TO THE HIGH COVRT OF PARLIAMENT, There or elswhere scattered, for the faith of the Church, and service of the Gospell; Grace and Peace be multiplied.

LEt me crave your Honorable patience, while your eye runs over this Epistle and Preface: both as short, as possibly I could make it. For the Book it self, it cannot crave, haply it may command your eye and eare both, for this Reason. It is a CHRONICLE fully and wholy taken out of the Book of God. It treats of Kings and Princes, Priests and Levites too, of common-people also; their severall ways here on Earth, with severall notes upon these wayes, ta­ken from Gods mouth too.

I will take leave to tell you, how I fell upon this work. I heard a great cry, and I was one, who helped to make it greater; we complained of the Times and of you, not a word of our selves, and thus we spake unadvisedly e­nough after our manner; ‘our expectation is cleane fru­strate: we looked for good, behold evill: for peace, behold a Sword: Summer is come and gone, we are not delivered. Delivered! never in worse case then now. That we thought would do us good, hath done us hurt.’ Then, as that stubborne people, never well full nor fasting, called out Moses, Moses (he was in all the blame still) so we called out upon you, and wished ten times, as they did, that we were, as we were, in Egipt a­gain. Thus we, poore simple ones, have done and doe, standing all the while in the bottom and upon the levell of our own Imaginations.

By the good hand of God upon me, I did according to the charge, SEARCH THE SCRIPTURES; they testifie of [Page] the Lord Jesus Christ, yes, and of all that ever was, is, or shall be done in the world, for, or against His Kingdom there, wherein these times are eminently, very infamous and very glorious both.

I thank God, that I did search the Scriptures: for now I can give a full and cleare account of all the affairs now a days. 1. That they are what they have bin, nothing NEW, that is now under the Sun. What is now irregular and our of Rule is not new, but as it hath bin done by these, whose will was their Bias, so they run apace furiously, I had almost said, but very directly to their own and their peoples ruin: And they that walked regularly after the line of Heaven, obtained the Sabbath and port of all their labours, were a blessing to themselves, and to the place where they lived. 2. I can reprove my own folly now, and theirs, who are but a little wiser, That we have not a faith to live upon, for we make haste; we ask and we have not, because we asked amisse; we expected, and our ex­pectation is vain, because we were too hasty, and expect­ed without the book: we would have God goe our way, and do things just when and how, we would have Him: as if wisdom were with us, and we could tell the fittest time.

Our complaints are as wild as our thoughts; we com­plain as if some strange and new things were done now, when indeed there is nothing now that is new; Man was mad upon his Idols in ancient times; he is but mad now. And when his Idols Ier. 50 38. were struck-at, he would strike too, and be in a rage; he do's no more now. The Nations were angry, when Christ had taken to Himself power Reve. 11. 18., then they made Tumults; they do but the same now: And in pro­portion to their rage now, shal their judgment be anon, it shall reach unto Heaven, and be lifted up even to the skies. Ier. 51. 9. 2 Chron. 28. 9. They brake His bonds before and cast away His Cords, They are not more like to Devils now. The Lord laugh­ed [Page] at those furious fools then; He laughs now: He saw their day was coming Ps. 37.; we thank Him for His Eye salve, we see as much now. The LORD Christ has few friends, that will own His cause, that will stand by Him, and that troubles a few in the world: That is no new thing neither: Time was when all forsook Him, Disciples and all: And then His Adversaries wrought their will on Him, but then He wrought most gloriously, for from the Crosse and the grave (the Adversaries thought Him sure enough, they had their will on Him, when they had Him there, but from thence) He hath brought life and immortality to light, through the Gospell. He is the same, and by the same 2 Tim. 1. 10. crosse-ways and wills, can worke as gloriously still; and there is nothing now that is new.

3. But that, which pleaseth me most of all, is, I have found a price, and I find it put into your hands, I meane, A way opened unto you, whereby to deliver a Nation, brought even to the mouth of destruction; which you shall do, not by commanding the Sword to be still, (for it is the Lords Sword, and out of your command; you are no more able to stop it in it's way, then you can the Sun in it's course) but by striking at the root, Idolatrous persons and things; by removing them from before the eyes of His jealousie: and by casting them out: If not, the Lord has sworne, and He will not repent, that He will do with you, and with your Land (for it is yours now, and not the Lords, so long as Idols are countenanced there, and they are countenanced, so long as they are not throwne out, whether persons or things) as you should have done to the Idols there; & as He hath done to Israel and Iudah, be­cause of those Idols; They did not cast them forth from before His Eyes; therfore they are cast out of their own Land, and from being a Nation. Now the choise is easie; you must cast-out these abominations, els you and your [Page] Land must be cast-out; it is at your choise, chuse you whether.

You are about it, you will say, you have made an Or­dinance against Idolatry, and we must be humbled for it, every man of us. Blessed be God for that, and His blessings be upon your souls. But do ye consider what an engage­ment you have laid upon your souls; or do we silly ones consider what it is, to be humbled for this high provocati­on? To loath our selvs, because of our whorish hearts, and a­bominable Idolatries, wherwith we have broken the Lords heart Ezek. 6. 9., as His Highnes is pleased to expresse His loathing of that sin; This is to be humbled; and then presently fol­lows a casting-out, as we do that we loath, and our stomack riseth against Esa. 30. 22.. But herein you must lead us the way, els, like Behemoths legs, we shall break before we bow; we must see you humbled before us, as all the worthies of Israel, before the Lord for this thing; but we shall never believe our eyes neither, till we see you, as you may see them, ca­sting-out Idols, and their services, till they were all cast-out, I mean al these abominations; and so I met with a 4 h thing.

4. The exactest patterne of posturing a Kingdom that e­ver was looked upon; the very work you are upon now. Shall it prosper? The Lord knows, I cannot tell, and yet I have enquired of the Oracle. I can tell, it is your work, and woe unto you if you do it not; but how you hand-it I can­not tell, nor by what line and levell you go; nor do I take upon me to judge therof; but till you make answer to God in that point, you will never be answered. Truely I can­not tell vvhat to say to men or their vvork. The Oracle (that is the word of God) tels me, they are fickle, incon­stant, preposterous too, they begin where they should end, and end where they should begin, the manner of Men.

This only I can tell, for so the Oracle tels me, that when the Worthies of Israel, Kings and Princes there, Priest and [Page] People too (in the Nonage of their King) fell upon this great worke, the Posturing their Kingdom, they began vvith an Ordinance against Idolatry; That is the Land vva­sting sin: nor did they mock God, for vvhosoever lifted up his hand to a strange god, him they cut-off 2 Chr. 15. 13.. Then behold breaking, cutting, burning, drowning, casting out of Idols, all, untill they had utterly destroyed them all 2 Chro. 31. 1.. Nay they cast down the talest person, and Image in the Land; The Queen Mothers Image her son Asa the King did not spare her, no not her. Then the work went on, and they prospered.

Now (as was said) I take not upon me to judge by what line and levell, the work is carried-on, if, as Iudahs vvork was, we can the more heartily wish your prosperity in the name of the Lord, for our lives, to say no more, the life of our lives is wrapt-up with it: if otherwise, and you work not as you have them for an ensample, yet the worke of the Lord shall go-on, that shall prosper; He is vvorking now, to make His Church a quiet habitation: and He vvill bring His work about through the straits and by the crosse ways and wils of men, though you should desert the work and vvith-draw your hands from should ring up the Lord Christ to His Throne (He cals for your hand to honour you, and wo to you if you with-draw, but I say, He needs you not) He can set Himself in His throne without you, & His vvork shall go-on in despight of Devils or men. As sure as the Lord lives, His work shall go on. What a proud word is that from a mans mouth! Yes, if it were not from Gods mouth. Lift up thine eyes round about, saith the Lord; Esa. 49. 14. now hearken what we say; what shall we behold, a com­pany of Pillagers, Robbers, Spoylers? It grieves our hearts to lift up our eys round about and behold. The Lord give us patience, that we may stand still and heare Him out, and wait till He hath done His whole work; for hearken what He saith to stay the heart; All these gather themselvs [Page] and come to thee; what to spoyle, and rob the Church? No, to adorne and beautifie her; The Church shall have many Ʋid calv. children; they shall flock-in unto her, as the Chickens to the Hen, as Children to their Mother, and their graces shall abound, and there is the Churches ornament. But shall this be? Yes the Lord hath sworne it shall be, As I LIVE, saith the LORD, thou shalt surely cloath thee with them Esa. 49. 19. all, as with an ornament, and bind them on thee as a Bride doth: For thy waste and thy desolate places and the Land of thy DESTRVCTION, (Mark that, this Land shall be glori­ous for all this, it shall rejoyce over her enemies, the Land of thy destruction) shall even now be too narrow by reason of the Inhabitants, and they that swallowed thee up shall be farr away. As I LIVE, saith the LORD. And this work in His Hand shall be perfected in His time. Our time is now, His time not yet, till His whole work be performed. Bry­ars and thorns are now set against the Lord in battell. Esa. 27. 4. As sure as the Lord liveth, He will go through them, and burn them together, in His own time, when these thornes have bin to His people, as those were to Manasseh, when they have humbled His people, been a sanctified meanes to purge the iniquity of Jacob (for that is the fruit of thorns to the servants of God) when their hearts shall be therby prepared for the great work of Reformation; then the Lord will goe through these Bryars and thornes, there shall be no more feare of them. In the meane time, the Lord will helpe His people with a little helpe, so much as shall re­vive their hopes, when they be fainting, and keepe up their spirits, in assured Confidence, That the work shall be done then, when Jacob shall most rejoyce, and Israel shall be right 1 Kin. 8. 59, 60, 61. glad Ps. 53. 6..

Amen.

IT is this three and twentieth day of December, 1641, ordered by the Committee of the House of Commons in Parliament concerning Printing, that this Book, entituled, The Kings Chronicle be printed.

IOHN WHITE,

THE KINGS CHRONICLE: The Scope and purpose thereof: To shew, What the Militia is: That all Kings and Princes, and Nobles of the World have made it their worke, To pro­mote the same (i. e.) To strengthen themselves, and set their Kingdome in a Posture of Defence: But, willing contra­ries; and, not so much missing, as crossing the way, They failed of the end, so became great Examples.

THE Militia of the Kingdome is now pressing-on and advancing, as great bodies moove, or as we passe through a crowde, or through Thornes; now it putts-on-ward, and then thrust-backe againe; and yet, it must goe-on through all oppositions, and the more victoriously, the greater the opposition is; which must be great, All that the Devills can doe to hinder it shall be done, for it is a worke honourable and glorious, of an immense weight and worth; All conclude it to be so, and this is the short description, which all doe give of it; The setting a Kingdome (the King and People there) in a posture of defence. Wee may give severall descriptions of the same thing, so of this, though the first containes all; ‘It is the shutting in the Doores or Frontiers of a King­dome, and to shut them in so, as was the doore of the Arke, by GODS owne Hand.’ Gen. 7. 16. It is as the setting up of two Pillars, 1 King. 7. 21. JACHIN and BOAZ, assuring the Land, That in the LORD JEHOVAH is Salvation and strength. b It is, &c.

[Page] It is the maintaining the two staves Zech 11. 10. 14.. 1. The staffe of BEAU­TY, which I will call the ETERNALL GOSPELL, being the stay and staffe of every particular Person; and GLORY of the whole Nation.

2. The staffe of BANDS, The binding of a People fast to their GOD in the Bond of a Covenant. More briefly; It is the Intiteling GOD to a Kingdome: The writing His Sal­vation upon our Gates and Barres; Then they be strong holds indeed; Then we may say, we have a strong City and King­dome, when the LORD appoints His Salvation for Walls and Bulwarks▪ Esa. [...]6. 1.. This is the Militia of a Kingdome; No other thing but this.

Then surely this worke is like the Desire in the 4 th. Psalme, sutable to the whole Kingdome, and to every Person therein. No man is such an Enemy to his owne and the publike Peace, as not to desire This with all his desire; The Lord our King doth say Amen to this; All His good People will say Amen also; and doe pray; The LORD GOD of our Lord the King say so too. 1 King 1. 36. Who doth not desire, that the doors of his house be shut-in upon him, and himselfe shut-in as Noah was. If we could aske from one end of the Land to the other, every man would tell us, This is his de­sire: Hee would rest at Night, and sleepe at quiet, which he can­not do, if his Doores stand open. It were then a notorious solecisme in Policie; To command the Doores in private Houses to be lock­ed against spoilers: And to suffer Frontiers in Kingdomes to lye open to invasion Therefore I said, It is every mans Desire, and the very same, that has been ever since there was a Man upon Earth. Is there any thing whereof it may be said, SEE THIS IS NEW? Yes that it is, you will say, The opposition Eccles. 1 10. that is made against this Glorious worke is NEW, there was never such a thing like unto this, since man was upon the Earth. Like unto what? Like to this opposition, an unparalel'd, and most de­sperate opposition, managed against this worke by a most ma­lignant party. An. Indeed I cannot say, and proove, That this opposition can be paralel'd, that we can finde the like to it, run­ning-on and holding pace with it all along. But this we finde; That this opposition now is not new: for Evill stood crosse­centered to Good ever since there were two Bretheren upon the [Page] earth; and ever after that time, we shall find, if we consult with the Records of Time, That all times of Reformation, of well Posturing a Kingdome, have been vexatious and troublous Dan. 9. 25. We shall speake more to this anon, we reade on now. It hath been already of old time, which was before us. Kings and Princes and Nobles of the earth, have in all ages, made this their great Prov. 8. 36. worke; To fortifie themselvs, and secure their Kingdom; So as they might be secure at home, and feared abroad. I will keepe my selfe to the Sacred Chronicles, and observe thence. What the Kings of Judah have done touching this great businesse; The dif­ferent wayes they went, yet all towards the same end, and carrying all levell to the same marke, The setting themselves and their Kingdom in a Posture of Defence. Ob. But have I not spoken contradictories, words and things crossing each the other? I said, That the Militia, the Posturing of an House or Kingdome, is every mans Desire, he Wills it and can take God to record, hee Wills it heartily: and presently after we heare of an opposition against it, as if a man could desire his owne good, and with the same breath refuse or oppose it.

Answ. Yes, all this a man may doe; he may desire good, and yet crosse himselfe and his Desire in the way thereunto: he may will his owne Peace, and yet oppose it, as a man that hates Peace, and loves Death [...]. Naturally there are crosse Desires and crosse Wills in every man. Every man desires Peace, his soule desires it, as it is said of the sluggard Prov. 13. 4. The sluggard wills with his mouth, wills not or puts back with his hand, for it is not diligent. A true desire of Grace and Glo­ry sets all his powers of soul and body on work in pursu­ance of the same, as an hungry soule desires bread and the thirsty water. A new or regenerate will runs-on strait and even like a paralel line, with Gods revealed will: And whē it crook's or runs crosse, it is not that will but his other will is crosse to himselfe, now that he is him­selfe, for what that does, hee hates Ch [...]ys. Acts 27. 8.. Grace which is but Glory begun; and Glory, which is but Grace perfected, it is every mans Desire, he Wills it, he thinkes, with all his soule; But he hath a Will crossing this Will; and a Desire standing in opposition and utter enmity to this Desire, which unlesse taken away by an Almighty Hand, he shall never have what he seemes (for he doth but seeme) to Will and Desire. Note we this, well;

That Rest and Peace here, and hereafter for ever with the LORD, is the SABBATH and Port of all mens Labours, and Intentions, but with this difference: It is seemingly so with the most, Really and indeed so with the fewest; and therefore the fewest attaine this Port; they only, who steere their course according to the two Poles of motion safety and a faire haven.

It is indeed a naturall desire, and the very end of every mans [Page] thoughts; The preservation of himselfe, and to avoid what­ever is contrary thereunto; Yet (such is our darknesse) nothing more ordinary then to misse of the end by mistaking the way; whereof I shall give (anon) very great Examples, recording dayes of old for the benefit and instruction of the present times; They are the examples of those, who have willed contradictories, as men in all times have done, and now adayes doe, and will to the worlds end. They will have the end; and will none of the meanes: So with the sluggard (as Jerom translates it very well Prov. 13. 4. [...]ult & non [...]ult piger.) They WILL and they WILL NOT; They will command the end, yet not endure the meanes; They will have Peace, and Grace, and Glory, they think they may have what they will, they will not goe the way, not tread the path, that leads thereunto; We shall try the possibility of this, and see clearly what the end will be (as crosse to their expectation, as their wills were) in the wayes and wills of the Kings of Judah, taking the worst first; for the worst Kings are the best examples to make all wiser that observe them aright; which no man does, that presumes to goe on in a wicked way: for the examples here will open the pits mouth before him, and assure him it will close its mouth upon him, if he goes on.

There is indeed a great seducement by wicked examples, for, through the depravation of our natures, we rather imitate the worse then the better; and too ordinary it is in ill to exceed; in good to come short of the example; But this is for want of well weighing the example, because we doe not looke through it to the end: we see what is done, but we doe not see what will be the issue of the act. Here, in this Chronicle, we may behold all together, The Proud Man in his Throne, with his Princes about him, and presently after dwelling with the beasts of the field, there eating grasse as Oxen Dan 4. 32.. We may behold him here drinking wine in bowles, the sacred vessells of the Temple, and the same houre seeing a hand-writing upon the wall; and, within an houre after feeling the Sword in his bowells Dan. 5. 4.; We may behold the Man here even as a wild-Asse Jer. 2. 24. snuffing up the wind; or as the expression is, sowing the wind, and with the same glance of the eye, behold him reaping the whirle wind Hose 8. 7, 12. 13.: And then we can consider how gratious the proud Man will be in the eye of the beholder at that time, when pangs come upon him, the paine as of a woman in travell Jer. 22. 23.: for then we shall see him [Page] ashamed and confounded for all his wickednesse ver. 22.. Of infinite use this, To looke thorow the example to the end, and then nothing better instructeth then the worst examples, for therein we shall see wicked wayes, and Idolatious counsels leading to ruine and de­struction, and all this together.

Mans heart is desperately wicked, and so pursues his owne way, as the two Captaines with their fifties 2 King 1. 9. 10, 11, 12., with the Sword in his hand, threatnings and menacies in his mouth, thinking to command the end, which he hath vainly conceited: But when he lookes-on for­ward, and considers his way to be a perishing way, and that, not two Captaines with their fifties, but thirteene Kings with their people (so many we shall reade of) went traversing the same way, and fier from Heaven consumed them: When he considers this heartily, it will check him in his way, and put supplications in his mouth, not only to the Man of God (for he may be sought to also,) But to GOD-MAN, The LORD JESUS CHRIST (whom we persecute marching in our owne way) so bespeaking mercy from the LORD in the words of that wise and considerate Captaine before him, Fier from Heaven hath consumed these Kings with their People, and their Land (once the Eden of the World,) Let my life, and the life of Thy servants, and the peace of this Land be pretious in thy sight, Amen. We see the scope and purpose of this Chronicle.

I shall not now crave the Readers attention; I know the weight and excellency of the matter will command it; for I shall set be­fore Kings and People; what? I must correct my selfe first, els I shall spoyle all. What can I set before them, which the meanest man will regard? Alas silly man! when he saith what he will doe, he doth but disadvantage himselfe and the cause. I should have said, the LORD, the HIGH, the DREADFVLL GOD; Hee will this Day in the examples, which follow, set before Kings and their People DEATH and EVILL, LIFE and GOOD. If our hearts turne away, so that we will not heare; if we will be drawne away and worship strange Gods; then behold Death and Evill! For surely we shall perish: But if we will love the LORD our GOD, obey His voyce, cleave unto Him, then we choose Life and Blessing; for He is our life and length of our dayes. Behold Death and Evill is set before us in the fol­lowing [Page] examples of the Kings, who, though dead, yet speake much to the Instruction of the l [...]ving; how destructive Idolatrous wayes are, and, he beaten pathes of humane policies: as the other tell us, how safe and good the holy way is, wherein never any man miscar­ried.

Before we reade their doings, I would say this for the length of the Chronicle, That when my thoughts were first upon it, I did not intend it so, but more contracted and abrid ed into a narrow roome. But then I considered what a worke I had in hand, and what my scope therin: My worke was well to ponder the wayes and workes of bad and good Kings, wherin nothing can be found small or of light account: Then again,

The Scope is, as we heard, the Instruction of the living Kings and their People all: I thought it then my duty to ponder matters yet more, and to looke over their History again and againe: And the more I read, the more I found, even mighty things, and wheron the LORD Himselfe had set a marke with His owne Hand, like an hand in the road-way, pointing the passenger; ‘This way thou must goe for this is the strait way, and tends to life: And here thou must forbeare, for it is a destructive way and tends to death.’ Truly I find so many marks in my travell here, that I could not tell where to picke and chuse, finding all so remarkable of so great and excellent use, to marke out the way of LIFE and DEATH unto us all, whether high or low, great or small.

I would adde this also. That the Chapters in this Chronicle are en­larged, as the Story of the Kings there is continued; where thorow two whole bookes and more, as is the Story of the two first Kings, there are the Chapters lengthened: Where thorow three Chap­ters, as the Story of Asa; or foure as the Story of King Je­hoshaphat and Hezekiah (for these wrought effectually to edi­sie, strengthen and establish themselves and their Kingdomes, which is a worke evermore of difficulty, labour and time) accor­dingly are their Chapters enlarged.

The Story of the bad Kings is begun in one Chapter, and there ended (except the Story of Saul, which fils a Booke, and of Rehoboam, which is continued through three Chapters:) for a King in an Idolatrous way, doth not goe, but runne, and is quickly at the end, posting-on himselfe and his people to ru­ine [Page] and destruction: Therfore, though the Story be short, yet the ob­servations therupon, may be long and of infinite use.

It is our wisdome to set our hearts thereunto: And sith DEATH and EVILL, LIFE and GOOD are before us, well to consider, looking well before us, that we chuse the good way, the way of good men, walke therein and keepe the pathes of the Righteous: That wee love the LORD our GOD; obey His voyce, and cleave unto Him. For it Prov. 2. 20. followes; Hee is thy LIFE, and length of thy Dayes: Deu. 30. 19, 20. Hee is thy Praise, and Hee is thy GOD, That hath done for thee the great and terrible things, which thine eyes have seene: Therefore thou shalt feare the LORD Deut. 10. 20. thy GOD, Him shalt thou serve, and to Him shalt thou cleave.

Amen.

THE KINGS CHRONICLE. THE ACTS OF SAVL.
SECT. I.

The Chronicles of the bad Kings of Judah are read, their mi­stakes about their Militia. The contrary waies and motions to their owne ends are recorded.

CHAPT. I.

A Change in the mind and ways of the Judges makes the Elders of Is­rael aske a change of Governement; they aske a King, are shewen the manner of their King; Saul is given them. He is well advised and ruled by Samuell, and is prosperous. An Ammo­nite deales proudly with Israel, and is accordingly dealt with, and confounded. GOD gives Saul a glorious victory over the Phi­listines, and his sonne fullfills a Prophecy: He is charged concer­ning Amaleke, and does contrary: Then he heares of his rejecti­on. David gaines him another victory, as wonderfull as the for­mer, therein gives the Church assured confidence for ever, he is ill requited for it, Saul envied him to the day of his death, bent the strength of his Militia against David. Sauls life was all along contrary to the rule of grace; and his death contrary to the light of Nature.

SAmuell is Israels last Judge, and Saul their first King; called to that high office, and inabled thereunto by GOD Himselfe, raised quickly in his thoughts and disposition to the pitch of a King. Samuell doe's not rule now (though well read and experienced in that Art) but orders and directs; gives Saul the honour of that hardest worke, The ruling of the people, but tels him how to doe it. [Page 2] Samuell speakes, and Saul hearkens, and all this while it was well: So long as Samuell ruled-out the way of government to Saul, and he followed the Rule, it was well with Saul and with all the people: The Lord made their Militia strong and successefull to a wonder: When he transgressed that Rule, his spirits fell, and he from his princely dignity, thrusting himselfe besides the throne with his own hands. Notwithstanding the LORD wrought a wonderful deliverance for Israel by the hand of David, for which David was ill requited, for therefore Saul envied him, and turned the edge of his Militia against him. Saul should have fought the battels of the Lord, and have strengthened himselfe against the Lords and Israels enemies, he does the contrary, fights against the Lord and his servant David: Quickly after, his sinne finds him out, and the Phili­stines (who gathered strength, while Saul strengthened him­selfe against the LORD) drove Saul into the straits, and being there, he sought for Death from anothers hands, and ob­taines it not; his owne hand shall doe him that favour (since he counts it so) and so is his own Executioner.

Thus I have, this once, for I shall doe so no more, hudled­up and crowded together, a large and famous Story, which contains many Remarkables of infinite use; That is it I in­tend: Therefore I will draw them out one after another, if at more length then is expected, the intent is good, that we may put the more observations upon them. The History begins,

AGe bath overtaken Samuell; and his carefull government, which is a burden too heavy for him, he puts off from him­selfe, laying the weight thereof on his Sonnes shoulders, Joel and Abiah 1 Sam. 8. 1, 2., who judged the people at Bersheba, the very ut­most City towards the South of Judea. The place was incon­venient and very remote; so were these two brothers, no lesse removed from the justice and virtue of their Father; They tur­ned aside after lucre and tooke bribes. Bribes in the plurall ver. 3. number; he that opens his hand to a bribe once, seldom shuts it afterwards: for the thirst of covetousnesse, the more it swal­loweth, the more it drieth and desireth, finding taste in nothing but gaine; and so for in-comes that way, they set the Law at a [Page 3] price, and sold Judgement and Justice to the best Chap-men, them that would give the best bribes for it: it follows, tooke bribes and perverted judgement. This injustice in their Judges, makes the Elders of Israel very earnest with Samuell to give ver. 4. them a King: they might justly ask a King now (they thought) an alteration and change in government, now that their Jud­ges were so changed from what they were, and so wicked, had quite perverted judgement and justice. And so importu­nate they are, that they are resolved upon it, and will have no denyall. ‘They might aske a King, but they should not have been so importunate; their request was good, but it was too hasty, and then good things may be ill desired. GOD pur­posed to raise up a King to his People; the People (after the manner) out-pace GOD, they will have a King when they please. The government by Judges was of GODS in­stitution, and, at this time setled amongst them, they shall have a change of government, but they are over-forward to a change, and they shall be well check'd for that.’ The Re­quest is put up to Samuell with much importunity; he knowes what to doe, he enquires of his Oracle, asketh the LORDS ver. 6. mind in this matter. The LORD resolves, him saying; ‘I was indeed their King before, and it was well with them; They have reiected Me, and not thee, that I should not reigne ver. 7. over them: Now therefore hearken to their voyce, but tell them moreover the manner of their King, he will know him­selfe to be King, and then thinke hee may doe what hee listeth.’

