A treatise of miscellany questions wherein many useful questions and cases of conscience are…A treatise of miscellany questions wherein many usefull questions and cases of conscience are…

And the reason of the Law is Moral and perpetual, viz. the danger of ensnaring the people of God: therefore they were forbidden to Covenant either with their gods, or with themselves, for a conjunction of Counsels, and familiar conversation (which are consequents of a Covenant) draweth in end to a fellowship in Religion. 2. From disallowed and condemned examples, as Asa his Covenant with Benhadad, 2. Chron. 16. to vers. 10. And Ahaz, his Covenant with the King of Assyria, 2 Kings 16. 7. 10. 2 Chro. 28. 16. to 23. And if it should be objected, these are but examples of Covenants with Idolatrous heathens, there is not the like reason to condemn 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 h•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 add. 2. We have in other Scriptures examples, which meet with that case also; for Jehoshaphat's confederacy with Ahab, 2 Chron. ⟨p. 171⟩18. 3. with Chron. 19. 2 and after with Ahaziah 2. Chron. 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, 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: