A GODLY SERMON PREACHED BEFORE THE RIGHT Worshipful EDWARD COOK Esquire, Attorney General unto the Queen's most excellent Majesty, and others of Worship, in Tittleshall in Norfolk: by F. B. Babes, it is the last time, and as ye have heard that Antichrist shall come, even now are there many Antichrists, whereby we know that it is the last time. joh. 1. Chap. 2. Vers. 18. Babes, keep yourselves from Idols. joh. 1. Chap. 5. Vers. 21. Imprinted at London by Felix Kingston, for Thomas man.. 1600. To the Right Worshipful Edward Cook Esquire, Attorney General to the Queens most excellent Majesty, grace, mercy, and peace from God the Father, and from our Lord jesus Christ. AMong the sins in general (Right Worshipful) possessing our perversenature, ingratitude challengeth to herself a special property in us, a thing repugnant to reason, disagreeing to humanity, and contrary to the expectation of man: that it disagreeth with humanity, Nature herself may best be judge, who hath not dealt so sparing in bestowing of her gifts, but she will censure him as most unkind whom she taketh tardy in this sin of ingratitude. Which sin (as it is common) so it is contagious, and hath infected many, and yet for my own part I desire to be as much as may be free from it; which I should hardly be, if I should bury so many favours received from your worship in the grave of forgetfulness: wherefore (in token of my duty) I have presumed to publish this my poor talon under your good acceptance, desiring your favourable pardon for the same. I must confess I stood long in suspense with myself unto whom I should commit this small travel; but your wont affection, and zeal towards the word soon stirred me up to present it unto you, not being much dismayed having so many reasons to induce me thereunto: among the rest, this being one of the chiefest, namely, your patiented and godly attention when it was preached; of whom I may say as Paul saith to the Thessalonians, you received it not as it was the word of man, but as it was indeed the word of God. 1. Thess. chap. 2. vers. 13. Thus with my hearty prayer unto Almighty God, that it will please his Majesty to bless you with many prosperous years and days in this life, and in the end eternal life with eternal joys, I humbly take my leave. Your worship's most bounden to command Francis Bradley. 2. CHRON. 24. CHAP. 17.18. VERSES. And after the death of Ichoiada came the Princes of judah, and did reverence to the King, and the King hearkened unto them: And they left the house of the Lord God of their fathers, and served groves and Idols, and wrath came upon judah and jerusalem, because of this their trespass. IN this portion of Scripture (Right worshipful and beloved in our Lord and Saviour jesus Christ) the spirit of God setteth down the lamentable fall of King joash unto Idolatry, which was by the malice of Satan effected by his Princes; but before we come to speak of the words set down in this Text; it shall not be amiss to consider divers circumstances going before, which are very pertinent to this place. In which circumstances, first, we may observe the providence of God in preserving this young king joash from the cruel tyranny of Athalia, who after the death of Ahaziah his father, caused all the king's lineage to be slain: to the end that she might usurp the kingdom, and so reign as Queen over judah and jerusalem: Which thing she brought to pass for a time, but the Lord who overthroweth the practices of the wicked, when it pleaseth him, delivered this young infant out of her bloody hands, by the good policy of jehosheba his father's sister, who did steal the child away, that he might not be put to death according to the commandment of that blood thirsty woman, and caused him to be kept secretly in the bedchamber of the house of the Lord: All which time wicked Athalia reigned over the people. But when the appointed time was come, and that joash being of the age of seven years, that Grandcaptaine and holy high priest of the Lord jehoiada, brought forth this child with great solemnity, and caused him to be crowned king over the people: and commanded the usurping Queen to be put to death, which thing was performed accordingly by the just judgement of God; she being trodden under the feet of horses. And jehoiada made a covenant between him and the people, 2. Chro. 23.16. and the king, that they should be the Lords people, all which time the land enjoyed her peace. And jehoiada was protector to the king from time to time, teaching him the fear of the Lord, insomuch that the young king grew to be more forward in the Law of God given by Moses, as also in repairing of the Temple, than any of the Priests or Levites, which zeal and forwardness of his, continued all the lifetime of jehoiada: which forwardness of King joash in religion and repairing of the Temple, as also the bloody Tragedy of Athalia, with the courage and boldness of jehoiada, I will refer you to the chapter going before, as also this, out of which I have chosen my Text, with the 11. and 12. chapters of the 2. book of the Kings, where the holy Ghost hath most largely and amply set down this history unto us. Now let us come to the words as they lie in order to be handled, and after the death of jehoiada, etc. In these words I observe, five special circumstances, the three first are contained in the 17. verse, the other two in the 18. verse. In the first there is offered unto our considerations by the holy Ghost, the time when these princes came to seduce joash, and that is set down in these words, After the death of jehoiada came the princes of juda, etc. In the second, we are to consider the manner of their coming in these words: And they did reverence unto the King. In the third, the willing and ready consent of the King unto their counsel in these words: And the King harkened unto them. In the fourth is set down the matter, wherein the king obeyed them, in these words. And they left the house of the Lord God of their fathers, and served groves & Idols: In the fift and last is set down the just judgement of God, against the king, Princes and people, for their rebellion and disobedience, in these words. And wrath came upon juda and jerusalem, because of this their trespass. Concerning the first which is the time, wherein Satan stirred up his instruments, to wit, these princes of juda to alienate and withdraw the heart of this young king, from the true fear and service of God, wherein he was trained up by Gods high Priest, it is said to be after that death of jehoiada. By which practice of Satan we may see that to be verified in this king, which Peter speaketh of in his first Epistle and last chapter, The Devil our adversary walketh about like a roaring Lion, 1. Pet. 5.8. seeking about whom he may denoure: And therefore the Apostle willeth us to watch and be sober, a very necessary admonition for us, seeing the nature of man is so inclinable unto that which is evil. But if it be demanded why these Princes did not go about to put this matter in practice before; I answer according to the proverb, there was a hatch before the door, that is, jehoiada was living; and therefore they knew, that God's high Priest would not suffer so vild a thing to be attempted, but rather would resist their enterprise; And therefore they watched their time, when there was a door opened unto them, by the death of jehoiada. Thus for the most part the enemies of the Gospel waiteth their seasons, when they may do most hurt: using also the means by the which they may best prevail against the truth. The which practice of theirs. I mean their forwardness in wickedness, should teach us to be the more watchful over ourselves and others, than we are. For if Satan and his instruments, to wit, the adversaries of the grace of God, will use the benefit of the time, against the Truth; how much more ought we, that are Christians to take heed, that we suffer not so precious a thing as time, to be pretermitted, but rather we should stir up ourselves, while it is called to day, to make our salvation sure, lest we be shut out of the lords rest, and the door of his mercy bolted up against us, and we knocking to be let in, it shall be said unto us, Depart from me, ye that work iniquity. Again, Matth. 7.23. let us consider when it was that the children of Israel fell away to gross Idolatry, and worshipped the golden calf, which they constrained Aaron to make, and we shall find it was even in the absence of Moses, Exod. 32. he being upon Mount Sina with the Lord, to receive the two Tables of the Testimony: a fit opportunity for Satan to bring them to Idolatry. When was it that the tempter came to our Saviour Christ and willed him to command stones to be made bread, Matth. 4.2.3. even when our Saviour had fasted forty days and fortienights, and was at the last hungry? When was it that David committed adultery with Bethshaba, not when he followed God's enemies and his in battle, 2. Sam. 11.2. but even then when he took his ease at home, in his palace, and walked upon the roof thereof? So long as Samson fought with the uncircumcised Philistines, judg. 16.2. and employed his time against his enemies, he could not be taken of them, but after he gave himself to idleness, and slept in the lap of Dalilah his harlot, he was taken and made blind by the Philistines. King Solomon, 1. King. 19 after he had left off to build the Temple, he was seduced and brought to Idolatry by women. When was it that Simon Peter denied and forswore his Master, not so long as he was in his company, Mat. 16. Mark. 14. Luke 22. but after our Saviour Christ was taken by the high Priests, and he bathing and warming himself in the high Priests hall, he had soon forgot his promise unto Christ, and before the cock crew he denied him thrice? And therefore let us watch over ourselves, and keep good watch and ward at all times, and in all places, lest we be found of our Arch-enemy unarmed, and let us buckle on our armour of proof, that the dangerous blows of Satan, do not pierce it: for as I have said before, he watcheth his time when he may best take us, at an advantage, like a cunning master of Fence, who will be sure to give a veny, if at any time we lie open unto him. These examples which we have showed of the fall of good men, may be looking glasses for us all, wherein we may see what flesh and blood is, without God's spirit assisting us. For who is more holier than was David, of whom the Lord said, he was a man after his own heart: or who more stronger than Samson, or who more wiser than Solomon: or who loved Christ more than Peter: and yet all these slipped and troad awry? So that there is not any man that can assure himself of standing no, not the holy father the Pope himself. And therefore truly is it said, from hence cometh all mischief, even when men slept, Mat. 13.25. the enemy came and sowed tars among the wheat, and went his way: when men run not forward in the race of their salvation, the devil laboureth to work their destruction, as afterward it may appear, by the fall of this King, which by God's just judgement was slain by his own servants, and the Princes destroyed, and the people delivered up into the hands of the Aramites, and so the land was deprived of their governors, and peaceable government. Thus beloved we shall hear, that the taking away of governors, and the want of godly government, is one of the greatest punishments that the Lord useth to inflict upon the land, Esay. 3.4. as it appeareth in Esay, where the Lord threateneth, that for the sin of the people, he will appoint children to be their Princes, and babes to reign over them, and the people shall be oppressed one of another, which punishment the Lord in his mercy hath kept from us, until this day. For the which we have just cause to give laud and praise unto God, who hath so miraculously defended our gracious Queen, from the hands of all her enemies, in despite of their beards, whom the Lord still continue amongst us, that she may be an old nursing mother in Israel, for his Christ his sake. God (we must needs confess) hath taken away many good jehoiadaes out of this land, I mean godly and sage counsellors, which no doubt, is an argument of his displeasure against us for sin, and yet what people or nation under the heavens, have enjoyed that peaceable and christian government so long time, as we have done, and at this present do enjoy, by the means of our blessed Deborah. Thus we have seen what hath fallen out in their times, which may be sufficient motives unto us, not to detract the time any longer, but as we are forward, in the observation of the times and seasons, in our outward travail and labours; so let us make benefit of this precious time of the Gospel, that thereby we may be made fit for God's kingdom, when we shall be called hence. Thus I will conclude this circumstance in a word, observing this, that as the Angels of God could do nothing in punishing of Sodom, Gen. 19. 