But if any magistrates will not have respect to the honor of God and salvation of souls, let them take heed to their own interest. When the church of Christ sinketh in a state, let not that state think to swim. Religion and righteousness must flourish or fade away, stand or fall together. Those who are false to God shall not be faithful to men. It is more than paradoxical, and I fear no less than atheistical, which Mr. Williams, chapter 70 of the Bloody Tenet, holds. A false religion and worship will not hurt the civil state, in case the worshippers break no civil law. 4. That Socinian principle doth now pass for good among diverse sectaries, that a man is bound to believe no more than by his reason he can comprehend. That's from Mr. J. Godwin in his 38 Queries Concerning the Ordinance for the Preventing of the Growing and Spreading of Heresies. Question 29. He tells us, quote, that if reason ought to not regulate or limit men about the object or matter of their believing, then are they bound to believe those things concerning which there is no ground or reason at all why they should be believed, unquote. As if this, being understood of human or natural reason, were an absurdity. Divine revelation in Scripture, or thus saith the Lord, is the ground of reason of believing. But we are bound to believe, because of thus saith the Lord, some things which we are not able to comprehend by our reason. For instance, the trinity of persons in the Godhead, the incarnation of the Son of God, His conception of a virgin, the union of two natures of God and man in one person. It is therefore a question tending of itself to the subversion of the Christian faith, and so of piety, which that queerist there propoundeth. Whether ought any man, at least in sensu confito, to believe the deepest or highest mystery in religion any farther or any otherwise than as, and as far as, he hath reason to judge it to be a truth? The same writer tells us that, quote, this is sound divinity, that reason ought to be every man's leader, guide, and director in his faith, or about what he is or ought to believe, and that no man ought to leap with his faith till he has looked with his reason and discover what is meet to be believed and what is not, unquote. If this be good divinity, then Paul's divinity is not good. See Romans 8, verse 7, 1 Corinthians 2, verse 14, 2 Corinthians 10, verse 5. 5. That the only right reformation under the gospel is the mortifying, destroying, and utter abolishing out of the faithful and elect all that sin, corruption, lust, evil that did flow in upon them through the fall of Adam. This is true gospel reformation, saith Mr. Dell in his sermon on Hebrews 9 verse 10. Besides this I know no other. And after, page 11, quote, Christ dying for us is our redemption. Christ dwelling and living in us is our reformation, unquote. Again, page 12, quote, for the taking away transgression for us and from us, which is the only reformation in the New Testament, is a work agreeable to none but the Son of God, unquote. As it is written, his name shall be called Jesus, for he shall save his people from their sins, whereupon all along he speaks much against ecclesiastical reformation. On page 14 he advised that the Parliament to lay aside their intentions, how pious, however, of the work of church reformation, because they are men of war, and the care of this work belongs only to Christ, the Prince of Peace. This doctrine, one, is destructive to the solemn legion covenant of the three kingdoms, obliging them to endeavor the reformation of religion and doctrine, worship, discipline, and government. Two, it is destructive to the reformation begun by Luther. continued and prosecuted by all reformed churches, and by the independent churches as well as others. 3. It is contrary to the example of the apostles themselves, and condemns them as well as us. For they did not only teach and commend to the churches that reformation which Mr. Dell calls the mortifying or destroying of corruption and lust, or Christ dwelling and living in us, but likewise an external, ecclesiastical reformation. and several canons concerning the reformation of external abuses and scandals in the church. As for instance, that the churches should abstain from blood and things strangled, that two or three at most should prophecy in the church at one meeting, that the men should pray with their heads covered, the women covered, that young widows should be no longer admitted to serve the church in attending the sick, and that such widows must be at least sixty years old and the like. Number four, this doctrine puts Jesus Christ himself in the wrong because he challenged the churches of Pergamos and Thyatira for suffering and having amongst them those that taught the doctrine of Balaam. 5. Mr. Dell's doctrine opens a wide door to the toleration of the grossest and most horrid idolatries, blasphemies, abominations. If thousands in the kingdom should set up the mass and bread worship, or should worship the Son, or should publicly maintain that there is no God, nor any judgment to come, nor heaven, nor hell, the Parliament ought not, may not, by His doctrine, endeavor the reducing and reforming of such people, or the suppressing of such abominations. These offenders must be let alone till Christ reform them and mortify sin in them, which is to Him the only reformation, now under the gospel. 6. And while he appropriateth his reformation to the time of the gospel since Jesus Christ came in the flesh, he doth by necessary consequence hold that there was no godly or mortified person in the Old Testament, and that we must not take Abraham, Moses, David, Job, etc. for examples of a personal reformation or of true holiness and mortification. As this doth necessarily follow from this doctrine, so it seems to have been not far from his meaning and intention. For, on pages three and four, speaking of the time of the Old Testament, he saith, There was no true reformation, but under all that outward religion men were inwardly as corrupt and wicked as the very heathen, and without any true reformation before God till Christ, who was God in the flesh, came with the ministration of the Spirit, and then indeed was the time of reformation. Then he comes to explain what this true reformation is, quote, the taking away and destroying of the body of sin of the faithful, et cetera, unquote. Once it cannot but follow that there was no such thing before the coming of Christ as the taking away and destroying