new not so when the doctrine is not new cannot here help them 3. Thes Teachers are distinguished from those who are taught Every man may not be a Teacher It is a peculiar and particular calling and it is no part of the generall calling of Christians Therefore both here and Gal 6. 6. there is such a distinction â—…n the Church some are Teachers some are taught in the Word 4. Fitnesse and abilities yea both grace and gifts together cannot warrant a mâ—…n to assume to himself the function of Teaching or Preaching to others except he be thereunto allowed and appointed and entrusted The Apostle sayeth not the things that thou heard of me the same I will that faithfull and able men who ever shall be willing to the work teach others also faithfulnesse and fitnesse or ability cannot make a sufficient calling but qualifie a man for that which he shall be called unto Aptitude is one thing to be cloathed with a calling power and authority is another thing 5. There is more that belongs to the calling of Pastors and Teachers than the Churches electing or choosing of them for those unto whom the power of Ordination belongeth do also commit unto them that which they are entrusted with the same commit thou c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as H Stephanus in Thes ling Gr tom 3. pag 1505. noteth not seldome in the new Testament doeth signifie depositum alicujus fidei committere fiduciarium tradere alicut where he citeth this very Text and I shall clear it yet further from Luke 12. 48. and unto whom men have commited much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of him they will ask the more which is the conclusion of the parable concerning a faithfull and wise steward appointed by his Lord to be ruler over his houshold to give them their portion of meat in due season and that Parable is meant of Pastors or Ministers lawfully called and sent as hath been before cleared Ninthly as we are obleidged by our Covenant to endeavour such a Reformation as is most agreeable to the word of God and the Example of the best reformed Churches so in this particular of Ordination and a speciall call and setting apart of men to the Ministery we have not onely the example of the ancient and reformed Churches but the word of God it selfe directeth us this way 1. Before the law when the first borne in families not all promiscuously acted the part of Priests or publick Ministers Whereof there are some expresse examples in Enoch a Prophet Gen. 5. 24. Iude Epistle vers 14. Noah Heb 11. 7. by whom God preached to the old world 2 Pet 2. 5. and so are we to understand Gen 6. 3 Abraham a Prophet Gen 20. 7. Melchisedeck the Priest of the most high GOD is thought by many learned men following both Ionathans Targum and that of Ierusalem to have been Shem the first born of Noah of Iacob also who got the birth-right from Esau we read that he built Altars and called upon the name of the Lord and he was a Prophet Gen 49. And it is often mentioned by Moses that the sons of Aaron were taken in stead of the first borne 2. Under the Law when not onely the Prophets but the Priests also who were ordinary Ministers had a speciall Ordination to their office 3. Under the Gospell in the primitive times for the Socinians themselves do not deny that Ordination or speciall Mission was used in the Apostles times Tenthly and lastly without a clear calling and lawfull Ordination how shall people receave the word from the mouths of Ministers as Gods word or as from thosâ—… who are sent of God Or how shall people reverence and highly esteem their Ministers who labour among them obey them and submit unto them as they are commanded 1 Thess 5. 12 13. Heb 13. 17 And since he that is taught ought to communicat unto him that teacheth him in all good things Gal 6. 6. and God will have those who labour in the Word and Doctrine to be maintained and that they who sow spirituall things reap temporall things 1 Cor. 9. 7 9 11 13. 1 Tim 5. 18. Yea the Apostle puts the stamp of a Ius divinum upon it 1 Cor 9. 13 14. having mentioned the Priests maintainance in the old testament he addeth Even so hath the Lord ordained that they which preach the Gospell should live of the Gospell So that Socinians and Anabaptâ—…sts will finde themselves puzled mightily with this dilemma either it is the will of God that none preach the Gospell but such as are called appointed and ordained thereunto or otherwise it is his will that those who preach the Gospell not being thereunto chosen called and ordained must be maintained as well as Ministers lawfully ordained and calâ—…ed and if so it s like enough People shall have good store of Preachers and their purses shall pay well for it CHAP. IIII. Objections against the necessity of Ordination answered I Come now to answere the strongest objections of those who hold Ordination not necessary nor essentiall to the calling of a Minister Obejct 1. From Acts 8. 4. They that were scattered abroad went every where preaching the Word So Acts 11. 19. Apollos also taught boldly in the Synagogues Acts 18. 