IN this History we have a cleare discovery of Gods faithfulnesse to David, in keeping promise, which was to support his throne by a supply of issue, out of which descent the Lord Christ was to arise. Here was now but one life for the house of David to hold by, and that a tender one in his nurses hands, hunted after by a bloudy persecutresse, who thought shee had made him as sure as his brethren; and so to have devolved the State of Judah to the Kingdome of Israel, thereby to have made voyd the Lords Grant. But God had delivered him to more faith­full hands, who vertuously bred him, and in time brought him forth, anoynting him before all the people; And after Athaliahs life had satisfied for the Kings, then Jehojadah drew the people in­to a Covenant.

Nationall mercies should draw a people to renew Covenant Observ. with their God, it hath in it a testimony of thankfulnesse as well as a binding act to obedience. So that the omitting of it would [Page 2] proclaime us guiltie of swallowing downe more mercies then we are thankfull for. If it be doubted, whether it be not too forward to covenant till our mercies are more compleated; you may ob­serve a people entring into Covenant with God, when they were in expectation of mercies; when the people waited for the setling of the Arke, Samuel binds them to put away their strange Gods, and Astaroth, and prepare to serve the Lord onely, and he will de­liver you out of the hand of the Philistims, and they did, and ser­ved the Lord onely, 1 Sam. 7.3, 4.

By this wee see there is Scripture-ground for a Nationall Cove­nant, when our mercies are made up, or coming; by which a peo­ple bind themselves unto a straite communion with God, and to abjure all false wayes. When wee esteeme the precepts of God so high, as that concerning all things they are right, then wee must hate every false way, Psal. 119. 128. He that would raise his heart to such a degree of walking in covenant with God, shall doe well to meditate Davids example, Psal. 119. 105. to the 112. He sets up Gods Word for his lamp at home, and lanthorn abroad; he is resolved to walk by no light but Gods; to fasten the bond of that resolution, that he may perform and keep, he binds himself by an oath to observe righteous judgements without diversion; but now he must walk between strivings within and reproaches without: I am afflicted very much, there the carnall mind grudgeth against strict­nesse; My soule is continually in my hand, his life in jeopardy to pre­serve his conscience pure.

In this conflict he makes his addresse to God.

1. For quickning grace, that he may live and hold on his pro­gresse according to his Covenant.

2. For accepting grace, that he may finde in his spirit that he is approved of God in his way.

3. For feeding grace, that he may still be taught the things that he knoweth not.

4. For preserving grace; Lord, said he, the snare of the wicked is laid for me; I have not yet erred; keep me by thy strength.

5. He exerciseth discerning grace, and approves his choice of God to be the best heritage, and his testimonies the rejoycing of his heart.

6. He acteth a powerfull inclination upon his heart continual­ly, that he may keep up the grace of perseverance.

[Page 3] By all this we may informe our selves of three things.

1. That Covenanting to cleave to God is the work of such as love communion with God.

2. There ariseth great hatred in the world, against them that gather themselves into so strict a bond of walking with God.

3. There is no possibilitie of keeping faithfulnesse and truth with God in Covenant, against which there is so great oppositi­on, but by a daily renewing of communion with God, and draw­ing neere to him for a constant supply of grace of all sorts, to up­hold us against the snares that are laid to bring us to apostasie. But this may suffice for the 16^th verse.

Now followeth the operations and working of the Covenant, they turn reformers presently, and fall to work with Baals house.

Here we may observe; Gods Covenant will not admit commu­nion Observ. with Idolatry or Idolaters: the more the heart is leavened and sweetned with the Covenant, the more it abhorreth both it self and others, whatsoever derogateth from Gods glory. And that it may appeare to be the dutie of a people that are entred into Co­venant with God, to act their zeale in rooting all that is odious unto, and that offendeth God, is evident by that in Deut. 12.30, 31. lest the people that were the Lords by Covenant should be en­snared, God forbids them to enquire how the Nations served their gods; for God was wise enough to give them the dresse of his wor­ship, without borrowing nationall rites of the Heathens; there­fore the Lord makes a perpetuall act to destroy all their places of worship; he puts words enough in the act without any proviso, Mountains, Hills, Greene Trees, Altars, Pillars, Groves, Graven Images, utterly destroy their names out of that place. But suppose a Prophet should rise up and prophecy in Baal, and teach the way of errour, what shall be done to him, must he be destroyed too? Chap. 13. 5. That Prophet shall be put to death, because he hath spoken to turne you away from the Lord your God; So shall yee put evill from amongst you. But what if sonne, or daughter, wife, or friend, goe about to seduce? it's death without pitie, ver. 8. When the peo­ple consented to Elijah, that the Lord was God; Then, said he, take the Prophets of Baal, let not one of them escape. I grant, men in hypocrisie may shew a fiery disposition against false worshippers, as Jehu did, but it was not the effect of an holy Covenant, nor the [Page 4] fruit of a well ordered faith, but a work of the flesh, and a politick envie against Ahabs way of worship, to winne the more credit to that bloudy act of murthering the whole race of the Kings sonnes. But if you observe the Text here, it is the fruit of their Cove­nant, and not out of pride or private spleene.