of the body of sin out of the faithful. Point number six. There are diverse Arminian and Antinomian tenants which very much strengthen the hands of the wicked in his wickedness. Yet such tenets are maintained by many of those who call themselves the godly party. For instance, that of universal atonement. Christ dying for all men marked but the title of Mr. Moore's book. The universality of God's free grace in Christ to mankind proclaimed and displayed, etc., that all might be comforted, encouraged, everyone confirmed and assured of the propitiation and death of Christ for the whole race of mankind, and so for himself in particular." Hereby the same sweetness of gospel comforts and the same assurance of an interest in Jesus Christ and His death is imparted and extended to the humbled and the unhumbled, to the convinced and to the unconvinced, to the wounded and to the unwounded, to believers and to the unbelievers. to the converted and to the unconverted, as if all and every one were fit to be comforted and capable of an assurance that Jesus Christ has redeemed them and made satisfaction to the divine justice in their behalf. If this be not to sew pillows which sinners may securely lie down and sleep upon, what is? The like, I say, of that position, which Mr. Samuel Lane, in his vindication of free grace, hath opuned as an Arminian proposition, preached and asserted by Mr. J. Godwin, quote, Natural men may do such things as whereunto God hath by way of promise annexed grace and acceptation, unquote, which takes away the necessity of preventing grace and the impotency of nature unto. Yea, it is averseness from any true spiritual good which can be acceptable to God. Every such exalting of nature is a depressing of grace, and ministers occasion to unregenerate persons to please themselves too much with their present natural estate. 7. Other tenets are currently among many of that party which are apt to weaken the hearts and hands of the godly in the exercises of humiliation, repentance, mortification, and fruits of sanctification, by holding that God doth not chastise His children for sin. That there is not so much as a fatherly displeasure or anger in God against the faults of his children. That God seeth no sin in Israel so much as to afflict them for it in this world. That believers are not bound to live according to the rule of the moral law. That believers are not to be terrified or at all wrought upon by any threatenings or by danger and punishment of sin. that believers ought not to try their spiritual estate or seek assurance of their interest in Jesus Christ and the covenant of grace by any gracious signs or qualifications, or by any fruits of sanctification in themselves, but only by the inward testimony of the Spirit and light of faith, which, say they, are of sufficient credit by themselves without the help of any marks of grace. It is informed that among some of the sectaries of this time are found these tenets, that adultery is no sin, and that drunkenness is none either, but a help to see Christ the better, that there is no resurrection of the dead, nor hell. See Mr. Edwards in the third part of Gangrenia, page 14 and 107. Another most useful case of conscience discussed and resolved concerning associations and confederacies with idolaters, infidels, heretics, or any other known enemies of truth and godliness. While I have occasion to speak of human covenants, it shall not be unprofitable to speak somewhat to that question so much debated, as well among divines as among politicians and lawyers, whether a confederacy and association with wicked men, or such as are of another religion, be lawful. For answer, whereunto shortly, let us distinguish civil covenants, ecclesiastical, sacred, or religious covenants, and mixed covenants, partly civil, partly religious. The last two, ecclesiastical, sacred, religious, and mixed, being made with wicked men and such as differ in religion from us, I hold to be unlawful, and so do the best writers. When the Israelites are forbidden a covenant with the Canaanites, special mention is made of their gods, altars, and images. See Exodus 23.32, 34.13, 14, and Judges 2.2, that no such superstitions, unlawful worship might be tolerated. As for civil covenants, if they be for commerce or peace, they are allowed according to the See Genesis 14 chapter 13, Genesis 31 chapter 44, 1 Kings 5 verse 12, Jeremiah 29 verse 7, Romans 12 verse 18. Such covenants the Venetians have with the Turks because of vicinity. Such covenants also Christian emperors of old had sometimes with pagans. It was the breach of a civil covenant of peace with the Turks that God punished so exemplarily But if the civil covenant be such a covenant as the Grecians had to join in military expeditions together, of this is the greatest debate and controversy among writers. For my part, I hold it unlawful, with diverse good writers, and I concede that, God forbideth not only religious covenants with the Canaanites, but even civil covenants, verse 12, and conjugal covenants, verse 16, which is also Junius' opinion in his analysis upon that place. The reason for the unlawfulness of such confederacies are brought, first, from the law, Exodus 23, verse 32, and Exodus 34, verses 12 and 15, Deuteronomy 7, verse 2. Yea, God maketh this, a principle, stipulation, and condition, upon their part, while he is making a covenant with them. And lest it should be thought that this is meant only of those seven nations enumerated in Deuteronomy 7, the same law is interpreted of four other nations in 1 Kings 11 verses 1 and 2, so that it is to be understood generally against confederacies with idolaters and those of a false religion. And the reason of the law is moral and perpetual, 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 a consequence of a covenant, draws in the end to a fellowship in religion. 2. From disallowed and condemned examples. As Asa's covenant in 2 Chronicles 16 verses 1-10. and Ahaz's covenant with the kings of Assyria in 2 Kings 16, 7, 10 and 2 Chronicles 28, 16-23. And, if it should be objected, these are but examples of covenants with idolatrous heathens, there is not the like reason to condemn confederacies and associations with wicked men of the same religion. I answer, 1. It holds a fortiori against confederacies with such of the seed of Jacob as had made defection from true religion. For grocious noteth that God would have such to be more abominated than heathens, and to be destroyed from among their people. See Deuteronomy 13, verse 13. 