that they shall constantly really and sincerly during all the dayes of their lifetime with their lives and fortunes stand to the performance of it And both Kingdomes have suffered the losse of their goods chearfully laid out their means and laid downe their lives resolutly in pursuance thereof At the Treaty of Vxbridge the propositions for Religion of which the confirming of the Covenant is the first and chiefest were acknowledged to be of such excellency and absolute necessity as they were appointed to be treated of in the first place and that no peace nor agreement should be till they were first agreed unto The same Propositions for Religion are yet set down in the first place amongst the Propositions sent last to the King as being agreed unto by the Parliaments of both Kingdomes And that now the Kings answer to the Propositions is delayed the house of Commons have thought fit to turne the Propositions into Ordinances to shew their constant resolution of adhering thereto and that they may be of greater force and receave the better obedience from the Subjects have converted the Propositions for civill matters into Ordinances and that their zeal and constancy may appear for Religion which is of greatest moment and wherein the glory of God and the good of his Church is most concerned it is desired that the Propositions concerning the Covenant may be likewise turned into an ordinance with a considerable penalty that so we may give some reall evidence that we do not sâ—…ek the things of this world in the first place and the Kingdome of Heaven and the righteousnesse of it in the last Much lesse that Demas like we forsake it as lovers of this present world Now the grounds and reasons for such an Ordinance may be these 1. It were a great unthankfulnsse to God if after sacred and solemne vowes made in time of our greatest dangers and when after our vowes God hath begun to deliver us and hath dissipated our Enemies we should now grow wearie of paying and performing those vowes We may say of the Covenant as the Prophet said of the laying of the foundation of the second Temple Consider whether from that very day God did not sensibly blesse us and give a testimony from Heaven to his own Cause and Covenant And now shall the Covenant which was our glory and ornament before God and men be laid aside as a worne or moth-eaten garment God forbid 2. If the taking of the solemne League and Covenant bee not enjoyned by authority of Parliaments under a penalty but left arbitrary this were an opening in stead of shutting of the doore unto as many as are apt and inclinable â—…o refuse and oppose the Covenant yea to as many as write or speak against it and maintaine opinions or practises contrary to it The impiety and obstinacy of such persons if not punished but connived at or tacitely permitted by the Parliaments involveth them and the Nation as partakers of the sinne and so consequently of the judgement Although the oath which Ioshua and the Princes of Israel made to the Gibeonites was made unadvisedly and without asking counsell from the mouth of the Lord yet some hundred yeares after being broken that breach brought a nationall judgement till justice was done upon the offenders How much more may a Nationall judgement bee feared if even in our dayes the contempt and violation of a most lawfull and sacred oath bee winked at Surely God will not wink at their sinne who wink at his dishonour Better not to have vowed then not to pay and performe 3. When King Iosiah made a solemne Covenant the effect whereof was a through Reformation the taking away of the ancient and long continued high places the destroying of Baals Vessels Altars Priests c. 2 Kings 23. through out he did not leave this Covenant arbitrary But he caused all that were present in Ierusalem and Benjamine to stand to it 2 Chron. 34. 32. In all which he is set forth as a president to Christian Reformers that they may know their duety in like cases 4. All who did take the solemne League and Covenant are thereby obleiged in their severall places and callings and so the houses of Parliament in their place and calling to endeavour the extirpation of Popery Prelacy Heresie Schisme Superstition and Prophannesse How is this part of the oath of God fulfilled if the Covenant it selfe made for the extirpation of all these be left arbitrary 5. The Vow and Protestation was not left arbitrary For by the vote Iuly 30. 1641. it was resolved upon the question that whosoever would not take that Protestation are declared to be unfit to bear any office in the Church or State which was accordingly published But the solemne League and Covenant must be at least more effectuall then the Protestation for the narrative or preface of the Covenant holdeth forth the necessity of the same as a more effectuall means to be used after other means of Supplication Remonstrance and Protestation 6. This same solemne League and Covenant was not in the beginning left arbitrary for some members were suspended from the house for not taking it And in the Ordinance 2 Feb. 1643. it is ordained and enjoyned that it be solemnly taken in all places throughout the Kingdome of England and dominion of Wales And withall in the instructions and orders of Parliament then sent into the Committees it was appointed that the names of such as refuse it should be returned to the Parliament that they may take such further course with them as they shall thinke fit In the Ordinance of Parliament for Ordination of Ministers both the first and the last Ordinance the person to be ordained is appointed and obleiged to addresse himself to the Presbyterie and bring with him a testimony of his taking the Covenant of the three Kingdomes Again by the ordinance for election of Elders dated the 19. of Aug 1645. No member of any Congregation may concurre or have voice in the choosing of Elders but such as have taken the Nationall Covenant 7. In the first Article of the Treaty between the Kingdomes signed Novemb 29. 