An usefull case of conscience discussed and resolved concerning associations and confederacies with idolaters, infidels, hereticks, or any other known enemies of truth and godlinesse. By Master George Gillespie, late minister at Edinburgh. Whereunto is subjoyned a letter, written by him to the commissioners of the Generall Assembly, in the time of his sicknesse: together with his testimony unto this truth, written two dayes before his death.

Ane usefull case of Conscience discussed and resolved, concerning associati∣ons and confederacies with Idolaters, Infidels, Hereticks, or any other known Enemies of Truth, and Godlinesse.

WHile I have occasion to speak of humanne Covenants, it shall not be unprofitable to speak somewhat to that que∣stion so much debated, as wel among Divines, as among Polititians and Lawyers, whether a confederacy and association with wicked men, or such as are of another R••∣ligion, be lawfull, yea, or no. For Answer whereunto shortly, let us distinguish. 1. Civill Covenants. 2. Ec∣clesiasticall, * 1.1 Sacred or Religious Covenants. 3. Mixed Co∣venants, partly civil, partly Religious. The last two being made with wicked men, and such as differ in Religion from us.* 1.2 I hold to be unlawfull, and so do the best Writers. When the Israelites are forbidden a Covenant with the Canaanites,* 1.3 speciall mention is made of their gods, al••ars,

images,* 1.4 Exod. 23. 32. and 34. 13, 14. Iud▪ 2••2. that no such superstitious, unlawfull, worship might be tolerated. As for civill Covenants, if they be for commerce or peace, which were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 Vene••••ans have with the Turke, because of vicinity: Such Covenants also Ch••istian 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 Vla∣dyslius King of Hungary:* 1.5 But if the civill Covenant be such a Covenant as the Grecians called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to joine in military expeditions together,* 1.6 of this is the greatest de∣bate and controversie among Writers; for my part, I hold it unlawfull with diverse good Writers; And I conceive that Exod. 34. God forbiddeth not only Religious Co∣venants with the Canaanites, but even civill Covenants, vers. 12. and conjugall Covenants, vers. 16. Which is al∣so 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 sti∣pulation and condition upon their part, while he is ma∣king 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 rea∣son 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 Cove∣nant 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 condemne confe∣deracies and associations with wicked men of the same Re∣ligion; I answer. 1. It holds à fortiori against confede∣racies with such of the seed of Iacob, as had made de∣fection 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. be∣sides this I adde, 2. We have in other Scriptures ex∣emples, 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 condem∣ned, which made Iehosaphat (although once relapsing in∣to that sin) yet afterwards mend his fault, for he would not again joine with Ahaziah, when he sought that associ∣ation the second time, 1 Kings 22. 49. So Amaziah ha∣ving associate himself in an expedition with the Isra••lites, when God was not with them, did upon the Prophets admonition disjoyne himself from them and take his ha∣zard 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 confede∣racy with the King of Assyria, Isay 8. 12, 13. for as Cal∣vin upon the place noteth, the unbeleevers 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 faithlesse feares, from want of faith to stay and rest upon God as alsuffici∣ent. 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 Gods enemies our enemies, Psal 139. 21. then how can we joyne with them, as con••ederates and associates, for by this means we shal 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. Iacob with Laban, Gen. 31. 44. Solomon with Hiram. 1 Kings 5. 12. Answ. 1. It cannot be proved that these confederates of Abra∣ham, Isaac, and Solomon, were either idolaters or wicked: Laban indeed was an idolater: But there are good inter∣preters who conceive that Abrahams three confederates feared God; and that Abimelech also feared God, because he speaketh reverently of God, and ascribeth to God the blessing and prosperitie of those Patriarchs.

'Tis presumed also that Hiram was a pious man, be∣cause of his Epistle to Solomon, 2 Chron. 2. 11, 12. how∣ever, 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.