25 26. yet no word of their Mission or Ordination The Jews esteemed Christ himself but a private man not ordained nor authorized to any office in the Church yet they permitted him to preach in their Synagogues Answ 1. Those that after Stephens death were scattered abroad and preached the Word must needs have been called sent and ordained by the principles of the Socinians themselves for the Doctrine which they preached was a new Doctrine both to Samaria Acts 8. 5. and to those dispersed Jews Acts 11. 19. Themselves confesse that they who preach a new Doctrine must have a speciall Mission and Ordination 2. Philip was one of those who went abroad preaching the Word Acts 8. 45. Now hee is expressely called an Evangelist Acts 8. 8. therefore no president for private Christians to preach 3. It is a bad argument Luke mentioneth not their Ordination therefore they were not ordaâ—…ned They may aswell argue thus Luke mentioneth not that they prayed when they preached therefore they did not pray when they preached Or thus The Scripture mentioneth not Ioabs father but onely his mother Zerviah therefore he had not a father 4. And suppose they preached the Word without Mission or Ordination this is but like that which Chrysostome lib ad eos qui scandalisati sunt cap 19. recordeth as a marvelous extraordinary benefit which did accrew from the bloody persecutions of those ancient times viz. That in such times the sheep acted the parts of shepheards being driven away to deserts and mountains where by the Spirit of God speaking in them they converted unbeleevers and gathered Churches Which concludeth nothing against the necessity of Ordination in constituted
they were therefore to bee received and submitted unto as the Embassadours of Christ yet Ministers and Pastours now are not to be acknowledged as the Embassadours of Christ neither is there any such thing now to be acknowledged as a speciall distinct sacred calling or solemne setting apart of men to the ministerie of the VVord and Sacraments but any who is fit and gifted though not called or ordained may both preach and minister the Sacraments Baptisme and the Lords Supper The Sect of Seekers also hold that there are not at this time neither have been for many ages past any true Ministers or Embassadours of Christ. Now for confutation of these Errors and for the confirmation and setlement of such as are any way shaken or troubled therewith I have thought good here in the first place to make sure this principle that the Ministery as it is distinct both from Magistracy and from private Christians is a perpetuall standing Ordinance of Christ in his Church to the end of the world This I prove first from Mat. 28. 19 20. That Commission Goe ye and teach all nations baptising them c could not be meant of the Apostles onely or other Ministers of Christ at that time respectively and personally but must needs be extended to true Preachers and baptisers in all ages to the end of the world as is manifested by the promise added and loe I am with you alway even unto the end of the world 2. From Eph. 4. 11 12 13. Where the Ordinance of Pastors and Teachers for the work of the Ministery reacheth as farre as the perfecting of the whole body of Christ and the gathering in of all the Elect and consequently as far as the end of the world 3. From those evangelicall prophesies and promises of Pastors and Teachers Ier. 3. 15. and 23. 4. Isa. 30. 20. and 62. 6. 7. and 66. 21. Ezekiell 44. 23. which are not restricted to the Churches of the primitive times but the true Churches of Christ in all ages interested therein 4. Christ hath appointed his Gospell to bee preached to all nations Mat. 24. 14. Luke 24. 47. and all the world over Mat. 26. 13. and to every creature under heaven Mark 16. 15. The preaching of the Gospell is the meane and way ordained of God to save them that beleeve Rom. 10 14. 1 Cor. 1. 23. Now although there was a large spread of the Gospell in the Apostles times through so much of the world as was then knowne yet that universall commission was not then so perfectly performed and fulfilled as it shall bee before the end be And however all the Elect were not gathered in at that time but many of them to be yet gathered in which must bee done by preaching And who can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall do the office of a Herauld but he that is an Herauld The holy Ghosts word used for preaching is borrowed from Herauldry 5. Christ hath appointed faithfull and wise stewards to bee rulers over his houshold to give them their portion of meat in due season Luke 12. 42. which was not appointed for the primitive times onely but till he come again as appeareth by verse 43. Blessed is that servaut whom his Lord when he commeth shall finde so doing and verse 45. But and if that servant say in his heart my Lord delayeth his comming c. More of this Scripture afterwards 6. From 1 Tim. 6. 14. The Apostles having in that Epistle given direction concerning Church officers Bishops Elders Deacons with many other particulars belonging to the Ministery when he comes to the close of the Epistle hee gives a strict and solemne charge to Timothie to keep this commandement without spot unrebukable untill the appearing of our Lord Iesus Christ which cannot be understood of Timothy personally but 't is a charge given in his person to all the Ministers of the Gospell who shall live till the appearing of Christ. 