THE occasion of this our meeting and congregating our selves together at this time in Gods House, is to con­fess our Great sins, to declare our Sorrows, and to te­stify our Humiliation; as for all Other our transgressions, so Especially for the high Rebellion, and malicious De­liberate murder, which our Fathers, our Brethren, and the Rest of the people of these Dominions, have com­mitted, against their Own most Pious, Just, and Lawfull King, CHARLES the First. And I know not any waies, how to do the same better, then by parelleling the Transcendent murder of our King, with that Ʋnexpressible murder of the King of the Jews, and our blessed Saviour Jesus Christ.

For the performance of which Duty, I shall desire you to give Attendauce to the Word of God, which you may find written in Acts 7.52.

These Words that I have read unto you, are the Words of the proto­Martyr, Saint Stephen; the first Witness, that lost his Life for Preaching the Truth, and testifying the Faith and death of Jesus Christ: And they do con­tain a three fold Act, or three speciall steps, descending down-wards towards hell, which, with the assistance of God, I intend to handle, not to direct you the way thither, but to divert all men from those dangerous pathes, whose ends must be so dolefull unto them, without end: And they are,

1. Persecutio Prophetarum; the persecution of the Prophets. Three parts.

2. Occisio Praedicatorum; the killing of the Preachers.

3. Perditio & interfectio justi Regis; the betraying and murdering of a most just, and the most righteous King, the King of the Jews. The three fowlest facts that could be acted by any men, and would never have been done by any, but by Jews, or worse than Jews.

1. The wisest amongst the sons of men saith, Surely, that you need not [Page 2]doubt it, Eccles. 7.7. oppression maketh a wise man mad, and therefore likely it maketh simple men and fooles more mad; and oppression, which the Grecians call, [...], is nothing else but violenta pressura, a violent pressure, and a pinching of their bodies, or a sore pressing upon their estates, and impove­rishing them, by Taxes, impositions, and services, more than by the Laws ought to be imposed, or that they be well able to bear.

And yet, as the Poet saith,

This oppression of the poor crieth loud in the eares of God, for vengeance a­gainst the oppressors; Psal. 9.9. Prov. 22.23. Amos 5.21. and God promiseth to be a refuge for the oppressed, and He threatneth to punish all the oppressors of the poor; yea, and to spoyle the soul of those that spoyle them: and therefore, the great men of this world should take heed, that they oppress not the poor, the fatherless, and the wi­dow, that have least shelter to preserve them from oppression.

But if Oppression be so haynous a vice, and so loud a crying sin, what shall we think of Persecution? for persecution, that is derived of persequor: [...], which signifieth, ad extremum usque sequi, to follow and pursue his desire to the uttermost execution, is of a far higher strain, and a close fol­lowing after the person of any one, to do him some great and apparant mis­chief, either to take away his Liberty, or to bereave him of his Life, as Cain did to Abel, Gent 4.8. 1 Sam. 13.14. and as Saul persecuted David, and hunted after him, even as a Patridge is hunted upon the mountain from place to place. And thus did the Fathers of these Jews persecute the Prophets: For the better understanding of which point, Three things observable in the 1. part. i.e. The persecuti­on of the Pro­phets. I humbly beseech you to observe these three things.

1. The persecutors, their Fathers.

2. The persecuted, the Prophets.

3. The extent and generality of their persecution, Quem Propheta­rum?

1. The perse­cutors. The persecutors are said to be [...] their fathers; and [...] dicitur quasi [...], ex se genitos servans, the keeper and preserver of those that are begotten of him; And therefore it is the duty of all Fathers, Fi­lios colere, quasiproprie vitae propaginem, & proprio exemplo optimè regere, tan­quam membra, saith Marcilius Ficinus; To love and to delight in his Chil­dren, as in the issue and the offspring of his own flesh, and the Continuance of his life; and to guide them and instruct them by his own proper exam­ple, as he doth guide the members of his own body. And the Poet very divinely saith,

Let no unseemly act or unsavory speech be seen or heard, where thy Chil­dren are, and if thou intendest to do any lewd prank, or to speak any immodest thing; forget not the years of the young Youths, but when thou art about to do it, let the consideration of thy Children refrain thee, that thou mayst not teach them to be evill and wicked by thine example.

And it is the duty of Children to love and honor their Fathers, as those that gave them their very being, and all the things wherein they delight; [Page 3]that is, themselves; as Diogenes said to one that he saw despising his Fa­ther: And they ought to imitate and to follow their Fathers, in all the good things that they see they do.

But who were those Fathers of those Jews, that persecuted the Prophets, that we may understand whom this Martyr meaneth? For they boasted ve­ry much, that they were the Children of Abraham, and very proud they were, that they had Abraham to be their Father; because, as the Poet saith,

The Children are, like Apes, apt to imitate, and to follow their Fathers waies, whether they be good or bad, and to become like their Fathers both in respect of body and mind; because, as another saith,

There is a certain power and strength left by God in the seed of things, and each severall thing doth shew the nature of his begetter, as the Aemathian Dog begets not a Hare, nor the Northen Hawk a fearfull Dove, but, as Ho­ratius saith,

The strong creatures beget strong breed, as we see in Beasts, in Bullocks, and in Horses the strength and stature of their Sires; and the fierce Eagle beget­eth not a silly Pigeon.

So commonly, good and godly Fathers, have good and gracious Children; and for the most part valiant and heroicall men, beget valiant sons; as Ju­piter begat Hercules, Aeacus Achilles, and Anchises Aeneas. Rom. 11.2 [...]. And the Apostle saith that Children are beloved of God, for their Fathers sake; and therefore questioniesse, à Principibus nasci praeclarum est, It is a most excellent grace and honor, to be born of honorable parents.

And S. James saith, that Abraham was called the friend of God: James 2.23. and God himself giveth this testimony of Abraham, that he knoweth Abraham would command his Children, and his Houshold after him, Genes. 17.4. that they should keep the way of the Lord, to do justice and judgment.

And therefore it cannot be otherwise, but that this should be a great deale of Honor, and Glory unto the Jews, that they were of the seed of A­braham, and the sons of Israel, who wrastled with God, and would not let him go, untill he blest him. But, though all good Fathers do take special care to make their Children good, and say with the Poet, Hen, hen [...] ut il­lud dictitant re­ctè, probum Patrem ab im­probo, non posse nasci filium. Euripides. ‘Disce puer virtutem exme, verumque laborem,’ Learn to be good, and to serve God by mine example; yet experience sheweth, that the best Fathers have not alwaies the best Children; for, as what Euripides saith, is seen commonly true, [Page 4]

That a towardly son doth seldom spring from an untoward father; because, as the Proverb is, [...], An evil Crow brings forth an evil Egg: and, as Theognis saith, [...]; The rose riseth not from shrimps, nor * Mat. 7.16. thorns of thistles. So it is often seen, that a good and a godly father, hath a very lewd and an ungodly son; as, faith­ful Abraham had a persecuting Ismael; religious Isaac, had a prophane Esau; dutiful David, had an undutiful Absolom; zealous Ezechias, had an Idolatrous Manasses; Children not alwayes like their Parents. and the good Prophet Samuel, had very bad sons; as were the sons of Eli. And the prophane Stories do record the like Proge­nies: For Caius Caligula, the worst of that time, was the son of Germani­cus, the best of that Age; and Commodus, that became a lascivious sword­player, was the son of Mar. Antonius, that was a Sage Philosopher: So Chrysippus was the son of Gabrias the Athenian; Carinus was the son of the Emperour Carus; & Licinius Galienus, was the son of Cornelius Licinius Vale­rianus, very bad sons of very good fathers. And I believe you may remem­ber some fathers in your own time, that were good men, and very loyal sub­jects, and their sons proved to be arrant rebels; and some godly Bishops that had sons little better than the Rebels.

And therefore it is most true, which Ovid saith,

It is not our Progenitors, To be vertuous is more noble, than to be born of Noble Parents. nor the having of Abraham to be our father, that adds any thing to our felicity, or encreases our glory, unlesse we approve our selves faithful in our calling, and dutiful to our God, as Abraham was, and our good fathers were:

The famous deeds, and the worthy exploits of our Ancestors, are none of ours: and, as the Poet saith,

It is our own vertues and goodness, and not the vertues of our Fathers that makes us glorious and acceptable, both with God and Men.

And therefore, seeing it is the imitation of their fathers vertues, and religious carriage, and not their procreation from their fathers seed, that makes the children to be both loved and honoured; and that so, their own proper vertues only, and not their Ancestors, makes them glorious: I had ra­ther be, as Juvenal saith, the son of Thyrsites, a base coward, and to imi­tate the exploits of Achilles, the most valiant Heroick; than to be the son of Achilles, and to behave my self like Thyrsites. And I would choose sooner to be a faithful Jonathan, the son of persecuting Saul, than a rebellious Ab­solom, the son of godly David.

But, as Horace saith, and we have seen it true, that

The Progeny is worse than the Progenitors; our Fathers worse than our Grandfathers; and we far worse than our Fathers; and our children like to be worse than we are, a Progeny most vitious, Earipides in Heraclid, ge­neratim bane sententiam ad omnes mortales retulit. when as the off-spring still proves worse and worse: and, as Euripides saith, Thou shalt scarce find one son amongst many, [...], which is not worse than his father: which made a certain poor Widow most earnestly to pray for the long life of her oppressing Landlord that was a most wicked Tyrant, and her grievous persecutor: and being demanded the reason, why she did so zealously pray for him, that never did her any good, The poor wo­mans prayer for her cruel Landlord. but had heaped upon her very many intolerable wrongs: she answered, It was because she knew his Grandfather; and he was a very bad man, and an unjust Oppressor of his poor Neighbours; and his Son, this mans father, proved worse than he; and This man is far worse than them both; and, if he were dead, I fear his son will be the Devil himself.

