masters Command, and the fifty are but with him and speak not: But their Masters judgment comescon them all.
Consider how many Testimonies the wise King in his Proverbs gives against it. Chap. I. from vers 10. to 19. My Son if sinners entice thee, consent thow not. 11. If they say, Come with us, let us lay wait for blood, let us lurk privily for the Innocent without Cause. 12. Let us swallow them up alive as the Grave, and whole as those that go down into the pit. 13. We shall find all precious substance, we shall fill our Houses with Spoil. 14. Cast in thy lot among us, let us all have one Purse. 15. My Son, walk not thow in the way with them; refrain thy foot from their path. 16. For their feet run to evil, and make bast to shed blood &c. Here are the Practises and designs of wicked men expressed in their oun nature: but certainly they would colour them over with fair pretences; their purpose is to undo men, especially Godly men that Classed and purged them. Yea it is the profession of many, and they scarce ly privily, or have so much wisdome as to conceal their designes till their fit opportunity: but before the power be confirmed in their hand, they breath 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 thow fear God, though they entice thee with specious arguments of Nature and Necessity and Countrey Priviledges, 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 iniquitie, they are running on to it: And if thow Joyn, thow wilt cast thy self in a miserable snare: for either thow must go on with them to their Designed and professed evils, or be exposed to their Cruelty.
Chap. 2. from vers 10. to the end. When Wisdom entereth into thine heart, and Knowledge is pleasant to thy soul. 11. Discretion shall preserve thee, Understanding shall keep thee. 12. To deliver thee from the way of the evil man, from the man that speaketh froward things. 13. Who leave the Paths of uprightnesse to walk in the ways of darknesse. &c. If thow take the WORD of GOD 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 mans way, who have already left the Righteous paths to walk in the ways of darknesse, who rejoyce in nothing so much as in the sorrows and miseries of the Godly, and delight in one anothers wickedness. And it will keep thee Chast to thy husband CHRIST JESUS, and preserve thee from Committing fornications with Egypt as Aholah and Aholibah, and joyning 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 starrs, shall they ever be set in the Firmament again? Its safest to walk with good and righteous men: for Gods blessing and promise is on them. His Curse and threatning is on the wicked: therefore thow may fear wrath on that accompt, if thow joyn with them.
Chap. 4. ver 14. to 20. Enter not into the Path of the Wicked, and go not in the way of evil men. 15. Avoid it, pass not by it, turn from it, and pass away. 16. For they sleep not except they have done mischief: and their sleep is taken away except they cause some to fall. 17. For they eat the bread of wickedness, and drink the wine of violence. 18. But the path of the just is as the shining light, that shineth more and more unto the perfact day. 19. The way of the wicked is as darkness: and they know not at what they stumble. It was said Chap. 3: 23. that the man who keeps wisdom and the fear of God in his heart, should walk in the way and not stumble. That safty hath ease in it here, their steps are not strained, as when a man walks in 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, its 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 its 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, its 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. Its 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 that when Godly men are Chastifed and punished in the Earth for their sins, much more wicked, especially when the Godly were Chastised for partaking with them, according to 1 Pet. 4: 17, 18. Isay. 10: 12. and 49: 12.
Chap. 12: ver 13. They are snared by the transgression of their lips, their ordinar Common speeches they drop out with, declare them and make their Cause more hatefull than other pretences its covered with would permitt. Yea they speak like the piercings of a sword against the Godly ver 11. If our State and Church had a LIP OF TRUTH, they would speak alwise 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. Its but for a moment indeed before the Judicatory, and then out of doors it contradicts it self, 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 Associate in war with another. But to the Counsellors of peace is joy. ver 20. The present Course Contradicts this 26. ver. The Righteous is more excellent than his Neighbour: but the way of the wicked seduceth them. They think these Malignants better than the West-Coutrey forces; they would condescend to any terms to get their help, though it were to ranverse the Act of Classes, to give them Indemnity; yea not so much as to Condemne their way: but they will not so much as clear the State of the Quarell, or choose a better General for all their help. Their way seems good in their ouneyes ver 15. But it were wisdome to hearken to the Counsel of the Godly.
Chap. 13. 10. OnelyOnly 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 quite these Interests. ver 16. Everie Prudent man dealeth with knowledge: but a fool layeth open his folly. A wise man would count before the Warr, 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, Should we destroy the Kingdom to purchase that? Our rash and abrupt proceedings shews 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 assimilated to his company, and then partake of their Judgment or blessings.
