AN useful CASE OF CONSCIENCE discussed AND RESOLVED, Concerning Associations and Confederacies with Idolaters, Infidels, heretics, or any otber known Enemies of Truth and godliness.  
By Master GEORGE GILLESPIE, late Minister at Edinburgh.  
Whereunto is subjoined a Letter, written by him to the Commissioners of the general Assembly, in the time of his sickness: Together with his Testimony unto this Truth, written two days before his Death.  
Printed at Edinburgh, by the heirs of George Anderson, for Andro Wilson, Anno 1649.   

The Preface.  
THis following Question and case of Conscience, as it was handled and resolved by Mr. Gillespie in some Sermons delivered by him, about the time of contriving the late War against the kingdom of England, being much desired by many who heard of it, that it might be for public use, and at last yielded to by the Author before his death. His friends have thought it necessary to publish the same, together with these Testimonies wherewith he sealed this truth herein contained, in the time of his sickness, and immediately before his death.   

Ane useful case of Conscience discussed and resolved, concerning associations and confederacies with Idolaters, Infidels, heretics, or any other known Enemies of Truth, and godliness.  
WHile I have occasion to speak of humanne Covenants, it shall not be unprofitable to speak somewhat to that question so much debated, as well among Divines, as among politicians and Lawyers, whether a confederacy and association with wicked men, or such as are of another R●ligion, be lawful, yea, or no. For Answer whereunto shortly, let us distinguish. 1. Civil Covenants. 2. Ecclesiastical, 
Z●ppe●us. de Pol, Mos. lib. 6. Cap.  Sacred or Religious Covenants. 3. Mixed Covenants, partly civil, partly Religious. The last two being made with wicked men, and such as differ in Religion from us. 
4. Pelar●us in Deut. 7. 1, 2, 3.  I hold to be unlawful, and so do the best Writers. When the Israelites are forbidden a Covenant with the Canaanites, 
Pareus in Gen. 14.  special mention is made of their gods, altars, images, 
Revetus in Exod. 23. 32 Tarnovius tract. de foederibus.  Exod. 23. 32. and 34. 13, 14. Iud▪ 2●2. that no such superstitious, unlawful, worship might be tolerated. As for civil Covenants, if they be for commerce or peace, which were called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} they are allowed according to the Scriptures. Gen. 14 13. Gen. 31. 44. 1 King's 5▪ 12. Ier. 29 7. Rom. 12 18 Such Covenants the Vene●●ans have with the Turk, because of vicinity: Such Covenants also Ch●istian Emperors of old, had sometimes with the Pagans. It was the breach of a civil Covenant of Peace with the Turk, that God punished so exemplarly in Vladyslius King of Hungary: 
See Victor. Srigel. in 7 paralip. 25. 2. Also Zepperus, Pelargus, Tarnovius, ubi supra.  But if the civil Covenant be such a Covenant as the Grecians called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, to join in military expeditions together, 
Lavater in 2 Paralip. 25. & in Ezek. 16. 26. P. Martyr Loc. Com. Clas. 4. cap. 16. 〈◊〉. 23. & comment. in 1 Reg. 15. 17. &c. The same thing is holdenby Tst●tus in 3. Reg. 15. Quest. 24. Corn. a Lapide in 3. Reg. 22. 3.  of this is the greatest debate and controversy among Writers; for my part, I hold it unlawful with diverse good Writers; And I conceive that Exod. 34. God forbiddeth not only Religious Covenants with the Canaanites, but even civil Covenants, vers. 12. and conjugal Covenants, vers. 16. Which is also Junius his opinion in his Analysis upon that place. The reason for the unlawfulness of such confederacies are brought. 1. From the Law, Exod. 23. 32. and 34. 12 15. Deut. 7. 2. Yea God maketh this a principal stipulation and condition upon their part, while he is making a Covenant with them, Exod. 34 10. 12. Iud. 2. 1, 2. and lest it should be thought that this is meant only of these seven Nations enumerate, Deut. 7. the same Law is interpret of four other Nations, 1 Kings 11. 1, 2. so that 'tis to be understood generally against confederacies with Idolaters and those of a false Religion: And the reason of the Law is moral and perpetual, viz. the danger of▪ ensnaring the people of God; therefore they were forbidden to Covenant either with their gods, or with themselves, for a conjunction of Counsels, and familiar conversation (which are consequents of a Covenant) draweth in end to a fellowship in Religion. 2. From disallowed and condemned examples, as Asa his Covenant with Benhadad, 2. Chron. 16. to vers. 10▪ And Ahaz, his Covenant with the King of Assyria, 2 Kings 16. 7. 10. 2 Chron. 28. 16▪ to 23. And if it should be objected, these are but examples of Covenants with Idolatrous heathens, there is not the like reason to condemn confederacies and associations with wicked men of the same Religion; I answer. 1. It holds à fortiori against confederacies with such of the seed of Jacob, as had made defection from true Religion, for as Grotius de jure belli & pacis lib. 2. Cap. 15. Numb. 9 noteth, GOD would have such to be more abominated then heathens, and to be destroyed from among their people, Deut. 13. 13. besides this I add, 2. We have in other Scriptures examples, which meet with that case also; for Jehosaphat's confederacy with Ahab: 2. Chron. 18. 3. with Chron. 19 2. and after with Ahaziah, 2 Chron. 20. 35. are condemned, which made Jehosaphat (although once relapsing into that sin) yet afterwards mend his fault, for he would not again join with Ahaziah, when he sought that association the second time, 1 Kings 22. 49. So Amaziah having associate himself in an expedition with the Isra●lites, when God was not with them, did upon the prophet's admonition disjoin himself from them and take his hazard of their anger: 2 Chron. 25▪ 7, 8, 9, 10▪ Lavater upon the place applying that example, noteth this as one of the causes why the Christian Wars with the Turk had so ill success, why saith he, consider what soldiers were employed, this is the fruit of associations with the wicked. 3. These confederacies proceed from an evil heart of unbelief, as is manifest by the reasons which are brought against Ahaz his League with Benhadad, 2 Chron. 16. 7, 8, 9 and by that which is said against the confederacy with the King of Assyria, isaiah 8. 12, 13. for as Calvin upon the place noteth, the unbelievers among the people considering their own inability for managing so great a War, thought it necessary to have a con●ederacy with the Assyrians; but this was from faithless fears, from want of faith to stay and rest upon God as all-sufficient. 4. If we must avoid fellowship and conversation with the sons of Belial, (except whe●e natu●all bonds or the necessity of a calling tyeth us▪ Psal. 6. 8. Prov. 9 6. & 24. 1. 2 Cor. 6 14, 15. & if we should account God's enemies our enemies, Psal 139. 21. then how can we join with them, as con●ederates and associates, for by this means we shall have fellowship with them, and look on them as friends.  