So these Jews, though they were originally descended from Abraham, the friend of God; yet the posterity of Abraham degenerating, How children degenerate from their Pa­rents. and the Progeny still growing worse than the Progenitors, angring God in the Wilderness for­ty years together, and killing his Prophets, when they enjoyed the promised Land, S. Stephen tells them they were now the children of Persecutors, and of murderers; and our Saviour saith, John 8.43. They were the children of their fa­ther the Devil; because he was a murderer from the beginning.

And, as then it happened with the posterity of Abraham, the Jews, to grow worse and worse, from Gods friends, to be the Devils children: So I fear it is now with the whole World, and with all the posterity of the first good Christians, to grow worse and worse, and instead of being a faithful people, to become a faithless and a stubborn generation, a generation that setteth not their heart aright, and whose spirit cleaveth not stedfastly unto God: For in the Primitive times, the Christians continued with one accord in the Tem­ple praying and praising God, and had Cor unum & animam unam; Acts 4.32. but in the suceeding times they degenerated, and the love of many did wax cold: and iniquity so far, and so fast incrased, that Linacrus reading the 6. What Linacrus did. and 7. chapters of S. Mat. threw away his Testament, and said, Certè, aut hoc non est Evangelium Christi, aut nos non sumus Christiani; Certainly, either this is not the Gospel of Christ, or we are not Christians, that are so far from do­ing what he teacheth, and commandeth us to do.

But when we find our Fathers to have degenerated from their good Fa­thers, and, instead of being faithful Christians and good Subjects, to become Rebels and Murderers or Idolaters, and the like; to rob their neighbours, and to resist their King, to renounce their Baptism, and to prophane the Chuches, to countenance the wicked here on earth, and to despise the Saints that are in Heaven, as some of our Fathers lately did all these things, and did much more horrid acts than any of these: then ought we not to imitate them, and to walk in the wayes of our Fathers, as these Jews did, and, as the Prophet Jeremy saith, have done worse than their Fathers: Jerem. 16.12. for we ought not to ob­serve the Statutes of Omri, nor walk in the wayes of Jeroboam, nor do the wickedness that our Fathers did: but we ought to do as the Lord adviseth us by his Prophet Ezechiel, saying unto us as he said unto the Jews; Walk yee not in the Statutes of your Fathers, neither observe their judgements, Ezech. 20.18. nor their ordinances, nor defile your selves, by walking in their wayes, and do­ing the like wrongs as they have done, or confirming and continuing those injuries, which they acted against their neighbours.

But, What, good children ought to do. if they have made any Laws, and given any Judgements, to take a­way the goods, or the lands and possessions of any man unjustly, be he of what Nation, or of what Religion soever, when he hath done nothing worthy of censure, and much lesse of disinheriting; as I am sure, and you may be sure of it, they have done to very many in these Dominions, and especially in this Kingdom: Then do not ye justifie those doings, and make good their judgements, and continue the wrongs and oppressions that they have done, and so sin with your Fathers, and worse than your Fathers, by making your selves, not only the partakers of their sins, but also the Patrons and Prote­ctors of all their unjust proceedings: But do ye confess the iniquities of your Fathers, and say with the Prophet, That they have done amiss, and dealt wickedly; and so do ye shew your selves sorry for their sins, and recede from their unjust doings, and rectifie what they have done amiss: And if we thus return unto God, Zach. 1 2. Malac. 3.7. then God promiseth that He will return unto us, and he will blesse us.

But when we have Abraham to our father, and are the sons of Jacob, the children of such fathers, as feared God, and walked in his wayes, relieved the poor, and built and beautified Churches, and spent their dayes in pray­ing, and doing all other pious deeds, and wronging no man, either in word or deed; then ought we not to say, with our new Saints, They were super­stitious and ignorant, and walked in darkness, by thinking to merit heaven by their works, What good children ought not to do. and have therefore merited to be sent to hell; which is a most ungodly, and uncharitable censure, of most ungracious children, that de­light rather to spit in their fathers faces, than to commend and to imitate their Vertues. But we ought to honour the memories of our forefathers, that have most faithfully served God, and procured the blessings of God to those children that will serve God, That God blesseth the good children for their godly fathers sake. Gen. 26.24. as they have done; because God loveth, and hath promised to blesse the good children that will walk in the wayes of their godly fathers, for their fathers sake, that had formerly served him, and taught their children to do the like: even as you may see, how the Lord saith unto Isaac; I am the God of Abraham thy father, and I will bless thee, and multiply thy seed, for my servant Abraham's sake.

And you may be sure, they are more to be commended, and more accepted of God, that, in the night of ignorance, of blindness, and superstition, have done the good works of the day; as the pious works of building and beau­tifying Gods House, and the charitable works of relieving the poor, and ere­cting alms-houses, than those men, that, in the day-light of knowledg, and such cleer preaching of the Gospel as we have had, do the works of darkness, and the very deeds of the Devil: as are, the persecuting of the Prophets. Quia melior est fidelis ignorantia, August. quàm temeraria scientia.

2. Who were persecuted. Having heard of the persecutors, their Fathers; we are now to speak of the persecuted and they were the Prophets: for, [...]? Which of the Prophets have not your fathers persecuted? saith this holy Martyr. The Prophets were men sent from God, to declare his will, to teach his people, to bring them unto God; and it was their own de­fire, that God would reveal his will unto them by men, that were like themselves, and not by Himself, whose Majesty was so glorious and so terri­ble, that their weakness was not able to endure it: for when God descen­ded upon Mount Sinai, to talk unto his people, and to deliver his Statutes and Ordinances unto them, and all the people saw the thunders and the lightnings, and the noise of the trumpet, and the mountain smoaking, they all removed and stood afar off; Exod. 20.19. and they said unto Moses, Speak thou with us, and we will hear; but let not God speak with us, lest we die: for this great fire will consume us, and if we hear the voice of the Lord our God, we shall die: Deut. 5.25, 26, 27. and therefore go thou near unto God, and hear all that the Lord our God shall say, and speak thou unto us, all that the Lord our God shall speak [Page 7]unto thee, and we will heare it and do it; and the Lord heard the voice of their Words, and yielded to their desire; and, as the Prophet Amos saith, Amos 3.7. he revealeth his will and his secrets unto his servants the Prophets, and he sent them early and late, to reveale the same unto his people; And, as Jehosaphat said unto Juda, and to the Inhabitants of Jerusalem; 2 Chro. 20.20. Esay 7.9. If they believe in the Lord their God, they shall be established; and if they believe his Prophets, they shall prosper; and if they will not believe them, then surely, saith the Pro­phet Esay, they shall not be established, they cannot be blessed.

And therefore, not only, not to believe these men, that are thus, and to this end, sent from God, but also to persecute them, is an offence beyond mine ability of expression: for to render good for evill, and to do good to them that hate us, is charity; and to do as Christ adviseth us; and to render evil for evil, is iniquity: and to do what God forbiddeth us, who saith, Venge­ance is mine, and I will repay for the evil that is done; Deut. 32.35. But to render evil for good, and to persecute and destroy them that would preserve us, is a devillish sin, and a degree beyond all ingratitude; which is but the retention and deniall of the thanks that we owe, and not the reddition and offering the evil that we owe not; and should no waies be rendered to any one. And, be­sides this unkind requitall of the great good, that the Prophets and pub­lishers of Gods will do unto the people, with such great evil, as is, the per­secuting of them; to persecute the Prophets, and Messengers of God, is a breach and a transgression of a special precept of God; who doth perempto­rily say to every one, Touch not mine anointed, and do my Prophets no harm; 1 Chro. 16.22. And how then dares any man to persecute them, which is so high a degree and so large a measure of harm?

But here you must observe with some diligence; What Prophets, What Persecu­tion is. and whose Prophets, we must not harm; for the Lord saith not this in general of all Prophets, but do My Prophets no harm; and therefore we must examine what and whose Prophets they were, whom their Fathers persecuted; For the Scripture maketh mention of two sorts of Prophets.

1. The one sort is of false Prophets, That there are two sorts of Prophets. such as were the Prophets of the Groves, and the Prophets of Baal; and of the Beast, that you may read of in the Revelation.

2. The other sort is of the true Prophets, such as were the Prophets of the Lord, and these God owneth, and calleth them, my Prophets; and bids eve­ry one to take heed, that they do them no harm; and saith further, that Whosoever toucheth them, toucheth the apple of his eye. Zechary 2.8.

