THese words are part of a Story; The Introdu­ction. and History is a Relation of things past, done, or spo­ken; a rehearsal and recital of the deeds and sayings of the Sons of Men. Such a Story we find here in the Text, a com­memoration of that Salutation and greet­ing, which was interchanged betwixt Je­zebel and Jehu; and of the nicking and nipping speech, wherewith she entertains and welcoms him, as he comes riding in his triumphant Chariot, with his pransing Cour­sers in the streets of Jezreel.

But seeing Hilar. de Trin. Lib. 4. Intelligentia dictorum ex causis dicendi est monstranda, as Hilary speaks, And one special means of opening and unfolding Scripture, is the observation of the context, the connexion and coherence of the fore-going and following passages: It will not be labour in vain, or time mis-spent to recourse and look back to the beginning of the Chapter.

And if we cast our eyes upon the first six verses, we shall there finde one of the Children of the Prophets, dispatcht and sent by the Prophet Elisha, as the Father of the So­ciety and Master of the Colledge, with a very important er­rand, and weighty message touching the annointing Jehu King over Israel. And that, first given in command and charge in the three former; and then accordingly acted and executed in the three latter verses. And he arose and went into the house, and he poured the Oyl on his head, and said [Page 6]unto him, Thus saith the Lord God of Israel, I have annointed thee King over the people of the Lord, even over Israel, v. 6.

Nor was this annointing of Jehu a bare external rite, and empty Ceremony, or Symb [...]lical only and significant; but energetical and operative after a sort, by divine dispensa­tion and benediction, accompanying his own Ordinance. God pouring in the spiritual Oyl of Sovereign excellencies and Regal Endowments and Abilities into his Heart at the self same time that the material Oyl was poured upon his Head.

No sooner was Saul annointed by Samuel to be Captain o­ver God: Inheritance, but God gave him another heart, 1 Sam. c. 10. v. 9. Such a sudden change did this unction work in Jehu, who was thereby strangely metamorphosed and trans­formed into another man: furnished with the spirit of wis­dom and strength, the spirit of courage and resolution, all those Heroical parts and Arts which might any way qualifie and enable him to those high Designs and Atchievements wherein he was imployed and engaged: The utter destru­ction and ruine of Ahab 's Posterity Root and Branch, Head and Tail, Cum neca­retur maximi filius acclama­tum est; ex pes­simo genere, ne catulum qui­dem haben­dum. Jul ca­pitolinus. Et expessimo genere ne minimum catulum relinquen­dum, (as the Romans spake of the butchering of Maximinus and his Family) leaving not so much as one Whelp alive of such an untoward and unlucky Litter.

This was God's Commission to Jehu, 2 Kings 9.7, 8. And thou shalt smite the House of Ahab thy Master, that I may a­venge the bloud of my Servants the Prophets, and the bloud of all the servants of the Lord, at the hand of Jezebel. For the whole House of Ahab shal perish, and I will cut off from Ahab him that pisseth against the wall, and him that is shut up and left in Israel. And having received his Commission, he doth not demur and pause upon it, and consult with flesh and bloud: He doth not the work of the Lord negligently, non keep back his sword from blood, and so incur the penalty of a curse, Jer. 48.10. But he forthwith buckles and girds himself unto the work; he makes post-haste and yet not more haste than good speed. Secrecy and celerity are the two wheels of great [Page 4]actions. Jehu's Chariot was carried on with both these, and marched faster to Jesreel than same could flie, whose wings he had clipt, by stopping all intelligence, that so at once he might be seen and felt of his enemies. He drives furi­ously, v. 20. Draws his Bow with his full strength, smites Jeho­ram betwixt his Arms, the arrow com [...]s out at his heart, and be sinks down in his Chariot. v. 24. commands Bidkar his Captain to take his dead corps, and cast it in the portion of the field of Naboth the Jesreelite, v. 25. Pursues after Ahaziah King of Judah, who attempted an escape by flight, is smitten at the going up to [...]ur, and dies of Megiddo, v. 27. And having re­moved and made away a pair of wicked Princes, conjoyned in their deaths, as they consorted together in their Idola­try. Jezebel being startled and staggered at the first re­port and rumour of so astonishing and amazing news, she painted her face, and tired her head and looked out of a window, v. 30. And with a coloured and painted speech, bespeaks him in this manner, upon his incursion and in road into Jesreel, in the words of the Text. And as Jehu entred in at the Gate she said, Had Zimri peace which slew his Master?

The Text presents two Persons at one view, Jezebel the Queen Mother of Jehoram the King deceased; And Jehu the surviving King, who reigned in his stead; together with the speech of one to the other.

The parts of the Text are two: The Division of the Text.

• 1. The Speaker, Jezebel, in the Pronoun She.
• 2. The Matter of the Speech, Had Zimri? &c.

The Speaker in the Text is Jezebel, 1. The Speak­er Jezebel. (she) in the Pronoun (She) Acursed Woman, as Jehu stiles her, v. 34. cursed in her death, Thrown out of a window by the Eunuch, trodden under foot by Jehu 's horses, and her forlorn Carkas devour [...]d by Dogs, to a very small reversion of her skull and [...]e [...]t, and the palms of her hands, v. 33, 34. as if an head that plotted and hands that pra­ctised so much mischief, and see [...] so swift to shed [...]l [...]od, were not meat good enough for Dogs to eat. N [...]her was she more ac­cursed in her death th [...]n life. A notorious Id [...]la [...]r, the Daughter of Ethbaal King of the Zidonians, and a Zealous [Page 4]Worshipper and server of Baal, 1 Kings 16.31. A cruel and bloudy Persecutor, that slew the Prophets of the Lord, 1 Kings 18.13. Threatned Elijah with the loss of his head, and made him flee for his life, 1 Kings 19.2, 3. And yet this Idolatrous and bloud-thirsty Jezebel lets fall, and drops down a sound and wholsome speech, touching the certainty and equity of divine vengeance, which pursues Murtherers and Usur­pers [...], it traces them hard at heels, and even hunts them to destruction. An Observati­on noted upon he qualifica­tion of the Speaker. A wicked person may somtimes speak well.

Observe then from hence [...]. Athenaeus Diphue sophist. lib. 5. That a wicked person may sometimes speak well. I say, sometimes; but not alwayes: [...]. Arist. Eth. lib. 1. cap. 6. for, One Swallow maketh not a Summer; nor doth one speach or action, though never so holy and good, infalli­bly demonstrate, or clearly evidence the unspotted inno­cency and unstained integrity of the Party.

The true and faithfull Servants of God are habitually good, and yet actually bad; as were Noah, David, Peter, and some others: they tread awry now and then, and in some things do amisse. And it is most true of them, who though sound at the Core, yet have some specks and spots of cor­ruption; which is noted of the Pomegranate Non est malum puni­cum, in quo non est aliquod gratum putre. There is none so clear and sound, wherein there is not a rotten kernel. Wicked men, on the other side, are sometimes actually good, and habitually bad.

And so was King Abimeleck in taking Sarah into his cu­stody, and so far justified and acquitted by God himselfe, Gen. 20.6. I know thou didst this in the integrity of thy heart. There may be the innocency of a particular speech, or a­ction, where the person is extreamly vicious and abomi­nable Aug. de Baptismo con­tra Donatistai, lib. 6. c. 2. Quicquid verum à quocunque dicitur, à Spiritu Sancto dicitur. Ambros. 1 Cor. c. 12. v. 3. Omne verum à veritate verum est; est autem Deus veritas. Augustin. lib. 83. quaest. q. 1. Cur Deus famulum suum cum quo ipse tanta & talia loquebatur ab alienigena passus est ad­moneri? In hoc Scripturo nos admonet per quemlibet hominem detur consilium veritatis, non debere contemni, Augustin, lib. Quaest. supra Exodum q. 68. In arundine sterili solet uva pendere. We may hap­pily, though rarely, meet with a sweet and pleasant Grape upon [Page 5]a dry and withered stalk, (as Augustine speaks of the Dona­tists.) For howsoever our Saviour tels us, Mat. 12.35. A go [...]d man out of the good treasure of his heart bringeth forth good things; yet doth it not necessarily follow, that who so bringeth forth this good treasure of works and words, should ipso facto, aut dicto, be forthwith a good man.