Now as to the Arguments which use to be brought for the contrary opinion. First 'tis objected that A●raham had a confederacy with Aner, Eschol, and Mamre, Genesis 14. 13. Abraham with Abimelech, Genesis 21. 27. 32. and Isaac with Abimelek, Gen. 26. Jacob with Laban, Gen. 31. 44. Solomon with Hiram. 1 Kings 5. 12. Answ. 1. It cannot be proved that these confederates of Abraham, Isaac, and Solomon, were either idolaters or wicked: Laban indeed was an idolater: But there are good interpreters who conceive that Abraham's three confederates feared God; and that Abimelech also feared God, because he speaketh reverently of God, and ascribeth to God the blessing and prosperity of those Patriarchs.  
'Tis presumed also that Hiram was a pious man, because of his Epistle to Solomon, 2 Chron. 2. 11, 12. however, 2. Those confederacies were civil, either for commerce, or for peace and mutual security that they should not wrong one another, as that with Laban, Gen. 31. 52. and with Abimelech, Gen. 26. 29. which kind of confederacy is not controverted.  
'Tis objected also that the Maccabees h●d a Covenant with the Romans and L●cedemonian●, 1 Macca. 8. and 12. 1, 2, Answ. 1. That Covenant is disallowed by many good Writers; yea 'tis observed from the Story that they had not the better, but the worse success, nor the less but the more trouble following it. 2. The Story itself, 1 Macc. 1. 12. tells us that the first motion of a confederacy with the heathen in those times proceeded from the children of Belial in Israel. Lastly, it may be objected that persons discontented, and of broken fortunes were gathered to David; and that he received them, and became a Captain unto them, 1 Sam. 22. 2. Answ. 1. Some think (and 'tis probable) they were such as were oppressed and wronged by Saul● tyranny, and were therefore in debt and discontented, and that David in receiving them was a type of Christ who is a refuge for the afflicted, and touched with the feeling of their infirmities. 2. Whoever they were, David took care that no profane nor wicked person might be in his company, Psal 101. yea, Psal. 34. 11. (which was penned at that same time when he departed from Achish and became Captain of those 400. men) he saith to them, Come ye children harken unto me, I will teach you the fear of the Lord. 3. I shall bring a better Argument from David's example against the joining with such associates in War as are known to be malignant and wicked. Psal. 118. 7. The Lord taketh my part with them that help me, therefore I shall see my desire upon mine enemies, Psal. 54. 4. The Lord is with them that uphold my soul. Upon this last place, both Calvin and Gesuerus observe, that although David's helpers were few and weak, y●t God being in them, and with them, his confidence was that they should prove stronger than all the wicked: he intimateth also, that if he had not known that God was with his helpers, leading and inspiring them, he had looked for no help by them: 2 Chron. 25. 7, 8. That David's helpers in the War were looked upon as sincere, cordial, and stirred up of God, may further appear from 1 Chron. 12. where David joineth with himself fidos homines qui idem cum eo sentirent saith Lavater on the place, faithful men of his own mind: he addeth, that they were such as hated Saul's impiety and injustice, and loved David's virtue. Vict. Strigelius calls them, fideles amicos, faithful friends. The Text itself tells u●, that diverse of them joined themselves to David while he was yet in distress and shut up in Zicklag: vers. 1. (which was an Argument of sincerity:) also, that some of Benjamin (Saul's own tribe) adjoined themselves to David, and the spirit came upon Amasa●, who by a special Divine instinct spoke to assure David of their sincerity, vers. 2. 16. 18. They also who joined themselves with David after Saul's death, vers. 23. were not of a double heart. but of a perfect heart. vers. 33. 38. and they all agreed that the first great business to be undertaken, should be Religion, the bringing back of the ark: 1 Chron. 13. 3, 4.  
This point of the unlawfulness of confederacies with men of a false Religion is strangely misapplied by Lutherans, against confederacies with us, whom they call Calvinists: So argueth Tarnovius Tract. de Foederib. But we may make a very good use of it: for as we ought to pray and endeavour that all who are Christ's may be made one in him, so we ought to pray against and by all means avoid fellowship, familiarity, marriages, and military confederacies with known wicked persons, and such as are of a false or heretical Religion. I shall branch forth this matter in five particulars, which God forebade to his people in reference to the Canaanites and other heathens which also (partly by parity of reason, partly by concluding more strongly) will militate against confederacies and conjunctions with such as under the profession of the Christian Religion do either maintain Heresies and dangerous Errors, or live a profane and wicked life.  
First, God forbade all Religious Covenants with such, and would not have his people to tolerate the gods, images, altars, or groves of idolaters: Exod. 23. 32. and 34. 13. Deut. 7. 5. Iud. 2. 2. And although the letter of the Law mention this in reference to the Canaanites, yet the best reforming Kings of Judah applied and executed this Law, in taking away the grows and high places abused by the Jews in their superstition: And what marvel? If such things were not to be tolerated in the Canaanites, 
Socral. hist lib. 5. Cap. 10.  much less in the Jews. Theodosius is commended for his suppressing and punishing heretics.  
2. God forbade familiar conversation with these heathens, that they should not dwell together with his people, nay, nor in the land with them, Exod. 23. 33 lest one of them being familiar with an Israelite, might call him to a feast, and make him eat of things sacrificed to idols, Exod. 3●. 15. Compare this with Iud. 1. 21. Psal. 106. 35. Now the Apostle layeth much more restraint upon us, from conversing, eting and drinking with a scandalous Christian, 1 Cor. 5. 11. then with a Pagan or unbeliever, 1 Cor. 1. 27. There is a conversing and companying with wicked persons, which is our affliction, not our fault, that is when we cannot be rid of them, do wh●t we can, 1 Cor. 5. 10. which is an argument against separating and departing from a true Church, because of scandalous persons in it. The Apostle gives this check to such, go where they will, they shall find scandalous persons, all the world over. There is again a conversing and companying with wicked persons, which natural and civil bonds, our near relations, or our calling tyeth us unto, as between husband and wife, parent and child, Pastor and people, Magistrate and those of his charge. But wittingly and willingly to converse and have fellowship either with heretical or profane persons, whether it be out of love to them and delight in them, or for our own interest or some worldly benefit, this is certainly sinful and inexcusable. If we take care of our bodily safety, by flying the company of such as have the plague, yea if we take care of the safety of our beasts, and would not to our knowledge suffer a scabbed or rotten sheep to infect the rest, shall we not much more take care of our own and neighbours souls, by avoiding and warning others to avoid the fellowship of the ungodly, whereby spiritual infection comes. Remember it was but a kind visit of Jehosaphat to A●ab which was the occasion of engaging him into a confederacy with that wicked man. 2 Chron. 18. 2, 3.  
