IN this portion of Scripture (Right worshipfull and beloued in our Lord and Sauiour Iesus Christ) the spirit of God setteth downe the lamentable fall of King Ioash vnto Idolatrie, which was by the malice of Sathan effected by his Princes; but before we come to speake of the wordes set downe in this Text; it shall not bee amisse to consider diuers circumstances going before, which are verie pertinēt to this place. In which circumstāces, first, we may obserue the proui­dēce of God in preseruing this yong king Ioash [Page 6]from the cruell tyrannie of Athalia, who after the death of Ahaziah his father, caused all the kings lynage to be slaine: to the ende that she might vsurpe the kingdome, and so raigne as Queene ouer Iudah and Ierusalem: Which thing she brought to passe for a time, but the Lord who ouerthroweth the practises of the wicked, whē it pleaseth him, deliuered this yong infant out of her bloodie hands, by the good policie of Iehosheba his fathers sister, who did steale the child away, that he might not be put to death according to the commandement of that blood thirstie woman, and caused him to be kept secretly in the bedchamber of the house of the Lord: All which time wic­ked Athalia raigned ouer the people. But when the appointed time was come, and that Ioash being of the age of seuen years, that Grandcaptaine and holy high priest of the Lord Iehoiada, brought forth this child with great solemnitie, and caused him to be crow­ned king ouer the people: and commaunded the vsurping Queene to be put to death, which thing was performed accordingly by the iust iudgement of God; she being troaden vnder the feete of horses. And Iehoiada made a co­uenant betweene him and the people, 2. Chro. 23.16. and the king, that they should be the Lords people, all which time the land inioyed her peace. And Iehoiada was protector to the king from time [Page 7]to time, teaching him the feare of the Lord, in­somuch that the young king grew to be more forward in the Law of God giuen by Moses, as also in repairing of the Temple, then any of the Priests or Leuites, which zeale and for­wardnes of his, continued all the lifetime of Ie­hoiada: which forwardnes of King Ioash in re­ligion and repairing of the Temple, as also the bloodie Tragedy of Athalia, with the courage and boldnes of Iehoiada, I will referre you to the chapter going before, as also this, out of which I haue chosen my Text, with the 11. and 12. chapters of the 2. booke of the Kings, where the holy Ghost hath most largely and amplie set downe this historie vnto vs.

Now let vs come to the words as they lie in order to be handled, and after the death of Ie­hoiada, &c. In these words I obserue, fiue spe­ciall circumstances, the three first are contai­ned in the 17. verse, the other two in the 18. verse. In the first there is offered vnto our considerations by the holy Ghost, the time when these princes came to seduce Ioash, and that is set down in these words, After the death of Iehoiada came the princes of Iuda, &c. In the second, we are to consider the manner of their comming in these words: And they did reuerence vnto the King. In the third, the wil­ling and readie consent of the King vnto their counsell in these words: And the King hear­kened [Page 8]vnto them. In the fourth is set downe the matter, wherein the king obeyed them, in these words. And they left the house of the Lord God of their fathers, and serued groues & Idols: In the fift and last is set downe the iust iudge­ment of God, against the king, Princes and people, for their rebellion and disobedience, in these words. And wrath came vpon Iuda and Ierusalem, because of this their trespasse.

Concerning the first which is the time, wher­in Sathan stirred vp his instruments, to wit, these princes of Iuda to alienate and withdraw the heart of this yong king, from the true feare and seruice of God, wherin he was trained vp by Gods high Priest, it is said to be after y^t death of Iehoiada. By which practise of Satā we may see that to be verified in this king, which Peter speaketh of in his first Epistle and last chapter, The Diuell our aduersarie walketh about like a roaring Lion, 1. Pet. 5.8. seeking about whom he may de­noure: And therefore the Apostle willeth vs to watch and be sober, a verie necessarie ad­monition for vs, seeing the nature of man is so inclinable vnto that which is euill. But if it be demaunded why these Princes did not goe a­bout to put this matter in practise before; I an­swere according to the prouerbe, there was a hatch before the doore, that is, Iehoiada was liuing; and therefore they knew, that Gods high Priest would not suffer so vild a thing to [Page 9]be attempted, but rather would resist their en­terprise; And therefore they watched their time, when there was a doore opened vnto them, by the death of Iehoiada. Thus for the most part the enemies of the Gospell waiteth their seasons, when they may do most hurt: v­sing also the meanes by the which they may best preuaile against the trueth. The which practise of theirs. I meane their forwardnesse in wickednesse, should teach vs to be the more watchfull ouer our selues and others, then we are. For if Sathan and his instruments, to wit, the aduersaries of the grace of God, will vse the benefite of the time, against the Trueth; how much more ought we, that are Christians to take heed, that wee suffer not so precious a thing as time, to be pretermitted, but rather we should stirre vp our selues, while it is called to day, to make our saluation sure, least wee be shut out of the Lordes rest, and the doore of his mercy bolted vp against vs, and we knock­ing to be let in, it shal be said vnto vs, Depart from me, ye that worke iniquitie. Againe, Matth. 7.23. let vs consider when it was that the children of Isra­el fel away to grosse Idolatrie, and worshipped the goldē calfe, which they constrained Aaron to make, and we shall find it was euen in the absence of Moses, Exod. 32. hee being vpon Mount Sina with the Lord, to receiue the two Tables of the Testimonie: a fit oportunitie for Sathan [Page 10]to bring them to Idolatrie. When was it that the tempter came to our Sauiour Christ and willed him to commaund stones to be made bread, Matth. 4.2.3. euen when our Sauiour had fasted fortie dayes and fortienights, and was at the last hun­grie? When was it that Dauid committed a­dulterie with Bethshaba, not when he followed Gods enemies and his in battaile, 2. Sam. 11.2. but euen then when he tooke his ease at home, in his pallace, and walked vpon the roofe thereof? So long as Sampson fought with the vncircumcised Philistines, Iudg. 16.2. and imployed his time against his enemies, he could not be taken of them, but after he gaue himselfe to idlenesse, and slept in the lappe of Dalilah his harlot, hee was taken and made blind by the Philistines. King Salo­mon, 1. King. 19. after he had left off to build the Temple, hee was seduced and brought to Idolatrie by women. When was it that Simon Peter deni­ed and forsware his Master, not so long as he was in his companie, Mat. 16. Mark. 14. Luke 22. but after our Sauiour Christ was taken by the high Priests, and hee bathing and warming himselfe in the high Priests hall, he had soone forgot his promise vnto Christ, and before the cocke crew he de­nyed him thrice? And therefore let vs watch ouer our selues, and keepe good watch and ward at all times, and in all places, least we be found of our Arch-enemy vnarmed, and let vs buckle on our armour of proofe, that the dan­gerous [Page 11]blowes of Sathan, do not pearce it: for as I haue said before, he watcheth his time when he may best take vs, at an aduantage, like a cunning master of Fence, who will be sure to giue a venie, if at any time we lie open vnto him. These examples which we haue shewed of the fal of good men, may be looking glasses for vs all, wherein we may see what flesh and blood is, without Gods spirit assisting vs. For who is more holier then was Dauid, of whom the Lord said, he was a man after his own hart: or who more stronger then Sampson, or who more wiser then Salomon: or who loued Christ more then Peter: and yet all these slipped and troad awrie? So that there is not any man that can assure himselfe of standing no, not the ho­ly father the Pope himselfe. And therefore truely is it said, from hence commeth all mis­chiefe, euen when men slept, Mat. 13.25. the enemie came and sowed tares among the wheate, and went his way: when men runne not forward in the race of their saluation, the diuell laboureth to worke their destruction, as afterward it may appeare, by the fall of this King, which by Gods iust iudgement was slaine by his owne seruants, and the Princes destroyed, and the people deliuered vp into the handes of the A­ramites, and so the land was depriued of their gouernours, and peaceable gouernement.