2. We have in other scriptures examples which meet with that case also. For Jehoshaphat's confederacy with Ahab, 2 Chronicles 18, verse 3, with Chronicles 19, verse 2, 2 Chronicles, and after with Ahaziah, 2 Chronicles 20.35, are condemned, which made Jehoshaphat, although once relapsing into that sin, yet afterwards mend his fault. For he would not again join with Ahaziah when he sought that association the second time, in 1 Kings 22. 49. So Amaziah, having associated himself in an expedition with the Israelites when God was not with them, did, upon the prophet's admonition, disjoin himself from them and take his hazard of their anger. See 2 Chronicles 25 7-10. Lavater, upon the place, applying that example, noted this as one of the causes why the Christian wars with the Turks had so ill success. Why, saith he, consider what soldiers were employed? This is the fruit of associations with the wicked. Also these confederacies proceed from an evil heart of unbelief, as is manifest by the reasons which are brought against Ahaz's league with Ben-Ahadad. And by that which is set against the confederacy with the king of Assyria, in Isaiah 8.12.13 For as Calvin upon the place noted, the unbelievers among the people, considering their own inability for managing so great a war, thought it necessary to have a confederacy with the Assyrians, but this was from faithless fears, from want of faith to stay and rest upon God is all sufficient. And if we must avoid fellowship and conversations with the sons of Belial, except where natural bonds or in the necessity of a calling pieth us, see Psalm 6 verse 8, Proverbs 9, verse 6, Proverbs 24, verse 1, 2 Corinthians 6, verses 14 and 15. And if we should account God's enemies our enemies, as instructed to do so in Psalm 139, verse 21, then how can we join with them as confederates and associates? For by this means we shall have fellowship with them and look on them as friends. Now as to the arguments which used to be brought for the contrary opinion, first it is objected that Abraham had a confederacy in Genesis 14 verse 13, Abraham with Abimelech in Genesis 21 verses 27 and 32, and Isaac with Abimelech in Genesis 26, Jacob with Laban in Genesis 31 verse 44, Solomon with Hiram in 1 Kings verse 11, In answer to this, it cannot be proved that those confederacies of Abraham, Isaac, and Solomon were either idolaters or wicked. Laban indeed was an idolater, but there are good interpreters who concede that Abraham's three confederates feared God, and that Abimelech also feared God, because he speaketh reverently of God, and ascribeth to God the blessings and prosperities of these patriarchs. It is presumed also that Hiram was a pious man because of his epistle to Solomon in 2nd Chronicles 2 verse 11. However, those confederacies were civil, either for commerce or for peace and mutual security, that they should not wrong one another as that with Laban in Genesis 31 verse 52 and with Abimelech, Genesis 26 verse 29. Which kind of confederacy is not controverted? It is objected also that the Maccabees had a covenant with the Romans in 1 Maccabees 8 and 13, 1 and 2. Well, the answer to that is that covenant is disallowed by many good writers. Yet it is observed from the story that they had not the better but the worse success, nor the less but the more trouble following it. The story itself in 1 Maccabees 1.12 which of course is an apocryphal book, tells us that the first motion of the 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 captain unto them. 1 Samuel 22 verse 2. Well, answering that, some think, and it is probable, they were such as were oppressed and wronged by Saul's tyranny, and they were therefore in debt and discontented, and that David in receiving them was a type of Christ who was a refuge for the afflicted and touched with the feeling of their infirmities. Whoever they were, David took care that no profane nor wicked person might be in his company. See Psalm 101 and Psalm 34 verse 11, which was penned at that time when he departed from Ashes and became captain of those four hundred men. He saith to them, Come ye children, hearken unto me, I will teach you the fear of the Lord. I shall bring a better argument from David's example against the joining with such associates in war as are known to be malignant and wicked. Psalm 118 verse 7 The Lord taketh my part with them that help me. Therefore I shall see my desire upon them that hate me. Psalm 54 verse 4 The Lord is with them that uphold my soul." Upon this last place, both Calvin and Genesaris observed that although David's helpers were weak and few, yet God being in them and with them, his confidence was that they should prove stronger than all the wicked. He intimath 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. See 2 Chronicles 25 verses 7 and 8. That David's helpers in the war were looked upon as sincere, cordial, and stirred up of God may farther appear from 1 Chronicles 12, where David joins with himself faithful men of his own mind. He added that they were such as hated Saul's impiety and injustice and loved David's virtue. The text itself says that diverse of them joined themselves to David. while he was yet in distress, and shut up in sick lag. Also that some of Benjamin, Saul's own tribe, adjoined themselves to David, and the Spirit came upon Emasi, who by a special divine instinct spoke to assure David of their sincerity. They also, who joined themselves with David after Saul's death, were not of a double heart, but of a perfect heart. And they all agreed that the first great business to be undertaken should be religion, the bringing back of the Ark. See 1 Chronicles 13 verses 3 and 4. This point of the unlawfulness of confederacies with men of a false religion is strangely misapplied by Lutherans against confederacies with us, whom they call Calvinists. But we may make a very good use of it, for as we ought to pray and endeavor that all who are Christ may be made one in Him, So we ought to pray against, and by all means avoid, fellowship, familiarity, marriages, and military confederacies with known wicked persons and such as are of a false or heretical 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 parody of reason, partly by concluding more strongly, I will militate against confederacies and conjunctions with such as, under the profession of the Christian religion, to either maintain heresies and dangerous errors, or live a profane 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. See Exodus 23 verse 32, Exodus 34 verse 13, Deuteronomy 7 verse 5, and Judges 2 verse 2. And although the letter of the law mentions this in reference to the Canaanites, yet the best reforming kings of Judah applied and executed this law in taking away the groves and high places abused by the Jews in their superstition. And what marvel, if such things were not to be tolerated in the Canaanites, much less in the Jews, Theodosius is commended for his suppressing and punishing heretics. Secondly, God forbade familiar conversation with these heathens, that they should not dwell together with his people, nay, not in the land with them. Yet less one of them, being familiar with an Israelite, might call unto a feast, and make an eat of things sacrificed to idols. Compare it with Judges 1.21 and Psalm 106.35. Now the apostle layeth much more restraint upon us from conversing, eating and drinking with a scandalous Christian in 1 Corinthians verse 11 than with a pagan or unbeliever in 1 Corinthians 1 verse 27. There is a conversing and accompanying with wicked persons which is our affliction, not our fault, that is, when we cannot be rid of them. do what we can, which is an argument against separating 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 find scandalous persons all the world over. There is again a conversing and accompanying with wicked persons, which natural and civil bonds, or near relations, or our calling, ties us to, as between husband and wife, parent and child, pastor and people, magistrate and those of his But wittingly and willingly to converse and have fellowship either with heretical or profane persons, whether it be out of love to them and delight in them, or for our own interest or some worldly benefit, this is certainly sinful 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 as scabbed or rotten sheep to infect the rest, Shall we not much more take care of our own and neighbor's souls by avoiding, and warning others to avoid, the fellowship of the ungodly, whereby spiritual infection comes? Remember, it was but a kind visit of Jehoshaphat to Ahab, which was the occasion of engaging him into a confederacy with that wicked man in 2 Chronicles 18, verses 2 and 3. Thirdly, God forbade conjugal covenants or marrying with him. Exodus 24, verse 16, Deuteronomy 7, verse 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 doctrinal 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 joined themselves in marriage with the profane. See Genesis 6, verses 1-3. Jerahem married not a heathen, but the daughter of Ahab. But it is marked he did evil, as did the house of Ahab. And what is the reason given for this? For the daughter of Ahab was his wife. And by and by, verse 27, the like is marked of Ahaziah, the son of Jehoram, who did evil 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 supposed that Christians marry such as are, quote, heirs together of the grace of life, 1 Peter 3.7. See also Proverbs 31, verse 30. Fourthly, God forbade his people to make with the Canaanites Thetis Diditionis, or subactionist, or as others speak, pactum liberatorium. He would have his people show no mercy to those whom he had destined to destruction. See Deuteronomy chapter 7 verse 2. Herein Ahab sinned, making a brotherly covenant of friendship with Ben-Hadad when God had delivered him into his hand. In 1 Kings 20 verses 32 and 34. So, in all Christian commonwealths, the magistrate, God's vice-regent, ought to cut off such evildoers as God's word appointeth to be cut off. David's sparing of Joab and Shimei, being partly necessitated thereto, partly induced by political reasons, whereof he repented when he was dying, nor could his conscience be at ease till he left the charge upon Solomon for executing justice upon both Joab and Shimei in 1 Kings 2 verses 5-9. are no good precedents or warrants to Christian magistrates to neglect the executing of justice. It is a better precedent which David resolves upon more deliberately in Psalm 101, verse 8, quote, I will early destroy all the wicked of this land, that I may cut off all wicked doers from the city of the Lord, unquote. Mark this all, of what degree or quality soever, without respective persons, and that early and without delay. Lastly, and even Joab himself was so far punished by David that he was cast out of his place in command. See 2 Samuel 19.3 and 20.4 5. The law is also to be applied against civil covenants, not of peace or of commerce, but of war, that is, a league offensive and defensive wherein we associate ourselves with idolaters, infidels, heretics, or any other known enemies of truth or godliness, so as to have the same friends or enemies. The covenant of peace or commerce with such may happen to be unlawful in respect of some circumstances, as when peace is given to those rebels, murderers, and sendries in the kingdom, 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 furnish them with the things that they are known to make use of in their idolatry. But as for a confederacy engaging us into a war with such associates, it is absolutely, and in its own nature, unlawful. And I find it condemned by good writers of the Popish party, of the Lutheran party, and of the Orthodox party. Some of all these are before cited. What holiness God required in the armies of Israel, see Deuteronomy chapter 23 verses 9 through 14. We may well argue If the law was so severe against such uncleanlinesses as were not voluntary, how much less would God suffer such as did voluntarily and wickedly defile themselves? It is marked as a part of Abimelech's sin, Judges 9 verse 4, that he, quote, hired vain and light persons which followed him, unquote. God would have Amaziah to dismiss a 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. If they had not yet been gathered into a body, it had been much to abstain from gathering them upon the prophet's 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 outraged soldiers could do to him or his people. And indeed they did much hurt in going back. Yet God rewarded Amaziah's obedience with a great victory. In the last age, shortly after the begun Reformation in Germany, this case of conscience concerning the unlawfulness of such confederacies was much looked at. The city of Strasbourg in 1629 made a defensive league with Zurich, Bern, and Basel. They were not only neighbors, 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 them into confederacy because although they were powerful and might be very helpful to him, Yet they, differing in religion concerning the article of the Lord's Supper, he said he durst not join with them as confederates, lest such sad things might befall him as the scripture testifies to have befallen those who for their help or defense took any assistance they could get. The rule was good in itself, although in that particular case misapplied. The very heathens had a notion of the unlawfulness of confederacies with wicked men. Take this reason for further confirmation. As we must do all to the glory of God, so we must not make wars to ourselves, but to the Lord. Hence, the book of the wars of the Lord, referenced in Numbers 21.14. And the battle is not ours, but the Lord's. 1 Samuel 25.28. 