More especially wee may consider;

First, What they did; They went to the house of Baal; So they [...] had before, but now they are of another heart; before they went a whoring after Baalim from the Lord, but now they went with zeale and courage for the Lord of Hosts, to destroy and to de­molish whatsoever had been a snare to them before: This lesson is evident for our instruction.

It is no shame for men to desert, forsake, and abominate, that Observ. which in former time was imbraced, when God shall reveale unto us that it is a snare to our perdition: it is no errour to forsake an errour. If a man walking after the frame of a carnall heart, had wholly neglected the sanctifying of himself and his family, by a totall omission of calling upon God, be now convinced that he cannot escape the powring out of Gods wrath upon him and his family; it will be his shame to persist in his sloathfull neglect, but his glory to raise up himself, and returne to God. Some men count forsaking of lying vanities and superstition, ficklenesse and waver­ing; this is a method of the Serpent, to hinder conversion, to ac­cuse the growing in grace, and in the knowledge of our Lord and Saviour, to be instabilitie, whereas the Apostle urgeth it as a spe­ciall help to keep up stedfastnesse.

Secondly, The time when they went: It doth not relate so much Consid. 2. to the time of the day or the yeare, nor the precise day nor yeare, as from the time that they entred into Covenant. It doth not ap­peare whether it were the same day, or on the morrow, or at what set season, but after they had been at the house of the Lord to re­new their Covenant, they went to the house of Baal.

When God gives covenant-light, men ought to walk with God Observ. in covenant-strength: wee must pray, and vote, and give, and con­tend, and in every thing act with covenant-zeale, and covenant­faith, and covenant-love, to exalt his glory who hath so often looked upon us with favour. I say, from that time that we renew our saith and love to God by Covenant, wee solemnly protest to [Page 5] walk after God with strength, and to stirre up our whole might to serve the Lord against the mighty impediments that oppose his glory. When Paul was gathered unto Christ, out of the wild wast of such as trusted in themselves, his lot was for a season to refresh him­self in Athens; time was he had an Athenian wit, & could have jee­red with the nimblest, but being in covenant with Christ, he acts with covenant zeale for Christ, his spirit was moved when hee saw their superstition. When God hath revealed unto us the glo­ry of the Lord Christ, and that the striving of men is but to op­pose the brightnesse of his rising: the vertue of our covenant clothes with a strength to resist oppugners of our Lords throne. Iehojada haply might pitty Mattan as he was an Israelite; but when an Israelite should turn Baalists, justice must proceed. Covenan­ters are tender of their Lords honour, they can beare with any thing but what pollutes his name, and Worship, and that standeth against his glory. When we are girded unto God by covenant, we should look upon our selves as Temples of the holy Ghost; if any defile the Temple of God, as the body by drunkennesse or whore­dome, the tongue by blasphemy or contempt, him will God destroy in fury for breach of covenant: with what furious rebukes suppose yee will he proceed against them, that cast from them his covenant, and depart from him? Increase in covenant-light, that ye may renew in covenant-strength.

Thirdly, who went; All the people; for all were entred in­to Consid. 3. covenant, they had all vowed obedience unto God, to live and die together in the cause of God, therefore they went as one man, the Rulers zeale gave life to the people to take courage to fol­low their example; as it is reported of David, that whatsoever the King did, pleased all the people, 2 Sam. 3.36.