7. From Revel 2. 24 25. There is a charge that which ye have alreadie hold fast till I come and this charge is given to two sorts of persons First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vobis to you Bishops or Pastors for there were more of them then one in Thyatira as likewise in Philippie Phil. 1. 1. Antioch Act. 13. 2. and 15. 35. Ephesus Act. 20. 17. 28. 36. 37. The like may be observed of other primitive Churches Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the rest of you viz. of the flock and body of the Church As the charge cannot be restricted to the Church of Thyatira no more can it bee restricted to the Ministery in Thyatira But in them Christ chargeth all both Ministers and Church Members to hold fast the Jewell of the Gospell till he come again 8. It is the Priviledge of the new Jerusalem which is above that there is no temple therein Revel 21. 22. no Ministery no Preaching no Sacraments in heaven but God shall be all in all An Immediate enjoyment of God in this world without ordinances is but a delusion In the Church triumphant prophecies shall faile 1 Cor. 13. 8. but in the Church militant despyse not prophesyings 1 Thes. 5. 20. If any object as some fanatick persons have done Ier. 31. 34. and they shall teach no more every man his neighbour c. 1 Ioh. 2. 27. and ye need not that any man teach you I answer first These Scriptures are to be understood comparatively in the same sence as God said he would have mercy and not sacrifice Hos. 6. 6. The Spirit of illumination and knowledge shall be so aboundantly powred forth under the Gospell and God shall so writ his lawes in the hearts of his people that there shall be almost as much difference between those under the old Covenant and those under the new Covenant as there is between those that need a Teacher and those that need not a Teacher 2. As the Law is not made for a righteous man 1 Tim. 1. 9. viz. to compell him as with a bitte and bridle for hee needeth no such compulsion but obeyeth filially and willingly yet the Law is made for a righteous man to bee a rule of obedience to him So beleevers under the Gospell need not to bee taught by men as Ignorants are taught they are not without understanding as the horse or the mule for they shall all know me saith the Lord Ier. 31. 32. and ye know all things 1 Ioh. 2. 20. yet they need a teaching Ministery for growing in knowledge for their edification building up for strengthning and confirming them and for putting them in remembrance and stirring them up Ephes. 4. 12. 2 Pet. 1. 12. and 3. 18. Phil. 1. 9. There shall ever bee need of the Ministery both to convert such as are not yet converted and to confirme such as are converted The Apostle 1 Thes. 3. 2. thought it necessary to send Timothy to the Church of the Thessalonians to establish them and
to plant vacand Churches upon the sute and calling of the Congregation In the fourth place the point is confirmed from sound reason For 1. It is very expedient for the credite and better successe of the Ministery that a Bishop have a good name and testimony even among them that are without as the Apostle teacheth 1 Tim. 3. 7. It is much more necessary that he bee well lyked and approved of them that are within the Church 2. It is a common maxime among the Fathers Schoolmen and Summists Quod ad omnes pertinct ommium consensu siere debet 3. As the free consent of people in the Election is a great obligation and ingagement both to them to Subject themselves in Christian and willing obedience to him whom they have willingly chosen to be over them in the Lord and to the person elected to love them and to offer up himselfe gladly upon the service and sacrifice of their faith So where this obligation or mutuall union of the hearts of Pastor and People is wanting mutuall dueties are not done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as it were by constraint and necessity they in the mean time drawing back from the yoke and hee at the best watching over them not with joy but with grief and sorrow of heart 4. In stead of peace and harmony there shall be contention and contradiction Gerhard tom 6. pag 105. Ministros vocaricum consensu suffragiis Ecclesiae cui praeficiuntur alit mutuam concordiam inter auditores Pastores summe necessariam a movet etiam dissidia ex neglectu hujus ordinis metuenda 5. It breadeth great peace and confidence when one is thus called Whittaker de Ecclesiâ quaest 5. cap 6. defendeth the calling of Luther Zuinglius Oecolampadius c. Upon this ground quia sunt a populis gregibus vocati 6. Experience hath made men to know the comfortable fruits of free Election and the unhappie successe of violent intrusion Constantius the sonne of Constantine did put Orthodox Bishops from their places and substitute Arrians in their roome with the contradiction and reluctation of the Churches The like did Papists in the Palatinat and other places where their Dagon was set up againe So did the authors