2 Chronicles 20.15. How shall we employ 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 king's wars? Offer to thy governor, as it is said in Malachi 1, see if he would take this well. As for the objections from Scripture, they are before answered. There are many other exceptions of men's corrupt reasoning which yet may be easily taken off if we will receive Scripture's light. That very case of Jehoshaphat's confederacy with Ahab takes off many of them. For, although Jehoshaphat was a good man, and continued so after that association, not drawn away into idolatry, nor infected with Ahab's religion, but only assisting him in a civil business. 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 Micaiah, the man of Yet lately before this he appeared very penitent. And some think Jehoshaphat now judged charitably of Ahab because of that great humiliation and repentance of his, which God did accept so far as to reward it with a temporal sparing mercy in 1 Kings 21 at the end. Then follows immediately chapter 22, Jehoshaphat's association with him. Although Jehoshaphat was also joined in affinity with Ahab, Ahab's daughter being married to his son. The enemy was the king of Assyria, and Jehoshaphat doth not join with a wicked man against any of God's people, but against the infidel Assyrians, even as Amaziah was beginning to join with those of the ten tribes against the Edomites. The cause seems to be good, as Carthusian, on 1 Kings 20, verse 3, and Lavater, upon 2 Chronicles 19, verse 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 Assyria to Ahab according to their covenant. See 1 Kings 20 verse 34. Danius brings that same example of Ahab's going up against Ramoth-Gilead to prove that it is just to make war against those who have broken covenant with us. Jehoshaphat's manner of proceeding was pious in this respect, that he said to Ahab, Inquire, I pray thee, of the word of the Lord to-day. And again, Is there not here a prophet of the Lord besides? He inquireth ultra, and seeks all the light he could there have, in point of conscience, from prophets of the Lord. Which makes it probable that those four hundred prophets did not profess, or were not known to Jehoshaphat to be prophets of Baal, but were looked upon as prophets of the Lord, as Cajetan thinketh. Therefore they answer also in the name of the Lord, The Lord shall deliver it. It is not likely that Jehoshaphat would desire the prophets of Baal to be consulted, or that he would hearken to them more than to the prophet of the Lord, Micaiah. Yet in this he failed extremely that he had too far engaged himself to Ahab before the inquiring at the word of the Lord. However, it seems he was, by this inquiring, seeking a fair way to come off again. Jehoshaphat's end was good. Martyr, on 1 Kings 22, thinks Jehoshaphat entered into this confederacy with Ahab for the peace and safety of his kingdom, and to prevent a new war between Judah and Israel, such as had been between Asa, his father, and Basha, king of Israel, for which end also Carthusian, on 1 Kings 22, thinks that Jehoshaphat took Ahab's daughter to his son. Yet notwithstanding all this, the prophet Jehu saith to him in 2 Chronicles, Shouldst thou help the ungodly, and love them that hate the Lord? And lest it should be thought a venial 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 ourselves unspotted from 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 infidel. Let the cause be never so good. Let the matter of proceeding be never so pious, and the end also good. Yet all this cannot excuse nor justify confederacies and associations with wicked and ungodly men. And if God was so angry at Jehoshaphat 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 reluctance of conscience and a conflict of the spirit against the flesh. How much more will God be angry with such as go on with a high hand in this trespass, 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 beforehand answered, in the example of Ahaz's confederacy with the king of Assyria. For he had a great war to manage, both against the Assyrians and against the king of Israel. See 2 Kings 16.7. Also against the Edomites and Philistines. 2 Chronicles 28.16-18. 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 use unlawful means. God can save by few as well as by many. Sometimes God thinks it not fit to save by many. See Judges chapter 7. It shall not be the strength of battle to have unlawful confederates, but rather to want them. See Exodus 23 chapter 22 verse 22. If it be said, it is dangerous to provoke and incense many wicked men by casting them off, this is plainly answered from the example of Amaziah and the hundred thousand men of Israel with him, of which we have discussed before. If furthermore objection be made that he must be gentle and patient towards all, and in meekness instruct those that oppose themselves, as 2 Timothy 2 verses 24 and 25 teach, we answer, yet he bids us turn away from the wicked. chapter 3, verse 5. We ought to in meekness instruct even him that is excommunicate, 2 Thessalonians 3.15, yet we are there warned in verse 14 to have no company with him. And the angel of the church at Ephesus is at once commended both for his patience, and that he could not bear them which were evil. I shall add five distinctions, which will take off all other objections that I have yet met with. 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 embodies us together with them. 2. Distinguish between endeavor of duty and the perfection of the things, which answers that exception, O then we must have an army all of saints, it should be said, without any known wicked person in it. 3. Now even as it is our duty to endeavor a purging of the church from wicked and scandalous persons, yet when we have done all we can, the Lord's field shall not be perfectly purged from tares till the end of the world. 