2●. until Lot was gone out unto little Zoar: no more could these Princes seduce joash, until jehoiada was gone to God, after which time, they prevailed with the King, and brought him to Idolatry: as we shall afterwards hear. And thus much for the first circumstance, concerning the time, wherein these Princes are said to come unto the King. Now followeth the second, which is the manner of their coming, and they did reverence unto the King: which is a certain outward obedience, which they showed, under the colour of submission, which humility and obeisance of theirs, was used partly, after an hypocritical manner, to steal away the heart of the King unto Idolatry: which hath been a perilous practice 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 under the colour and pretence of humility, labour to estrange and draw them back from Christ. But I will give you the words, as they are set down in the Epistle, which are these. And this I say, Col. 2.4. lest any man should beguile you, with enticing words: and again, Let no man at his pleasure, bear rule over you, by humbleness of mind. If you read the whole Chapter, you may see, how careful the Apostle is, lest they should be corrupted by false brethren, and so deprived of their Crown, by the subtlety and counterfeit humility 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 shadows of things to come. If the Apostle had this care, that he would not have them to receive any thing, seem it never so little contrary to the Analogy of faith, in the profession of the Gospel and the true worship of God, how much more ought we to have a special care, that we fall not away from grace in Christ jesus. Well, let us 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 we seldom or never examine their peevish counsel given unto us, whether it be of God or no: but their speeches they are as authentical with us almost, as the articles of our faith. 1. john 4.1. This is not to try the spirits whether they be of God or not. Thus was King Darius circumvented by the flattery of his nobles, in making and sealing a decree against his subject Daniel, they no doubt persuading him, that it would be a matter of great policy, for the trying of the obedience of his new subjects, and that by that means he should find out those that were disobedient, which would tend greatly to his good; when as indeed, their purpose was nothing else, but to destroy Daniel. The Prophet David complaineth of those flatterers which were in his time, as appeareth in the twelfth Psalm, saying: They speak deceitfully every one unto his neighbour, Psal. 12. flattering with their lips, and speaking with a double heart: but in the next verse he saith, The Lord cut off all flattering lips, and the tongue that speaketh proud things. jer. 9 Also jeremy the Prophet crieth out against these deceivers, Let every one take heed of his neighbour, and trust you not in any brother, for every brother will use deceit, and every friend will deal deceitfully, and every one will deceive his friend, and will not speak the truth, for they have taught their tongues to speak lies, and take great pains to do wickedly. By which place of Scripture we may see, how common a thing it is, for men to work wickedness, and how hard a matter it is for men to deal faithfully one with another. This was not only the sin of the jews, which were then the people of God, and whom the Lord had chosen unto himself, from amongst all the nations of the earth; but it is now as common amongst us that are Gentiles, who have taken upon us the profession of the Gospel. Also we read that our Saviour Christ was betrayed by the flattery of judas, for the Evangelist saith, that he came unto his Master with these words: Mat. 26.49. Mark. 14. Luke 22. God save thee master, and kissed him. We may read also how David that holy man was seduced by the flattery and deceivable speeches of Ziba, who accused Mephibosheth his good subject, 2. Sam. 16.4. and by him he was moved to give away the lands of Mephibosheth unto that fawning and flattering sycophant Ziba. And surely, if we will take a little pains in reading the Scriptures, we shall find how these flatterers crept into Prince's Courts, as into the Court of King Saul, who was the first King that reigned over Israel; 1. Reg. 12. who had Doeg and others ready to accuse David unto the King. Also king Roboam had his flatterers, who caused him to speak roughly unto his people: and so Darius as we have heard before, had many about him, that sought the death of Daniel. Amos. 7.10. We read also of jeroboam, who had Amaziah at his elbow to accuse Amos the Prophet. Ezra. 4.8. Also we read in Ezra of Rehum the Chancellor and Shimshay the Scribe with the rest of their companions, who writ unto Artahshashte the king, accusing the inhabitants of judea & jerusalem of rebellion, against the King and Princes of the land. But what should we speak of more examples out of the Scripture, when we have daily experience that teacheth us, that there is nothing more common at this day than flattery and deceit, which men carry under the cloak of humility, and use it as the chiefest weapon to fight against the children of God. The old proverb being verified in them, that under green leans lieth hidden the viperous Serpent, of whom if we take not heed, and be very wary we may be stung unto death. So if we take not heed of these flattering Sycophants, which are the devils instruments, we may be brought to confusion of body & soul, which many times cometh to pass by their smooth persuasions and sweet in chantments. And yet they are such as bear the world in hand the they are friends to religion, when as their purpose is no thing else but the overthrow of the same. These men they shrowded themselves in the very bosom of the Church, so that they may well be compared to these false brethren which seduced the Galathians, after that they had received the Gospel from the Apostle Saint Paul, which false teachers corrupted the pure doctrine of the holy Ghost, and joined with it, the observing of divers ceremonies, Gal. 1. which they taught as necessary to salvation. Wherefore the Apostle Saint Paul seemeth to wonder at their sudden change, and therefore in his Epistle to them, after his salutation he reprehendeth them after this manner. I marvel, saith he, that you are so soon removed away unto another Gospel from him that hath called you in the grace of Christ, which is not another Gospel, save that there be some that trouble you, and intent to pervert the Gospel of Christ. Therefore if we or an Angel from heaven preach unto you otherwise then that which we have preached unto you, let him be accursed. Thus we have heard what flatterers have been in the Church of God from time to time, labouring to seduce and draw God's children from true religion and his service: which may be a sufficient warning unto us as we have showed before, lest we be carried away unto falsehood, and become irreligious and profane, embracing the doctrine of devils, for the doctrine of Christ. Which many times falleth out amongst us for want of due care had over ourselves: and therefore it will not be amiss for us, to avoid, as much as may be, the company of the wicked, least by our society with them, we be drawn to join with them in their corrupt religion, as also in a profane conversation. Let us take heed that we lend not our ears to the enchanted melody of those Sytens, whose songs may breed a sweet delight in us, and yet our destruction may be at hand. Thus we will conclude this second point, that as Absalon by the courteous carriage of himself stolen away the hearts of his father's subjects, so these Princes by their reverent behaviour, stole away the heart of this king from his God. And so much for the second circumstance. Now followeth the three circumstance in these words, And the King hearkened unto them. Which