Chap. 14. He that is accustomed to speak truth in private, will in his common speech be a faithfull witness in publick: But a man accustomed to Lying, Dissembling, Swearing in private, will not stick to forswear himself, to make professions and vowes contrare to his mind in publick, ver 5. (which is also Chap 12. 17. and 6. 19.) Such men seek wisdom and make a shew of Religion, but find it not; whereas its easy to Godly men to find it, to find Repentance and salvation, ver. 6. Go away from foolish men and break off society with ungodly men, be not privy to their Counsels; Use them not as speciall friends, when thow perceives that all means are used in vain to reclaime them from their Damnable way and principles, ver 7. The knowledge a Godly man hath, it serves to direct his way, and is given of God for it: But all the wit and skill of such wicked men is Deceit, they themselves are beguiled by it in opinion and practise and hope. And they also beguile others, ver 8. Sin makes fools aggree: But among the Righteous, that which is good makes aggreement (in the old translation) ver 9. Its only evil will unite all the wicked in the Land as one man: for its a sport to them to do mischief (Chap 10. 23.) Albeit our way seem right in our eyes; Yet because its a backslyding way, and departing from unquestionably right Rules, the end will be death, and we will be filled with our oun devices. O it shall be bitter in the belly of all Godly men when they have eaten it ver 12. 14. and Chap 1. 31. The simple believeth every word giveth credit to every vain word that is spoken. But a prudent man looketh well to mens goings, Ponders and examines whether their professions and practises agree; What weight is in their words, by the Inspection of their deeds, and of their ordinar speaking; and does not account a Coined word before a Judicatory sufficient to testify Repentance: and as he gives not present credit to their professions, who have so often proven treacherous; so he himself skarrs at every appearance of evil, and keeps himself from it; Whereas foolish souls rage and are confident, think any thing Lawfull if they can have any pretence for it, or use of it ver 15. 16. Then, what a great difference is between wicked men and Godly men, both in their Lot, when God is Correcting both? And in their disposition, wisdom that rests in the ones heart, is Manifested; Wickedness in the others heart appears also. In the midst of such men there is no other thing ver 32. 33.
Chap 15. 8. The Sacrifice of the wicked is an Abomination to the Lord: but the Prayer of the upright is his delight, Expresses how provocking a thing the outward professions and sacrifices of wicked men, continuing in their wickednesse, what ane Abomination that Commonly called PUBLICK REPENTANCE, or ECCLESIASTICALL HOLINESS is, when men are visibly unholy and ungodly in their Conversation: And therefore he pleaded alwayes with that people, that his soul abhorred their externall Ceremonies, because of the Uncleanness of their hands. He pleaded that he never Commanded them, though indeed he did command them; Yet those were aberrations and departings from the expresse Rule and Command, to accept or be pleased with these sacrifices and Ceremonies, when there was no evidence of Real Repentance. To this purpose are Chap 21. 4. 27. Isay 1. 11. and 66. 3. Ier. 6. 20. and 7. 22. Amos 5. 22. All which shew that its but a mocking of the Lord, and perverting of his Law, and profaning of his Ordinances, to accept the profession of Repentance in those who walk contrary thereto, and to count them Ecclesiastically Holy enough, who say, they repent; though a thousand actions witness the Contrary. Of such the Lord says, what hast thow to do to take my Covenant in thy mouth; seing thow hates to be reformed? Psal. 50. 16, 17. They have no right to it, they should not be admitted to it: for its a taking the Lords Name in vain. The 16 verse tells us That it had been better to possess our oun Land in quietness, than to venture what we have for the uncertain Conquest of England, and Restitution of the King, Parallel with Eccl 4. 8.