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 endeavors that we may be able to say it is our affliction, not our fault. Thirdly, 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 means meet and consult with the assembly of malignants, neither did he only shun to meet and consult with vain persons who openly show and betray themselves, but even with dissemblers, or, as the Chaldee version, with those that hide themselves that they may do evil. We can know better how to do with a whole field of tares, in which is no wheat, than we can do with tares growing here and there among the wheat. Fourthly, distinguish between such a fellowship with some wicked persons as is necessary, which is the case of those that are married and of parents and children, or unavoidable, which is the case of those whose lot it is to cohabit in one town or in one family in a case of necessity, traveling or sailing together. Distinguish, I say, between these and an elective or voluntary fellowship with wicked men, when love to them or our own benefit draweth thereunto. We neither lose natural bonds nor require impossibilities, but that we keep ourselves pure by not choosing or consenting to such fellowships. 5. Distinguish between infidels, heretics, wicked persons repenting, and those who go on in their trespasses. Whatever men have been, yet as soon as the signs of repentance and new fruits appear in them, we are ready to receive them into favor and fellowship. Then indeed the wolf shall dwell with the lamb, and the cow and the bear shall feed, their young ones shall lie down together. Meaning, such as were wolves, leopards, bears, and now begin to change their nature. Not so with the obstinate, contumacious, and impenitent, who still remain wolves, etc. Let us now first examine ourselves. whether there be so much tenderness of conscience in us as to close with those scripture truths, or whether we are still in a way of consulting with flesh and blood. Secondly, be humbled for former miscarriages and failings in these particulars, and for not walking accurately according to these scripture rules. Third, beware for the future. Remember and apply these rules when we have to do with the practice of them. And that I may drive home this nail to the head, I add, besides what was said before, these reasons and motives. First, it is a great judgment when God mingleth a perverse spirit in the midst of a people. See Isaiah chapter 19 verse 14. Shall we then make that a voluntary act of our own, which the word mentions as a dreadful judgment? With this spiritual judgment it is oftentimes a temporal judgment. As 2 Chronicles 16.9, 20.37, 28.22, so Hosea 5.13, 7.8, compared with 8.8 and 9, where their judgment soundeth forth their sin as by an echo. The Chaldee paraphrase in the place last cited saith, The house of Israel is delivered into the hands of the people whom they love. Secondly, remember what followed upon God's people mingling themselves with the heathen. In Psalm 106, verse 35, they were mingled among the heathen and learned their works. Hosea 7, verse 8, Ephraim, he hath mixed himself among the people, that is, by making confederacies with the heathen, as Luther expounds the place, and by seeking their help and assistance. Hosea 5, verse 13. But what follows? Ephraim is a cake not turned, hot and overbaken in the nether side, but cold and raw on the upper side. This will prove the fruit of such confederacies and associations, to make us zealous for some earthly or human thing, but remiss and cold in the things of Christ, to be too hot on our nether side and too raw on the upper side. Whereas, not mingling ourselves with the wicked, we shall, through God's mercy, be like a cake turned. That heat and zeal which was before downward shall now be upward, heavenward. Godward. Let it also be remembered how both Ahaz in 2 Kings 16.10 and Asa himself in 2 Chronicles 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. It is well said by Calvin, in his comment upon Ezekiel 16.26, that as we are too prone of ourselves to wickedness, so when we 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, loses its spirits, and white, being mixed with black, loses much of its whiteness, so the people of God, if once mixed with wicked enemies, shall certainly lose of their purity and integrity. Thirdly, as these lawful confederacies draweths, both into great judgments and great sins, so into great security and stupidity, unto these great plagues and sins, which will make the estate of such to be yet worse. See Hosea chapter 7 verse 9. After Ephraim's mixing himself among the people, it is added, Strangers have devoured his strength, and he knoweth it not. Yea, grey hairs are here and there upon him, yet he knoweth it not. Although his confederates have distressed him and not strengthened him, and although there may be observed in him diverse signs of a decaying, dying condition, yet he knows it not, nor takes it to heart. The same thing is insisted upon in verse 11. Ephraim also is like a silly dove without heart. They call the Egypt, they go up to Assyria. He is as void of understanding as a silly dove, whose nest being spoiled and her young ones taken from her, which the Chaldee paraphrase adds for explications' cause. Yet she still returns to those places where, and among those people by whom she had been so spoiled. So Israel will still be meddling with those that have done him great hurt. Fourthly, we find that such confederacy or association, either with idolaters or known impious persons, is seldom, or never recorded in the book of God without a reproof or some greater mark of God's displeasure put upon it. If it were like the polygamy of the patriarchs, often mentioned and not reproved, it were the less marvel to hear it so much debated. But now, when God has so purposely set so many beacons upon those rocks and shelves, that we may beware of them, why shall we be so mad as still to run upon them? It was reproved in the time of the judges, Judges 2 chapters 1-3. It was reproved in the time of the kings, Ahab's covenant with Ben-Hadad, Asa's covenant with Ben-Hadad, Asa's confederacy with the Assyrians, Jehoshaphat's association first with Ahab, then with Ahaziah, Amaziah's association with those hundred thousand men of Ephraim when God was not with them. All these are plainly disallowed and condemned. Moreover, that reproof in Jeremiah 2.18. And now what hast thou to do in the way of Egypt? to drink the waters of Sihur? Or what hast thou to do in the way of Assyria, to drink the waters of the river?" The Chaldee has it this way, What have ye 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 Jews' mingling of themselves with the heathen is lamented. 