is as much as if the holy Ghost had said, he accepted of their counsel, and being deluded by them, he declined from the true service of God, wherein he had been trained up all his life time by jehoiada the high Priest, and was now fallen away. We must not think that it was unlawful for the King to hear 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 unto Idolatry, thereby he incurred the wrath of God, and brought a heavy judgement upon himself and his subjects: And therefore it is the part of all good christians and loving subjects to pray unto God, and that continually, that it would please his Majesty so to enlighten all christian kings and princes of the earth, with the spirit of wisdom and discerning, that they may avoid and sly the dangerous allurements of the wicked, whom the Lord sometime suffereth to sit in the place of Magistracy, enen to be a rod for the people. For Solomon saith, I have seen servants on horses, & Princes walk as servants on the ground, which saying of Solomon may be thus understood, Prou. 10.7. that sometime both in the Church and Commonwealth, the unworthy and unfit ones are preferred before the worthy: and being set at the stern of the ship, they like unskilful Pilots, suffer the ship to go to wrack. But in this thing we must not think the hand of God to be wanting, but that he by his providence, useth them as a scourge to correct his people, as he used Nabucadnezer and Senacherib and divers others, to afflict and persecute the stubborn and disobedient jews: and therefore David his counsel is to be listened unto, whereas he exhorteth all kings and rulers of the earth to submit themselves under the hand of God, in these words. Be wise now therefore ye Kings, be learned ye judges of the earth, Psal. 2.10. serve the Lord in fear. And therefore if there be any that will learn true wisdom, and be truly wise, they must be God's scholars, they must be contented to he are him, speaking unto them out of his word. And so soon as they know, that it is the voice of God, their answer must be obedience, and must say with Samuel, speak on Lord, 1. Sam. 3.10. thy servant heareth. Thus we must bend our ears unto God when he speaketh unto us by his ministers whom he hath placed over us, for our instruction. When the people of Israel were to enjoy 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 am of his wondrous works. which he wrought upon Pharaoh & the Egyptians, & Sheon king of the Amorits which dwelled at Heshbon, and Og the king of Basan, and took their Cities, and divided them among the tribes of Israel as we may read in Deut. Deut. 3. Truly he requireth this, that they would hearken unto his laws, ordinances, and statutes which he gave them by the hand of Moses his servant whom he had placed over them in authority, as appeareth further in the next chapter of this book, where he thus speaketh unto the people from the lord Now therefore hearken, O Israel, unto the ordinances, Deut. 4. and to the laws which I teach you, to do them, that ye may live and go in and possess that land which the Lord God of your fathers giveth you: And again he saith, Keep them therefore and do them, for that is your wisdom and your understanding in the sight of the people, which shall hear of all these ordinances, and shall say only this people is wise, and of understanding, and a great nation, etc. Thus every one from the highest to the lowest, must hearken to the laws of God set down unto them in his word to do them, for this is true wisdom, and true understanding both before God and men. Yea other nations shall be constrained to acknowledge and confess that this our people & nation is a wise people, and of understanding: yea further the Lord maketh most sweet promises unto them, if they will hearken unto his laws to do them, Deut. 28. as we may read in the same book, where also he doth denounce & threaten to lay his curses upon them which do the contrary. And again in the fifth of this book, when Moses was to deliver the law written in Tables of stone, which he had received of the Lord to deliver unto Israel, he called all the people together, and said unto them. Deut. 5. Hear, O Israel, the ordinances and laws which I propose to you this day. And again in the next chapter he hath the like words saying. Hear therefore, O Israel, and take heed to do it. And again he saith, Deut. 6. hear O Israel, the Lordour God is Lord only. And thus as Moses laboured that the people of Israel should apply their ears & hearts to hear and to do that which he taught them from the Lord: even so should we apply the same, and lay them up in our hearts with blessed Marie, Luke ●. and ponder them to our further comfort. But it is the nature of man, to have his ears open, to hear the counsel of men many times before the counsel of God, and according to the affection we bear unto them, we are contented to suffer ourselves to be led by them, whether it be with or against the truth: whereby many times it falleth out to our overthrow & destruction as we shall hereafter hear. Now let us consider the manifold dangers, which we make ourselves subject unto, by lending our ears to the counsel of wicked men. Solomon saith, Can a man carry fire in his bosom, & not be burnt? Prou. 6.27. No more can we embrace wicked counsel, but we bring damage unto ourselves. As appeareth by the example of Roboam the king of Israel, who refused the counsel of the grave and wise ancients, who willed him to speak kindly, and deal lovingly with those that came unto him; but not regarding their counsel, he took the advice of wicked and desperate youths, who advised him to speak roughly or churlishly unto them, saying, My least part shall be heavier than my father's loins: if my father did chastise you with rods, 1. Reg. 12. I will correct you with scourges or scorpions. But what followed? a lamentable sequel; The kingdom of David was rend a sunder, and the Tribes of Israel divided. Also we read of the young Prophet, being persuaded to eat bread by the old Prophet, where the Lord had commanded the contrary, and by that means he procured to himself a fearful death, 1. King. 13. being slain with a Lion. So Michaiah was persuaded by the king's Chamberlain to speak unto the king like unto all the rest of the Prophets, who said unto him by these words, let thy words be like unto theirs: and surely he had many reasons to move him thereunto, among the which, this might be one special reason, 1. King. 22. that there was 400. Prophets that consented and joined together, to speak good unto the king. 2. Another reason was this, that he was advised by a great courtier, and a man of account, but this above all, might be a sufficient motive 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 evil, and therefore he returned this answer, as the Lord liveth, what the Lord speaketh unto me, that will I speak: And therefore we are not to follow high nor low, young nor old, friend nor kinsman, any