'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 successe, nor the lesse but the more trouble following it. 2. The Story it self, 1 Macc. 1. 12. tells us that the first motion of a confe∣deracy 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 be∣came a Captain unto them, 1 Sam. 22. 2. Answ. 1. Some think (and 'tis probable) they were such as were oppres∣sed 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. Who∣ever 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 Captain of those 400. men) he saith to them, Come ye children hearken 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 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 ob∣serve, that although Davids helpers were few and weak, y••t God being in them, and with them, his confidence was that they should prove stronger then 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 Da∣vids helpers in the War were lookt upon as sincere, cor∣diall, and stirred up of God, may further appear from 1 Chron. 12. where David joyneth with himself fidos homines qui idem cum eo sentirent saith Lavater on the place, faithfull men of his own minde: he addeth, that they were such as hated Sauls impiety and injustice, and loved Davids vertue. Vict. Strigelius calls them, fideles amicos, faithfull friends. The Text it self tells u••, that diverse 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 Ben∣jamin (Sauls own tribe) adjoyned themselves to David, and the spirit came upon Amasa••, who by a speciall Di∣vine instinct spake to assure David of their sincerity, vers. 2. 16. 18. They also who joined 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 Luthe∣rans, 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 vve ought to

pray and endeavour that all who are Christs may be made one in him, so we ought to pray against and by all meanes avoide fellowship, familiaritie, mariages, and militarie 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 forebade to his people in reference to the Canaanites and other heathens which also (partly by parity of reason, partly by con∣cluding more strongly) will militate against confedera∣cies 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. Iud. 2. 2. And although the letter of the Law mention this in reference to the Cana∣anites, yet the best reforming Kings of Iudah applyed and executed this Law, in taking away the growes and high places abused by the Iewes in their superstion: And what marvell? If such things were not to be tollerated in the Canaanites,* 1.7 much lesse in the Iewes. Theodosius is commended for his suppressing and punishing He∣reticks.

2. God forbade familiar conversation with these hea∣thens, 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 wi••h 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 wh••t we can, 1 Cor. 5. 10. which is an argument against se∣parating 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 finde scandalous persons, all the world over. There is again a conversing and companying with wicked persons, which naturall and civile bonds, our neare relations, or our calling ty∣eth 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 hereticall or prophane per∣sons, whether it be out of love to them and delight in them, or for our own interest or some worldly benefit, 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 avoyding and warning others to avoide the fellowship of the un∣godly, whereby spirituall infection comes. Remember it was but a kinde visit of Iehosaphat to A••ab 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, whe∣ther Idolaters or professing the same religion with us.

We read not of idolatry or any professed doctrinall diffe∣rences in Religion between the Posterity of S••th and the Posterity of Cain, yet this vvas the great thing that cor∣rupted the old world and brought on the flood, that the children of God joyned themselves in Mariage with the prophane, Gen. 6. 1, 2, 3. Iehoram Married not an hea∣then, but the daughter of Ahab; but 'tis marked, hee did evil, as did the house of Ahab; And vvhat 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, vvho 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 heires together of the grace of life. 1 Peter 3. 7. see also, Prov. 31. 30.

4. God forbade his people to make with the Canaa∣nites foedus deditionis or subactionis, or (as others speak) pactum liberatorium, he would have his people shew 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 common wealths, the Magistrate Gods vicege∣rent ought to cut off such evil doers as Gods Word appoin∣teth to be cut off, Davids sparing of Ioab and Shimei, be∣ing partly necessitate thereto, partly induced by politicall 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 Ioab and Shimei, 1 Kings 2. 5, 6, 8, 9.) are no good presidents or warrands to

Christian Magistrates to neglect the executing of Justice. Tis 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 he was cast out of his place and command, 2 Sam. 19 13. and 20. 4.