3. God forbade conjugal covenants or marrying with them. Exod. 34. 16. Deut. 7. 3. The rule is the same against matching with other wicked persons, whether Idolaters or professing the same religion with us. We read not of idolatry or any professed doctrinal differences in Religion between the Posterity of S●th and the Posterity of Cain, yet this was the great thing that corrupted the old world and brought on the flood, that the children of God joined themselves in marriage with the profane, Gen. 6. 1, 2, 3. Jehoram Married not an heathen, but the daughter of Ahab; but 'tis marked, he did evil, as did the house of Ahab; And what is the reason given for this? For the daughter of Ahab was his wife. 2 Kings 8. 18. and by and by, vers. 27. the like is marked of Ahaziah the son of Jehoram, who did evil in the sight of the Lord as did the house of Ahab, for he was the son in Law of the house of Ahab The Apostle Peter supposeth that Christians marry such as are heirs together of the grace of life. 1 Peter 3. 7. see also, Prov. 31. 30.  
4. God forbade his people to make with the Canaanites foedus deditionis or subactionis, or (as others speak) pactum liberatorium, he would have his people show no mercy to those whom he had destinate to destruction, Deut. 7. 2. Herein Ahab sinned, making a brotherly Covenant of friendship with Benhadad, when God had delivered him into his hand, 1 Kings 20. 32, 33, 34. So in all Christian commonwealths, the Magistrate God's vicegerent ought to cut off such evil doers as God's Word appointeth to be cut off, David's sparing of Joab and Shimei, being partly necessitate thereto, partly induced by political reasons, (whereof he repented when he was dying, nor could his conscience be at ease till he left a charge upon Solomon for executing justice upon both Joab and Shimei, 1 Kings 2. 5, 6, 8, 9) are no good precedents or warrants to Christian Magistrates to neglect the executing of Justice. 'tis a better precedent which David resolveth, upon more deliberately, Psal. 101▪ 8. I will early destroy all the wicked of the land, that I may cut off all wicked doers from the City of the Lord. mark this all, of what degree or quality soever, without respect of persons, and that early and without delay. Lastly, and even Joab himself was so far punished by David, that he was cast out of his place and command, 2 Sam. 19 13. and 20. 4.  
5. The Law is also to be applied against civil Covenants, not of Pea●e, or of commerce, but of war; that is, a League offensive and defensive, wherein we associate ourselves with idolaters, infidels, heretics or any other known enemies of Truth or godliness, so as to have the same friends or enemies. A Covenant of Peace or commerce with such may happen to be unlawful, in respect of some circumstances, as when Peace is given to those Rebels, Murderers, Incendiaries in the kingdom, who by the Law of God ought to be destroyed by the hand of Justice, or when commerce with idolaters is so abused, as to furnish them with the things that they are known to make use of in their idolatry. But as for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a confederacy engaging us into a War with such associates, 'tis absolutely and in its own nature unlawful: and I find it condemned by good Writers, both of the Popish party of the Lutheran party, and of the orthodox party. Some of all these are before cited, what holiness God required in the Armies of Israel, see Deut. 23. 9 11. 12, 13, 14. We may well argue as Isidorus Pelusiota doth, lib. 3. Epist. 14. If the Law was so severe against such uncleannesses as were not voluntary, how much less would God suffer such as did voluntarily and wickedly defile themselves. 'tis marked as a part of Abimelech's sin, Iud. 9 4▪ that he hired vain and light persons which followed him. God would have Amazia● to dismiss an hundred thousand men of Israel being already with him in a body, and told him he should fall before the enemy if these went with him, because God was not with them, 2 Chron. 25 7. &c. If they had not yet been gathered into a body, it had been much to abstain from gathering them, upon the prophet's admonition, but this is much more, that he sends them away after they are in a body, and takes his hazard of all the hurt that so many enraged soldiers could do to him or his people, and indeed they did much hurt in going back, vers. 13 yet God rewarded Amaziahs' obedience with a great Victory. In the last age shortly after the begun Reformation in Germany, this case of conscience concerning the unlawfulness of such confederacies was much looked at. The City of Strafburg. Anno, 1529. made a defensive League with Zurik, 
Sleid. comment. lib. 7 pag. 106.  Berne, and Basil, Qui & vicini erant, & dogmate magis conveni●bant saith Sleidan, they were not only neighbours, but of the same Faith and Religion, therefore they made a confederacy with them. About two years after the Elector of Saxony refused to take into confederacy those Helvetians, 
Ibid. lib. 8. pag. 127. de Helvetiis in foedus recipiendis, quod civitates valde cupiebant, Saxo per Legatos respondet, quoniam de coena Dom. diversum sequantur dogma non sibi licere societatem cum ipsis ullam coiri: quante sit ipsorum conjunctio, propter vires atque potentiam, non se quidem latere, sed ●o sibi minime respiciendum esse, ne tristis inde sequatur exitus, quod iis accidisse Scriptura testetur, qui muniendi sui causa, cujusque modi praesidiis usi ●uissent. Vide etiam pag. 133. Quod si Zuingliani faterentur errorem atque desisterent, comprehen di etiam in hac pace, sin minus, tum desere●dos, nec anxilii quicquam eis communicandum, neque f●dus ullum cum ipsis faciendum esse. Et infra lib. 9 pag. 156. Et recipiendos esse placet in hoc foedus (Smalcaldicum) qui velint atque cupiant, modo Doctrinam Auguste propositam in Commitiis pro●iteantur, & sortem communem subeant.  because although they were powerful, and might be very helpful to him, yet they differing in Religion, concerning the Article of the Lord's Supper, he said, he durst not join with them as confederates, lest such sad things might befall him, as the Scripture testifieth to have befallen those who for their help or defence took any assistance they could get.  
