To this I shall say nothing, though I could say very much; but only desire thee to see what thow findest in thy own heart to two or three plain considerations. First, Whether Salus Populi be a sound position.[1] Secondly, Whether in the way in hand,[2] really and before the Lord, before whom conscience has to stand, this be provided for;—or if the whole fruit of the War is not like to be frustrated, and all most like to turn to what it was, and worse? And this, contrary to Engagements, explicit Covenants with those[3] who ventured their lives upon those Covenants and Engagements, without whom perhaps, in equity, relaxation ought not to be? Thirdly, Whether this Army be not a lawful Power, called by God to oppose and fight against the King upon some stated grounds; and being in power to such ends, may not oppose one Name of Authority, for those ends, as well as another Name,—since it was not the outward Authority summoning them that by its power made the quarrel lawful, but the quarrel was lawful in itself? If so, it may be, acting will be justified in foro humano.—But truly this kind of reasonings may be but fleshly, either with or against: only it ts good to try what truth may be in them. And the Lord teach us.
My dear Friend, let us look into providences; surely they mean somewhat. They hang so together; have been so constant, so clear, unclouded. Malice, swoln malice against God’s people, now called ‘ Saints, to root-out their name;—and yet they, “these poor Saints,” getting arms, and therein blessed with defence and more!—I desire, he that is for a principle of suffering[4] would not too much slight this. I slight not him who is so minded: but let us beware lest fleshly reasoning see more safety in making use of this principle than in acting! Who acts, if he resolve not through God to be willing to part with all? Our hearts are very deceitful, on the right and on the left.