Thus beloued we shal heare, that the taking [Page 12]away of gouernours, and the want of godly gouernement, is one of the greatest punish­ments that the Lord vseth to inflict vpon the land, Esay. 3.4. as it appeareth in Esay, where the Lorde threatneth, that for the sinne of the people, he will appoint children to be their Princes, and babes to raigne ouer them, and the people shal be oppressed one of another, which punish­ment the Lord in his mercy hath kept from vs, vntill this day.

For the which wee haue iust cause to giue laude and praise vnto God, who hath so myra­culously defended our gratious Queene, from the hands of all her enemies, in despight of their beards, whom the Lord still continue a­mongst vs, that she may be an old noursing mother in Israel, for his Christ his sake. God (we must needs confesse) hath taken away ma­ny good Iehoiadaes out of this land, I meane godly and sage Counsellours, which no doubt, is an argument of his displeasure against vs for sinne, and yet what people or nation vnder the heauens, haue enioyed that peaceable and chri­stian gouernement so long time, as wee haue done, and at this present do enioy, by the meanes of our blessed Debora.

Thus we haue seene what hath fallen out in their times, which may be sufficient motiues vnto vs, not to detract the time any longer, but as we are forward, in the obseruation of the [Page 13]times and seasons, in our outward trauaile and labours; so let vs make benefite of this precious time of the Gospell, that thereby wee may be made fitte for Gods kingdome, when we shall be called hence. Thus I will conclude this cir­cumstance in a worde, obseruing this, that as the Angels of God could do nothing in puni­shing of Sodom, Gen. 19.2 [...]. vntill Lot was gone out vnto little Zoar: no more could these Princes seduce Ioash, vntill Iehoiada was gone to God, after which time, they preuailed with the King, and brought him to Idolatrie: as wee shall after­wards heare. And thus much for the first cir­cumstance, concerning the time, wherein these Princes are said to come vnto the King.

Now followeth the second, which is the ma­ner of their comming, and they did reuerence vnto the King: which is a certaine outward obedience, which they shewed, vnder the co­lour of submission, which humilitie and obey­sance of theirs, was vsed partly, after an hypo­criticall manner, to steale away the heart of the King vnto Idolatrie: which hath bin a perilous practise in all ages, and therefore the Apostle Paul in his Epistle to the Colossians admoni­sheth them to take heed of those false brethren, Col. cap. 2.4. who vnder the colour and pretence of humili­tie, labour to estrange and drawe them backe frō Christ. But I wil giue you the words, as they are set downe in the Epistle, which are these.