There was not any of the true Prophets that had clearer Visions and Revelations of Christ, than the false Prophet Baalam, who is marked out by S. Peter to have gone astray and loved the wages of Iniquity, 2 Pet. 2.15. Ʋbi benè, nemo melius; ubi malè nemo pejus. An Angel of Heaven could scarce speak better, nor the Divel himself do worse. Cun­ning Caiaphas spake he knew not what, like St. Peter in the Mount, and yet being High-Priest foretold the expediency of Christs death, John 11.50, 51. wherennto himselfe was accessary by consent and counsel, and so was a Prophet and Murtherer both together. Sunt in impiis quandoque Dona Dei, sine Deo. Wicked men may have the spirit of Prophecy; and many shall say unto Christ at the latter day, Lord, Lord, have we not prophesied in thy Name? Mat. 7.22. They may have besides (I say not) the spirit of prayer, which consisteth in the fervor and ardency of spirit, and is an inseperable effect, and fruit of the Spirit of Adoption. Galat. c. 4. ver. 6. Yea, they may have a rare, and ex­troardinary gift of prayer so as to expresse their own, and other mens desires to God, ex tempore, and a sudden with volubility of tongue, fleetnes and fluency of language, va­rietie and quaintnesse of expressions, inlarged and length­ned devotions, to the admiration of others, and some­time to the deceiving of their own souls.

There is a Spirit of prayer, which is the portion of Gods children; and the gift of prayer a common, and a general gift, and no way concludes a sincere, and sound Christian. Such graces as these, Gratiae gratis datae, non gratum faci­entes, as Divines stile them that are freely conferred upon us; not in reference or order to our own salvation, but for the instruction and edification of the Church; the [Page 2]common good, and benefit of others: These, These (I say) are to be found in wicked and ungodly persons. The subject of the Text, Jezebel, an Heathenish Idolater, and outragious persecutor, lets fall a pertinent and pithy speech. That is the second generall part of the Text.

2. The matter of the speech. The matter of the speech, Had Zimri, &c.

That may be considered two manner of ways.

• 1. First, in Thesi, simply and absolutely in it self.
• 2. Secondly, in Hypothesi, in reference and relation unto Jehu, to whom it is here applyed.

1. 1. In Thesi Observe we in the first place, the matter of the speech in Thesi, and so it affords us these three speci­alties.

• 1.
  Therein we have three specialties.
  The Traitor, Zimry.
• 2. The Treason, slew his Master.
• 3. The successe and issue of his Treason, and that laid down by way of interrogation, Had he peace?

The first circumstance, that presents and offers it self in order, is the Traytor Zimry, and may be looked upon in a threefold relation.

• 1.
  1. The Trai­tor in a three­fold relation.
  As a Servant to his Master.
• 2. As a Subject to his Sovereign.
• 3. As a Captain to his Generall.

First, 1. As a ser­vant to his master. as a servant to his master, For if Elah was the ma­ster, then Zimri must needs be the servant.

So he is stiled, 1 Kings c. 16. v. 9. His servant Zimri. Master and Servant are Relatives, which necessarily, and mutually infer, and remove each other. And for a Ser­vant, [...]. Arist. p [...] ­ [...]it. lib. 1. c. 3. who is a living instrument, the peculiar p [...]ss [...]ssi n of his Ma [...]ter, whose office consisteth in a civil subordination, and dependence upon his will and pleasure; For him, (For him I say to conspire against him, and lay violent hands upon him, is a kind of Treason, that which the Law terms a petite or p [...]t [...]y Treason.

Secondly, 2. As a Sub­ject to [...]s So­vereign. we may reflect upon Zimri in relation of a Sub­ject to a Sovereign.

And for a Subject to turn Rebell, take up Arms against his Prince, dispose of his Kingdoms, and to depose him from his Crown and Dignity: But above all, to imbrue and wash his hands in the Royall bloud of his sacred and an­n [...]inted person, This is, Alta Proditio, high Treason, the highest of all other; Who is the head of all Authority and Power, and hath Nec Caesar ferre p [...]iorem, Pompeius ve parem. Lucan. no superior, nor equal. This is the draw­ing forth of the sword against him who first put it into their hands, the killing him with his own Sword, yea, the murthering him with the Sword of Justice.

Thirdly, As a Captain to his General We may take notice of Zimri in the notion of a Captain to his Generall, Captain of half his Chariots. So we read of him, 1 Kings, c. 16. v. 9. One who stood obliged unto him, not onely by respective favors and benefits, but by solemn and sacred Oaths. One who had fworn faith and fealty unto him, as the Roman Soldiers did to their Emperors. Arrianus desert. in Epi­ctet. lib. 1. c. 18 August. de Tempore, Serm. 181. [...], saith Arrianus. And for a common Souldier, or inferiour Officer to stab and slay his General, is not onely marder, but professed and downright perjury, a perfidious viola­tion of Oath and Covenant.

And that which caused him to break all these Bonds, A doctrinal Proposition drawn from the considera­tion of the Traytor. both Sacred, and civil, and to bring upon his own soul the inexpiable guilt of so many hainous and enormous crimes, was an itching desire of Rule and Lordship, yea, an ambitious and aspiring humor to sway the Scepter, wear the Crown, and set down upon the Throne. An humor, That an aspi­ring desire af­ter Sovereign­ty serves as a Ladder for men to climb up to treason and murther the highest staff of it. or tu [...]r that possesseth the spirits, a plethorie of over hot bloud that runneth in the veins of many, and so far in­flames their activities.

That they who in other matters, wherein their private inte­rest is not concerned, are forward enough in the precise ob­servation of the most exact rules of equity and justice; yet will they make no scruple at all to baulk the common Road and beaten track and turn aside out of the way if it be to catch at a Crown. Su [...]t [...]n. in Jul. Caes. ex Eurip. p. 23. [...]. If at any time it be lawful [Page 8]to be unjust it must be for the gaining of a Kingdom, as Caesar was wont to speak. Yea, so profusely prodigal have some been of their lives, that they have been solicitous unto importunity, to purchase a Crown for others with the losse of their own head. Tacit. Annal. lib. 14. p. 312. Pro Regno ve­lim Patriam penates conju­gem, flammis dare. Imperia pretio quolibet con­stant bene. Sen. Trag. Occidat, dum imperet, Let my son kill me, so he may King it, and be a murtherer, that he may prove a Monarch. It was the reply of Agrippina to the answer of the Oracle that her Son Nero should reign, but with the death of his Mother.

How many Plebeians have we among the vulgar, and common sort of people, meer mushromes, Toadstools, Sons of the earth, and the growth but of one night, who do secretly wish in their hearts with Absolom, 2 Sam. c. 15. v. 4. O that I were made a Judge in the Land; the Supream and So­vereign Judge, Who are not more unworthy than unca­pable. And as for those that are the extraction of Nobles, of a long continued descent and pedigree. They are but vile persons, if compared with the Royall Line. And it was a majesticall speech of Queen Elizabeth, every way like her self, and well beseeming the person that uttered it; being earnestly, yet humbly moved by her Council to de­clare her Successor, not long before her death, Thronus meusfuit Thro­nus Regum, nolo ut Vilis succedat mihi Annal. Eliz. Camden. My Throne hath been the Throne of Kings, and I will not in any case that a vile person should take my room.