And for the first sort, that is, the false Prophets, as the Poet saith, that

The Wolf doth often lurk under the Lamb-skin: So our Saviour tels us, that these false Prophets will come to us in sheeps cloathing, Apoc. 13.11. but inwardly they are ravening Wolves: and the Holy Ghost saith, that the false Prophet, signified by the Beast, that arose out of the Earth, had two horns like a Lamb: that is, although every truth is from God, which is the God of all truth: and truth is truth, as well from Simon Magus, as from Simon Peter; from Plato the Philosopher, as from Paul the Apostle; yet because the Hea­thens truths are mingled with some errors; and those false Prophets, The very pra­ctice of the false Prophets. either have not the Wit, or will not take the Pains, to sift the wheat from the chaff, and the truth from their errors, therefore they will have nothing but the two horns of the Lamb, the Two Testaments, which are the strength, to uphold the Christian Religion, as Cornelius à Lapide, rightly expoundeth them, Corn. à Lapid. in Apoc. c. 13. and yet he spake like the Dragon; to shew unto us the true properties, and practice of [Page 8]your false teachers, to alleadge nothing but the pure Scripture: the very words of the Old and New Testament; and yet in their Expositions and Ap­ptications of them, to speak the words of the Dragon, that is, falshoods and lies: As the Dragon did unto Eve, when he told them they should be like gods, Luk. 12:49. and he made them like Devils; and so the false Prophets, though they pretend to bring down fire from heaven, that is the same fire, which our Sa­viour saith, he came to bring upon the earth, which is the fiery zeal of Gods glory, and fervent charity among neighbours; yet, in very truth, as the Poet saith of Ibis, ‘Tincta Lycambaeo sanguine tela dabunt. Ovid. in Ibin.’ Their sword is dipt in blood and [...]ats the flesh of Innocents, and they will give you poyson in a golden cup, and deceive you even with Scripture Phra­ses; when, as Claudian saith de voluptate Stiliconis.

So their Doctrine hath the Countenance of truth, and the shews of a great deale of piety and charity, but you can not see so far, as the further end of their intention, or at least of his intention that sets them on this course; which is, to divide the seamless coat of Christ, to bring sects and divisions into the Church, and to break the two staffes, wherewith the Church of Christ is guided and subsisteth, Beauty and Bands (i.e.) the pure Doctrine: and the discreet Discipline of the Governors of the Church; that these Go­vernors being suppressed, and their discipline destroyed; and the bands, which are the Fences of Gods Vine-yard, being broken all to pieces; the wild Bore out of the Forrest, and all the Beasts out of the Field, may destroy the Vine-yard at their pleasure, and make the Church of Christ to become the Synagogue of Satan, and the House of God a Den of thieves.

And therefore, when any of these false Prophets should arise, and seek to withdraw Gods servants from the Truth and true God, Deut 13.5. 1 Reg. 18.40. the Lord commands his people to put that Prophet to death: and so Elias caused all the Prophets of Baal to be slain, and Jehu did the like; and though our Saviour Christ be not so severe in the New Testament, as God was in the Old Testament, to command us to put the false Prophets to death; yet he doth most seriously advise us to beware of them; Apoc. 22.15. and the Holy Ghost calleth them Dogs, barking dogs, of whom the Apostle biddeth us to beware, lest they bite us: And truely we have the greatest reason in the world, to beware of them; be­cause these false Prophets, that seduce the people, with their smooth Preach­ing, and with the Words of God, are worse then any other wicked men, that destroy none but themselves, and they bring thousands after them out of the right way, and from the right service of God.

And yet, these false Prophets were the only Prophets, whom the Jews magnified; and the true Prophets of God, they persecuted; for Jezabel fed 400. of these false Prophets, at her own Table, which was a pretty compa­ny for one woman to maintain; and for Elias which was the true Prophet of the Lord, she swore, that she would be the death of him, as you may see in 1 Reg. 19.2. 1 Reg. 19.2. And the rest of the People of the Jews walked in the same waies.

And therefore the Lord saith, Micah 2.11. If a man, walking in the spirit and falshood, do lie, or walk with the wind, and lie falfly, he shall even be the Prophet of this people.

And this hath been the Common course of the world in all ages; For all [Page 9] wicked men, and all worldlings, that would notwithstanding seem to be Re­ligious, and pretend to serve God as well as the best, and rather then the best, will therefore have Preachers and Prophets to instruct them in the way of God as they pretend, but it is indeed to cover and to cloak their Hypocri­sie; and therefore their Preachers must be like Jezabels Prophets; Prophets like themselves, that will Prophesie what they please, and serve what god they please, and with what service they like best. And such Prophets and Preachers, as will do so, to follow their directory, they shall want no prefer­ment, they shall have annuities and pensions, and augmentations, and eat at Jezabels Table. Thus did the Jews lay down a pattern to magnify the false Prophets; and now the Christians follow them.

But how did they deal with the other sort of Prophets, that were the Pro­phets of the Lord? the Prophet Esay tels you, To the Seers, they said, see not, Esay 30.10. and to the true Prophets they said, Prophesy not to us right things: and because the true Prophets, that the Lord owned to be His Prophets, would not dis­semble, and smooth them up, by sowing pillows under their elbows, and prophesying placentia, deceits and pleasing things unto them; therefore, the Holy Ghost tels us, they mocked these Messengers of God, 2 Chr. 36.16. and despised his words, that is, the Words of God, that were spoken to them by his Mes­sengers, and they misused his Prophets, as you may see in 2 Chron. 36.16. And, as S. Stephen saith, they persecuted them from time to time, and from place to place. And thus did the Jews use, or rather abuse, the true Pro­phets.

And have we not seen the like dealings in our own time, and the people imitating these Jews to a hair? Persecuting all the Reverend Bishops, and all the grave Preachers, and spoyling them of all their Livelihoods, to make them the very scorn of the World, as we have been above these two Lustra's of years; and yet, in a deep Hypocrisy, to magnify and to advance the false Prophets, and those young novices and Preachers, that commended their waies, and walked after their steps; though now, the tide being turn'd, the most of them cry Peccavi, and say with the Jews, We have sinned with our Fathers, we have done amiss and dealt wickedly; to let you see, what kind of Prophets they were, and what you should conceive of their extorted confes­sion: but enough of this, that sheweth you, what Prophets, and whose Pro­phets their Fathers persecuted, the true Prophets of the Lord. Yet here is one point more, and that is

3. The Generality of their persecution; for Quem Prophetarum, The Gene­rality of the Persecution. saith the Martyr, Which of the Prophets have not your Fathers persecuted? Can you name any one of Gods Prophets, that hath escaped their persecuting hands? And is it not strange, that there is no Bound nor Measure of their malice, [...]; The Devil is Gods ape. but it must extend and reach to all Gods Prophets? Surely no: For the Devil is Gods ap [...]nd as in many things else, so he would fain imitate God herein. As God would have all the Prophets of Baal destroyed, that there might not be a false Prophet left to seduce his people; so the Devill would have all the Prophets of the Lord destroyed, that there might not be one true Prophet left, to instruct Gods people: and therefore he crieth out unto his instruments; Down with them, down with them even to the ground, and let the foundations be cast down, that their building may be quite demolish­ed, like the re-edifying of Jericho, whose builder should be accursed, and should lay the foundation thereof in his First born, Josh. 6.26. and set up the gates thereof in his youngest son, as it hapned afterward unto Hiel, the Bethe­lite. So would the instruments of Satan, deal with all Gods Prophets, 1 Reg. 16.24. as Jehu did with the Prophets of Baal, and as it hapned to Segub and Abiram, the sons of Hiel after the re-edifying of Jericho.

And did not the Long-Parliament take the same course, to root out all the Bishops, all the Hierarchy, and all Episcopall men? all must down, root [Page 10]and branch, and not one of them must be left.

Alas, alas, were they all wicked? or did some offend, and must all be condemned for the offence of few? or will they shew themselves like the implacable goddesse, which, as the Poet saith,

destroyed all the Navie, and drowned all the Argives for one mans fault. This is to condemn the righteous with the wicked; and the Lord saith, the Judges should justifie the righteous, Deut. 25.1. and condemn the wicked, and not to condemn the righteous for the wicked, nor with the wicked; for the Poet speaking of some lewd women saith,

Though some be loose and wanton, yet must you not for this, blame those that are honest; so, though some of the Bishops might perhaps be found unworthy of so high a calling, Is that a sufficient argument to destroy them all? Yet such hath been the Devils Logick to perswade his late Schollars, to make their distruction as universal as Noahs deluge, to take them all away.

And so much shall serve for the first point, The killing of the Preach­ers. i.e. The pro­gression of these persecu­tors in their wickednesse. which is, the persecution of the Prophets: The next point is, ‘ 2. Occidio praedicatorum.’ And that is their progression, and their going forward in their wickednesse more and more. As the Sun goeth higher and higher unto the perfect day; so do they go from one sin unto another, & still from the lesser unto the greater: for they have not only persecuted the Prophets, saith this holy Martyr, but they have also slain them which shewed before of the coming of the just one, that is, the Preachers of Jesus Christ; wherein you may behold as in a glasse, the lively perfect picture of all wicked men, and the innate inseparable condition of all malicious persecutors; that is, to proceed from bad to worse, from one step to another, from one degree of evill to a viler, untill at last they fall into the bottomlesse gulph of all the most horrid wickednesse; and, as the Poet saith,

From a small fountain thou maist see great flouds to arise, and many waters to make great Seas; so from the small seeds of these m [...]ns [...]ice, their sins ascend to the top of intolerable mischief, or rather descend to the bottom­iesse gulf of their own unavoidable destruction: for so Cain at first was but angry with his brother because the Lord accepted him, and liked better of his sincerity, than of the others hypocrisie; then Acrior ad pugnam redit, & vim suscitat ira, he began to hate and to maligne him; after that, malitia ex­coecavit eum, his malice moved him to persecute him; and last of all, most in­humanely to kill him. So Pharaoh first envied the prosperity of the children of Israel, because he thought, that ‘Fertilior seges est alienis semper in agris,’ God blessed them, and all that they had, better then he blessed him; then, vim & injuriam intulit, he began to oppresse them, by laying hard taxes, and most cruel labours upon them; and then he killed their children, and in [Page 11]all likelyhood, would have killed them, if God had not delivered them out of his hands.