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 conjunctions, God promises never to break his covenant with us. See Judges chapter 2 verses 1 and 2. And to receive us as his sons and daughters. See 2 Corinthians 6 verses 14, 16 through 18. Sixthly, it is one of God's great mercies. which he has covenanted and promised. I will purge out from among you the rebels and them that transgress against me." Why should we then forsake our own mercy and despise the counsel of God against our own souls? Seventhly, as it was in Asa's experience in 2 Chronicles 16 7-8, so it hath been in our 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. It is David's confederacy and association, both with Abner in 2 Samuel 3, verses 12 and 13, and with Amasa 2 Samuel 19, verse 13, whom according to agreement he made general of his host, although both of them had been David's enemies and borne arms against him, Abner being also scandalous, both for his whoredom in 2 Samuel 3.7 and his treachery against Ish-bosheth in aspiring to the crown, which is collected from his going down into Saul's concubine, as Absalom did unto David's afterwards. Yea, for that he had borne arms against David, when he knew that God had sworn to make David king, and so against the light of his conscience. To answer this, first, Peter Martyr, commenting upon these places, disallows David's practice 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? Second, whatsoever may be 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 reign over all the tribes, whereas otherwise there was no appearance of David's subduing of all the other tribes by a long and bloody war. Again, when David covenanted and capitulated with Amasa, he was in a manner fled out of the land for Absalom, 2 Samuel 19, verse 9, and was forced to abide in the land of Gilead beyond Jordan. Fearing also, as interpreters observe, that the men of Judah, having strengthened Jerusalem and kept it with a garrison for Absalom, and having done so much in assisting Absalom against David, should grow desperate in holding out against him, hoping for no mercy. Therefore he is content to make Amasa general of his army, upon condition that he would cause the men of Judah to bring him back to Jerusalem, which Amasa moves the men of Jerusalem to do. See 2 Samuel 19 verse 14. For it was done by his authority, as Josephus also writes, nor could it be done without his authority. For Absalom and Athopel 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 lawfulness of confederacies with wicked persons from these examples of David first make the case alike, that is, that the wicked one hath power of an army, and of a great body, a great part of the body of the kingdom, to make them either continue in rebellion and enmity, or to come in and submit. Next let it be remembered 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 have 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. Thirdly, there are some other answers proper to the one case and to the other. There is nothing in the text to prove that David made such a covenant with Abner or that he covenanted to make him general of his army, as afterwards he covenanted with Amasa, for at that time he could have no color of reasoning for casting Joab out of his place as afterwards he had. Therefore I understand with Sanctus that the league which Abner sought from David was a covenant of peace. Jerome reads, 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 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 hopeful man. Sure David had better hopes of him than of Joab. And if it be true which Josephus writeth, that before David sent Zadok and Abiathar to the men of Judah and to Amasa, Frequent messages came from them to the king, desiring to be received into his favor. However, Amasa being willing and ready to do so much for David, when he might have done so much against him, David, as he could not do his business without him, so he had some ground to hope well of him, considering withal that Amasa was not set upon this business by any offense or displeasure at the other party, as Abner was. And four, even as this example so far as concerning the laying aside and casting off of Joab and not preferring his brother Abishai in his room, both of them being guilty of Abner's blood, see 2 Samuel 3 verse 30, and both of them being too hard for David, helps to strengthen that which I have been pleading for. The point being now so fully cleared from scripture, there is the less reason to argue contrary-wise from human examples in Christian states and commonwealths. The word of God must not stoop to men's practices, but they to it. Yet even among those whose examples is alleged for the contrary opinion, there wants not instances for cautiousness and conscientiousness in choosing or refusing confederates. They absurd and burn when once reformed, 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 joining with him in his wars. And whatsoever were the old leagues, about three hundred years ago, mutually binding those cantons each to each other, for aid and succor, and for the common defense of their country, and for preservation of their particular rights and liberties, and for a way of deciding controversies and pleas between men of one canton and of another, which leagues are recorded by those that write of that commonwealth. 