They that enter into covenant with God, enter into a mutuall Observ. covenant one with another, to walk with one heart toward the Lord. Ezra 10.4. Arise, for the matter belongeth unto thee, we also will be with thee. They that were for Christ after his resurrection and ascension, were altogether with one accord in one place. These are the dayes wherein God will assemble the Kingdoms, to powre out upon them his indignation: but then he promiseth to the peo­ple that engage themselves to him by covenant, to turne to the people a pure language, that they may all call upon the name of [Page 6] the Lord, and serve him with one consent, Zeph. 3.8, 9. The Lord is one, his worship is one, our covenant is one, ought not then our hearts to agree in one? If men in covenant divide against them­selves, and despise one another, for the rage of their tongues AEgypt shall deride them, Hos. 7.16. There is nothing divides men so much as when either they strangle a publick heart in the croud of private interests, in seeking to secure selfe, and leaving the publicke to hazard. If we let Gideon conquer, thinkes the house of Ephraim, we shall eclipse our glory, Judg. 8.1. Or else, when all consent not to put away detestable things, when one part is to put them away, another to keep them, hence growes the strife, Ezek. 11.18, 19, 20, 21. They that are of one heart, will keep Gods ordinances, but they whose heart walketh after the heart of their detestable things, are liable to answer Gods vengeance for their contempt.

The fourth circumstance is, what they did at the house of Baal. They did not gaze about, lamenting, and crying pity that a thing of that cost should in one instant be demolisht; that was a posture now fit for Babylonish Merchants, Rev. 18.16, 17. but they set to work with all their might, first, to demolish the house; next, to execute the Priest: the house they brake down, and the Altars and Images in pieces. The Priest they slew before the Altars, that were the delectable things of his heart: their eye did not spare, nor did they shew pity upon any thing that had the face of Idolatry.

A people covenanting for Reformation, must abolish all that is Observ. idolatrous; So did Iosiah, 2 King 23.4. Nehemiah found that Tobijah an Ammonite had gotten him a Chamber to lodge his houshold stuff in, within the Courts of the house of God: Now this was con­trary to law: for an Ammonite might not come into the house of God for ever, therfore he cast him and his houshold stuffe clean out, Nehem. 13.1. 8. For 1. God will not be served by the halfes, Christ left not the work of redemption halfe done, and halfe undone; Agrippa was halfe a Christian and halfe a heathen, Laodicea was halfe a Church and halfe no Church, the work of salvation is a work that must be wrought out; and he that will keep the feast of Christ, must purge out all filibinesse of flesh and spirit. 2. The house that is but halfe swept, is never clean, and a Church that is but halfe purged, is ne­ver pure. If a wife should leave many lovers, and retaine but one beside her husband, that's brand enough of harlotry. 3. That [Page 7] which is left will make way for that which is cast out, to returne: a stump of a broken tooth may put a man to as much pain as if the whole were hollow. 4. That which is cast out, will cry out of in­justice, if as bad be reserved, favoured, and set up. Demolisht Ab­bies are grieved that Cathedrals flourish in their ruines; and Car­dinals quarrell at that justice that casts them out, yet keep their Bishops in like Lordly honour. The heart that is prepared to exalt Christ and his glory, is fully bent to levell every mountain that stands in the way to his glory.

But if any demurre and plead, We could willingly endeavour and rejoyce to have all manner of superstition and Idolatry removed; but this slaying work is terrible, and mens lives are pretious.

It must be answered, 1. That malefactors lives are not to be va­lued: 2. They that so plead, may as well say, I am weary of my grosse sinnes, and I could wish they were all mortified, but might we not get a dispensation for that old man of a corrupt nature to be preserved in life? 3. Better one cut off, then that a whole Na­tion should incurre the wrath of God for sparing one that is guil­ty. Cruelty is the judgement decreed against rebellion, Pro. 17.11. & 19. 19. A man of great wrath shall suffer punishment: for if thou deli­ver him, yet thou must doe it againe. Sin that is unpunisht is as good as cherisht. 4. The Law bindeth as well to judge the person that se­duceth, as to condemne idolatry, Deut. 13.5. albeit Iosiah spared the lives of the Priests of Judah, yet he slew all the Priests that belon­ged to the Idols of Samaria, 2 Kings 23. 9. 20. When Hananiah had taught rebellion against the Lord, God put him to death, be­cause men would not, Ierem. 28. 16. 17. There's ground therefore for this conclusion.

