and by all means avoide fellowship familiaritie Marriages and military confederacies with known wicked persons and such as are of a false or hereticall Religion I shall branch forth this matter in five particulars which God forbade to his people in reference to the Canaanites and other heathens which also partly by parity of reason partly by concluding more strongly will militate against confederacies and conjunctions with such as under the profession of the Christian Religion do either maintain Heresies and dangerous Errors or live a prophane and wicked life First God forbade all Religious Covenants with such and would not have his people to tolerate the gods images altars or groves of idolaters Exod. 23. 32. and 34. 13. Deut. 7. 5. Iudg. 2 2. And although the letter of the Law mention this in reference to the Canaanites yet the best reforming Kings of Iudah applyed and executed this Law in taking away the groves and high places abused by the Iewes in their superstition And what marvell If such things were not to be tollerated in the Canaanites much lesse in the Iewes Theodosius is commâ—…nded for his suppressing and punishing Hereticks 2. God forbade familiar conversation with these heathens that they should not dwell together with his people nay not in the land with them Exod 23. 33. lest one of them being familiar with an Israelite might call him to a feast and make him eat of things sacrificed to idols Exod. 3. 15 Compare this with Iud. 1. 21. Psal 106. 35. Now the Apostle layeth much more restraint upon us from conversing eating and drinking with a scandalous Christian 1 Cor. 5. 11. then with a Pagan or unbeleever 1 Cor. 1. 27. There is a conversing and companying with wicked persons which is our affliction not our fault that is when we cannot be rid of them do what we can 1 Cor. 5. 10. which is an argument against separating and departing from a true Church because of sâ—…andalous persons in it The Apostle gives this check to such go where they will they shall finde scandalous persons all the world over There is again a conversing and companying with wicked persons which naturall and civill bonds or near relations or our calling tyeth us unto as between husband and wife Parent and Child Pastor and People Magistrate and those of his charge But wittingly willingly to converse have fellowship either with hereticall or prophane persons whether it be out of love to them and delight in them or for our owne interest or some worldly benefite this is certainly sinfull and inexcusable If we take care of our bodily safety by flying the company of such as have the plague yea if we take care of the safety of our beasts and would not to our knowledge suffer a scabbed or rotten sheep to infect the rest shall we not much more take care of our own and neighbours souls by avoiding and warning others to avoide the fellowship of the ungodly whereby spiritual infection comes Remember it was but a kinde visite of Iehosaphat to Ahab which was the occasion of ingageing him into a confederacy with that wicked man 2 Chron. 18. 2 3. 3 God forbade conjugall Covenants or Marrying with them Exod 34 16. Deut 7 3. The rule is the same against matching with other wicked persons whether Idolaters or professing the same Religion with us We read not of Idolatry or any professed doctrinall differences in Religion between the Posterity of Seth and the posterity of Cain yet this was the great thing that corrupted the old world and brought on the flood that the children of God joyned themselves in Marriage with the prophane Gen 6 1 2 3. Iehoram married not an heathen but the daughter of Ahab but 't is marked he did evill as did the house of Ahab And what is the reason given for this For the daughter of Ahab was his wife 2 Kings 8 18 and by and by vers 27. the like is marked of Ahaziah the son of Iehoram who did evill in the sight of the Lord as did the house of Ahab for he was the son in law of the house of Ahab The Apostle Peter supposeth that Christians marrie such as are heirs together of the grace of life 1 Peter 3 7. see also Pro 31. 30. 4. God forbade his people to make with the Canaanites foedus deditionis or subactionis or as others speak pactum liberatorium he would have his people shew no mercy to those whom hee had destinate to destruction Deut. 7. 2. Herein Ahab sinned making a brotherly Covenant of friendship with Benhadad when God had delivered him into his hand 1 Kings 20. 32 33 34. So in all Christian common-wealths the Magistrate Gods vicegerent ought to cut off such evill doers as Gods Word appointeth to be cut off Davids sparing of Ioab and Shimei being partly necessitate thereto partly induced by politicall reasons whereof he repented when he was dying nor could his conscience beat-ease till he left a charge upon Solomon for executing justice upon both Ioab and Shimei 1 Kings 2. 5 6 7 8 9. are no good presidents or warrands to Christian Magistrates to neglect the executing of justice 'T is a better president which David resolveth upon more deliberatly Psal. 101. 8. I will early destroy all the wicked of the land that I may cut off all wicked doers from the City of the Lord. Marke this all of what degree or quality soever without respect of persons and that early and without delay Lastly and even Ioab himself was so far punished by David that hee was cast out of his place and command 2 Sam. 19. 3. 20. 4. 5. The Law is also to be applyed against civill Covenants not of peace or of commerce but of warre that is a League offensive and defensive wherein we associate our selves with idolaters infidels hereticks or any other knowne enemies of truth or godlines so as to have the same friends or enemies A covenant of Peace or commerce with such may happen to be unlawfull in respect of some circumstances as when Peace is given to those Rebells Murderers Incendiaries in the Kingdome who by the law of God ought to be destroyed by the hand of Justice or when commerce with idolaters is so abused as to furn sh them with the things that they are known to make use of in their idolatry But as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a confederacy ingageing us into a Warre with such associats t is absolutely and in its own nature unlawfull And I finde it condemned by good Writers of the Popish party of the Lutheran party and of the Orthodoxe party Some of all these are before cited What holynesse God required in the Armies of Israel see Deut 23. 9 11 12 13 14 we may well argue as Isidorus Pâ—…lusiota doth lib. 3 Epist. 14. If the Law was so severe against such uncleannesses as were not voluntarie how much lesse would God suffer such as did voluntarily and wickedly defile