For the falling of the bloud extra vasa, out of the veins into the body is not more dangerous in the naturall; than the falling of Sovereign power and Authority in the body politick into their hands who have none of the blood Roy­all in their veins, and are no fit vessels for the receiving of it.

This rising and climbing spirit of Ambition is a sin of an high nature, A fruit of the flesh. and must be morti­fied. And as the Apostle speaks of worldly wealthy men, 1 Tim. 6.9. They that will be rich fall into many temptations. He saith not they that are rich, but they that are fully re­solved and bent upon it, ultimata voluntate, Ʋnde ha­beas quaeral ne­mo, sed oportet habere. Juve­nal. Satyr. 14. they that will be. The like may be affirmed of them, [Page 9] Neque id quibus modis assequeretur, dum sibi reg­num pararet, quidquam pen­si habebat. Salust. of Ca­tiline. Bell. Catilin. p. 9. who wil be great and mighty, high & honorable, come what wil come, Etiam non annuente Deo, (as the Great Turk most blas­phemously threatned overthrow to Sigismond late King of Poland) either with, or rather than fail, without God. These are the men that fall into temptation and a snare, and into many foo­lish and hurtful lusts, that drown men in destruction and perdi­tion. O that men were as holy and heavenly ambitious of that Kingdom which cannot be shaken, a Crown of glory, a Crown of life, as they are of the Crowns and Kingdoms here on earth. O that men in a serious muse of thoughts would look paledeath in the face Pallida mors aequo pul­sat pede, Pau­perum Taber­nas, Regumque Turres. Horat. Carm. lib. 1. Od. 4. which with the same foot knocks at the towring Palaces of Kings & Princes, and the clay houses of the poorest peasants, and meanest Cottages. Oh that men would throughly meditate upon that frightfull speech of our Savior, Mat. 16.26. For what is a man profited if he gain the whole world, and lose his own Soul? Or what shall be give in ex­change for his Soul? Oh that men would sadly apply and lay to heart St. Bernard's advice and counsell to the Queen of Jerusalem, Qui pro­dest paucis die­bus regnaresu­per terram, & regno coelorum aeterno priva­ri? Bernard. in Senten. What doth it avail or benefit to reign for a few days on the face of the earth, and from thence to be thrown into hell, to be cast into utter darkness, where there is nothing but weeping and wailing and gnashing of teeth.

The second Circumstance noted in the matter of the speech is the Treason it self He slew his Master. 2 The Treason. Now the rest of the Acts of Zimri, and the treason that he wrought. 1 Kings 16 30 That was King Elah who walked in the sins of Jeroboam, as his father Baasha bad done before. 1 Kings 16.13. One who drank himself drunk in the house of Azra his Stward. and was slain in his drunken­ness. v. 9, 10. And yet though a gross Idolater, and a voluptuous Prince, he was his lawful King and Sovereign. For Dominion and Rule is not founded in any personall qualifications; the piety, probitie, grace and goodnesse of the party, but in a rightfull claim and title, and in Divine Power and Providence the onely dispenser and dis­poser of it. Inde est Imperator, un­de et homo an­tequam Impe­tor. Inde pote­stas illi, unde & Spiritus. Tertul. Apol. Cujus jussu homines nascuntur, hujus jussu & Reges constituuntur. Irenaeus lib. 5. c. 24. By me Kings reign, by me Princes rule, Pro. 8.15, 16. So Wisdom speaks in the person of Christ, the [Page 10]eternall wisdom of God the Father. Our blessed Saviour stri­ctly urged the payment of Caesar's Tribute money. Render unto Caesar the things that are Caesar's, Mat. 22.21. And paid it in his own person when he was necessitated to bor­row it and take it up as it were at interest, at the mouth of a fish. Mat. 17.27. Christus it a jussit, ita gessit. Let every soul be subject to the higher powers. Rom. 13.1. Submit your selves to the King, as Supreme. 1 Pet. 2.13. And yet these Caesars, Higher Powers, and Kings, spoken of by Christ and his Apostles, St. Paul and St. Peter, were no other than cruel Persecutors, bloudy Tyrants, and Heathen Emperors. Those Ravening wolves that woried the sheep of Christ, and the nursing fathers of the Church, both these are from God. Qui dedit Regnum, Con­stantino Chri­stiano, dedit e­tiam Juliano Apostatae. Augustin. That God who set the Crown upon the head of Con­stantine a Christian, conferred the same Empire upon Julian the Apostate, saith St. Augustin. As Augustin Christned his base child with the name of Adeodatus, who though he was begotten in fornication, yet doth he acknowledge and own him as the gift of God: So may it be said of Paynim and Pagan Princes, who in respect of spiritual regenera­tion, and new birth, are Bastards and no sons, yet are they a Deo dati, and could have no power at all, (as Christ told Pilate) John 19.11. except it were given them from a­bove.

There are two particulars that exaggerate and aggra­vate Zimri's Treason. A double ag­gravation.

The first is the excellency of the person against whom it was committed. 1 The excelen­cy of the per­son. King Elah, One whom God honoured with his own name. I have said yee are Gods. Psal. 82.6. Gods by representation. Gods by deputation, mortall Gods, his Vice-gerents and Lievtenants upon earth. Colimus Imperatorem, ut hominem à Deosecundum, & solo Deo minorem. Ter­tul. ad Scapul. Solo Deo minor, dum omnibus major, saith Tertullian. King Elah was greater than all, and onely lesse than God himself. That had Supremacy and Sovereignty of power over others, and none over him. For to immagine and fancy a Supo­rior [Page 11]to the Supreme, somewhat before the first and above the Head, is not onely a contradiction in state, but in common reason. And though there be higher than the highest. Eccles. 5.8. Yet this is not man, but God.

A second aggravation of Zimri's Treason, A second ag­gravation. The quality or kind of the Treason. is the quality and kind of it. It was not a bare Nam sce­lus intra se ta­citum, qui co­gitat ullum, Facti crimen habet, Cedo si conataperegit. Juv. Satyr. 13. thinking evill in his mind, and that is a foul fault in Solomon's Divinitie. Curse not the King, no, not in thy thought, Eccles. 10.20.

Nor was it onely a speaking evil of Dignities, which is severely interdicted by God himself, Exod. 22.18. Thou shalt not revile the Gods, nor curse the Ruler of thy people. But it was the doing of evil, the worst of evils, [...]. Hom. Od. [...]. E [...]stath. in loc. the shedding of his pretious bloud. How tender was David of Saul's life, his professed and open enemy, who even thirsted after his destruction? How did his heart smite him for the cutting off Sauls skirt? 1 Sam. 24.5. And when Abishai his Gene­rall intreated and begged his leave to smite him dead with his spear, he repulseth the suggestion of so horrid disloy­alty, not without indignation and detestation of the fact. And David said to Abishai, Destroy him not: For who can stretch forth his hand against the Lord's Annointed and be guilt­lesse? 1 Sam. 26.9. Optatus contra Par­men. lib. 2. Repressit cum gladio manum, et dum timuit oleum, servavit inimicum; saith Optatus. David withdrew his hand, and sword at once, and whilst he dreaded the oil of Sovereignty, he saved the life of his deadly enemy.

The Primitive Christians were true and loyall subjects to their Liege Lords and Emperors, those who destinated them as sheep to the slaughter, and shed their bloud like water. in so much that Tertullian, a learned Advocate of theirs, proclaimes their innocency and patience to the whole world, and challengeth even to the defiance the rabble of Heathen, to disprove it if they could. Nunquam Albiniani, nec Nigriani, vel Cassiani inve­niri potuere Christiani. Christianus nullius est Ho­stis, ne dum Imperatoris. Tertul. ad Sca­pul. c. 2. A Christian is no mans foe, much lesse his Princes and Sovereign's. Chri­stians could never be detected for Albinus, and Cassius, and [Page 12]Niger's crimes. They were never known, nor proved murde­rers. They were no Zimries that slew their master.