And the reason of this their progression in wickednesse, The reason why the wick­ed grow from bad to worse. is truly rendred by Seneca, Quia omne scelus majori scelere tuetur, every hainous and most wicked deed, can never subsist and be upheld, but by a more wicked deed: and therefore the Lyar will swear and forswear himself to justifie his lye, the robber will kill the honest traveller for fear he should accuse him; and the Rebell that riseth to resist, and to warre against his King, and the Tray­tor that betrayeth his King, never thinks himself safe, untill he can be the death of his King; so the Hereticks maintain their heresies and errors with far greater heresies, and the Presbyterians that oppose and refuse to be directed by their Diocesans, think themselves never satisfied, untill they see the Bishops wholly supprest and destroyed.

And so the Jewes walked in the same steps, and dealt after the same manner with Gods Prophets.

And so likewise, ever since, the wicked worldlings deal with the true Preachers of Jesus Christ; for the whole companie of Gods children knowes what [...], great gulph, and a huge distance and difference, (not in nature originally, figmentum unum, when as all men are made from the same lump, but in generality and condition) there is, and hath been ever seen, be­twixt the Lay Commonalty, and the learned Clergy of any Land, and how, as Ismael that was born after the flesh, persecuted his own brother Isaac, that was born after the Spirit; so the Lay-worldlings do ever maligne and persecute unto death, all the right spiritual Clergy-men. And this perse­cution we of the Clergy have felt now of late, to the very height, when very very many of the very best of them, that did feed daintily, even with the Kings dishes, were, as the Prophet saith, left desolate in the street, and glad to sustain their lives with a little Barley bread, and Glass-door, and they that were clad in Scarlet, were driven to embrace the dung-hills, Jerem. 4.5. and be clad in rags, and with Joshua, the high Priest, to be clothed with filthie garments, Zechary 3, 3. and so were made the scorn and Table-talk of their neighbours, and blamed that they did not live, and go, according to their degrees and calling; when, as the Proverb is, ultra posse non est esse, none is able to do beyond his abi­lity; and he onely that weares the shooe, knoweth where it pincheth him.

And as the Jews not only persecuted the Prophets, but also slew the Preach­ers; so, many of us were slain, some with the sword of these mercilesse men, and many more with hunger and want, Zechar. 3, 3.1. when their hearts were broken with the extremity of grief; and the weight of those miseries that were laid upon these good men, were far heavier then the pillars could support.

And so this persecution thus proceeding, did far exceed all former perse­cutions beyond Nero's tyranny, and Dioclesians cruelty: and was of the same kind, but of a higher strain than Julians stratagems, which was not only to suppresse Presbyteros, the Priests, but also to root out Presbyterium, Our late perse­cution worse then Julians persecution. the ve­ry Priesthood of Jesus Christ, and so to extinguish the Christian religion out of the world; for these men imitating him, sought to supress not the then Bishops that perhaps might be found to have offended, though that was ne­ver proved; but Episcopacie it self, and the discentive succession thereof, which we received by prayers, and the imposition of hands even from the Apostles time; from those that are yet unborn, and have, I am sure, done nei­ther good nor evill, and yet have received this evill from these men, to have the Calling that they were to enjoy, supprest; their honours buried, and their undubitable Rights and Means alienated from them, Prohscelus nefan­dum, quod magnum est & mirum! a most wonderfull thing, that wickednesse should have no bounds, no stop, no reason, nor moderation in its progres­sion; but like a stone tumbling down a hill, never leave tumbling till it comes to the bottome; or like a right Apollyon, and a blind smiter, that [Page 12]will slay the righteous with the wicked; or rather destroy the righteous, be­cause they will not be wicked.

And yet, this is not all, we are not yet come to the height of these perse­cutors wickednesse, Ezek. k. 13 15. or to the depth of their abomination: but, as the Lord saith unto the Prophet Ezechiel, turn thee yet again, and thou shalt see grea­ter abominations; so from the Lord, I will shew to you greater abomination; and the greatest that ever was committed here on earth: For

3. The [...], the be [...]ving and murder­ring of the first King: Touching which, three [...] are [...]trable. They have not only persecuted the Prophets, and slain the Preachers and foreshewers of the coming of Jesus Christ, but they have also, saith our Mar­tyr, betrayed and murdered that just one. For the fuller and more perfect un­derstanding of which point, I shall desire you to observe these three things.

1. What they are, and how they are styled by the holy Ghost that did this deed, Traytors and Murderers.

2. Of whom they are the Traytors and Murderers which is here exprest by that Just One, and we shall find him to be,

1. None of the Plebeians, or common sort of men; but a King, the highest and the chiefest man in all the Kingdom.

2. Not an alien, as were Caesar and Herod; but their own King, originally and lineally descended from the Jews.

3. Not an Ʋsurper, as was Jeroboam, and many others of the Kings of Israel, and Athalia among the Jewes, and Rich. the third, and the late Crom­well amongst us; but he was their own lawfull King, without question, law­fully descended from the Royall line.

4. Not an unjust or tyrannical King, as were Pharaoh, Dionysius, and Nero; nor yet a lascivious King, as were Sardanapalus, Belshazzar, and Heliogabalus; but a most just, perfect, and pious King: No better King under heaven.

3. Who they were, that the holy Martyr meaneth by these Traytors and Murderers, of their King; and we shall find them to be the Lords and Commons, the People, the Elders, the Scribes, and Pharisees, and the whole Council of the Jewes.

1. Part. 1. Their style and denomi­nation which is twofold. [...]. Traytorss. They that have put this just King to death are here styled, and shall ever be justly termed Traytors and Murderers.

1. Traytors; that is, to their King: for the word [...], which the Ho­ly Ghost useth in this place, and is derived of [...], or [...], which signifies prodo, or trado, from whence the word Traitor cometh, doth pro­perly, and most usually signifie, both in prophane Authours, and in the Ec­clesiasticall and Civil writers, the illegal and undutiful demeanour, and the rebellious behaviour of Subjects toward, and against their King: and as the most curious criticks, and best searchers of the Scriptures do observe, this word [...], a Traytor, is never applyed to any King, for any act, be it never so illegall; so foul, so barbarous, or so bloudy, that the King com­mits agains his Subjects. when as we find not one text in all the book of God the holy Bible, (that speaks of many wicked, idolatrous, and tyrannical bloudy Kings) where any one of those Princes or Kings, is signified by this word, or called by this name of Traytor.

And therefore this word, Traytors, that the Martyr useth, doth suffici­ently shew, that he meaneth thereby, to prove Christ to be King, and the Traytors that killed him, to be his Subjects, as I shall further declare unto you hereafter.

2. Murders. They are murderers, because he was unlawfully put to death; for o­therwise, a lawful Judge may lawfully put a malefactor to death and be no murderer; because God commandeth Idolaters, and sorcerers, and others the like malefactors, to be put to death: and they that legally put such men to death, are never termed murderers: but when the party executed is in­nocent, [Page 13]and the Judge condemning him not vested with lawful authority, the man, so put to death, is truly said to be murdered, and his executioners mur­derers. And such was the death of Christ, because he was most innocent, And so was the death of King Charles. and the Judge had neither lawful authority, nor a just cause to condemn him; and therefore they that crucified Christ and put him to death, are rightly term­ed murderers: and because Christ was a King, as I shewed you from the word [...], traytors: they were no ordinary murderers, of plebeians, [...] and of the common sort of men; but, that which is the highest, and the worst of all murders, they were the murderers of their King: and therefore the words, [...], which the Martyr useth to ex­presse the death of the fore-shewers of the coming of Christ, and the words of the Husbandmen which they said together, of the King's Son, Marc. 12.7. & 8. [...]; and the word [...], that comes of [...], Occido, used here to signifie the death of this King, ought proper­ly to be translated, either by killing or slaying, or murdering, as our last Translation renders the Martyr's words most rightly, that they were his murderers.

But here, it may be, the Jews will object, and say, That Man, or that King cannot justly be said to be murdered, which is brought to a publick Trial, and hath

• 1. His Charge given him to answer.
  Three things seeming topal­liat and to dis­prove the mur­dering of this King, discussed
• 2. The Witnesses ready to prove the Charge.
• 3. A Lawful Judge to pronounce sentence against him.

And all this was used against Christ, the King of the Jews, (and against Charles the King of England, saith the long Parliament) therefore neither the one nor the other can justly and properly be said [...], to be mur­dered; but they are unjustly taxed, and this heavy Crime of murdering them is not justly laid upon them, that brought these Kings to their just deserved deaths: Therefore, to justifie their deaths to be murders, and to clear St. Stephen, from this unjust taxation laid upon him by the Jews; we are to ex­amine the three foresaid particulars, how far they can justifie the Jews or any others in the like case, from being murderers: The Charge unjust. and first for the Charge that was laid against him, we find the same pretended to be twofold and as I conceive, very like the Charge that was laid against King Charles: So King Charles was charged with the same Crimes.

1. The abridging of their Liberty, and betraying the same unto the Ro­mans: for so they say, If we let this man alone, all the World will run after him, and the Romans will come, and take away our Dominion from us.

2. The corrupting of their Religion, by abolishing their old Rites, and Traditions of the Elders, and teaching new Points of Doctrine, to prophane the Sabbath, to communicate with Sinners, to justifie their slovenly eating with unwashen hands; and the like loosness and liberties that the precise Pha­risees could not endure, he allowed unto his Disciples and follower, in the service of God.