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 emperor's brother, so the Protestant side, Zurich, Bern, and Wesel, entered into a confederacy, first with the city of Strasbourg, and shortly after with a land grade of Hesse, that thereby they might be strengthened and aided against the Popish cantons. The difference of religion put them to it to choose other confederates. Nevertheless, I can easily admit what Lavater judiciously observed upon Ezekiel 16, verses 26-29, that covenants made before true religion did shine among a people are not to be rashly broken, even as the believing husband ought not to put away the unbelieving wife whom he married when himself he was also an unbeliever, 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 inexcusable. Peradventure, some have yet another objection. This is a hard saying, say diverse 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, we are still esteemed enemies to the cause of God and to his servants. The answer to this is, this is just as if those traitors, covenant breakers, and other scandalous persons from which the apostle bids us turn away, 2 Timothy 3.5, had objected. If we have no form of godliness, we are looked upon as aliens, and such as are not to be numbered among God's people. Yet now, when we have taken on a form of godliness, we are still in no better esteem with Paul, but he will have Christians to turn away from us. Yea, it is 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, etc., we are not accepted, but rejected for the neglect of necessary duties. Yet, when we have prayed, heard, etc., we are told for all that, depart from me, ye workers of iniquity, I never knew you. Men must be judged according to their fruits, according to their words and works, and course of living. And if any who have taken the covenant show themselves in their words and actions to be still wicked 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? The answer is first, if any known malignant or compiler with the rebels or with any enemy of this cause has been received, either to the covenant or sacrament, without signs of repentance for the former malignancy and scandal, such signs of repentance, I mean, as men in charity ought to be satisfied with, it is more than ministers and elderships can answer for, either to God or the acts and constitutions of this national church. I trust all faithful and conscientious ministers have labored to keep themselves pure in such things. Yea, the General Assembly hath ordained that known compilers with the rebels, and such as did procure protections from the enemy, or keep correspondence and intelligence with him, shall be suspended from the Lord's supper till they manifest their repentance before the congregation. Now if any, after signs and declarations of repentance, have turned again to their old ways of malignancy, their iniquity be upon themselves, not upon us. Secondly, men are no otherwise drawn or forced into the covenant than into other necessary duties. Nay, it ought not to be called a forcing or compelling. Are men forced to spare their neighbor's life because murder is severely punished? Or are men compelled to be loyal because traitors are exemplarily punished? There may and must be a willingness and freeness in the doing of the contrary duty, although great sins must not go away unpunished. Men are not compelled to virtue because vice is punished, else virtue were not virtue. Those that refuse the covenant, reproach it, or rail against it, ought to be looked upon as enemies to it, and dealt with accordingly. Yet if any man were known to take the covenant against his will, he were not to be received. These two may well stand together to censure the contempt or neglect of a duty, and withal to censure wickedness in the person that has taken up the practice of the duty. If any Israelite would not worship the true God, he was to be put to death." 2 Chronicles 15, 13. But withal, if worshiping the true God he was found to be a murderer, an adulterer, etc., for this also he was to be put to death. The General Assembly of this church has appointed that such, after admonition, continue in an unusual neglect of prayer, and the worship of God in their families, shall be suspended from the Lord's Supper till they amend. Yet if any man shall be found to make family worship a cloak to his swearing, drunkenness, adultery, or the like, must these scandalous sins be uncensured because he has taken upon him a form of godliness? God forbid. It is just so here. Refusers of the covenant and railers against it are justly censured. But withal, if wickedness and malignancy be found in any that have taken the covenant, their offense 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 ears had not drawn me forth to this length. And now I find one objection more. Some say the arguments before brought from scripture prove not the unlawfulness of confederacies and associations with idolaters, heretics, or profane persons of the same kingdom, but only with those of another kingdom. The answer to this is first. Then, by the concession of those that make the objection, it is at least unlawful to associate ourselves with any of another kingdom who are of a false religion or wicked life. 2. If familiar fellowship, even with the wicked, of the same king to be unlawful, then is a military association with them unlawful. For it cannot be without consulting, conferring, conversing frequently together. It were a profane abusing and mocking of Scripture to say that we are forbidden to converse with the ungodly of another kingdom, but not with the ungodly of the same kingdom, or that we are forbidden to marry with the ungodly of another kingdom, but not with the ungodly of the same kingdom. 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 associations in 2 Chronicles 19 verse 2 and 25 verses 7 and 8 condemned upon this reason? Because the associates were ungodly, haters of the Lord, and because God was not with them. Now then, the reason holds equally against associations with any of whom it can be truly said they are ungodly, haters of the Lord, and God is not with them. 4. God would have the camp of Israel altogether holy and clean. See Deuteronomy 23.9-14. 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 early destroy all the wicked of the land, Psalm 101 verse 8, and depart from me all ye workers of iniquity, Psalm 6 verse 8. How can it then be imagined that he would make any of them his associates and helpers in war? Christian book catalog, specializing in Reformation resources, contact Stillwaters Revival Books. On the internet we are at www.swrv.com By email, we're at swrv at swrv dot com. Our mailing address is 4710-37A Avenue, Edmonton. That's E-D-M-O-N-T-O-N, Alberta, abbreviated capital A, capital B, Canada, T6L3T5. By phone, After February of 1999, our area code will change and we can be reached by phone at 780-450-3730. And keep in mind that William Hetherington, commenting on the Solemn League and Covenant, the epitome of Second Reformation attainments, in his History of the Westminster Assembly of Divines, 1856 edition, page 134, writes, No man who is able to understand its nature, and to feel and appreciate its spirit and aim, will deny it to be the wisest, the sublimest, and the most sacred document ever framed by uninspired men.