and urgers of the Interim in Germany So did the Prelats in Scotland England Ireland Upon all which intrusions many unspeakable evils did follow If wee after a second Reformation should now permit violent intrusions this might well be a prologue to much coâ—…fusion and disorder Lastly I argue from the confessions of adversaries themselves we have cited before the confession of Bilson and of the author of the history of Episcopacy and of Salméron I will adde Peresius de traditionibus who undertaketh to confute the Protestant tenent That it belongeth to the people to elect or reject their Ministers Hee argueth from antiquity and yet in that same argumentation he is constrained to speak for us For speaking of the three Bishops which by the ancient Canons might ordain a Bishop he sayeth Verum tamen est quod Episcopi isti qui ad electionem Congregabantur consensum expectabant cleri populiut in concilio carthaginensi quarto refertur qui consensus magis erat testificatio vitae ejus qui erat ordinandus signum quoddam expressivum ejus desiderii quod volebat Paulus quando bonum testimonium populi dicebat expectandum ante ordinationem Et infra Hoc enim modo magis pretiosus esset illis praelatus magisque amabilis ne cogerentur inviti inutiles homines inter dum perniciosos suis sudoribus alere And Answering to the passage of Cyprian lib 2. Epist 5. he sayeth That tho hee hath not read of it yet forte erat mos tempore ejus in Ecclesiis Hispaniarum for they were two Spanish Bishops of whom Cyprian writs in that Epistle ut aliqui ex populo vocem haberent electivam Quod vero dicit populum posse recusare indignos etiam fassi sumus quantum ad Electionem si indignitas ordinandi sit not a populo perniciosa But what sayeth the Canon law it selfe Decr part 1. dest 62. Electio clericorum est petitio plebis He was a Popish Archbishop who condescended that the city of Magdeburg should have jus vocandi câ—…nstituendi Ecclesiae Ministros Neither would the city admit of peace without this condition Thuan hist lib 83. pag 85. I had almost forgot D Feild of the Church lib 5. cap 54. Confessing plainly that each People and Church stand free by Gods law to admitte maintain and obey no man as their Pastor without their lyking and that the peoples election by themselves or their rulers dependeth on the first principles of humane fellowships and Assemblies For which cause tho Bishops by Gods law have power to examine and ordain before any man be placed to take charge of Souls yet bave they no power to impose a Pastor upon any Church against their wills Hee citeth diverse testimonies of antiquity to shew that the ancient Elections were by the Church or the greater part thereof It remaineth to answer some objections And first it is objected That this is a tenent of Anabaptists Independents and Separatists Ans 1. But shall we condemne these truthes which either they or Papists or Arrians doe hold Quid est saith Cyprian quia hoc facit Novatianus ut nos non putemus esse faciendum We may goe one myle with the Scriptures though we goe not two myles with the Independents or three myles with the Anabaptists or Separatists 2. Neither in this same point of Elections doe we homologat with them who give to the collective body of the Church women and children under age onely excepted the power of decisive vote and suffrage in Elections we give the vote onely to the Eldership or Church representative so that they carrie along with them the consent of the Major or better part of the Congregation Gamachaeus in primam secundae quaest 15 tells us out of Thomas this difference betwixt consent and election that though every choosing bea consenting yetevery consenting is not a choosing The liberty of consent is one thing counsell or deliberation another thing The power of a decisive voice in court or judicatory a third thing I speak of a constituted Church for where there is not yet an Eldership there can be no such distinction yet however bee there an Eldership or bee there none the Churches consent must be had The first of these we ascribe to the whole Church without whose knowledge and consent Ministers may not be intruded The second to the ablest and wisest men of the Congregation especially to Magistrates with whose especiall advice privity and deliberation the mater ought to be managed The third which is the formall and consistoriall determination of the case of election consisteth in the votes of the Eldership Their way is much different from this who would have the matter prepared by the conference and