5. The Law is also to be applyed against civill Cove∣nants, not of Pea••e, or of commerce, but of Warre; that is, a League offensive and defensive, wherein wee associate our selves with idolaters, infidels, hereticks or any other known enemies of Truth or Godlinesse, so as to have the same friends or enemies. A Covenant of Peace or commerce with such may happen to be unlaw∣full, in respect of some circumstances, as when Peace is given to those Rebels, Murderers, Incendiaries in the Kingdome, who by the Law of God ought to be de∣stroyed by the hand of Justice, or vvhen commerce vvith idolaters is so abused, as to furnish them vvith the things that they are knovvn to make use of in their idolatry. But as for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a confederacy ingageing us into a War vvith such associates, 'tis absolutely and in its ovvn nature unlavvfull: and I finde it condemned by good Writers, both of the Popish party of the Lutheran party, and of the orthodoxe party. Some of all these are be∣fore cited, what holinesse God required in the Armies of Israel, see Deut. 23. 9. 11. 12, 13, 14. We may well ar∣gue as Isidorus Pelusiota doth, lib. 3. Epist. 14. If the Law was so severe against such uncleannesses as were not

voluntary, how much lesse would God suffer such as did voluntarily and wickedly defile themselves. Tis marked as a part of Abimelechs sin, Iud. 9 4▪ that he hired vaine and light persons which followed him. God would have Amazia•• to dismisse 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 Prophets ad∣monition, 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 inraged Souldiers 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 be∣gun Reformation in Germany, this case of conscience concerning the unlawfulnesse of such confederacies was much looked at. The City of Strafburg. Anno, 1529. made a defensive League with Zurik,* 1.8 Berne, and Basil, Qui & vicini erant, & dogmate magis conveni••bant saith Slei∣dan, they were not onely 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,* 1.9 because although they were powerfull, and might be very helpfull to him, yet they differing in Religion, concerning the

Article of the Lords Supper, he said, he durst not joyne 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 misapplyed. The very heathens had a notion of the unlawfulnesse of confederacies with wicked men, for as Vi∣ctorinus Strigelius on 2 Chron. 25. noteth out of Aschylus his Tragedy entituled Seven to Thebe, Amphiaraus a wise and vertuous 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 Com∣manders marching to the seige of Thebei, Lastly take this reason for further confirmation, as we must do all to the glory of God, so we must not make Warres to our selves, but to the Lord; hence the book of the Wars of the Lord. Num. 21. 14. and, the battell is not ours, but the Lords. 1 Sam. 25. 28. 2. Chron. 20. 15. Now how shall we imploy 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 Kings Wars? Offer it to thy Governour, 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 mens cor∣rupt reason, which yet may be easily taken off, if we will receive Scripture light. That very case of Iehosophats; confederacy with Ahab, taketh off many of them; for

although 1. Iehosophat was a good man and continued so after that association, not drawn away into Idolatry, nor infected with Ahabs Religion, but only assisting him in a civile businesse. 2. Ahab lived in the Church of Isarel 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 Iehosa∣phat now judged charitably of Ahab, because of that great humilation and repentance of his, which God did accept; so far, as to reward it with a temporall sparing mercy, 1 Kings 21. at the end: then followes immediatly Chap. 22. Iehosaphats association with him. Although Ie∣hosaphat was also joined in affinity vvith Ahab, Ahabs daugh∣ter being married to his son. 3. The enemy was the King of Syria, and Iehosaphat doth not joine with a wic∣ked man against any of Gods people, but against the in∣fidell Syrians; even as Amaziah was beginning to joine 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 Ra∣moth••Gilead was a city of Refuge, pairt••ining to the Le∣vites in the tribe of God, and should have been restored by the king of Syria to Ahab,* 1.10 according to their Covenant, 1 Kings 20, 34. Daneus brings that same example of A∣habs going up against Ramoth Gilead, to prove that 'tis just to make war against these who have broken Covenant with us. 5. Iehosaphats manner of proceeding was pi∣ous in this respect, that he said to Ahab, enquire 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 professe, or were not known to Iehosaphat to be prophets of Baal; but were lookt up∣on as prophets of the Lord, as Cajetan thinketh. There∣fore they answer also in the name of the Lord, the Lord shall deliver it. 'Tis not likely that Iehosaphat would de∣sire the prophets of Baal to be consulted, or that he would hearken to them more then to the Prophet of the Lord Mi∣cajah; yet in this he failed extremly, that he had too far enga∣ged himself to Ahab, before the enquiring at the word of the Lord. How ever, it seems, he was by this enquiring seeking a faire way to come off again. 6. Iehosaphats end was good, Martyr on 1 Kings 22. thinks Iehosaphat en∣tered into this confederacy with Ahab, for the peace and safety of his kingdome, and to prevent a new War be∣tween Iudah and Israel, such as had been between Asa his father, and Baasha King of Israel, for which end also Carthusian ••bid. thinks that Iehosaphat took Ahabs daugh∣ter to his son. Yet notwithstanding of all this the pro∣phet 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 veniall 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 our selves unspotted of the false religion or er∣rours 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 Infidell, 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 justifie confederacies and associations with wicked and ungodly men. And if God was so angry at