The rule was good in thesi, although in that particular case misapplied. The very heathens had a notion of the unlawfulness of confederacies with wicked men, for as Victorinus Strigelius on 2 Chron. 25. noteth out of Aschylus his Tragedy entitled Seven to Thebes, Amphiaraus a wise and virtuous man was therefore swallowed up in the earth with seven men and seven horses, because he had associate himself, with Tydeus, Capaneus, and other impious Commanders marching to the siege of Thebei, Lastly take this reason for further confirmation, as we must do all to the glory of God, so we must not make wars to ourselves, but to the Lord; hence the book of the Wars of the Lord. Num. 21. 14. and, the battle is not ours, but the Lords. 1 Sam. 25. 28. 2. Chron. 20. 15. Now how shall we employ them that hate the Lord, to help the Lord? or how shall the enemies of his glory do for his glory? Shall rebels and traitors be taken to fight in the King's Wars? Offer it to thy governor, as it is said Mal. 1. see if he would take this well.  
As for the Objections from Scripture, they are before answered. There are many other exceptions of men's corrupt reason, which yet may be easily taken off, if we will receive Scripture light. That very case of jehosophats; confederacy with Ahab, taketh off many of them; for although 1. Jehosophat was a good man and continued so after that association, not drawn away into Idolatry, nor infected with Ahab's Religion, but only assisting him in a civil business. 2. Ahab lived in the Church of Israel which was still a Church, although greatly corrupted, and he was no professed hater of God (only he had professed to hate Micajah the man of God) yea lately before this he appeared very penitent, and some think Jehosaphat now judged charitably of Ahab, because of that great humiliation and repentance of his, which God did accept; so far, as to reward it with a temporal sparing mercy, 1 Kings 21. at the end: then follows immediately Chap. 22. Jehosaphat's association with him. Although Jehosaphat was also joined in affinity with Ahab, Ahab's daughter being married to his son. 3. The enemy was the King of Syria, and Jehosaphat doth not join with a wicked man against any of God's people, but against the infidel Syrians; even as Amaziah was beginning to join with those of the ten tribes against the Edomites. 4. The cause seems to have been good, as Carthusian on 1 Kings 22. 3. and Lavater upon 2 Chron. 19 2. note. For Ramoth●Gilead was a city of Refuge, pairt●ining to the Levites in the tribe of God, and should have been restored by the king of Syria to Ahab, 
Polit. Christ. lib. 7. Cap. 1.  according to their Covenant, 1 Kings 20, 34. Daneus brings that same example of Ahab's going up against Ramoth Gilead, to prove that 'tis just to make war against these who have broken Covenant with us. 5. Jehosaphat's manner of proceeding was pious in this respect, that he said to Ahab, inquire I pray thee of the word of the Lord to day, and again, is there not here a prophet of the Lord besides, he enquireth ultr●, and seeks all the light he could there have in point of conscience from prophets of the Lord, which makes it probable that those 4●0. prophets did not profess, or were not known to Jehosaphat to be prophets of Baal; but were looked upon as prophets of the Lord, as Cajetan thinketh. Therefore they answer also in the name of the Lord, the Lord shall deliver it. 'Tis not likely that Jehosaphat would desire the prophets of Baal to be consulted, or that he would harken to them more than to the Prophet of the Lord Micajah; yet in this he failed extremely, that he had too far engaged himself to Ahab, before the enquiring at the word of the Lord. How ever, it seems, he was by this enquiring seeking a fair way to come off again. 6. Jehosaphat's end was good, Martyr on 1 Kings 22. thinks Jehosaphat entered into this confederacy with Ahab, for the peace and safety of his kingdom, and to prevent a new War between Judah and Israel, such as had been between Asa his father, and Baasha King of Israel, for which end also Carthusian ●bid. thinks that Jehosaphat took Ahab's daughter to his son. Yet notwithstanding of all this the prophet Iehu●aith to him, 2 Chron. 19 2 Shouldest thou help the ungodly, or love them that hate the Lord. The LXX, read hated of the Lord, which comes all to one thing. And lest it should be thought a venial or light matter, he addeth, therefore is wrath upon thee from before the Lord. So that from this example we learn, that let us keep ourselves unspotted of the false religion or errors of those with whom we associate, let wicked men seem never so penitent, and our relations to them be never so near, let the common enemy be an infidel, let the cause be never so good, let the manner of proceeding be never so pious, and the end also good: yet all this cannot excuse nor justify confederacies and associations with wicked and ungodly men. And if God was so angry at Jehosaphat, when there were so many things concurring as might seem to excuse or extenuate his fault, it being also in him a sin of infirmity only, and not without a reluctation of conscience, and a conflict of the spirit against the flesh (which Pareus upon 1 Kings 22. doth well collect from his desire of enquiring at the word of the Lord, that he might have occasion to come off) how much more will God be angry with such as go on with an high hand in this trespass, casting his word behind them, and hating to be reformed.  
If it be further objected, that we are not able without such confederacies and help to prosecute a great war alone. This also the Holy Ghost hath before hand answered, in the example of Ahaz his confederacy with the King of Assyria; for he had a great War to manage, both against the Syrians, and against the King of Israel, 2 Kings 16. 7. also against the Edomites and Philistines, 2 Chron. 28. 16, 17, 18. yet although he had so much to do, this could not excuse the confederacy with the Assyrian: he should have trusted to God, and not used unlawful means. God can save by few as well as by many; yea sometimes God thinks not fit to save by many. Iud. 7. It shall not be the strength of battle to have unlawful confederates, but rather to want them, Exod. 23. 22.  
If it be said it is dangerous to provock and incense many wicked men by casting them off. This is plainly answered from the example of Amaziah and the 100000. men of Israel with him of which before. If furthermore objection be made, that we must be gentle and patient towards all, and in meekness instruct those that oppose themselves, 2 Tim. 2. 24, 25. Answ. 1. Yet he bids us turn away from the wicked, Ibid. Ch. 3. 5. We ought in meekness to instruct even him that is excommunicate, 2 Thess. 3. 15. yet we are there warned, vers. 14. to have no company with him. 2. The Angel of the Church at Ephesus, is at once commended, both for his patience, and that he could not bear them which were evil.  