further, then is agreeable to the word of our eternal God. Nay we are not to follow the godly any further than they follow Christ. Phil. 3.17. For Paul biddeth us to follow him, as he was a follower of Christ. Then much less may we follow the counsel of wicked and profane men. Further let us hear what that Lord saith by Moses unto Israel: If thy brother, Deut. 13. the son of thy mother, or thine own son, or thy daughter, or thy wife that lieth in thy bosom, or thy friend that is unto thee as thine own soul, entice thee secretly, saying, Let us go and serve other Gods etc. thou shalt not consent unto him, nor hear him, neither shall thine eye pity him, thy hand shall be first upon him, meaning to see him punished: So that we see, that wicked counsel, specially in the service and worship of God, must not go scotfree or unpunished: how much less are we to suffer ourselves, to be led as captives by them, howsoever they seem to affect us: for it is the policy of Satan many times, to use those that are near unto us to alienate and draw our hearts from God, and that we should not perform those things which the Lord hath commanded us, as it appeareth by the practice of Satan, who used Peter the Apostle to stay our Saviour Christ from jerusalem, as the Evangelist recordeth, that when our Saviour begun to tell his Disciples of his going to jerusalem, and of his suffering there: Peter took him aside, and began to rebuke him, saying: Master, pity thyself, this shall not be unto thee, than our Saviour looked back & said unto him, Get thee behind me Satan, thou art an offence unto me, Mat. 16.12.23. because thou understandest not the things that are of God, but the things that are of men. Again, we may read in Amos of politic Amazia, who gave counsel unto the Prophet Amos, to flee into the land of juda, and there to eat his bread, and to prophecy, using these words as a reason to persuade him, that it was the King's chapel and the King's court: Amazia fearing that his prophesying there, might be a means to turn the King, but the Prophet was so far from hearkening unto him, that he thundered God's judgements against him, Amos 7.12.13. saying: Thus saith the Lord, thy wife shall be a harlot in the city, and thy sons and thy daughters shall fall by the sword, and thy land shall be divided by line, and thou shalt die in a polluted land, and Israel shall surely go into captivity forth out this land. Thus if we will be Christ's soldiers, and stand for him and the glory of our God, let us set ourselves against Satan and his instruments, putting upon us our spiritual armour, and not fearing them, but as Christ commanded us to learn of him humility, Matth. 11. so let us also learn of him courage and boldness, to resist and reprehend (as he did Peter) their wicked counsel, who speak unto us from Satan, that sent them, or else their counsel is carnal; 1. Pet. 2. but as Peter saith, that fleshly lusts fight against the soul: so fleshly counsel fights against the soul: and as Solomon saith, An angry countenance driveth away a slandering tongue: Pro. 25. so an angry rebuke and a sharp reprehension driveth away a worldly, fleshly and devilish counsellor. What gained Ahab by following the counsel of jesabel, 1. Reg 22. in taking away the vineyard of Naboth? surely his reward was death, the Lord meeteth with his wickedness, that he, being in his chariot, notwithstanding his armour, he was slain with an arrow, which pierced the joints of his brigandine: the like judgement the Lord inflicted upon jehoram his son by jehu, 2. Reg. 17. whom the Lord used further in the punishing of jesabel Ahabs counsellor, whom he commanded to be cast out of the window, and the bellies of hungry dogs became the sepulchre of her corpse. And as the Lord recorded the wickedness of Amelech for opposing himself against Israel, Exod. 27. so the Lord hath recorded the wickedness of Ahab, joram and jesabel, 1. Reg. 21. and sent his Prophet to foretell the judgements that should ensue. What success had Absalon in following the counsel of Achitophel? notwithstanding the scripture reporteth of him to be a man of singular beauty and loveliness, and yet the earth refused any longer to bear him, and the heavens would not receive him, and therefore he hanged betwixt heaven & earth by the hair of the head, whose example may be a looking glass for all such monsters, 1. Reg. 18. who are so in love with their locks, that they bestow more time in trimming of them, then in any exercise of religion: 2. Sam. 17. and Achitophel his counsellor hanged himself; a just reward for rebels and traitors. The Prophet David foreseeing the manifold dangers, and mischiefs that men fall into by walking in the counsel of wicked men, beginneth thus. Psal. 1. Blessed is that man that walketh not in the counsel of the ungodly: which blessedness the Lord grant unto all them that fear him. Now as we have heard how dangerous outward enemies are unto us, and how they labour by all ways and means to overthrow religion both generally and particularly, so we must also be very watchful, over our homebred enemies, which is our own concupiscence, and the untowardness of our corrupt nature, which maketh continual war against the spirit: and therefore it is very necessary, that we should labour to expel those traitors out of us, or else it will little boot us to fight against the enemies abroad. Gregory in moral. And therefore one saith, it is in vain to fight against the enemy in the field, if we harbour a traitor within the walls. There is no worse counsellor, then that which we carry about with us, which are as dangerous unto us, as the counsellors of Ahab and Herod, which is our corrupt affections, which is well called of one, a domestical traitor, and a seditious counsellor, for that it walketh, standeth, sitteth, sleepeth and dwelleth with us. The Apostle S. Gal. 5. Paul willeth the Galathians to walk in the spirit, and then you shall not (saith he) fulfil the lusts 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 Romans' doth most notably handle at large this combat between the spirit and the flesh, Rom. 7. where the Apostle bringeth in his own deeds, to be contrary to the will of the spirit. Now if this blessed Apostle and elect servant of God, who was regenerate by the power of the spirit, did find in himself this imbecility and weakness, how much more may we behold in ourselves our gross impieties and manifold rebellions against our merciful father, and sweet Saviour Christ, whose sides and heart we newly pierce, crucifying again the Lord of life. Let us therefore not only crop the branches of sin, as to abstain from the outward show of evil, but let us labour rather to pluck up sin by the roots in ourselves, so that we may wholly give over ourselves not as servants to sin, but as servants to righteousness, praying unto God continually for the assistance of his holy spirit, so that all our thoughts, words, works and ways, may