From which treasonable fact of his we may inferr five Doctrinall Corolaries and Conclusions. Five Corola­ries.

First, The first Co­rolary. To a­bominate the bloudy tenet of the Papists. learn we to abominate the desperate Doctrine, and bloody Tenet of the Papists, who break one of God's Command­ments, not the least, but the greatest, & teach men so, Mat. 5.19. And so fall under the guilt of the most fearfull sin and pu­nishment. These are not onely murderers in fact, but in plea, the Authors, Fautors, Patrons, Proctors of it. Who stiffly defend and maintain it as necessary, lawfull, meritorious of a ple­nary pardon of sin, and which is more than so, of the highest de­gree of happinesse. Non licet Regem tolera­re Haereticum. Bellarm. lib. 3. de Rom. pon­tif. c. 7. Praecipimus singulis subdi­tis, ne Eliza­bethae obedire audeant. Bulla Pii quinti ad­versus Elizab. It is not lawfull to tollerate a King that is an Heretick. They are the words of Cardinall Bellarmin that great Champion of Rome, We will and command that from henceforth none of Queen Elizabeth's Subjects shall pre­sume to obey her It is the tenor of the Bull of Pope Pius the fifth against Queen Elizabeth. And that blasphemous Let­ter of Cardinall Como to Parrie, that welsh Assassinate, is never to be forgotten. Who after a tedious conflict of doubtfull thoughts, being at last resolutely determined, to dispatch the Queen, he impiously acknowledges and owns it, as an heroicall motion kindled in his heart by the holy Spirit, wish­eth him not in any case to quench the holy fire within his brest, and assures him of Heaven for the recompence of reward. What is this, but to make God the Author of sin? Wherewith they most impudently calumniate the Doctrine of the Pro­testants.

Surely the Heathen shall rise in judgement against the men of this generation, and shall condemn it. Well fare honest Pa­pinian, who was a better Christian than they, who being char­ged upon his Allgiance to undertake the Apologie of the Emperor Caracalla, in the case of fratricide, the butchering of his brother Geta, could by no means nor menaces be [Page 13]perswaded to it. But put it off with this return, Idioque vir immortali gloria dignus securi percus­sus est, quod Cauram injustam defendere noluisset. Ael. Spartian in vit. Caracal. Non tam facile esse parricidium excusare, quam patrare, That it was not so easy a matter to excuse parricide, as to committ it.

The Traytor Zimri in the text slew King Elah, that was all, he did not argue, nor plead for it, no way justifie and maintain it, much lesse boast and glory of it. But as for our Romish Zimries, the Jesuits, they are as much before him in that diabolicall art and Doctrine of King-killing, as they come after him in time. Yea, they are a note above Elah, who fell by the Sword of Zimri. And as the Apostle speaks of the abominable wickedness of the Gentiles, Rom. 1.32. [...] [...]. Gr. Schol. [...]. They do not onely do the same, but have pleasure, or applaud those that do them.

A second Corollary or Cocnlusion deducible from Zim­ri's fact may be this. The second Corolary. Wicked men have a just ti­tle to earthly blessings. That wicked and ungodly men ( such as Elah was) have a just right and title to these outward blessings. I say not barely, that they have a spirituall right in the Court of Conscience, and in the sight of God, who out of that [...], the general and common love which he bares to men as his creatures, Makes his Sun to rise on the evill, and on the good, and sen­deth rain on the just, and on the unjust. Mat. 5.45. God collates and confers them as a free gift of his meer bounty and goodnesse, and what is so bestowed is usually accoun­ted and reckoned as our own. For if Dominion be foun­ded not in grace, but in Divine providence, And there is no Power but of God, Rom. 13.1. Then wicked Rulers must needs have a good right to that power and Authority wherewith God in his generall providence doth instake and invest them.

But I shall onely touch, and not handle that thornie question touching their spiritual title. And yet doubtlesse, they have a civil right in the Courts of Justice among men founded in Inheritance, Purchase, or Conquest, and that confirmed by praescription of a long continued possession and injoyment; and cannot be disseised, nor deprived of it, without a violent violation of order and govern­ment in lawfully established Polities and Commonwealths. And so King Elah, though an usurping Tyrant, if not in his first enterance into the Kingdom, which descended upon him as the next Heir, but in the after administration and exercise of his power: yet he might have a rightfull claim and title, This may serveto recon­cile the seem­ing repugnan­cy of those Texts of Scri­pture, I gave them a King in mine anger, Hos. 13.11. which is meant of Gods providential will They have set up Kings, but not by me, Hos. 8.4. which is spoken of his will of approbation. Reigning by Gods permissive and provi­dentiall dispensation, at the least, though not the will of his approbation and good pleasure. Otherwise it had been no rob­bery, nor Treason in Zimri, to dispoil and dethrone him, to shoulder and justle him, not onely out of Empire, but life.

A third Conclusion that may be collected from Zim­ri's fact is this. The third Co­rolary. Out­ward successe is no good e­vidence and assurance of a just plea and title. That outward prosperity and successe is no sure and sound argument of a just and equitable cause; I say, no sure and sound, yet a very plausible and prevailing argument, that winneth and gains much upon the the vulgar sort, giddy and shallow people, who wanting the depth of judgement to search into the causes, and dive to the bottom; forthwith conclude, in a precipitate and head­long manner, That to be lawfull, which is lucky, and holy, what from experimented successe they find to be happy. And now we call the proud happy, Yea, they that work wickednesse are set up, and they that tempt God are even delivered. Mal. c 3. v. 15. Prosperum ac foeliae scelus virtusvocatur. Seneca Herc. fur. Honesta quae­dam Scelera, successus sacit. Sen. Hippoi. Happy villany is cloa­thed in Scarlet, and Christened with the name of vertue. And hence it was that the Sicilian Tyrant, and arch Church Robber, Dionisius, having pillaged the Temple [Page 15]of Apollo at Delphos, and forth with sayling into his Coun­trey with a prosperous gale of wind; he laught in his sleeve, and let fall that dry frump and jeer, See how the Gods love Sacriledge.

Wene successe a concluding argument, it might very well be pleaded by Cutters and High way men. The Ta­bernacles of Robbers prosper, and they that provoke God are secure, into whose hand God brings abundantly. Job. c. 12. v. 6. An argument that might be produced, by those of Zim­ri's gang, Rebels and Traitors; whereof holy Jeremiah complains very pathetically, Jer. c. 12. v. 1. Where­fore does the way of the wicked prosper? Wherefore are they all happy that deal very treacherously?

And if we inquire and search after the cause, why the course of this world is carried on in a tumultuary hud­dle, and in a confused and disordered manner. Perhaps, this is in the number of those misterious Counsells and pur­poses of God's will, that are written and sealed up in that clasped book of life, and shall not be opened till the latter day, Ʋbi quicquid nos nunc latet, manifestum erit. saith St. Austin. When the reason shall be apert, and evident, Why this man is Elect, another Reprobate? Why one dies as an Embryo in the womb and tomb of his mother, ano­ther in his infancy, a third in his youth, and a fourth in his old age? Why the son of the Adultresse is babti­zed, and the child of the chast, and loyall spouse departs this life without baptism? Why one man lives poor and needy, another rich and wealthy? Multi committunt ea­dem, diverso crimina fato. Ille crucem pretium scele­ris tulit hic Diadema. Juv. Satyr. 13. Why one man is advanced to the Throne, another cast down to the Dungeon and dunghill? Why Zimri in the text slew his Master and reigned in his stead?

