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
in the upper side This will prove the fruit of such confederacies and associations to make us zealous for some earthly or humane thing but remisse and cold in the things of Christ to be too hote on our nether side and too raw on the upper side Whereas not mingling 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 also bee remembred how both Ahaz 2. Kings 16. 10. and Asa himself 2 Chron 16. 10. though a good man were drawn into other great sinnes upon occasion of these associations with the enemies of God and his people this sinne will certainly ensnare men in other sinnes 'T is well said by Calvin upon Ezek 16. 26. That as we are too prone of our selves to wickednesse so when wee enter into confederacies with wicked men we are but seeking new temptations 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 whitenesse so the people of God if once mixed with wicked enemies shall certainly losse of their purity and integrity Thirdly as these unlawfull confederacies draw us both into great judgements and great sins so into a great security and stupidity under these great plagues and sins which will make the estate of such to be yet worse Hos 7 9 after Ephraims mixing himself among the people t is added Strangers have devoured his strength and he knoweth it not yea gray hairs are here and there upon him yet he knoweth it not although his confederats have distressed him and not strengthned him and although there may be observed in him diverse signes of a decaying dying condition yet he knowes it not nor takes it to heart The same thing is insisted upon vers 11. Ephraim also is like a silly Dove without heart They call to Egypt they go up to Assyria He is as voide of understanding as a silly Dove whose nest being spoiled and her young ones taken from her which the Chaldee paraphrase addeth for explications cause yet she still returneth to those places where and among those people by whom she hath been so spoiled So Israel will still be medling with those that have done him great hurt Fourthly we finde that such confederacy or association either with idolaters or known impious persons is seldome or never recorded in the booke of God without a reproofe or some greater mark of Gods displeasure put upon it If it were like the Polygamie of the Patriarchs often mentioned and not reproved it were the lesse marvell to hear it so much debated But now when God hath so purposely set so many Beacons upon those rocks and Shelves that we may beware of them O why shall we be so mad as stil to run upon them It was reproved in the time of the Judges Judg 2 1 2 3. It was reproved in the time of the Kings Ahabs Covenant with Benhadad Asa's Covenant with Benhadad Ahaz his confederacy with the Assyrian Iehosophats association first with Ahab then with Ahaziah Amaziahs association with those 100000. men of Ephraim when God was not with them all those are plainly disallowed and condemned Moreover that reproofe 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 associat 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 Jewes 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 conjunctions 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 t is 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 souls Seventhly as it was in Asa his experience 2 Chron 16 7 8 so it hath been in our own God hath done his greatest workes for us when we were most unmixed with such men There is another Objection which at the writing hereof I have met with T is Davids confederacy and association both with Abner 2 Sam. 3. 12 13. and with Amasa 2 Sam 19. 13. whom according to agreement he made Generall of his Hoste 2 Sam 20 4. although both of them had been Davids enemies and born armes 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 Sauls Concubine as Absolom did unto Davids afterward yea for that he had born Arms against David when he knew that God had sworne to make David King and so against the light of his conscience 2 Sam 39 18. Answ 1 Peter Martyr commenting upon those places dissaloweth 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 confederacies because of many examples thereof plainly condemned in the word of God 2. What soever may â—…e conceived to be allowable or excusable in these examples of David yet it cannot be applied except in like cases When David covenanted with Abner he was but King of Judah Abner undertakes to bring about all Israel to him and that he should make him reigne over all the tribes whereas otherwise there was no appearance of Davids subdueing of all the other tribes but by a long and bloody Warre Again when David covenanted and capitulated with Amasa he was in a manner fled out of the land for Absalom 2 Sam 19. 9. and was forced to abide in the land of Gilead beyond Jordan fearing also as interpreters observe that the men of Iudah having strengthned Ierusalem and kept it with a garison for Absalom and having done so much in assisting Absalom against David should grow desperat in holding out against him hoping for no mercy therefore 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 authority as Iosephus also writeth nor could it be done without his authority for Absalom and Ahitophel being dead Amasa had the whole power and sole headship of that Army and of all that faction