Iehosaphat, 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 reluctati∣on 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 trespasse, 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 Philistins, 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 unlawfull 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 battell to have unlawfull confederates, but rather to want them, Exod. 23. 22.

If it be said it is dangerous to provock and incense ma∣ny wicked men by casting them off. This is plainly an∣swered 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 meeknesse instruct those that oppose themselves, 2 Tim. 2. 24, 25. Answ. 1. Yet he bids us turne away from the wicked, Ibid. Ch. 3. 5. We ought in

meeknesse 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 evill.

I shall adde 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 discri∣minative, 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 mi∣litary 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be such a Co∣venant as makes us and our confederates to have the same friends aud enemies;* 1.11 and tis mentioned by Writers as a further degree of Union then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 bee said, without any known wicked person in it;) Now even as tis our dutie to endeavour a purging of the Church from wicked and scandalous persons, yet when we have done all we can, the Lords field shall not bee 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 indeavours, 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 meanes meet and consult with the Kabal meregn••m, the Assembly of Malig••ants; neither did he only shunne to meet and consult with vaine persons; who openly shew and bewray themselves; but even with dissemblers, or (as the Chaldee) with those that hide themselves that they may do evill. Psal. 26. 4, 5. We can know better how to do with a whole field of tares in which is no wheat, then we can do with tares growing here and there among the wheat. 4. Distinguish between such a fellowship with some wicked persons, as is ne∣cessary (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 cohabite in one Town, or in one Family, in a case of necessity travelling or sayling together; Distinguish, I say, between these and an elective or voluntary fellowship with wicked men, when love to them, or our own benefite draweth us thereunto. We neither loose naturall bonds, nor require impossibi∣lities, but that we keep our selves pure by not choosing or consenting to such fellowship. 5. Distinguish between infidels, hereticks, wicked persons, repenting and those who go on in their trespasse: what ever men have been, yet as soone as the signes of repentance and new fruits ap∣pear in them, we are ready to receive them into favour and fellowship: Then indeed the Wolfe shall dwell with the Lamb, and the Cow and the Bear shall feed, their young ones shall lye down together, meaning such as were Wolves, Leopards, Beares, and now begin to change their nature: not so with the obstinate, contumaci∣ous and impenitent, who still remain Wolves, &c▪

Let us now, 1. Examine our selves, whether there

be so much tendernesse of conscience in us, as to close vvith those Scripture Truths, or whether we are still in a way of consulting vvith flesh and blood. 2. Be humbled for former miscarriages and failings in these particulars, and for not vvalking accurately according to these Scripture Rules. 3. Bevvare for the future: remember and apply these Rules vvhen vve have to do vvith the practise of them. And that I may drive home this naile to the head, I adde (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, Isay 19. 14. shall we then make that a voluntary act of our own, which the Word mentioneth as a dreadfull judgement? With this spirituall judgement is oftentimes joyned a temporall 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 Eccho: The Chaldee pa∣raprase 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 Gods peoples mingling themselves with the heathen, Psal. 106. 35. They were mingled among the heathen and learned their workes. 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 followes, 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 zeal∣ous for some earthly or humane thing, but remise and cold in the things of Christ; to be too hote on our neither side, and too raw on the upper side. Whereas not ming∣ling our selves with the wicked: we shall through Gods