A fourth Corolary that may be drawn from hence, A fourth Co­rolary. God sweetly abu­ses mans sins to his owne righteous end ( [...].) Greg. Nyssen. this. That God oft times most sweetly abuses the wickednesse of wicked men to his own most holy will and purposes. This [Page 16]work of Divine providence, Gregory Nyssen fitly termes, [...], the abuse of evil. For what is abuti, to abuse a thing, but to use it contrary to the nature and condition of it? Which if it be good, such an use is an abusive use. If evil, such an use thereof is an usefull and commendable abuse. As when a Grammarian makes a rule of Anomala's. A Rhetoritian a figure of a solaecism. A Logitian a true use of fallacies. A Musitian an harmony of discord, and a Phisitian an wholsome treacle confected of deadly poyson. Thus doth God abuse the sins of men to the manifestation of his own glory, of his wisdom and justice, both in one. Like unto an expert and cunning workman that frames a very artificiall, and curious piece out of knotty and crosse grain'd materialls, and that with dull and blunt tools. Or like unto a prudent, or able Generall, that contrives an Engine of a des­perate Stratagem to the utter ruine and overthrow of an Enemy that was the first inventor and devisor of it.

It is very observable concerning Jeroboam's sin, how God punished it from time to time, both in the first Authors and Fautors and Abettors of it, who as he made Israel to sin, so he made all his posterity and succession to suffer and smart for it. For Nadab the son of Jeroboam walked in the way of his Father, and in his sin wherewith he made Israel to sin. And Baasha conspired a­gainst him, smote all the house of Jeroboam, and left him not any that breathed. 1 Kings 15.27, 29. Baasha and E­lah did the like, and trode in the footsteps of Jeroboam's and Nadab's sin. And Zimri here in the Text slew all the house of Baasha, and left him none of his Kinsfolks, nor of his friends. 5. A fifth Co­rolary. Poli­tick wicked­nesse and state sins seldom goe long un­punished. 1 Kings 16.10, 11.

The fift and last Corolarie that may be inferred from Zimri's Treason is this. That politick wickedness, state sins, mysteries of iniquity, (for there are such mysteries, not onely [Page 17]in doctrine, but practise, and in the state, as well as in the Church) very rarely go Rarò ante. cedentem scele­sinm, deseruit pede paena claudo. Horat. lib. 3. carm. Od 2. unpunished. Jeroboam was no sooner set down upon his Throne, and scarce warm, in his new gotten Kingdom, who distrusting the validity of his Tenour, and Title, and fearing the defection, and falling away, of the Ten Tribes, by their going up to Je­rusalem, to worship, year, by year, who in all probabi­lity, would fetch their King, where they had their God. But He devises this politick Engine, this mysterious piece of Ido­latry, by setting up two Golden Calves, the one in Bethel, the other in Dan. And that under a specious, and plausible pratence, of the peoples Ease; saving them the roilsome labour, of a tedious journey. It is too much for you, to go up to Jerusalem. Behold thy Gods O Israel, which brought thee up, out of the Land of Egypt. That was Jeroboams in­sinuating, and inveigling complement, with the people. 1 Kings c. 12. v. 27, 28, 29. But what was the successe, and issue of it? How did it speed, and thrive with him?

Were not these Golden Calves of Jeroboam, which he made use of, as props and butteresses, to support, and up­hold his Kingdom, a ready means to ruinate and pull it down? The Spirit of God, assures the truth of it, in ex­presse terms. And this thing became Sin, to Jeroboam, and his house, even to Dies, hora, mementum, sufficit ever­tendis domina­tionibus, quae adamantinis radicibus vide­bantur esse fundata. Isaac Causab. Epist. cut it off, and to destroy it from off the face of the earth.

Passe we from Jeroboam, to King Jehu, who was passio­nately zealous, for the Lord of hosts, destroyed Baal out of Israel, and did unto the house of Ahab, according to all that was in Gods Heart. 2 Kings c. 10.28, 30. And yet neverthe­lesse, he is marked, with a black coal, and branded to all posterity; verse the 29. Howbeit, from the sins of Jeroboam the son of Nebat, who made Israel to sin, Jehu departed not, from after them, to wit the Golden Calves, that were in Be­thel, and that were in Dan. For the Lyons of Gold supported the Throne of Solomon, but the Calves of Gold, the throne of Jeroboam, and his Successours. This was a State sin, in [Page 18] Jehu intentionally and purposely committed, to amortise and rivett him the surer in his Kingdom, not considering, or believing, in the mean time, That God who built his throne without hands, could uphold it, without any such studs or shores, or being any way beholding, to Idolatry. And Je­hu, who would needs piece out Gods providence; with his car­nal policy, was like a foolish Gamester (as is well observed by one) The Holy Stat. p. 392. who having all the game in his own hand, steals a needlesse card, to assure himself of winning the stake, and so out of greedinesse looseth all. And albeit God for his zea­lous resolution, and impartiality of execution, intailed the Crown unto his sons and Grandchildren, unto the fourth Generation; Yet these Golden calves of Jeroboams direction, were as the suing out of a fine, and recovery, which did quite void it, and cut it off,

The toleration of divers and different religions, in the same State, and Kingdom is a politick kind of Idolatry, and may not unfitly be paralell'd, with those Golden Calves, A Golden Sin, or at least, of a double guilt. With fair and spetious pretences, very plansible and pleasing to all sides, and interests, every way powerful, to disseminate, and disperse it self, to gain strength, and to make a facti­on and a party, in the variety of professions. And yet neverthelesse, this Ideo mala omnia rebus humanis quoti­die ingraevesce­re, quia Deus hujus mundi effector & Gu­bernator, dere­lictus est Quid susceptae sunt, contra quam fas est, impiae religiones. Lactan. Insti­tut. l. 5. c. 8. Toleration of religions, is in Gods account, and estimate, a sin intolerable. And being a just, and jealous God, of any Rival, Competetour, or Co-partner, who will not give his glory to another, it will not, it shall not, passe vengeance proof, nor escape unpunished.

The third specialty, III. The Third circumstance of the Tert The successe, and issue of Zimri's Trea­son. considerable, in Zimri's treason, pointed out in the speech of Jezebel, is the successe, and issue of it, and that laid down, by way of interrogation, Had he peace? which hath the force and strength of a pure negation, a positive and peremptory denial, wherein there is a kind of amplification, and heightning of the speech, and there is more intimated and implyed, then mentioned in formal words, and it is all one, in effect, [Page 19]as if Jezebel had expressed her self, in proper and em­phatical termes, Zimri had no peace at all, he was far from injoying it Nemo un­quam imperi­um flagitio quaesitum bonis a [...]bus exer­crit. Tacit. Histor. l. 1. p. 417. His feet were swift to shed blood: Destruction and misery were in his wayes: And the way of peace had he not known. Rom. 3.6. v. 15, 16, 17. This was the success of Zimri's treason and hints, and and holds forth unto us, a fourfold punishment. A fourfold punishment of treason.

The first punishment, of treason, is the horrour, and ter­rour, of an unquiet, and restless conscience. 1 A want of that inward, and spirituall peace, the bird in the breast, The first punishment. The horrour of an unquiet and restless conscience. that sings so sweetly, the Garden of Eden, a spiritual Paradise, and an Heaven here upon Earth. An inward peace, which is as much to be preferred, before the outward, as that, above all external, and temporal mercies. Nor is it a want of peace only, but is likewise accompanied, with asto­nishment and amazement of mind, anxiety and anguish of heart, confusion of thoughts, jealous apprehensions, ghastly fears, the raging and roaring of a perplexed Spi­rit. Like unto so many racks, and strappado's, that distend each joynt, and rend and tare one limb from the other.