This was the pretended Charge that they laid against their King, and a­gainst S. Stephen, as you may see Acts 6.13, 14. and that his adversaries laid against our good King. But this pretended Charge was most false, when­as he neither abridged their Liberty, nor corrupted their Religion; but most divinely cleared the same, The Jew [...] murdered Christ; be­cause he was their King. Luc. 23.2 [...] and purged it from the false glosses of the Scribes and Pharises. But the true cause indeed, whatsoever they preten­ded, why they killed him, was, because he was their King: for S. Luke saith, that when they led him to Pilate, they began to accuse him, saying, We found this fellow perverting the Nation, and forbidding to give tribute unto Caesar, saying, that he himself is Christ a King: and when Pilate asked them, Shall I crucifie your King? (a thing that was never known among the Hea­then, that Subjects should desire to crucifie their King, and especially, that they should so solemnly and judicially condemn him to death) they answer­ed [Page 14]him flatly, So K. Charles was murdered by his adver­faries, because he was their King, and would have ruled: them as their King: when as they desired to be Kings them­selves, and to rule as they did, after they had killed him. We have no King but Caesar, whom notwithstanding, they lo­ved no better than they loved Christ, but hated him in their hearts, as their often rebellions against him do sufficiently testifie. And when Pilate, the Judge (and therefore knew best the Charge laid against him) wrote his Title, and fixed it upon his Crosse, as shewing unto all that saw him, the very cause why they put him to death, which was, Jesus of Nazareth, King of the Jews: They came presently unto Pilate, and desired him to alter the Su­perscription, and not to say, He was their King, but that he said, He was their King: But Pilate herein, like a resolute Judge, that knew the truth, and their dissembling, answered them stoutly, according to the truth, [...], What I have written, I have written.

And therefore, this Charge being so unjust, to kill him, because he is their King, whose life they are obliged to defend, with the hazard of their own death; S. Stephen may justly call them murderers.

2. The witnes­set are false. Math. 26.59, 60. For the witnesses, it is plainly said, that they sought many; yet found they none; but at last, there came two; they could get no more: and of them two, it is said,

1. That they were false witnesses, and that is apparent, when they add unto his words, and change his meaning: for he said no more, but [...], Destroy this temple, John 2.19. v. 21. and [...], in three dayes I will raise it up: and he spake this of the temple of his body, as the Evangelist testifieth: but their witnesses avouch, that they heard him say­ing, Marc. 14.58, 59. I will destroy this Temple, that is made with hands, and within three dayes I will build another made without hands, that is, another material and mag­nificent Temple, which Christ never meant, and never spake of it, nor of the temple of his body as they testifie; for he said not, [...], I will destroy this Temple; but [...], Do you destroy this temple, and I will raise it up. You shall do the evil, and bring destruction, as you use to do; and I will do the good, and bring resurrection to them that are fallen.

2. Marc. 14.59. It is said, that these false witnesses, which did both add unto his words, and change his meaning, did not agree together; for the one said, he heard him saying, I will destroy this temple, that is made with hands, and within three dayes, Cap. 14.58. [...]. Math. 26.61. I will build another, made without hands; yet the other could not testifie that he said so, but that he said, I am able to destroy the temple of God, and build it in three dayes: and there is a great deal of difference be­twixt, I will destroy thee, and, I am able to destroy thee; when I am able to do many things, that I will not do. Even as God is able of these stones to raise up children unto Abraham, but will not raise them: And therefore, seeing these two witnesses cannot agree together, they destroy one another, and must needs be invalid to condemn an innocent man, and much less to condemn their King, that was more innocent than any man. But they were resolved to have done it, whether they had witnesses or no witnesses; for they said among themselves, What need have we of witnesses? Then all of them, Math. 26.65. Marc. 14.63, 64 So K. Charles was condem­ned without witnesses. Joh. 18.31. Math. 26.4. Marc. 14.1. And was not K. Charles by craft and sub­tilty brought to his death? as they had formerly resolved, did presently vote him guilty of death; not, as it seems, for the testimony of the witnesses; but because their malice thought him worthy of death.

Yet they confess, [...], It is not lawful for us, that is, they had no lawful authority, to put any man to death; and, for all that, S. Mathew tells us, they consulted how they might take him by subtilty, and kill him: and S. Mark testifieth as much; that they sought how they might take him by craft, and put him to death.

And therefore, when Traytors have conspired, and resolved to kill their King, witnesses are but shadows, and the formalities of their proceedings are but cloaks to palliat and cover their wickedness, and to blind the eyes of the vulgar people, whom they would perswade to believe, that they do all things right; when they do the greatest wrongs, and do commit such horrid murders, as to murder their own King.

3. For the Judge, our Saviour seemeth tacitly to yield, The Judge was corrupt. that by the per­mission of God, not his Commission, Pilate through the power of the sword, and according to the Laws of the Conquerors, had power and authority gran­ted unto him to be the Judge both of life and death: but according to the Laws of the Romans, that had then subdued the Jews, and committed this power unto Pilate, none were to be condemned to death, except he were proved guilty of the Crimes that should be laid to his charge. And this Judge ingenuously, and openly confesseth, that although, like a good Judge herein, he had examined the matter throughly, John 18.38. and sifted him and his cause ad amussim, to the uttermost; yet he could find no fault in him worthy of death; and therefore, being desirous to free him, whom he found so inno­cent, by a fair excuse, and to quit himself from pronouncing so unjust a sen­tence against a just man, he advised his adversaries, to take their King, and to judge him according to their Law; that is, if they had any Law, to cru­cifie their King, that was so just, and had offended no Law; because the Romans thought such proceedings of Subjects against their King, very strange, and therefore had no such Law, neither in their 12. Tables, nor in any of the Acts and Decrees of their Senate, whereby he might justly con­demn him, and justly answer it, if he were questioned for it.

And herein also, this Judge, by this fine device, shewed himself witty, and his counsel honest, as it aimed at a good end, that is, to free the party accused; but afterwards, becoming the Judge of Christ, not by the Roman Law, which, as himself confessed, gave him no authority to condemn any in­nocent person, but by the importunity of the rebellious Subjects, and ma­licious enemies against their King, that thirsted after his blood, he forgets his duty, and contrary to his own conscience, So was King Charles con­demned to death, to sa­tisfie the Par­liament, and the people, that still cryed, Justice, Ju­stice. Mar. 15:15. Luke 23.24. and contrary to the Roman Law, and to all other Laws, he doth most unjustly condemn that Just King to death. And both the Evangelists, S. Mark, and S. Luke tell us, He did it to content the people, and to satisfie the High Priests and the Elders, that had over-perswaded him to become his Judge, and over-ruled him to ad­judge him unto death.

And therefore, the Charge, laid against this King being unjust, the wit­nesses being both false, and disagreeing, and his Judge thus corrupted, and compelled, and so, as it were, newly made by the clamor of the people, con­demning him, contrary to the Roman Law, which was then the Law of their Land, to please the people: it is apparent to all the World, as I conceive, that both the Judge, and Witnesses, and all the Complotters, and Contrivers of this Kings death, and all the whole Parliament and Council of the Jews, that approved and rejoyced at his death; yea, and all the people that cryed to have him put to death, are justly meant by S. Stephen, and by him here rightly termed murderers; because, as I take it, the Law saith, that in mur­der, there can be no accessary, but all, and every one, that hath any hand in it, are deemed principalls. And how far murderers are to be pardoned, I leave it to him that pardoneth all sins, to be determined. But if God will pardon murderers, I wish he would not prefer them to places of Trust and Authority, lest the Woolf lett-go, still continue a Woolf, to vex the Lambs: And as it is said of the Devil,

2. Of whom these T [...]ytors were murder­ers. Having spoken of the style and denomination of these Persecutors of the Prophets, that they were traytors and murderers; we are now to con­fider of whom they were the traytors and murderers, and the Martyr tells us, it was of that Just One: and I told you, that we find him to be,

(1.) Of a King proved. 1. By his Birth. A King: and so proved to be divers wayes; as,

1. At his birth, when the Wise men that came from the East, worshipped him as King, while he was in his swadling clouts; and they are, by the con­stant course and order of the Church annually, on the twelfth day after the day of his birth, commemorated, and commended for it.

2. By the mini­stration of his Office. In the ministration of his kingly office, when he entred Jerusalem, as Kings use to do, in a Royall, and a pompous manner, and his disciples, and a great multitude of his followers did him obeysance, and gave him royall ho­nour, as to their King, by cutting down the boughs, and spreading their garments under his feet, and crying, Bl [...]ssed be the King that cometh in the name of the Lord, Luke 19.38. Matth. 21.15. and the childrens crying Hosanna, as we use to do, God save the King; and when the chief Priests and Scribes were displeased at this acceptation of him for their King, and bad him to rebuke his disciples for this attempt; Christ told them plainly, that if these should hold their peace, the stones would immediately cry out, that is, to proclaim him King, and to do him all Royal homage.

3. At his ar­raignment. At his arraignment, when he was to lay down his soul to be a ran­some for our sins, he avouched himself to be a King: for, Pilate demands the question, Art thou a King? and Pilate understood not any kingdome in this question, but of a temporal kingdome, when as, in his conception, to speak of a Spiritual King, or kingdome, was but a vain fancie, and a meer Chimaera; and therefore, ad mentem interrogantis, to satisfie the demand of Pilate, Christ answereth without dissimulation, aequivocation, or mental reserva­vation, Mark 15.2. that he was a King, Matth. 27.11. or if he did not so, he made no answer unto Pilate, which, as the Evangelist saith, he did.