be ordered by the rule and square of his blessed and revealed word: and let us bring our actions to the touchstone which is the word of God, job. 31. that we may try them as gold is tried in the furnace: and let us be like unto job, that as he made a covenant with his eyes, so let us make a covenant with our hearts, that we suffer them not to stray from the commandments of the Lord. For our heart is the fountain from whence springeth all our actions, whether they be good or evil. And this is a general disease among us at this day, the worse sort are not only infected with it, but many of the better sort can be content to bear a general good liking towards the word of God and his commandments, but seldom or never do they labour to approve their hearts before God, in the performance of their several duties, which they own unto God or unto their brethren; but they rather content themselves, with the very name or title of Professors of the Gospel, when as in the mean time, they ought to have considered, that the very neglect of any one duty, commanded us in the word, and known unto us, redoundeth to the contempt of the Lord himself, who is the Lawgiver, and therefore the right perusing of the several duties commanded us in his Law, will bring us from our pretended profession, to an approved practice of such duties as are commanded us 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 Solomon saith in the person of God, My son, give me thy heart: and the Lord in Deut. commandeth the children of Israel, to love him with all their heart, with all their soul, and all their strength. Thus we have heard how king loash harkened with consent unto the counsel of his Princes: also, how the Lord hath punished many other, for following of wicked counsel: and again, how the godly have refused to be led by it: and again, how we are to set ourselves against homebred counsellors, namely our own concupiscence and fleshly affections, which like traitors and rebels have conspired our overthrow: and lastly, how we are to approve our hearts before God in the practice of those several duties, which he hath commanded us in his word: and so much for the third circumstance, where it is said, that he harkened unto them. Now it followeth to be considered, wherein the King is said to have followed their counsel, in these words. They left the house of the Lord God of their fathers, and served groves and idols. By which words it appeareth, that as they left off to serve God, according as they had been instructed and taught by ●ehotad● in the laws and commandments given by Moses; so also they left the place of God's worship, namely the house of God, and the holy temple built by Solomon, and served their Idols in other places of their own invention. But first let us consider how God is said to be the God of their fathers. God calleth himself. The God of Abraham, the God of Isaac and the God of jacob, and bound himself by a conenant to be a God unto them and to their seed for ever: and therefore jacob when he stood in sear of his brother Esau, turneth himself by prayer unto God; saying, Gen. 32. O God of my father Abraham, and God of my father Isaac etc. As the Lord would have no other gods joined with him, so he gave commandment for the manner of his worship, how it should be performed, and also for the place, where the jews should assemble themselves 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 unto them, You shall seek the place which the Lord your God shall choose out of all your tribes to put his name there to dwell, and thither thou shalt come. And again he saith, Deut. 13. Take heed that thou offer not thy offerings in every place that thou seest, but in the place which the Lord shall choose in one of your tribes. And therefore the Ark which was made did represent God's presence, and was placed in Shilo, where some think it remained more than three hundred years, and afterwards was removed into other places, till the appointed time that God commanded Solomon to build the Temple: after which time the Israelites were commanded to resort thither, for the performance of such sacrifices and other rites and ceremonies, which were required of them by the Lord: all which service and worship continued till the coming of Christ: although it were altogether corrupted amongst the jews, as also amongst the high Priests with the Scribes and Pharisees, and after that Solomon had builded the Temple, he made his prayer unto God, that the Lord would have his ears open unto the prayers of his servants, which should pray unto him in that place, and that if any should be led into captivity, and return unto the Lord by repentance, 2. Chro. 6 1. King. 7. with their faces towards the Temple, that he would be ready to hear them: the Lord answering his prayer, in the next Chapter: Thus they left off to serve God, and became Idolaters, and hasted God's judgements against themselves. What should I speak of our Italian and Romish worshippers, when as every man that hath any sight at all, may see their gross and palpable dealing, in absenting themselves from our assemblies, and saigning unto themselves a religion of their own brain. So that as they have forsaken the fellowship of God's children in the congregation, so have they forsaken God himself, and set up Idols in God his stead, casting down themselves before them, and worshipping them: but if they will say they worship not the Idol or image, but God in them or by them, this is gross idolatry, befofore God. But blessed be God for that it hath pleased his Majesty to stir up our gracious Queen to tread in the steps of good Ezechtas and josias to destroy the Idol groves and temples with those high places, or rather high Altars which were erected for the sacrifices of their Mass and other their superstition. Another sort there are that have left our public assemblies, Brownists. saying, we have neither Church nor lawful ministry, and yet have some of them confessed that the knowledge which they have, they first came unto it by the hearing of the word of God in our congregations, preached by those whom now they do condemn: 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 have confessed that since that they left of to hear the word preached, they have found themselves very cold in religion. These with others are puffed up with a certain proud conceit of themselves, and do bear themselves very stubbornly towards their superiors, either forgetting, or else not having learned the lesson of meekness and humility of our Saviour Christ, Mat. 11. I will not speak of the idle life of some of them, how they have neglected their calling, wandering from place to place, and living by the labours of others, but it were well if we could approve our humility in some measure before God and men, with holy David, who saith, My bear't is not haughty, neither are my eyes lofty, Psal. 13. neither have I walked in great matters and hid from me: by