Chap. 16: 7. When a mans ways please the Lord, he maketh even his enemies to be at peace with him. Can our STATES way then please the Lord, seing they cannot find the way of Peace? They will not walk in it; and seeing they make the Godly in the Land to fall out with them, and none to be at peace but the wicked, who may thereby get opportunitie to crush the Godly. ver 17. The High-way of the upright is to depart from evil. This is the high way only to depart from evil, not Carnal policies, nor advantages. He thinks the stepping aside to any of these is not the high way. Can then, men change their way, and go cross to it, and keep the right way in both? No, the Godly have this high way and keeps it. Chap. 17. ver 11. An evil man seeketh only Rebellion: therefore a Cruel messenger shall be sent against him. Evil men seek only Rebellion, and delights in no other thing: But the KING of KINGS shall send a Cruel messenger, he arms men with wrath and power against them. ver 13. Speaketh sadly to the English and to our State, that rewarded the West Countrey evil for good, ver 14. and 19. Tells us how we should advice before we begin a war, and leave no mean of composing Difference and strife unassayed; we did more in it than the English: but not all we might have done. ver 15. with Chap. 18: 5. Its a dreadfull sentence against the publick Judicatories, that in all their Resolutions, Papers and Practises, Iustifie the wicked and ungodly as honest faithfull men, and condemne all approven Faithfull men, that cannot go along in such Courses, or were earnest to have them Repent, as both Malignants and Sectaries. Doe they not pronounce all Malignants friends, and absolve them from the sentences and Classes they stand under? And do they not put the Godly in their place? They relax the punishment of the one, and imputes transgression to the other; and so brings them under a Law. See Exod 23: 7. Prov. 24: 24. Isay. 5: 23. and the 26. verse of this Chapter. Its not good to punish Godly men, who have given constant proof of their Integrity, for abstaining from such a Course, at least having so much appearance of evil, that many distinctions will never make the multitude to believe, that we are walking according to former principles: because their sense observes the quite contrarie practises, &c.
Chap. 18: ver 2. (A fool hath no delight in understanding, but that his heart may Discover it self.) Shews, that if the present Cause and Course were of God, and tended so much to his Glory, fools or wicked men would have no such delight in it: for they delight in nothing but what; is agreeable to their humour, to discover themselves &c. Vers 3, gives the true reason, why our publick judicarories and Armies are so base and contemptible; why contempt and shame is powred on them; because, when the wicked comes, then also comes contempt, and with the vile man, Reproach. vers 13. He that answereth a Cause before he hear it, it is folly and shame unto him. Many pass peremptory sentence upon the honest party in the West, before they hear all parties, and be throughly informed, and this is a folly and shame to them. They hear the State and Church and what they can say for their way; and indeed they seem just, because they are first in with their Cause with them, and they will not hear another; but he that comes after will make Inquiry, and discover these fallacies. Vers 24. There is a friend that sticketh eloser than a brother. A godly neighbour, not so near in naturall bonds to us, that is a surer friend than many brethren in the flesh. These bonds of Countrey and Kinred, should all Cede to Gods Interest. See Chap. 17: 17.
Chap. 19: 22. A mans desire is his Kindness: and a poor man is better than a lyar. The Godly, that cannot Concurt in the publick Cause being disabled through an invincible impediment of sin lying in the way and means made use of, are better friends, and have more real good-will to the stablishment and peace of the Land, than any ungodly man, let him be never so forward in the present Course. Vers 10, Pleasure and its attendants, are not comely for a wicked man. i. e. Foolish man; much less for a servant. i. e. men enthralled in their Lusts, to Rule over Princes i. e. Godly men, highly priviledged by God. All things that are good do ill become them; but worst of all to have Power and Superiority over Good men. Vers 25, joyned with Chap. 21: 11. Ring-leaders of wickednesse, Refractory and Incorrigible persons should have been made examples to others, and this would have prevented much mischief. The Scripture gives ground for putting difference between the scorner and simple, seducers and seduced.