1643. 'T is agreed and concluded that the Covenant bee sworne and subscribed by both Kingdomes not that it shall bee taken by as many as will in both Kingdomes but that it shall bee taken by both Kingdomes How shall this be performed if it bee still left arbitrary 8. In the Propositions of peace 't is plainly supposed and intimated that the taking of the Covenant shall bee enjoyned under some penalty Otherwise we have not delt faithfully neither with God nor man in tendering that second Proposition to the King concerning his consent to an act of Parliament in both Kingdomes respectively for the enjoyning the taking of the Covenant by all the Subjects of the three Kingdomes with such penalties as by mutuall advice of both Kingdomes shall be agreed upon 9. If other Propositions of peace be turned into Ordinances
Psal 104. Hath not God said that while the earth remaineth seed time and harvest and cold and heat and sommer and winter day and night shall not cease Gen 8 22. If there were not an uniformity in nature how could fair weather be known by a red sky in the evening or foul weather by a red and louâ—…ing sky in the morning Mat 16 2 3. If there be not an uniformity in nature why saith Salomon The thing that hath been it is that which shall be and there is no new thing under the Sun Eccl. 1. 9. is it not an uniformity in nature that the Stâ—…rk in the heavens knoweth her appointed times and the Turtle and the Cran and the Swallow observe the time of their comming Ier. 8. 75. Is not that an uniformity in nature Io. 4. 35. There are yet foure mone hs and then cometh harvest As the Apostle saith of the members of the body which we think to be lesse honourable upon these we bestow more abundant honour 1 Cor. 12. 23 so I may say of these things in nature which may perhaps seem to have least uniformity in them such as the waxing and weaning of the Moon the ebbing and flowing of the Sea and the like even in these a very great uniformity may be observed As for Scripture presidents There was in the old Testament a marvelous great uniformity both in the substantialls and rituals of the worship and service of God For instance Num. 9. 3. 't is said of the Passeover ye shall keep it in his appointed season according to all the rites of it and according to all the ceremonies thereof shall ye keep it Exod. 12 49. One Law shall be to him that is homeborn unto the stranger that sojurneth among you Another instance see in the Sacrifices Levit first 7. chapters Another instance Act. 15 21. For Moses of old time hath in every city them that preach him being raed in the Synagogues every Sabboth day A fourth instance in the courses and services of the Priests and Levits 1 Chron 23 24 25 26. Luke 1. 8 9. The like in other instances Of the Church of the new Testament it was prophesied that God would give them one way aswell as one heart Ier 32. 39. that there shall not onely be one Lord but his Name one Zack 14. 9. Wee are exhorted to walk by the same rule so farre as we have attained that is to study uniformity not diversity in those things which are agreed upon to bee good and right Phil. 3. 16. Doeth not the Apostle plainly intimat and commend an uniformity in the Worship of God 1 Cor. 14. 27. If any man speak in an unknown tongue let it beby two or at the most by three and that by course and let one interpret vers 33. for God is not the author of confusion but of peace as in all the Churches of the Saints vers 40. Let all things bee done decently and in order Hee limiteth the Prophets to that same number of two or three even as he limiteth those that had the gift of tongues vers 29. And was it not a great uniformity that he would have every man who prayed or prophesied to have his head uncovered and every woman covered 1 Cor. 11. Doeth not the same Apostle besides the Doctrine of faith and practicall duties of a Christian life deliver severall Canons to bee observed in the Ordination and Admission of Elders and Deacons concerning widows concerning accusations admonitions censures and other things belonging to Church policy a appeareth especially from the Epistles to Timothy and Titus And 1 Cor 16. 