A people that have covenanted to keep righteousnesse, and doe Observ. justice, must not spare when God condemneth. If therefore it shall be demanded why the Rulers, and all in covenant with them, should be so zealous and forward to have Mattan slain? It was not that they delighted to shed blood, as they that in their anger dig'd down a wall. Iehoiadah was not moved with emulation, as one that would be competitor with him for Court honour, which peradventure Baals faction would suggest, that he put Mattan to death that he himselfe might rule as a Lord in his stead: but the truth is, God had given sentence Mattan should die, and they had covenanted to doe justice.

[Page 8] Object. It is a bitter covenant that binds men to shed blood.

Answ. Gods covenant is bitter against none but such as are re­bellious.

But what probable grounds were there why Mattan should bee put to death?

1. He was a Priest of Baal, and had taken Orders to serve those Idols, he was a profest idolater, which was death.

2. He was Queen Athaliahs favourite, and did strengthen and obdurate the Queen in her error.

3. He was not content to infect Israel with idolatry, but came over into Judah, and sought to poyson that State also, that under pretence of uniformity, he might joyn both Kingdomes in Apo­stasie.

4. It is probable he was of counsell with Athaliah to make a­way the King, and afterwards to lay hands on the Kings children; by affinity with Ahabs house, Ahaziah was perswaded to joyn in an unnecessary warre, wherein he was slain, chap. 22. 9. and after­wards cruell hands seised on the Kings children, hoping thereby to devolve the Kingdome of Judah to Israel for want of issue.

If it be objected, that that was Athaliahs fact: It's like enough so, but though the fact bee atttibuted to one that's eminent in the plot, yet it is probable that more were of counsell; and if any, it is very likely the Priest would not be left out of the conspiracy.

5. It is probable he perished in impenitencie, was proud and ob­stinate, without any remorse for his error, counting it honour to die before his Altars, and therefore excluded himselfe from mercy.

6. It's probable he justified the way of the house of Ahab, and magnified that way of worship to be the onely true patterne, op­posing and scorning at the present Reformation that God had wrought by Jehojadah in the State of Judah, and thereby sought to kindle sedition in the peoples heart, against those whom God had raised up to be their helpers. Now if these things were found in him, who could without injustice cleare him from the sentence of death?

Peradventure this or the like might bee the plea that the Priest of Baal might use before his death: You the people of this Citie are very forward to break down the house of this worship, where [Page 9] formerly your Anoestors worshipped, and you your selves not long since spent your devotions; but now you cry out upon the Rulers to breake it downe, and to shed the blood of the Prophets that taught you, but God will require it. To the former part it hath been said, that it is no error to turn from dumb idols to serve the living God, and that it is but just to demolish idols and their dennes. To the latter clause let it be thus answered: If it had been righteous blood that had been shed, there had been cause to feare, or if they had favoured him whom God condemned, there had been equall danger: For he that condemneth the just, and he that justi­fieth the wicked, even both are abomination to the Lord: but to execute justice on them whom God hath sentenced to death, is no crime.

Whereas that place of John 11. 48. is made use of, thus: Men are afraid, that if they let this man alone, the Romanes will come, and that Popery will prevaile, then they will take away our place and our nation: but it proved the contrary; for after they had put that man to death, than the Romanes came and vanquisht the Citie? 1. The place is alledgad to reproach the people that cry for reformation and justice; but the words are the high Priests, who was jealous his glory would not stand long, if Christ and his reformation were tolerated, and therefore rested not till hee was crucified; and then the place is strong against the alledger; he that under pretence, if the people should beleeve in Christ, the Romanes will come, take occasion to persecute Christ, and put him to death, lieth liable to the ju­stice of God to be taken away himselfe. 2. It is true that Jerusalem was destroyed because it shed the blood of the Prophets, and of the Lord Jesus, but not for doing justice upon Mattan, Baals Priest: upon you shall come all the righteous blood that hath been shed, but none of the idolatrous: men shall never answer God for that which is not a crime.

Consider this, it may be this Priest of Baal had been the occa­sion of the death of many of Gods messengers and servants, for op­posing his idolatrous courses: as the high Priests were of the death of Christ, for they provoked the people to cry out upon Pilate that Christ might be crucified: now what way could people and Rulers take to free the nation from the guilt of the blood of Gods ser­vants, then to sacrifice him to Gods justice who was the offender? which when they had done, the Citie was quiet, 2 Chron. 23. v. 21. [Page 10] Caiphas therefore hath spoken the truth in this sense, It is expedient that one man should die for the people, rather then that the whole na­tion perish by contracting the guilt of a malefactor.