which words the Prophet approveth himself before God as one of his, and purgeth himfelse from this sin of pride. There are also some which although they leave not of altogether to hear the word, yet how much time do they spend in reading books unprofitable and profane, which tendeth much to the hurt of a good mind, being stuffed with many lies and tales, as the book of King Arthur, Sir Tristram, Sir Lancclet, the book of Skogging, Bevis of Southampton, the hundredth unsavoury tales filled with ribaldry, I say nothing of amorous books, yea, rather venomous books flowing with lasciviousness and uncleanness, and such other dregs of the like stamp, which were sitter for the fire then the press, & in these toys while many do spend their time in reading of them they never complain of weariness, although they spend divers hours in the forenoon, and also in the afternoon: but the hearing of the word of God is irksome unto them, & yet they can be content to drive away the time (as they say) which I have showed before, should be better employed: yea the long winter nights must by that means be shortened; and as the ears of many are very attentive, so their hearts are carried away with a certain delight of such stuff as they hear out of such profane books, but as for the sacred book of God the holy Bible, it lieth in a corner being seldom used (if there be any). And these although they do not altogether refuse to hear 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 and therefore as the Lord saith, Why takest thou my wordin thy mouth, and hatest to be reform? So it may be said to those, why hearest thou my word, and hatest to be reform. Well, for as much as it is the work of God his spirit, both to will and to do the thing that is good, we must have our recourse unto God (by prayer) to work those things in us which nature will not afford, that we hearing the word, may reap such profit as that we may relish and taste it to the building of us up in Christ. Now as it is the part of all men to labour for a saving knowledge, so also must this knowledge beget a practice in all those that profess 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 up to use the means for faith, let us consider the example of some whom the holy Ghost hath set out unto us, and our saviour Christ himself upbraiding the stubborn jews bringeth in that example worthy of memory, to wit, the Queen of the south, who is said to come from the uttermost part of the earth, to hear the wisdom of Solomon, and behold saith he, a greater than Solomon is here, she is said to have left for a time her fruitful country Arabia called Saba, when as she might have had sufficient excuses for her stay at home; Chro. 2. ch. 9 Mat, 12 first the weakness of her sex; with the lungs of the journey, the peril of her own person, insurrections and commotions in her absence, many things of moment might have stayed her; but she laying aside all excuses whatsoever, came with a resolute purpose to hear the wisdom of Solomon. We have heard how the noble men of Berea searched the scripture after they had heard the Doctrine of the Apostles. Also I remember that famous Lady of Herod's court accompanied with other godly women, being the wife of Herod's steward, whom the Evangelist reporteth that they went to hear our Saviour preach out of a ship, they standing by the Sea side, Luke. 8 there being a throng of many people, it should seem she stood not upon her disparagement, or discredit which she might reap 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 pews stools, or cushions that were prepared for her: No, no she stood not upon any of these things as many of our tender dames do now a days, who may if they will hear the word of God in our public assemblies in the Church, and not travel as they did far for it, but this must be the work of the spitit of God in them, as no doubt it was in this Lady, and the other woman who went with an earnest desire to profit themselves by the doctrine of Christ, which desire if it be wanting, in any that useth to hear 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 find Christ to our salvation, Luke. 2 let us crave 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 circumstance, And wrath came upon juda & jerusalem, because of their trespass. The wrath of God as one saith, is not an heat of a troubled mind, as it is in us poor wretches; but a just revenge and punishment of our sins, and the scripture doth very notably speak unto us according to our capacity in attributing unto God, wrath, fury, and indignation, and it is, because that we for the most part are so blockish, as that we cannot apprehend as we ought, the greatness of his divine Majesty, neither yet sear his judgements; the wrath of God is so fearful a thing that no consuming fire, or the most terrible things that are used of the Lord to correct his people, cannot at the full sufficiently inform us of the great vehemency thereof, the Prophet saith, If a man will not turn, he will whet his sword, he hath bend his bow and made it ready, he hath prepared the instruments of death, Psal. 7.12. he hath prepared his arrows against the persecutors, etc. The Lord will not suffer the wicked to go scotfree and unpunished, for so it standeth with his justice, and yet he is slow to anger, and such a one as is sorry for our offences. We have many excamples in the scripture how he meeteth with all sorts of sinners, yea the Lord spared not our grand parents Adam and Eve, but for their offences, he banished then out of Eden, which was a most fruitful and delightful place, and also inflicted a grievous punishment upon them first, saying to the woman, I will greatly increase thy sorrows, and thy conceptions. In sorrow shalt thou bring forth thy children, Gen. 3. and thy desire shallbe subject to thy husband, and he shall rule over thee. Also unto Adam he said: Because thou hast obeyed the voice of thy wife, and hast eaten of the tree whereof I commanded thee, saying thou shalt not eat of it: cursed is the earth for thy sake, etc. And further he saith, In the sweat of thy face thou shalt eat bread till thou return to the earth. Gen. 7. For sin the old world was destroyed with the flood. Gen. 18. Sodom was consumed with fire and brimstone. Corah and his company went down into the bowels of the earth. The Israelites were grievously punished many times for their disobedience and manifold rebellions, as appeareth in the books of Moses and the Prophets. David lost threescore and tun thousand men, Chro. 1. chap. 21. whom the Lord destroyed with the pestilence. Saul was deposed from his kingdom, afflicted and vexed with a devil, and after slain, as also his own sons, his armour bearer and his men in one day. Roboam the son of Solomon of 12. tribes lost ten. Sedecias' was led captive into Babylon, 2. King. 4. Exod. 14.27. and his eyes put out. Pharaoh with his chariots overwhelmed in the red Sea. Herod came to a horrible end. Senacharib slain by his own servants. Chron. 