mercy be like a cake turned, that heat and zeal which was before downward, shall now be upward, heavenward, Godward, let it be also remembred, 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 our selves to wickednesse, so when we enter into confedera∣cies 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 vvhitenesse: so the people of God, if once mixed vvith vvicked enemies, shall certainly losse of their purity and integrity. Thirdly, as these unlavvfull confederacies dravv us both into great judgements and great sins, so into a great security and stupi∣dity under these great plagues and sins, vvhich vvill make the estate of such to be yet vvorse, Hos. 7. 9. after Ephraims mixing himself among the people, tis added, Strangers have devoured his strength, and he knoweth it not, yea, gray haires are here and there upon him, yet he knoweth it not: although his confederates have distressed him, and not strengthned him, and although there may be observed in him diverse signes 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 voide of understan∣ding as a silly Dove, whose nest being spoiled, and her young ones token from her (vvhich the Chaldee paraphrase addeth for explications cause) yet she still returneth to those places vvhere, and among those people by vvhom she hath been so spoiled; So Israel vvill still bee meddling vvith those that

have done him great hurt. Fourthly, vve finde that such confederacie or association either vvith idolaters or knovvn impious persons, is seldome or never recorded in the Book of God, vvithout a reproof, or some greater marke of Gods displeasure put upon it. If it vvere like the Polygamie of the P••triarchs, often mentioned and not reproved, it vvere the lesse marvell to hear it so much debated. But novv vvhen God hath purposely set so many Beacons upon those rockes, 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; Iehosaphats 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 re∣proof, 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 yee 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 Iewes 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 Gods great mercies which he hath Covenanted and promised, I will purge out from among you the Rebels and them that transgresse against me, Ezek. 20. 38.

Why should we then forsake our own mercy, and despise the counsell of God against our own soules? 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 Davids 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 Generall of of his Hoste, 2 Sam. 20. 4. although both of them had been Davids enemies, and born Arms against him, Abner being also scandalous, both for his whoredome, 2 Sam. 3. 7. and his treachery against Ishbosheth in aspyring to the Crown (which is collected from his going in unto Saules Concubine, as Absolom did unto Davids 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 com∣menting upon those places, disalloweth Davids practise 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 consedera∣cies, 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 can∣not be applyed, except in like cases. When David ••ove∣nanted with Abner, he was but King of Iudah, Abner under∣taks to bring about all Isarel to him, and that he should make him reigne over all the tribes, whereas otherwise there was no appearance of Davids subduing of all the other t••ibes; but by a long and bloudy War. Again when David cov••nan∣ted and capitulated with Amasa, he was in a manner sled our of the land for Absolon, 2 Sam. 19. 9. and was forced to

abide in the land of Gilead beyond Iordan,* 1.12 fearing also (as interpreters observe) that the men of Iudah having strengthened Ierusalem and kept it with a garrison for Absolom and having done so much in assisting Absolom against David, should grow de∣sperate in holding out against him, hoping for no mercy, there∣fore he is content to make Amasa Generall of his Army, upon condition that he would cause the men of Iudah to bring him back to Ierusalem, which Amasa moves the men of Iudah to do; 2 Sam. 19. 14. for it was done by his authoritie, as Iosephus also writeth,* 1.13 nor could it be done without his autho∣rity, 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 lawfulnesse of confederacies with wicked presons from these examples of David, first make the case a∣like, that is, that the wicked one have power of an Army, and of a great part of the body of a Kingdome, to make them ei∣ther continue in Rebellion and enmity or to come in and sub∣mit. Next let it be remembred 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 mis∣lead many thousands of the people of God, instead of redu∣ducing 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 Io∣ab