Chap. 20: 6. and Chap. 21: 2. and Chap. 16: 2. Most men will proclaim every one his oun goodness: but a faithfull man who can find? Its no great wonder that Malignants say they Repent; and the State and Church say they keep the same principles: for who will say any evil of himself? vers 8. Magistrates should scatter away evil men with their Countenance, by denying it to them, looking down on them, How then do our Rulers gather them. Vers 3. Shews, that war and strife should not be kept up but in extream necessity, fools will be meddling. Vers 11, Shews that the best way of Judging of men is by their Doings and fruits, not strained words and confessions. But these who upon a bare profession, pronounce a Notour Malignant a friend; having no proof of their integrity; and will not have any judged such, but such as judicially are debarred; yet they, contrary to all the testimony of works and fruits, Judge and condemn honest men as Traitors, though not Judicially convicted. Certainly Diverse measures are an Abomination to the Lord As in vers 10. Then vers 25, Sacriledge is described, and Covered perjury, which is a snare to the soul that commits it, to Devour that which is holy. i. e. Employeth to Common use these things God hath set apart, and commanded to be kept holy, as our profaning of REPENTANCE and ABSOLUTION by casting such pearles to Swine, and for our own Advantage making a cloak of them to bring in wicked men, contrare to the very nature and Institution of the ordinance. Also our prostituting of our Covenant and Cause, most holy things, to mentain Unholy or Common Interests. Our committing his Holy things to them that will Devour them. And after vows to make enquiry, To dispute now, that we did not bind our selves in the Case of necessity, not to employ wicked men; when as the ground is perpetuall and holds in all cases. It shews either temerity in swearing, or impiety in enquiring afterward and changing, See Deut. 23: 21. Then vers 26. A wise King scattereth the wicked, and bringeth the wheel over them. O that our Magistrates were so wise! Is the Act of levie a scattering of the wicked? Is the act of Indemnity a bringing the wheel over them Psal. 101. 8. 1 will early destroy &c.
In Chap. 21: 10. (The soul of the wicked desireth evil, his neighbour findeth no favour in his eyes.) The wickeds principles can carry no where but to evil; and to do evil to Good men. vers 8. His way and life is full of horrible and tragicall chances: But a good mans work is easie and pleasant, directs to a good and peaceable end Isay. 26: 7. In vers 12. A Righteous man should have his witt about him, to consider ungodly houses and families, and persons. that God hath visible controversies with, that he may not communicate with them in their Judgments. vers 16. It is a sad wandring out of the way, when a man leaves the Congregation of the Living to abide among the dead. Dead in sins and appointed to Death. Its a great Judgment as well as sin. Vers 27. with the 4. and places before cited, shew how Abominable the externall professions and pretences of wicked men are, when contradicted by their practise; especially if they doe it but out of a wicked mind, when they Intend to effect some mischief, under the Colour of Repentance and being Reconciled to the Church. As Absaloms Vow at Hebron; as Balaam and Balak and the Pharisees, who under pretence of long prayers devoured widows houses; as Iezebels fast; and as the people Isay. 58: 4. Who fasted for strife and debate, and to strike with the fist of wickednesse. All men knows that the Church is the Ladder to step up upon to go to preferment, and Repentance the door to enter to places of Trust. Chap. 22: 3. (A prudent man forseeth the evil and hideth himself: but the simple pass on and are punished.) He is a wise man that knows the Judgment of the Lord, and as the stork and swallow the time of his coming, that in the Consideration of sins and threatnings, and comparing things spirituall with spirituall, apprehendeth Judgment coming on such a Course and such a party, and hydes himself, goes aside, retires to a Covert, by avoyding these evils, and the least fellowship with them that bring it on, and eschewing such a Society as hath the Cloud hanging directly above their head: but simple Idiots and blind worldings go on head-long, and dread nothing and are punished vers 5. Most Grievous plagues and Punishments, and all manner of unhappiness encumbreth their wicked life: Therefore he that would keep himself pure and clean, 1 Iohn. 5: 18. and save his oun soul, shall be far from them; shall keep himself far from such people. He prays with JOB. Let their Counsell be far from me Iob 21: 16, 17. Because their good is not in their hand; their Candle is oft put out &c. And resolves with JACOB, My soul shall not enter into their secret, to have such Intimacy with them, as joyn Counsells with them Gen. 49: 6. And vers 10, 11. Cast out of thy Company, Family, Jurisdiction, the Scorner that contemns …odly men, and mocks Instruction: for such men are Infectious, and able to Corrupt all they Converse with: But Cast him out, and Contention shall go out with him. Its such only that marrs the union of the Godly, that stirs up strife, and foments divisions. Thow shalt have more peace, and be more free from sin and shame. But sound hearted upright men, who deal faithfully, not to please but to profit; yow should choose these to entrust and rely upon; those should be the friends of Kings. Vers 14, As a Harlots