of the time of the old Testament he saith There was no true Reformation but under all that outward Religion men were inwardlie as corrupt and wicked as the very Heathen and without any true Reformation before God till Christ who was God in the flesh came with the ministration of the Spirit and then indeed was the time of Reformation Then hee comes to explaine what this true Reformation is viz. The taking away and destroying of the body of sinne out of the faithfull c. Whence it cannot but follow that there was no such thing before the comming of Christ as the taking away and destroying the body of sinne out of the faithfull 6. There are divers Arminian and Antinomian Tenents which very much strengthen the hands of the wicked in his wickednesse yet such Tenents are maintained by many of these who call themselves the godly party for instance that of universall atonement and Christ dying for all men mark but the title of Mr. Moores book The universality of Gods free grace in Christ to mankinde proclaimed and displayed c. that all might be comforted incouraged every one consirmed and assured of the propitiation and death of Christ for the whole race of mankinde and so for himself in particular Hereby the same sweetnesse of Gospell comforts and the same assurance of an interest in Jesus Christ and his death is imparted and extended to the humbled and the unhumbled to the convinced and to the unconvinced to the wounded and to the unwounded to beleevers and to the unbeleevers to the converted and to the unconverted as if all and every one were fit to be comforted and capable of an assurance that Jesus Christ hath redeemed them and made satisfaction to the Divine justice in their behalfe If this bee not to sow pillows which sinners may securely lye down and sleep upon what is The like I say of that position which Mr. Sam Lane in his Vindication of free grace hath oppugned as an Arminian position preached and asserted by Mr. J. Goodwin Naturall men may doe such things as whereunto God hath by way of promise annexed grace and acceptation Which takes away the necessity of preventing grace and the impotency of nature unto yea ' its aversnesse from any true spirituall good which can be acceptable unto God every such exalting of nature is a depressing of grace and Ministereth occasion to unregenerat persons to please themselves too much with their present naturall estate 7. Other Tenents are current among many of that party which are apt to weaken the hearts and hands of the godly in the exercises of humiliation repentance mortification and fruits of sanctification by holding that God doth not chastise his children for sinne that there is not so much as a fatherly displeasure or anger in God against the faults of his children that God seeth no sinne in Israel so much as to afflict them for it in this world that beleevers are not bound to live according to the rule of the morall law that beleevers are not to be terrified or at all wrought upon by any threatnings or by danger and punishment of sinne that beleevers ought not to trie their spirituall estate or seek assurance of their interest in Jesus Christ and the Covenant of grace by any gratious signes or qualifications or by any fruits of sanctification in themselves but onely by the inward testimony of the Spirit and light of faith which say they are of sufficient credit by themselves without the help of any markes of grace It is informed that among some of the Sectaries of this time are found these Tenents that adultery is no sinne and that drunkennesse is none neither but a help to see Christ the better that there is no resurrection of the dead nor no hell See Mr. Edwards in the third part of Gangraena pag 14. 107. CHAP. XIV Another most usefull case of Conscience discussed and resolved concerning Associations and Confederacies with Idolaters Infidels Hâ—…reticks or any other known Enemies of truth and Godlinesse WHile I have occasion to speak of humane Covenants it shall not be unprofitable to speak somewhat to that question so much debated as well among Divines as among Polititians and Lawyers whether a confederacy and association with wicked men or such as are of another Religion be lawfull yea or no. For answer whereunto shortly let us distinguish 1. Civill Covenants 2. Ecclesiastical Sacred or Religious Covenants 3. Mixed Covenants partly civill partly Religious The last two being made with wicked men and such as differ in Religion from us I hold to be unlawfull and so do the best Writers When the Israelites are forbidden a Covenant with the Canaanites speciall mention is made of their gods altars images Exod. 23. 32. and 34. 13. 14. Iud. 2. 2. that no such superstitious unlawfull worship might beetolerated As for civil Covenants if they be for commerce or peace which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are allowed according to the Scriptures Gen. 14. 13. Gen. 31. 44. 1 Kings 5. 12. Ier. 29. 7. Rom. 12. 18. Such Covenants the Venetians have with the Turke because of vicinity Such Covenants also Christian Emperours of old had sometimes with the Pagans It was the breach of a civill Covenant of peace with the Turke that God punished so exemplarly in Vladyslaus King of Hungary But if the civill Covenant be such a Covenant as the Grecians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to joine in military expeditions together of this is the greatest debate and controversie among Writers for my part I hold it unlawfull with divers good Writers And I conceive that Exod. 34. God forbiddeth not only Religious Covenants with the Canaanites but even civill Covenants vers 12. and conjugall Covenants vers 16. Which is also Iunius his opinion in his Analysis upon that place The reason for the unlawfulnesse of such confederacies are brought 1. From the Law Exod 23. 32. and 34. 12. 15. Deut. 7. 2. Yea God maketh this a principall 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 t is to be understood generally against confederacies with Idolaters and those of a false Religion And the reason of the Law is Morall and perpetuall 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 Chro. 28. 16. to 23. And if it should