But suppose that Mattan should take it upon his death that his conscience cleared his innocencie, and that hee should comfort himselfe in the example of others that have suffered death.

1. Every way of man is right in his own eyes, but God pondereth the spirit; Pauls conscience permitted him to make havock of the Saints: was Paul therfore innocent? when he was converted hee judged it persecution: what will it be then at Gods tribunall?

2. When God gives over men to impenitencie, and to chuse their delusions, answering according to the Idols and dreames of their own heart, they count it their great honour to live and die in their own principles; that which in the ballance of the Sanctuary is obstinacie, they deem constancy, and reckon it the greatest shame that is, to confesse the least guilt. As he that being urged to seeke peace by the merits of Christ, when he was neere his death, reje­cted the exhortation, crying out, that that was the way to over­throw all that they had built.

3. It is the policie of the old Serpent, and his great advantage, to harden the condemned in their error, even unto death, as there­by to raise a scandall and hatred of their Judges, falsly suggesting to unstable minds, that those Judges cannot be innocent that con­demne the guiltless: so likewise to obdurate the ignorant in their blindnesse, by beholding one persisting to death in maintenance of that which they think the truth.

4. It is easie for men of learning to make use of any thing, but yet to come short of true comfort of things they know: malefa­ctors and martyrs are not alike in their cause, though they are in their sufferings, strangers shall not intermeddle with their joy, Steven witnessed a good confession of Christ before his Judges; he that would run parallell in comfort at death, must hold equal race of integrity in life, else though the baptisme be equally bloody, the resurrection will greatly differ.

First, adore his divine Majesty, who hath magnified his onmipo­tent Application. arme, and infinite wisdome in the sight of his people at this day; the beleevers in Sion will no doubt worship in heart, and ex­alt the Lord who hath done a marvellous and wonderfull thing [Page 11] before the Saints, in one day he hath gotten himselfe the victory over Baals house, images, worship and Priests; by one concurrent vote he hath cut off the terror of nations, and the prop where on he built his religion and worship. When God comes down in fury, he makes the mountaines flow and tremble at his presence. Since the beginning of the world men have not heard nor seene a God like thee that doth so prepare for him that waiteth for him, thou meetest him that rejoyceth and worketh righteousnesse, but those that turn aside to crooked paths, the Lord leads forth with the evil doers, that he may shut the doors, and feast his Israel with peace. He lookes too low that seeth no more then a man taken out of the way; the horse and his rider, the man and his pomp is de­scended; hee who smote the people in wrath with a continuall stroke, he that ruled the nations in anger, is persecuted and none hindereth; yea, the whole earth is at rest, and breakes forth in­to singing: for Lucifer the sonne of the morning, is cut downe to the ground, which did weaken the nations, Isai. 14.6.7. 12. Adore him who executeth righteousnesse and judgement for all that are oppressed.

But secondly, let all the earth tremble before him, who is able to set his foot upon the high places of the earth, and to crush them and their power to nothing in a moment, a moneth shall devoure them, he will famish all the gods of the earth, and the powers a­gainst him shall come to nought, he will subdue the mighty, and bring downe the Spear-men, and scatter the people that delight in warre: we worship him that can doe good or evill, he can bring to the grave and make alive; hee will make the evill bow before the good, and the wicked at the gates of the righteous. The turning of things upside down are in his hands. It was Mattans yesterday, and to day Jehojadahs, Baals lease was out, and now pure worship was at liberty, to run in its own chanell. Improve freedome, and stand in awe, prize religion, and feare to provoke the Lord to can­cell our free grant. Hitherto he hath brought us with great joy and trembling, strengthen stedfastnesse, lest he turn us back to the wildernesse; let no mans heart fail him for the accusations of an e­nemy, that calls petitioners for justice seditious, and such as con­vince him of crime, to be witnesses that seduce the Judges, but hold on integrity, and love righteousnesse, and keep judgment at all times, Remember covenant.