And this I say, Col. 2.4. least any man should beguile you, with inticing words: and agayne, Let no man at his pleasure, beare rule ouer you, by hum­blenesse of mind. If you reade the whole Chapter, you may see, how carefull the Apostle is, least they should be corrupted by false bre­thren, and so depriued of their Crowne, by the subtiltie and counterfeit humilitie of some, who laboured to draw them to the worship­ping of Angels, or to tie them to ceremonies and types in the Law, which were abrogated and ended in Christ, and were but shadowes of things to come. If the Apostle had this care, that hee would not haue them to receiue any thing, seeme it neuer so little contrary to the Analogie of faith, in the professiō of the Gospel and the true worship of God, how much more ought we to haue a special care, that we fal not away from grace in Christ Iesus. Well, let vs now see further, how dangerous these flatte­ring hypocrites be, in the Church of God, and in the common wealth: surely it many times falleth out, that the very conceit and good o­pinion, that we take of some, doth much blind our eyes, that wee seldome or neuer examine their peeuish counsell giuen vnto vs, whether it be of God or no: but their speeches they are as authenticall with vs almost, as the articles of our faith. 1. Iohn 4.1. This is not to trie the spirites whe­ther they be of God or not. Thus was King [Page 15] Darius circumuented by the flatterie of his no­bles, in making and sealing a decree against his subiect Daniel, they no doubt perswading him, that it would be a matter of great policie, for the trying of the obedience of his new sub­iects, and that by that meanes he should finde out those that were disobedient, which would tend greatly to his good; when as indeed, their purpose was nothing els, but to destroy Dani­el. The Prophet Dauid complaineth of those flatterers which were in his time, as appea­reth in the twelueth Psalme, saying: They speake deceitfully euery one vnto his neighbour, Psal. 12. flattering with their lippes, and speaking with a double heart: but in the next verse he saith, The Lord cut off all flattering lippes, and the tongue that speaketh proud things. Ier. 9. Also Ieremie the Prophet cryeth out against these deceiuers, Let euery one take heed of his neighbour, and trust you not in any brother, for euery brother will vse deceit, and euery friend will deale deceitfully, and euery one will deceiue his friend, and will not speake the trueth, for they haue taught their tongues to speake lyes, and take great paynes to do wickedly. By which place of Scripture wee may see, how common a thing it is, for men to worke wickednesse, and how hard a matter it is for men to deale faithfully one with ano­ther. This was not only the sinne of the Iewes, which were then the people of God, and whom [Page 16]the Lorde had chosen vnto himselfe, from a­mongst all the nations of the earth; but it is now as commō amongst vs that are Gentiles, who haue taken vpon vs the profession of the Gospell. Also wee reade that our Sauiour Christ was betrayed by the flatterie of Iudas, for the Euangelist saith, that he came vnto his Master with these wordes: Mat. 26.49. Mark. 14. Luke 22. God saue thee ma­ster, and kissed him. We may reade also how Dauid that holy man was seduced by the flat­terie and deceiueable speeches of Ziba, who ac­cused Mephibosheth his good subiect, 2. Sam. 16.4. and by him hee was moued to giue away the lands of Mephibosheth vnto that fawning and flatte­ring sycophant Ziba. And surely, if we will take a litle paynes in reading the Scriptures, we shall find how these flatterers crept into Prin­ces Courtes, as into the Court of King Saul, who was the first King that raigned ouer Isra­el; 1. Reg. 12. who had Doeg and others ready to accuse Dauid vnto the King. Also king Roboam had his flatterers, who caused him to speake rough­ly vnto his people: and so Darius as we haue heard before, had many about him, that sought the death of Daniel. Amos. 7.10. We reade also of Ierobo­am, who had Amaziah at his elbow to accuse Amos the Prophet. Ezra. 4.8. Also wee reade in Ezra of Rehum the Chauncellour and Shimshay the Scribe with the rest of their companions, who writ vnto Artahshashte the king, accusing the [Page 17]inhabitants of Iudea & Ierusalem of rebellion, against the King and Princes of the land. But what should we speake of more examples out of the Scripture, when we haue daily experi­ence that teacheth vs, that there is nothing more common at this day then flatterie and deceipt, which men carry vnder the cloake of humilitie, and vse it as the chiefest weapon to fight against the children of God. The olde prouerbe being verified in them, that vnder green leanes lieth hidden the viperous Serpent, of whom if we take not heed, and be very wa­rie we may be stung vnto death. So if we take not heed of these flattering Sycophants, which are the diuels instruments, we may be brought to confusion of bodie & soule, which many times commeth to passe by their smooth perswasions and sweet in chantments. And yet they are such as beare the world in hand y^e they are friends to religion, when as their purpose is no thing else but the ouerthrow of the same. These men they shroud themselues in the very bosome of the Church, so that they may well be compared to these false brethren which se­duced the Galathians, after that they had recei­ued the Gospell from the Apostle Saint Paul, which false teachers corrupted the pure doc­trine of the holy Ghost, and ioyned with it, the obseruing of diuers ceremonies, Gal. 1. which they [Page 18]taught as necessarie to saluation. Wherefore the Apostle Saint Paul seemeth to wonder at their sodaine chaunge, and therefore in his Epistle to them, after his salutation he repre­hendeth them after this manner. I meruaile, saith he, that you are so soone remoued away vnto another Gospel from him that hath called you in the grace of Christ, which is not ano­ther Gospell, saue that there be some that trou­ble you, and intend to peruert the Gospell of Christ. Therfore if we or an Angel from heauen preach vnto you otherwise then that which we haue preached vnto you, let him be accursed.

Thus we haue heard what flatterers haue been in the Church of God from time to time, labouring to seduce and draw Gods children from true religion and his seruice: which may be a sufficient warning vnto vs as we haue she­wed before, lest we be carried away vnto false­hood, and become irreligious and profane, im­bracing the doctrine of diuels, for the doctrine of Christ. Which many times falleth out a­mongst vs for want of due care had ouer our selues: and therefore it will not be amisse for vs, to auoid, as much as may be, the company of the wicked, least by our societie with them, we be drawne to ioyne with them in their cor­rupt religion, as also in a profane conuersa­tion. Let vs take heed that we lend not our [Page 19]eares to the inchanted melodie of those Sytens, whose songs may breed a sweet delight in vs, and yet our destruction may be at hand. Thus we will conclude this second point, that as Ab­solon by the courteous carriage of himselfe stale away the hearts of his fathers subiects, so these Princes by their reuerent behauiour, stole away the heart of this king from his God. And so much for the second circumstance.

Now foloweth the three circūstance in these words, And the King harkened vnto thē. Which is as much as if the holy Ghost had said, he ac­cepted of their counsell, and being deluded by them, he declined from the true seruice of God, wherein he had been trained vp all his life time by Iehoiada the high Priest, and was now fallen away. We must not thinke that it was vnlaw­full for the King to heare them, for in that he heard their counsel he sinned not, but in that he obeyed them, and was contented to be led by them vnto Idolatrie, thereby he incurred the wrath of God, and brought a heauie iudge­ment vpon himselfe and his subiects: And ther­fore it is the part of all good christians and lo­uing subiects to pray vnto God, and that con­tinually, that it would please his Maiestie so to inlighten all christian kings and princes of the earth, with the spirit of wisedome and discer­ning, that they may auoid and slie the dange­rous [Page 20]allurements of the wicked, whom the Lord sometime suffereth to sit in the place of Magistracie, enen to be a rod for the people. For Salomon saith, I haue seen seruants on horses, & Princes walk as seruats on the groūd, which say­ing of Salomon may be thus vnderstood, Prou. 10.7. y^t som­time both in the Church and Commonwealth, the vnworthie and vnfit ones are preferred be­fore the worthie: and being set at the sterne of the ship, they like vnskilfull Pylots, suffer the ship to go to wracke. But in this thing we must not thinke the hand of God to be wanting, but that hee by his prouidence, vseth them as a scourge to correct his people, as he vsed Na­bucadnezer and Senacherib and diuers others, to afflict and persecute the stubborne and disobedient Iewes: and therefore Dauid his counsell is to be listned vnto, whereas he ex­horteth all kings and rulers of the earth to sub­mit themselues vnder the hand of God, in these words. Be wise now therefore ye Kings, be lear­ned yee Iudges of the earth, Psal. 2.10. serue the Lord in feare.