I shall add five distinctions which will take off all other ojections that I have yet met with. 1. Distinguish between a confederacy which is more discretive and discriminative, and a confederacy which is more unitive. And here is the reason why Covenants of peace and commerce even with infidels and wicked persons are allowed, yet military associations with such, disallowed: for the former keeps them and us still divided as two: the latter unites us and them, as one, and imbodieth us together with them: for Thuc●dides defines {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to be such a Covenant as makes us and our confederates to have the same friends and enemies; 
Kekerm. de Repub. Sparta. disp. 4. lib. 2. Cap. 20.  and 'tis mentioned by Writers as a further degree of Union then {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or Covenants of peace. 2. Distinguish between endeavour of duty and the perfection of the thing: which answers that exception, O then, we must have an Army all of Saints, (it should be said, without any known wicked person in it;) Now even as 'tis our duty to endeavour a purging of the Church from wicked and scandalous persons, yet when we have done all we can, the Lord's field shall not be perfectly purged from tares till the end of the world, Matth. 13. So when we have done all that ever we can to avoid wicked persons in an expedition, yet we cannot be rid of them all; but we must use our utmost endeavours, that we may be able to say, 'tis our affliction, not our fault. 3 Distinguish between some particular wicked persons, here and there mixing themselves with us; and between a wicked faction and malignant party: The former should be avoided as much as is possible: but much more a conjunction with a wicked faction. David would by no means meet and consult with the Kabal meregn●m, the Assembly of Malig●ants; neither did he only shun to meet and consult with vain persons; who openly show and bewray themselves; but even with dissemblers, or (as the Chaldee) with those that hide themselves that they may do evil. Psal. 26. 4, 5. We can know better how to do with a whole field of tares in which is no wheat, than we can do with tares growing here and there among the wheat. 4. Distinguish between such a fellowship with some wicked persons, as is necessary (which is the case of those that are Married, and of Parents and Children) or unavoidable, which is the case of those, whose lot is to cohabit in one Town, or in one Family, in a case of necessity travelling or sailing together; Distinguish, I say, between these and an elective or voluntary fellowship with wicked men, when love to them, or our own benefit draweth us thereunto. We neither lose natural bonds, nor require impossibilities, but that we keep ourselves pure by not choosing or consenting to such fellowship. 5. Distinguish between infidels, heretics, wicked persons, repenting and those who go on in their trespass: what ever men have been, yet as soon as the signs of repentance and new fruits appear in them, we are ready to receive them into favour and fellowship: Then indeed the wolf shall dwell with the Lamb, and the Cow and the Bear shall feed, their young ones shall lie down together, meaning such as were Wolves, Leopards, bears, and now begin to change their nature: not so with the obstinate, contumacious and impenitent, who still remain Wolves, etc▪  
Let us now, 1. Examine ourselves, whether there be so much tenderness of conscience in us, as to close with those Scripture Truths, or whether we are still in a way of consulting with flesh and blood. 2. Be humbled for former miscarriages and failings in these particulars, and for not walking accurately according to these Scripture Rules. 3. Beware for the future: remember and apply these Rules when we have to do with the practice of them. And that I may drive home this nail to the head, I add (beside what was said before) these Reasons and Motives. First, 'tis a great judgement when God mingleth a perverse Spirit in the midst of a people, isaiah 19 14. shall we then make that a voluntary act of our own, which the Word mentioneth as a dreadful judgement? With this spiritual judgement is oftentimes joined a temporal judgement as 2 Chron. 16. 9 and 20. 37. and 28. 20. so Hos. 5. 13. 7, 8, compared with Hos. 8. 8, 9 where their judgement, soundeth forth their sin as by an echo: The Chaldee paraprase in the place last cited saith, The house of Israel is delivered into the hands of the people whom they loved. Secondly, remember what followed upon God's peoples mingling themselves with the heathen, Psal. 106. 35. They were mingled among the heathen and learned their works. Hos. 7. 8. E●hraim he hath mixed himself among the people, that is, by making confederacies with the heathen, (as Lu●ther expounds the place) and by seeking their help and assistance, Hos. 5. 13. But what follows, Ephraim is a cake not turned, hot and overbaken in the neither side, but cold and raw in the upper side. This will prove the fruit of such confederacies and associations, to make us zealous for some earthly or human thing, but remise and cold in the things of Christ; to be too hot on our neither side, and too raw on the upper side. Whereas not mingling ourselves with the wicked: we shall through God's mercy be like a cake turned, that heat and zeal which was before downward, shall now be upward, heavenward, Godward, let it be also remembered, how both Ahaz, ●Kings 16. 10 and Asa himself, 2 Chron. 16. 10. (though a good man) were drawn into other great sins upon occasion of these associations with the enemies of God and his people: this sin will certainly ensnare men in other sins. 'tis well said by Calvin upon Ezek. 16. 26. that as we are too prone of ourselves to wickedness, so when we enter into confederacies with wicked men, we are but seeking new tentations, and as it were a bellows to blow up our own corruptions, as wine being mixed with water loseth of its spirits, and white being mixed with black, loseth much of its whiteness: so the people of God, if once mixed with wicked enemies, shall certainly loss of their purity and integrity. Thirdly, as these unlawful confederacies draw us both into great judgements and great sins, so into a great security and stupidity under these great plagues and sins, which will make the estate of such to be yet worse, Hos. 7. 9 after Ephraim's mixing himself among the people, 'tis added, Strangers have devoured his strength, and he knoweth it not, yea, grey hairs are here and there upon him, yet he knoweth it not: although his confederates have distressed him, and not strengthened him, and although there may be observed in him diverse signs of a decaying dying condition, yet he knowe● it not, nor takes it to heart; The same thing is insisted upon vers. 11. Ephraim als●● is like a silly Dove without heart; They call to Egypt, they go up to Assyria. He is as void of understanding as a silly Dove, whose nest being spoiled, and her young ones token from her (Which the Chaldee paraphrase addeth for explications cause) yet she still returneth to those places where, and among those people by whom she hath been so spoiled; So Israel will still be meddling with those that have done him great hurt. Fourthly, we find that such confederacy or association either with idolaters or known impious persons, is seldom or never recorded in the Book of God, without a reproof, or some greater mark of God's displeasure put upon it. If it were like the polygamy of the P●triarchs, often mentioned and not reproved, it were the less marvel to hear it so much debated. But now when God hath purposely set so many Beacons upon those rocks, and Shelves that we may beware of them, O why shall we be so mad, as still to run upon them. It was reproved in the time of the Judges, Iudg. 2. 1, 2, 3. It was reproved in the time of the Kings; A●abs Covenant with Benhadad, Asa's Covenant with Benhadad, Ahaz his confederacy with the Assyrian; jehosaphats association, first with Ahab, then with Ahaziab: Amaziahs' association with those 100000. men of Ephraim, when God was not with them, all those are plainly dis●llowed and condemned. Moreover that reproof, Ier. 2. 18. And now, what hast thou to do in the way of Egypt, to drink the waters of Sihor? Or what hast thou to do in the way of Assyria, to drink the waters of the river? the Chaldee hath thus; what have ye to do to associate with Pharaoh King of Egypt— And what have ye to do to make a Covenant with the Assyrian? Again after the captivity, Ezra 9 the Jews mingling of themselves with the heathen is lamented. Fifthly, the great and precious promises of God, may encourage us so, as we shall never say to the wicked, a confederacy: for upon condition of our avoiding all such confederacies and con●unctions, God promiseth never to break his Covenant with us, Iudg. 2. 1, 2. and to receive us as his Sons and Daughters, 2 Cor. 6. 14 16, 17, 18. Sixthly, 'tis one of God's great mercies which he hath Covenanted and promised, I will purge out from among you the Rebels and them that transgress against me, Ezek. 20. 38. Why should we then forsake our own mercy, and despise the counsel of God against our own souls? Seventhly, as it was in Asa his experience, 2 Chron. 16. 7● 8. so it hath been in our own, God hath done his greatest works for us, when we were most unmixed with such men.  