The People must know this, then perhaps they will under­stand, ‘that ever to be the best kind of Government, which God appoints over a people; and that, if the government be heavy, as an yron yoake upon the necks of the People, it is but meet for their neckes, which are stiffe as an Iron sinnew: and because their iniquity is heavy upon them, whereof they stand charged to complain, and not of the government, which the Lord hath set over them.’

Samuell does according to his charge; speakes unto the peo­ple in the same words: And they, like themselves, turned a deafe eare to all the perswasions and threats, which Samuell u­sed; [Page 4] and they said, Nay but there shall be a King over us ver. 19.. The people will not be denied: As before, so they might have a god of their owne chusing, and so soone as they pleased, if it were a Calfe they cared not: They were as indifferent a­bout their King, give them a King, that they may be like the Nations, and then they were well enough: for the manner of their King, no matter at all for that. ‘Men like their owne time best and their owne choise;’ then Samuell hearing the People say so, tooke a viall of oyle, and powred it upon Sauls head (who was gone forth to seeke Asses, and (such was the Providence) found a Kingdome) and said, The Lord hath an­nointed thee to be Captaine over His inheritance 1 Sam. 10. 1.. Then short­ly after having well rebuked and disciplined the people ver. 18., he shews them their King openly; And all the people shouted and said, GOD save the King ver. 24.. Then Samuell told the People the Law and Statutes of the Kingdome, and wrote it in a book ver. 25., and laid it up before the LORD; so dismissed the People; and they whose hearts GOD had touched, went home with their ver. 26. King: others, but they were children of Beliall (evermore as deeply in love with vice, as good men are with vertue: and as over-hasty in their choyce: so as quickly out of love with it) despised him saying, ‘This is a King indeed; as little helpe can be expected from him, as from one of us; Shall this man save ver. 27. us.’ Saul was so wise as to hold his peace at that time, for he could not value himselfe, as yet; he tooke no notice of their contempt. Then Nahash the Ammonite came up 1 Sam. 11. 1. and encamped against Jabesh Gilead; the People there fall pre­sently upon Propositions for Peace, Make a Covenant with us, say they, and we will serve thee. Agreed said the Ammonite, ver. 1. but upon this condition, that I may thrust out all your RIGHT­EYES ver. 2.. (That is the condition of an Ammonite; you must never expect better from him.) Hard termes indeed! The Ammonite was perswaded no doubt of an advantage suffici­ent against Israel: for, 1. He knew that many of the Israelites did not willingly submit to their new King. 2. He remem­bred that the Philistines had not long before slaine thirty foure thousand of their men of warre 1 Sam 42. 10. Besides, he had used great care and diligence, that the Israelites should have no Smithes to [Page 5] make them Swords and Speares 1 Sam. 13. 19.: Neither was it long before, that the Bethshemites perished by the hand of GOD more then fifty Thousand 1 Sam. 6. 19.. These respects, and what els I know not, made the Ammonite so proud in his Demands; He will have their Eyes, and their right-Eyes. It would lay a reproach upon all Israel indeed, and utterly disinable them for the Warre: for, though a man may doe much by the help of the left-Eye, as some did with the left-Hand: yet these Gileadites, using to carry a Target upon their left-Armes, which could not but shaddow their left-Eyes, should, by loosing their right, be ut­terly disinabled to defend themselves.

Better a just Warre then a dishonourable Peace. Gold may be bought too deare: so may peace. Had Israel given their right-eyes for peace, they had done then, as some would doe now, purchase peace with the losse of Faith and a good Conscience. ‘Give Israel peace (Good LORD) but let them not accept of it upon an Ammonites termes, with the losse of their right-Eyes.’ We reade on. Saul observes the people wee­ping; enquires the reason: understands it was, because the Ammonites had made such a proposition for peace. Marke now; And the Spirit of GOD came upon Saul. Now there is question about Israels parting with their right-Eyes, The Spirit ver. 6. of GOD came upon Saul, raised up Sauls spirit to the height of indignation, so that his anger was kindled GREATLY: ver. [...]. And that his indignation might appeare, he hewes his Oxen in peeces; summons all his people, thereby assuring them, their Oxen shall be served so too, if they doe not, every man of them fit for Warre, make their appearance presently: for they must venture the best blood in their veines to preserve their right-Eyes. The people will doe it, for though the blood in their veines is deare unto them, yet their right-Eyes are dearer: But wee must note as followes; The feare of the LORD fell on the people. What then? And they came out with one consent. And so the Warre began, and was quickly ended: for this unreasonable Demand, put courage into the King and people both. So Saul set his Army in Battell-aray, Then he put 1 Sam. 11. 11. the people in three Companies: and they came into the midst of the Hoast in the morning watch, and slew the Ammonites untill [Page 6] the heate of the Day f. And they, that remained of the Ene­mies, were so scattered, that they, who demanded the two Eyes from the people, were not left, no not two of them together. And that was notable: for, as Samson said, GOD avenged them of the Ammonites, for demanding their two Eyes. Judg 16. 28. ‘And so let all Thine enemies perish (O Lord) who, thinking they have an advantage against Israell, will not give him peace, unlesse he will give them his right-Eye.’

Now the People were well pleased with Saul, for they judge of Persons and things by the issue and successe they have (violent lovers of the Prosperous, are base vassalls to him, that flourisheth, and as dispitefully cruell against those, whom any worldly accident hath throwne downe) we have a valiant King, said they, and who are they that spoke so contemptu­ously of him? bring the men that we may put them to Death. And Saul said, there shall not a man be put to Death this Day: for to Day the Lord hath wrought salvation for Israell 1 Sam. 11. 13. He had indeed; hee gave Israel courage and glorious victo­ries over that insolent adversary who delighted in proud wrath, and Saul did his duty in making acknowledgement, and giving the Glory to GOD.

All this while Saul prospers, for Samuell, a good man, and well experienced in Government, do's all, and all to render Saul Prosperous, and confirmed in his Kingdome. So, accor­ding to Samuells advice, King and people went downe to Gilgall, made Saul King before the LORD there; and there they sacrificed Sacrifices of Peace-offerings before the LORD, ver. 15. and there Saul and all the men of Israel rejoyced greatly.

In the next Chapter Samuell reasons with the People before Chap. 12. the Lord of all His righteous Acts; Convinceth them migh­tily touching his own Innocency and uprightnesse in judging them; and the Lords Goodnesse towards them, from the dayes of Moses unto that day; Adviseth them to continue in His Goodnesse, and quickens them thereunto with a mighty threat, and so concludes the Chapter.

Now Saul, the third time is acknowledged King, having Reigned two Yeares over Israel (he did Reigne many Yeares; Chap. 13. but no more in Gods account, He computes him but two 1 Sam. 13. 1 [Page 7] Yeares a King for a Reason which followes) strengthened him­selfe with a Guard of Three thousand chosen men, of which he assigned a thousand to attend upon his Sonne Jonathan. Jonathan with his small Regiment surpriseth a Garrison of the Philistines, smites them so, that he did but enrage the Ene­mies with that surprise: for presently the Philistines assembled Thirty thousand Charrets, and six Thousand Horse-men, and ver. 5. People as the Sands in multitude, and so Invade Judea. This suddaine Invasion strikes such a terrour into the Israelites, that some hid themselves, others fled and went over Jordan, others (for they were all in a strait, and distressed) went trembling to Saul yet in Gilgal, who feared as much as they. And now ver. 6, 7. was the time when Saul should have cleaved fast to GOD, and His Command, for he was affraid, and then, said David, I will trust in Thee, and waite, for my hope is in Thee. And this Saul seemes to doe, and but seemes, for, being appointed to attend the comming of Samuell Seven Dayes, He did attend till the last, and till part of that was spent too (But we must keepe our selves precisely to GODS time, and wait-it-out to the last minute, which a faithlesse man, a man of an hasty spirit ever, can never doe. For he will make haste as Saul did) And then, seeing Samuell came not, and how the Case stood with him (for he had pollitick reasons enough, if these might Our Faith is most commen­dable in the last Act, It is no praise to hold out, untill we be hard driven. D r. Halls Con­templ. guide us) He forced ver. 12. himselfe, made a breach upon his con­science first, then upon GODS Command, and an intrusion upon Samuels office, and offered a burnt-offering. Samuell comes in the Nick of Time, while Saul was upon this holy worke with his unholyed hands; heard Sauls excuse and plea for himselfe, which helped him not. ‘No excuse will serve our turne, nor plead our not observance of GODS Com­mand from the mouth of His servant 1 Sam 10. 8..’ He that would not heare this charge of the Lord to observe and doe it, must heare the Judgement of the Lord denounced by the same mouth; Thou hast done FOOLISHLY Chap. 13. 13.; (there is folly in every sinne, and the more sinne the more the folly.) Thou hast not kept the Commandement of the Lord, therefore thou shalt not keepe still thy Kingdome: Thou wouldest not establish thy selfe in the Power and Might of the Lord, therefore the Kingdome shall [Page 8] not be established unto thee: The Lord hath sought Him a Man after His owne heart, to whose seed the Kingdome of Israel shall be continued for ever ver. 14.; And now the Lord ac­counts Saul a King no longer; he has the Title, the Name of a King and no more, in Gods account, now that he hath not kept the Law, the Charge of the Lord which He commanded him. If Saul makes no account of the Law of GOD, the King of Kings, this Great King, will not account Saul His Deputy King: surely that is notable.

But yet Saul shall see a mighty Deliverance, and therin what the Lord can doe for those, that keepe close to Him, and His command, will trust in Him, live upon Him by Faith, when all meanes faile, (for there is the tryall.) Thus it was; while the state of Israel stood in these hard termes, and the Phili­stines full of hope, that, having parted their Army into three Troopes 1 Sam. 13. 17, they might spoile and destroy many parts at once: Jonathan strengthned by GOD (in whom there is no restraint to save by many or by few 1 Sam. 14. 6.:) and followed with his Esquire on­ly, scaled a Mountaine whereupon a Company of Philistines were lodged, (the rest of their Army being encamped in the plaine adjoyning) Their comming was discovered to the Ad­versary, and he playes upon them, jeeres and mocks at them very insolently, as men use to doe a little before their Destru­ction; Come up to us and wee will shew you a THING ver. 12.. Jonathan and his Esquire tooke the invitation as a good presage; climbed up upon their hands and feet, and fell upon the Ad­versary: so the Enemies fell before Jonathan; and his Armour­bearer slew after him ver. 13., then they shewed the Enemy a THING, which he little looked for. ‘It is dangerous to put a scorne upon them, who carry the revenge of God along with them. Faith and a good conscience are the strongest guard and weapons both: and the surest pollicy alwayes is;’ what? we should not make it a question, To have peace with GOD: for then He goes along with us, and will be an Enemy to all our Enemies. It followes; This Allarum on the top of the Hill, quickly amazed the next Companies, then went downe into the Valley, caused such a confusion there, that they slaughtered one another, instead of Enemies. There was also [Page 9] a trembling in the Hoast and in the Field, and among all the Peo­ple: all trembled for it was a very great TREMBLING: Psal. 15. 16. and the Earth quaked too; and behold the multitude melted away, and they went on beating downe one another. ‘When God appeares for His Church, and in His Glory, He will spoile the stout-hearted; there will be a great Trembling; mighty men shall Tremble, and multitudes shall melt away, as the Snow before the Sunne.’ And remember we still Jonathans confidence in his God; ‘Faith will carry a man over rocks and mountaines;’ no way but is passible to faith, and no worke but is possible. It is Jonathans confidence; what can hinder God said he? The Lord can doe what He will doe, and it may be that the Lord will worke for us (else we shall doe nothing) for there is no restraint to the Lord to save by many or few. It is possible, said Jonathan, (it may be, ver. 16. nay it is very likely) That the Lord will work for us now; They that can trust in God, can regard Ar­mies of Men no more then Ar­mies of Flis. D r. Halls Con­temp. for He hath put a spirit of fortitude upon us two, and being so few now, He shall have all the GLORY: That conside­ration mooves strongly, and so it workes; for thus it was, every mans Sword was against his fellow, and there was a very great discomfiture. Moreover the Hebrewes, that were with the Philistines (became of their party, fearing to be spoiled by them) tooke advantage of this destruction; saw ver. 20. plainely now, which side was strongest, (the manner of men) fell in there, to Saul and Jonathan, and slew of the Philistines great numbers: and they that hid themselves before, came out of their holes now, and, hearing that the Philistines fled, even they also followed hard after them in Battell. So the LORD gave Saul a glorious victory that day, and he ver. 22. saw the prophecy fulfilled, One did chase a thousand: and two put ten thousand to flight. And this was a good day, Saul and Deut. 32 30. his people found a great spoile, they might have eate and drunke thereof and have praised God with the more chear­fullnesse of heart: for indeed the people were weary and faint. Saul will not have it so, he will be an enemy to himselfe; hath a way by himselfe, pleasing in his owne eye, and that way he takes; he adjures the people saying, Cursed be the man that eateth any food untill evening ver. 24.: so none of the people [Page 10] tasted any food; No, though the LORD (who gave them a good day, and gave them leave to be cheery and comfortable The voluntary services of Hy­pocrites are many times more painfull, then the duties enjoyned by God: but their manner is to leave that which is com­manded, and doe that which is not required. Contmpl. on that day) did almost drop meate into their mouthes, yet no man put his hand to his mouth. Why? for the people feared the Oath ver. 26.. That was well; for, seeing they had charged themselves with an Oath, and about abstaining from food, a few houres, I thinke they did well not to be rash in breaking of it, though it was Saules Oath. But Jonathan heard not the charge, and so meeting with a sweet commodity, put his hand to his mouth and found a great comfort from it. It was Honey before, but how sweete it was to Jonathan now, no man knowes but the hungry soule, as was Jonathans, who had scrabled up the hill, and done such exploits there; surely wa­ter out of a Rock had been honey to him, what was this honey to him at such a time! but he will heare that anon which will ver. 27. make him disrelish all. No sooner Jonathan had tasted the honey, but he heares of his Fathers charge: Then said Jonathan, my Father hath troubled the Land, for see what a refreshing I have ver 28. had from a taste of honey: how much more, if happily, the ver 29. people had eaten freely of the spoile: surely then there had beene a greater slaughter. Behold yet a greater mischiefe: for the ver 30. people flew upon the spoile; tooke Sheep and Oxen, and did eate them with the blood. ver. 32.

‘They that bind themselves when they need not, will be loose when they should not; They that will put a restraint Wee love yoakes of our owne making, and can thinke them easie. on themselves where God gives them a liberty; will take a liberty there, where God gives them a restraint.’ They might have tasted of the honey, yea and have eaten of the spoile freely, for God gave them a liberty; They would not take Gods al­lowance: they did eate with the bload, and there was Gods re­straint.

Saul has a way now to make amends for all. And, truly, were it not that we must judge of Actions by the line and rule of Gods word and will, we might thinke very well of Saul now, and of his Actions: he calls for a great stone, that shall be an Altar: and then the people shall slay the Sheepe before the Lord and him, (a good way to make the people doe things decently and in order:) then Saul will pursue the Enemy; ver. 36. [Page 11] but said the Priest, let us draw nearer hither unto GOD. What to doe? to enquire of him. BƲT HE ANSWERED HIM ver. 37. NOT THAT DAY. Marke that; If thou art in earnest, and dost expect, That God shall answer thee, thou must not then goe thine own way, according to the answer of thy own heart, but after the line of Gods word and will. Saul had done that day as his own counsell had suggested; then he asked counsell of GOD, but God answered him not that day.

Yet Saul goes on; asketh counsell when he pleaseth, and when he pleaseth he forbeareth: he had taken an Oath of the people, he should have asked counsell before, and then he had not done it; But now it was done, he might have advised whether he should now doe as he had sworne; Though, in­deed, I may advise about the breaking of an Oath taken rashly: but no advise must be taken about the breaking of an Oath, which I have taken ( [...]) wickedly: no question about the breaking of that. Saul adviseth neither before nor after, but sweareth againe, That, as he had sworne so he would doe, put that man to death, that had eaten that day, and so finds him out, that had done it, and it was his Son Jonathan; and though it was even he, yet since he had tasted Honey, he must taste of Death too; ‘See how eager we are in pursuit of our own wayes and counsels! it is because these are most pleasing in our own eyes! I did but taste a little honey, and loe I must die, said Jonathan. Yes answered Saul, that thou shalt; GOD doe so and more also, for thou shalt surely die. ver. 43. Jonathan.’ What! Jonathan die? said the people: he who hath wrought this great salvation in Israel? God forbid! as ver. 44. the Lord liveth there shall not ane haire of his head fall to the ground, for he hath wrought with GOD this Day; so the people rescued Jonathan that he died not. ver. 45.

Object. How now! now the people commanded, and not Saul (their King) for their word was the Law.

Answ. It was indeed; and therefore it was the best reason that the peoples word should stand; for their word was Law: the Law of God given them from His own Mouth; Thou shalt Deut. 17. 8. 19. 10. ENQƲIRE and be showne the sentence of judgement betweene [Page 12] blood and blood; that innocent blood be not shed, and so blood be upon thee; this was Law; Now marke the judgement upon the man, that shall breake this Law; he that doth violence to the blood of any person, shall flee to the pit, let no man stay him. Prov. 28. 17.

Object. What was this to Saul; he could make a Law, and why might not he breake a law.

Answ. He might breake a Law of his own making, he might be bolder there; but he must not be bold with GODS Law?

Object. Let Saul looke to that: and the people to their obe­dience.

Answ. So they will; they will obey the King conditio­nally, so he commands by Law, for that is his Booke, and his Land-marke, his directory, and boundary both: Rex nihil po­test nisi ia so­lum, quod de ju­re potest. Bract. Lex fraenum est Regis potentiae. They will obey the KING of Kings absolutely, for so He must be obey­ed. And this is His command; Thou shalt rise up for the blood of the innocent, thou shalt not consent to the shedding of it; They must quit their eyes in this case, as well as their hands; our hands have not shed this blood, nor have our eyes seen it Deut. 21. 7.: Had their eyes sene innocent blood shedding, and not come-in to rescue the innocent, they had not been inno­cent; innocent blood had been upon them; what we suf­fer'd to be done and could have hindered and did not, we have done it, and blood is upon us.

Object. But Saul had sworne.

Answ. What of that? It may be, they were sorry their ma­ster had sworne so rashly: but that should not hinder them to doe according to Law; for they swore too: They had bound themselves a little before with Sauls coards; it was about matters indifferent, eating and drinking; they might eate, and they might abstaine: Here was another case, the case of innocent blood, a pretious thing; It is not said, you may shed it, or you may forbeare: therefore Sauls Oath should not bind the people now; they will shew Saul the sentence of the Law, that is a binder, and so they resisted Saul, if you will call it so, he shall not shed innocent blood: and so they did well, and their duty, and he should have thanked them for that; They resisted (we must heare that word) the perverse will of [Page 13] Saul, and obeyed the holy will of GOD. A servant must not obey his Master to the prejudice of his Master; he must not obey his Master against his Master, his suddain will against his deliberate will. And truly it appears from the Text, that as the Peoples plea for Jonathan was the same which Jonathan used for David; [The LORD wrought a 1 Sam. 19. 5. great salvation for all Israel, thou sawest it and didst reioyce, wherfore then wilt thou sinne against innocent bloud, to slay Jonathan without a cause:] So, Saul better bethinking himself, was as well or better pleased with it. Certain it is, Saul was then much encouraged; then he cea­sed from following the Philistines, and fought against all his e­nemies on every side, and whethersoever hee turned himselfe, he vexed them ver. 46, 47.: But he bent the strength of this battell against the Amalekites, smote them and delivered Israël out of their hands: ver. 48. yet so, as he strengthned himself still against the Philistines, with whom he had sore warre all his dayes; and when Saul saw any strong man, or any valiant man, he tooke him unto him.

But yet; ver. 52.

Saul must not leave the Amalekites so; he had smote them, and delivered Israel out of their hands; that was well for that time: But that is not enough against Amaleck, an old, subtill Adversary, and as bloody, and GOD remembers him of old, how treacherously 1 Sam. 15. 2. he dealt with His people, walking along the way, doing no hurt, would rather dye then do wrong and pillage: these poore people Amaleck smote, even all, that were feeble (not able to make any resistance) when they were faint and weary he smote them; as he do's, that seares not Deut. 25. 15, 18. GOD. Now this comes into remembrance with the LORD, ‘for the debts of cruelty (as of mercy) are never forgot, they shall be repaied, and with great advantage.’ Saul stands char­ged with this revenge, he must execute this vengeance; he must wash the Churches feet in the blood of these slaine: GOD has provided him a mighty Army now for this very time and end, for the execution of this vengeance; he num­bers his Host, finds them to be no fewer then two hundred 1 Sam. 25 4. and ten thousand fighting men: and now he must powre down upon the Churches treacherous Adversary, The fury of [Page 14] GODS anger, and the strength of battell Esa 42. 25.; Saul smote A­maleck before: now he must destroy him utterly, and all that they have; he left Amaleck a name before, now he must blot 1 Sam. 15. 3. out the remembrance of Amaleck from under Heaven; he must not forget it Deut. 25. 19.. The charge is as full from Samuels mouth (and he was the mouth of the LORD) as could be put into words, and it is the last Proposition of Peace, that Saul shall receive from the LORD; if he hearkens and do's accordingly, a blessing follows; if not, he shall heare the curse and feele it too, cursed is he that doth the WORKE of the LORD deceit­fully: (execution of judgement upon the Churches Adversary, is the worke of the LORD) and (when the LORD gives the Sword a charge) Cursed is he that keepeth backe the Sword from blood. We have heard the charge.

The Israel of GOD have the same Adversary now, as Isra­el Jer. 48. 10. had then, not in name, but in nature the same: An old Ad­versary, as treacherous, as bloudy: If their superstition be out of ignorance, (as in part it may be) yet their cruelty is from malice. Israel stands charged against this Adversary, as fully now, as Saul then; this I could make as cleare as the Sunne. But because I have no space to make paralells here: I must let it passe and take in three things here more essentiall to the Text. 1. How Saul answers this charge; Deceitfully. 2. What his Defence is; weak and fruitles. 3. How Samuell argues the case, and at length convinceth him.

1. Saul heard Samuell in all this, he gave him his eare, but his heart went his owne way; he did not obey, or, if he obey­ed it was by halves, and an half obedience in GODS ac­count is none at all; he did not obey indeed Exod. 23. 22., as the expressi­on is often, he did not follow the command FVLLY Numb. 14. 24; he utterly destroyed all the people with the edge of the Sword, and every thing that was VILE and REFVSE, that they destroyed utterly 1 Sam. 15. 9.: But the BEST, and all that was good, he would not utterly destroy. Nay, the chiefest head of all he spareth, that delicate person, the King, him he spared, whose ver. 3. Sword had made so many women childlesse; him he spared, he ver 32. would not smite him with the Sword, he was too precious in Sauls eyes being King; and the more vile in Samuels eyes, as [Page 15] appears afterwards, for he hewed Agag in peeces before the Lord in Gilgall. A murtherer whatever he be, King or no King, must not be spared, He has Polluted the Land: for bloud it defi­leth the Land; and the Land cannot be cleansed of that bloud, but by the blood of him that shed it Num. 35. 33.. Saul spared him, and the sailings, as we heard: (the same partiality is used still; the greatest sinners and sins escape still; that which is pleasing in our eye and desirable, we will have spared.) Thus Saul halves out his duty, and his obedience is in GODS account, as his execution upon Amaleck, VILE and REFVSE: We must then note once for all, That a right obedience is strait to the Rule, carries levell to the command, and does fully therafter.

2. And we will take Sauls Defence, and Samuels arguing against it altogether. Saul has done so contrary, as we heard, and yet he thought in his conscience (see how unable we are to see our selves; and how blind we in our own ways; how brawned also the conscience may be by often forcing the same) Saul thought verily that he had done very well, and so he pleads for himself, and Samuell against him: and a great while it is (for it is the greatest work in the world, to convince a sinner, indeed it is GODS work, the hand of GOD must be there) before Samuell can con­vince Saul, that in sparing the Enemies of the LORD, he has committed a sin, which is as the sinne of witch-craft. We must heare his plea (for the heart is cunning, and has a thousand shifts, excuses and puts-off) this he sayes first; The people spared 1 Sam. 15. 15, &c. Samuel fits him there; a Rulers plea has not half the strength he thinks it has; this excuse will Plus Peccat Author quam. Actor. aggravate his fault. The people spared, said Saul. No, thou didst spare, saith Samuell; the charge was given to thee; it is not considerable, what the people do in such a plain case, ever. 18. When thou wast little, wast thou not made the HEAD of the Tribes. ver. 17. ‘The HEAD, and that sees for the body, and heares for the bo­dy, and leads-on for the body; the head has all the admirable pieces, and powers within and without, seated there as in a watch-Tower, for that very end; That the body receive no detriment for want of sound counsell and direction: if the [Page 16] head go aright, the body cannot go wrong; if it do go crookedly the head can quickly rectifie it, if it can do it's office: The people are like Sheep, they cannot lead, but they will follow. It follows, The Lord annointed thee King over Israel. Then thou must not tell me, what the people did, That they spared; Thou hast spared, Thine Eye hath pittied him, when it had bin mercy indeed to have shown no pitty.’ Let me tell my thoughts here, and how I was mistaken: ‘I thought Saul could do no wrong, for he was King; but cleare it is, as the Sun, that wrong he did, and that all the blame of that wrong is charged upon him.’ Why? Because he was head over the people, their King.

But Saul is not convinced yet, no not with all this: See! when the conscience is brawned and hardned in it's own way and work, how hard a matter is it to make it sensible! Has Saul done wrong! Heare him what he says; Yea, I have 2 Sam. 15. 21. obeyed the voyce of the Lord, and have gone the way, which the Lord sent me. ‘I took Agag alive, and have kept him a­live, here he is, do with him what thou pleasest; he is King, and I thought fit to spare him; for his People, they are utterly destroyed. True it is the fat sheep and oxen, those chief things should have bin destroyed too, for that was thy charge:’ but the people (thinking themselvs wiser) re­served those chief things for excellent purpose: What was that? To sacrifice unto the LORD thy GOD. As speci­ous a pretence as could be: Though Saul was lame in his obedience, as all men are, nay he was infinitly short here, yet his heart was sound to GOD-ward, and toward his Religion, as hearty a soul as was in the world (if we can believe words) he had reserved the best things. What to do? To sacrifice unto the LORD thy GOD.