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,* 1.14 as not being from any ma∣lice or wicked intention against David his Uncle; But there is some probability that Amasa was a penitent and hopefull man. Sure David had better hopes of him, then of Ioab: And if it be true which Iosephus writeth that before David sent Zadok and Abiathar to the men of Iudah and to Amasa, frequent messages came from them to the King,* 1.15 desireing to be received into his favour; however Amasa being so wil∣ling and ready to do so much for David, when hee might have done so much against him, David as he could not do his busines without him, so he had some ground to hope well of him; considering withall that Amasa was not set upon this businesse by any offence or displeasure at the other party, as Abner was. 4. Even as this example, so far as concer∣neth the laying aside and casting off of Ioab, and not prefer∣ring his brother Abisha in his room (both of them being guilty of Abners bloud. 2 Sam. 3. 3••. and both of them be∣ing 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 lesse reason to argue contrariwise from humane exem∣ples in Christian States and Common wealthes.* 1.16 The Word of GOD must not stoupe to mens practises, but they to it. Yet even among those whose exemple is alledged for the contra∣ry opinion, there want not instances for cautiousnesse and conscientiousnesse in choosing or r••fusing confederats: 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or joining with him in his Wars. And whatsoever were the old Leagues about 300 years ago,* 1.17 mutually binding those Cantons each to other, for aid and succour, and for the Common defence of their Countrey, and for preservation of their particular Rights and Liberties, and for a way of decideing 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 Emperours brother,* 1.18 so the Protestant side, Zurik, Berne, and Basil entered into a confederacy, first with the City of Stras∣burgh, and shortly thereafter with the Lantgrave 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. Neverthelesse, I can easi∣ly admit vvhat 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 beleeving husband ought not to put away the unbeleeving wife, whom he married when himself also was an unbe∣l••ever, if she be willing still to abide with him. Whatso∣ever may be said for such Covenants, yet confederacies with enemies of true Religion, made after the light of Reforma∣tion, are altogether unexcusable.

Peradventur some have yet another Objection: this is an hard saying (say diverse malignants) 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 ser∣vants. Answer, This is just as if those traitors, Cove∣nant-breakers, and other scandalous persons, from which the Apostle bids us turne away, 2 Tim. 3. 5. had objected, if we have no forme of Godlinesse, we are looked upon as aliens, and such as are not to be numbred among Gods people, yet now when we have taken on a forme of God∣linesse, we are in no better esteem with Paul, but still he will have Christians to turne 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 ne∣glect 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 iudged according to their fruits, according to their words and works, and course of living; and if any who have taken the Covenant shew themselves in their words and actions to be still wic∣ked 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 re∣bels or with any enemy of this Cause hath been received either to the Covenant or Sacrament, without signes of Repentance for the former malignancy, and scandale (such signes of Repentance I mean, as men in Charity ought to be satisfied with) 'tis more then Ministers and Elderships ••an answer 〈◊〉〈◊〉 to Go••, or to the Acts and constitutions of

this Nationall Church. I trust all faithfull and conscientious Ministers have laboured to keep themselves pure in such things. Yea the Generall Assembly h••th ordained that known compliers with the rebels, and such as did pro∣cure protections from the enemy, or keep correspondence and intelligence with him, shall be suspended from the Lords Supper, till they manifest their Repentance before the Co••∣gregation. Now if any after signes and declaration of Re∣pentance have turned again to their old wayes of malignan∣cy, 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 forceing or compelling. Are men forced to ••pare their neigh∣bours life, because murthet is severly punished? or are men compelled to be loyall, because traitors are exemplarily pu∣nish••d•• There may and must be a willingnesse and freenesse in the doing of the contrary duty; although great sins must not go away unpunished. Men are not compelled to vertue, because vice is punished, else vertue were not vertue. Those that refuse the Covenant reproach it, or rail against it, ought to be looked upon as enemies to it, and dealt with ac∣cordingly: yet if any man were known to take the Cove∣nant 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 withall to censure wickednesse in the person that hath taken up the practise of the duty. If any Israelite would not worship the true God, he was to be put to death, 2 Chron. 15. 13. but withall, if, worshipping the true God, he was found to be a murtherer, an adulterer, &c. for this also he was to be put to death. The Generall Assembly of this Church hath appointed that such as after admonition continue in an usuall neglect of Prayer, and the Worship of God in their Families, shall be suspended from