There is another Objection, which at the writing hereof I have met with: 'Tis David's confederacy and association both with Abn●r, 2 Sam. 3. 12, 13. and with Amasa, 2 Sam. 19 13. whom according to agreement he made general of of his host, 2 Sam. 20. 4. although both of them had been David's enemies, and born Arms against him, Abner being also scandalous, both for his whoredom, 2 Sam. 3. 7. and his treachery against Ishbosheth in aspiring to the Crown (which is collected from his going in unto Saul's Concubine, as Absolom did unto David's afterward) yea for that he had born Arms against David, when he knew that God had swo●n to make David King, and so against the light of his conscience, 2 Sam 3. 9 18. Answ. 1. Peter Martyr commenting upon those places, disalloweth David's practice in both these cases, especially his League with Abner. Should we follow these two examples, not being allowed or commended in Scripture? or should we not rather avoid such confederacies, because of many examples thereof, plainly condemned in the Word of GOD? 2. Whatsoever may be conceived to be allowable or excusable in these examples of David yet it cannot be applied, except in like cases. When David●ovenanted with Abner, he was but King of Judah, Abner undertaks to bring about all Israel to him, and that he should make him reign over all the tribes, whereas otherwise there was no appearance of David's subduing of all the other t●ibes; but by a long and bloody War. Again when David cov●nanted and capitulated with Amasa, he was in a manner fled our of the land for Absalon, 2 Sam. 19 9 and was forced to abide in the land of Gilead beyond Jordan, 
Sanctius & Corn a la●ide in 2 Sam. 19  fearing also (as interpreters observe) that the men of Judah having strengthened Jerusalem and kept it with a garrison for Absolom and having done so much in assisting Absolom against David, should grow desperate in holding out against him, hoping for no mercy, therefore he is content to make Amasa general of his Army, upon condition that he would cause the men of Judah to bring him back to Jerusalem, which Amasa moves the men of Judah to do; 2 Sam. 19 14. for it was done by his authority, as Josephus also writeth, 
Antiq. Jud. lib. 7. Cap. 10.  nor could it be done without his authority, for Absolom and Ahitophel being dead, Amasa had the whole power and sole headship of that Army and of all that faction that had followed Absolom. Now then let them that will plead for the lawfulness of confederacies with wicked persons from these examples of David, first make the case alike, that is, that the wicked one have power of an Army, and of a great part of the body of a kingdom, to make them either continue in Rebellion and enmity or to come in and submit. Next let it be remembered that both Abner and Amasa did a great service, (which was most meritorious at the hands of men) for the good, peace, and safety of King and Kingdom, and they did it at that time also when David was but weak, and they had power enough to have continued a War against him. Which is a very rare case, & far different from the case of such as have done & are doing all that they can to pervert and mislead many thousands of the people of God, instead of reduducing many thousands to obedience, as Abner and Amasa did. 3. There are some other answers proper to the one case and the other. There is nothing in the Text to prove, that David made such a Covenant with Abner, as the Grecians call {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, or that the Covenanted to make him General of his Army, (as afterwards he Covenanted with Amasa) for at that time he could have no colour of reason for casting Joab out of his place, as afterwards he had; Therefore I understand with Sanctus that the League which Abner sought from David was Foedus pacis, a Covenant of peace, Hyerome readeth, fac mecum amicitias, make friendship with me, for before, they had been enemies, So that this League is not of that kind which is chiefly controverted. As for Amasa, I shall not go about (as some have done) to excuse or extenuate his fault in joining with Absolom, 
Tostatus in 2 Reg. 17. Quaest. 24.  as not being from any malice or wicked intention against David his Uncle; But there is some probability that Amasa was a penitent and hopeful man. Sure David had better hopes of him, then of Joab: And if it be true which Josephus writeth that before David sent Zadok and Abiathar to the men of Judah and to Amasa, frequent messages came from them to the King, 
Antiq. lib 7. Cap. 10  desiring to be received into his favour; however Amasa being so willing and ready to do so much for David, when he might have done so much against him, David as he could not do his business without him, so he had some ground to hope well of him; considering withal that Amasa was not set upon this business by any offence or displeasure at the other party, as Abner was. 4. Even as this example, so far as concerneth the laying aside and casting off of Joab, and not preferring his brother Abisha in his room (both of them being guilty of Abner's blood. 2 Sam. 3. 3●. and both of them being too hard for David) helpeth to strengthen that which I have been pleading for.  
The point being now so fully cleared from Scripture, there is the less reason to argue contrariwise from human examples in Christian States and Common wealths. 