Now Samuell will stop Sauls mouth, and make him speechles presently: For Religion is his pretence, the e­stablished Religion now, a Sacrifice, forsooth, and burnt-of­ferings! Do's he flash so, with his false light, before the eyes of a Seer! Now Samuell will thunder.

3. Vain man! Dost thou boast of Religion (A binder to God) [Page 17] and walkest loose with Him, or fast, but when Thou pleasest! Speakest thou of a Sacrifice before the LORD, the Great GOD, and art a rebell before Him! Wilt thou make a shew to come­up to the LORD with the Sacrifice in thy hand; and yet walkest every step contrary to His command! Tell me, for thou shalt be witnesse in so cleare a case; did the Lord, or I from His mouth, speak a word unto thee of a Sacrifice unto Him? Thy eare is witnesse, thy conscience also; That the Lord said, OBEY MY VOYCE Jer. 11. 4. [...].: He said not, Thou shalt sacrifice unto me. He loathes a Sacrifice from that hand, which acteth contrary to his mouth: It is an abomination, as Sorcery, or Witch-craft in the eyes of His glory. Thou hast slain an Oxe for Sacrifice: it is, as if thou hadst slaine a man, no better in Gods account, even such an abomination: Thou wilt sacrifice a Lambe, and the male of thy flocke, that is thy pretence; goe, cut-off a Doggs neck; it is all one, one or the other in point of acceptation, for Thou hast chosen THINE OWN WAYS Esa. 66. 5.. ‘It is the obedient ear, that finds acceptance with the LORD, and his eare open: and the hand, that acts according to GODS command, from thence a Sacrifice has a sweet savour.’

Saul is now as a dumb-man, speaks not yet, but hearkens, when he shall heare a word of comfort. Never. If he had hearkned before, he might have heard a blessing, now he must heare the curse, which still followes a deceitfull worke, Because thou hast rejected the word of the LORD, He hath rejected thy sacrifice. But that is not all; Saul could have endured that, though nothing more grievous to a true Israelite, then the ca­sting forth of his prayer. Saul must heare more, He hath also rejected thee from being King. That went to his heart; The punishment of his sinne, rejection from his Kingdom. High place in the world, credit and esteeme in the eyes of men, was Sauls glory: He is touched there in the tenderest part, and that opens his mouth to confession, and that is full now and ingenious; Indeed he spake much better, than they, who will not be accounted half so wicked; I have sinned, &c. he prayes Samuell to pardon his sinne; Samuell cannot. Then to returne againe with him, Samuell will not: and he gives him Ver. 24. ver 25. his reason, puts it upon the file for everlasting record; Thou ver. 26. [Page 18] hast reiected (my word) The word of the LORD: I will not returne with thee, who hast entertained me with a complement all this while, not regarding my word, though the word of the LORD: and that all the world may know how dange­rous a thing it is to reject this word; Samuell adds, what Saul must here the second time, nay the third time, (if we have observed it) and all that follow after him, for it is written for the generations to come; ‘Thou hast cast GODS word be­hind thy backe, GOD will cast thee from thy Royall estate; GOD hath reiected thee from being King over Israel.’ And it is twise repeated in this place, because it is certaine. ver. 26. As Samuell was turning about to goe away, Saul holds him by his skirt; so desirous he was of the Prophets stay with him, and to have a comfortable word from him; and he held him so fast, and the Prophet was so resolved to go his way, that he rent the Prophets mantle, and so received a sad token and sad words besides, touching the fullfilling of what was threatned. The word of the LORD was rejected; the threat was denounced from the mouth of the LORD, all created strength could not hinder the execution of the same word; and now Saul had the signe in his hand, Thou hast rent my mantle, the LORD hath rent the Kingdome of Israel from thee this Day, ver 28. and hath given it to a neighbour of thine, that is better then thou. Samuell could not give Saul a word of comfort now. Sauls time is past; his season over. Samuell had spoken to him many words for his Direction, he would have none of them: Now he shall not have one word of comfort. ‘While the Angell of GOD, His SPIRIT, or His PROPHETS in His Name, are with us, be we well aware of it, That we Exo. 23. 20, 21. obey their voyce, and provoke them not: if we do, they will depart from us, and then woe unto us, we shall heare heavy newes at the parting.’ So when Samuell had done executi­on upon Agag (very confident, that having escaped Sauls Sword, he should escape the Prophets weake hand also, but it was not so, when Agag said, The bitternesse of death is past, when he was at the height of his hopes, then Samuell laid him ver. 32. low, and hewed him in peeces) and when he had done so, he left Saul, and saw him no more, neverthelesse Samuell mourned [Page 19] for Saul. Indeed it was a sad case; And ponder it well all we that forget GOD, and reject His word: for if so, the next newes we must looke to heare, is, a rejection from the King­dome: And if it were from out of a Kingdome, that may be shaken, the news would be more tolerable, but it is a casting­out from that Kingdome, which shall never be shaken. But as Saul was shaken, so shall we be shaken out of it, if we walk as he did, so contrary. The LORD doth not blame Samuell for this his mourning; but tels him, he may mourne too long for him, whom He hath rejected 1 Sam. 16. 1: Fill thine horne with oyle and annoint him whom I have provided, A man after Mine own Heart, and most pleasing in Mine eyes, but the most unlikely in mans eyes, and amongst his brethren, for man chooseth by the Eye, and I the LORD by the heart. The Prophet start­led at this, goes a little backward: for the best Prophet that ever was in the world, had his infirmities, How can I go, says he, if Saul heare it he will kill me 1 Sam. 16. [...].. Doe as I bid thee, sayes the LORD, winking at his infirmity; ‘go the way I set thee in, and be not affraid of a man: if there were a hundred Sauls, and every haire on their heads a Sword, they could not hurt thee: doe thy duty, goe as I bad thee, and feare not; Take all cautious wayes, be as wise as a Serpent, for that allowance is given thee: so thou beest as innocent as a Dove.’ Samuell went and did accordingly. David designed to the Kingdome before, is now annoynted with fresh oyle, (but soft) he is not King yet; he must go as every true Israelite to his Crown, he shall passe through the straites; hee shall fetch many a weary step, before he comes thither, up and downe; then up againe, and then againe so low, that he thinkes he shall never rise againe; he thought Samuell a very lyar Ps. 116. 11. Video Samue­lem non Dei spiritu Prophe­tice, &c. Jun., that told him of a Crown. But more of this in a fitter place.

Saul is in the Throne now; and having turned his backe a­gainst the LORD, the Philistines turne their faces upon him: Their late Disasters they impute to second causes: (A Philistin cannot see the Hand of GOD, unlesse it be as plaine, as was the writing upon the wall Dan. 5. 5., so visible) it was a chance, a mistaken Alarum, whereby their Army, possessed with a pa­nique feare, had fallen to rout: They have mustered their Ar­my [Page 20] againe, and encamped themselves so neare Sauls Army, that they must try it out in a Battle. But yet to save shedding much bloud, they would decide the matter by single combat: and out-steps Goliah a mighty fellow, that feared neither GOD nor Man; he under-takes to defie the whole Host of Israel, provokes them with despightfull words, as a Philistine will doe, who perswades himself, that all power in heaven and earth, is in his hands, and so he blasphemed the LIVING GOD, David heard all this, and more; for he was come up to the host to spie 1 Sam. 17. 28 there in the PRIDE and NAUGH­TINESSE of his heart, said his naughty brother, for he envied David (he shall have as many discouragements from man as may be, yea from the sonnes of this Master) ‘ Thou shouldest be with thy sheepe, that is thy worke, what makest thou heare?’ He came downe to enquire of their welfare in this dangerous time; and he brought them Bread and Cheese, that might have stopped a brothers mouth, for that was his arrand from their father: But GOD had another businesse for David to doe; now, he shall make a famous entrance into publike notice of the People: And so David stands out, notwithstanding all the pull-backs, he will encoun­ter with Goliah that he will, for he remembred well what GOD had done for him, he had taken a Lyon by the beard and a Beare too, both rose up against him, but he pluck'd them downe and laid them both low enough. Did Da­vids hand gaine this Deliverance? No, GOD with him gave him this victory ver. 35, 36, 37, a little before (as an experiment that David must trust him now; and so David will trust in GOD for ever. So he puts himselfe in a posture of offence, buckles his Ar­mour about him: What Armour? Armour of proofe it was, I cannot shew it to your Eye, so Spirituall it is. That which was in sight was very weake (as the Churches Armour is) and contemptible, both his Person and his Armour; Yet David said to Saul, let no mans heart faile because of this Philistine: ver. 32. Thy servant will goe and fight with him: Then reade the reasonings betwixt Saul and David, (as are the reasonings be­twixt flesh and spirit:) David answers all with an experience of Gods good hand with him; ‘Learne we of David, to trea­sure-up [Page 21] experience from Time past: and promises for the Time to come, and goe he will and fight with the Philistine.’ Why then said Saul, goe and the LORD be with thee ver. 37.: (A gratious word,) but goe like a Warriour, in compleate Armour; take mine, and on with it, so David did: But he could not goe in it ver. 39.. No indeed; for no Armour will fit David, but Armour of Gods appointing be it never so contemptible; and that he had provided before: and being well girt with that, intimated before, he tooke a staffe in his hand, and some Choyce stones cut of the Brooke: and when the Philistine thought verily to swallow David up, he darted a stone, which the Lord carried to the Philistines forehead, made it sinke down therein ver. 49.; and down he falls upon his face to the Earth. Then David skipt to him, and, having no Sword in his Hand ver. 50. (that made the conquest more glorious) drew out the Philistines Sword, and therewith shaved off his crown by the neck. And ha­ving discomfited the whole Hoast now, and exposed them to slaughter, away he brought the head to Jerusalem, but the Armour he put in his Tent ver. 54..

Now we must turne backe, and looke over all this againe for mighty reason: for, as Davids slaying the Lyon and the Beare, made him confident he should serve the Giant so too: So, Davids victory over Goliah then, gives the Church assured confidence for ever. We must then behold these two war­riours; the disadvantage in their persons; their Armour and weapons, all which make the victory more glorious, and tell us plainly, That it is of mighty concernment to the Church for ever.

1. The Combitants are, Goliah, a Giant, a man of warre from his youth; and David but a Youth, as Saul said, a stripling. ver. 33.

2. Their Armour! there is no comparison there; for David ver. 56. has none at all; But reade I pray you, how Goliah is furnished; ‘When the Church reads it, and well considers on it, then they thinke, they shall never feare their Adversaries any more.’ Thus you reade; An Helmet of brasse upon his head; a Coat of Maile about his body; Greaves of Brasse upon his leggs; c ver. 5, 6. and a Target of Brasse between his shoulders. 3. The Weapons, as unequall too; Goliah had a Sword, and a Speare, and a [Page 22] Man carrying his Shield before him; David is his own Man, well able to carry his Armour himselfe, for his Armour is but a Staffe, and a Sling, and a Scrip, and a few smooth Stones within it: There were all the disadvantages in sight; and whosoever walked by sight would have disdained David as Goliah did, and have given Goliah the victory before they fought. And yet there were those advantages on Davids side, (and some of them in sight) that it was not possible but David must have the victory; For 1 Goliah was a Philistine; David an Israelite: Goliah hated of GOD; David was bele­ved; for the Disproportion otherwise, in the bulkinesse of the body, &c. that is of no account; ‘This is a mans advantage, and promotes him, which sets him nearer to GOD. That heightens him, which makes him little in his owne eyes, and great in the favour of God.’ Goodnesse is a better safeguard then Greatnesse; No matter how bigge the Churches Adversary is, how sterne or how bigge he lookes, though a man of might and of warre, and has a face like a Lyon: What though? Put it downe for a conclusion drawn from the experiences of all ages; what? He is as weake as water; and as a Dove Hose. 7. 11. without an heart, THAT hath PROVOKED GOD. Goe-on, and feare no colours, for this was written for the generation to come. And; 2, None of all that Armour be­fore mentioned is of proofe: It cannot keepe off the vengeance of the Job 15. 25. Almighty. Goliah stretched forth his hand against God; and strengthened himselfe against the Almighty. What then? His Armour shall doe him no good; The LORD will runne upon ver. 26. him even on his neck, upon the thick bosses of his bucklers. It was so, and it will be so to the worlds end.

Object. But David seemes to be a naked man.

Answ. True, he seemed to be so, but he was in compleat Armour from the head to the foot. The Lord was his Defence; he had said of the LORD, Thou art my shield and buckler. Psal. 18.

And,

3. What is a Sword and Speare? vaine things, and so is he that formed them, these shall not prosper against David: But Esa. 54. 17. are not these instruments as like to prosper in Goliahs hand, as a sling and a stone in Davids hand? No, This stone and this [Page 23] sling must prosper, for it must doe execution upon Gods ene­mies; and, because these are unlikely things, therefore more likely to prosper; GOD will doe the greatest matters by the smallest instruments. Why? That He may have all the glory: that is the reason. Surely the Lord will confound the ene­mies of His Church by means, and wayes very improbable, and unlikely, as weake as water. We cannot tell, for perhaps it never came into our thoughts, what meanes the Lord will use in confounding the pride of his Adversaries: But thus we have heard and seene, and so we reade; ‘foolish things (in 1 Cor. 1. 27, 28, 29. mans conceit) shall confound the wise; weake things, the things which are mighty; base things, and things that are despised, hath God chosen, and things which are not, to bring to naught things that are.’ Why all this? That no flesh should glory in His presence. And;

4. We must observe the manner how these Souldiers ad­dresse themselves to the Battell. Goliah marched on like a Philistine, cursing David as he went; David went on with ver. 43. blessings in his mouth. Goliah maketh toward David in his owne strength, and the strength of his gods; David goeth against him, not in his own strength, but in the Name of the Lord of Hosts, the God of the Armies of Israel. What fol­lows? Whom thou hast defied: And will God helpe them who have cursed His children; blasphemed His Name; and defied His Hoast? certainly God will destroy them utterly. And this was Davids confidence; and touching himselfe also he should overcome, and be victoriovs, for he had sought his God, and He is never sought in vaine; he trusted in God, He will never deceive that Trust; he went on in the Name of the Lord of Hosts, it was not possible then he should returne asha­med. Let the Redeemed of the Lord say so, for His mercy endureth for ever. As David set his foot upon Goliah, so shall the Church, the servants of the Lord, set their foote upon the neck of their Adversaries; nay, they shall wash their feete in the blood of the slaine; there is the conclusion.

We reade on, and find, that after this victory Saul enquires after David; takes so full notice of him now, that, indeed, he Eyed him continually, from that day forward; and he bends [Page 24] all the force of his Militia against David; He ceaseth not to offend David therewith till the day of his death. How Da­vid defended himselfe, and how justly, will be enquired into, and resolved in a fitter place: so as he that will understand it may be fully satisfied therein, and he that will be ignorant let him be ignorant still. Saul did seeke the life of David; from that very day he had the victory over Goliah, in which bloody mind he continued till he dyed.

We will then turne over, and looke upon him in the power of the Enemy, and in the hands of death; and heare him what he saith, for there-out we may pick a great lesson; To take our season of seeking after God; We reade; ‘When Saul saw the 1 Sam. 28. 5. Hoast of the Philistines, his heart greatly trembled.’ What should he doe now? Let him goe to the Prophet; that he cannot doe, for the Prophet is dead; There are other wayes to be taken, and whereby to know Gods mind, and other Prophets also, if not, let him enquire of the LORD; so he does; Saul enquired of the Lord but no answer now; The Lord ver 6. had answered him fully and plainly, what His will and plea­sure was; Saul hearkned not, for he obeyed not; Now he askes againe and againe, all in vaine; He, that would not hear­ken when he might, and was commanded, shall enquire now and have no answer; Saul enquired of the LORD, the ver. 6. LORD answered him not, neither by Dreames, nor by Ʋrim, nor by Trophets: What will he doe now? He is resolved to enquire of the Devill, to see what he will say. See here a sad case! That man is in straits indeed, who expects enlarge­ment from the Devill. But marke his complaint, that he puts up to the Devill; I am sore distressed: he took a bad way for ver. 15. help, to seek for it from his greatest Enemy. But what trou­bles him? The Philistines make warre against me: Nay that was not it; so they did before, the Moabites too, the Am­monites, Amalekites, the Arabians also, all the world warred against Israel; therefore the trouble was not in that; No, but here it was, this was the trouble and sore affliction, which was like a Sword in his bowels, yea like the gall of Aspes there. GOD is departed FROM ME: This was it, I-cabod, the Glory is gone: the Nations are angry, they will come upon [Page 25] the Land from every quarter; Let them come, they shall not distresse the Land, with all their strength; But, does this follow; God is departed from a Land, then all created strength cannot safeguard the same: if the Enemies were all wounded men, yet they shall destroy all the Land, and take the spoile. And this was Sauls case, God is departed from me. The saddest com­plaint that ever was heard; Consider well of it, and you will say so too; suppose the Adversary entring the doores, treading upon the mans heele, pangs are come upon him, the paine as of a woman in travell; his Soule is upon his lipps; he is entring into the chambers of Death: and his case is the same with Sauls here, GOD is departed from him, He answers him not. Cer­tainly, neither teares, nor sighs, nor sobbs, can point out this mans complaint; the grievousnesse of this case exceeds all comparison. And this was Sauls case then, that it may not be our case anon, Let us consider with all our hearts, how equall and just it was, that God should leave Saul at this time, and afford him no answer. God was with Saul, prospered him exceedingly, gave him glorious victories, Saul was not aware of all this; God answered him againe and againe, told him what His expresse will was; Saul rejected it; now God departs from him, and answers him no more: A man will drive hard for comfort at such a time, but he will mistake his way as Saul did his, goes for the living to the dead, nay worse, from Esa. 8. 16. God to the Devill, he seekes answer there at the Devils Oracle; And behold worse and worse, Saul cannot endure to heare it, but falls straight-way all along on the Earth ver. 20.. When he sought counsell of God, he was alwayes victorious; Now that he sought counsell from the Oracle of the Devill, this was the answer; ‘Who can be thy friend now God is thine enemy? Thou didst not execute the fierce wrath of the Lord upon Amalek A dangerous omission not to execute the wrath of the Lord upon His Churches Ad­versaries, old, fierce, and treacherous., therefore must that wrath be executed upon thee: and to morrow shalt thou and thy sons be with me, &c.’ And so it was, for answerably it follows; That, both himselfe, and his three sons, with his neerest and faithfull servants were all slaughtered by the Philistines: his body with the bodyes of his Sonnes (as a spectacle of shame and dishonour) were hung over the walls of Bethsan: and there had remained, till [Page 26] they had found buriall in the bowells of ravenous Birds, had not the gratefull Gileadites of Jabes stolne their carcasses thence, and interred them. This was the end of Saul; such as might tell all the world; That now the blood of Gods Priests 1 Sam. 22. 19, which Saul shed; and of David, which he would have shed, was required and requited. Let us note it more particularly; What was his end? very desperate. The Battell went sore against him, and he was sore wounded of the Archers. Then he said unto his Armour-bearer, draw thy Sword and thrust me 1 Sam 31. 4. throw therewith, His Armour-bearer refused: Did he well, in disobeying? Yes, for he disobeyed the desperate will of Saul, which a man may doe, and yet doe the greatest right See Childs Patrimony. p. 36. and justice to the King; Yes, though he had held Saul from falling upon his own Sword, and so restrained him from being a selfe-murtherer. But Saul was left to himselfe, and so he died; he tooke a Sword and fell upon it. A desperate execution. He was an Enemy to good men while he lived, and now he died, he is an Enemy to himselfe. He lived and died a murtherer: he fell upon his own Sword, and so Saul died. His buriall we reade before: His life, death and buriall all three well agree together; The greatest part of his life was spent in persuance of Gods friend, (see the Relation all along) The last Act of his life was violence upon himselfe from his own hand. He had driven David (the head of his Tribes, and after Oyle had been powred upon him: and who so faithfull among all Sauls servants as David was 1 Sam. 22. 14.) from abiding in the Inheritance of the Lord: Sauls head was taken off, and his bo­dy exposed to the weather, fastned to a wall; no more accoun­ted 1 Sam. 31. 9, 10. of, then a despised broken Idoll; or a vessell wherein is no plea­sure. Saul had slaine the chiefe Priest, and all his Fathers Ier. 22. 28. house, then Priests of the Lord; he had smitten their City with 1 Sam. 22. 16, 17. the edge of the Sword, and all therein with the edge of the Sword, (it is twice repeated, to shew the bloodinesse of that ver. 19. execution;) Now his lot shall fall-out unto him, and this the portion of his measures: All Sauls Sonnes are slaine; he is Ier. 13. 25. written a Man Childlesse to all Generations; some of his seed remained, but none prospered to sit upon the Throne, and Rule any more in Judah Ier. 22. 30..

[Page 27] We must repeate this once more, for so I find it in the Sa­cred Writ, because we may receive from it a sure instruction: That we doe not transgresse against the ANGELL of the LORD; nor reject His Word; That we continue seeking Exod 23. 20. Counsell at His mouth; and if He answer not, yet wait; if we die, let us die seeking; while we waite there is hope; depart from Him, there is no hope; goe after other gods, and then certaine destruction, as to Saul; So Saul died and his three Sonnes, and all his House died together, for his transgression which 1 Chro 10. 6. ver. 13. he committed against the Lord, even against the word of the Lord, which he kept not, ‘ and also for asking Counsell of one that had a familiar spirit, to enquire of it, and enquired not of the LORD:’ ver. 14. Therefore he slew him, and turned the Kingdome unto David the sonne of Jesse.

He succeeds Saul, and him, his Sonne Solomon (of them in their own place) Solomons Wives turned his heart from GOD 1 King. 11. 3; therefore the greatest halfe of his Crown must be rent from his head, for the greatest part of his people turned from Jerusalem: but not in Solomons dayes. He had many Wives, and almost halfe as many Concubines; yet but one Sonne, to whom hee must leave (with sorrow enough) all the labour he had taken un­der the Sunne Eccles. 2. 18.. At that time Solomon made it a question (though we thinke he was too well resolved at that point) who knoweth whether he shall be a wise man or a ver. 19. foole? The man that came after him a child in understanding, resolves that que­stion, and puts it out of doubt before all Israell in the next Chap­ter.

THE ACTS OF REHOBOAM. CHAP. II.

Rehoboam is petitioned by all Israel about the easing of yoaks. The Petition is said to want Reason; it is proved to have Reason and Law both: For a yoake was upon Israels necke grievous and ser­vile. Rehoboam adviseth about it, which he should not have done, much lesse have taken the worst counsell; the markes thereof, the mischiefe therefrom; His Militia, how he bent the force thereof; he is warned and desisteth. Who they are that strengthen a King and the Kingdome: He is strong so long as he kept to GOD and no longer. What his Adversary did against him; what his confession was to the LORD is recorded, ingenious, but not full nor deepe enough, because not from a prepared heart; therefore he returned to folly, and teacheth us to discretion, touching the point of preparing the heart to seek the LORD.

REHOBOAM begins his raigne well, for he be­gins with Counsell, which, as it may be, and be taken, a Chron. 10. gives safety and establishment Prov. 11. 14.. But, Pro 20 18. though he was now fourty years old 2 Chr. 12. 13, (A man in years may be a child in understanding: The Temporacerta virtutem nec prima negant nec ultima do­nant. Word of GOD made his Grand-father wiser then the Anci­ents Psa. 119. 100.) yet had he not the judgement to discerne of Counsells, (the very test of wisdome in Princes and all men els). That ‘those are ever best and surest, which make a Kingdom sure to the King, and the King to the Kingdom, by desiring him to carry himselfe so, that he may rather be beloved then fea­red’ Sic firmius ei fore imperium si amari mallet quam metui, Jos. Ant. lib. 8. cap 3..

Now I have againe hudled-up and throng'd together great matters, which concerne us not a little to consider of now: [Page 29] for the not considering therof, when time was, lost Rehoboam more then halfe his Kingdome. With GODS leave, and we have His leave, and command both, we will lay all our heads together, ponder the PETITION, which ALL ISRAEL put up to their King, the justice and equity of it, the Counsells about it, and the determination there. No doubt of it, the sure WORD of GOD will direct us our way here, and instruct us to discretion; for, by His grace, we are resolved to keep close to that Guide.

‘The Petition is (for the King only made it a question) about the easing of burdens, and TAKING OF THE 2 Chron. 10. 4. YOAKES from Israels neck, the freest people in the world, and cannot endure yoaks, nothing that tends to ser­vitude, THY FATHER PƲT AN HEAVY YOAKE ƲPON ƲS:’ He made it GREEVOƲS, now therefore make our yoke SOMEWHAT easier, and we will serve thee. There is the Petition. It will appeare anon to be a Petition of Right. Hearken now what is said against it.

‘An unreasonable Petition, as ever was heard; the people complain, and would have ease, and cannot tell what ai­leth them, they were grown wanton with ease and peace.’

‘What yoake had the Father put upon their necks? What, that they can call servitude? A grave Divine sayes, and we will heare him out, none but what were easie and ingenious; The people are querilous, full of complaints still, they whine and cry for nothing. It is granted, GODS house and the Kings, and other magnificent buildings, could not rise with­out many a shoulder: True, but not of any Israelites; There were enough of Amorites, Hittites, Perizzites, Hivites, and Jebusites, remaining in the Land (too many, the more too blame was Israel) to ease the Israelites shoulders, and take upon them the drudgery of these works; the tasks of Israel were ease and ingenuous; free from servility, free from pain­fullnesse. But the charge was theirs. Whose-soever was the labour: The diet of so endlesse a retinue; the attendance of his Seraglio; the purveyance for his fourty thousand Stables; the cost of his Sacrifices, must needs weigh heavy: True, if it had layed on none, but his owne: But Salomon had rich [Page 30] supplies from other Countries, so as he made silver and gold as plenteous as Stones, and Cedars in abundance 2 Chro. 1. 15.; These are Bishop Halls words, but we have not all yet: The Reader may take leisure to observe his following words, which lay great blame upon the people.’ He has said. I will not say he has spoken like a Bishop, in his own sense; but this I will say, and make good; he has in all this, spoken nothing to purpose; and yet not a little to the scorn of Israel.

