3d June, 1653.-Mr. Rutherfoord and Sir John Chiesley were sent to me from the brethren for the Protestation.

Mr. Rutherfoord said, they were come to lay claim to me in the Lord's name, and desired me to appear for the way wherein the Lord had led us and blest us for many years.

I answered, That I behoved to say with shame, that I was never forward nor foremost in any thing that was good; and, if in any thing I was dark, I could not be truly humbled under it, until the cloud past over.

Mr. Rutherfoord, &c. spoke to the Association and the sinfulness of it, and that the Word did not hold out a difference betwixt conjunction and association in defensive and offensive war; that what was unlawful in the one, was unlawful in the other. Israel for self-defence might not take idolaters, &c.

I answered, and acknowledged, That in that I differed; for I could not find any word or warrant from God to bind up the hands of men from their own defence, when their liberties, life, estate, and dearest natural interests, were invaded.

Rutherfoord. Light of nature is no rule for a christian man; he has something dearer to him than these. When religion and the people of God could not be preserved but with the loss of men's natural interests, the one must give place to the other; otherwise excommunicate men, and papists and idolaters could not be debarred.

Sir John Chiesley. All men admit, that some, even in these cases, should be restrained, and will not admit of all.

B[rodie]. I answered, I could not condescend what cautions [and] limitations were necessary upon this law of nature; but the hazard or consequence to the work or people of God, might not be a ground to debar from a natural and moral duty.

Rutherfoord. The debarring these and such men is a moral duty, opposite to that light of nature, of self-defence.

Sir John Chiesley. Who dare say, that we may with a safe conscience set up wicked persecutors to the helm ?

B. I do acknowledge, it is a perpetual and eternal truth and duty, for us to labour to set up the best of men as rulers over us. But where either

Sir John Chiesley of Kerswell, who as civil affairs, was a zealous Protestor. took an active share in ecclesiastical as well

there are not such men, or where we have not the physical power and calling to set them up, as among heathens, or the generality of a corrupt people or land; there it were our duty to vote and endeavour to chuse the best of the society; but, where we cannot carry it, I hold myself bound to chuse and aim at the best; but to reverence and submit to the ordinance of government, albeit Providence in the call or election should set up wicked men unfit and unworthy to govern. I would consent, if I lived among pagans, to chuse a pagan ruler, where I could attain no christian ruler, rather than live without government, and so living among wicked men.

Sir John Chiesley and Mr. Rutherfoord assented to the case of pagans, but were not clear with me in the rest.

I said, Wherein the Commission of the Kirk did vary from this rule and duty, in consenting to the choice of wicked men, or in taking away the restraints which held out wicked men, they sinned. How far their hand was in this, I knew not. Next, I said, I was dissatisfied with the bulk of publick proceedings. The scum of men were gotten up to places of government, and, had they prospered, we might have looked for sore days to the work and people of God in both these lands, for most of them had enmity at all appearance of godliness. Nay, to set up these again by French, Dutch, Irish, &c. I durst not consent to it, nor desire it of God, but rather beseech him not to grant men their lust or desire in this; for, if matters be ill now, it would be worse.

Rutherfoord said, that was all they desired. I said, The Commission of the Kirk, and some of their chief members, did disavow the proceedings of Parliament in this.

Rutherfoord. What did they against it? Did they shew the Lord's mind in it? I said, They declare that they did. Rutherfoord prayed to be kept from closing with malignants or the present power. Who would go under a house when it was falling? So many testimonies of their ruin and thy anger against them; and shall we involve ourselves in their sin, and so partake of their judgment? God forbid. He prayed the Lord to declare who sought him in truth and singleness of heart; to be kept from joining with Lutherans, &c.

After prayer, I said, As to the business you spoke of to me, I shall say this; albeit I differ and come not up to see so clearly in these things as other men, it is it is my burden; yet my heart is with you, I shall be loth to be

upon a contrary side; I must wait. And, in the mean time, not for my cause, but for the Lord's name that's call'd on me, be instant with him on my behalf, that I may be to his praise in my generation, and may not deny his name or truth.

Sir John Chiesley. It would much rejoice us that you would write to them, and testify what you said to us, that you dislike the bulk of proceedings.

Rutherfoord. Tho' you differ in some things, as there is [difference] among ourselves anent, 1st, The nullity of the Assembly; 2dly, Defence, &c. Yet, if you be satisfied in the chief things, it were a great honour to the Lord to witness for one truth of his.

B. I answered, God willing, with the first occasion, I shall declare all that I have spoken to you, both to any of your number, and to these of the Assembly.

Sir John said, He had been much press'd to seek the Lord in my behalf, and he looked the Lord would do me good.

I answered, It was my chief and only desire that my tongue, heart, hand, pen, life, and all, might be to his glory: I did count it my greatest honour; but I knew not if ever he would honour me to be for him all my days.