See M. Fox acts and monuments vol. 2. page 86. 9 870. edi● 1589.  The Word of GOD must not stoop to men's practices, but they to it. Yet even among those whose example is alleged for the contrary opinion, there want not instances for cautiousness and conscientiousness in choosing or r●fusing confederates: As namely among the Helvetians or Su●●zers. They of Zurik and Berne, when once refo●med renounced, their League made before with the French King, for assisting him in his Wars, and resolved only to keep peace with him; but would not continue the League of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, or joining with him in his Wars. And whatsoever were the old Leagues about 300 years ago, 
See the Estates Principalitis & Empires of the world, translated by Grimstou pag. 364. to 370.  mutually binding those Cantons each to other, for aid and succour, and for the Common defence of their country, and for preservation of their particular Rights and Liberties, and for a way of deciding controversies and pleas between men of one canton and of another, (which Leagues are recorded by those that write of that Common wealth) yet after the Reformation of Religion, there was so much zeal on both sides, that it grew to a War between the Popish and the Protestant Cantons, wherein as the Popish side strengthened themselves by a confederacy with Ferdinand the Emperor's brother, 
Acts and mo●uments nbi supra, pag. 872. Slcid. Com. lib. 7. pag. 106. 119. 120.  so the Protestant side, Zurik, Berne, and Basil entered into a confederacy, first with the City of Strasburgh, and shortly thereafter with the landgrave of Hesse, that thereby they might be strengthened and aided against the Popish Cantons. The differences in Religion put them to it to choose other confederates. Nevertheless, I can easily admit what Lavater judiciously observeth, upon Ezek. 16. 26, 27, 28, 29. that Covenants made before true Religion did shine among a people are not to be rashly broken, even as the believing husband ought not to put away the unbelieving wife, whom he married when himself also was an unbel●ever, if she be willing still to abide with him. Whatsoever may be said for such Covenants, yet confederacies with enemies of true Religion, made after the light of Reformation, are altogether unexcusable.  
Peradventur some have yet another Objection: this is an hard saying (say diverse malignant's) we are looked upon as enemies, if we come not in and take the Covenant, yet when we are come in and have taken the Covenant, we are still esteemed enemies to the Cause of God, and to his servants. Answer, This is just as if those traitors, Covenant-breakers, and other scandalous persons, from which the Apostle bids us turn away, 2 Tim. 3. 5. had objected, if we have no form of godliness, we are looked upon as aliens, and such as are not to be numbered among God's people, yet now when we have taken on a form of godliness, we are in no better esteem with Paul, but still he will have Christians to turn away from us: Yea, 'tis as if workers of iniquity living in the true Church, should object against Christ himself, if we pray not, if we hear not the Word, &c. we are not accepted, but rejected for the neglect of necessary duties, yet when we have prayed, heard, &c. we are told for all that, Depart from me ye warkers of iniquity, I never knew you. Men must be judged according to their fruits, according to their words and works, and course of living; and if any who have taken the Covenant show themselves in their words and actions to be still wicked enemies, our eyes must not be put out with their hand at the Covenant.  
If any disaffected shall still insist and say; But why then are we received both to the Covenant and to the Sacrament, nay, why are we forced and compelled into the Covenant. Answ. 1. If any known malignaut or complier with the rebels or with any enemy of this Cause hath been received either to the Covenant or Sacrament, without signs of Repentance for the former malignancy, and scandal (such signs of Repentance I mean, as men in Charity ought to be satisfied with) 'tis more than Ministers and elderships' ●an answer 〈◊〉 to Go●, or to the Acts and constitutions of this national Church. I trust all faithful and conscientious Ministers have laboured to keep themselves pure in such things. Yea the general Assembly hath ordained that known compliers with the rebels, and such as did procure protections from the enemy, or keep correspondence and intelligence with him, shall be suspended from the Lord's Supper, till they manifest their Repentance before the Co●gregation. Now if any after signs and declaration of Repentance have turned again to their old ways of malignancy, their iniquity be upon themselves, not upon us. 2. Men are no otherwise drawn or forced into the Covenant, then into other necessary duties. Nay it ought notto be called a forcing or compelling. Are men forced to ●pare their neighbour's life, because murthet is severely punished? or are men compelled to be loyal, because traitors are exemplarily punish●d● There may and must be a willingness and freeness in the doing of the contrary duty; although great sins must not go away unpunished. Men are not compelled to virtue, because vice is punished, else virtue were not virtue. Those that refuse the Covenant reproach it, or rail against it, aught to be looked upon as enemies to it, and dealt with accordingly: yet if any man were known to take the Covenant against his will, he were not to be received. 3. These two may well stand together, to censure the contempt or neglect of a duty, and withal to censure wickedness in the person that hath taken up the practice of the duty. If any Israelite would not worship the true God, he was to be put to death, 2 Chron. 15. 13. but withal, if, worshipping the true God, he was found to be a murderer, an adulterer, &c. for this also he was to be put to death. The general Assembly of this Church hath appointed that such as after admonition continue in an usual neglect of Prayer, and the Worship of God in their Families, shall be suspended from the Lord's Supper, till they amend. Yet if any man shall be found to make family Worship a cloak to his swearing, drunkenness, adultery or the like, must these scandalous sins be uncensured, because he hath taken upon him a form of godliness? God forbid. 'Tis just so here, refusers of the Covenant and railers against it, are justly censured? but withal if wickedness and malignancy be found in any that have taken the Covenant, their offence and censure is not to be extenuated, but to be aggravated.  
I had been but very short in the handling of this Question if new objections coming to my ears had not drawn me forth to this length. And now I find one objection more. Some say, the arguments before brought from Scripture prove not the unlawfulness of confederacies and associations with Idolaters. Heretics or profane persons of the same Kingdom, but only with those of another kingdom. Answ. 1. Then by the concession of those that make the objection, 'tis at least unlawful to associate ourselves with any of another kingdom, who are of a false religion or wicked life. 2. If familiar fellowship even with the wicked of the same kingdom be unlawful, then is a military association with them unlawful; for it cannot be without cousulting, conferring, conversing frequently together. It were a profane abusing and mocknig of Scripture to say, that we are forbidden to converse familiarly with the ungodly of another kingdom, but not with the ungodly of the same kingdom, or that we are forbidden to marry with the ungodly of another kingdom, but not with the ungodly of the same kingdom; for what is this but to open a wide gate upon the one hand, while we seem to shut a narrow gate upon the other hand? 3. Were not those military associations, 2 Chron. 19 2. and 25. 7, 8. condemned upon this reason, because the associates were ungodly, haters of the Lord, and because God was not with them. Now than à quatenus ad omne. The reason holds equally against associations with any of whom it can be truly said, they are ungodly, haters of the Lord, and God is not with them. 4. God would have the Camp of Israel altogether holy and clean, Deut. 23. 9 to 14. clean from whom? not so much from wicked heathens (there was not so much fear of that) as from wicked Israelites. 5. Saith not David, I will early destroy all the wicked of the land, Psal. 1 1 8. and, De● part from me all ye workers of iniquity, Psal. 6. 9 How can it then be imagined that he would make any of them his associates and helpers in War?  
Amandus' Polanus Coment. in Ezek. 16, 26, 27, 28.  