that had followed Absalom Now then let them that will plead for the lawfullnesse of confederacies with wicked persons from these examples of David first make the case alike that is that the wicked one have power of an Army and of a great body of the Kingdom to make them either continue in Rebellion and enmity or to come in and submit 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 they had power enough to have continued a War against him Which is a very rare case and far different from the case of such as have done and are doing all that they can to pervert and mislead many thousands of the people of God instead of reducing 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that he Covenanted to make him Generall of his Army as afterwards he Covenanted with Amasa for at that time he could have no colour of reason for casting Ioab out of his place as afterwards he had Therefore I understand with Sanctius that the League which Abner sought from David was Foedus pacis a Covenant of Peace Hierome 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 joyning with Absalom as not being from any malice 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 Zadock and Abiathar to the men of Iudah and to Amasa frequent messages came from them to the King desiring to be received into his favour how ever Amasa being so willing and ready to do so much for David when he might have done so much against him David as he could not doe his businesse without him so hee had some ground to hope well of him considering withall that Amasa was not set upon this business by any offence or displeasure at the other party as Abner was 4. Even as this example so far as concerneth the laying aside and casting off of Ioab and not preferring his brother Abishai in his room both of them being guiâ—…ty of Abners bloud 2 Sam. 3. 30. and both of them being too hard for David helpeth to strengthen that which I have been pleading for The point being now so fully cleared from Scripture here is the lesse reason to argue contrariwise from human examples in Christian States and Common-wealths The word of God must not stoupe to mens practises but they to it Yet even among those whose examples is alledged for the contrary opinion there want not instances for cautiousnesse and conscientiousnesse in choosing or refusing confederats As namely among the Helvetians or Suitzers They of Zurik and Berne when once reformed renounced their League made before with the French King for assisting him in his Wars and resolved onely to keep peace with him but would not continue the League of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or joyning with him in his Wars And whatsoever were the old Leagues about 300. years agoe mutually binding those Cantons each to other for aid and succour and for the common defence of their country and for preservation of their particular rights and liberties and for a way of 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 â—…erdinand the Emperours brother so the Protestant side Zurik Berne and Basil entered into a confederacy first with the city of Strasburgh and shortly thereafter with the Lantgrave of Hesse that thereby they might bee strengthened and aided against the Popish Cantons The differences of Religion put them to it to choose other confederates Neverthelesse I can easily admit what Lavater judiciously observeth upon Ezek. 16. 26 27 28 29. that Covenants made before true Religion did shine among a people are not to be rashly broken even as the beleeving husband ought not to put away the unbeleiving wife whom he married when himself also was an unbeleever if she be willing still to abide with him Whatsoever may be said for such Covenants yet confederacies with enemies of true Religion made after the light of Reformation are altogether unexcusable Peradventure some have yet another Objection this is an hard saying say divers Malignants we are looked upon as enemies if we come not in and take the Covenant and when we are come in and have taken the Covenant wee are still esteemed enemies to the cause of God and to his servants Answ. This is just as if those traitors Covenant breakers and other scandalous persons from which the Apostle bids us turne away 2 Tit. 3. 5. had objected if we have no forme of Godlinesse we are looked upon as aliens and such as are not to be numbered among Gods people yet now when wee have taken on a forme of godlinesse we are in no better esteem with Paul but still he will have Christians to turne away from us Yea 't is as if workers of iniquity living in the true Church should object against Christ himself if we pray not if wee hear not the word c. we are not accepted but rejected for the neglect of necessary duties yet when wee have prayed heard c we are told for all that Depart from me yee workers of iniquity I never knew you Men must bee judged 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 wicked enemies our eyes must not bee put out with their hand at the Covenant If any disaffected shall still insist and say But why then are we receaved both to the Covenant and to the Sacrament nay why are wee forced and compelled into the Covenant Answ. 1. If any known Malignant or complier with the Rebels or with any enemy of this Cause hath been receaved 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 't is more then Ministers and Elderships