themselves T is marked as a part of Aâ—…imelechs sin Iud 9. 4. that he hired vain and light persons which followed him God would have Amaziah 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 admonition 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 begun Reformation in Germany this case of conscience concerning the unlawfulnesse of such confederacies was much looked at The city of Strassburg Anno 1629. made a defensive League with Zurik Berne and Basil Qui vicini erant dogmate magis conveniebant saith Sleidan they were not onely neighbours but of the same Faith and Religion therefore they made a confederacy with them About two yeares after the Elector of Saxony refused to take into confederacy those Eelvetians 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 confederats lest such sad things might befal 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 Victorinus Strigelius on 2 Chron 25. noteth out of Aeschylus his tragedy intituled Seven to Thebe Amphiaraus a wise vertuous man was therefore swallowed up in the earth with seven men and seven horses because he had associat himself with Tydeus Capaneus and other impious Commanders marching to the siege of Thebe Lastly take this reason for further confirmation as wee must doe all to the glory of God so wee must not make Warres to our selves but to the Lord hence the booke of the Warres of the Lord Num 21 14 and the battel 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 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 wel As for the Objections from Scripture they are before answered There are many other exceptions of mens corrupt reason which yet may be easily taken off if wee 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 onely assisting him in a civil businesse 2. Ahab lived in the Church of Israel which was still a Church although greatly corrupted and hee was no professed hater of God only he had professed to hate Micajah the man of God yea lately besore this he appeared very penitent and some think Iehosaphat 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 Iehosaphat was also joyned in affinity with Ahab Ahabs daughter being married to his sonne 3. The enemy was the King of Syria and Iehosaphat doth not joyne with a wicked Man against any of Gods people but against the infidell Syrians even as Amaziah was beginning to joyne with those of the ten Tribes against the Edomites 4. The cause seemes to have been good as Carthusian on 1 Kings 22. 3. and Lavater upon 2 Chron 19. 2. note For Ramoth-Gilead was a city of refuge pertaining to the Levites in the Tribe of Gad and should have been restored by the King of Syria to Ahab according to their Covenant 1 Kings 20. 34. Daneus brings that same example of Ahabs going up against Ramoth-Gilead to prove that 't is just to make warre against these who have broken Covenant with us 5 Iehosaphats manner of proceeding was pious 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 ultrà and seeks all the light he could there have in point of conscience from Prophets of the Lord which makes it probable that those 400. Prophets did not professe or were not known to Iehosaphat to be Prophets of Baal but were lookt upon as Prophets of the Lord as Cajetan thinketh Therefore they answer also in the name of the Lord the Lord shall deliver it 'T is not likely that Iehosaphat would desire the Prophets of Baal to be consulted or that hee would hearken to them more then to the Prophet of the Lord Micajah yet in this he failed extremly that he had too far engaged himself to Ahab before the enquiring at the word of the Lord. How ever it seemes he was by this enquiring seeking a faire way to come off againe 6. Iehosaphats end was good Martyr on 1 Kings 22. thinkes Iehosaphat entered into this confederacy with Ahab for the peace and safety of his Kingdome and to prevent a new War between Iudah and Israel such as had been between Asa his father and Baasha King of Israel for which end also Carthusian ibid. thinks that Iehosaphat took Ahabs daughter to his son Yet notwithstanding of all this the Prophet Iehu saith 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 least it should be thought a veniall or light matter headdeth 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 errors 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