1. Nothing to purpose; for he has mistaken the time. He speaks of Solomon in his glory, I meane worldly glory, I shall speake of Solomon (so farre is pertinent to this place) in a most in­glorious condition, when his heart was turned from the GOD of Israel: and then sure enough, from the people of Israel, and then hee might lay yoakes upon the neckes of Is­rael.

2. Nothing to the purpose. He spake of burdens and servile workes, and restrains them to the drudgery about the Tem­ple-work, and other buildings and cals it so, a drudgery: I shall account the work there to be honourable, and prove from Gods mouth, other services to be drudgery indeed, the lowest, the basest, that can be imagined, and most unbeseeming Israel. I say againe, not a word has he spoken to purpose, for to speake more plainly to the lowest capacity. What though no true Is­raelite be imployed in the repairing of Pauls: and they that do their own service there, have a full and fat requitall: Do's it therefore follow, That no yokes lye upon the necks of Israel? I doe not say, what yokes there are, but I say the Labourers there may have their wages for their worke; and they that do a kind of service there, may have a full allowance for that, and yet for all that there may be a greevous servitude upon Israel. He has not spoken to purpose; but he has spoken,

2. Not a little to the scorne of all Israel. He sayes the mul­titude is ever prone to picke quarrels with their Governours. True, they are so; and I adde, ‘never was there any govern­ment so easie, but some have found fault with it, and counted it a yoke.’ But yet, he must not lay this reproach upon Israel and upon ALL Israel; but so he does: Some may complain, nay many even of, their blessings, and account them burdens; [Page 31] but surely Israel and ALL Israel will not so doe; if all com­plaine, and with one consent (so they did here) charity binds me not to judge rashly here, for there might be grievances, and but an equall request to their King, that he would lay them untoheart.

Now let me adde this too, and then I will go-on to proove, ‘That it is ordinary with us, living in prosperity, lightly to passe over Israels YOAKES, and account them feathers; for we have no quick-flesh, but where we are pinched, sensi­ble only wherein we our selves doe feele. This Sympathy or fellow-feeling; this partner-ship or companion-ship Heb 10. 33. 13. 2. with o­thers in their misery is a rare grace, and, as faith, scarce found in the world.’ But this is the conclusion; He that is prosperous, and lives at ease, cannot judge of Israels yokes.

With GODS helpe, I will now prove what I did but say before, keeping by His good Hand upon me, close to His Word, that I may not transgresse in so grave a point, about yoakes; and in so generall a complaint about them, put-up by ALL Israel, and some amongst those All, the best Priests in the world, as will appeare anon.

And what if I should say first, That the magnificence of So­lomons buildings; The state and glory of his Court; The atten­dance there might be burdensome to Israel, might prejudice the private wealth, the attendance of private and home affairs: And if so, that was a yoke to the people: I am sure such a yoake which presseth them most. It has been said of old, ‘The more state and pride at Court, (which commonly we call Glory) The better trading in the City, but the more com­plaining in the Country.’ But I passe over this, which yet might be a Greevance, as not considerable in this weighty businesse.

I have one Reason so pregnant of proofe, That Israel had yoakes upon them in the dayes of Solomon, That, though all the Bishops, that were in England, the two Arch-Bishops also (I know but one, and he has another Name, and of another in­stitution) doe say the contrary, as they have beene bold that way, I dare say, no man, that will reade this, will beleeve [Page 32] them: for with Gods help I shall prove the contrary to them, from Gods own mouth, and then, I hope, Israels petition then, shall be cleared to be reasonable and just now; and every such like petition shall be gratiously answered by the King of Israel, in His good time: I must premise first before I proove, and conclude: And it is no more, but what is legible to all the world; It is this; That

Solomon had married the Daughter of a strange god Mal. 2. 11.; She brought her god with her to his Court, for it was a moveable thing, it might be carried in a Cart, or in a Ship, or upon mens shoulders, whether the Queen pleased; And as legible it is to all the world that there this god was, and well esteemed of by Solomon, for he worshipped it, and then it stole away his heart, and turned it from the living God. Nay he had many strange Wives, and as many strange gods, which they had brought along with them, being, as the other was, moveable and portable things.

If it was so, and so it was, for he that runnes may reade it, Then we conclude, That when Solomon served strange gods, Israel was yoaked; Then they did doe or see such services, as were burdensome unto them, neither easie nor ingenious nor becomming Israell: Let another thinke, and say as he thinks, That the only drudgery is to carry burdens for Temple­building; which, he sayes, Israell was freed from: I must think that it is an honour to an Israelite to doe any worke there, though it be but for the remooving, or carrying-out rubbish thence: as it was to be a doore-keeper there: But this serving of Idolls, humbling before them, the creature before the worke of his hands, (an abominable Idolatry) this is drud­gery indeed, a servile worke for Israell (by your leave) not free, (though easie) nor ingenious. And surely such services were done by Israell now, now that the Queens had turned away the heart of their King from the true GOD, and were all, King and Queenes and all abominable Idolaters, Then Is­rael was yoaked sure, not affianced, but married to strange gods, Now that their King was joyned to them, and humbled before them: unlesse we are so charitable as to thinke, that the King and his Queens went alone in an Idolatrous way, and none or [Page 33] few of Israel with them: but that is not imaginable; for Kings and Queen's both are leading hands, or as the Ship Ad­mirall, Two persons so eminent are enough to yoake all Israel and to bring them under a grievous ser­vitude. that carries the Lanthorne, all steere their course after. Such persons alwayes carry their traine with them: looke which way they goe, though never so wrong a path, we shall see (anon) companies blundring on in the same way, AND ALL ISRAEL WITH HIM 2 Chro. 12. 1.. Certainely then, even in Solomons dayes, there were services, if not enjoyned Israel, yet done by Israel, and before Israel, and before the Sun, which were to Israel (if true Israel) grievous and burden­some; as goad's to their sides, yoakes to their necks, and pricks to their eyes.

Object. Yes, this might be; But these yoakes are too spi­rituall for the people, they can neither see them, nor feele them: It is not their manner to complaine of these: Grant them their outward liberties; take off Hos. 11. 4. the yoake on their jawes; make them free-Men; free from bodily servitude; then lay meate before them, they will fall too, like beasts, minding their man­ger; let their King and his Quenes worship stocks, and stones, and Devills too (the sacred Scripture saith, so they did, and yet) what care the people, they are in servitude to none, and Meate is before them, what care they.

Answ. It is true enough, so carelesse and brutish commonly we are; but Israel not so; or if some, in name so, yet not All.

Object. But we mistake the purpose of this objection, which is this, That Israel was a free people under Solomon; he put no heavy yoake upon them, no grievous servitude.

Answ. The truth is, for I would carry-on the Readers un­derstanding cleare in this point, The sacred Scripture is not expresse here, It sayes not in these words, That Solomon laid a grievous yoake upon his people: That which is written is not so expresse, and yet the sacred Scripture, I thinke, is cleare in this matter, as we shall see anon.

In the meane time I would aske the man that is best read in the Chronicles, whether ever he read such a thing as this; That the Daughters of strange gods came into a Land, brought their gods with them; (for that is the manner) their Lord [Page 34] joyned his heart to them, and turned away from the Living God. (So did Solomon:) And yet notwithstanding all this, the Reader, consulting with the Records of Time, finds not any Yoake upon the people at such a time; no services done by them, but what were easie and ingenious. I will not trust to my reading, though this I can say, I have read the Chronicles, and this is the result from my reading; That, when abomi­nable Idolatries were countenanced, were practised in a Land, I meane Israels Land (though I need not restraine it so, for I have read somewhat in the Chronicles of other Nations also, but Israels Land, where Idolatry is established by a Law, and so it might be said to be in Solomons dayes, for what Queens and their King do's is a Law to the people; But I will say no more but this,) when Idolatry is practised, is countenanced in a Land, Queenes serve abominable Idolls and their King too: It followes in the Chronicle, not Israels only, but English, French and Spanish, ‘That, at that time, there were grievous Yoakes upon the peoples necks, illegall pressures, unjust commands, that have neither ground of Law, nor reason, then neither easie nor ingenious.’ Nay, let me add this here, from out of the Sacred Chronicle (that is the Oracle) he that reads shall find it true, That when a Daughter of a strange god, came into Israels Land, she wrought effectually there, to the destruction of her King, their seed, and the people there. GOD is a Righteous GOD, Holy and Just. Thinke we that His Law may be contumeliously used, trod under foot, and so contem­ned; and the peoples Law, their just Liberties, their heritage, their birth-right; That this shall be maintained in honour, shall stand-up in full strength, force and virtue? Surely it can­not be. Can Israel thinke he may provoke God to His face, with Images, and strange vanities, and yet feele no yoake upon his neck; nothing that shall be to him as Thornes in his side, or pricks in his eye! Consult we with the records of Time, and we shall be cleare in this matter, I meane in point of judg­ment.

As God has given-up abominable Idolaters unto abominable and vile affections, as we reade Rom. 1. 1 [...].: So hath he given them up un­to the hands of their Enemies, to serve a grievous servitude [Page 35] there. It is Gods manner so, we never reade it to be otherwise. And just it is, That he, who will enthrall his spirit, that Lord­like thing, to serve vile things, which should not be named, should have his neck brought under a grievous servitude, that we may know what it is to depart from the Living GOD; the service also of the LORD, and the service of other Kingdomes 2 Chro. 12. 8. Israel took the Daughters of strange gods to be their Wives, (reade on) and served their gods (still the strange god was served by Judg. 3. Husband and Wife both) reade on; And the children of Israel did evill, forgat the LORD their GOD; and served Baalim and the ver. 6. groves. What followed then; Therefore the anger of the LORD ver. 7. was hot: and presently there was a grievous yoake clapt up­on their necks. Observe it when you will, and you will ob­serve ver. 8. it, if you will observe any thing; That the Sonnes and Daughters of strange gods never came alone to Israel; they came accompanied, still they brought yoakes with them for Israels necks. They chose new gods. What if they did? Doe you make but a what of it? You may heare and feele what followed at that time, as the Traine of those gods; Then was warre in the gates. The new gods brought Swords with them, as their Traine, Iudg. 5. 8. to cut Israels throats. And Israel could not defend themselves, a naked people they, was there a Speare or Shield found, among forty thousand in Israel. The Lord help Israel, and deliver him from strange gods, for these make Israel naked, then they bring upon him the Sword; and, oh, what oppression then! You never reade of a Sword, which the strange god has brought, but you Ier. 26. 16. 50. 16. reade OPPRESSING there, and bathing in blood.

Object. But this makes no proofe, that Solomon laid an heavy yoake upon Israel, and made their servitude greivous.

Answ. I confesse it does not: therefore we must looke bet­ter into the Sacred Text, to see what may be collected thence, by necessary deduction. True it is, I remember nothing tou­ching the weight of Solomons hand upon the people; nor what that yoake might be, which the people said was grievous; but this we shall draw from the Text plaine enough, For this is most legible, Solomons heart was turned from GOD (his Wives had turned him: That the LORD glorious in Power, and abundant in shewing Mercy, turned his heart againe, shall [Page 36] be cleared in a fitter place) and then, in what a posture it stood towards Israel, is imaginable. This I take to be a cleared truth, That, when a Kings heart is turned from GOD; it is turned also from the Israel of God: And if from the Israel of GOD, it is probable (to say no more) he did turne his hand upon them, and layed upon their necks yoakes grievous to be borne. The heart of Solomons Queene did cleave to her strange god; The Kings heart clave to her in love; Then his heart was estranged from the True GOD; nay quite turned from Him. a 1 King, 11. 2, 3, 4. What then? The intelligent Reader will conclude then; That Solomon, cleaving in love to strange Wives, and serving strange gods, these Wives and these gods, turning his heart from Israels GOD, turned his heart also from the Israel of GOD, to put heavy yoakes upon them: so heavy, that, as was said of the Kingdome of France, we may say now of the Kingdome of Israel, when their Kings heart was turned from GOD, There is more justice I in Hell (in respect, not of the Plus justitiae est in in [...]erno. habit, but execution of it) then in that Kingdome: for in Hell, the innocent are not punished; the wicked are not freed from punishment: But in Israel, when the King there is an abomi­nable Idolater, (there was never any question of his Queenes) his heart turned from the True GOD, and then the true Israel shall be yoaked, and made to serve a grievous servitude; and the wicked there, they that doe as their King does, serve abo­minable Idolls, they shall be free, so far, as their King can free them, from that, which is the just merit of their sinne. But sup­pose, for we may suppose what we please, That King Solo­mon, in the goodnesse of his disposition, (which Israel could never trust, when his heart was turned from GOD) would not be perswaded to yoake his people: yet GOD will yoake them; and so we find it in the Text: Rezon was an Adversary to Israel 1 King 11. [...]5., all the dayes of Solomon; And what did he doe? He abhorred Israel: Hadad also, another Adversary, (an Ido­latrous King shall not want Adversaries) he did Israel mischiefe. Put this together, he abhorred Israel: did Israel mischiefe: One of these is enough, but altogether made Israels voake grievous. And this was so all the dayes of Solomon, after his Wives had turned away his heart.

[Page 37] Ob. But this was past, and Solomon was dead and gone, why should his yoke be remembred, which, by his Idolatrous services he had laid upon the people?

An. Those be things the people cannot forget: They doe re­member their yokes, their affliction and misery; the Wormewood and the Gall. Besides, The yokes, which strange gods bring upon Israels neckes, will not quickly off, and will make no small im­pression there: We must thinke them grievous to Israel at this time, specially to the good Priests there, they might see the root and cause of them (vexation gives understanding) and so move the King to remove the cause and the evill together. In charity we must thinke so; That Israel saw now That corrupti­on in Religion, abominable Priests and their services were the cause of Israels heavy yokes, and grievous servitude: That So­lomon, loving strange wives, and doting upon their gods, tur­ned his heart from the GOD of Israel, and from the children of Israel: so they would move their King joyntly and with one consent, for the removing of the cause, and of the evill both together. We will now looke over what we have been long upon for great reason.

I premised this, which is so legible; ‘The King of Israel married strange wives; clave to them in love, and doted up­on their gods.’ The conclusion thence is; ‘That then an heavy yoke was laid upon Israel, and they served a grievous servitude; for the heart of their King was turned from the GOD of Israel, his hand must be turned against the chil­dren of Israel, to lay an heavy yoke upon them, To put a bride into their jawes, causing them to erre Esa. 30 28.: It is a conclu­sion, drawne from the experience of all ages upward to this day; That Idols comming into Israels land, bring yokes with them; and GOD sends judgements after them.’ Cha­rity concludes also, That when Israel and All Israel Petition their King, then, as David said, is there not a cause 1 Sam. 17. 19? Sound wisdome and discretion makes no question of it. It re­maines now, that we reade over the Petition once more, short, easie and ingenious. 1. Then, how the King entertaines it. 2. The Counsells he takes about it. 3. The answer he returns unto it: 4. Then how the people relish it. These we will run-over in [Page 38] order. The Petition we will reade first.

Thy Father made our yokes heavy, now therefore ease thou SOMEWHAT the greevous servitude of thy Father, and 2 Chro. 10 4 his yoke, that he put upon us, and we will serve thee. What an­swer makes the King? he will consider of it, take advice, and af­terwards speak his mind.

1. It was the wisest answer that we shall reade from his Jud. 19. 30. mouth; and yet, no true wisdome in it at all. He will take time to consider of it; of what? of doing Judgement and Ju­stice to his people. It is a matter, that admits no question, therefore no deliberation. Some things are not to be delibera­ted-on; ‘Not, whither I will worship GOD, or no, ac­cording to His Rule. Not, whether I will turne from Idols to serve the LIVING GOD;’ I may consider what it will COST me; but not whether I will doe it or no: I cannot make question there for conscience sake; The word is plaine: So, nor might Rehoboam deliberate on the matter (The manner may admit deliberation) The doing Judgement and Justice to his people, easing somewhat their heavy yoke and grievous servitude: This admitted no deliberation; The case was as plaine as the case of the three children, wherein they were not carefull to make answer Dan. 3. 16. Quideliberavit defivit. ‘And certainly, when a man will deliberate what way to take, when the good way is plain before him, and the case as cleare as the Sun; It is because he is resolved not to ballance the counsels, but to desert the cause, to forsake the good path, and to turne into a way of his own.’ We reade on and find it just so here; The Kings way was plain before him, the case was resolved by his good Grand-father from the Oracle of GOD: The GOD of Israel said, the ROCK of Israel spake to me: HE THAT RƲLETH OVER MEN MƲST BE JƲST 2 Sam. 23. 3. RƲLING in the fear of the LORD. And it was written in a book for his Father Solomon, that he might learne and doe thereafter; He shall judge Thy people with righteousnesse, and Thy poore with judge­ment: Thou shalt judge the poore of the people, and breake in Ps. 71. 2. peeces the oppressour. In so cleare a case then, and to so just a Petition, the King might have returned a gracious answer and presently have sent away his people glad.

[Page 39] 2. But he will doe all things with Counsell, and there is no hurt in that; for he will consult with old men, and that was wisely done indeed (if he had not been resolved before hand to doe the contrary, to take his owne way) They are well seen in State matters, and well read in point of government, (the hardest point) having long studied, both Times, Books, and Men. Surely the Reader long's to heare, what they will say, what counsell they give to the King. This it was, and this the purpose of their Counsell.

‘Be kind to the people; love and kindnesse gaines upon the heart exceedingly. They are Childeren of Israel, shew Thy self a Father unto them (for so thou art) and then thou keepest thy place, and they will keep theirs, and all will be done in love, the best Commander in the world. Thou art above them by the head, to leade, to counsell them, to provide for them: do not set them under thy foot. Be not froward with thy children, for that will teach them frowardnes, and they wil be froward too. Please them, humour them, specially at the first, and thou shalt have their hearts forever. Stoop to them now, and thou shalt not fall, nor hurt thy Crown, for thou shalt stoop but to Law and Right-reason. Be a Servant to thy Servants this one Day, thinke it not much to serve them to Day, and they will be thy servants to morrow, and all thy dayes: However thou 1 Kin. 12. 7. dost, doe not show them the Yoke; for then, so like an unta­med 2 Chron. 10. 7. Heiser Israel is, not used to the Yoke, they will shew thee the heele. Be kind to. Thy people, and please them thic once: Put a bridle on thy lipps, open thy mouth and speake softly to them, good words and gracious, these cost a man nothing; the contrary may cost thee deare, more then halfe thy Kingdome.’ Thus advisedly spake the old Counsellours, such as stood before Solomon. But his sonne was resolved of his way before hand, and that he might be more confirmed in it, he advised with the YOƲNG Counsellours, like himselfe, and yet so wise as to humour him, understanding his mind well enough, and this is their counsell; so they advise the King to an­swer the people, even so roughly;

‘I am King, Then ask you no questions for conscience sake; looke not to what I doe, but to your obedience: I am to [Page 40] be accountable to GOD, not unto you: You complaine of Yokes, they are but wood yet, they shall be iron anon. My Fathers hand was heavy upon you, was it so? you shall find more weight from my little finger, then you felt from my Fathers loynes. You complain of smart from Rods, you shall smart with Scorpions [...]. F [...]a­gra [...]axi [...]ata, nuckle-bones, or plummets of lead or sharpe thornes tied to the ends of the whips. Goodw. Ant.; your burdens were heavy and increased: These shall multiply shortly, so as you shall roate like Beares, and groane under them, because of the rigour.’ Tell the people so, said these young Counsellours. And it was good counsell, and sounded well in Rehoboams eare, for it plea­sed him best, who thought he could not be a free King over Is­rael, unles Israel were slaves, groaning under Yokes, and smar­ting under Scorpions, and crowching, like an Asse, between two burdens.

3. And he did thereafter, going his owne way, resolved thereon, as others after him Ier 42. 20., before he asked counsell: So he refused the grave counsell of the Ancients, tooke the other, which has two Markes, whereby it's badnesse shall be discer­ned to the worlds end; YOUNG counsell for the Persons; and VIOLENT for the matter, and so, after three dayes (that was the time allotted for deliberation) the King re­turns answer, as you heard rough and boysterous, according as his witlesse Parasites had advised him, My 1 Chron. 10. 12, 13, 14. Father made your yoake heavy, but J will adde thereto: my Father chastised you with whipps, but I will chactise you with Scorpi­ons. Reade now, and observe how it takes with the people,

3. The King is short and quicke with the people; they are as short with him: The King was wilfull and the people will be froward with the froward. But had the LORD no hand herein? The Text answers that; ‘So the King hearkned not unto the People for the CAƲSE WAS OF ver. 15. GOD.’ Ai The cause was of GOD; The Kings will was free, free to e­vill and stubbornely bent that way, but so the just GOD or­ders it, The Kings stubborne will shall bring to passe the Decree of GOD It is one of the greatest praises of Gods wisdom, That He can turne the evill of mē to the good of his people, & to His owne Glory. Dr. Hall Contemp. l. 12. Pag 86.; it shall serve the good pleasure of His holy Will; That the LORD might performe His word, which He spake by the hand of Abijah. Israel in the Dayes of Solomon had [Page 41] forsaken the LORD and worshipped Astaroth the goddesse of the Sidonians, and Chemosh and Milchom 1 Kin. 11. 33: And they said in effect, it was well with them then, and they saw no evill Jer. 44. 17.; ver. 21. But did not the LORD remember them, and came it not in­to His mind? Surely Idolaters never scaped unpunished: A 1 Chr. 10. 16, 17. plague ever followed their abominable services; and now was the time when the rod of pride must blossome: (In the month of the foolish is a rod of pride Pro. 14. 3.) when the frowardnesse of the King shall make himselfe smart; and a rough word from his tongue shall rent-off ten Tribes from his Crowne: And when all Israel saw that the King would not hearken unto them, they rent themselves from him, and went every man to their Tents. Presently after, but too late, the King sent after his people to whistle them againe, and to pacifie them; but they were past call, Besides, he sent as bad an Oratour to perswade with the people, as he could have chosen in all the Land; for he sent HADORAM, who was over the Tribute ver. 18.; a man most hatefull to all the people, being one of the Taxers of the peo­ple, and so having emptied their purses, he should never gaine their hearts. We reade how they entertained the message by the welcome they gave to the messenger, They instantly stoned him with stones that he died ver. 18.. Then the King was startled, saw now that no coards or fetters hold a people so fast, as doe those, that are twisted and forged by love only Circumvalla pijs animum in­tētionibus: hone­st is vitam arti­bus; prudentiā & fortitudinē ante fores loca: justitiamac mc­destiam in pro­pugnaculis, hu­manitatem & mansuetudinem undi (que) in muris: spem & fidem arcis in medio, providentiam supremo turris in vertice: bonā deni (que) famam in c [...]cuitu: Ego tibi osten­dan tutissimam munitissmam (que) arcemsine mu­ris, sineturribus, sine ullo prorsus operoso rerum apparatu: si vis tute vivere be­nè vive: nil vir­tute securius. Petrar. Dial.. So having lost that strong hold in his peoples hearts and affections, he made speed to another Castle, not halfe so strong, yet it was JE­RUSALEM, the strongest place one of them in the world. *

There he bethinks himselfe how he might fortifie his King­dome, and compleat his MILITIA 2 Chro. 11.; I will set this note upon it at the first, hee began wrong; the very first step was out of the way; his first worke should not have been about the MILITIA; much lesse should he have bent the force of it against his Brethren ver. 1.; But thereof he had faire warning, and he was so wise as to obey it ver. 4., then the warre cea­sed, and the Souldiers were disbanded, as wonderfully, as were ours in the North.

But he goes on with his MILITIA, builds Cities; [Page 42] fortifies the strong holds ver. 5, 11.; puts Captains in them, and store of victuals; and in every severall City he put Shields and Speares, and made them EXCEEDING STRONG ver. 12.; How so? HE HAD JUDAH AND BENJA­MIN ON HIS SIDE. They were the chiefest of the Tribes, and best Beloved. Nay, The Priests and the Levites, that were in all Israel resorted to him out of all their Coasts ver. 13.; And the reason is given in the Text, Jeroboam and his sonnes had cast them off from executing their office unto the LORD ver. 14.. Aye they were too holy for Jeroboam, and his sonnes, and their devillish services; he ordained Priests of his own chu­sing, for the high places, and FOR THE DEVILS ver. 15.. Reader marke that, and FOR THE DEVILS; and carry it home to the idolaters of our dayes. But they will never beleeve you, That when they serve GOD after their owne way, they doe not serve Him but Devils; and when they doe ordaine Priests for their Masse, they doe ordaine them for the Devils. They will not beleeve you in this; That they doe now as Jeroboam did, sacrifice to the De­vils, and make Priests to the Devils. No not they, they are wiser then so, They make Altars and Priests and Sa­crifices too, all of their owne making, as Aaron made a Feast, to Exod. 32. 5. JEHOVAH, so indeed they say, and they thinke they have a strong proofe from that, which Aaron said, not weighing what the LORD saies a little after, They worshipped the Calfe, they sacrificed to the Calfe, That they did, saith the LORD. Why then, they sacrificed to the ver. 8. Devill, and worshipped the Devill, saith the Lord. Tell 1 Cor. 10. 20. them this, though they will not regard it, for they regard not what the LORD says: but when you have told them so, and bid them consider on it, you have told them the truth, and done your Duty. Reade on, After the fore-mentioned others also, even such as set their hearts to seek the LORD GOD of Israel came to Je­rusalem to sacrifice unto the LORD GOD of their Fathers ver. 16.. What followes now? That whereon we must set a Marke. So they strengthened the Kingdome of Judah; They were the very MILITIA of the Kingdome. Who? such as set their hearts to seeke the LORD: Here we must put the [Page 43] marke; ‘When they come to a City, Towne, or Country, who set their hearts to seeke the LORD, they bring a blessing along with them, They fortifie the place excee­dingly;’ they make the City EXCEEDING STRONG, they are the MILITIA of the City. So it followes, So THEY strengthened the Kingdome of Judah, and made Rehoboam STRONG. Yes, Prince and people, all are STRONG now; why now? Now that Priests and Levites are come un­to them, SUCH AS SET THEIR HEARTS TO SEEKE THE LORD. It is notable also to consider how long the Prince and people continued Strong. How long? It is answered, THREE YEARES ver. 17., for so long they walked in the way of David and Solomon. What way was that? GODS way sure, an holy way, and wee must set a marke there also, The way a Prince must take to make himselfe and his Kingdome strong, is, to WALKE in the (first 2 Chro. 17. 3) WAY OF DAƲID AND SOLO­MON; when David performed the Wills of GOD Act. 13. 22. [...]. We will note no more, but this in this Chapter concerning Re­hoboam, that he did against the Commandement, for he mul­tiplyed wives to himselfe Deut. 17. 17..