the Lords Supper, till they amend. Yet if any man shall be found to make Familie Worship a cloak to his swearing, drun∣kennesse, adultery or the like, must these scandalous sinnes be uncensured, because he hath taken upon him a forme of godlinesse? God forbid. 'Tis just so here, ref••••sers of the Covenant and railers against it, are justly censured? but withall if wickednesse 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 eares had not drawn mee forth to this length. And now I find one objection more. Some say, the arguments before brought from Scripture prove not the unlawfulnesse of confederacies and associati∣ons with Idolaters. Hereticks or prophane persons of the same Kingdom, but only with those of another Kingdome. Answ. 1. Then by the concession of those that make the objection, 'tis at least unlawfull to associate ourselves with any of another Kingdome, who are of a false religion or wicked life. 2. If familiar fellowship even with the wic∣ked of the same kingdom be unlawfull, then is a military association with them unlawfull; for it cannot be without cousulting, conferring, conversing frequently together. It were a prophane abusing and mocknig of Scripture to say, that we are forbidden to converse familiarly with the un∣godly of another kingdom, but not with the ungodly of the same kingdome, or that we are forbidden to marry with the ungodly of another kingdome, but not with the ungodly of the same kingdome; 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 associati∣ons, 2 Chron. 19. 2. and 25. 7, 8. condemned upon this

reason, because the associats were ungodly, haters of the Lord, and because God was not with them. Now then à quatenus ad omne. The reason holds equally against associ∣ations with any of whom it can be truly said, they are un∣godly, 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 ear∣ly 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 associats and helpers in War?

Amandus Polanus Coment. in Ezek. 16, 26, 27, 28.

Qui Ecclesie scortation••••••, bac est, idololatriam vel fal∣sam doctrinam, & consedrations cum impis repre∣hendit, non est H••reticus, non est Shismaticus, nonest ingratus advers•• 〈◊〉〈◊〉 Ecclesiam•• Ali••qui•• 〈◊〉〈◊〉 Ezekiel cum Jeremiâ, aliisu•••• Prophetis, f••iss••t 〈…〉〈…〉.

Notes

• * 1.1

  Z••ppe••us. de Pol, Mos. lib. 6. Cap.
• * 1.2

  4. Pelar••us in Deut. 7. 1, 2, 3.
• * 1.3

  Pareus in Gen. 14.
• * 1.4

  Revetus in Exod. 23. 32 Tarnovius tract. de foederibus.
• * 1.5

  See Victor. Srigel. in 7 paralip. 25. 2. Also Zepperus, Pelargus, Tarnovius, ubi supra.
• * 1.6

  Lavater in 2 Paralip. 25. & in E∣zek. 16. 26. P. Martyr Loc. Com. Clas. 4. cap. 16. 〈◊〉〈◊〉. 23. & com∣ment. in 1 Reg. 15. 17. &c. The same thing is holdenby Tst••tus in 3. Reg. 15. Quest. 24. Corn. a La∣pide in 3. Reg. 22. 3.
• * 1.7

  Socral. hist lib. 5. Cap. 10.
• * 1.8

  Sleid. com∣ment. lib. 7 pag. 106.
• * 1.9

  Ibid. lib. 8. pag. 127. de Helveti∣is in foedus recipiendis, quod civita∣tes 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 cau∣sa, cujusque modi praesidiis usi ••uissent. Vide etiam pag. 133. Quod si Zuingliani fa∣terentur er∣rorem at{que} 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.
• * 1.10

  Polit. Christ. lib. 7. Cap. 1.
• * 1.11

  Kekerm. de Repub. Spart. disp. 4. lib. 2. Cap. 20.
• * 1.12

  Sanctius & Corn a la∣••ide in 2 Sam. 19.
• * 1.13

  Antiq. Jud. lib. 7. Cap. 10.
• * 1.14

  Tostatus in 2 Reg. 17. Quaest. 24.
• * 1.15

  Antiq. lib 7. Cap. 10
• * 1.16

  See M. Fox acts and monu∣ments vol. 2. page 86. 9. 870. edi•• 1589.
• * 1.17

  See the E∣states Prin∣cipalitis & Empires of the world, translated by Grimstou pag. 364. to 370.
• * 1.18

  Acts and mo••u∣ments nbi supra, pag. 872. Slcid. Com. lib. 7. pag. 106. 119. 120.