allurements are like pits to catch men, so the Allurements of wicked ungodly men their Power, Policy &c. and their fair speeches and flatteries, is a deep ditch to catch men into this spirituall whoredome and fornication spoken of Ezek. 23. And he whom God is provoked with, by former wickedness, falls into it Eccl. 7: 26. vers 24, 25. (Make not friendship with an angry man: and with a furious man thow shall not go &c.) And is not Association in Arms with such, as friends against one Enemie, a making friendship with them we are sworn to hold as Enemies? If we may not converse with a furious passionate man, how then with men of blood, enraged, whose inveterate malice hath now occasion to vent against all the Godly? For thow wilt learn his wayes, as we have always seen it by experience; and thow wilt get a snare to thy soul: If thow go not in his ways yow cannot aggree, yow will fall out and quarrell; and that is a snare to thee. Vers 28, Remove not the ancient land-mark which thy Fathers have set. If it be so dreadfull and accursed to remove our Neighbours marks and bounds. O how much more to change and alter Gods land mark, his Privileges, Oaths and Covenants &c. and Chap. 23: 10. 11. Deut. 19: 14: and 27: 17,
Chap. 23: 1, 7. (When thow sittest to eat with a Ruler, Consider diligently what it before thee. vers 7. For as he thinketh in his heart so is he &c.) Consider diligently what men ARE, not what they PRETEND and seem to be. for as they think so are they, not as they pretend with their tongue and Countenance, but as they think in their heart, which is better evidenced by their Common 'and habituall speaking and walking, than any deliberate and resolved profession contrived of purpose. But if thow consider not this, the morsel thow hast eaten thow shalt vomit up, thow shalt Dearly pay for thy Credulity and loss all thy sweet words. Vers 23: Buy the truth and sell it not. &c. Do not we sell the truth and Cause and all into the hands of the Enemies of all? Whereas we ought to Ransom the Kingdoms libertie and Religions Interest, with the loss of all extrinsick Interest that does but concern the accession of ones honour; yet we sell, endanger and venture all for that.
Chap. 24: 1. (Be not thow envyous against evil men neither desire thow to be with them. Godly mens hearts are often tickled to be acquainted with, in league and friendship with wicked men, when they have power: that they may not be hurt by them; but seing there is no Society between light and darknesse, let not the Godly desire to be with them, as in Chap. 23: 17. But rather to be in Gods fear alwayes, that is good Company. The Reason is Vers 2. Their heart studies the destruction of the Godly, why then should thow walk with thine Enemy? And you shall hear nothing but mischief in their Lips. vers 12. Its not according to mens words but works they should be judged, and why do not we follow that Rule in our Judging? Do we mock God as one mocks another? Iob 34: 11. Psal. 62: 12, Ier, 32: 19. Rom. 2: 6. Vers 21. &c. Men given to Change, false deceitfull men, meddle 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, Its 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.) Its 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, thats 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.) Its 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, Its 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 to byte us: We cannot hold them long from destroying him: And we provoke them more by holding them, in espousing his Quarrell, As Iehoshaphat joyning with Ahab, We had done well to interpose our selves between the King and them to make peace, but to side to one party was not well done. Ver 18, 19. furious and bloody men take all opportunities to hurt others, especially good men: and so deceiveth these imployed: But they do it under a pretence, as a scorner reproacheth under a pretence of sport; so they, under other pretences, of wrongs done, of the Countreys defence &c. Ver 20, 24, Shews the way to prevent trouble and keep peace. As a contentious turbulent person, would enflame a whole Countrey and put them by the ears; so a person, though not contentious in his oun Nature, yet having many contentious Interests following him, which he will not quite or committ to Gods providence, as our King was, O it is the destruction of a Nation to have such a person among them: He hath broken the peace of two Kingdoms. Verse. 23, 24, 25, 26. Burning Lips, Hot and great words of Love and friendship, and a wicked heart, Revenging its enmitie, and minding nothing less than what is spoken, is Like a potsneard, a drossie piece covered over with the fairding of Hypocrisy; Or like a sepulchre garnished and painted, he dissembles and speaks vanity and flatters Psal. 12. 3. But he laves up his wicked purposes close within him till a time of venting them: Therefore when he speaks so fair and Courteously, be not confident of him, trust him not too farr till thow have proof of his Reality. Put not thy self and thy dearest Interests into his mercy. This is wisdom and not want of charity Ier. 12. 6. Micah. 7. 5. Cain, Ioab, Iudas, are proof of this. It may be covered a time, but not long. Naturam expellas furcâ licet usque recurrat. All the World shall be witnesse of it. Psal. 125. So then vers 21. The Calumniator and false accuser who openly professes his hatred and malice, and the flatterer that seems to be moved with love, both of them produce one effect, viz Ruine and Calamitie.