After this time, when Rehoboam had established the King­dome 2 Chron. 12., and strengthened himselfe, HE FORSOOK THE LAW of the LORD. What followed that bad example? Multitudes; what way soever the King takes, he goes not a­lone, the people will presse, and throng after him, as here Chap. 12. in this place; And ALL ISRAEL with him ver. 1. Note we therefore, what a traine followes the King. Jeroboam commands a CALƲISH worship; All Israel follow the Commandement, Jeroboam is never mentioned, but with his traine after him. A Ruler hearkens to lyes. What if he does, or what is that to his Servants? Yes, for it followes, ALL HIS SERƲANTS are wicked Pro. 29. 12.. They will doe as their Master doth, and thinke they doe well; they will find a way or make a way, after the Commandement they will goe. REHOBO AM FORSOOKE THE LAW OF THE LORD, AND ALL ISRAEL WITH HIM. What then? Then all was turned up­side [Page 44] downe. Bury me with my face downe-ward, saith Diogenes. Why so man? Because, said he, the Rulers are naught, and all will be nought presently; now all will be turned upside downe, and then my face will be upward a­gaine, in the fittest posture. Just so with Rehoboam, up­side downe, a marvellous alteration presently. He that was strong before, is now weake as water: That, which was sound, is now become as rottennesse; his Strength, which seemed INFINITE Nah. 3 9., mouldred away and became rot­tennesse; his MILITIA fainted, his strong-holds were like the first ripe figgs, which fall into the mouth of the Eater Nah. 3. 12.: See there, Rehoboam forsakes the Law of his GOD; GOD forsakes him, breakes downe his hedges, takes away his DEFENCE from his Cities, and strong holds, ex­poseth him to the WILL of his Adversary, which yet the LORD sets bounds unto, and that we must note. SHISHAK (and he was Successour of that Aegyptian, whose Daughter Solomon had married, thereby the better to assure his estate, which while he served GOD, was by GOD assured against all and the greatest neighbouring Kings: And when he forsooke Him, it was torne asunder by his meanest vassals) This Shishak distressed Judah, for THEY HAD TRANSGRESSED AGAINST THE LORD 2 Chron. 12. 2; and He left them in his hand. But this helped the King and the people very much, even their humbling themselves under Gods mighty hand, and submit­ting, saying, THE LORD IS RJGHTEOƲS ver. 6.. Therefore the LORD did not stirre up all His wrath, He would not destroy them altogether. Neverthelesse because Rehoboam and his people would serve strange gods, therefore they should be under the yoake of a strange King, SER­VANTS ƲNTO HIM ver 7, 8.: And because they would change so good a Master, they should know His service, and the service of other Kings: Judah should not get his neck from under the Egiptian yoake: Moreover Shishak pilliged the house of the LORD, and the Kings house, for he TOOKE ALL thence; his Shields of gold also, instead of which Rehoboam made ver. 9. Shields of brasse: and they were good enough for him, who [Page 45] had embased the Temple, and impured the service there; and a change fit enough for him too, who was so ready to change the worship of his God. Notwithstanding the Lord graunted to Prince and people SOME DELIVERANCE; He would not destroy the King ALTOGETHER ver. 12.; and also in Judah THINGS WENT WELL. But not long sure; for the KING DID EVILL ver. 14.; he humbled himselfe while the stroake was upon him; he turned himselfe to the Lord, till the Lord turned the wrath from him; so long he did seemingly well. But when the wrath was turned away, he turned to his Idoll; HE DID EVILL, sayes the Text, and renders a reason withall, BECAƲSE HE PREPARED NOT HIMSELFE TO SEEKE THE LORD. And he did evill, this is to be noted, with the reason of the same; The King humbled himselfe, that is expressed; his heart seemed to be humbled, so as he could ACCEPT OF THE PƲNISHMENT of his iniquiry Lev. 26. 41., for he said, The LORD is RIGHTEOƲS. And yet thus we reade, HE DID EVILL. Surely his ƲNCIRCƲMCISED Heart (that word is to be noted) was not humbled; that is, his heart was not humbled for the uncircumcision thereof; he did not sorrow, after a godly 2 Cor. 7. 11. sort; not for his sinne, but for the punishment of his sinne: while the viall of wrath was powring forth upon him, he, per­haps, poured forth his prayer, as the manner is; all that while he humbled himselfe, no longer; He PREPARED not his Heart to that great worke of HƲMILIATION. Cer­tainly there is some PREPARATORY worke to be done, before the heart can be humbled in a right manner; which worke sets the thoughts on worke, makes us sad and se­rious, so to consider with all our hearts and soules, first;

1. How DREADFƲLL GOD is; how vaine and abomi­nable Idolls are. And;

2. That sinne is only and truly evill: but Idolatry (there is a spice of it in every sinne, as there was a spice of the CALFE in every punishment) that, which is called abominable Ido­latry, is above measure sinnefull, filling up the viall of wrath brim-full, and then pouring it out. And;

[Page 46] 3. How dreadfull a thing it is to be under this WRATH now, the wrath of GOD, which yet is, in comparison to that, which is TO COME, but as a drop to the Ocean; as a sparke to the fornace, which hath this ingredient in it, (to make the flame more scorching) everlasting burning, eternall wrath. And,

4. How dreadfull a thing it is To forsake the LAW of GOD; and to be exemplary thereunto, as Rehoboam did and was, for he carried all his traine after him, there must be a sad and serious consideration thereof. And,

5. So also (and to contract) a serious consideration of the Heart, I meane all, that is called flesh in the outward or in­ward man, whether in high places there or low, as the darke­nesse in the understanding; the rockinesse in the will; the sin­fullnesse, the deceitfullnesse, the desperate wickednesse in the whole heart; All this requires a serious and sad consideration, as a PREPARATORY worke for humbling the heart in a right manner. And,

6. Then this also, which is chiefest of all, The goodnesse, the kindnesse of that God to me, whose Law I have forsaken; His Law before whom our fathers have walked; His Law, Who fed me all my life long to this day. This consideration, if se­rious, melts the heart. And lastly, Gen. 48. 15.

7. How the Lord himselfe is pleased to ALLƲRE His Hose. 2, 14. people; how comfortably He speaks unto them in their wil­dernesse; He is Gracious and Mercifull; He will multiply pardons; He will abundantly pardon them, whose uncircum­cised hearts are humbled, so as they can accept of their punishment, can say, in sincerity and truth of heart broken in the sence of all this; The LORD is RIGHTEOƲS in all that is come upon us, and yet He is a FATHER an EVERLASTING Father, &c.

Such considerations as these, are preparatory to worke the heart to a right humiliation, else the stout heart will not downe. It may keepe within bounds for a time, as a beast hedged in with thornes, but it will breake out againe, and DOE EVILL. And this is the more seriously to be thought on in this place once for all, Because, when we reade, [Page 47] that a King and people, after their humiliations, have fallen­back, have returned to their myre and vomit; or, as it is here, have done EVILL, after their shewes of Reformation: We reade in the same place, this reason given of their so falling­back, which we meete with in the Text, because he prepared not his heart to seeke the Lord. So also, when we reade, That 2 Chro. 12. 14. high places, or high persons, eminent and above others in their abominations, yet are not taken away, nor CVT off; the same reason is given; The people had not prepared their hearts unto the God of their Fathers 2 Chron. 20. 33.. But now on the contrary, we shall never reade, that a Prince or people returned back to folly; that they did evill (purposely and advisedly; there are slips and failings and fallings in the best) That they did worke iniquity, Homo sup. after they had prepared their heart to seeke the Lord. THERE ARE GOOD THINGS FOƲND IN THEE, and this is the chiefest of all; THOƲ HAST PRE­PARED THY HE ART TO SEEKE GOD 2 Chro. 19 3.. We shall reade anon, how mightily that King went-on, and prevailed. There was indeed some stop in his way, but that the people caused. This is the point; JEHOSHAPHAT returned not to folly, he did no evill; he wrought no INIQƲITY. Why? for hee had prepared his heart to seeke GOD. But Rehoboam here, he did evill; how so? because he prepared not himselfe to seeke the Lord. The heart must be prepared for that great worke of seeking the Lord, else the heart will not be fixed and resolved upon the worke. The Records concerning ver. 15. Rehoboams Acts are lost, only this we reade, That there were warrs between Rehoboam and Jeroboam continually: for friend­ship once broken is hardly peeced; and peeced enmity never surely sodered Ʋt Christalli fragmenta sar­ciri nullo modo possunt: Ita difficilimum cos reconciliare, qui ex arctissi [...] ­mâ samiliari­tate in mutuū odiumvenerint. Plut.. But death came and tooke off Rehehoboam from that quarrell, laid him and his thoughts fast asleepe, so he slept with his Fathers, and was buried. Abijah his Son reigned in his stead, a little wiser then his Father, and but a little better; yet because he ordered his Militia wisely, I reserve him for another place: Asa also, and Jehoshaphat his Sonne, the compleatest patternes of well-posturing a Kingdome that ever were looked upon; I refer these also to their owne place; only making mention of their Names here to continue the Story.

THE ACTS OF JEHORAM. CHAP. III.

JEHORAM strengtheneth himselfe against the LORD, and slayeth his Bretheren He walked-on after a wicked example; In a way contrary to God; and God as contrary to him. Edom revolted from him; so doth Libnah a City of Priests; They will not be compelled to Idolatry: So they approve themselves the best subjects to the King. He quite for sakes the Law of his GOD; no man followes him, but the executioner of Gods wrath: Ene­mies 2 Chro. 21. are upon his back; and sore diseases in his bowells: He dyes, ver. 4. and carries the marke of his wickednesse to his grave. ver 3.

IEHORAM, a very bad Sonne of a very good Father, has a Kingdome disposed to him, be­cause he was the first borne b: That was the on­ly reason that perswaded with the Father; there could be no other; for no sooner was he risen-up therein, and knew himselfe to be King, but he strengthened him­selfe (i. e.) set himselfe in a posture of warre.

A most unhappy and unnaturall beginning; for the first Act of hostility was against those, he should have tendred as a Fa­ther, being King; and as his owne bowells, for they were his Brethren: But he slew his Bretheren with the Sword, besides divers also of the Princes of Israel. He was of a mischievous nature, but could dissem­ble deepely to win the good opinion of his Father & Bre­theren for clo­sing with his Wise in her I­dolatrous ser­vices, and ha­ving the r [...]ines in his hand, we see how bloo­dy he was. S r. W R. Hist of the World. ever. 4. The GOD of recompences meets with him anon: ‘For the debts of Cruelty and Mercy are never left unsatisfied:’ They may lye for a time, but they shall encrease; both Principall and Ʋse shall be payed at once: he has shed blood, blood will pursue him; he shall be made Pro. [...]8 17. [Page 49] drunke with it; his Sword has made his Mother childlesse: the Sword of the LORD will make him wivelesse and child­lesse at once; this we shall see anon. We will observe him in his way now: what way goes he? He leaves the good way of his good Father, traverseth his own way, a way pleasing in his own eyes; the way of the Kings ver. 6. of Israel. The King of Judab now does just as the house of Ahab: And the SPIRIT of GOD is cleare at this point, giving us the reason why the Sonne left the good way of his Father (a wise King and a better Man,) to walke in the way of the house of Ahab; for he had (saith the Spirit) the Daughter of Ahab Athaliah Si­ster to Ahab Son of Omri. to wife. Truely, when I first read the Chapter (to gather observations from it) and saw such a slaughter, such an effusion of blood, I verily thought, I should read this presently; for he had the 2 King. 8. 26. Daughter of Ahab to wife: A pestilent woman, a very fire­brand ordained by God to consume a great part of the Noblest Houses in Judah, even of those men or their children, whose worldly wisedome, regardlesse of Gods pleasure, had brought her in. Jehoram was imped into this wicked stock, the family of Ahab, he had a notorious murdresse, Idolatresse, and, it was verily thought, an Aduliresse also to his Wife; Now you may reade-on without the booke, And he wrought that, which was evill in the eyes of the LORD ver. 6.: It was very likely that would follow, for he that regards not into what House he matcheth himselfe, will be as regardlesse how evill his works are, and that they are wrought in the eyes of the LORD: Indeed he wrought that evill, which consumed and ruined himselfe, and his whole family: and yet not all, not every person there, for the LORD, remembring Mercy in the midst of Judge­ment, (as His manner is, and promise was) would not quite put-out the light of Israel, because of the good word He spake to David concerning that matter ver. 7.. But Jehoram shall be vexed, every veine in his heart, and made an example of wrath to all, that will match in an Idolatrous house.

That we may hate Jehorams way (which was the way of the House of Ahab) as we doe the end of the same, for it was ruine and destruction to him, and his whole house, and his Kingdome too; we will trace Jehorams stepps in his way, [Page 50] that we may reade with all observation, what those evills were, which he wrought in the way of the house of Ahab, before the eyes of the Lord: Then we will see how the Lord meets with him in that way; how gently He deales with him at the first, and how severely at the last; for patience abused turnes into fierce wrath. We will observe in our passage by what stepps and degrees the Lord proceeds against him; smiting him in his outwards first, afterwards in his bowells: we will observe the order briefly, and then we will treat more largely upon it. The Lord plucks him by the Crowne first, strikes off a piece thence, not very considerable, and yet not wholly contemp­tible; then takes away a Flower, the chiefe ornament of the same; then holds him up to the wind, his Kingdome also, and so dissolved his substance: For the Lord tooke away the hedge, His defence, throwes-open his gates and barrs, and in-came the adversary from every quarter: yet the Lord has not done, (will ye provoke the Lord to anger: are ye stronger then He?) Jehoram takes advise of his Wife, followes her way, and stret­cheth out his hand against the LORD: At the last, the Lord lifted him-up to the wind indeed, dissolveth his substance, shatters him and his house all to pieces, (he would provoke the Lord!) slayes his Wives and Children; strikes him in the bowells; and yet there is not an end. That we may put all due observation upon all this, we will reade it all over againe in order.

1. We will pace with him in his way, that we may learne to hate it; It is the way of the house of Ahab; and he walkes in it stoutly, as if he had an arme like GOD. Whatever concerned his Kingdome, he communicates to his Queene, takes her counsell (she was the Daughter of Ahab) what she said was Law; then her Lord offers violence to the Law, changeth the Ordinances, breakes the everlasting Covenant, for thus he does; he for sakes the ver. 10. Lord God of his Fathers. What followes this forsaking? Moreover he made high places in the Mountaines of Judah, and caused the inhabitants of Jerusalem to commit for­nication. ver: 11. Some there were, both Priests and others, to whom the good King deceased, (observing in his life time, with sor­row enough, what way his Son inclined) gave speciall charge [Page 51] both touching spirituall causes and temporall matters: And these would not yeeld, (as we shall see anon) to those illegall proceedings of Jehoram: But he was King, and might doe, he thought, as his Wife counselled him, (she was Daugh­ter of Omri and Sister of Ahab, (for that must still be remem­bred, she would counsell him to do) as he listed; he made innovations in Religion, used compulsion there, and was, if not the very first, the first that is registred, to have set-up irreli­gion and Idolatrous services BY FORCE, and compelled Judah thereto ver. 11..

Then the good Priests began to looke about them (for their eyes were open and upon Jehoram long before, but) now they lay their heads together, and consult what is to be done, and what way they must take, now that they see which way their King takes. Speake to him they dare not, they durst as well shake a Lyon by his clawes: his Queene, a woman of a Mas­culine spirit, and very wicked, had so raised the spirit of her King against GOD and good Men, that he was now such a son of Belial, that a man could not speake to him 1 Sam. 25. 17.; A cruell persecutor he, for he murthered his owne Bretheren, and di­vers of the Princes, as we heard, who then durst stand before him, or speake the truth unto him, or trust him after these bloody executions? Certaine it is, the Prophets durst not stand before him, much lesse reprove him to his face, but de­nounced GODS judgements against him by Letters ver. 12., keeping themselves close and farre from him: There came a writing to him from Elijah the Prophet, (how it came the LORD knowes, but it came) to give the King warning before the blow came, (for that is the Lords manner) and therein the Prophet deales plainely and roundly with the King; ‘That he walked as a man pursuing a curse; in the way of the Kings of Israel, FORCING Judah to goe a whoring in the same way, &c.’ Thus plaine was the writing, for that could neither blush nor ver. 13. be afraid, though in the hands of a murtherer; and the pen­man was safe enough (I think) he had taken sanctuary at the grave; but the stoutest Prophet of them all durst not tell the King this to his face, for he hated the reprover, and was resolved in his way, and to set his foote upon him, that durst withstand [Page 52] him in his way, though it were to save his Crowne: So he goes-on, or rather blunders, as one before him, upon the drawn Sword. We must note here, as we shall find it all along, That the Prophets tell the King plainly of his doings; if he be such a son of Belial as this King was, and will not heare, then they sent a writing to him; If the King be so fierce, that a good Pro­phet dares not stand before him and speake unto him; then he will send unto him; And there came a writing to him from the Prophet. And so, having done their duty, the Prophets let the King and the Queen alone joyned to Idols, and traversing their own way, (they had entred upon and made passible by blood, and such seldome returne) The Prophets would not weary themselves about them: In their Mouth Jer. 2. 24. they were sound, for then their pangs came upon them. We will now take our eys off from beholding Jehorams way, and behold the Lord in the way of his judgments upon him.

2. The LORD begins with him, as His manner is, lightly afflicting him at the first, and afterward more grievously. Je­horam will not heare the true Prophets, nay he will not endure the sight of them, if they be such as will tell him the truth. Now the LORD will speake to him by his rod, that has a voice, and, after that, in His sore displeasure. He has been tam­pering with the Law of his GOD, and now he has offered violence to it; the LORD will touch him in his Crown; He will come to his heart anon, but, as was said, He will touch him lightly first; And, if he considers well of it, it may keep the blow from the heart; we must observe by what steps the Lord proceeds against him.

1. Edom breaks loose from him; there is one slip from his Crowne, which he should have laid to heart, have searched into the cause of this revolt, for it was considerable; Jehoram was their King before; now they will have none of him, for he will have none of GOD, (mark that:) They made themselves a King ver. 8.. Jehoram had revolted too, and from the KING of Israel, which was most considerable at this time; but he considers it not, (for wise thoughts cannot enter into him, and stay with him, who must perish) He considers how he may bring the Edomites back againe to his Crowne. The [Page 53] Edomites are gone from under his dominion, he goes after, with his Princes, and all his Charets with him ver 9.; and something he did, but little to purpose, yet so much as lifted him up, and made him yet more stout against GOD (as we heard and read ver. 11.) to whom he rendred neither praise nor thanks. But what exploits did he with his Princes, and all his Charets with him? He came upon the Edomites by night, and it is like (for he was in a rage) he slew many of them: and so he gained some dead bodies, and those he might keep under his domi­nion if pleased him: But so long as there was live-blood at their hearts, he should never regain them again; So the Edo­mites revolted from under the hand of Judah unto this Day ver. 10.. Well, they are gone from under his dominion: wiser and bet­ter men then they will follow after; and so a flower, a chiefe ornament falls from Jehorams Crowne, for,

2. Libnah, a Towne of Priests and Levites, who were char­ged by the Father 2 Chro. 19. 9, 10, 11. (discerning the way and spirit of his Son) in the feare of the LORD, to doe faithfully and with a perfect heart (a great charge) these give Jehoram the slip too: They will forsake Jehoram, for he has forsaken the LORD: they will not be thrust away from the service of their GOD to serve Idols, not they. This sounds harsh in Jehorams eare; and it is as grievous to his eye.

It is very likely so, but no matter for that; we knew before, so soone as we read, that he had taken the Daughter of Ahab to Wife, what would follow, that he must be vexed every vaine of his heart. And yet, nothing, not a word or deed doe we find in the Text, said or done against them.

True; but this is cleare in the Text, the same time did Libnah revolt from under his hand. Whose hand? from under Jehorams ver. 10. hand. Then it may be collected from the Text, that Jehoram counted them Rebells, and called them so too.

Yes, very likely so, though it be not expressed so; for it is the manner so, for a Rebell to call others by his own Name, Rebels and Exulem me de suo nomine vo­cat. Traitors all.

Was Jehoram a Rebell then? I doe not say so: Heare I pray you what the LORD sayes, for His eyes are upon the truth, and He will be heard, Jehoram had for saken the Lord God of his [Page 54] Fathers. What more? A great deale more followes now; Moreover he made high-places. What more? And caused the Inhabitants of Jerusalem to commit fornication. What more? and compelled Judah thereto. Looke upon it now, for we can rise no higher; Iehoram forsakes GOD, turns his back up­on Him, the great Potentate, KING of Kings, and LORD of Lords, turns his back upon This LORD; then provokes Him to His face by his lying vanities, and abominable Idola­trie; and, which heightens his Rebellion against GOD, and puts an accent upon it, makes it sound very high, Iehoram for­ceth his LORDS Queen before His face, he compels Judah to do the same, as he had done, very wickedly. We cannot doubt now, but Iehoram was a great Rebell, the greater, be­cause he was in high place, a great King, and his wife a great Queen, daughter and sister of two great Kings, the greater his Rebellion for that.

But these Priests and Levites revolt from their King, are they not Rebels now?

Judge ye! Here are two, Iehoram and his Priests, these goe two contrary wayes, and they crosse each the other at the highest point, the point of service and homage to their GOD; It is legible to all the world, that one of these walks as a Re­bell most contrary to GOD and good-men; Then the other doe walk as becometh obedient children. It is not possible, That they, walking crosse in the same way, should meet toge­ther in point of Rebellion. But the Text is yet clearer. The Priests forsake Iehoram (nor the King) And why forsake they Iehoram? Because he had forsaken the LORD GOD of his Fathers. Gods com­mand makes them deafe to the command of Iehoram: Disobedience here is the tru­est obedience: And the grea­test Rebell here is the best Priest. Looke ye! The case is cleare, for God has clea­red it, He has given us the clearest account of this matter that ever was given; The King had forsaken his LORD para­mount, LORD of Lords. The Priests must forsake Iehoram in his way, or forsake GOD; That they will not doe, He is the Fountaine of their life, their light, their comfort; He is their praise, their feare, for He is their God, and He is ALL. They will not forsake Him; A good God, has done them good all their dayes, nor can they forget or neglect the charge, their good old Master layed upon them 2 Chron. 19. 9; Deale couragiously in the [Page 55] worke and way of the LORD, and the LORD shall be with you, for He will be with the good ver. 12.. They durst not follow Iehoram downe a precipice. They knew also there was a pit at the bottome, that had no bottome. Let Iehoram venture his necke, the Priests would not, much lesse their eternall souls. Should they follow him, that had forsaken GOD! GOD forbid.

Thus we see it cleare now as the beaten way, that here was no resistance of the Kings Power, for that is of GOD, and for GOD, holy, iust and good: Here was a resistance only of Ie­horams power, unholy, unjust and naught, mannaged cleane against GOD, and forcing his people to rebell against Him too; A resistance, I say, not against the officiall power of the King, but the humane power of Iehoram, a wicked and Idolatrous man, and as Ʋxorious (we have not a fitter word) one that ruled not, but let his Wife doe and rule all. The Priests resi­sted not Iehorams power, but his wives power, tyranny rather, for she did all after the Line and Law of Ahabs house, whose Sister she was, and Daughter of Omri, and that was no Law to Israel, but most crosse unto it: They resisted the FORCE­ING will of Iehoram, (for it had no Reason) whereby he would force the freest people in the world, and the freest Thing in the world, which can be no more imprisoned then can the Sunne-beame; and as much without the verge of Ieho­rams juris-diction, as a Starr is above his finger; they resisted this Will, and obeyed GODS Will. Holy, Holy, Holy, blessed for ever.

Thanks be to GOD, Who has so cleared unto us the pract­ise of these Priests and Levites in Jehorams dayes, that he must say, as a bold fellow did, (The sacred Text is seditious) who will accuse those Priests, and honest men of raising sedition, because they forsooke the way of Jehoram, when he had forsa­ken the LORD, and His good way. We must give men leave, who have their eyes open, and can discerne a pit before them, to turn out of the way, that leads to death, and follow on in the way of the LORD. Wee reade on.