1 2. hee will have an uniformity between the Churches of Galatia and of Corinth in the very day of putting forth their charity Now concerning the colection for the Saints as I have given order to the Churches of Galatia even so doe you upon the first day of the week let every one of you lay by him in store c. In the ancient Church although there was not an uniformity in all particulars among all the Churches for instance in the point of fasting some fasting on the Sabbath some not some taking the Lords-Supper fasting some after meals which differences in fasting gave occasion to the old rule dissonantia â—…ejunii non dissolvit consonantiam fidei Although likewise there was a great difference between the custome of one Church and another in the time and manner of celebrating the Lords-Supper And in other particulars as Augustine Socrates and the Author of the Tripartite History record unto us Yet the Centuryes and other ecclesiasticall Historians shew us in every Century a great uniformity in those ancient times even in very many things belonging to Church government and forme of Worship Neither can any man doubt of the great uniformity in the ancient Church Who is not a stranger to the Canons of the ancient Councells And although Irenaeus and others justly blamed Victor Bishop of Rome for excommunicating the Churches of Asia and the Quartodecimans because of their disconformity in keeping of Easter yet the endeavoring of the nearest uniformity in that particular was so farre from being blamed that it was one cause though neither the sole nor principall of the calling and conveening the Councell of Nice which Councell did not leave it arbitary to every one to follow their owne opinion concerning Easter but by their Canon determined that it should not be keept upon the same day with the Jews that is upon the 14. day of the moneth CHAP. XVI Whether it be lawfull just and expedient that there be an ordinance of Parliament for the taking of the solemne League and Covevenant by all persons in the Kingdome under a considerable penaltie Or an answer returned to a Gentleman who had consulted a friend concerning this question FIrst of all that I may rightly deduce and state the matter of fact 't is to be remembred That the solemne League and Covenant hath been the strongest band of Union in this common cause of Religion and Liberty and that which the common enemies have mainly endeavoured with all their might to overthrow That the chief motive to engage Scotland was professed to be the Reformation of Religion and uniformity according to the Covenant That the League and Treaty between the two Kingdomes is in pursuance of the ends of the Covenant especially the aforsaid ends of Religion That the declaration of both Kindomes emitted to other Nations doeth hold forth to the world that our war is for the ends of the Covenant and that we should never lay down armes till these were obtained That by order of Parliament the Covenant was turned in Latine and sent abroad to the reformed Churches with letters from the Assembly of Divines That upon the former assurances the Church and Kingdome of Scotland the Parliaments of both Kingdomes the Assembly of Divines the city of London and many thousands in England have taken the Covenant and have sworne most solemnly
usurpations the liberty of Elections both by Clergie and people Their reasons are these among others Cum Episcopus Ecclesiae sponsus sit matrimonium quoddam spirituale inter ipsum Ecclesiam contrahatur necessario consensus Ecclesiae inâ—…ervenire debet And after Cum Episcopus solemniter a collegio eligitur confirmaturque servatá programmaâ—…um inquisitionum forma eò certe ma or est populi de eo existimatio magisque eum venerantur observant diligunt populares quam siipsis invitis obtrudatur Ideoque doctrina ejus lâ—…nge sructuosior est ad aedificandum multo efficacior Hinc tametsi Petrus Christi vicarius esset caput Ecclesiae tamen mortuo Iuda qui unus ApostoloruÌ„ erat caeteri omnes pariter eligerunt sors cecidit super Matthiam ut in actis Apostolorum legitur Lucius Pontifex Romanus vir sanctus Martyr qui Ecclesiae Romanae praesuit anno 154. ita decrevit Nullus in Ecclesiae ubi duo vel tres fuerunt in Congregatione nisi eorum electione canonca Presbyter eligatur c. The same thing doth Duarenus de Sacr Eccles Minist lib 5. cap 1. Confirme not onâ—…y from the ancient Canons but from the Election of Matthias Act 1. and that of the Deacons Act 6. CHAP. III. Whether Ordination be essentiall to the calling of a Minister THis question hath been thus stated in a little book intituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein the judgement of the reformed Churches and Protestant Divines is shewed concerning Ordination c. The negative part is there mentioned also in the Queries touching the ordination of Ministers written in opposition to the learned and much approved book intituled Ius divinum regiminis Ecclesiastici the same contraversie is touched upon frequently with more railing then reason by that furious Erastian who composed the Gralloe against Apollonius and cryes out that the world is abused with an empty notion of a pretended sacred Ministeriall calling which may be exercised by none but such as are thereunto called solemnly set a part and ordained This is the same thing which hath been formerly debated by Protestant divines against the Anabaptists and Socinians See P. Martyr loc com class 4. cap. 1. Aretius probl theol loc 63. The professors of Leyden Synops pur theol disp 42. Walâ—…us in loc com tom 1. pag 472. 