Chap 27. 3, 4. (A stone is heavy and the sand weighty: But a fools wrath is heavyer than them both &c. We see what we may expect of the enraged, exasperated Malignant Party, their wrath against all the Godly, for their faithfull secluding and purging them out of places of trust, is weighty and unsupportable like the sand of the sea; It will crush them under it if God support not. Its like a swelling River or a High spring-tyde, it goes over all banks, since the State and Church have drawn the sluce and letten it out. But when it is joyned with Envy and Malice against Godliness and Piety it self, who can stand before that? No means can quench that heat. Verse 6, faithfull mens Reproofs, Remonstrances and Warnings, applyed in Love and Compassion, are better than an Enemies Kisses and flatteries, than his oyls and oyntments is: Therefore we would Pray against the one, and for the other; that God would smite us with the mouth of the Righteous, but keep Us from the dainties of the wicked Ioabs, Iudases, and Achitophels. Verse 8. Speaks sadly against Ministers that withdraw from their Charges so unnecessarly, as a bird that wandreth too long from her nest, the young sterve for Cold or famine, or are made a prey; so these, who having no necessary Call to be els-where, especially not being members of the Commission, yet stay not with their flocks, are guilty of their souls Ruine. verse 10, O how doth this speak against the present Course of Judicatories, they have forsaken their old faithfull friends, when they proved ever Constant, and have gone in to their wicked Countrey-mens house in the day of their Calamity. But a neighbour in affection and piety, is nearer than a brother in flesh and near in habitation.
Chap 28. 1. (The wicked slee when no man pursueth: But the Righteous is bold as a Lyon) wicked men are now chosen for Stoutness and Courage, but they have no sure foundation for it. Its buts like the Rage: and temerity of a mad man or drunkard: But Godly men, once satisfyed in grounds of Conscience about their duty, would have been bold as Lyons. A good Conscience would have made them bold Psal. 112. 7, 8. Levit. 26. 36. Now verse 2, Behold the punishment of our sins, our Governours are changed, There is almost a total alteration, and we are Faces about; which cannot but bring Ruine to the Land, especially when men of understanding and piety are shut out. verse 4. with Chap 29. 27. Its a great point and Argument of declyning and forsaking the Law of God when men Praise the wicked, Change their Names though they themselves be not Changed, and Leave off contending with them or declaring against them, and doe rather plead for them. But Godly men that keep the Law Contend with, discountenance them, and oppose them; As DAVID, I hate them that hate thee, and earnestly contend with them: Thus they are kept from partaking with other mens sins. Ver 5, Its not very likely, that all the ungodly should now understand the duty of the times and discern the right way, and that so many that fear God, understand it not, seing the Lords secret is revealed to them Psal. 25. 14. Verse 6, 7. A poor man, and weak means if they be of upright men, are better and stronger than manie rich and strong perverters. A companion of evil men and a keeper of the Law aggree not in one person, the one is a honour, the other a shame to all that have interest in them. Vers 9. Their prayers and professions are Abomination, no acceptation of those who turno away their ears from obedience to the Law, who walks contrare to it. Vers 10. These Cunning and crafty men that have enticed some Godly men, and led them on in the present Course, shall themselves smart for it, when the Godly seduced shall see good things after all this. Verse 12, When wicked men have Power and Trust, Good men hide and Retire themselves from such a Congregation or Assembly of the wicked. See Chap. 10: 10, 11. Should we thus choose our oun Plague, Tyranny, Oppression, Calamity and Misery: and cast away our oun glorie? Then vers 13. Repentance requires true and Ingenuous Confession, and real forsaking; If both these joyn not, its but a Covering and hyding of sin. If a man confess and yet walk and Continue in them, he is but using his Confession as a Covering to retain his sins: and such shall not find mercy of God, or prosper before men, Vers 14, Its not so despisable a thing to fear alway, and to be very jealous of sin as it is now made, Its counted a reproach to have any scruples at the prelent Course: But happie is he that abstaineth from all appearance of evil: But he that emboldneth himself, and will not Question any thing makes for advantage, falls into mischief. Vers 15, 17, Shews the Lamentable Condition of a people under wicked Rulers, they are beasts and not men towards the people, especially