Qui Ecclesie scortation●●●, bac est, idololatriam vel falsam doctrinam, & consedrations cum impis reprehendit, non est H●reticus, non est Shismaticus, nonest ingratus advers● 〈◊〉 Ecclesiam● Ali●qui● 〈◊〉 Ezekiel cum Jeremiâ, aliisu●● Prophetis, f●iss●t 〈…〉.   

TO THE RIGHT REVEREND, The Commission of the general ASSEMBLY.  
My very Reverend and dear Brethren,  
ALthough the LORDS hand detaineth me from attending Your meetings, yet as long as I can write or speak, I dar not be silent, no● conceal my thoughts of any sinful and dangerous course in the public proceedings. Having therefore heard of some motions and beginnings of compliance with those who have been so deeply engaged in a War destructive to Religion, and the Liberties of the kingdoms; I cannot but discharge my conscience in giving a Testimony against all such compliance. I know, and am persuaded, that all the faithful Witnesses that gave Testimony to the Thesis, that the late Engagement was contrary and destructive to the Covenant, will also give Testimony to the Appendi●: That compliance with any who have been active in that Engagement is most sinful and unlawful. I am not able to express all the evils of that compliance, they are so many; Sure I am, it were a hardening of the malignant Party, a wounding of the hearts of the Godly; a infinite wronging of those who from their affection to the Covenant and Cause of GOD, have taken their life in their hand; A great scandal to our Brethren of England, 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 opposed the late Engagement: So they would be as much scandalised to hear of a compliance with malignant's now. Yea, all that hear of it might justly stand amazed at us, and look on us as a people insatuated, that can take in our bosom the fiery Serpents that have slung us so sore.  
But above all, that which would heighten this sin even to the he●vens, is this, That it were not only a horrible backsliding, but a backsliding into that very sin which was specially pointed at, and punished by the prevalency of the malignant Party: GOD justly making them thorns and scourges who was taken in as Friends, without any real evidence or fruits of Repentance. Alas, shall we split twice upon the same Rock, yea, run upon it, when GOD hath set a Beacon on it; Shall we be so demented as to fall back into the same sin, which was engraven with great letters in our late judgement; Yea, I may say, shall we thus outface and outdare the Almighty by protecting his and our enemies, when he is persecuring 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 GOD hath cast them down; Oh shall neither Judgements nor Deliverances make us wise; I must here apply to our present condition, the words of Ezra. And after all this is come upon us for our evil deels, and for our great trespass, seeing that thou our GOD hast punished us less than our iniquities deserve, and hath given us such deliverance as this: Should we again break thy commandments and join in affinitity 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 ungodly, and 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, being confident of You through the LORD, that ye will be no otherwise minded but that as Men of GOD, moved with the zeal of GOD, You will freely discharge Your consciences against every thing which You see listing up itself against the kingdom of the LORD JESUS: This shall be Your Peace and Comfort in Your latter end; Now the GOD of all Grace establish You, and direct You, and preserve You all blameless to the end, and bring others out of the snare that hanker after that compliance. So prayeth,  
Your most affectionate Brother to serve You in what I can to my last. GEORGE GILLESPIE. Kirkcaldie, September 8. 1648.   

The Testimony of Mr. George Gillespie against Association and compliance with malignant enemies of the Truth and godliness: Written two days before his death.  
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 presbyterial Government, (pretend what they will to the contrary) a generation that have not set GOD before them. With the malignant's are to be joined the prefane 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 this polluted Land, surely the Lord hath begun and will carry on that great Work of mercy, and will purge out the Rebels: I know their will be always a mixture of Hypocrites, but that cannot excuse the conniving at gross and scandalous sinners. This pu●ging Work which the Lord is about, very many have directly opposed and said by their deeds, we will not be purged nor resined, but we will be joining and mixing ourselves with these whom the Ministers preach against as malignant enemies to God 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 God, sadly and seriously to consider that the holy Scripture doth plainly hold forth. 1. That the helping of the enemies of God, or joining and mingling with wicked men, is a sin highly displeasing. 2. That this sin hath ordinarily ensnared God's People into diverse other sins. 3. That it hath been punished of God with grievous judgements. 4. That utter destruction is to be feared, when a people after great mercies and judgements relapse into this sin, 
This far did the Author write with His own hand, two days before, his death but finding his weakness increase, that he was able to writ no more, he dyted that which followeth.  Ezra. 9 13. 14.  
Upon these 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 among many thousands: And that Light may be h●ld 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, and obtesting all that fear God and make conscience of their ways, to be very tender and circumspect, to Watch and Pray that they be not ensnared in that great dangerous sin of conjunction or complyncae with malignant or profane enemies of the Truth, under whatsoever prudential considerations it may be vernished over, which if men will do, and trust God in his own way, they shall not only not repent it, but to their greater joy and peace of God's people, they shall see his work go on and prosper gloriously. In witness of the premises, I have subscribed the same with my hand at KIRKCALDY, Decemb. 15. 16●8. Before these witnesses, M. F. Carmichael Minister at Markings, and M. Alex. Moncrief Minister at Skonie.  Sic subscrib.. 

George Gillespie.  
F. C. witness.  
A. M. witness.    

Followeth that part of Mr. Gillespie his Letter-Will, unto which the former testimony relateth.  
BEing through much weakness and sickness in expectation of my last change, I have thought good by this my Letter-Will under my hand to declare first of all that the expectation of death which appeareth not to be far off doth not shake me from the Faith and Truth of Christ which I have pro●essed and preached; neither do I doubt but this so much opposed Covenant and Reformation of the three kingdoms is of God and will have a happy conclusion. It hath pleased God who chooseth the foolish things of this world to confound the wise, and the things that are not to confound the things that are to employ me (the unfittest and unworthiest among many thousands) in the advancing and promoting of that glorious work; and now I repent no forwardness or zeal that ever I had therein, and dare promise to as many as will befaithful and zealous in the Cause of God, it shall be no grief of heart to them afterward, but matter of joy and peace; as this day I find it, through God's mercypassing by my many and great infirmities, & approving my poor endeavours in his cause. But if there be a falling back to the sin of compliance with malignant ungodly men, than I look for the breaking out of the wrath of the Lord till there be no remedy. O that there were such a spirit at least in such of our Nobility as stand for the truth that they may take more of God's counsel, and lean less to their own reason and understanding. As from dangers on the other hand from Sectaries, I have been and am of the opinion that they are to be prevented and avoided by all lawful means; but that the dangers from malignant's are nearest and greatest in this kingdom.  
Kirkcaldie, September 1. 1648.  
FINIS.