When they went away, I bowed down before the Lord, and confessed for the wrongs I had done to him, it were just with him never any more to do me good, or honour me to honour him: I desired light and strength that I might not deny him I spread the case before him, and thanked him. that he had sent them to me. I desired he would either clear me that it was not his truth which they maintained and press'd, or else save me from denying him in that truth. If he thought not fit to hear me in either, I sought grace to bear forgiveness of my ignorance, and wisdom from above to order my conversation aright; not carnal, politick, time-serving, selfsaving wisdom; oh that were to give over to the devil. But spiritual understanding to abide in his truth, and that his truth might abide in me; and that I be not forsaken, but be brought through in the strength and grace of Jesus Christ

4th June. Swintoun a desired me to dine with him. He told me, That he thought Presbyterians in England apprehended a disadvantage in this change; and that one motive was (as the General said to him) a fear of a

design to introduce Presbytery. As to the Peoples liberty and freedom to elect, he thought there would be little in that, till they were fitter for it. And people would offend less [i. e. be less offended] that a supreme power should rule over them, and to want their liberty, rather than to have a liberty restricted with such qualifications debarring three parts of the people ; and there would be less favour, emulation, heart-burning, &c.

5th June, the Lord's day.-He desired to know what should be the express, particular, solemn errand of the day, wherewith to come before the Lord. Anent Association To that objection, that by putting power in the hands of wicked men, we gave them occasion to overturn the work and cause of God, and to persecute the people of God.

Answer. That was but a consequence: if it was a moral duty to defend themselves, they should not be prohibited to exercise that duty for the land, and for their own dearest natural interests. 2. Were a wicked man our son, our brother, nay, a stranger, pursued by a company of robbers, whether were it good arguing, he is a wicked man, he must not defend himself nor draw a sword; nay, I will not help nor relieve him, nor endeavour to do it, because he has done, and may do, meikle mischief, if he escape? I suppose the same of a mad man. If he be in danger, shall we not help him? If we be in a society where there are forty wicked men and two godly, and all punished alike, shall we not permit the forty men to defend themselves? Must not the two godly undertake to defend themselves and the forty?

Next it came in my thought, my poor distracted brother: for his wickedness, I may not neglect any means for his recovery, albeit I have little hope that ever he shall do good, if he were recovered.

Next the condition of Protestants in Germany and France; shall they not join in common defence of their country with Papists, Lutherans ? Have they ever refused to join in armies on this account, for opposing the Turk or other common enemies; or in a land where the twentieth part is not Protestant or Christian, and nineteen parts Idolaters? Yet dare I not, till the Lord enlighten more, justify the taking Papists in the army or idolaters in the land, where the constitution and government settled is Reformed and Protestant. The cause is otherwise where the government is as yet constitute Popish. Israel's case. (Vide June 12.) It may be a matter to exercise christian prudence, how far to make use of the body of the land in a common invasion; but that there is a prohibition to the con

trary, appears not. Oh for light in this, and for grace to avoid a snare, that he be not letten [suffered to] reason himself into a pit that he sees not! Let not his lips open to justify or defend iniquity! Let not his understanding be that [so] far darkned or blinded thro' ignorance or corrupt affections, or carnal reasoning! Oh for grace and light this day!

Forenoon, Psalm xlv. 7. Psalm xl. 4.-" Thou lovest righteousness, and hatest wickedness; therefore God, even thy God, hath anointed thee with the oil, &c. and respecteth not the proud, and such as turn aside to lies." Oh Lord! I desire to examine my love and hatred. Is this a cause of thy pouring of the oil on thy Son? Lord! pour of this same oil on his poor member, that believes in him for righteousness, sanctification, and strength, to hate and refuse evil, and to discern it, and to know, chuse, love, and embrace that which is good; and "not respect the proud, nor, &c."

Psalm xliv. 3.-But 1, Thy right hand. 2, Thy arm. 3, The light of thy countenance 4, Because thou hadst a favour to them. May not my soul make use of these instruments and these arguments for their spiritual deliverance and conflict, and for the salvation and deliverance of thy people? No other reason can be given, but because thou hast a favour to them. We have nothing to boast of, all boasting is ceased, neither any thing to lean to but thy right hand, thy arm, the light of thy countenance.

Lecture, Hosea viii. 4.-" They have set up kings, but not by me; rulers, but I knew it not." Oh that great truth! The Lord may determine and permit many things to come to pass, which man brings sinfully to pass; as this defection from the house of David in the days of Jeroboam. Prediction and providence cannot justify a person or a people in [a] wrong way; only to the rule, the word, and the testimony. Devils may boast of providence in all the success which they get. Changes in civil government oft involve the actors in sin and much guiltiness. Changes in civil government ordinarily, as a consequence, draws corruption in worship after it, the one to maintain the other. Corrupting the worship of God is a fearful sin, and of itself sufficient to ruine a people or a person. The holiness or quality of the person will not excuse error; an angel cannot warrant it; sin prescribes not. God reckons with Israel for the corrupt sinful foundation of their civil government many years after. A way of corrupt and false worship shall lead men in a strait that incline to it. That policy or security which is founded on a sinful ground, to the hurt of religion, or in unrighteousness,