And therefore if there be any that wil learne true wisedome, and be truly wise, they must be Gods schollers, they must bee contented to he are him, speaking vnto them out of his word. And so soon as they know, that it is the voice of God, their answer must be obedience, and [Page 21]must say with Samuel, speake on Lord, 1. Sam. 3.10. thy ser­uant heareth. Thus we must bend our eares vnto God when he speaketh vnto vs by his mi­nisters whom he hath placed ouer vs, for our in­struction. When the people of Israel were to inioy that good land which the Lord had pro­mised them by the right of inheritance, and had destroyed many nations & kings for their sakes, what did the Lord require of them in lieu of his wonderous workes. which he wrought vpon Pharao & the Aegyptians, & Sheon king of the Amorits which dwelt at Heshbon, and Og the king of Basan, and tooke their Cities, and diuided them among the tribes of Israel as we may read in Deut. Deut. 3. Truly hee requireth this, that they would harken vnto his lawes, or­dinances, and statutes which he gaue them by the hand of Moses his seruant whom he had placed ouer them in authoritie, as appeareth further in the next chapter of this booke, where hee thus speaketh vnto the people from the Lord. Now therefore hearken, O Israel, vn­to the ordinances, Deut. 4. and to the lawes which I teach you, to doe them, that ye may liue and go in and possesse that land which the Lord God of your fathers giueth you: And again he saith, Keepe them therfore and do them, for that is your wisedome and your vnderstanding in the sight of the people, which shall heare of all these [Page 22]ordinances, and shall say onely this people is wise, and of vnderstanding, and a great nation, &c. Thus euerie one from the highest to the lowest, must hearken to the lawes of God set downe vnto them in his word to do them, for this is true wisedome, and true vnderstanding both before God and men. Yea other nations shall be constrained to acknowledge and confesse that this our people & nation is a wise people, and of vndestanding: yea further the Lord ma­keth most sweet promises vnto thē, if they wil hearken vnto his lawes to do them, Deut. 28. as we may read in the same booke, where also he doth de­nounce & threaten to lay his curses vpon them which do the contrarie. And againe in the fifth of this booke, when Moses was to deliuer the law written in Tables of stone, which he had receiued of the Lord to deliuer vnto Israel, he called all the people together, and said vnto them. Deut. 5. Heare, O Israel, the ordinances and lawes which I propose to you this day. And againe in the next chapter he hath the like words saying. Heare therfore, O Israel, and take heed to do it. And again he saith, Deut. 6. heare O Israel, the Lordour God is Lord onely. And thus as Moses laboured y^t the people of Israel should apply their eares & hearts to heare and to do that which he taught them from the Lord: euen so should we apply the same, and lay them vp in our hearts with [Page 23]blessed Marie, Luke [...]. and ponder them to our fur­ther comfort. But it is the nature of man, to haue his eares open, to heare the counsell of men many times before the counsel of God, and according to the affection we beare vnto them, we are contēted to suffer our selues to be led by them, whether it be with or against the truth: whereby many times it falleth out to our ouerthrow & destruction as we shal here­after heare.

Now let vs consider the manifold dangers, which we make our selues subiect vnto, by len­ding our eares to the counsell of wicked men. Salomon saith, Can a man carrie fire in his bo­some, & not be burnt? Prou. 6.27. No more can we imbrace wicked counsell, but we bring dammage vnto our selues. As appeareth by the example of Ro­boam the king of Israel, who refused the coun­sell of the graue and wise ancients, who willed him to speake kindly, and deale louingly with those that came vnto him; but not regarding their counsel, he took the aduice of wicked and desperate youths, who aduised him to speake roughly or churlishly vnto them, saying, My least part shal be heauier then my fathers loynes: if my father did chastice you with rods, 1. Reg. 12. I wil cor­rect you with scourges or scorpions. But what fol­lowed? a lamentable sequell; The kingdome of Dauid was rent a sunder, and the Tribes of Is­rael [Page 24]diuided. Also we read of the young Pro­phet, being perswaded to eate bread by the old Prophet, where the Lord had commanded the contrarie, and by that meanes he procured to himselfe a fearefull death, 1. King. 13. being slaine with a Liō. So Michaiah was perswaded by the kings Chamberlaine to speak vnto the king like vnto all the rest of the Prophets, who said vnto him by these words, let thy words be like vnto theirs: and surely he had many reasons to moue him thereunto, among the which, this might be one speciall reason, 1. King. 22. that there was 400. Prophets that consented and ioyned together, to speake good vnto the king. 2. Another reason was this, that he was aduised by a great courtier, and a man of account, but this aboue all, might be a sufficient motiue to induce him, that to contra­dict the counsel of so many prophets might cost him his life. Exod. 13.2. But Michah had learned this lesion, that he must not follow a multitude to do euill, and therefore hee returned this answere, as the Lord liueth, what the Lord speaketh vnto me, that will I speake: And therfore we are not to follow high nor low, young nor old, friend nor kinsman, any further, then is agreeable to the word of our eternall God. Nay we are not to follow the godly any further then they follow Christ. Phil. 3.17. For Paul biddeth vs to follow him, as he was a follower of Christ. Then much [Page 25]lesse may we follow the counsel of wicked and prophane men. Further let vs heare what y^t Lord saith by Moses vnto Israel: If thy brother, Deut. 13. the sonne of thy mother, or thine owne sonne, or thy daughter, or thy wife that lieth in thy bosome, or thy friend that is vnto thee as thine own soule, in­tice thee secretly, saying, Let vs go and serue o­ther Gods &c. thou shalt not consent vnto him, nor heare him, neyther shall thine eye pitie him, thy hand shall be first vpon him, meaning to see him punished: So that we see, that wicked counsell, specially in the seruice and worship of God, must not go scot-free or vnpunished: how much lesse are we to suffer our selues, to be ledde as captiues by them, howsoeuer they seeme to affect vs: for it is the policie of Sathan many times, to vse those that are neere vnto vs to alienate and draw our hearts from God, and that wee should not perfourme those things which the Lord hath commanded vs, as it ap­peareth by the practise of Sathan, who vsed Pe­ter the Apostle to stay our Sauiour Christ from Ierusalē, as the Euangelist recordeth, that when our Sauiour begā to tel his Disciples of his go­ing to Ierusalē, and of his suffering there: Peter tooke him aside, and began to rebuke him, say­ing: Master, pitie thy selfe, this shall not be vnto thee, then our Sauiour looked back & said vnto him, Get thee behind me Sathan, thou art an of­fence [Page 26]vnto me, Mat. 16.12.23. because thou vnderstādest not the things that are of God, but the things that are of men. Againe, we may reade in Amos of politike Amazia, who gaue counsell vnto the Prophet Amos, to flee into the land of Iuda, and there to eate his bread, and to prophecie, vsing these words as a reason to perswade him, that it was the Kings chappell and the Kings court: A­mazia fearing that his prophecying there, might be a meanes to turne the King, but the Prophet was so farre from hearkening vnto him, that hee thundred Gods iudgements a­gainst him, Amos 7.12.13. saying: Thus sayth the Lorde, thy wife shall be a harlot in the citie, and thy sonnes and thy daughters shall fall by the sword, and thy land shall be diuided by lyne, and thou shalt die in a polluted land, and Israel shall surely go into captiuitie forth out this land. Thus if wee will be Christs souldiers, and stand for him and the glory of our God, let vs set our selues a­gainst Sathan and his instruments, putting vp­on vs our spirituall armour, and not fearing them, but as Christ commanded vs to learne of him humilitie, Matth. 11. so let vs also learne of him courage and boldnesse, to resist and reprehend (as hee did Peter) their wicked counsell, who speake vnto vs from Sathan, that sent them, or els their counsel is carnal; 1. Pet. 2. but as Peter saith, that fleshly lusts fight against the soule: so flesh­ly [Page 27]counsel fights against the soule: and as Salo­mon saith, An angrie countenance driueth a­way a slaundering tongue: Pro. 25. so an angrie rebuke and a sharpe reprehension driueth away a worldly, fleshly and diuellish counsellour. What gayned Ahab by following the counsell of Iesabel, 1. Reg 22. in taking away the vineyard of Na­both? surely his reward was death, the Lorde meeteth with his wickednesse, that he, being in his chariot, notwithstanding his armour, hee was slaine with an arrow, which pearced the ioyntes of his brigandyne: the like iudgement the Lord inflicted vpon Iehoram his sonne by Iehu, 2. Reg. 17. whom the Lord vsed further in the puni­shing of Iesabel Ahabs counsellour, whom he commanded to be cast out of the window, and the bellies of hungrie dogs became the sepul­chre of her corps.