[Page 12] Thirdly, Acknowledge with heartiest thankfulnesse the loving kindness of the Lord, the goodness of our Lord Jesus to his Saints at this day. He hath snared the wicked by the work of their owne hands, and in the thing wherein they dealt proudly, the Lord­hath set himself above them: When the decree was seald to cut off the Jewes, there was generall mourning, but when Haman became­their ransome, there was great joy: The righteous shall rejoyce when be seeth the vengeance; and when he washeth his feet in the bloud of the wicked, he shall say, There is a reward for the righteous; for there is a God that judgeth the earth, Psal. 58.10, 11. Have we not cause to see, narrowly to look, and to consider this great and wondrous work, in taking off so great an enemy; and to say, Is this the man that made the earth to tremble, that did shake Kingdomes? Isa. 14. 16. The seed of evill doers shall never be renowned, ver. 20.

How should we increase our joy, by considering what in times past he did, which he shall never doe? He shall no more play the beast against the Lamb; nor set up superstition above worship; nor open a doore to thrust out holinesse, and let in prophanenesse; nor accuse strictnesse, as hypocrisie; and cry up libertie for religi­on; He shall no more give libertie to prophane the Subbath; nor set up May-poles as his pillars, to proclaime all strict observing of the Sabbath to be Jewish; or reare them up as speares and wea­pons of warre, against the holinesse of that day; He shall no more set up Candlesticks, and put down Catechising; nor deifie singing­service, and suppresse Lectures; nor tolerate playes, and suppresse christian libertie in private communion for fasting, to increase faith and renew repentance; nor countenance men in prophanenesse, and convent men as offenders to his tribunall, for sanctifying their families in conceiving prayers; He shall no more watch opportunities against the Watchmen, and faithfull Pastours of the Land, that were the Lords husbandmen, to turne many to righteousnesse; He shall no more remove them from their Congregations, by sus­pensions, extrusions, forcing to banishment, by imprisonment, by affamishment, by death; nor make their lives grievous by threats and scornes; He shall no more seduce the Kings of the earth; nor delude great ones; nor over-awe the Judges, to cause wrong judge­ment to proceed; nor terrifie the Counsellor, that he dare not plead for his client; nor slay the fatherlesse in judgement; nor con­demne [Page 13] the guiltlesse; He shall no more exalt the proud, be a terrour to the just, a vexation to the thirstie soul, in taking away the bread of life from Congregations that faint for the word of con­solation to build them up in faith; He shall no more sow fedition, set Kingdomes on fire, raise warre against the peaceable, despise dominions, nor study to subvert supreame Judicatures. In a word, he shall no more in any wise Lord it over Gods heritage, not sit up­on the mount of the Congregation in the sides of the North, Isa. 14. 13. for the Lord hath swept him away with the besome of destructi­on, ver. 23. Now what's our dutie, but to rejoyce in the God of our salvation?

Would one imagine, there could live so much impudence so neare a sudden death, as for a man (so eminent an enemy of all righteousnesse in his life, an apptossour in an high nature, a perse­cutor of rich and poore, that set their faces toward Sion) I say for him (in an open place, on the Scaffold of death, before such a confluence of people of this Citie, that have had such open testimony of his pride and cruelty) to justifie himselfe by the example of our Lord Jesus? for wherefore else were those words chosen, Heb. 12. 1, 2. and this glosse, that he despised the shame for Jesus? Durst any but a spirit past holy feare and humilitie, compare himselfe with Christ in that particular of his sufferings, his beheading with Christs crucifying, and his ignominy to Christs undeserved shame? Weigh but the imparitie of the parallel, when you have considered one not well shapen passage, Christ despised the shame for me, and God knows I despise the shame for Christ; if the Speech be comparative, as he for my example, so I by his example, and no more, then he died a Socinian, not a Protestant. But how unlike are the sufferers? Christ for the joy that was fet before him, was going to his Fa­ther; but this man for griese that he could live no longer to vexe Christ in his members, was going to the tribunall of him whom he had pierced: In Christs mouth was found no guile; under this mans lips were nothing else but deceit and strise: Christ endured the Crosse in obedience to his Fathers will, and as our Suretie; but this man despis'd the crosse as a foole goeth laughing to the stocks: Christ despised the shame, as being no way conscious of desert; but this man indured the shame, as the just wages of his ambition and [Page 14] pride: Christ entred into his glory, and laid downe his reproach; but this man laid downe his honour at one blow, and liveth under perpetuall ignominy: Christ prayed for them that cryed him downe to be crucified; but this man hath branded a famous Citie with sedition for praying for Justice on the Kingdoms disturbers: Christ endured the contradiction of sinners; but this man sought to set dissention between two Houses, in clearing his Judges, and condemning them that accused him unto them: finally, Christ di­ed as a Lamb; but this man as a fox, whom Christ the Lord of glo­ry hath taken away, never to destroy his vines any more: So let all thine enemies perish, O Lord, that when it goeth well with the righ­teous the Citie may rejoyce, and when the wicked perish there may be shouting, Prov. 11. 10.