473. Festus Hommius Specim controv Belgic artic 31. of the Lutherans Gerhard in loc com tom 6. cap 3. lib 1. Balduin de institutione ministrorum cap 8. lib 4. de cas consc cap 6. Brochmand synt theol artic de minister Eccles. cap 2. quaest 3. Stegmannus in sphotinianismo disp 53. The Sociniane tenent against the necessity of Ordination see in Socin tract de Eccles Nicol and tract de Eccles. missione ministi Yet the Socinans acknowledge it is fit for order and decency to retaine Ordination in the Church Peradventure many of the Sectaries of this time will hardly acknowledge this much I shall first of all premise some distinctions and considerations for the better opening of the true state and nature of this contravesie Next I shall bring the positive arguments and lastly Answer the contrary objections The particulars to be premised are these First the question is not whether Ordination be the only thing essentiall or necessary to the right calling of a Minister I have before pleaded for the necessity of the Churches consent I now plead for the necessity of ordination That ought to be no impediment to this nor this to that 2. Neither is the question whether imposition of hands be essentiall and necessary to the calling of a Minister Imposition of hands is a rite used in Ordination after the example of the primitive Churches of which more anone but the substance essence and formall Act of Ordination is another thing Therefore not onely the Lutheran divines but Calvin in 1 Tim 4. 14. Iunius animad in Bellar contr 5. lib. 1. cap 3. Bucanâ—…s loc com loc 42. Gersomus Bucerus and others distinguish between the act of Ordination and the rite used in that act M. Antonius de dominis lib 2. de repub Eccles cap 3. § 24. cap 4. § 13. 19. lib 3. cap 5. § 48. Doth also distinguish between the rite or ceremony of laying on of hands and the essentiall act of Ordination which he rightly calls missio potestativa a sending of one with power and authority VVhich agreeth well with Matth. 10. 1. Mark 3. 13 14 15. where we have first the election of the Apostles to their office He calleth unto him whom he would and they came uuto him Matthew sayeth he called unto him his twelve Disciples Luke 9. 1. He called his twelve Disciples together Here was an antecedaneous election or designation of the persons Thereafter followes the ordaining or constituting of them in their office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Mark and hee ordained or made twelve that they should be with him and that bee might send them forth to preach and to have power to heal c. Luke addeth after the calling together of the twelve that he gave them power and authoritie over all devils and to cure diseases and he sent them to preach c. VVhich sets forth the true nature and essence of Ordination that it consists in a sending forth of chosen persons with power and authority And this potestative missioun of the twelve is applyed not onely to power over devils and diseases which was extraordinary and apostolicall but to power of preaching which belongeth to the ordinary Pastor to call charge Pastors and Teachers are Messengers Iob 33. 23. and God hath committed unto them the word of reconciliation 2. Cor 5. 19. 3. Neither is the question what may be done in extraordinary cases when Ordination cannot be had or where there are none who have power to ordaine VVee read that Aedesius and Frumentius being but privat men became Preachers of the Gospell and converted a great nation of the Indians Likewise that when the Iberians were converted by a captive woman their King and Queen became Teachers of the Gospell to the people There may be an extraordinary calling from God where Religion is not yet planted nor Churches yet constituted It is altogether another case in a constituted reformed or reforming Church I adde with Peter Martyr that even those persons who set about the work of the Ministery extraordinarly or among Infidels if they can come at any who may ordain them in the usuall and right way they ought not to neglect the seeking of Ordination 4. Nor is the question of teaching exhorting admonishing reproving comforting one another or praying for or with one another in the way of a private Christian fellowship and and brotherly love For this belongs to the generall calling of Christians as they are Christians observing therein the rules of the word and there is no need nor use of Ordination in all this But the question is of the particular
world under the name or notion of new Lights Did not the serpent beguile Evah with this notion of a new light Gen 3. 5 Which example the Apostle setteth before our eyes 2 Cor 11. 3 plainly warning us that Sathan is transformed into an Angell of light and his apostles into the Apostles of Christ vers 13. 14. So Rev 2. 2. Did not Ieroboam make Israel to sin by a false new Light It is too much for you to go up to Ierusalem behold thy Gods O Israel c. 1. Kings 12. 28. He would shew to the ten Tribes how they might in all matters of Religion be independent upon Jerusalem howbeit to note that by the way he did not erect Independent Churches without an Independent Common-wealth He would shew them also that they were abused with a pretended sacred order of the Priests the Ministers of the Lord therefore no jure divino men but Ministers dependent 2 Chron 11. 14. 15. And so he would needs make Priests of the lowest of the people vers 31. for all which he had a pretence of power or liberty from God 1 Kings 11. 