There is no peace, saith my God to the wicked. Isa. c. 57, v, 21. No tranquillity and calmness of mind. No serenity and smoothness of Spirit. And if there be any at all, Ipsa tranquillitas tempestas est. The very calme, is a weather-gall, and the breeder of a storm. These fears and terrours are multiplied and increased, accor­ding to the several kinds and degrees of mens wicked­ness and are most extreme and intolerable, in notori­ous and flagitious sinners, as Traitors and Tyrants; Si recl [...] ­dantur Tyran­norum mentes posse aspici la­niatus & ictus, quando ut corpora ver­beribus ita sae­vitiâ, libi line malisconsultis animus dil [...] ­ceretur Tant. Annal. l. 6. p. 190. [...]uos di [...]i conscia facti mens kabe [...] a [...] ­tonitos, & sur­do verbere cae­dit. Ocul. um quatiente ani­mo tortore fl [...] ­gellum. Juv-Satyr. 13. whose bowells, if they were ripped up and laid open, there are nothing to be discerned, but blows and butcherings, (as the Historian speaks of them) who are lashed and scourged with deaf stroaks, haunted with Fiends and Fu­ries, and hunted as with greedy and yelling blood hounds to their own destruction. Evill shall hunt the violent Man [Page 20]to overthrow him. Ps. 140. v. 11. An eminent example whereof we have in Theodoricus, King of the Goths, Who having barbarously butchered Symmachus and Bo­ [...]taus the splendor, and glory of the Roman Senate, in a most immane and inhumane manner; such was the strength of his imagination, or rather, the force of his guilty conscience, that he conceived and fancied the head of a very great fish, that was served up to his table at supper, Pros [...]pius in Gothecis. some few dayes after, to be the head of Symmachus, whom we had so lately made away, gaping upon him with a wide mouth, the teeth hanging over in the neather jaw, the eyes wildly staring in a grim and stern manner, and threatning him with dier [...]ull and dreadfull vengeance. And being affrighted with the strangness of the monster, shaking and quaking in all his joynts, he betakes himself into his inward cham­ber, throwes himself down upon his Namque animus impu­rus neque vi­giliis, neque quietibus seda­ri poterat, ita conscientia, mentem exci­tam vexabat. Salust of Ca­tiline Bell. Catil. p. 22. bed, com­mands a great pile of cloaths to be heaped upon him. And having confessed and bewailed to Elpidius, his Physitian, the horridness of the fact, which did so much remorse and afflict him, 2 after a little pause and rest, The second punishment of treason. Unsetledness, and distracti­on of Govern­ment. he soon ended his miserable and wretched life.

A second punishment of treason is Quibus quieta movere magna merces videbatur. ll. cat. p. 30. unsetledness and distraction of Government. Sudden and boisterous changes, like violent Earthquakes in nature, causing strange sha­kings and tremblings, a good while after; and it is long er'e it setleth upon the old basis, and stands firm and sure as before. Such shakings and tremblings, we may observe in mens Spirits, upon the tumultuary e­jection of lawfull Soveraignty, and the forcible entry of Tyrants and Ʋsurpers, repining and murmuring at the present power, Othoni com­positis rebus, nulla spes, omne in turbi­do consilium. Tacit. Histor. lib. 1. p. 412. to the height of impatience and discon­tent, and greedily longing after that which is past, bringing it back again in their affectionate wishes, with an Antigonum refodio, and if it were possible, they would dig up King Antigonus out of his grave, and see him once more upon his Royal Throne. These are but [Page 19]the beginnings of sorrowes, intestine quarrels, and gar­boiles, are set on foot, open wars are commenced, one pitch'd battell fought after another, and much blood shed on both sides, as it was in the civil wars of Eng­land, betwixt the two houses of York and Lancaster, the white and the red roses. Till that red rose became white, with the blood which it lost, and the white was died red, with the blood which it shed.

Such a confused temper of government, as was sometimes in the Kingdom of Israel, 2 Chron. c. 15. 3 v. 5, 6. A third pu­nishment. The brevitie and shortness of their reign. And in those times there was no peace to him that went out, nor to him that came in, but great vexations, were upon all the inhabitants of the Countries. And Na­tion was destroyed of Nation, and City of City. For God did vex them with all adversity.

A third punishment of treason and Traitors, is the brevi­ty, and shortness of their reign. And hereof we cannot have a more pregnant proof then Zimri, in the text, who reigned, They have only a tast of empire with Galba, & tu Galba quandoque de­gustabis impe­rium seram, ac brevem poten­tiam signifi­cans. Tyberius of Galba. Ta­cit. annal. l. 6. p. 198. Seven dayes in Tersah, 1 Kings c. 16. v. 15. And what are seven dayes rule on Earth to the servitude, and slavery of the torments in hell, to all eternity? This is that just doom, wherewith God repayes, such as Zimri was. Ps. 55. v. 23. Bloudy, and deceitfull men shall not live out half their dayes. And herein, God deals with them, by way of retaliation, who make their way to a Kingdom, by the blood of others, and soon after are made away by the loss of their own; so true, is that grave observation of a sage Histo­rian of our own. Sir Wal­ter Raleigh of Edward the Fourth. Prae­face. p. 8. Those Kings, who have sold the blood of others at a low rate, have but made the market for their Ene­mies, to buy of theirs, at the same price, and hereof, the heathen poet was not ignorant.

Tyrants are seldom long lived, and it is rare for them, The fourth punishment. A miserable and a cursed death. to dye a natural and dry death.

The fourth and last punishment of Traytors, is a miserable [Page 22]and cursed death. This, is every way as remarkable, as any of the former. And it came to pass, when Zimri saw the City was taken, that he went into the palace of the Kings house, and burnt the Kings house over him, and died. 1 Kings c. 16. v. 18. He who formerly had kindled a fire in the Kingdom, by shed­ding of the Kings blood, now indles a fire in the Kings house Incendium meum ruinâ extinquam. was the speech of Ca­tilire Bell. Catil. Salust. p. 43. [...] Nero apud Su­et. p. 354. Et incendium ruinâ extinguit, ( as Canaline sometime spake) he quencheth the flame, with ruine, the loss of his own life. Wicked men oft times come to unnatural and untime­ly ends, yet none more strange and formidable, then Re­bells and Usurpers. They do not dye, the common death of all men, but go down alive. into the pit with Corah and his com­plices. Numb. c. 16. v. 29. Sicut nec digni vive­re, ita nec mo­ri iis conces­sum ante se­pulti, quam mortui. Optat. l. b. 1. who, as they were most un­worthy of life, so they had not the favour and priviledge to dye, they were buried before dead, ( saith Optatus) and had hell for their grave.

A notable example whereof we have in the Tyrant Maxi­mus, who having rebelled against, and murdered Gratian his Liege Lord in France, and proclaimed himself Empe-, rour in his room, he quickly lost that dignity with his life, in that famous battel, fought by Theodosius the great, and him near Aquileia, concerning whom Ambrose lets fall this observation, Maxi­mus oceisus est nunc in infer­no decens ex­emplo misera­bili, quam du­rum sit arma suis principi­bus errogare. Ambros. in o­ra [...]. funes. de eait. Theod [...]s. Maximus is slain, and being now in hell, he teacheth us, by his no less miserable, then memorable exam­ple, how dangerous it is for subjects to take up armes against their lawfull and awfull Soveraign.

