The objections I have been touching are in men's thoughts and heads. First, some say, now the malignants are under, for this enemy is their rod. It is best to put them out of having any power: yea, there are some who would more willingly go to undo these, whom they account malignants, than against the common enemy, who are wasting the land. If they had Saul's resolution, they would say, the Philistines are in the land, let them alone, we will reckon with them at another time; we will now go against the common enemy.
They have also the second objection, the malignants are more dangerous enemies than the sectaries. I shall not now compare them to equal distance, and abstract from the present danger: but I shall compare them to the present posture of affairs. I am sure the sectaries having power in their hands, and a great part of the land in their possession, are far more dangerous than malignants, who have no power for the present: and therefore, the resolution should be, the sectaries have invaded the land, and are destroying it, let us go against them.
3. The third observation weigheth much with many. The malignants, being employed to fight for their country, may get such power in their hands as may hurt the cause. For answer: 1. The resolution given the query of the estates provideth against that, for therein is a desire that no such power should be put in their hand. 2. This fear goeth upon a supposition, that they do not repent their former course. This is an uncharitable judgment. We are bound to be more charitable of men professing repentance, for with such we have to do only. And, to speak a word by the way to you who have been in a malignant course. Little good is expected from you, I pray you be honest, and disappoint them. I wish you true repentance, which will both disappoint them, and be profitable to yourselves. 3. I desire it may be considered, whether or not, fear of a danger to come from men, if they prevail against the common enemy, being only clothed with a capacity to fight for their country, be an argument against rising to oppose a seen and certain danger, coming from an enemy, clothed with power, and still prevailing. I conceive, it ought to be far from any, to hinder men to defend their country in such a case. I confess, indeed, the cause which we maintain hath met with many enemies, who have been against it, which requireth much tenderness; therefore men are to be admitted to trust, with such exceptions as may keep them out who are still enemies to the cause of God, have not professed repentance, renounced their former courses, and declared themselves for cause and covenant. I doubt not, but it shall be found, that the admitting such to fight in our case as it standeth, is agreeable to the word of God, and is not against the former public resolutions of kirk and state.
The second sort of persons we are to meet with, are such as act for the enemy, against the kingdom. If they be cursed who will not come out to help the Lord against the mighty; what a curse shall be upon them, who help the mighty against the Lord, as they do who act for the enemy? Three ways is the enemy helped against the cause and people of God.
1. By keeping correspondence with them, and giving them intelligence; there is nothing done against kirk or state, but they have intelligence of it. A baser way hath never been used in any nation. Your counsels and purposes are made known to them. If there be any such here (as I fear they be), let them take this to them, they are of these who help the mighty against the Lord, and the curse shall stick to them.
2. By strengthening the enemies' hands with questions, debates and determinations, in papers tending to the justifying of their unjust invasion. Whatever have been men's intentions in taking that way, yet the thing done by them, hath tended to the advantage of the enemy, and hath divided these who should have been joined in the cause, to the great weakening of the power of the kingdom, and this, interpretatively, is to act for the mighty against the Lord.
3. By gross compliance with the enemy, and going into them, doing all the evil offices they can, against their native kingdom. If Meroz was cursed for not helping, shall not these perfidious covenant-breakers and treacherous dealers against a distressed land be much more accursed, for helping and assisting a destroying enemy, so far as lieth in their power? These words may be truly applied to them who are helping strangers, enemies to God, His kirk, and religion, "Both he that helpeth, shall fall; and he that is holpen shall fall down, and they all shall fall together."
III. The third particular about this covenant remains to be spoken of; to wit, Some directions to the king, for the right performing of his duty, whereof I shall give seven.
1. A king, meeting with many difficulties in doing of duty, by reason of strong corruption within and many temptations without: he should be careful to seek God by prayer, for grace to overcome these impediments, and for an understanding heart to govern his people. Solomon, having in his option to ask what he would, he asked an understanding heart, to go out and in before his people; knowing that the government of a people was a very difficult work, and needed more than ordinary understanding. A king hath also many enemies (as our king hath this day), and a praying king is a prevailing king. Asa, when he had to do with a mighty enemy, prayed fervently and prevailed. Jehoshaphat was invaded by a mighty enemy, He prayed and did prevail. Hezekiah prayed against Sennacherib's huge army and prevailed. Sir, you have many difficulties and oppositions to meet; acquaint yourself with prayer, be instant with God, and He will fight for you. Prayers are not in much request at court; but a covenanted king must bring them in request. I know a king is burthened with multiplicity of affairs, and will meet with many diversions; but, sir, you must not be diverted. Take hours, and set them apart for that exercise: men being once acquainted with your way, will not dare to divert you. Prayer to God will make your affairs easy all the day. I read of a king, of whom his courtiers said, "He spoke oftener with God, than with men." If you be frequent in prayer, you may expect the blessing of the Most High upon yourself, and upon your government.
2. A king must be careful of the kingdom which he hath sworn to maintain. We have had many of too private a spirit, by whom self-interest hath been preferred to the public; it becometh a king well to be of a public spirit, to care more for the public than his own interest. Senates and states have had mottoes written over the doors of their meeting-places. Over the senate house of Rome was written, Ne quid respublica detrimenti capiat. I shall wish this may be written over your assembly-houses; but there is another which I would have written with it, Ne quid ecclesia detrimenti capiat. Be careful of both; let neither kirk nor state suffer hurt; let them go together. The best way for the standing of a kingdom is a well constitute kirk. They deceive kings who make them believe that the government of the kirk—I mean presbyterial government—cannot suit with monarchy. They suit well, it being the ordinance of Christ, rendering unto God what is God's, and unto Cæsar what is Cæsar's.