4. The Priests can doe Jehoram no more service, he stops his [Page 56] eare to their word, the word of GOD, and bends his fist, he will compell them to doe as he does; they will not be forced therein; let Jehoram goe his owne way, as his wife leads him, they will goe theirs, and yet not theirs, it is the way of the LORD. So now the best flower of his Crowne is gone, the honest Priests, a good Kings best jewels: The supporters of his Crowne were gone before, judgement and justice, his wife made him stampe those under his foot. What will become of this man? You shall heare anon, and very quickly? Judgment and justice are set under foot; The Law of GOD is forsaken; a contrary Law is forced: now GOD will forsake Jehoram, and He will take peace away with Him, His Priests pack-after; Then vengeance comes powring down, for all will forsake Jehoram, but the executioners of GODS justice. The poorest King that was in the world, and more miserable because the King of Judah. Now the LORD, for He has held His peace a great while, is returning upon him, will shatter Jehorams Crowne, and even break the man to peeces; He will hold him up to the wind, and that shall carry away his Substance; He will throw open the gates of his Kingdom, He will take away his defence; The weake shall come-in up­on him, and take the prey. It is most observable how GOD pursues the quarrell of His Covenant against this man, no King now in GODS account, and of very small account in all Israel. Iehoram had forsaken the Fountaine, the LORD dashes to peeces all his Cisternes, He makes holes in them, all the comfort shall run out thence; his Cisternes shall hold no water, not a drop: I meane, the LORD confounds his strength, and his counsell both, nothing should do him good; for besides the blood that he shed, the violence he offered to the Law, his forcing men to break it, his advising with his wife, a wicked woman: Besides all this, he forsooke the Lord, he went out from the presence of the LORD, as it is said of Cain. Let me aske, how can that be? A man may forsake Gen 4. 16. the LORD as Iehoram did; but how can he goe out from the presence of the LORD (as Cain did) Who is wholly in ‘Heaven, and wholly in Earth, not by interchanged times, but all at once;’ and so David witnesseth, If I be in Hea­ven [Page 57] thou art there, if in Hell thou art there also: How then must it be understood, or what is the meaning, that Iehoram, as Cain, went-out from the presence of the LORD? This is the meaning, Cain, and so Iehoram, and so every wicked man, hardned in evill, goes out from the presence of GOD, that is, from out of the King of Heavens high-way, wherin on­ly is safety, and a Commission granted and sealed for his pro­tection: He is gone from under GODS roofe, as I may say, from out of His Angels hands, he is left to himselfe, de­livered up into his owne hands (he had better be delivered up to the Devill) to be his owne Keeper, disfavoured now, and bereaved of GODS protection. This was Iehorams case, a forlorne and forsaken man, for he hath forsaken GOD, and now no man followes him, but the Ministers of GODS ven­geance. And they come-in upon him from every quarter, for the Defence is gone, and the doores of his House and King­dome lye open; in comes the Adversaries (GOD stirred up their spirit ver. 16.) The Philistines first, who had no power till now, since Davids time, but now Iehorams sinnes make them strong Nostris pecca­tis Barbari for­tes sunt: Hier: Epist 2. [...]. Isid Pet. l. 1. Ep. 294.. The Arabians with them, a naked people, these despicable Enemies take his fenced Cities, spoyle his strong holds, pillage his House, carried away all the substance that was found therin, and his sons also and his wives: So that ver. 16, 17. there was never a sonne left him save one. And then, to make his sorrows compleat, (for when GOD begins, He will make an end, either bend the man, or breake him too peeces,) And that the terrible Sentence in that threatning Epistle (whose it was, I know not, but it was the word of the LORD) might be fullfilled to a Letter, he that smit his brethren, is smit in his bowels, which shortly after fell out by reason of his sicknesse: so he dyed of sore diseases ver. 19.. Surely the wound, and place therof, commands our observation and our mark.

Iehoram was smitten in his bowels; we must remember whom Iehoram had smitten, his Brethren, the sons of his Mo­ther: his Sonnes were smitten too, and he in his bowels. Our Divines have a saying very notable; Tell me thy punishment, and I will tell thee thy sinne: For the LORD, the GOD of Re­compences [Page 58] Jer. 51 56., tenders to a sinner his Measures Jer 13. 15.: and the very ingredients, which he puts into his sinne, GOD puts into his punishment; That the sinner, smarting under the stroake of his sin and punishment both together, may be humbled for the one, more then under the other, and say from his heart, The LORD is righteous; The Retaliation of the Lord is wonderfull here; we must put the more observation upon it, even how He did return Jehorams recompence upon his owne head Jo [...]l 3. 7..

1. He had concealed hatred, he had spoken fair and peaceable words, when warr was in his heart: he is punished openly in the sight of all Israel, and before the Sun.

2. He had slain All his Brethren, and every one of them better then himselfe ver. 4 & ver. 13.: The Princes also, divers of them, the worst could not be worse then himself, only complying with him in his abominable way, all these he had slain. The Lord doe's recompence him, He stirred-up the spirit of the Philistines, and of the Arabians; and they came up into Judah and brake into it: And what did they? They carried away ALL the substance, that was found in the Kings House, and his sons also (all save one) and his wives (except Athaliah that wicked woman, she must be left to recompence All Iudah for the blood-shed there, and the a­bominable services done there: but) the enemies carried a­way all the rest, leaving him but one son, nor that one for his sake, but for David His servants sake.

3. He did not only countenance irreligious services perfor­med to the Devill, but established them by a Law, and by com­pulsive authority did enforce them; he shall feele force enough; This Adversary did force him, and the other did force him even in his own house, and carried out thence All his substance, that was found there with his sons and with his wives. Why? he would FORCE Judah to doe as he did, evill before the eyes of the Lord: he had an Arme like God, he could command, nay com­pell the freest thing in the world, and against God to do wicked­ly Ezek. 6. 9., worse then the Heathen! See his recompence: he feels force after force; breach upon breach, but the last is the forest.

4. He had broken the Lord with his whorish heart Ezek. 6. 9., like as was the heart of his Queen, for (so the Lord complains, to shew un­to us how He is wearied and pressed with those abominable ser­vices [Page 59] in Iudah) the LORD GOD of Recompences breaks his heart with sorrows, for He smote him in his bowels with an incurable disease, wherof he lay lingring two yeares, (All that long time, an hundred years, so they seemed to him ly­ing in extremity (day by day) complaining night and day, O my bowels!) Then they fell out by reason of his sicknes, and so at once, he died twise, for ought we can gather, the first and second death together. He committed much sin in a little time (8 years) he paced over his own way quickly, and more quickly passed the pleasure of it, but the pain is lasting. Certainly this is written for the instruction of all the Kings of Iudah, that came after him, who, beholding this Recompence, might abhorre the worke: And looking through to the end of the way of Ahabs-house, they might not dare to set their face or foot that way, in taking the daughter of Ahab to wife, for she will rule all, and give counsell like her selfe, wicked counsell, to the ruine of King and King­dom and all: All this will be legible in the next Chapter, so soon as I have shut-up this. Iehoram departed this life without be­ing desired ver. 10.; as his Subjects had small cause of comfort in his life: so had they not the good manners to pretend sorrow for his death: Then we reade his buriall, and there is all of him; but that he was not buried in the Sepulchers of the Kings 2 Chron. 22. 9. The like is said of others like him; we will set this note once for all upon his grave; He that walked so contrary to his good Father all the day long, shall not lodge with him at night: They buri­ed him, but not in the Sepulchers of the Kings. 2 Chro. 21. 20.

THE ACTS OF AHAZIAH. CHAP. IV.

Ahaziah his short reigne; he walked in the wayes of Ahabs -house, and after wicked counsels; the end therof: The good old King, the grand-father is at rest in his bed, but in his life time, joy­ning in affinity with Ahab, he made Judah restlesse, till all his house and Kingdome was destroyed.

IEhoahaz called also Ahaziah, the youngest of Iehorams sonnes, (for the Arabians had slain all 2 Chro. 21. 17. the eldest) began to raigne when he was •• 42 2 Kin 8. 26.. years old, and ended his raigne within the year 2 Chro. 22. 1, 2. after. Vid. Tremel.

He had a great example before his eyes, in a sore wrath powred downe upon his Father, his children, his 2 Chro. 21. 14. wives and all his goods; which bad him look well to his stepps, and yet he was not warned: He walked also in the wayes of the house of Ahab, and was guided by the same spirits, that had 2 Chro. 22. 3. been his Fathers evill Angels. His Story is short, but very lamentable, very exemplary also, to bid others beware they tread not in the wayes, nor after the counsels of the house of Ahab.

The first yeare of his raigne was the last of his life: for he hasted-on in the most compendious wayes to his destru­ction. What wayes? In the wayes of the house of Ahab, ver 3. and after the Counsels of his Mother (that wicked woman 2 Chron. 24. 7) to doe wickedly; So in one yeare, he lost himself and his King­dome; [Page 61] I meane, not Ahaziah only, but the King was destroy­ed, for the house of Ahaziah had no power to keep still the Kingdom. ver. 9. His story is short, but the collection thence is large, & of the same use; I will make it as short as I can, & conclude it: That all Kings and Princes may be warned, not to joyn in Affinity with Ahab, norwalkafter the counsels of the house of Ahab. Good Iehoshaphat joyns in Affinity 2 Chro. 18 2. with Ahab, matched his Son Iehoram to Atha­liah, Ahabs Sister, the Daughter of Omri 2 Chron. 22. 2, moved thereunto by politick reasons, no doubt, to strengthen his Kingdome by joyning in Affinity with a Neighbour King. Iehoram walkes after his Wives counsells, commits folly in Israel, and compells Judah thereunto; is smitten with plagues, as we heard, and so died. 2 Chron. 21.

Ahaziah his Son walked-on after the Father, and according to the counsell of his Mother, to doe wickedly; Commited the Scepter into his Mothers hands, and went with his brother King Jehoram, the Son of Ahab, King of Israel, to warre 2 Chro. 22. [...]. against Hazael King of Syria, where the Syrians smote Joram (there is a letter taken from his Name, which ever more im­plyes, that the Lord takes away His defence from that Person: as the putting to of a letter, notes the adding of a Blessing) and he returned to be healed in Jezreel, where Ahaziah visits him, and there meets with his destruction, which was of GOD, by comming to Joram ver. 7.: for Jehu, being Annointed ver: 6. of the LORD, to cut off the house of Ahab, and, while he was executing judgement, there he finds the Princes of Judah, and slew them ver. 8.: Then Ahaziah hid himselfe in Samaria, but they found him out and slew him there. Looke ye there, and then ye looke through to the end; Ahaziah walked in the wayes of Ahab: followes after the counsels of the house of Ahab; Now he must perish in the very same way with the house of Ahab. He thought to out-run the vengeance, and to hide himselfe; It cannot be, the executioner of wrath finds him out, and he is slaine. See againe, what a slaughter here is; Je­hoshaphat the Grandfather joyned house to house, to make his house the stronger by Affinity with Ahab; It was the means to root out all his Posterity: here Iehu slew at one blow two and Forty of his Issue Male: And then Athaliah the Mother of 2 King. 10. 13, 14. [Page 62] Ahaziah, seeing her Sonne was dead, hoped to make cleane 1 Chro. 22. 10. riddance, for She arose and destroyed all the seed Royall of the house of Judah: And yet not all; he that suffered the seed of ver 10. good Jehoshaphat to be destroyed by her hand, in whose affinity he offended; will have a branch of Jehoshaphats stock saved, Doct. Contem. for the sake of so faithfull a progenito [...]; and for His promise 2 Kin 8. 19, sake: The decree of the LORD must stand; not one word from 2 Cro. 21. 7. 22. 11. His Mouth shall faile: Athaliah did to her utmost to reverse c Iosh 23. 14, 15. that Decree, and to make the promise void, but it could not be; But she made a foule way to the Throne, and there she sate till c 2 Kin 8 56. the appointed time.

We must returne once more to Ahaziah, to gather-up one observation from his buriall, and then a short use of all. See what mischiefe Ahabs house and their counsells did unto this poor King their Nephew, to whom they wished so well! They counselled him to doe wickedly, and that must needs be to his destruction; He lived a King not a full yeare, then he lost himselfe, and his Kingdome altogether. A dishonour fol­lowes him to the grave also, for when they had slaine him they buried him, sayes the Text, likely with some such honour, as was sutable to a King; but not in Jerusalem, nor for his own sake neither; They said, he is the Son of Jehoshaphat, who sought the LORD with all his heart, THEREFORE THEY BƲRI­ED 2 Cro. 22 9. HIM.

A faire warning to all Kings and Princes, that they joyne not in Affinity with Ahab; if they doe, more then probable it is, that they will walke in the wayes of the house of Ahab; after their counsells to doe wickedly, and that is the ready way ever­more to destruction. The wayes of Ahab, and the counsells from that wicked house did provoke the LORD exceedingly, they stirred-up the heate of His displeasure, which did burne to the lowest Hell. Deut. 32. 22.

Jehoshaphat and his house found it so; A great example to all after him, he joyned in Affinity with Ahab, and thereby ha­zarded his own life, and kindled a flame, which consumed his house, and all his posterity.

Ahaziah was his only Grand-child (as was thought) that was left of his house, and after he was slaine, the house of Ahaziah had [Page 63] no power to keep still the Kingdome. The wayes of the house of Ahab are the same still, their counsels the same, against the LORD and against His CHRIST, to doe so wickedly: And the end of those wayes are the same, destruction to King and King­dome: we cannot but be well aware of that, for GOD Is, and the same Sicut Deus est semper, sic ju­stit [...]a Del sent. per, &c. Salv. l. 2. p 60. for ever; True and Righteous are Thy wayes, LORD GOD Almighty Rev. 16. 7.: Just and True are Thy wayes Thou King of Saints: and Thy judgements are made manifest 15. 3.

Athaliah, that had the Scepter in her hand before, steps into the Throne over the shooes in blood now; and there she sate six yeares, and in the seventh the vegeance of the LORD over­tooke her, and tooke her away in a whirle-wind, when this 2 Chro. 22. 9. word was doubled in her mouth, Treason, Treason, who was as fowle that way, as her hands were bloody; you will have a sight of her in the next Chapter, and no more, and that is enough, for she was the most hated object that ever was seen in Judah, and so she perished: so we shall reade in the Story of Jehojada an excellent man, of whom in his own place among the Good Kings.

THE ACTS OF JOASH. CHAP. V.

JOASH a good Prince, for he was under an excellent Tutour but a bad King; He proved himselfe unthankefull, and so dispro­ved all his best actions: He gave abloody command for a bloody execution, and hath a full cup of blood measured out unto him.

IOASH had a loving and tender Nurse, Jehorams Daughter, his Aunt; and as carefull a Tutour, her 2 Chro. 24. Husband, that honourable man Iehojadah the Priest, his Protectour under GOD: It must needs follow, that, youth so seasoned in its mi­nority, will doe something worthy of such a Tuterage; So he did, and the first act, he tooke in hand, was the reparation of Faire begin­nings give faire hope, but no sound proof of good pro­ceedings and ending well. the Temple ver. 4., fallen into decay through the wickednesse of ungodly Tyrants. There was the greatest reason in the world, that so he should doe, repaire the breaches there, which Atha­liah that wicked woman b, with her Sonnes ver 7., had made there, taking the dedicate things of the LORDS House, and bestow­ing them upon Baalim; for the Temple, by GODS appoint­ment, had preserved him to make-up the many breaches made also upon the house of David: And indeed, the King followed the businesse with so earnest a zeale, That, not only the Le­vites were more slack then he ver. 5.: but even Iehojada his Tutour, was faine to be quickned by his admonition ver. 6.. He would up­hold that place with the greatest zeale, which he had learnt, by good information, had upheld him. But his zeale was fai­ned; and the good precepts his good guardian distilled into [Page 65] him, did not sinke downe into his he art: they made no other impression there, but what a short time could weare out. Iehojada, that good Councellour, dies full of dayes, and the people buried him (who had preserved the race of the Kings, and restored the true Religion) among the Kings of Judah ver. 15, 16..

That excellent Priest is gone from the Court to his Crowne; he had the gaine, the Court and Kingdome had the losse, a losse unspekeable: for then the Princes of Iudah acted their parts, flattered their King (able enough to flatter himselfe) drawed him-on to their side, who stood bent before by his own inclination; so he hearkned unto them ver. 17., and left the house of the Lord, and served Idolls. What then? Then wrath came upon Judah and Jerusalem; WRATH CAME: Ai, ver. 18. ‘A Land-wasting wrath comes powring down upon a King and Kingdom, when they fall down before Idols; then wrath comes and will not spare, for it is the wrath of the LORD, whose Glory they have given to stocks and stones.’ They were served in their kind, for they served Idols; Prince and people, they all chose new gods; Then was warre in the gates; (as we heard be­fore) and their Militia could not keepe it off: yet the Lord appointed meanes, which could have done it, for he sent Pro­phets unto them ver. 19.; but they would not give care: As a way­ward and impatient sick-man they were angry with the re­medy, and at the Commandement of their King (who ever saw an Idolater that was not cruell) they smote their Physi­tian, They conspired against GODS Messenger, and stoned him with stones ver. 21., What had he done? the best service that is ima­ginable; hee contested with the King and people (and yet not he, but the Spirit of GOD upon him) saying, ‘why doe you stand in your own light, why goe you crosse to your own happinesse?’ Why transgresse you the Commandement of ver. 20. the LORD, that you cannot prosper? ‘All the wayes you take to thrive and prosper in the world, is lost labour, or labour in the fire: You transgresse the Commandements of the LORD, yee cannot prosper:’ you have forsaken the LORD, He hath also forsaken you. This was all the good man had done; in these words he had spoke unto the people: And they, after their manner, and lot evermore befalling faithfull Prophets, answer [Page 66] him with stones; They conspired against him, and stoned him with stones, at the commandement of the King. What a King is this! ver. 21. The likest to the ungratefull snake, that ever was heard of: His Son is slaine at the commandement of the King, whose Father (and Mother) was the Kings Nurse in his infancy; was his Guardian when he was young; his faithfull Councellor when he was growne up; The Son of such a Father, that had done so much for the King, was stoned at the commandement of the King. What will not that King doe, that has left the house of the LORD GOD of his Fathers! Serveth Idolls! we see by Joash what he will doe; he will shed blood to his power; but that is not all; if he can make his choice, it shall be the blood of those, who are most faithfull, and therefore must crosse him in his way. Whoever saw an Idolater that was not a most ungratefull man, to GOD and Man both! I will not adde, and cruell too, for he, that hath said, ƲNGRATEFƲLL, hath said all. Note withall; A counterfet zeale will degenerate into the deadliest hatred; and no such enemies to the house and Quod later in herba manife­statur in spica, &c. Chrys Ser. 97. p. 342. houshold of GOD, as friends once, but now turned adversa­ries; Such an adversary was Joash, and the most unthankfull man, that ever we reade of, I cannot except one, for his ingra­titude did exceed Benhadads King of Syria: Fight not against small or great, save only with the King of Israel 2 Chron 18. 30.; this was Ben­hadads charge; A most unkind requitall of Ahabs (foolish) pitty to him, giving him his life at an easie rate 1 King. 20. 34. Benhadad returnes that kindnesse with that bloody charge, touching the taking away Ahabs life; and it was done accordingly; but ac­cording to the threat of the LORD, because Ahab had: let Ben­hadad goe, whom He had appointed to utter destruction. I loo­ked into that place to see whether it could be a paralell for this 1 Kin. 20. 42. mans ingratitude; but it cannot be; the like is not to be found in all the Records of Time. Good Zechariah, and the Son of as good a Father, to whom Joash was more beholding then to all the men in the world; and no lesse to his Son, for he told him the truth, which is the greatest kindnesse a Prophet can doe unto a King: This true Prophet was stoned with stones [...] the commandement of the King, whom his Father had done such a kindnesse unto, saved his life and his Crowne both.

[Page 67] Where was he slaine? In the Court of the House of the LORD. Oh! he should have spared him there, for it was neare the place, which was Ioash his sanctuary; but when a man is resolved to doe wickedly, he will make no choice of places; or, if he does, that place pleaseth best, which is most before the LORD, and in the face of the whole Congregation of Prophets, consulting about a way, and resolving upon it, how they may establish his Crowne, and make his Kingdome sure for ever. This place pleased Ioash best, in the Court of GODS House, the place for that great assembly. And yet it was well for Zechariah, that he was slaine there, where he had done so much service to God and His people: So he removed with comfort enough, from one Court to another, from that on earth to that in Heaven.

I shall be the longer upon this bloody execution, purposely, and, with the more enlargement, That it may sparckle and flash in the face of him, or them (for there are such snakes in the world) that would burne downe that house, which hath preserved him: would consume them and their houses, who would have kept his, not from fire only, but from smel­ling of the smoake: would shed the blood of those to his pow­er, who lay-out themselves, all they have, and all they are, for the building-up and establishing of him and his house for ever.

We proceed, So Ioash did, so bloody was his command. How so? the Spirit of GOD gives us the reason of that unnaturall and most unkingly act; Ioash the King remembred not the kind­nesse, which Jehojada his Father had done unto him, but slew his Son ver. 22. There was never any wicked, cruell, mischievous, re­bellious, Idolatrous (to say all in one word) unthankfull person in the world, but he was a forget still person, he remem­bred not the kindnesse of the LORD (That great Benefactor) nor the kindnesse of the servants of the LORD, that spake good for him before the LORD, and did him all the good that was Iudg. 8. 34, 35. in their power: And so, forgetting all this, he will not care how he deales with GOD; nor how injuriously with the faithfull servants of GOD. Oh that we could consider, not only what defilement, and provocation is in sinne: but also what unkindnesse and unthankfulnesse against God, the foun­taine, that fills all our cisternes; and if we forget this, can make [Page 68] holes in them, so as they shall hold no comfort; did we re­member this, we would be thankfull to GOD, and not forget the kindnesse of Man towards us, as Ioash did, he remembred not the kindnesse which Jehojadah his Father had done to him, but slew his Son.

Not he, the people did it, and that is legible in the same place: True, and so is this, at the commandement of the King; what the King commands he does, and so did wrong and vio­lence to the blood of his best servant. And what shall be done to him now? The word indeed, is gone out against him, though a King; A man that doth violence to the blood of any Pro. 28. 17. Nemo homici­dae miseretur, Iun. Gen. 9. 6. Exod. 29. 14. person, shall flie to the pit, let no man stay him d; That is, let no man pitty him, saying, It is a thousand pitties such a brave man should die. No, he has shed mans blood, his blood must be shed, and quickly too; there must be no delay, in the execu­tion of judgement and justice, he shall flee to the pit. But it was Ioash the King, that gave this command, and he is accoun­table to none but GOD.

Well, be it so; but he finds an heavy reckoning there, he has slaine the faithfull servant of GOD, the Sonne of Iehojada, who was his Nurse, his Father, his Uncle, his Guardian, his Tutour, his Councellour; he was All to him, next to GOD: and he has slaine him in the Court of GODS House; The Lord has smitten His Hand Ezek. 22 13. at this, which the people have done, at the commandement of the King: And there is a prayer put up to Heaven against Ioash the King, just at the time this blood was shedding; The LORD looke upon it, and require it ver. 22.. The Lord is just, He will doe it, He will take the matter into His owne Hand; He will reckon with Ioash for this, and speedily, for blood never continues long upon the score. Thus it was, and so the LORD began with him, afflicting him lightly at the first, afterwards more grievously, as His manner is. We passe over now the expedition of Hazael against Iudah, when Ioash was sore afraid, and redeemed his peace at a deare rate 2 King. 12. 18.; We will fixe our eye rather upon this; That the LORD would now over-match him by a despicable enemy; He sent a handfull of Syrians 2 Chro. 24. 24 against him (few or many is all one, if the LORD leades the Hoast) these made an in-rode upon his Land, and [Page 69] slew the Princes of Judah: The PRINCES (marke that) at whose perswasion the King had become a Rebell to the King of Kings; they slew the PRINCES; they hurried and pillaged the People; notwithstanding their MILITIA, and left the King in great diseases, to be cured thereof, by his owne mercilesse Vassalls, who murthered him upon his bed: So, which is observable al­so, ‘The end of his time came then upon him, then was the last yeare of his Reigne, when he thought him­selfe but beginning to live as he listed, without controle­ment in the exercise of meere Power: Supposing belike, That he was no free PRINCE, unlesse he did what hee listed; and, as long as one durst tell him the plain truth, how great soever that mans deservings were, that did so; yea, though GODS Commandement requi­red it.’

We will gather up some observations from hence, and then conclude; We observe,

1. That Ioash his Militia had no power. The Army of the Syrians come up, a small company of men, and the LORD delivered a very great Host into their hand. Was not that ver. 24. strange? No, there is a mighty reason why it was so, because they had forsaken the LORD GOD of their Fathers. He that forsakes God is as a man, who, in time of warr, forsakes his Rock, Castle, or strong hold, and exposeth himself to the mouth of the Cannon. This forsaking of GOD, is like the cutting of Samsons locks, his strength goes presently from him and he becomes weake Judg. 16. 19,. Forsake GOD, and ye forsake your strength, and become weaker then women, and shall not doe so much as wounded men. Let sinners in Sion be afraid; let fearfullnesse surprize the Hypocrites; the Church cannot feare an Army of Papists, though never so great an Host, for they have forsaken GOD; and are of no power. But yet here is cause enough from this Scripture to make a revolted Nation bethinke themselves, for;

2. Here was more then a bare forsaking of GOD; here was a serving of Idols; they provoked him with their Images and strange vanities; Then it was not possible they could be in a­ny [Page 70] better Posture of Defence now, the enemies are entred up­on them, then are so many naked men, for we have read long since, Idols make a People NAKED Exo 32. 25..

3. Nor was this all, the worst is; The guilt of innocent blood lyeth upon the people; they had shed it, they were instruments 2 Chron. 28. 19 in that horrid execution: Then in-come the Syrians upon Is­rael, a small company of Rovers, intending to pillage, and a­way againe; but finding the doores of the Kingdome wide open (for the defence was gone) this small company march­on Numb. 22. 4. against Joash his huge Army, bigg enough to lick up that handfull of Syrians, as an Oxe licketh up the grasse; But what disaster or amazement happened amongst the Israelites, I know not, but they had for saken GOD, and blood was upon them, and these handfull of Syrians gave the Army of Judah a no­table overthrow: So that great Host was delivered-up into their hands.

What became of Joash the King? He did not escape sure; He thought it a token of his liberty, to despise the service of GOD, and a manifest proof of his being King, because he could com­mand to the block the Sonne of that Father, to whom he stood most deeply engaged for singular and unrecountable benefits. Certainly he did not escape; and so we find it in the Text; These Adversaries executed iudgement against Joash, ver. 24. IGNO­MINIOƲS iudgement, saith the old Translation; It is e­vident enough, they had him in their hands, and handled him ill-favouredly, not as Ioash the King; but as Ioash the mur­therer: And being not worth the carrying away (for he was a diseased man, and the worst luggage) they dismissed him, leaving him in sore diseases, to be cured thereof by his merci­lesse vassals; and they, finding him on his bed, quickly dispat­ched him out of the way, and so cured him of all his worldly ver 25. pain. But see how GOD meated forth the punishment to Ioash the King!

1. Ioash gave commandement to slay the best servant he had in the world: his owne servants execute judgement upon Io­ash, for the blood of the Sonnes (whether Ioash had slain more or no, I do not well understand, but so we reade, the sons) of Je­hojada the Priest.

[Page 71] 2. Ioash slew that Prophet in the Court of GODS House: He defiled that house with the Priests blood; now his house shall be polluted with his own blood.