2. chap. 32. jesabel cast out of the window. jonas cast into the sea. jonas 1. A certain Prophet slain by a lion. 1. Kin. 20. The children that mocked the man of God Elizeus, were torn with Bears. Infinite are the examples of God's wrath and heavy displeasure upon the wicked and profane as we may read of Esau, Absalon, Achitophel, judas, with many other. Yea the Lord hath punished many Kingdoms for sin: the Romans', the kingdom of the Chaldeans, the kingdom of the Persians, the kingdom of the Macedonians, the Carthaginians: nay, the Lord hath not spared the famous city of jerusalem with the holy temple where his Namedwelt. But as he did often afflict the jews his chosen people, so at the last he made jerusalem even with the ground, never to be re-edified again: which was especially for the contempt of his word which he sent unto them by his Prophets, and also for rejecting of our Saviour Christ with his doctrine, and miracles which he wrought among them, and therefore our Saviour prophesieth of their perpetual 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 up, But what should I say, the reward of sin is death: and the soul that sinneth shall die: and to draw to an end, this punishment which the Lord laid upon joash, the Princes, and people, may be sufficient to admonish us to beware of Idolatry or any other sin, lest we pull the like judgements upon our own heads: and let us remember what one saith; the punishment of one is an example for all: than it remaineth, that as we have heard that God is just in punishing of sin as well in his children as in the wicked, that we labour to prevent his wrath, by turning unto him, before we feel the like judgement: and let us not pass by any affliction or trouble which he useth to lay upon any, or upon ourselves, but rather to lay them to our hearts, making that use of them, for the which they are sent, which is, that we may by them he made more fit for God: this use made David of his troubles, when he said; Psal. 119. Ecclc. 7. It was good for me that I was in trouble etc. and Solomon saith; It is better to go to the house of mourning, then to the house of feasting; for the living will lay it to his heart. So it is better sometime to be inaduersitie, then in prosperity; for good men will make use of it, but it is the policy of Satan, that we should never apply God his judgements, which we see to be upon others, unto ourselves, in such sort, as we should thereby profit in repentance. Sin unrepented, what are the effects following it. Amongst many good means to draw men to unfeigned repentance of their sins before God, and in their own heart; this, me thinketh, should not be of the least force, well and deeply to weigh the fearful effects, that fin unrepented of, bringeth forth in the sight of God, and men, and in their own minds, that live so impenitently. 1. First it quencheth, yea driveth away the power and working of God's spirit in us, which being most holy and pure of itself, cannot abide to dwell in, much less to work effectually in an unclean soul and impenitent heart. 2 Secondly, it hindereth us from the right and holy profit that we might receive by the word of God, which is not profitable nor powerful in any, but those that tremble thereat, as God speaketh in Esay. 3 Thirdly, it shutteth our mouths from invocation, prayer, and calling upon God's name, for how can we call upon him, in whom we believe not, or how can we be said to believe, whilst we continue in our sins. 4 Fourthly it causeth God to stop his ears from hearing our prayers, or granting our requests, for God heareth not sinners: and again, the prayers of the wicked are abominable, as the Scripture saith. 5 Lastly, it provoketh God, (that of his own nature is most inclinable unto all mercy) through our sins, to let in upon us all the floods of his eternal justice, to our fearful confusion, our sins and nothing else making a separation betwixt us and God, as the Prophet affirmeth. Isay. 17. Amongst many things, Sin to be repressed, because it bringeth judgement upon all estates and persons. that should repress the rage of sin before we fall, or else should move us to unfeigned repentance, after sin is committed, this, me thinketh, should be one of great force and power, namely, that even some particular men's sins unrepented of, or winked at and not punished, may and do justly provoke Gods heavy indignation, against all estates and persons. 1 As first for example against the Magistrates, because that God having put the sword of holy authority into their hands, for the punishment of evil, and maintenance of good, they have not (according to God's word their duties, and the heinousness of the offence) punished the same. 2 Against Ministers, Malac. 22. because God having put into their mouths, the word of truth, and appointing them thereby to cut down sin, they contrary unto God's express commandment, and their own conscience and calling, have been tongue-tied and durst not speak. 3 Against the people, because that they (keeping themselves notwithstanding in the compass of their Christiancalling) have not by sharp reproof, either showed their dislikes of the sins committed or their love labouring the conversion of the offending party. 4 And against the parties committing it, because they through impenitency and hard heartedness continuing in sin, and having few or no means for their reclaiming, can not but look for fearful indignation, and wrath from the Lord for the same. But the wicked do defer their repentance not thinking God's judgements to be at hand, when as indeed the Lord hath stretched out his arm already to strike. But it is otherwise with the children of God, who are not drawn by a slavish fear of punishment unto obedience, but rather of a childlike love they bear unto God their father, through and by which love, they perform willingly that which the Lord hath commanded: according to that measure of grace, which God hath given them, omitting also the contrary through love, which obedience is no doubt acceptable to God. The Lord for his Christ's sake, touch our hearts with such love to his Majesty, that all our ways may please him, and that as we have enjoyed many years of peace and plenty of temporary blessings, with the preaching of his glorious Gospel, under the reign of our most dread Sovereign, so let us call upon his name for the continuance of all his mercies with the preservation of our gracious Queen: that although our sins have provoked the contrary, yet that he would grant us these things, for his Christ his sake our only Lord and Saviour, to whom with God the Father and the holy Ghost, we acknowledge to be due, and desire in our hearts to yield all praise, glory and honour, both now and evermore. Amen. What ere thou be, pray God always, To bless our Queen with happy days: Whose wisdom under God so long, Hath kept this Realm from foreign wrong. FINIS.