4. At his death At his death, he had it written upon his Crosse, who he was: Jesus of Nazareth King of the Jews; so that when they took away his life, they could not deprive him of his right unto his kingdome.

5. At his bu­rial. At his burial, he had his grave sealed, as a King.

(2.) [...]hey were the murderers of their own King. We find this just one, whereof this Martyr speaketh, to be not only a King, but also the King of these Jews that murdered him; for he was not a King of Egypt that oppressed them, nor the king of Syria that sought to subdue them, but their own King, the King of the Jews; for so the wise men testifie, Where is he that is born king of the Jews? And so Pilate the Roman. Deputy testifieth, — Jesus of Nazareth, King of the Jewes.

(3.) They were the murderers of their own lawful King. This their King was not like Jeroboam the son of Nebat starting aside, and stepping in over the right Kings head, nor like Queen Athalia, that usurped the Regal throne, by suppressing the lawful King, but he was their own lawfull King lineally descended from King David, both in respect of his Putative Father and his Mother Mary, as both Saint Matthew and Saint Luke do testifie, and sufficient reasons may be produced to prove that by hered [...]tary right, which is the [...]best and the most undubitable right unto the Crown, he was born the King of the Jews.

(4.) They were the murtheres of a just King. And this their King was not like Rehoboam the son of Solomon, that is, a foolish, or at least an undiscreet son of a most sage and a wise Father, but he was the wisdom of God, as saith the Evangelist, that his wise answers to all the subile questions of his adversaries, Luke 11.49. and the malicious objections and remonstrances of his persecurors, satisfi­ed all wise and indifferent men, and stopped the mouthes of many of his greatest adversaries, when they admired his worth; though they persecuted his person, John 7.46. and hated him the more, yet were they driven to confesse, that never man spake as he did.

Neither was he like Manasses, an Idolatrous and a bloody King, nor yet like Ahab, an unjust tyrannical intruder of himself into his subjects possessi­ons; but he was a most pious, and a religious King, going in his own person unto the Temple, and scourging all prophaners out of Gods house; and he [Page 17]was so pitiful, so merciful, and so mild, that, as Cicero saith of Pompey; and the Historians say of Titus the son of Vespasian, that, for his courtesies, was termed deliciae generis humani, never man departed unsatisfied and discon­tented from them; Mat. 10.13.8. so did this good King never deny the just request of any Petitioner that ever came, or sought unto him: but be went about doing good, healing all that had infirmities, and releasing all that were possessed of the devill.

And for his own integrity, and the uprightnesse of his life; he could not only say with Samuel, Whose Oxe have I taken? or whose Asse have I taken? 1 Sam. 2.3. or whom have I defrauded, and I will restore it? but he could justly demand of his greatest adversaries, and the most malicious priers into his actions, Which if you can rebuke me, or reprove me, of sin? for they that thirsted most after his blood, must needs confesse that he was of an incomparable life, in whose mouth was found no guile, and in whose heart was no deceit. So sp [...]tlesse he was in all his actions, that the holy Martyr might justly call this King, that Just One.

And yet they say, with Martial,

And therefore, notwithstauding all that I have said, that he was,

1. A King. 2. Their own King. 3. Their lawful king: And 4. A just and pious King, that desired onely their good, And thus they murdered King Charles; that was. 1, a King. T. Their own King. 3. Their own lawful King. 4 Their just, wise, and most religious King. the preservation of their Lawes, and the maintenance of the true service of God amongst them for the salvation of their souls; yet their love is so little, and their hatred is so great, that they must take away his life, and kill him, and that in the most barbarous manner, and the most odious kind of killing, they must mur­der him.

And he that murders a Christian King commits a fourfold murder, saith our Chronicler Speed.

1. Homicide.

2. Parricide.

3. Christicide.

4. Dei-cide, because the King is Gods annointed, and his Vice-gorent here on earth; therefore David killed the Amalekite, because he had killed a King, though that King was most wicked, and none of his own King. Sam. 1.16.16.

And you may conceive what a devellish and hellish fact this is, beyond all heathenish abomination, for subjects to murder their own King. For Pilat, that was but a heathen, and a very corrupt Judge, hearing them so fiercely crying out, to have him crucified; and being amazed at such an execrable voice, sayth, Shall I crucifie your King? As if he had said, Is it possible, John 19.15. that you should desire me, to crucifie your King? for Reason and Nature, and the Lawes of God, and of all Nations will condemn you for this fact, and detest you for base Traytors, and the bloody murderers of your King.

But the old Murtherer, that hath been a murderer from the beginning, John 8. hath surnished his Schollars with two strong, but deceitful arguments, to justifie the killing of their King.

• 1. From the Law of Nature.
• 2. From the word of God.

1. Nature teacheth us to defend our selves; and to kill any one, From the Law of Nature. rather then to suffer our selves to be killed by him: because every thing in nature is, s [...]i conservativum; and therefore to study for a self-preservation, is an inbred Law [Page 18]of Nature, Quam non didicimus sed exhausimus ex natura, which we need not learn, when as Nature teacheth the same, saith Cicero. And there­fore these Jews do conclude, It is expedient that this King should be kil­led, lest the Nation, if they let him alone, should be Destroyed: (i.e.) ra­ther then they should Justly perish, he must be Ʋnjustly murdered; this is the reasoning of Flesh and Blood.

But to this the Apostle answereth in generall, that the Wisedom or the reason of Worldly men is foolishness with God: 1 Cor. 1.20. and chap. 2.14. and, the Naturall man receaveth not the things of the Spirit of God, for they are foolishness unto him. And more particularly we say, that the Holy Scripture is the best interpreter of the Law of Nature; and then I desire you, as our Saviour advised the Jews, to search the Scriptures, and go through the whole Book of God; and tell me, if you find not Subjection to our Kings every where injoyned; and Re­sistance, even against the Worst Kings, every where prohibited? And then shew me, where you find the least Print of any Precept, or Counsell given to any Subject, to put their King to death! Or where any Subjects, men­tioned in all Gods Book, did ever alleage any Text of Scripture, or pro­duced any good Example from the Scripture; to warrant, or to excuse such a fact.

I am sure, Saul was a Tyrant and a Bloody murderer, a Demoniak and Prophaner of Gods service; Varighteous and Irreligious, and sought the life of David every way, and in every place; and though he was but the First elected King of the Jews, 1 Sam. 10. and no Heir by Inheritance to the Crown, and was rejected by Gods Spirit; and David, by Gods own appointment, was to Succeed him in that Kingdom, 1 Sam. 16.1. & 13. and was anointed by Samuel to be King in his stead; which was very much: Yet this Good Subject, when Saul was put into his Hands, and his servants perswaded him to take the Advantage of that good opportunity, 1 Sam. 24, 24. and to do justice upon that Wicked King, he would by no meanes be advised by them, nor suffer them to Rise against his King; and when Abishai told him, that God had delivered his enemy (i.e.) Saul, into his hands, and therefore desired; that, if David would not do it himself, he would suffer Him to smite him; David answered, No by no means; 1 Sam. 26.9, 10, 11. and he yeelds this reason, Who can stretch forth his hand against the Lords anointed and be guiltless? And he addeth, The Lord shall smite him, but God forbid that I should stretch forth mine hand against him; Nay more then this, when David took the Speare and the cruse of water from Sauls boulster, and then went a great way from them, he cried unto Abner, and said, Vers. 16. Wherefore hast thou not kept thy lord the King? — As the Lord liveth, ye are worthy to die, because you have not kept your Master the Lords anointed; Where you see, David sweareth a Great oath, As the Lord liveth, and there­fore he jesteth not. They are worthy to die, not they Alone that Kill their King; but they also, that hazard not their own lives, to Protect and pre­serve the life of their King; be their King never so Wicked. I am sure in Da­vids judgment, this is True Divinity.

Yea, more then all this, when Saul had fallen upon his own sword, be­cause he would not fall into the hands of his uncircumcised enemies, and, being in extream anguish, desired a young Amalekite, that was passing by to rid him out of his pain; and the young man, in favour to him, perform­ing his request; and out of his respect to David, that was to succeed him, he brought the Crown that was upon his head, and the Bracelet that was upon his arm unto David, that the enemies might not have them; and to shew, that he took no pleasure in the death of Saul, he came in a very mourn­full manner, with his Cl [...]athes rent, and Earth upon his head; and likewise to shew his Loyal respect unto David, he fell to the Earth and did Obeysance unto him; and though he was a stranger, and Subject neither to Saul nor to David, therefore owed no service unto either of them; yet, because he took [Page 19]away the Life of Davids King, the anointed of God, and his Vicegerent here on earth, David caused one of his young men, 2 Sam. 1. to fall upon the poor Amalekite, and for his mistaken curtesie unto Saul, and unwelcome service unto David, to smite him that he died. So dear was the life of this Wicked King unto this Godly man, that was a man according to Gods own heart, the best subject that ever we read of, and therefore was honored by God to be­come the best King that ever Israel had; So that in the Genealogie of Christ the King of Kings, he is preferred before Abraham as S. Matth. 1.1. Matthew sets it down, The book of the Generation of Jesus Christ, the son of David, the son of Abraham.