and by all means avoide fellowship familiaritie Marriages and military confederacies with known wicked persons and such as are of a false or hereticall Religion I shall branch forth this matter in five particulars which God forbade 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 prophane 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. Iudg. 2 2. And although the letter of the Law mention this in reference to the Canaanites yet the best reforming Kings of Iudah applyed and executed this Law in taking away the groves and high places abused by the Iewes in their superstition And what marvell If such things were not to be tollerated in the Canaanites much lesse in the Iewes Theodosius is commâ—…nded for his suppressing and punishing Hereticks 2. God forbade familiar conversation with these heathens that they should not dwell together with his people nay not 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 eating and drinking with a scandalous Christian 1 Cor. 5. 11. then with a Pagan or unbeleever 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 what we can 1 Cor. 5. 10. which is an argument against separating and departing from a true Church because of sâ—…andalous persons in it The Apostle gives this check to such go where they will they shall finde scandalous persons all the world over There is again a conversing and companying with wicked persons which naturall and civill bonds or 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 willingly to converse have fellowship either with hereticall or prophane persons whether it be out of love to them and delight in them or for our owne interest or some worldly benefite this is certainly sinfull 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 avoide the fellowship of the ungodly whereby spiritual infection comes Remember it was but a kinde visite of Iehosaphat to Ahab which was the occasion of ingageing him into a confederacy with that wicked man 2 Chron. 18. 2 3. 3 God forbade conjugall 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 doctrinall differences in Religion between the Posterity of Seth 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 joyned themselves in Marriage with the prophane Gen 6 1 2 3. Iehoram married not an heathen but the daughter of Ahab but 't is marked he did evill 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 Iehoram who did evill 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 marrie such as are heirs together of the grace of life 1 Peter 3 7. see also Pro 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 shew no mercy to those whom hee 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 common-wealths the Magistrate Gods vicegerent ought to cut off such evill doers as Gods Word appointeth to be cut off Davids sparing of Ioab and Shimei being partly necessitate thereto partly induced by politicall reasons whereof he repented when he was dying nor could his conscience beat-ease till he left a charge upon Solomon for executing justice upon both Ioab and Shimei 1 Kings 2. 5 6 7 8 9. are no good presidents or warrands to Christian Magistrates to neglect the executing of justice 'T is a better president which David resolveth upon more deliberatly 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. Marke this all of what degree or quality soever without respect of persons and that early and without delay Lastly and even Ioab himself was so far punished by David that hee was cast out of his place and command 2 Sam. 19. 3. 20. 4. 5. The Law is also to be applyed against civill Covenants not of peace or of commerce but of warre that is a League offensive and defensive wherein we associate our selves with idolaters infidels hereticks or any other knowne enemies of truth or godlines so as to have the same friends or enemies A covenant of Peace or commerce with such may happen to be unlawfull in respect of some circumstances as when Peace is given to those Rebells Murderers Incendiaries in the Kingdome 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 furn sh them with the things that they are known to make use of in their idolatry But as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a confederacy ingageing us into a Warre with such associats t is absolutely and in its own nature unlawfull And I finde it condemned by good Writers of the Popish party of the Lutheran party and of the Orthodoxe party Some of all these are before cited What holynesse God required in the Armies of Israel see Deut 23. 9 11 12 13 14 we may well argue as Isidorus Pâ—…lusiota doth lib. 3 Epist. 14. If the Law was so severe against such uncleannesses as were not voluntarie how much lesse would God suffer such as did voluntarily and wickedly defile