towards the best. Dam. 7: 4, 5. Zep. 3: 3. vers 17. How doth that aggree with our sparing of bloody men, of our solliciting for their Impunity, of our pardoning them? Are they not, by the appointment of Gods Law, ordained for destruction and hast to it? Should any then stay them? should they not then far less employ them? And (vers 24.) If it be so heinous to take our Fathers goods upon this pretence, because they are our oun; how much more sacriledge is it to rob God of his Interests? and give over his money to bankrupts, and say its no transgression to rob the Land of its Defence, and make them naked, as Ahaz his confederacy did: Certainly it is murther. vers 28. and Chap. 29: 2. and 11: 12. and 28: 28 are to one purpose: We have forsaken our oun mercy and wronged our oun souls: and destroyed our selves in choosing our oun Judgment, and making our oun Red to beat us withall. Chap. 29: 1. We being so often reproved by his word and providence for the sin of Association with the wicked, and being so lately punished for it; and having so lately reproved our selves for it in our Declarations and Fasts, yet to harden our necks. What can we expect but utter destruction and that without Remedie, as we sentenced our selves? Ezra 9: 13. and 14: 13. Isay. 30: 13, 14. Shall not this Iniquity be to us abreach ready to fall, even this Iniquity of going down to Egypt for help &c. Then vers 6. There is a snare to entrap thy feet in the sins of the wicked; if thow be joyned with them thow cannot well escape. Vers 8. Wicked Prophane contemners of God and his people bring ruine on a City or Commonalitie, they set it on fire and blows it up: But Godly men pacify wrath, turn away Judgments, and purge all from provocations, which is the only means to turn it away. Vers 16 Shews, when wicked men gather together and grow in State and power, they grow worse, and sin with greater boldness: And transgression then overflows the Land tanquam ruptis repagulis. There is no obstacle, see Psal. 12. And vers 24 shews, He that is partner and fellow-receiver▪ with a thief, or conceals such offenders, endangers his oun destruction: and he that stays with and Associates with wicked men, must hear cursing aed cannot bewray it; he will see many Abominations, that though he would he cannot remedie. Vers 25. Fear of man and of the Lands danger, hath brought many into a snare, to run from the Lord to an Arm of flesh: but he that trusts in the Lord shall be safe. Vers 27. Here is the deadly enmitie between the two feeds, they cannot reconcile well, see vers 10. and Chap. 21: 3. Its no wonder the Godly Abominate such men who are Gods enemies and the Lands plague.
Chap. 30: 11, 14. Descrives the Malignant party, who make nothing of the Godly Magistrates or their mother Church and Land, but Curse, Maligne, Oppose as much as they could, and are Oppressours, monstrous Tyrants, Mankind-beasts, or beastly men; the Subject of their Crueltie is the Godly afflicted man, they eat up all and will not leave the bones: As the Propher complains, I ly among men whose teeth are as spears and arrows, and their tongue as a sharp sword. And then vers 12, 13, 20. Descrives our Enemies, the Invaders, They think themselves Godly and Righteous, yet are not purged from their filthinesse. They are given up to strong delusions to believe lies; and there is no lie greater than this, that they are a Godly Party in a Godly Cause and way. They wipe their mouth after all their bloodshed, and sayes, I have done no evil: They wash their hands as Pilate, as if they were free of the blood of these Just men, whose fouls cry under the Altar. Vers 21, 22, 23. It is a burthen to the world and a plague to mankind, when servants, unworthy men, and persons unfit for high places are set in Authority, and when wicked men have their desire of plenty and honour (Chap. 19: 10.) And when an odious woman, or men of hatefull Vitious dispositions comes to preferment and are espoused by a State. Nought they were while alone, but worse now when they have crept into the bed and bosome of the State. Her Roots was nought before: but now she is planted in rank mould, and will shoot forth her unsavoury branches and blossoms. And when Handmaids, kept in a servile estate because of their disposition and quality, get their Masters ushered out, and they become Heirs, at least possessors of the Inheritance or Trust. Vers 33 Shews, how necessarly war and Contention follow upon unnecessary provocations by word or deed, such as we have given many to England, though indeed they have given moe. And lastly, Chap. 31: 20, 26, 31. Shews how word and work should go together: and men should be esteemed and praised according to their works and fruit of their hands.
FINIS.
End of the text · Hugh Binning, A Useful Case of Conscience (1693)