And is it not Strange, that these Jews, that were given so much to read the Scripture, and had them more readily then our Puritans have them, at their fingers end; and could tell how many Affirmative, and how many Negative precepts were in all the Bible, and how many times, every word was therein mentioned; and yet, that they would not now consider that Job saith, Is it fit to say to a King, Thou art wicked? Job 34.18. Psal. 105.15. Eccl. 8.4. Numb. 16. Deut. 33.5. Hos. 1.4. 2 Reg: 21.24. and that God himself saith, Touch not mine anointed; and the wisest amongst the sons of men saith, Where the Word of a King is, there is power; and, Who may say unto him, What doest thou? Or that they could not remember, how fearfully God destroyed those Rebels that rose against Moses, that was a King in Jesuron and de­stroyed the posterity of Jehu, because he had destroyed his own King Ahab, and stirred the people to slay all them that had slain Amon; though he was a most wicked King.

But the truth is, that the Old Serpent, the Prince of darkness teach­eth his Schollers to reject the Old light, and now to stand altogether for New lights, new Revelations, and new Divinity; therefore S. Augustine speaks most truely of these Scripturists, that they had the Bible In mani­bus, but not In cordibus; and they had the truth in Codice, but not in Ca­pite; for now Caiphas, contrary to all the Old Scripture, Joh: 18.14. hath a New Reve­lation that it is expedient, Pro salute populi, that One man should dye for the people; therefore Christ their King must needs be Killed, and all the people cried out for justice, and double their crie, Crucify Him, Crucify Him. Sa­lus Populi doth require it. From the Word of God.

2. To prove it Lawfull to put any King to death, Prosalute Populi; he that hath all Scripture ad unguem, can furnish you with a Text of S. Peter, 1 Pet. 2.13. that affirmeth the Kingly office to be [...], an Humane Ordi­nance or creature; therefore the people, being the maker of the King, Ob. they may destroy their Own creature, if he failes in the End, for which he was created;

To this our True Divines have oftentimes most truly answered.

1. That the Jews held their Royal Government to be [...], 1: Sol. Imme­diate from God, and to be in force without the Election of Ordination from man; and all other dominions and rule to be [...], a Humane Ordinance, because God had determined, and set down the Plat-form of their Government, which he had not done to other Nations; that, as the Prophet saith, had not the knowledge of his Laws; and therefore S. Peter, writing here to the Jews, tels them, that although the Kingly office should be but, as they held, an Humane Ordinance; and not, as theirs was, a [...], a Divine Rule; yet his Precept was, that they should Submit themselves thereunto for the Lords sake; (i.e.) though the Governours were Hea­thens, and their Government Heathenish; yet, Obedience, and not Resistance, is due unto them for the Lords sake, by whom All Kings, both Jews and Gentiles, do bear rule.

2. That although the Jurisdiction of Kings for Extent, in some Part, Sol. and in some Degree, might be said to be Humane, from men; yet the power of the Sword, which hath Potestatem vitae & necis, is simply and absolutely [Page 20] Divine, from God. For who can give power over the Life of man, but he that gave life to man? Joh. 19.10. Therefore when Pilate said to Christ, that he had power to Crucify him, and power to Release him; our Saviour answereth directly, Vers. 11. that he could not have This power against him, Except it were gi­ven him from above. And so S. Paul plainly saith, that This power of the Sword which is in the King, Rom. 13.1. as Supream, as S. Peter saith, is from God: and so this is no [...], whether you place it in the Jew, or in the Gentile; in the hand of a Godly Constantine, or a Bloody Dioclesian: but it is the Immediate Ordinance of God; and can not issue or flow from man, but from the Living God, that is the Author and hath the Soveraign power both of Life and Death. And therefore, in the Restauration of the World after the flood, God Almighty,

1. Re-iterates the Blessing and favour which formerly he had bestowed upon Adam and Eve, Gen. 9.1. in bidding them to Increase and Multiply, and so to produce and continue the Life of man.

2. He confirmeth that Former Soveraignty, which he had granted unto Adam, Vers. 2. & 3. over all the inferior creatures.

3. He establisheth the Civil Government, that was to be Observed amongst all the future Generations of Noah; and therein, as if he now called to mind the Murder of Innocent Abel; to prevent the like, he doth Explicitely, and plainly challenge to himself the Power of punishing the shedding of mans blood to death; Vers. 5. saying, Surely the blood of your lives will I require, at the hand of every beast will I require it, and at the hand of man, and at the hand of every mans brother, will I require the life of man. Where you see, the Lord three times repeats, I will require it, and prefixeth the word, Surely, that you should not doubt it.

And lest any man should think, that God meant to punish that sin Im­mediatly by his Own hand, and not rather by his Substitute, and Vice-roy, the Lord addeth, Vers. 6. Who so sheddeth mans blood, by man shall his blood be shed a­gain, which is the right reading of the words, fuller then the Vulgar Trans­lation, that saith no more, but Quicunque effuderit sanguinem hominis, fun­detur sanguis illius: and plainer then the Septuagint, that saith, [...], Dr. Maxw. pag. 50. as the Learned Arch-Bishop of Tuam sufficiently proveth.

And the words being Thus, as our English Translation rightly hath them; you see the Soveraignty of the punishing the Slayer of man, is im­mediatly invested in Gods Deputy, by God himself; that is, in Him, whom God Appointeth to do it, and in none other.

For I hope no man will conceive it so, that Any man whatsoever is inve­sted with This power, to shed the blood of him that sheddeth mans blood; because this would be such a Disorder, and produce such confusion, as that nothing could be more destructive, and pernitious to humane kind, and more repugnant to Gods Nature, that is the God of Order, as well as of justice.

And therefore, as this Soveraign Power of Life and Death doth Princi­pally and Properly belong to God, so God Gives this power, not to the Com­munity, to all, nor to Every one that will, or would have it; but to some Par­ticular Deputy, whom he doth Immediately invest therewith, to punish death with Death.

And, as this Soveraign power over life, which is the Head and chiefest part of Civil Government, is Immediatly given by God unto his Deputy to be executed; So all the Parts of Governments (when as all are Homoge­nous, that is, In indivisibili posita, things Indivisible in their nature, such as can no more be distracted and severed, then a Crown can be a Crown, when any part thereof is taken away) they must be in like manner granted to be Immediatly from God, and not from Man.

3. Were the Kingly office, an Humane creature, that is, Sol. 3 of mans Ordi­nance; yet the Person of the King is Gods creature: and therefore, were their false Exposition of [...], True; yet could they not infer a­ny more from thence, then the dethroning of Him, whom they had exal­ted; and not the killing of Him, whom God had created.

But, Quo jure, quâque injuriâ, let others look, and let him be whose Crea­ture he will; and his Kingly Office be from Whom you will, of God or of men; they are resolved to Kill him. And yet they will, as the Evangelist saith, do it most Subtilly; and seem to give him a Fair Triall, that the Vulgar people (which know no more then what is put into their heads, and, as the Centaures embraced a cloud for Juno, so do they take Shadows for the Substance) might believe he was Justly, and legally condemned, and not, as he was indeed, Maliciously murdered.

But Why will they Murder Him, and draw his Innocent blood upon their wicked heads? For they had Him in their Own hands, He was their Pri­soner, and they could have Him and hurry Him where they would; from Pilate to Herod, and from Herod to Pilate again. Why might they not have sent Him, and detained Him with S. John the Evangelist, in the Isle of Patmos, or secure his Person still in Prison with S. John Baptist.

It may be answered, Nefandum scelus majori scelere adimpletur, Quae scelero pacta est, scele­re rumpatur fi­des, Senec. in Medea. every haynous offence secures it self by a More haynous crime, as Seneca well ob­serveth; as the Thiefe that Robs for love of money, will often Murder the poor Traveller for fear to be Discovered; and the Lewd woman, that fears to be Shamed for her lewdness, will not fear to Murder her own Child; so the Cevetous desire of having what we have no right unto, Why the wicked never leave persecu­ting their King, till they kill him. as it worketh a Great care and sedulity how to get it, so it begets a Great fear and jea­lousy to lose it; therefore seeing there may be an Escape, or reprisall from prison, and a Return from exile, as it was in Henry Bullingbrook, af­terwards King Henry the fourth; they that fear to lose their Ʋsurped Pos­sessions, or to feel the Revenge of their Treason and Rebellion, never think themselves Secured, or their usurpation Setled, untill their unjust titles be sealed in the blood of the right Owner, and their own Wicked lives secured, in the Ʋnmerited death of their Innocent adversaries.

And this is the Reason that these Wicked murderers of their Own King, never left to persecute Him, till they had Killed Him.

I should now proceed to the Last point, to discover the Murderers of this Just One, their own Pious and Religious King: but that before I proceed to that point, I hold it requisite,

First, Six Speciall circumstances to be observed. to shew unto you these six Speciall Circumstances about the Mur­der of this King: which Are most Exactly delivered unto us by the Evange­lists, and which very-very circumstances may be Punctually observed in the murder of another King.

1. The base and Spitefull usage of this Good King by all his wicked Ad­versaries.

2. How causelesly and Ʋnjustly they condemned and executed him.

3. How Mildly, and how Sweetly this King behaved and Demeaned him­self towards all his enemies, both at his Judgment, and at his Death.