And as the Lord recorded the wickednesse of Amelech for opposing himselfe against Isra­el, Exod. 27. so the Lord hath recorded the wickednesse of Ahab, Ioram and Iesabel, 1. Reg. 21. and sent his Pro­phet to foretell the iudgements that should en­sue. What successe had Absolon in following the counsell of Achitophel? notwithstanding the scripture reporteth of him to be a man of singular beautie and louelinesse, and yet the earth refused any longer to beare him, and the heauens would not receiue him, and therefore [Page 28]he hanged betwixt heauen & earth by the haire of the head, whose example may be a looking glasse for all such monsters, 1. Reg. 18. who are so in loue with their locks, that they bestow more time in trimming of them, then in any exercise of re­ligion: 2. Sam. 17. and Achitophel his counseller hanged himselfe; a iust reward for rebels and traytors. The Prophet Dauid foreseeing the manifold dangers, and mischiefes that men fall into by walking in the counsell of wicked men, begin­neth thus. Psal. 1. Blessed is that man that walketh not in the counsell of the vngodly: which blessed­nes the Lord graunt vnto all them that feare him.

Now as we haue heard how dangerous out­ward enemies are vnto vs, and how they labour by all wayes and meanes to ouerthrow religi­on both generally and particularly, so we must also be very watchfull, ouer our home-bred e­nemies, which is our owne concupiscence, and the vntowardnes of our corrupt nature, which maketh continuall warre against the spirit: and therefore it is very necessary, that wee should labour to expell those traytors out of vs, or els it will little boote vs to fight against the ene­mies abroad. Gregorie in moral. And therefore one saith, it is in vaine to fight against the enemie in the field, if we harbour a traytor within the wals. There is no worse counseller, then that which we ca­rie [Page 29]about with vs, which are as dangerous vn­to vs, as the counsellours of Ahab and Herod, which is our corrupt affections, which is well called of one, a domesticall traytor, and a sedi­tious counseller, for that it walketh, standeth, sitteth, sleepeth and dwelleth with vs. The A­postle S. Gal. 5. Paul willeth the Galathians to walke in the spirite, and then you shall not (saith he) fulfill the lustes of the flesh, for the flesh lusteth against the spirit, and the spirit against the flesh. But the holy Apostle in his Epistle to the Ro­maines doth most notablie handle at large this combate betweene the spirite and the flesh, Rom. 7. where the Apostle bringeth in his owne deeds, to be contrary to the will of the spirit. Now if this blessed Apostle and elect seruant of God, who was regenerate by the power of the spirite, did find in himselfe this imbecillitie and weakenesse, how much more may we behold in our selues our grosse impieties and manifold rebellions against our mercifull father, and sweete Sauiour Christ, whose sides and heart we newly pearce, crucifying againe the Lord of life. Let vs therefore not onely croppe the branches of sinne, as to abstaine from the out­ward shew of euill, but let vs labour rather to plucke vp sinne by the rootes in our selues, so that we may wholy giue ouer our selues not as seruants to sinne, but as seruants to righteous­nesse, [Page 30]praying vnto God continually for the assistance of his holy spirite, so that all our thoughtes, words, works and wayes, may be ordered by the rule and square of his blessed and reuealed word: and let vs bring our acti­ons to the touchstone which is the word of God, Iob. 31. that we may trie them as gold is tryed in the furnace: and let vs be like vnto Iob, that as he made a couenant with his eyes, so let vs make a couenant with our heartes, that wee suffer them not to stray from the commande­ments of the Lord. For our heart is the foun­taine from whence springeth all our actions, whether they be good or euill. And this is a ge­nerall disease among vs at this day, the worser sort are not onely infected with it, but many of the better sort can be content to beare a gene­rall good liking towards the word of God and his commandements, but seldome or neuer do they labor to approue their hearts before God, in the performance of their seuerall duties, which they owe vnto God or vnto their bre­thren; but they rather content themselues, with the very name or title of Professors of the Gos­pell, when as in the meane time, they ought to haue considered, that the very neglect of any one dutie, commanded vs in the worde, and knowne vnto vs, redoundeth to the contempt of the Lorde himselfe, who is the Law-giuer, [Page 31]and therefore the right perusing of the seueral duties commanded vs in his Law, will bring vs from our pretended profession, to an approued practise of such duties as are commanded vs of the Lord: for the Lord beholdeth not the out­ward obedience alone, but he looketh to the o­bedience of the heart, Pro. 23.26. Deut 6. and therefore Salomon saith in the person of God, My sonne, giue me thy heart: and the Lord in Deut. commandeth the children of Israel, to loue him with all their heart, with all their soule, and all their strength. Thus we haue heard how king loash hearkened with consent vnto the counsell of his Princes: also, how the Lord hath punished many other, for following of wicked counsell: and againe, how the godly haue refused to be led by it: and againe, how wee are to set our selues against home-bred counsellers, namely our owne con­cupiscence and fleshly affections, which like traytors and rebels haue conspired our ouer­throw: and lastly, how we are to approue our hearts before God in the practise of those seuerall duties, which he hath commaunded vs in his word: and so much for the third circum­stance, where it is said, that he hearkened vnto them.

