Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	daughter_n	heir_n	marry_v	22,785	5	9.8759	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42772	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.	Gillespie, George, 1613-1648.	1649 (1649)	Wing G762A; ESTC R213029	21,990	42

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 ungodly 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 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 S●th and the Posterity of Cain yet this vvas the great thing that corrupted 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 heathen but the daughter of Ahab but 't is 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 Canaanites 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 vicegerent ought to cut off such evil 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 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 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 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 Covenants 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 unlawfull 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 destroyed 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a confederacy ingageing us into a War vvith such associates 't is 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 before cited what holinesse God required in the Armies of Israel see Deut. 23. 9. 11. 12 13 14. We may well argue 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 T is 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 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 Strafburg Anno 1529. made a defensive League with Zurik Berne and Basil Qui vicini erant dogmate magis conveni●bant saith Sleidan 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 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 Victorinus 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 Commanders 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 corrupt 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 Israel 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 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 joined in affinity vvith Ahab Ahabs daughter being married to his son 3. The enemy was the King of Syria and Iehosaphat doth not joine with a wicked man against any of Gods people but against the infidell 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 Ramoth●Gilead was a city of Refuge pairt●ining to the Levites in the tribe of God 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 war 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 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 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 he 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 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 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 ●bid thinks that Iehosaphat took Ahabs daughter to his son Yet notwithstanding of all this the prophet 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 errours 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 reluctation 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 many wicked men by casting them off This is plainly answered 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 discriminative 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 military 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to be such a Covenant as makes us and our confederates to have the same friends and enemies and t is mentioned by Writers as a further degree of Union then {non-Roman} {non-Roman} {non-Roman} {non-Roman}