they cannot know whether this or that man be a Brother even he himself akes upon him to judge who are the Brethren He makes a description of the Antinomians under fair and plausible expressions and then concludes These are the Brethren do ye love these men It seems if it had been condescended upon that the Antinomians are the Brethren there had been an end of his objection But is not this Popish Donatisticall Pharisaicall to appropriat to themselves the name of the Brethren the godly partie the true Church excluding many thousands of those who are truly godly and dear to Jesus Christ although different in opinion from them And what if one should fancy that the Antinomians are only the Brethren yet how should one know that this or that Antinomian is a Brother Doth not his own objection fall upon him the Brother-hood consists in being united unto Christ that is an invisible thing none can know it but God only no man can say such a one is a Brother So much of the certainty of the Object the Brethren Now to the certainty of the Act which is Love The nature of Love was described out of 1 Cor. 13. 4 5 6 7. Then to fright the soul from examining it self by this mark it was added Is there no envying at all towards the Brethren Is there no thinking evill of any of the Brethren Is there no seeking my self or my own good in my love to them c. Who is the legal Preacher now Here is a racking of the conscience with necessity of egall perfection in our sanctification and Evangelicall graces Do not themselves say that our Iustification is perfect but our Sanctification unperfect why then wil they not suffer the soul to take any comfort from the fruits of Sanctification except they be perfect When Iohn saith hereby we know that we have passed from death to Life because we love the Brethren I ask doth he mean perfect Love which is every way what it ought to be If so then they put a false sense upon the Text for there neither is now nor was then any such Love in the world Doth he mean of true unfeigned sound love although imperfect Then there is no place for their objection For a true Believer hath in himself a true love to the Brethren which Love putteth forth and exerciseth it self in a sincere and conscionable indeavour of all those duties which are reckoned forth 1 Cor 13. as effects or if you will acts of Love This soundnesse and sincerity of Love may be a sure mark to the soule although I confesse without this sincerity the very work and labour of love is no sure mark to the conscience to examine it self by for as the Apostle there teacheth us a man may give all his goods to the poore and yet not have true love O but how shall I know saith the doubting Christian that my love to the Brethren is a true sincere sound love To that I say thou mayest know it by these tokens First if thou lovest the Saints as Saints and because they are Saints not for their excellent Gifts or parts so much as for their Graces not for any relation to thy self so much as for relation to Christ. T is true repentance when we sorrow for sinne as sinne T is true love when we love the Saints as Saints that is for this cause and consideration chiefly because the Image of God appears in them Papists pretend that with one act of adoration they worship Christ and his image But we say with more truth and reason with one affection and one act of love we love both Christ himself and those who bear his Image both God and his Children I mean t is Christ himself whom we love in his Saints Secondly thy love when thou lovest all Saints Col 1. 4. epist to Philemon v. 5. And this followeth necessarily from the first mark For a quatenus ad omne If as Saints then all saints Lovest thou all the saints in general praying for them all Lovest thou all the Saints in particular whom thou knowest that is thou darest not confine or limit this love to those Saints only who are altogether of thy opinion which it appears from the objection before mentioned the Antinomians have dared to do or who have some intimacy of friendship with thee nay nor to these who never wronged thee never strovâ—…with thee who never spake evill of thee but all whom thou hast reason to judge to be saints thou lovest them wishest well to them art ready to do them good according to thy power and if thou be at variance or difference with any of them tho â—… prayest God to make them and thy self of one heart and of one minde and it is an affliction of spirit to thee to be at variance with any that are Christs Canst thou thus clear thy self in thy conscience and darest thou say these things before the searcher of hearts Then is thy love a true Love Thirdly thou art a sincere Lover of the Brethren when thou lovest them in all their different estats and conditions the Poor as well as the Rich them of low degree as well as them of high degree the persecuted as well as the prospering the reproached as well as the commended This is also a necessary consectary upon the first mark For if thou lovest saints as saints the variation or difference of their outward condition will not make thy love towards them to cease Obadiah was a sincere Lover of the Brethren and he gave this good Testimony of it he was a kinde friend to the Prophets of the Lord when they were persecuted by Ahab and Iezabel Foorthly thy Love to the Brethren is true and sincere when it puts forth it self in all thy relations when a man desires to choose a wife that fears God and a woman desires to marie none who is not godly when a Master seeks godly servants and a servant seeks a godly master when a people choose godly Ministers and godly Magistrats godly Commanders and Officers of Armies c. And again Magistrats Commanders Ministers love countenance encourage and strengthen the hands of such under their Charge as are godly when a man if he be to choose a friend to consult with yea if he were but to choose a Lodging where he is a sojourner he desires and seeks after a godly Friend a godly Family c. Fifthly Love is true and sincere when the action of Love is not without the affection of Love 1 Cor. 13. 3. and when the affection of Love is not without the action of Love 1 Iohn 3 17 when love openeth both the heart and the hand both the Bowels and the bosome I do not mean that all or any of these marks can be found in any saint on earth without some mixture of the contrary corruptions for we must not look that an imperfect grace such as love to the Brethren is in this world must needs