Secondly, the matter of Jezebells speech, may be conside­red in Hypothesi, in reference to Jehu, to whom it is here applied, as if it were another paralell, of the same kind and kindred, with that of Zimri, who are here resembled, and compared together. This is the main scope, and aim of Je­zebels speech, 2 to involve, and wrap Jehu in the guilt of Zimri's sin. The matter of Jezebels speech in hy­pothesi. And so Junius glosseth upon the words in his annotations, Junius. in Loc. O alter Zimri, and yet (as she conceives) the same. But betwixt Jehu and Zimri, there is a broad and wide difference, both in the matter of fact, and manner of doing, as will easily appear, upon survey of the story. [Page 23]2 K. c. 9. v. 6, 7. For God anointed Jehu King over Israel, appoint­ed him to smite the house of Ahab, impowered him with a com­mission, for the doing of it. And it is the Commission granted by the Prince to his Ambassadour, that doth authorise and inable him to negotiate with a forreign State, and qualifie and legiti­mate his transactions, which being undertaken of his own head and private motion, were altogether unlawful and un­warrantable. God commanded the people of Israel, to borrow jewels of Gold and silver, and to spoil the Aegyptians, and it was this particular and extraordinary command that did rela­xate, and loose the bond of the ordinary and common law, and so acquit them of theft and robbery. Had not God strictly injoyned Abraham to take his son, his only son Isaac whom he loved, and to offer him upon an altar, who was after a sort unnatural, that he might approve himself religious, it had been a barbarous and a bloody sacrifice, Si defendi­tur non esse peccatum pri­vatum habuisse consilium indu­bitanter cre­dendus. Ber­nardus de prae­cept. & dis­pensat. had not God anointed, & commissionated Jehu to lay violent hands upon Jehoram, dispenced with the general and standing rule, had he not suspended and stayed the obligatory power of the law in re­spect of those determinating circumstances of hic & nunc, time and person: it had been an abommable, and every way a most detestable murder. The case of Jehu was extraordinary and singular by it self, & God granted him a peculiar priviledg under the privyseal of a special command never afforded Zim­ri or any other.

For though many of the Kings of Israel and Judah came to untimely ends, and fell by the hands of Souldiers, and servants, yet did Deus nus­quam legitur, caedem Re­gum Israelis & Judae ap­probasse, in [...]o de Homicidis sup­pl [...]ium sume­batur. Pet. Mart. loc com clas. 4. cap. 20. God never allow, or approve, command or commend the fact, but inflicted condigne, and deserved punishment, upon the heads of the Authours. What though Ehud killed Eglon? Judges c. 3. v. 21. Yet was this done, ly an extraordinary im­pression and impulsion of Spirit, and that by him, who was the or­dinary ruler and Magistrate that then judged the people of Is­rael, Against Eglon, a publick and professed enemy, betwixt whom there was open war. And as he might have been law­fully slain in a pitcht field and battail, so might he be as just­ly [Page 24]made away, by a politick and cunning strategem. And as for the fact of Jehojada, who commanded the death of Queen Athalia, 2 Kin. c. 11. v. 15, 16. that had poss [...]ssed her self of the Kingdom, by destroying all the seed Royal, and reigned as a Tyrant, and an Ʋsurper. v. 1.3. This may be said, by way of Apologie, and in defence of the fact, and in answer to the exceptions that are brought against it. That Jeho­jada being the high priest, was not a private but a publick, not a meer ecclesiastick, but a civil person. And both the law of God, and of the Land interdicted a stranger, and prohibted a woman to sit upon the Throne. And that which may be added to the former, he was linked in affini­ty with the royal issue, being unckle to the Young King Joash, by the marriage of Jehoshebeth the sister of Ahasiah, 2 Chr. c. 22. v. 11. And so bound by vertue of his relation, and al­liance, to vindicate and maintain his rights, and to protect him in his minority. Nor was it the single act, of Jehujada alone, but done by the joynt consent of Peers, and Princes and adjudged by them the just punishment of Athaliahs Treason, who being the traytor her self, yet cryed out treason, treason, 2 Chr. 23.13. And the only means to securethe Kings life and person. Pet. Mart. loc. com. clas. 4. cap. 20. Ʋnum tantum Jehu contra dominum suum armavit, A Doctrinal conclusion. Peculiar ex­amples are not to be turned into general and common rules Privilegia paucorum, non faciunt com­munem legen. quod ut peculiare fuit, ita in exemplum non est trahendum (as Peter Martyr well observes,) It was Iehu, none but Iehu, that God armed with authority against his Lord, and master, And as it was a peculiar fact, so must it not be drawn forth into example. From whence we may observe this do­ctrinal conclusion. That the peculiar examples of extraor­dinary persons and actions, are not to be turned into General and Common rules, nor do they serve as patterns, and presidents for our imitation. For many things were done by them in case of absolute and unavoidable necessity, As Davids eating of the Shewbread, not lawful for any but the priest, Or by spe­cial leave and licence, which must not be extended and stretcht beyond the present time, and particular occasion. And for us to do the like, and to shroud and shelter our selves under the covert of their authority Non proveris imitato­ribus patrum sed pro Simiis eorum habebi­mur. Pet. Murt. Loc. Com. we shall rather [Page 25]render our selves their Apes, (to borrow the words of Peter Mar­tyr) by an affected and counterfeit resemblance then true fol­lowers of their examples: Ehud killed Eglon, what then? Therefore a popish Shaveling may kill a King? That is the inference of the Papists. Miriam, Deborah, Hul­dah, and many other devout women of former times, were inspired with the Spirit of prophesie. The Prophet Amos was a heardsman. The Apostles of Christ simple & unlettered fisher­men: and yet chosen as select messengers to publish the glad tidings of the Gospel, and to preach the word unto the people. And why may not private Lay men, Handycraft Labourers, ordinary Mechanicks and Trades­men, who have neither competencie of inward gifts and abilities (though passing under the name of gift­ed men) nor yet the honour to be outwardly called as Aa­ron was, why may not these (say some) prove able Ministers of the new Testament? And teach publickly in the congregation, for instruction and edification of others? Who sees not how inconsistent and incoherent how irrational and concluding, such consequences are? And that there is no Strength, nor Sinewes in them? And why may we not discourse and reason, in the like manner? God some times opened the mouth of a silly Asse, and spake by the mouth of a dull Beast, and by him, rebuked the madnesse of the prophet. Sampson killed a thousand Philistims with the jaw bone of an Asse, and refresh­ed his thirsty and fainting Spirits, with a fresh spring of wa­ter that issued out of the jawes. And may not the same God cause the waters of life to spring from betwixt the tongue and teeth of such kind of Creatures? True indeed, he may, and can, but to reason from the power of God, to his will, what he hath done to what he will do, the first constitution, forming and fra­ming of a church, to that which is already constituted, setled and grown up, to some degree of perfection, is altogether fond and ridiculous. God can bring the greatest works to passe, by the weakest means, and unworthiest instruments. All gifts, perfections, callings, are alike unto him, & yet God doth not approve and allow the inward calling without the outward, [Page 26]nor outward without inward, neither power without authority, nor authority without power. And in an ordinary and regular course the power and abilities of an inward, and authority of an outward calling must of necessity go together. It is not only possible but more then probable, that some few Such an one was O­lympia, Fulvia Morata of Ferrara in Italy. women may be superiour to many men in wit, memory, Rarae eruditio­nis faem nae quae graecè & Lati­nè Seribere e­leganter, & in utrâ (que) linguâ versus pangere dediscerit. tongues, arts, and yet for all these, it is not permitted to women to speak in the church, 1 Cor. 14.34. It is a shame for them so to do. v. 35, And that because they are uncapable of an outward calling.

There are two grand and general causes, of many enor­mities and grosse errours, Thuan. Elog. viror. doct. p. 42. doctrinal, practical in opinion, and action, the vulgar distempers and epidemical diseases, of the present times. Two causes of grosse er­rours.

The first is a misconstruction of Divine providences, and dispensations. As if these were a square, and rule of our actions, 1 and they just and holy in themselves, A misconstru­ction of divine providence. and lawful in the doer, which God by his providential and permissive will, suffers to be effected, and brought to pass.