37. His new light made an Independent Church and a dependent Ministery The Gnosticks had their name from the profound knowledge and greater light which they pretended to above all others yet the ancient writers tell us they were but a prophane Sect. Mahoâ—…et himself pretended that the Angel Gabriel taught him his Alcoran that so he might purchase the greater credit to it Now t is to be observed there are many cautions necessary and that there is much to be said against many of these things which now goe under the name of new Lights among those who plead for Liberty of conscience New Light is now become a beguiling Word as once among the Graecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new swallow A beguiling word I may wel cal it for most of those things which are now cried up as new lights are neither lights nor new Not lights because not according to the word from whence all true light must be derived Not new because the very same things have been before moved and maintained Antinomianisme Anabaptisme universall atonement by the death of Christ universall salvation a temporall and earthly kingdome of Christ and the Saints liberty of conscience c. have been maintained and confuted also before this age Independency it self if it be a light yet it is no new one lately struck out for it was long since a known tenent of the Arminians that Synods or Counsels ought only to debate deliberat consult and advise but not to exercise any Jurisdiction to inflict any censure or to injoyn any thing under pain of censure See the propositions offered by the Arminians in the 25th Session of the Synod of Dort See also Episcopii disp Theol part 2 disp 54. Thes 9 10. part 3 disp 32 thes 4. 5 11. But I come to the particular cautions concerning new Lights First it is but a false new light which expelleth not only the old darknesse but much of the good old light As in Medecins the Paracelsian way is most dangerous when it is destructive to the Galenik way and overthroweth the old approved principles yet t is of very good use when prudently and skilfully managed for perfecting the Galenik way and for doing things more speedily easily and pleasantly than the Galenik way could doe So in Divinity such new Lights as do not expell but retaine improve and perfect the old may be of singular good use but those new Lights which are destructive and expulsive of the old true Lights those new wayes which lead us away from the old and the good way are to be utterly disliked and avoided 2 Epist of Iohn vers 8. Look to your selves that we lose not thâ—…se things which we have gained Hee speaks it against those deceavers who would have seduced them from the Doctrine of Christ as is evident both from the preceeding vers and from that which followeth Whosoever transgresseth and abideth not in the Doctrine of Christ hath not God c Rom. 16. 17. Now I beseech you brethren mark them which cause divisions and offences contrary to the Doctrine which ye have learned and avoid them A Bishop saith Paul must hold fast the faithfull word as he hath been taught â—…it 1. 9. Phil. 3. 16. Neverthelesse whereto we have already attained let us walk by the same rule let us be of the same minde This he addes as a prevention of a dangerous mistake and abuse of that which he had said immediatly before And if in any thing ye be otherwise minded God shall reveale even this unto you Behold a reserve for any new Light might some say Nay but take â—…eed saith the Apostle you do not shut forth but keep fast the light you have already attained unto you must not under pretence of new light loose what you have gained Col. 2. 6 7 8. As ye have therefore receaved Christ Iesus the Lord so walk ye in him rooted and built up in him and stablisht in the faith as yee have been taught abounding therein with thanksgiving Beware least any man spoil you through Philosophie and vain deceit c. These Apostolicall rules are very far contrary to the Accademicall yea Pyrrhonian demurre and dubitation by which some call in question the most received Doctrines in the Christian Church If Skepticisme bee tollerable in the Christian faith why are we bidden stand fast in the faith 1 Cor 16. 13. and again Heb. 10. 23. let us hold fast the profession of our faith without wavering And why did Jesus Christ himselfe write to those who had not receaved the false Doctrines of that time that which ye have already hold fast till I come Rev 2. 24 It was a fowle error in Balaam the false Prophet that after God had said to him concerning Balaks messengers Thou shall not goe with them thou shall not curse the people for they are blessed Num 22 12. yet at the next sending of Messengers he would needs seek forsooth a new Light from God vers 18. 19. If Balak would give me his housefull of silver and gold I cannot goe beyond the word of the Lord my God to do lesse or more Now therefore I pray you tarry yee also here this night that I may know what the Lord will say unto mee more God gave him a nâ—…w light indeed but in wrath and judgement quite extinguishing and expelling judicially that light which the false Prophet himself had not intertained but wickedly forsaken vers 20. And God came to Balaam at night and said unto him if the men come to call thee rise up and goe with them Behold the fruit of not entertaining light once received from God So likewise the young Prophet 1 Kings 13. for not holding fast what he had receaved from God but taking in a new false light from the old Prophet was most exemplarly and severly punished for it This is the