Now it followeth to be considered, wherein the King is said to haue followed their coun­sell, in these words. They left the house of the [Page 32]Lord God of their fathers, and serued groues and idols.

By which words it appeareth, that as they left off to serue God, according as they had bin instructed and taught by [...]ehotad [...] in the lawes and commandements giuen by Moses; so also they left the place of Gods worship, namely the house of God, and the holy temple built by Salomon, and serued their Idols in other pla­ces of their own inuention. But first let vs con­sider how God is said to be the God of their fa­thers. God calleth himselfe. The God of Abra­ham, the God of Isaac and the God of Iacob, and bound himselfe by a conenant to be a God vnto them and to their seed for euer: and there­fore Iacob when he stood in seare of his brother Esau, turneth himselfe by prayer vnto God; saying, Gen. 32. O God of my father Abraham, and God of my father Isaac &c. As the Lorde would haue no other gods ioyned with him, so he gaue commandement for the maner of his worship, how it should be performed, and also for the place, where the Iewes should as­semble themselues to offer their sacrifices, and other rites and ceremonies, commanded them in the Law by Moses, Deut. 12.5. as appeareth in Deut. where Moses speaketh thus vnto them, You shall seeke the place which the Lord your God shal chuse out of all your tribes to put his name [Page 33]there to dwell, and thither thou shalt come. And againe he saith, Deut. 13. Take heede that thou offer not thy burnt offerings in euery place that thou seest, but in the place which the Lord shal chuse in one of your tribes. And therefore the Arke which was made did represent Gods presence, and was placed in Shilo, where some thinke it remayned more then three hundred yeeres, and afterwards was remo­ued into other places, till the appointed time that God commanded Salomon to build the Temple: after which time the Israelites were commaunded to resort thither, for the performance of such sacrifices and other rites and ceremonies, which were required of them by the Lord: all which seruice and worship continued till the comming of Christ: although it were altogether corrupted amongst the Iewes, as also amongst the high Priests with the Scribes and Pharisees, and after that Salomon had builded the Tem­ple, hee made his prayer vnto God, that the Lord would haue his eares open vnto the prayers of his seruants, which should pray vnto him in that place, and that if any should be ledde into captiuitie, and returne vnto the Lorde by repentance, 2. Chro. 6 1. King. 7. with their faces to­wards the Temple, that hee would be ready to heare them: the Lord answering his pray­er, [Page 34]in the next Chapter: Thus they left off to serue God, and became Idolaters, and ha­sted Gods iudgements against themselues. What should I speake of our Italian and Ro­mish worshippers, when as euery man that hath any sight at all, may see their grosse and palpable dealing, in absenting themselues from our assemblies, and saigning vnto them­selues a religion of their own braine. So that as they haue forsaken the fellowship of Gods children in the congregation, so haue they forsaken God himselfe, and set vp Idols in God his stead, casting downe themselues before them, and worshipping them: but if they will say they worship not the Idoll or image, but God in them or by them, this is grosse idolatrie, befofore God. But blessed be God for that it hath pleased his Maiesty to stir vp our gracious Queene to tread in the steps of good Ezechtas and Iosias to destroy the Idoll groues and temples with those high places, or rather high Altars which were ere­cted for the sacrifices of their Masse and o­ther their superstition. Another sort there are that haue left our publike assemblies, Brownists. saying, we haue neither Church nor lawfull ministe­ry, and yet haue some of them confessed that the knowledge which they haue, they first came vnto it by the hearing of the word of [Page 35]God in our congregations, preached by those whom now they do condemne: they pretend purity in the profession of the Gospel, and see not that their proceeding cannot be warran­ted by the word, nay some of them haue con­fessed that since that they left of to heare the word preached, they haue found themselues very colde in religion. These with others are puffed vp with a certaine proud conceit of themselues, and doe beare themselues very stubbornly towards their superiours, eyther forgetting, or else not hauing learned the les­son of meeknes and humility of our Sauiour Christ, Mat. 11. I will not speake of the idle life of some of them, how they haue neglected their calling, wandring from place to place, and liuing by the labours of others, but it were well if we could approue our humility in some measure before God and men, with ho­ly Dauid, who saith, My beart is not haughty, neither are my eyes lofty, Psal. 13. neither haue I walked in great matters and hid from me: by which words the Prophet approoueth him­selfe before God as one of his, and purgeth himfelse from this sin of pride. There are also some which although they leaue not of alto­gether to heare the word, yet how much time do they spend in reading bookes vnpro­fitable and prophane, which tendeth much [Page 36]to the hurt of a good mind, being stuffed with many lies and tales, as the booke of King Arthur, Sir Tristram, Sir Lancclet, the booke of Skogging, Beuis of Southhamp­ton, the hundreth vnsauory tales filled with ribaldry, I say nothing of amorous bookes, yea, rather venemous bookes flowing with lasciuiousnes and vncleannes, and such other dregs of the like stamp, which were sitter for the fire then the presse, & in these toyes while many do spend their time in reading of them they neuer complaine of wearines, although they spend diuers houres in the forenoone, and also in the afternoone: but the hearing of the word of God is irksome vnto them, & yet they can be content to driue away the time (as they say) which I haue shewed before, should be better imployed: yea the long win­ter nights must by that meanes be shortned; and as the eares of many are very attentiue, so their hearts are carried away with a cer­tain delight of such stuffe as they heare out of such prophane bookes, but as for the sacred book of God the holy Bible, it lieth in a cor­ner being seldome vsed (if there be any). And these although they do not altogether refuse to heare the word of God, yet it hath not wrought such a relish in them, Act. 17.11 that with the noblemen of Berea they search the scripture [Page 37]and therefore as the Lord saith, Why takest thou my wordin thy mouth, and hatest to be reformed? So it may be said to those, why hea­rest thou my word, and hatest to be reformed. Wel, for as much as it is the work of God his spirit, both to will and to doe the thing that is good, we must haue our recourse vnto God (by praier) to work those things in vs which nature will not afford, that we hearing the word, may reape such profit as that we may relish and taste it to the building of vs vp in Christ. Now as it is the part of all men to la­bour for a sauing knowledge, so also must this knowledge beget a practise in all those that professe the Gospel, following the example of the godly in the scripture, who after they had the tree of saith planted in them, they brought forth fruit accordingly, as appeareth by Zacheus, Luk. 19. Luke. 19 and that we may be the better stirred vp to vse the means for faith, let vs consider the example of some whom the holy Ghost hath set out vnto vs, and our sauiour Christ himselfe vpbraiding the stub­borne Iewes bringeth in that exāple worthy of memory, to wit, the Queene of the south, who is said to come from the vttermost part of the earth, to heare the wisedome of Sa­lomon, and behold saith he, a greater then Sa­lomon is here, she is said to haue left for