3. Ioash slew him neare that place of refuge, not long before Ioash his Sanctuary, In the Court of GODS House: His Servants slay him on his bed, a place deputed for repose and quiet rest. Have me to bed, saith the wearied sick-man, when he is tyred out with paine and sorrows: yet have me to bed, though he can but count the clock there, yet there he lies, waiting when the LORD will command sleepe for him, and give him some refreshment there. There, on his bed, Ioash feeles the hand of the murtherer. Sitting in a chaire (saith Austin) is a safe Posture; but we know who fell out thence, 1 Sam. 4. 18. and brake his necke; He was indeed an old man, and heavy; but the newes of the Arke bowed him downe, and brake his heart first. The Father would assure us thereby, That Death may meet us, when and where we lesse looke for it. I would Aug. de Civ. 22 adde this, more pertinent to this place; A Summer parlour Judg. 3. 20. seemes a safe place for repose, and quiet: And a Brothers feast 2 Sam 13. 23. hath no shew of danger; A Bed seemes a safe place also, spe­cially then, when the Enemy is departed, and there are none a­bout the bed, but a mans owne servants; and yet the hand of Justice hath met with the sinner, in all these places, and mee­ted forth unto him according to his measures. But that Ioash was slaine on his bed, certainly there the Holy Ghost hath set a mark. The good Priest thought himselfe safe. Where? In the Court of GODS House; and he expected no violence to be offered him there, much lesse from Ioash, who found that place his Sanctuary. Yet Ioash his hand does execution upon the Priest there, (for he commanded it) in the Court of GODS House. Now Ioash shall have his measures; he is lying upon his Bed; The Enemy is departed; those of his owne house, his Servants are round about him: if he can sleep, that has blood for his pillow, he lookes for it on his bed. But behold! instead of sleep, he sees the Sword reaching to his heart. Ioash expect­ed his own servants were about him for another purpose; To turn him on his bed, (for he could not turne himself, being left in great distresses) and to make it as easie for his tyred body, [Page 72] and wasted spirits as they could: But they are there for another purpose, to execute GODS vengeance for the blood of the sonnes of Jehojada.

They, that have shed blood to their power, will not consider this, for their heart is hardned and brawned in villanies, and now they have drunke blood; their thirst thereof cannot be quench­ed. But he that is wise layes this to heart, and stoppeth his eare from hearing of blood, remembring by this example; That GOD makes inquisition for blood: He finds it out and repayes it, in a full measure, pressing downe and running over: So the just GOD meeted forth his measures to Ioash: His owne Servants flew him upon his bed and he died. Then they buried him, no­thing carefull in the choyce of the place; They would remove so unsightly an object from before their eyes, and find out some hole for him in the City there about; but they were carefull not to lay him in Bed with his good Fathers. They buried him, but not in the Sepulchers of the Kings. And A­maziah his sonne raigned in his stead.

THE ACTS OF AMAZIAH. CHAP. VI.

Amaziah begins well, does that which is good, but not with a good heart; He executes Judgement and Justice; He expects strength by those, from whom the GOD of Power is departed; and helpe from helplesse things; So hee pro­vokes GOD; invites and hastens his owne destructi­on.

AMAZIAH begins well, for he did that which 2 Chro. 25. 1. was right in the sight of the LORD. But there was one grace wanting, the chief grace ver. 2. of a Christian, that was SINCERITY or truth of heart, which we may call a Christians perfection in this life; his Perfection is a stri­ving after perfection, in sincerity, and with an upright heart; This Sincerity the King wanted, and that is all, which GOD accounts of; He did that which was right in the eyes of the LORD; no fault for the matter and substance of his work. Where was the fault then? In the manner of performance, and that is all in all with the LORD; He did right, but not with a perfect heart. This requires our marke; Actions may be very faire, and the heart may be foule: Actions may be strait and right, when the heart stands crooked and perverse: Looke we to our hearts, what sincerity and truth is there: for that is greatly to be regarded; not what I doe, but with what heart I doe it. What say we then to those men, who regard [Page 74] neither the matter, nor manner of their worke, neither what they doe, nor how they doe it: Mighty Hunters before the LORD, who shed blood to their power, and with a rage that reacheth up unto Heaven: What say we to such bloody men? Not a word; The LORD will speake unto them in His wrath, and vex them in His sore displeasure: He will require of them, what they have done, and how they have done it. We reade on.

So soon as Amaziah felt himself strong, and his Kingdom established, He slew those servants, that had killed the King his Father. A good beginning, in the execution of judgement, and justice upon such murtherers, that had killed the LORDS annoynted, and their Master. I may aske here, as the LORD doth in another place, Did not the Sonne doe judgement and justice Jer. 22. 15.? We must needs answer, he did so; he slew his ser­vants that killed the King his Father. It followes, Then it was well with him Jer. 22. 15.. The note is, ‘The ready way a King can take, to establish himselfe and his Kingdome, is to seat­ter the wicked from his Throne, and to bring the wheele o­ver them: Then by the rule of contraries, To take the wic­ked 2 Chro. 25. 3. by the hand; to countenance them;’ To delight in them, is the most compendious way to destroy the Throne, to spread Prov. 20. 26. confusion over it.

Amaziah do's otherwise, cleares his way to his Throne, not only in point of justice, but of wisdome and found discretion; and that must be noted; The people might have some jealou­sies touching the old Kings death; he was a diseased man, a very burden to himselfe: he lay languishing, his bones full of the sinnes of his youth: might not the servants know their young Masters mind, who was ready for the Crowne, and they looked now upon the Sun-rising, for it was night with the Father? Amaziah now, according to the counsell of the Heathen (but it is good counsell) will quit himselfe from the suspition of wickednesse; all Israel should know, That, what ever Joash the King was, yet he was his Father; and he honou­red him as a Father. All Israel should see how his heart rose up against those bloudy villains, that slew his Father, by see­ing him lift up his hand against them to cut them off from the [Page 75] Earth. He was now stepping to his Throne, and sitting down there: He had had an uneasie seat of it, had any drop of his Fathers blood bin there for his Cushion: And there doubtles it had bin, even the blood of his Father, if he had not washed it clean out, by cutting off such notable murtherers: and so he cleared his owne Innocency, his discretion, and his Throne altogether.

And now this is not inconsiderable which follows; he waited for a Crown twenty five years; and in all that time it appears not, That he was sick of the Father; And he wore his Crown four years longer then he waited for it. It is true, The beauty of his Crown withered 15. years before he died, as we shall reade anon, he might thanke himself for that.

But this is it, which I would put to the consideration of a­ny man, whether he has not observed some remarkable bles­sing accompanying an obedient child, that had this good in him, if no more, he did honour his Parents. Certainly the experience of all ages will evidence this truth, ‘That a duti­full child never went away without a Blessing, nor a child stubborn, and undutifull without a Curse.’

Amaziah has cleared his Innocency and his honour at this point, and how much he honoured his Father. Nor was it pos­sible for him to make all this cleare any other way to all Israel, but by slaying those wicked Servants, who slew their Master. It follows.

Amaziah orders his MILITIA, gathered JUDAH together 2 Chron. 25. 5, made them Captaines over thousands, &c. He hired a hundred thousand mighty men out of Israel ver. 6., to strengthen his MILITIA. But they could not strengthen him, for GOD WAS NOT WITH ISRAEL ver. 7.. We must set a mark there; It is GODS being with a people, that strengthens them; Mighty men out of Israel, could not strengthen JU­DAH, for GOD WAS NOT WITH ISRAEL, no, NOT WITH ALL THE CHILDREN of EPHRAIM: Therefore, if Ephraim stood with Judah, Judahs King must fall before the enemy ver. 8.; for GOD do's all; He hath power to HELPE AND TO CAST [Page 76] DOWNE ver. 9., as the good Prophet said, and so he advised.

Note the words well before we passe them over, The LORD is not with ISRAEL, not with ALL the children of E­PHRAIM. Why not with all them? Because Ephraim willingly walked after the Commandement. They served De­vils; 2 Chron. 25. 7. They humbled themselves before Calves; They lifted­up their eyes and hearts to lying vanities (as we to Crucifixes) Hos 5. 11. therfore not with ALL the children of EPHRAIM. And therfore said the good Prophet to the King, Take Ephraim to thee, if thou wilt; make thy selfe strong with Ephraims Arme, if it be thy will to doe it, and BEE STRONG (in thy own conceit) FOR THE BATTELL; but know, ô King, GOD IS NOT WITH ISRAEL, for Israel is slidden backe, as a back-sliding heifer Hos. 4. 16.: NOT WITH ALL THE CHILDREN OF EPHRA­IM; for they are ioyned to Idols, therefore shall they be op­pressed ver. 17. and broken in iudgement. Doe not thinke then to strengthen thy selfe with a broken arme, with those from whom GOD is departed. Remember still, That GOD, He only, makes a people stand or fall, He has Power to helpe or to cast downe. So Amaziah hearkning to the man of GOD, though not content to loose the hundred Talents, separated them, to wit, the Army that was come to him out of E­phraim, to goe home againe ver. 10.. So they returned home in great anger, fell upon the Cities of Judah in the way, smote three thousand of them, and tooke much spoyle ver. 13.. See how mischievous idolatrous Israel is to Judah! They are a curse to Judah, if they stay with him; if, according to the charge, they be sent away, they will pillage Judah, and take away much spoyle. You can never come fairly off from an idolatrous people!

Notwithstanding Amaziah, hearkning to the Prophet, and dismissing those Souldiers, is the better strengthened for the warr; he led forth his people, smites his enemies, ten thou­sand of them at a blow: and prevailes over as many more, car­rying them away captives to the top of a Rock, and thence he broke them to peeces ver. 11, 12.. That was a cruell executi­on.

Then, returning from the flaughter, he brought the gods a­long [Page 77] with him, and set them up to be his gods, bowed before such things, which could not deliver their owne out of his ver. 14. hands, and so he broke himselfe and his Kingdome; for this the Prophet rebuked this besotted King, and the King re­proached the good Prophet, giving him a churlish and threatning answer; Asking the Prophet, who made him a ver. 16. Counsellour; and bidding him forbeare, else he should feele his hand. See how mad this King is upon his gods! The Ier. 50. 38. Prophet reproved him from the Lord for falling downe before stocks and stones; and he riseth up against the Prophet, ready Eccles. 4. 13. to strike him in the face. Then the Prophet forbare: and yet, he will speake out his words; If thou art such a foolish King, that thou wilt no more be admonished: it is because thou must certainely be destroyed: If thy eare be shut against good coun­sell, so as it cannot enter: The judgements of GOD shall enter, and thou shalt lay thy selfe and thy Kingdome open un­to them. As the Prophet said, so it fell out, as the Lord had determined, and the Prophet had threatned from His Mouth.

The threatning of the King could not make void the threat­ning of the LORD: but must hasten the execution thereof, as the Prophet knew very well. Amaziah had fallen downe in his devotions before the Edomites gods, he rose as high in the confidence of his own strength; as he had dealt foolishly like an Idolater to provoke the LORD by his devilish worship: so he would deale as proudly too after the manner, in provoking an enemy: he that could place helpe in stocks and stones, the Edomites gods, would put trust also in the companies of men, Cum completis iniquitatibus suis peccator quis meretur ut pereat provi­dentia ab eo tollitur ne peri. turus evadat. Salv. de gub. l. 6. p. 29. for thus he does; he rings the last peale to call in judgement upon himselfe: he prosecutes that way, which shall be to his destruction: he rusheth upon his own ruine, and invites it, saying to the King of Israel (after he had taken ADVICE from his flattering Counsellours, who would flatter him, that was so wise as to flatter himselfe first) come, let us see one ano­ther in the face. The King of Israel, more out of scorne then love, bids him forbeare, being no fitter a match for him, then ver. 17. a Thistle for a Cedar. This was a notable scorne, and sure e­nough Amaziah tooke it so, but it was good counsell, and it [Page 78] had beene better if the King had taken the same. But Ama­ziahs eare was shut up against sound counsell, he would not heare. ver. 20. How so? The reason is rendred, for it came of GOD, that he might deliver them into the hand of their enemies, because they SOƲGHT AFTER the GODS of EDOM: Let us note this; Amaziah would hearken what Idoll-gods would say un­to him; he would seeke help from such despicable and help­lesse things, that could not wipe the dust from their eyes; could neither see, nor heare, nor speake, nor stand, such des­picable things this besotted King sought unto, for he sought af­ter the gods of Edom. Therefore he should be left to his own seekings, to seeke and pursue his own destruction; And so he did, he thrust himselfe into his enemies hands; This enemy carried him captive, and in triumph to the gates of Jerusalem, forceth the captive King to betray his own City; to open the gates of the same, that his enemy, with his Army, might enter-in. When the gates were opened, the conquering King would not enter thereby: But, the more to despise his cowardly Brother, and the more shamefully to des­pight his Militia, he caused foure hundred cubits of the Wall to be throwne downe; entred the City in his Cha­riot (Note how a proud Adversary will insult over a des­picable coward, who had a mighty Militia now on foote; but had not an heart to use it; his sinnes had taken off his spirit, and made him as a silly Dove without a heart) through that breach, carrying the King before him in tri­umph over those ruines. The Reader must marke that, and withall observe what followes; how weake that Mi­litia is, which hath nothing more then Charets, and Hor­ses, Men and Ammunition to fortifie the same. The King of Israel breaks all Judahs strength, for it became as flax that was burned with fire; he sack't the house of the LORD, and the Kings house, takes away ALL, that was pretious there; then gives the poore creature the King of Judah, his life for a prey (which he was exceeding glad of) and then returned to Sa­maria, ver 2. 5. but lived not long after. Amaziah out-lived his glory fifteene yeares ver. 24., after this miserable destruction: but could not out-live his misery; that followed him still after he did [Page 79] turne away from following the Lord ver. 27.. He had Adversaries from without, these spoiled him: and from within, these conspi­red ver. 27, against him: (he that serves the Edomites gods must feele the Edomites plagues) The King thought to out-run all; so he fled to Lachish: But judgement was too quick for him, and overtooke him; we cannot out-run the judgements of GOD: They sent to Lachish after him, and slew him there. You shall never reade, that an Idolater escaped out of the Hand of GOD; sooner or later His Hand finds him out, and is heavy ver. 28. upon him. And now being slaine, he must be buried; they doe him this little honour, they brought him upon Horses and buried him. I have observed it all along, that an Idolatrous King will have honour from his people while he lives, or he will force it from them, as he did an Idolatrous service: but when he is dead, he shall have no more honour then what is given to a dead Lyon; such as fitts very well that body, which, when that immortall thing was with it, did humble its selfe before the gods of the Edomites, those dunghill things; They brought him upon Horses and buried him; they cared not where; d 2 Kin, 14. 21. for when time was, he cared not how hee did dishonour his body in a voluntary humility before the Edomites gods; They buried him; and made his Son Ʋzziah, called also Azariah, King in his Roome.

THE ACTS OF ƲZZIAH. CHAP. VII.

UZZIAH is very prosperous, so long as he hearkened to the good word of GOD, and to the good Priests that had understanding in the visions of God. Prosperity lifts him up; he is stout against the Lord in His own House, The Lord meets with him there, smote him with an uncurable stroake, to the terrour of all the stout-hearted after him.

NOtwithstanding the hatred borne to Amaziah, his Son Ʋzziah succeeded him, when he was 2 Chro. 26. sixteene yeares old; he lived a few yeares a Prince, many yeares a King; he reigned 52. yeares ver. 3.: He builds and restores what was lost and broken downe in his Fathers dayes; he strengtheneth himselfe exceedingly ver 8.; he warred, and was ve­ry victorious over the Philistines, he dismantled their Townes, then proceeded unto the Arabians, and Amorites, brought them to pay him Tribute ver. 6, 7, 8.: As his victories were farre more important then were the atchievements of all, that had reigned in Judah since David; so were his riches and magnificent works equall, if not superiour to any of theirs, that had beene Kings between him and Solomon. He had a Militia, even A-NON-SƲCH, so fully furnished with all provision to verses 10, 11, 12, 13, 14, 15. compleate the same, as we reade, for I will not make an enume­ration of singulars; he had abundance of all we commonly call good things, to enrich his Coffers, and to fortifie his Kingdom. [Page 81] We have now passed over one or two remarkeables in this Chapter, which we must recall.

Ʋzziah had the care of an holy man over him; an honest Priest (to a King, as a Diamond in his Crowne, the glory thereof) was not wanting to Ʋzziah; a great blessing to the King and Kingdome: as the contrary, an ungodly man, a vile counsellour, a wicked Priest (though but one) is a plague to both (what are many?) Ʋzziah had a good Tutour, a lear­ned man, he had understanding in the visions of GOD ver. 5.: and, no doubt, tooke care, that the young King should understand them too: for in the dayes of his good Tutour Zechariah, he sought GOD; and so long as he sought the LORD, he was no looser, for GOD made him to prosper. That was it, there goes the blessing; this seeking of the LORD, that made him to prosper. Let us observe how prosperous he was; Then GOD helped him ver. 7., made him victorious against the Phili­stines, and against the Arabians: GOD made the Ammo­rites fall at his foote, and present him with gifts ver. 7, 8.. God helped him, his enemies should fall before him. He would seeke the LORD; he would advance His Name, as his good Tutour taught him; The LORD would make him a man of renowne, his Name should spread abroad, even to the entring in of E­gypt ver. 8..

We have read the best concerning Ʋzziah, prosperous still; how long? As long as he sought the LORD GOD of his Fathers. We reade no more of his prosperity, not a word more, for we doe not reade that he sought the LORD; no? then we must not looke to reade of his prosperity; nor what his Militia did, either for defence or offence; just nothing; Time was when Ʋzziah sought the LORD, his successe was answerable, GOD made him to prosper; He helped him; He made his Name to spread; The Priest dies, and the Kings zeale dies. But the LORD had lifted up the poore man, and the man lifted up his heart so high, that he lost the sight of himselfe, and the ground he stood upon, and of the Hand, that helped and advanced him; he lifted up his heart, not to the Lord but against Him, to HIS DESTRƲCTION, as if he him­selfe had done all this. Ol it is a hard matter to be lifted up [Page 82] high, and yet with Mordecai to keepe his station, and returne, to the GATE Host. 6. 12.: A hard matter, to be lifted up on high in the world, with the glory of the same, and yet to keepe the heart low; he must be more then a man, that can doe this, an im­possible worke to this heart within us, to ascribe salvations all unto GOD. ‘There is a foolish, and a wretched pride, where­with men being transported, can ill endure to ascribe unto GOD the honour of those actions, in which it hath pleased Him to use their own industry, courage or fore-sight. There­fore it is commonly seene; That they, who entring into Bat­tell, are carefull to pray for aid from Heaven, with due ac­knowledgement of His power, who is the giver of victory; when the field is won, doe vaunt of their own exploits.’ Man, when his mountaine is strong, will be so strong, and stout, and firme upon it, as if it could not be moved; he will cling fast to the Arme of flesh, forgetting the Arme of the Almighty; and then his Arme prooves it selfe flesh, no better, but worse, if worse can be, like an Egiptian Reed, deceives, and pierceth both together. So it was when Ʋzziah was strong, his heart was lifted up to his destruction. Note this; He, that lifteth up his heart, and not to the Lord, lifteth it up to some lying vanity, and so lifteth it up to his destruction; And the higher he lifteth up himselfe, the lower will his fall be. Then againe, He that lifteth up his heart, will transgresse against the Lord A proud heart will be re­bellious. It followes; Then he transgressed against the LORD his GOD; for whereas he should have maintained the Temple, the Lawes and priviledges thereof, he did cleane contrary, cor­rupted the ordinances of the same, and did there most presump­tuously. So we reade on, and of nothing his Militia did after he had done so proudly: only this we reade; That the Priests re­membred their duty, when their King forgat his, and reprehen­ded his presumption roundly and roughly. That was enough; the rest GOD Himselfe performed, as we may reade, and the ad­dition Josephus makes to the Story, not very materiall, yet it may be true, and then it is very notable; ‘That while the King Antiq 9. chap. 11. was in the Temple prophaning the sacred worke there, at the same time there was an earth-quake, which did teare down an hill, and that, rouling downe, spoiled the Kings house and [Page 83] his garden. The same time, the roofe of the Temple rent, and, through the cleft, a Sun-beame lighted upon his face, which was presently leaprous.’ But thus far only we have assurance; That, while Ʋzziah was wroth with the Priests, who withstood him (sayes the Text) the leaprosie rose up in his fore-head before the people, which assureth us first of all;

1. That it is dangerous for a King to contend with his faith­full servants, maintaining their office, which God hath intrusted them with. And;

2. That an heart, lifted up to his destruction, will venture upon some inglorious and unhollowed actions, specially such, which strike at the Law and worship of GOD; as our Lord-Bi­shops did, putting a scorne upon the Lords Day.

3. That no Militia, how compleated soever, can secure any person, or his house, when he doth deale proudly against the LORD, and His House, the established Lawes and Ordinances there. And;

4. The LORD will lift-up His Hand against that man, who will lift-up his heart against Him; and, if he will be so ven­terous, as to doe dishonours to His House, to His Services and Servants there, he shall beare the markes of those dishonours to his dying day; and they shall not part with him at his grave neither. It was just so with Ʋzziah, and so his Story is con­cluded; Ʋzziah the King was a leper unto the day of his death; and, being a leper, he dwelt in a severall house, for, he was cut off from the House of the LORD; Set a marke upon it all we, that have changed the Ordinances in GODS House, and prophaned the Lawes there; he was cut off from the House of the LORD; And, so having wasted out a miserable life with sighs and com­plaints, he slept with his Fathers, and was buried with them in the same burying-place; But yet, as he dwelt, being alive, in a severall House being a LEPER: So, being dead, he must sleepe in a Bed severall and a-part from the bodies of other Kings, for they said, HE IS A LEPER Chro. 26. 21 In eodem agro sed seorsim a cadavertibus aliorum regum. Irem.. Jotham was over the Kings house, and judged the people of the Land in his Fathers life time; and when his Father was dead, reigned in his stead. 2 Chro. 26. 23. Of him in his owne place, amongst the Good Kings.

THE ACTS OF AHAZ. CHAP. VIII.

AHAZ. his contrary walking with GOD; and GODS contrary walking with him; Service to strange gods procures strange punishments; It darkens the mind; It hardens and brawnes the heart in evill; It hastens a mans pace to his utter ruine, and destruction: of all this Ahaz is a very great and mi­serable example.

AHAZ, Jothams Son, and Grand-child to Ʋzziah, was twenty yeares old when he began to reigne: 1 Chron. 28. such an Idolater as exceeded all his predecessors, they walked in the wayes of the Kings of Israel; so did he, but in this he exceeded, for he offered that most unnaturall, cruell and divelish oblation (called an abomination which GOD hateth Deut. 12. 31.) even the Son of his body, for the sin of his soule; he burnt his Children in the fire ver. 3.. There­fore that MUCH, which his Father JOTHAM builded (whereof anon) all those strong places could not strengthen the Sonne: Notwithstanding his Militia, the King of Syria smote him; and the King of Israel smote him, both with a very great slaughter ver. 5.. But the King of Israel layed load upon him, the smartest blowes, for he was a neighbour, and a brother of­fended Pro. 18. 19. (there the contentions will be bitter and mighty, as here, where they slew their bretheren with a rage that reached up to Heaven Chro. 28 5.) The King of Israel slew in Judah an hundred Gen. 32. 11. and twenty Thousand in one day, which were all valiant men 2 Chro. 28. 6., [Page 85] because they had forsaken the LORD GOD of their Fathers. There was the old quarrell, and these Kings were the viols, through which the LORD powred downe the wrath, and avenged the quarrell of His broken Covenant Levit 26. 25.. And marke we there, Prince and people, all forsake GOD: GOD for­sakes them, breaks downe the Hedges, takes away His Destnce (that is done first) after that He takes away peace; then one Enemy comes in, then another, breach upon breach like the Sea; smititg upon smiting, one blow after another, and full one smarter then the other, till all are consumed, and yet ALL VALIANT MEN.

Amongst these slain, was the Kings own Sonne; the Go­vernour of his house; and he also, that was next to the Kings ver. 7. person: The most valiant men were slain; so were they that were nearest to the King in love and trust. Besides all this, ver. 8. Israel carried away captives of their Brethren two hundred thousand women, sonnes and daughters with much spoyle, and brought it to Samaria. ODED, a good Prophet, speaks to ver. 9. the Host of Samaria very well; bids them remember and con­sider on it; That there were with them, even with them, sinnes against the LORD GOD, for which they must looke for a day of reckoning, even they, who would show no pitty to ver. 10. their brethren in the day of their trouble, and treading down. Nay, said the Prophet, the day of reckoning is come, or as good as come, FOR THE FIERCE WRATH OF GOD IS ƲPON YOƲ. These words, with certain others, The heads of the children of Ephraim, prevailed for ver. 11. the sending-backe Judahs Captives warme-clad, and well a­rayed ver 12. with their owne spoyles: And all the feeble of them ver. 13. they carried upon Asses, and brought them to Jericho. ‘A ver. 15. man will remember to show mercy to his Brother, when he well remembers himselfe, what his own case and deservings are, and what need he may stand in of mercy to be showne unto himself.’

Thus Israel relents at the stroake he had given Judah, and shewes mercy unto him, which, doubtlesse, moved Ahaz ve­ry much to cease from thoughts of revenge. But he bends him­selfe against Rezin King of Syria, and that he may be aven­ged [Page 86] on him, he sent to Tiglath the King of Assiria, saying, I am thy Servant (SIR) and more also, Thy Sonne, Come-up and SAVE ME out of the hand of the King of Syria. A 2 Kin. 16. 7. strange speech, but not so strange from Ahaz, for he will, a­non, ascribe salvations to stocks and stones, much rather might he, he thought, ascribe salvations to a man, Come up and save me: So he calls in a forraigne King to his helpe, who knew very well how to make profit by the troubles, that rose in Pa­lestina. But yet Tiglath seemes not moved with a complement, Your Servant (SIR) and your Sonne; If Ahaz will have him come to save him, he must bribe him well to his advan­tage, and so he do's, presenting him with the silver and the gold, taken out of GODS house and his owne. Silver and gold is full of Rhetorick can perswade mightily, and make a man to hearken; so it followes, Then Tiglath hearkned unto ver. 8. Ahaz, for he had the treasures of Jerusalem in his hand; and, having there with prepared his Army, he invaded the Terri­tory of Damascus, wonne that City, carried away captive the people there, and killed Rezin the King thereof, who had so ver. 9. smitten Judah a little before. Now Ahaz thinkes his Trea­sure well bestowed, for Tiglath had avenged him of his Ad­versary: and up Ahaz goes to Damascus to meet Tiglath there, and to behold the ruine of that King, and his City, who had so distressed him and all Iudah (See how bloudy an Idolatrous King is) he feeds his eyes with rue-full spectacles, thinking now his chiefest enemy was taken away, not considering, that himselfe was he. Ahaz being now at Damascus, saw an Al­tar ver. 10. there, falls in love with the forme and fashion of it: (more gaudy then was that of Solomons, made by the patterne shewed to Moses in the Mount) An Idolater ever is better pleased with that Altar and Service, which he hath de­vised 1 Kin. 12. 33. of his owne heart, then he is with that, which the wisdom of GOD hath commanded; So is Ahaz here, as Ieroboam before him, and as all like him, much taken with this Altar and forme of it, sends a modell of this excellent frame to Ʋri­iah the Priest, that it may be sampled in Ierusalem according to the patterne. The Priest was as ready to make it, as the King his Master was to worship before it: before the King [Page 87] was returned from Damascus, the Priest had hoisted up an Al­tar, according to the patterne, and finished it. An Idolatrous King shall not want an Idolatrous Priest: Thus did Uri­jah the Priest, according to all that King Ahaz comman­ded. 2 King. 16. ver. 16.