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
be objected these are but examples of Covenants with Idolatrous heathens there is not the like reason to condemne 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 hâ—…d made defection from true Religion for Grotius de jure belli pocis lib. 2. Cap 15. Num. 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 adde 2. We have in other Scriptures examples which meet with that case also for Iehosaphats confederacy with Ahab 2 Chron. 18. 3. with Chron. 19. 2 and after with Ahaziah 2. Chron. 20. 35. are condemned which made Iehosaphat although once relapsing into that sin yet afterwards mend his fault for he would not againe joyne with Ahaziah when he sought that association the second time 1 Kings 22. 49. So Amaziah having associate himself in an expedition with the Israelites when God was not with them did upon the Prophets 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 Turke had so ill successe why saith he consider what Souldiers were imployed this is the fruit of associations with the wicked 3. These confederacies proceed from an evill 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 Isay 8. 12 13. for as Calvin upon the place noteth the unbeleevers among the people considering their own inability for managing so great a War thoght it necessary to have a confederacy with the Assyrians but this was from faithlesse feares 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 where naturall bonds or the necessity of a calling tyeth us Psal. 6. 8. Prov. 9. 6 and 24. 1. 2 Cor 6. 14 15. and if we should account Gods enemies ourenemies Psa. 139. 21. then how can we joyne with them as confederates and associates for by this means we shall have fellowship with them and looke on them as friends Now as to the Arguments which use to be brought for the contrary opinion First 't is objected that Abraham had a confederacy with Aner Eschol and Mamre Genesis 14. 13. Abraham with Abimelech Genesis 21. 27. 32 and Isaac with Abimelech Gen. 26. Iacob with Laban Gen 31. 44. Solomon with Hiram 1 Kings 5. 11. 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 Abrahams three confederates feared God and that Abimelech also feared God because he speaketh reverently of God and ascriâ—…eth to God the blessing and prosperity of those Patriarchs 'T is presumed also that Hiram was a pious man because of his Epistle to Solomon 2 Chron. 2. 11 12. however 2. Those confederacies were civill either for commerce or for peace and mutuall security that they should not wrong one another as that with Laban Gen. 31. 52. and with Abimelech Gen. 26. 29. which kinde of confederacy is not controverted 'T is objected also that the Maccabees had a Covenant with the Romans and Lacâ—…monians 1 Macca 8 and 12. 1 2. Answ. 1. That Covenant is disallowed by many good Writers yet 't is observed from the Story that they had not the better but the worse successe nor the lesse but the more trouble following it 2. The Story it selfe 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 Captaine unto them 1 Sam. 22. 2. Answ. 1. Some think and 't is probable they were such as were oppressed and wronged by Sauls 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 prophane 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 Captaine 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 Davids example against the joyning with such associates in Waâ—… 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 Gesnerus observe that although Davids helpers were few and weak yet God being in them and with them his confidence was that they should prove stronger then all the wicked hee intimateth also that if he had not known that God was with his helpers leading and inspireing them he had looked for no helpe by them 2 Chron 25. 7 8. That Davids helpers in the War were lookt upon as sincere cordiall and stirred up of God may further appear from 1 Chron. 12. where David joyneth with himself fidos homines qui idem cum eo sentiâ—…ent saith Lavater on the place faithfull men of his own minde hee addeth that they were such as hated Sauls impiety and inâ—…ustice and loved Davids vertue Vict. Strigelious calls them fideles amicos faithfull friends The text it self tells us that divers of them joyned themselves to David while he was yet in distresse and shut up in Zicklag vers 1. which was an Argument of sincerity also that some of Benjamin Sauls own tribe adjoyned themselves to David and the spirit came upon Amasai who by a speciall Divine instinct spake to assure David of their sincerity vers 2. 16 18. They also who joyned themselves with David after Sauls 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 businesse to be undertaken should be Religion the bringing back of the Arke 1 Chron. 13. 3 4. This point of the unlawfulnesse of confederacies with men of a false Religion is strangely misapplyed 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 Christs may be made one in him so we ought to pray against