This Argument might have been taken up by Zim­ri, in the Text. Pilate that unjust Iudge, Christum absolvit judi­cio, cordemna­vit mysterio. Ambros. who ab­solved Christ, in his own judgement, and yet condemned Him unto judgment, might have pleaded it. Who had his power from above, and was acknowledged from Christ himself, when he stood arraigned at his Tribu­nal. Iohn 19. ver. 11. Thou couldst have no power at all unlesse it were given thee from above. The accursed Jewes, the Traytor Judas, might have held it forth, who did whatsoever the hand and counsel of God determi­ned before to be done. Acts c. 4. ver. 28. And Christ was delivered by the determinate foreknowledg, A second cause of gross errours. A misapplica­tion of the impulses of the Spirit. and counsel of God, and yet, taken by wicked Hands, Acts chap. 2. ver. 23.

A Second grand and general cause of many enormous, and grosse errours, is the misapplication of the inward impul­ses, and motions of the Spirit. When men cover and [Page 27]colour their exorbitant, and irregular courses, with the special excitations, and extraordinary impressions, of the Spirit. As if it were not they that are the doers, but the Spirit that is in them. What spirit doe they mean? That of God, or their own private Spirits? May it not be fitly applyed to them, wherewith our Saviour char­eth his Disciples Luke c. 9. ver. 55. Omnino Spiritu quo­dam res geri­tur, an ex Deo sit n [...]scio Eras­de Luther. E­pist illust. Bili­bald. p. 198. You know not what manner of Spirit you are of. And if it be the Spirit of God it is a Spirit of Unity, and Verity, a Spirit of Meeknesse, and Gentlenesse, a Spirit of Humi­mility and patience, a Spirit of love and peace. Let us trie the Spirits (as the great Apostle Saint Iohn adviseth) try we our own spirit, whether it be the Spirit of God or no, by these signs and Symptomes, and would we keep our selves sound and whole from the common distempers, and diseases of the times, let us stick close to the Apostles rule, 1 Thessolonians c. 4. ver. 11. And that you studie to be quiet, and to do your own businesse. The word is [...], importing a zealous Kind of ambition, as of our cheifest and heighest honour. Let us [...], in­terpose and inter meddle only, in our private and proper affairs.

Take we heed, that we move not eccentrically; out of our own Orbe and Sphere, not run beyond our te­der, nor stray and straggle, out of the compasse of our perso­nal and particular callings.

Thus have you heard of the Traytors, the Treason, The Applica­tion, by way of paralel, be­twixt the [...] ­der, and the yovnger Zimri. and the sad successe and issue of it. And it were an easie matter to find out Zimri's match, and paralel, even in this Nation of ours, in the forementioned Specialties, but I forbear to bring the Text home to any mans per­son, as Nathan did the parable to David, Thou art the man. Nor shall I need to particularise, or exemplifie it seeing the bare reharsal of the text without any other com­ment, or descant, is a sufficient application. It is the speech of Saint Ambrose touching Ahabs oppression and tyranny, who first killed Naboth, and then took possession of his Vineyard.

Nabothi historia tem­pore vetus est, usu quotid [...]a­ [...]a. Ambrese De [...]a [...]h Jes­rael. c 1. Non unus Achab natus est, sed quod pejus est quotidie nascitur, & nunquam huic saeculo moritur. Even so there are more Zimri's then one. We of this Kingdom have had Deciles imitandis turpibus ac pravis omnes sumus, & Ca­tilinam quo­cunque in po­pulo videas quocunque sub axe. Juv. sat. 14. our Zimri, as well as the people of Israel, and as Saint James speaks concerning Job, c. 5. v. 11. Ye have heard of the pa­tience of Job, and have seen the end of the Lord. So we have heard of the most bloody and barbarous Treason, of an as­sassinating Zimri, and have seen the end of the Lord, a wretch­ed and a wofull end. So let all thine enemies perish, O Lord, Judges. c. 5. v. 31.

Learn we from hence a threefold lesson.

The first, is the sure doome and downfall of treason, and ambitious aspiring after Soveraignty, A threefold lesson. which the higher it climbs, 1 The sure doom, and downfall of treason. the lower it falls, like to that tree in the poet.

As it advanceth, and lifts up the top, and threatneth even heaven it self, with the sublimes of it: So it growes as much downward with the root, and tends unto hell.

Secondly, The exact justice of God upon tray­tors. observe we Gods exact justice upon cru­ell Tyrants, and blood thirsty Traytors, in paying them home with their own coin, and in retaliating a condigne and suitable punishment. And herein, God manifests and magnifies the equity of his proceedings, Rev. c. 16. v. 5, 6. And I heard the Angel of the water say, Thou art righteous O Lord, because thou hast judged thus. For they have shed the blood of saints and prophets, and thou hast given them blood to drink. For they are worthy. Where, the Justice of God is cele­brated, not only in judging, but in judging thus, and in recompencing blood with blood. Neque e­nim lex justiti­or ulla est, quam necis artifices arte perire sua. O­vid. Which forced that confession from the mouth of Adenibezek [Page 29]Jud. c. 1. v. 7. Threescore and ten Kings having their thumbs and great toes cut off, gathered their meet under my table. As I have done, so the Lord hath requited me.

Thirdly, 3 we may from hence take notice of the infinite wisdom, and over-ruling providence of God, Gods infi­nite wisdom and over-ru­ling provi­dence. in defeating the plots, and policies of rebellious and treacherous, Zimri's, in taking the wise in their own craftiness, and in turning the Counsel of Ahitophel, into foolishness.

And whereas they, by cutting off the head of our late Soveraign, (as if they had been of the same mind, with that monster Caligula, who wished Ʋtinam populus Ro­manus unam cerv [...]em ha­beret. Sueton. in calig. p. 249. That the common wealth had but one neck) intended with the same stroke, to cut off the hope of suces­sion, and Soveraignty it self; yet that royal stemm and stock, hath proved like unto that tree, in Vir­gil, Virgil. Aenead. 6.

Though one of the principal armes hath been lopt, and chopt off, by the fatal blow, of the bloody axe: Yet is there another golden branch, that is grown up, in the room of it, and long, may it flourish, with one of the same metall. There is not a rarer mirrour and miracle of divine providence then Moses, and is de­scribed to the life by Saint Stephen. Acts. c. 7. v. 35. This Moses whom they refused, saying, who made thee a Ruler and a judge? The same did God send to be a ru­ler, and a deliverer by the hand of the Angel, which ap­peared to him in the bush. How fitly may this be ap­plied, to the late case of the King and Kingdom. That gracious and dread Soveraign, whom they refu­sed, saying, Let us break his bonds asunder, and cast a­way his cords from us. Nolumus hunc regnare, we will not [Page 30]that this man should reign over us, with them in the Go­spel, not him, but Barrabas; A robber and a murderer, (as the Jewes sometime spake of Christ.) The same hath God sent to be our Soveraign Lord and King, by the hand of the Angel, that appeared to him in the bush, In the Royal Oak. And maugre the might, and malice of his most desperate and deadly enemies, hath made good to him, what he formerly affirmed, of his Servant David. Psal. 2. v. 6. Yet have I set my King upon my holy hill of Sion So that he may justly admonish his implaca­ble and restless Enemies, in the self same words, wherewith Joseph bespake his unnatural brethren. Gen. c. 50. v. 20. But as for you, ye thought evil against me, but God meant it to good, to bring it to pass, as it is this day to save much people alive. And hath not God been pleased, to save much people alive, by restoring him to his crown and Kingdom, without the loss of any one mans life, Zach. c. 4.6. or limb, without the unsheathing and drawing of a sword, The doxo­logy. in the quarrel. Not by an army, nor by power, but my spirit, as God once spake of the building of the second Tem­ple by Zerobabell. Now unto him, that hath saved much peo­ple alive. That hath saved our Soveraign from his enemies, and from the hand of all that hated him; and hath done ex­ceeding abundantly for him and us, above all we could ask or think; to him be glory, and dominion for ever and ever. Amen.