, as
it was denied in the time of the engagement by the committee of estates.
They said, the danger of religion was not infallible, that it might
eventually fall out so, but not by any casualty. And thus it is pleaded
now, that the danger of religion is not inevitable, but that the danger of
the kingdom is certain and so these being laid in the balance together, we
ought, to eschew a certain danger of the kingdom's destruction, rather
hazard a probable danger of religion.

But we shall clear this and confirm the reason. 1. The danger of the
kingdom is indeed great, but it is not so certain and inevitable in case
of not employing the malignant party, because there may be some competency
of power beside. Now the delivery and preservation of the kingdom from
this danger, by conjunction with that party, is rather improbable, because
we have sentenced ourselves to destruction if ever we should do such a
thing again. We are standing under a curse, whereto we have bound over
ourselves, and beside, God is in a special manner pursuing that
generation, and hath raised up this enemy for their destruction so that we
may with greater probability expect to partake of their plagues, and to
fall under our own curse, than to be delivered, or be instruments of
deliverance to the kingdom. Or, at the best, it is uncertain. For what is
more uncertain than the event of war? The battle in this sense may be said
peculiarly to belong to the Lord. Now, on the other hand, the danger of
religion is certain and inevitable, though not simply in itself and
absolutely, (because the Lord doth in heaven and earth what he pleases,)
yet with a moral certainty and infallibility, which is often as great as
physical certainty. Suppose these men having the power of the sword,
prevail, will they not employ it according to their principles, and for
attaining their own ends, which both are destructive to religion? What is
more certain than that men act and speak from the abundance of the heart,
when there is no outward restraint? It should be a great wonder if they
who are so accustomed to do evil, should cease to do evil, when they have
power and convenience to do it. Power and greatness hath corrupted many
good men. Shall it convert them? Can men expect other fruits from a tree
than the nature of it yields? Will one seek figs on thorns, or grapes on
thistles? 2. We do not see what defence it can be, for the present, to the
kingdom, at least the godly and well a