Then he was an obedient Servant, you will say. No; the most unfaithfull in all the Kingdome, and the deepest in Re­bellion there, next to the King his Master, who was so stout a­gainst the LORD. This Ʋrijah was indeed a servant of ser­vants, the basest servant, and did the basest service, that is i­maginable, for he served his Masters lusts, which warr against the soule, and so did the greatest dis-service to his Master, that possibly could be done. That servant, who obeyes his Masters commands against the command of his Master in Heaven, (which is to obey the lusts of men) doth his Master on Earth the greatest dis-service that can be, for he helpes on his Masters Rebellion against GOD, and hastens on his Masters ruine, and with him the ruine of all the people, committed to his Masters charge. Accursed be such unfaithfull servants ever­more, that are so plyable to their Lords will, against the will and command of their MASTER in Heaven; Ʋrijah did as King Ahaz commanded. Oh well had it been with the King, if the Priest had disobeyed his Master at that point, for then he had done as GOD had commanded; but the Priest did as the King commanded, made an Altar according to the patterne, sent from Damascus, reared up this strange pile, then thrust it up between GODS Altar and the Temple, gives it an apparent precedency, saying, in his heart, Let the GOD of JUDAH come behind the gods of Syria; Then this Idola­trous King layes downe his Scepter, and takes up the Censer, and sacrificeth on his new Altar to his new gods, the gods of Damascus. Why will he doe so? He gives us his reason for that, Because the gods of the Kings of Syria helpe them. See 2 Chro. 28. 23. I pray you, the King speakes as a man quite forsaken of his wits! His abominable Idolatries have taken away his under­standing and his sense too, HELPE THEM, said he I Did the gods of the Kings of Syria helpe them? His eyes told him, if he could have seen, that they were the ruine of [Page 88] Damascus, and of the King there; yet, saith he, I will sacri­fice to the gods of Damascus, that they may helpe me. Now we must enquire what need he stood in of help; and how these new gods helped him.

But first we may observe, That the fashion and manner of worship, which GOD prescribed Ahaz, do's not please him; he will have a way of his owne, something like to that GOD commanded: So he fashioned an Altar, and paterned it. Mark we now, how GOD paternes him in judgement; a very like ruine shall now befall him, as had befallen Damascus, whence he tooke his patterne; and so we shall see what need he stands in of help. Ahaz brought new gods with him to Ierusalem: What follows? Warre was in his gates. He was distressed on e­very side, the LORD, against Whom he rebelled mightily, powred down wrath upon him, through this violl, and through that, both on the right-hand, and on the left. As Israel and Aram vexed him on the North; So the Edomites and the Philistins, ever more attending the ruine of Iudea, entred upon 2 Chro. 28. 17, 18. his Country from the South, smit Iudah, carried away cap­tives, invaded their Cities, and dwelt there: To whom then should Ahaz have looked in the day of such distresse, when viols of wrath were emptied upon him from every quarter? That is easie answered; To the GOD of Salvations, yea unto the GOD of desolations also, for those He makes in the Earth Psal 46. 8., men are but His viols, but rods and swords, and battle Axes in His hand Esa. 10. 5.: Surely saith the LORD Himselfe Zeph. 3. 7. (therfore we will hearken) Thou wilt heare me now, now Thou wilt receive instructions. Why now? Because now He hath cut­off Nations; Their Towers are desolate, their Streets waste, their Cities destroyed, their Kings slaine, now Thou wilt feare me, now Thou wilt receive instruction; surely it is meet to be said unto GOD, I have borne chastisement, and I will not offend any more Job 34. 31, 32; ‘That which I see not, teach thou me; If I have done iniquity, I will doe no more.’ Surely now in distresse, Ahaz will say, (for it is the voyce of Nature) O GOD helpe me. Should not a people seeke unto their GOD? Ahaz do's not so; he will purchase the helpe of Tiglath King of Syria againe with the sacrilegious pillage of the house of 2 Kin. 16. 17, 18 [Page 89] GOD. Tiglath had helped Ahaz (for so the Scriptures are reconciled) in his first on-set; he had smote Damascus, and slaine Rezin the King there; and so had served Ahaz his turne for that present, and satisfied his thirst of Revenge. Now Tiglath will serve his owne turne, he will not returne back a­gaine, but followes his victory to satisfie his owne thirst of enlarging his Dominions; he possesseth himselfe of all Basan, and all the rest beyond Iordan, which belonged to the Tribes of Reuben, Gad and Manasseh; and then, passing the River, he invades the Kingdome of Israel, makes them his vassals: And now he is within Iudah, and possessed of a great part there. So Tiglath came to Ahaz indeed (invited with treasures and a faire prospect of all Canaan besides) He came unto him, sayes the Text: And what good did he doe him? None at all, but hurt rather, and DISTRESSED HIM, but 2 Chron. 28. 20 STRENGTHENED HIM NOT.

Now Ahaz is in distresse, what will he doe now? he sees that man is a vaine thing, there is no trusting him; he hoped he would helpe him, and he hath distressed him. What do's he now? Worse and worse, In the time of his distresse he did trespasse yet more against the LORD. He was made most miserable, and yet he remained most wicked, he lost the fruit of all his sore afflict­ions. Though he was invironed, though his way was hedged Aug. de l. 1. c. 33 Vos ne (que) contri­ti ab hoste, &c. perdidist is uti­litatem calami­tatis & miser­rimi facti est is & pessimi per­mansist is. with thornes round about, yet, like a wild Asse used to the wilder­nesse, he brake loose and traversed his way; even in his month they could not find him Jer. 2. 24.; Though he was fast cooped up in GODS fetters, as with the northerne iron and brasse, yet he thought to escape by his owne wisdome 2 Chro. 28. 21.; Ashur would save him, he thought he could ride upon horses Hos. 19. 3., therefore his per­secutours were swift. Certainly (for the sacred Scriptures set acertaine note upon him) never was any King more madde upon his Idols, nor did any King before him, blunder on so a­gainst the Angell, and upon the drawne Sword, as he did; so went looking forward and backward, on this side, and on that, but the Angell crossed him every way, and yet he went on.

This was King Ahaz. But, whether went he? For the living to the dead: Ahaz had said before to the King of Syria, Come up and Esa. 8. 19. [Page 90] SAƲE ME. Now he saith as much to stocks and stones, Arise and HELPE ME; He sacrificed to the gods of Da­mascus (which smote him) and he said, THEY MAY HELPE ME. Did they helpe him? Yes, after their manner, as such gods use to doe; they helped-on an utter de­solation; they helped to bring Judah low, to make the Land 2 Chro. 28. 19. and her King NAKED. And then having exposed Ahaz and his Land, as a naked man, to the rage and fury of Adversa­ries, they were the Ruine of him, and of all Israel. Some things must be observed from this Story of Ahaz by way of Caution first; and then for Instruction, here is a great deale; for Cau­tion first;

1. Be well aware, whether high or low, great or small, be we aware, That we set not our foot in an Idolatrous way; if we doe, likely it is we will walke therein, stand in it, and then sit downe there; having made an entrance, we cannot tell where we shall stay. It were worth the noting, if here were time and place to set it downe, the pedegree of Idols, and then the rise of Idolatrous services. In one word, the Idolater began with the offering a graine of incense at the first. What Error minimus in principio fit maximus in fine Nat. Con. did he offer at the last? The sonne of his body, for the sinne of his soule. Ahaz himselfe is a great example of all this; Hee walked in the wayes of the Kings of Israel: he made also molten I­mages 2 Chro. 28. 2. for Baalim: Moreover he burnt Incense in the valley. The ver. 3. Calves of Jeroboam drew him on to the gods of the Heathen, and now Bulls and Goates are too little for his new gods, his owne flesh and blood is but deare enough! He that burnt Incense but now, now burnes his Children in the fire. When a man has ver. 3. set footing in an ill way, he knowes not where he shall stop. And,

2. Beware we set not up an Altar, which GOD commands not, though it be but one, and we can make it a gaudy one, and patterne it, as neare as can be to GODS Altar; yet beware of this one, for this one will draw on a second, and a second a third. Ahaz is a great example here also; he set up an Altar in the holy place; Did he cease there? No; Now he gathers all his precious things together, and all to make and adorne his Altars; he made him Altars in every corner of Jerusalem; nor ver. 24. [Page 91] there only, but in every severall City of Judah; he made high pla­ces to burn Incense unto other gods, and provoked to anger the LORD ver. 25. GOD of his Fathers. And,

3. Beware we shut not up the eye, against the light. Of all the Creatures GOD has created, it is not safe to play with the light. I have read of one, who would not be beholding to the Sunne, for it's light to walke, or to worke by; he would close up his eyes and put a cover over. At length he be thought himselfe, and was content to see the light, and to take benefit from it; but he had covered his eyes so long, that, taking off the cover, he found his eye in the same place, but the sight was gone: He had dallied with light too long. It is excellent which Augustine saith; what good dost thou to the fountaine, Aug. 10. 5. when thou drinkest of it? Thou art refreshed from it, and that is thy benefit: So also, from the fountaine of light, thou seest by it, thou maist walke and worke by it, and that is thy bene­fit: Be not proud then, doe not shut thine eye against the light; though it be but the light of nature, yet let it in, and make we much of it, then GOD will entrust us with a grea­ter light; He that is faithfull in a little shall be Ruler over much; but he that improveth not his little, shall have that taken from him, which he hath neglected, or not improved to his owne good, and the glory of the giver. Ahaz is a great example of this al­so; he playd with light, he thrust it from him; he would not take the benefit of that common light, which, as a com­mon dole, the LORD gives out to every man. He put confi­dence in man, Come, said he, and save me; then in stocks and stones, abominable Idols, saying, these may helpe me; he trusted in them. How then? Then he had eyes and saw not; an heart but understood not; as a silly Dove without an heart, he was as senslesse as the stocks he trusted in; They that make them are like unto them: So is every one that trusteth in them. Psa. 135. 18. Then, from that time, he sought helpe from those despicable things, to the day of his death, he walked in the world, as a man in a Dungeon, groping his way, as in the thickest darknesse. So much in way of Caution; now wee must receive Counsell hence, and sound Instruction. First, That;

[Page 92] Strange gods will blind a King strangely; they will de­grade 1. a man, they take away his Excellency and Crowne, his understanding, judgement, reason, nay his sense also, and leave him in the darke: So as he shall blunder on in the face of the Angell, and his drawne Sword, to his owne destru­ction, and to the ruine of his Kingdome. And secondly, That

Idolatry, which is an humbling a mans selfe before dumb 2. Idols, is a sore transgression against the LORD, and brings sore judgements upon a Land, puts it into a forlorne and helpelesse condition; from out of the KINGS protecti­on, so as no person nor thing can be a cover unto it, whereby to hide it's filthy nakednesse; It brings a Nation low, and makes a people naked. And thirdly; That,

The whole Host of Heaven and Earth will be our E­nemies, till we make GOD our friend. The King of Is­rael 3. said well; if the LORD doe not helpe, neither per­son, nor any thing can doe us any good. And GOD ne­ver 2 Kin. 6. 27. helpes them, who expect helpe from persons and things, which GOD hath cursed. And fourthly, That,

Wherin we put confidence, whether person or thing, will do us all the mischiefe, and so avenge the quarrell of GODS 4. Covenant. It was so here; Tiglath, from whom Ahaz ex­pected salvation, distressed him: Israel was a scourage to Ju­dah; Assiria a Scorpion to Israel and Judah both: but the gods of Damascus, which he thought would helpe him, were the ruine of him, and of all Iudah.

5. A heart hardned in sinne, especially brawned in the sinne of Idolatry, is seldome wrought upon, either by mercies or 5. miseries; though the mercies be exceeding abundant and sweet, and the miseries exceeding bitter and sharpe. Ahaz was wooed, allured and tryed both wayes, yet he continued as hard as a Rock, This is King Ahaz. In the time of his di­stresse, in that considering time, he considered not, but blun­dred on, and trespassed yet more against the LORD. There­fore there is a marke set upon him, This is that King Ahaz, for he sacrificed unto the gods of Damascus, he turned himself to them; from the living GOD to stockes and stones, which [Page 93] smote him, yet he said, they may helpe me; This is that King Ahaz; we learne also hence.

6. That stripes and sore stroakes will not make a foole wise. No, though thou shouldest bray him in a morter among wheate with a pestle, yet will not his foolishnesse depart from him. Pro 27. 22. Afflictions, tribulations may breake the bones, and the spirits, and the heart too with worldly sorrow; but the stroakes must be sanctified, else they will not supple this rocky thing; they will not breake the heart with a godly sorrow. Ahaz had blowes enough; because of his transgression, The Lord de­livered him into the hand of the King of Syria, and they smote him; and into the hand of the King of Israel, and he smote him with a great slaughter; The Edomites, they smote him, so did the Philistines; he was smitten before and behind, and on every side; he had blowes enough, but they did him no good; his heart was gone after his Idolls, and joyned to them, then no­thing can do him any good, for he, that is joyned to Idols, is de­parted from GOD. We learne also hence, That

8. A man can harden his own heart, and does so daily; he can lye in the grave of sinne, and roule a stone over that grave; that he can doe, he can encrease the rockinesse of his heart; he cannot soften it, doe he what he can. And that he must doe, he must use the meanes for the softening of the heart, which GOD affords unto him. But all is made effectually by the good Hand of GOD unto him, Who speakes and drawes too, for He speakes with a strong hand. The conclusion is; man is as dead as a doore naile to his own conversion; he can no more raise himselfe from the death of sinne, then a dead man can raise himselfe from the grave of his corruption; But GODS voice he can heare; for that is a creating voice, that called Lazarus out of the grave; and that voice he can heare. Wee must take one note more from the Retaliation of the LORD, for that is remarkeable in the powring out of wrath upon Ahaz.

9. Ahaz sacrificed his Childeren to Molech in the fire, so he 2 Chron 28. 30. tooke the Children, whom GOD had given him, and offers them up to that abomination. The LORD will be avenged on him for that; He will give-up one of his Sonnes, the stoutest [Page 94] of them, and with him, his chiefe servant and favourite also, unto the Sword of his enemy; And Zichri a mighty man of Ephraim slew MAASEJAH the Kings Son; And AZRIKAM 2 Cro. 18. 7. the governour of the house, and ELKANAH that was next to the King. Ahaz said to a man, come and save me. That Man came for his owne advantage, distressed him, but strengthened him not. He sought helpe from the gods of Damascus: These smote him, strooke out his eye, and tooke away his heart, were the ruine of him and of all Israel. So ends the Story of his life; A dishonour followes him to the grave; how little the people regarded him appeares at his death; Ahaz slept with his Fa­thers, but not in the same roome with them; he was too bad a Sonne to rest at night where his good Father lay a sleepe: he had brought Judah low; he had made Judah naked; he had trans­gressed sore against the LORD; Therefore they denied him roome in the Sepulchers of the Kings; They buried him in the City, even in Jerusalem, but they brought him not into the Sepulchers of the Kings of Israel, and Hezekiah his Son reigned in his stead.

We shall reade much of his Goodnesse, in his place, the ver. 27. next Section, there also of Manasseh a great sinner, but great­ly humbled: he began very ill, but ended wondrously well: he obtained mercy, that in him the Lord CHRIST (for He was the same yesterday) might shew forth, as to his ser­vant Paul, all long-suffering for a patterne to them, who should here­after repent, and beleeve on Him to life everlasting: But of him, after his Father and his Goodnesse. Amon followes here; after 1 Tim. 1. 16. him, excellent Iosiah, in his place; Then a continued succes­sion of wicked Kings, and a miserable destruction: For Judah halfe had changed her God, and she hath a change of Kings, one quickly after another; quickly-up, and as quickly-downe, till they and their Kingdome fell to peeces. The supporter of the Throne was gone; and they had so heated their seate with their abominable Idolatries, that quickly after they were sate downe in it, they were consumed with the heate of Gods dis­pleasure.

That I may conclude this section with the more profit, we will looke back as farre as to King Solomon, thence recollect the Story, that we may take a short view of the wayes of Israel, and thereby amend our owne.

[Page 95] Thus it was. King Solomon in his declining yeares, declined the true worship of God: Rehoboam followes-on in the last wayes of Solomon, like his Father in every thing, except the best things, his Wisedome and Repentance; For he doted upon Idolls, joyned himselfe to them, and so rent from himselfe the greatest halfe of his Kingdome. Abijah his Son was wiser, not much better. Asa sets all to rights againe, and has a good Jehoshaphat: He has a bad Jehoram, he walked in the wayes of Ahab, for he had taken the Daughter of Ahab to wife, a wicked woman, she poisoned her Husbands posterity; their wicked­nesse is propagated to their Son, and their Sons Son. Unthank­full Joash (we need say no more) has almost as bad an Amaziah, and he an Ʋzziah. Then there is a good descent in Jotham, and that is from above; Goodnesse is not propagated, wickednesse is, for Jotham has an Ahaz: there we are, but I goe on; Then there is a descent from Heaven againe; Ahaz hath an Heze­kiah. Then there is a naturall descent againe, Hezekiah hath a Manasseh; And the naturall descent goes-on, for Manasseh hath an Amon, (he continues the Story:) Then the descent from Heaven, for Amon hath a Josiah. And after him the naturall des­cent holds till all was broken to peeces. ‘Thus in the Throne of Judah, there was a succession and interchange of Good and evill: Evill Princes succeed to good, for the exercise of the Church: And good succeed to evill, for her comfort.’ And thus the Wise GOD orders it, that the Church may not looke for her Heaven here; but in the World affliction. Here the Church is afflicted and tossed with tempests, and so she is spo­ken Esa. 54. 11. unto and comforted, with an expectation of an interrupted peace, for a time, even here below: but of rest for ever in Heaven. We went purposely back to take a view of Judah's wayes, and the rise of her Idolatries; and in short thus we reade; These abhominable services were first countenanced in Judah; then practised by Judah; after that forced upon Judah, then tooke fast rooting there. We shall now reade-on, and this conclusion quickly cleered unto us; ‘That where Idolatry is rooted-into a Kingdome, it will not be rooted-out till that Kingdome be rooted out: so it followes.’

THE ACTS OF FIVE KINGS. CHAP. IX.

Five other Kings of Judah, as bad as the former, did as ill, and fared as ill as they; walking after their own counsels, in their own way, to the utter ruine of themsolves, and the Kingdome.

FIve other Kings of Judah yet remaine, which I will but Name, as exemplary for wickednesse and judgment as the former 1. Amon 2 Chro. 33. 12., Son of Manasseh, who did evill as his Father did, but was not humbled for it as his Father was ver. 2 [...].: he trespassed more and more, so his raigne was short, but two yeares; then his servants conspired against him, and slew him in his owne house.

2. Jehoahaz the Son of Josiah, is made King instead of so lamented a Father: his reigne is very short, but three Moneths; 2 Chr. 36. 2. then the King of Egipt deposed him, condemned the Land in an hundred Talents of Silver, and a Talent of Gold, and made ver. 3. Eliakim his Brother King over Judah; turned his Name to Je­hojakim, ver. 4. and tooke Jehoahaz his Brother, and carried him into Egipt.

3. Jehojakim reigned eleven yeares, did that which was ver. 5. ver 8. evill, after the abominations of his Fathers: then the King of 2 King. 24. 1. This was hee that cut the R [...]ll, and then cast it into the fire. Jer. 36. 23. Babilon came up, distressed Jehojakim, and he became his servant three yeares; Then hee turned and rebelled against him; broke covenant with the King of Babell, (which he should not have done, though an Heathen King.)

[Page 97] But see the retaliation of the Lord! Jehojakim, like the man possessed with a Devill, as those in our dayes, infamous this way all over the world, breakes the band of his covenant; That band, though the greatest binder on earth, cannot bind him; he breakes that sacred band, the Oath of GOD. Does he carry it away so? does he escape? I pray you marke what followes, and resolve your selfe, He shall have bands enough, which shall hold him fast, and breake him too, that will breake such sacred bands; It followes, the LORD sent against him BANDS of the Chaldees, and BANDS of the SYRIANS, and BANDS of the Moabites, and BANDS of the children of Ammon. Looke you there! The Band of a Covenant could not hold him; these 2 Chron. 36. Bands held him fast. But Nebuchadnezzars Bands were the strongest, they bound him in fetters to carry him to Babylon; But his burden of sorrow was too heavy for him, so as his spirits fainted under it, and died in the way; was Buried with the buriall of an Asse, drawn and cast forth beyond the gates of Jerusalem Ier. 22. 19. Non autem eo us (que) dedactus est, sed in itinere moriuus. Irem.. 2 Chro. 26. 6.

The Acts of Iehojakim, and his abominations, that he did, and that which was found in him, are written in the Bookes of the ver. 8. Kings, but more fully by Jeremiah in the fore-mentioned place. Chap. 22. 17. 18.

4. And Jehojachin his Son reigned in his stead, a very short time, three Moneths and ten Dayes; In that time, he did that, which was evill in the sight of the LORD; And when the yeere 2 Chro. 36. 9, 10. was expired, the King of Babylon sent and brought up the young King in iron bands to him; His attendance thither shall adde to his misery; ‘for the Kings Mother, and his Wives, his 2 King. 24. 12, 13, 14, 15, 16. Servants, his Princes, his Officers, all the mighty men of va­lour (none remained save the poorest sort of the people) accompany him, manacled and chained, to their perpetuall bondage.’

5. The King of Babylon made Mattaniah his Fathers Bro­ther, 2 Kin 24. 17. changing his Name to Zedekiah, King in his stead; ta­king an Oath of him, That he should be Tributary and servant 2 Chro. 36. 13. unto him. Zedekiah considering not (though Jeremiah had put it upon his thoughts againe and againe) That he had bound Ier. 27. himselfe with the Oath of GOD; he also rebelled against Ne­buchadnezzar, 2 Chro. 36. 13. who had made him sweare by GOD; he stif­ned his neck, and hardned his heart from turning to the LORD, [Page 98] and rebelled against the King of Babylon, to whom he had sworne obedience. He shall pay deare for this breach of covenant; (Marke that) An Iron yoake is put upon his neck, and his stiffe neck is made to bow to it; he is brought before Nebuchadnezzar King of Babylon, where his eyes shall behold the slaughtering his Sons before him; then those lights are put out, after they had let in that sight, which would never goe out, till his spirits went-out; so he is left in the darke, to con­template in his saddest thoughts, the saddest spectacle, that ever Father looked upon. And it is the complement of his mi­sery there: That, though his eyes are out, yet he cannot but behold that woefull slaughter in the darke. No more sorrow can come in by the windowes of his body; more shall come-in at his doores; he heares that, which will make his eares tingle; That Jerusalem is taken, and Judah cast out from the pre­sence 2 King 24. 20. of the LORD. 2 Chro. 36. 17.

We can proceed no farther; we are come to the utmost of evils; a casting out from the presence of the LORD: It is next to the casting into Hell, the very suburbs, the brim of that bottomlesse pit. And who is cast out I pray you? Judah. Give us leave to aske one question more; Why was Judah cast-out; wherefore did the LORD doe so and so unto Judah? The Nations asked this question some thousand yeares ago, and where they asked, there they have an An­swer given them, which will satisfie all the world. I pro­fesse Deut. 29 24, 25, 26, 27, 28. unto you, we had need stand still indeed, and cause enough to stand astonied. If we reade on, we must reade a miserable destruction by fire, sword and captivity. O terrible example of vengeance on that City, which GOD had cho­sen to set His Name there! How is it become like one of us, might the Heathen say, even like the Cities, which God overthrew Ier. 10. 16. and repented not. It was so, because they sinned worse then the Heathen, when Judah humbled themselves before Devils, stocks and stones.

This was a City, the Lord had chosen for Himselfe out of all the world: All the world were witnesses of their favours, their miraculous deliverances and protections: All the world should be witnesses, and stand astonied at their just confusion. Her sister [Page 99] Samaria was not mentioned by her mouth in the day of her pride: Her Kings also would walke in the wayes of the house Ezech. 16. 56. of Ahab, and after their counsels, to provoke the LORD. Therefore the LORD hath done to her as He threatned; I will stretch over Jerusalem, &c. And now we have a great 2 King. 21. 13, 14, 15. example of wrath before our eye, and it strikes sadly to our hearts; that wee may heare and feare, and doe no more so presumptuously. If after such a destruction as this, and be­holding of it with our eyes, we doe as Iudah did, how great and swift will our judgement be!

The end must answer the beginning; The wayes of Israel, and the counsels of the house of Ahab, were to the destruction of Iudah. He that sowes the wind, reapes the whirle-wind. We cannot gather grapes of thornes or figgs of thistles. Prov. 11. 19. As Righteousnesse tendeth to life: so hee that pursueth evill, pursueth it to his owne death.

The Copy being somewhat scattered, this was omitted which should have beene inserted, pag. 82. line 32.

Then there was an hot contention; The King striving with the Priests, they with their King. What incivility is this? Was not Ʋzziah King? why might not he meddle with the Priests office? He will doe the Priests an ho­nour, if they will see it; he will stoope so much below his Crowne as to take then Censer into his hand. But if the Priests will not take it for an honour, yet they must not take it for a wrong; Ʋzziah was King, he tooke the Censer into his hand, he might have taken away their Censer, their Sacrifice, and Sabbath, and all, and have bidden the people goe dance the while, for he was King, and might take the liberty of a King, so he was perswaded.

He is answered; for God hath made answer to him by Himselfe, as in such cases, concerning His worship, He useth to doe; The Priests had done Ezech. 14. enough at that time, &c.

FINIS.

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