But fourthly, In as much as when God chooseth to feed men with their owne delusion, and to leave them under impenitency, then they justifie themselves in the way of their errour, and glory in their shame; Mattan esteem'd it his renowne to die for his Al­tars, and through the blindnesse of his judgement, after the ran­sacking of his heart with his own dark lanthorne, could find no­thing that he had done with all his Baaliticall innovations, that was contrary to the pure worship of God, nor his conspiracy with Athaliah against the State, nor any thing that he had done could proclaime him guiltie of that death that he suffer'd; we may

1. Feare the judgement of an hardned heart, for it can neither blush, nor repent, nor give glory to God by confessing sin, but de­liver up a man to the treasures of wrath.

2. Let's be carefull what foundations we lay, for men live ac­cording to their principles, the things that are bred with us, we hardly part from; when wee are call'd to question for them, we are obstinate in defence of them, and rather choose to suffer with them then to be severed from them; an heretick will burne with his he­resie: when men are drunk with errour, though God send plagues on every side, yet they that are not slaine with the plague, repent not of their murthers and their fornications, Rev. 9. 20, 21. they that live in errour, will lie downe in the shame.

3. Let the testimony of truth be dearer to us then our lives, by how much the more wee see proud men love their errours to the [Page 15] death; they dye for that which deceives them, but they that dye for the truth of Christ, have Christ to comfort them; men that dye for their errour, complement with Christ, rather then call up­on him to save them, but they love their errour, and not Christ; but it's love to our Redeemer, that carrieth the soule above suffe­rings.

To conclude, fifthly, Let us not be secure upon the remove of an enemy, lest out of the Serpents root should come a Cockatrice, Isa. 14. 29. When Mattan is slaine, Satan is not cut off, the Prince of darknes keeps his seate, when the ministers of Satan are brought under; cleave to Convenant, and stand upon your watch; remove not from your stedfastnesse, but renew your graces continually; coole not in your love, but kindle in spirit and fervour unto Christ for ever; let Rulers wax valiant for the truth, for the Lord is their helper; let the people rejoyce, and give God the glory of subduing them that rise up against us: there is nothing that we should seeke the ruine of, so much as that which opposeth the advancement of Christs glory; for feare the Serpents brood should break forth in­to a viperous generation, it's good to spoyle the vipers neast; and when the people that were under a cloud see light, let them con­fesse unto God, thou hast multiplyed the nation of them that reare thee, and not increast the joy of their enemies, therefore wee joy before thee, according to the joy of harvest; he that doth lesse then joy in the downfall of Christs foes, may passe amongst them for a friend; let no mans heart melt, as if Mattan dyed a martyr; If any repent of the deeds that he hath done, and seeke his peace with Christ, whom he hath persecuted, as well as peace with God by Christ, who would not rather rejoyce then be offended at con­version? breach with God Christ makes up, for offence against Christ the Spirit makes intercession; but if the Spirit be refused, there's none left to make request to him, and so the work of me­diation between God and the soule falleth: If any man walk in communion with God, and Christ, and the Spirit of grace, who would not reioyce in his peace when he lyeth downe in his bed of rest, but one that is ignorant? But if a person make no more pro­fession of knowledge of God and Christ, but onely because it is the profession of the Nation, nor at any time makes addresses to God [Page 16] but in times of horrour, and then rather seeking for safetie, than holinesse as God is holy; who would conceive that worship to proceed from faith and love, but he that doth not understand the way of the Spirit of life? Cloth not proud offenders with the robe of Martyrs, thereby to take occasion to contemne the justice that God executeth: when transgressours are cut off, let God have the glory, and let all that love the Lord rejoyce, when the adversaries of Jefus Christ are brought to their doome; To him that reigneth be glory.