a time [Page 38]her fruitful country Arabia called Saba, when as she might haue had sufficient excuses for her stay at home; Chro. 2. ch. 9 Mat, 12 first the weaknes of her sex; with the longues of the iourney, the perill of her owne person, insurrections and commo­tions in her absence, many things of moment might haue stayed her; but she laying aside all excuses whatsoeuer, came with a resolute purpose to heare the wisedome of Salomon. We haue heard how the noble men of Berea searched the scripture after they had heard the Doctrine of the Apostles. Also I remem­ber that famous Ladie of Herods court ac­companied with other godly women, being the wife of Herods steward, whom the Euan­gelist reporteth that they went to heare our Sauiour preach out of a ship, they standing by the Sea side, Luke. 8 there being a throng of many people, it should seeme shee stood not vpon her disparagement, or discredit which shee might reape by her going to the Sermon of Christ, and that also to the sea side: neither yet did she much respect her own case, for we do not read of any pewes stooles, or cushins that were prepared for her: No, no shee stood not vpon any of these things as many of our tender dames doe now a daies, who may if they will heare the word of God in our publique assemblies in the Church, and not [Page 39]trauell as they did farre for it, but this must be the worke of the spitit of God in thē, as no doubt it was in this Ladie, and the other wo­man who went with an earnest desire to pro­fit themselues by the doctrine of Christ, which desire if it be wanting, in any that vseth to heare the word, they shall hardly profit by it. And therefore as it is said, that Simeon came into the Temple by the motion of the fpirit and found Christ, so if we will finde Christ to our saluation, Luke. 2 let vs craue at the hands of God the assistance of his holy spi­rit, when we frequent the exercises of religi­on, and thus much for the fourth point. Now it followeth in the last circūstance, And wrath came vpon Iuda & Ierusalem, because of their trespasse. The wrath of God as one saith, is not an heat of a troubled mind, as it is in vs poore wretches; but a iust reuenge and punishment of our sinnes, and the scripture doth very no­tably speake vnto vs according to our capa­citie in attributing vnto God, wrath, furie, and indignation, and it is, because that we for the most part are so blockish, as that we cannot apprehend as we ought, the great­nesse of his diuine Maiestie, neither yet seare his iudgements; the wrath of God is so feare­full a thing that no consuming fire, or the most terrible things that are vsed of the Lord [Page 40]to correct his people, cannot at the ful suffici­ently informe vs of the great vehemencie thereof, the Prophet saith, If a man will not turne, he will whet his sword, he hath bent his bow and made it readie, he hath prepared the instruments of death, Psal. 7.12. he hath prepared his arrowes against the persecutors, &c. The Lord will not suffer the wicked to goe scotfree and vnpunished, for so it standeth with his iustice, and yet he is slow to anger, and such a one as is sorie for our offences. We haue many ex­camples in the scripture how hee meeteth with all sorts of sinners, yea the Lord spa­red not our grand parents Adam and Eue, but for their offences, he banished then out of Eden, which was a most fruitfull and de­lightfull place, and also inflicted a grieuous punishment vpon them first, saying to the woman, I will greatly increase thy sorrowes, and thy conceptions. In sorrow shalt thou bring forth thy children, Gen. 3. and thy desire shalbe subiect to thy husband, and he shall rule ouer thee. Also vnto Adam he said: Because thou hast obeyed the voyce of thy wife, and hast ea­ten of the tree whereof I commaunded thee, saying thou shalt not eate of it: cursed is the earth for thy sake, &c. And further he saith, In the sweat of thy face thou shalt eate bread till thou returne to the earth. Gen. 7. For sinne the old [Page 41]worlde was destroyed with the flood. Gen. 18. So­dom was consumed with fire and brimstone. Corah and his company went downe into the bowels of the earth. The Israelites were grieuously punished many times for their dis­obedience and manifold rebellions, as ap­peareth in the books of Moses and the Pro­phets. Dauid lost threescore and ton thou­sand men, Chro. 1. chap. 21. whom the Lorde destroyed with the pestilence. Saul was deposed from his kingdome, afflicted and vexed with a diuell, and after slaine, as also his owne sonnes, his armour bearer and his men in one day. Ro­boam the sonne of Salomon of 12. tribes lost ten. Sedecias was ledde captiue into Babilon, 2. King. 4. Exod. 14.27. and his eyes put out. Pharaoh with his cha­riots ouerwhelmed in the red Sea. Herod came to a horrible end. Senacharib slaine by his owne seruants. Chron. 2. chap. 32. Iesa­bell cast out of the window. Ionas cast into the sea. Ionas 1. A certaine Prophet slaine by a lyon. 1. Kin. 20. The children that moc­ked the man of God Elizeus, were torne with Beares. Infinite are the examples of Gods wrath and heauie displeasure vpon the wicked and prophane as wee may reade of Esau, Absolon, Achitophel, Iudas, with many other. Yea the Lorde hath punished many Kingdoms for sinne: the Romaines, the king­dom [Page 42]of the Chaldeans, the kingdome of the Persians, the kingdom of the Macedonians, the Carthaginians: nay, the Lord hath not spa­red the famous citie of Ierusalem with the holy temple where his Namedwelt. But as he did often afflict the Iewes his chosen peo­ple, so at the last he made Ierusalem euē with the ground, neuer to be reedified againe: which was especially for the contempt of his word which hee sent vnto them by his Pro­phets, and also for reiecting of our Sauiour Christ with his doctrine, and myracles which he wrought among them, and therefore our Sauiour prophecyeth of their perpetuall de­struction. Paul preached to the Colossians, Hierapolitans and Laodiceans, but they con­temned his doctrine, and therefore one wit­nesseth, Oriofius lib. 7. cap. 5. that the earth opened and swallowed them vp, But what should I say, the reward of sinne is death: and the soule that sinneth shal die: and to draw to an end, this punishment which the Lord laid vpon Ioash, the Princes, and people, may be sufficient to admonish vs to beware of Idolatrie or any other sinne, least we pull the like iudgements vpon our owne heads: and let vs remember what one saith; the punishment of one is an example for all: then it remaineth, that as we haue heard that God is iust in punishing of sinne as well in [Page 43]his children as in the wicked, that we labour to preuent his wrath, by turning vnto him, before wee feele the like iudgement: and let vs not passe by any affliction or trou­ble which hee vseth to lay vpon any, or vp­on our selues, but rather to lay them to our hearts, making that vse of them, for the which they are sent, which is, that we may by them he made more fitte for God: this vse made Dauid of his troubles, when he said; Psal. 119. Ecclc. 7. It was good for me that I was in trouble &c. and Sa­lomon saith; It is better to go to the house of mourning, then to the house of feasting; for the liuing will lay it to his heart. So it is better sometime to be inaduersitie, then in prosperi­tie; for good men will make vse of it, but it is the policie of Sathan, that wee should ne­uer apply God his iudgements, which we see to be vpon others, vnto our selues, in such sort, as wee should thereby profit in repen­tance. Sinne vnre­pented, what are the effects following it. Amongst many good meanes to draw men to vnfaigned repentance of their sinnes before God, and in their owne heart; this, me thinketh, should not be of the least force, wel and deepely to weigh the feareful effects, that finne vnrepented of, bringeth foorth in the sight of God, and men, and in their owne minds, that liue so impenitently.

1. First it quencheth, yea driueth away [Page 44]the power and working of Gods spirit in vs, which being most holy and pure of it selfe, cannot abide to dwel in, much lesse to worke effectually in an vncleane soule and impeni­tent heart.

2 Secondly, it hindereth vs from the right and holy profit that we might receiue by the worde of God, which is not profitable nor powerfull in any, but those that tremble thereat, as God speaketh in Esay.

3 Thirdly, it shutteth our mouthes from inuocation, prayer, and calling vpon Gods name, for how can wee call vpon him, in whom we beleeue not, or how can we be said to beleeue, whilest we continue in our sinnes.

4 Fourthly it causeth God to stop his eares from hearing our prayers, or graunting our requests, for God heareth not sinners: and a­gaine, the prayers of the wicked are abomi­nable, as the Scripture saith.

5 Lastly, it prouoketh God, (that of his owne nature is most inclinable vnto all mer­cie) through our sinnes, to let in vpon vs all the floods of his eternall Iustice, to our feare­full confusion, our sinnes and nothing els ma­king a separation betwixt vs and God, as the Prophet affirmeth. Isay. 17.

Amongst many things, Sinne to be repressed, be­cause it brin­geth iudge­ment vpon all estates and persons. that should represse the rage of sinne before we fall, or els should [Page 45]moue vs to vnfeigned repentance, after sinne is committed, this, me thinketh, should be one of great force and power, namely, that euen some particular mens sinnes vnrepented of, or wincked at and not punished, may and do iustly prouoke Gods heauie indignation, a­gainst all estates and persons.

1 As first for example against the Ma­gistrates, because that God hauing put the sword of holy authoritie into their hands, for the punishment of euill, and maintenance of good, they haue not (according to Gods word their duties, and the haynousnesse of the offence) punished the same.

2 Against Ministers, Malac. 22. because God ha­uing put into their mouthes, the worde of trueth, and appointing them thereby to cut downe sinne, they contrary vnto Gods ex­presse commandement, and their owne con­science and calling, haue bin tongue-tied and durst not speake.

3 Against the people, because that they (keeping themselues notwithstanding in the compasse of their Christiācalling) haue not by sharpe reproofe, either shewed their dis­likes of the sinnes committed or their loue la­bouring the conuersion of the offending partie.

4 And against the parties committing it, [Page 46]because they through impenitencie and hard heartednesse continuing in sinne, and hauing few or no meanes for their reclaiming, can not but looke for fearefull indignation, and wrath from the Lord for the same.

But the wicked do deferre their repentance not thinking Gods iudgementes to be at hand, when as indeed the Lorde hath stret­ched out his arme already to strike. But it is otherwise with the children of God, who are not drawne by a slauish feare of punishment vnto obedience, but rather of a childlike loue they beare vnto God their father, through and by which loue, they perfourme willingly that which the Lord hath commaunded: accor­ding to that measure of grace, which God hath giuen them, omitting also the contrary through loue, which obedience is no doubt acceptable to God.

The Lord for his Christs sake, touch our hearts with such loue to his Maiestie, that all our wayes may please him, and that as wee haue inioyed many yeeres of peace and plen­tie of temporary blessings, with the prea­ching of his glorious Gospell, vnder the raigne of our most dread Soueraigne, so let vs call vpon his name for the continuance of all his mercies with the preseruation of our gracious Queene: that although our sinnes [Page 47]haue prouoked the contrary, yet that hee would graunt vs these things, for his Christ his sake our onely Lorde and Sauiour, to whom with God the Father and the holy Ghost, we acknowledge to be due, and de­sire in our hearts to yeeld all praise, glory and honor, both now and euermore. Amen.