4. The Speedy execution of his Sentence, when these murderers had Condemned him.

5. The Place of his execution, and the Number of attendants that fol­lowed him to That place.

6. The smal regard and Inhumane neglect of any Funerall Rites and ob­sequies at his Buriall.

And for the first, The base and spitefull usage of the King. our Saviour fore-shewing his death unto his twelve A­postles, saith, that he should be delivered unto the chief Priests, and unto the Scribes, and they should condemn him to death, and should deliver him to the [Page 22]Gentiles, Mar. 10.33, 34. and they should mock him, and scourge him, and spit upon him, and should kill him: where you may observe,

1. He is twice betrayed: and

2. He is three manner of wayes abused: 1. Mocked; 2. Scourged; and 3. Spit upon.

1. The word [...], Trado, signifieth to deliver up, or to betray, from whence traditor, Two sorts of Traytors that betrayed this King. a traytor, is derived. So, our Saviour being twice deli­vered up; once by Judas, to the chief Priest and Scribes; and then second­ly, by the chief Priests and Elders, and Scribes, and the whole Council, to Pilate; You see there were two sorts of Traytors, that betrayed our Savi­our Christ. 1. Judas, that Arch traytor, as being a menial servant, and of his privy council, Psal. 55.12, 13, 14. Math. 26. as the Psalmist noteth; and therefore, to his everlasting infamy, is no lesse than twelve times termed and proclaimed Traytor in the same Chapter.

2. So was King Charles twice betrayed. 1. To the Par­liament. 2. To the Soul­diers. A whole pack of Traytors, all that conspired, counselled, and consen­ted, to deliver up this their King to be put to death; close they were, many of them, and would fain seem clear from the last act, which was his Execution, and therefore innocent from his blood, and freed from the high and loud crying Treason: Yet, as close as they were, and because there be no acces­saries in Treason, the Holy Ghost finds them out, and ranks them all under the same Crime of Treason, and styles them by the same name of Traytors, or traditors, unto their King.

And the base and barbarous usage of this King from his first apprehension, How this King was mocked. So was King Charles mock­ed in these ve­ry particulars following. John 6.15. to the last moment of his execution is punctually observed by the Evangelists; as that

1. They should mock him, which though it be worse than death to a ge­nerous mind; as you see Sampson chose rather to die, than to suffer himself to be mocked and scoffed at by the Philistines; yet did these trayterous rebels mock, and scoffe, and flout at this their King, many wayes, and divers times: as

1 1. They vote to make him a glorious King; that is, if he will be ruled by them, he shall reign over them; Luke 19.38. and because he refused to be this mock-king, they presently vote no more addresses unto him, and cry, Nolumus hunc regnare super nos; We will not have him for our King any longer: and yet, when they hoped he would submit to their desires, they cry, Hosanna, blessed be the King, and we shall have a blessed accommodation, betwixt the King, and the people. Jo. 19.1. But within a very few dayes after, when their chief Leaders like not this, but vote and declare his death; then they cryed out as fiercely, Justice, Luc. 23.21. Justice; Crucifie him, Crucifie him.

2 2. Instead of a Royal traine, a Band of the rudest Souldiers must not at­tend him, So was King Charles led to Westminster-Hall. but must be sent to lead him, not to his Chamber of Presence, but to the common Hall; there, as a Malefactor, and a Traytor to his people, to be tryed for his life.

3 3. Instead of his Royal Robes, he shall have his own garments stripped off, and he shall be clad in a Player's suite, that he may be the more ridicu­lous unto these Raskals.

4 4. So they must have K. Charles bend and yield to every thing that they de­sired. Instead of a Scepter of Gold, which is the Ensigne of Rule, he shall have a Reed put in his hand, to be bowed by every wind of their own will, and to be broken in pieces when they will. This is the Rule, that they like of best.

5 5. Instead of a Crown of Gold, beset with the Jewels of Royal Preroga­tives, befitting a King, they platt a crown of thorns, and prick his brows and his brains, So they loaded K. Charles with all disgraces. with all the disgrace they could lay upon him; and

6 6. Which a Learned Preacher well observes, they invented and practised a little before, a fine kind of subtile and malicious mockery, upon this their King. For they would have him to believe, that Herod, who would be [Page 23] soly King, was purposely set to kill him; and therefore, Luke 13.31. So perswaded they K. Charles to save him­self by rety­ring to the Isle of Wight. out of a seeming care to his safety, they perswaded him, to get him out of the way, and se­cretly to depart to some retired place; when as indeed, these very Coun­sellors were those bloody Herodians that hunted him thus into their net, thereby the more readily to take away his life; which was a treacherous and a bloody Mock: and I wish King Charles had as well understood this Mock, when he believed their false letters, and thereupon conveyed himself to the Isle of Wight, as this King of the Jews understood this malicious plot of these his mocking enemies.

2. S. Mark saith, they should scourge him: severe enough, no doubt of it. Scourged, and despight­fully handled. And K. Charles was thus spite­fully handled in 8. of the like particulars. Forty stripes, save one, was the Jews usual manner to lay on him, whom they hated: but whether Pilate, that now scourged him, laid on more or lesse, the Holy Ghost sets not down, and therefore, I will not presume to deter­mine it. S. Luke adds to what S. Mark saith, they should despightfully in­treate and handle him; and so he was indeed, most spightfully used: as

1. When they hunted him, like a partridge, and left him not an house to put his head in. Math. 8.20. Chap 26.55.

2. When they came to take their King, as against a thief, with swords and staves.

3. When they led him by a Band of rude Souldiers as a Traytor, Luc. 23.31. to the common Judgement-hall.

4. When in this Hall, they caused, or countenanced, the scum of the peo­ple, and basest of the Souldiers, to call for justice, and to cry, Crucifie him, Crucifie him.

5. When to so milde a King, (that said none otherwise to his servant, Math. 26 6 [...]. So they be­headed King Charles, where they used the baiting of Bears, and o­ther beasts, in the common­way. that arch-traytor, which betrayed him, but, Friend, wherefore art thou come?) they shall scornfully say to him, The Prisoner, or this fellow.

6. When they carry him out to Golgotha, a place fitter to bait beasts, than to execute Kings; there, in a common high-way, to lose his life.

7. When, as they go to Golgotha, they cause him, that was whipped and scourged, and wearied in posting of him from place to place, to carry his own heavy cross upon his shoulders.

8. When they, not only numbred him among the wicked, but also cruci­fied him betwixt two thieves, in the midst of the wicked, as if he had been the chiefest of all wicked men, When the Co­lonel that brought him to his execu­tion, comman­ded his Soul­diers to shoot any one that p [...]lled off his h [...], or shewed any reverence, or spake any word, for the honour of the King. 3 How he was spit upon. Joh. 19.29. And thus they bespitted King Charles, with all kind of calumnies. that had none but the wicked on every side of him.

9. When, as now, disrobed of all Royalties, and fastned to an accursed cross, where he was induring intolerable pains, not one, that loved him, durst speak a word; but his enemies flouted him, and wagged their heads at him, and when he thirsted for our salvation, they filled his mouth with sharp Vi­negar, as they did his ears with shameless taunts.

10. When, after he was dead, they would not afford him a place of bu­rial; but he must be laid in another mans Sepulcher.

And were not all these, and much more, that might be collected, most spightful usages of an innocent man, and a glorious King? Yet the Evange­list adds one thing more, that I must not omit, that they would spit upon him, (a note of the thing, that we do most abominate); as it seems, their King was the chiefest thing, that they did most hate and abhor.

But a man may be said to be spit upon, figuratively, when his enemies spit out their venome against him, even bitter words. And so Christ their King, was most shamefully spit upon, when by their Declarations and Remonstran­ces, and other scurrilous Pamplets, they proclaimed him to the World to be a Deceiver of the trust reposed in him, and a Traytor, because he perverted the people, and drew them on to their destruction. So they called him a Samaritane, a Drunkard, a Demoniak, an upholder of Sinners, a breaker of the Sabbath, a Conjurer, and what not? Their tongues were swords [Page 24]that killed his Honour, before they crucified his Person; and they were the poyson of Aspes, that spat out all these slanderous calumnies upon their King: And this was bad enough, and too much indignitie for a King; Yet the Souldiers did not only thus Rhetorically spit upon him, but Grammatically disgorged the scum of their ulcerous lungs, in his glorious face: and it is re­ported, that a Souldier, going under the name of a Christian, did the like to a most Christian King; which if true, let him repent, lest God should spue him out of his mouth.

And though it be the rule of the very Heathens, De mortuis nil nisi bene, We ought to speak nothing but good of the dead; because, as the Poet saith, ‘—Livor post fata quiescit:’ Yet these beasts, like devils, ‘Saeva sed in manes manibus arma dabant.’ degenerating from mankind, are not content to kill their King; but will murder him again, and again, after that he is both dead and buried: and that, not only in his Lovers and Followers, whom they are resolved, not to extenuate, but to extirpate; but especially in his fame, his glory, and his honour, which is to all good men, as the savour of the sweetest perfume, that is made by the art of the Apothecarie, and which they, like stinking flies, en­deavour by all means to corrupt and defame; and to destroy all those that truly preach or publish any truth redounding to his honour: as you may plainly see it in the acts of his Apostles, whom they threatned and terrified for speaking any good of him: Though, as the Poet saith, ‘Tu ne cede malis; sed contrà audentior ito.’ So, the more these murderers sought to hinder it, the more the glory and goodness of this King was spread abroad, to their indelible shame, through­out all the World, when as the vertues of every just and pious man, are as the palme-trees; the more forcibly they are suppressed, the more gloriously they will be exalted. So you see how spightfully, and how trayterously, and bloodily, and basely, these miscreant Jews have used and abused, killed and murdered, their own King: Now

2. How cause­lessely they cond [...]mned him. John 10.32. You are to consider, how causelessely, and how unjustly, they did all this unto him; for the Prophet in the person of this King, saith, Oderunt me gratis, They hated me indeed, but without a cause: and himself saith unto the Jews, Many good works have I shewed you from my father; For which of them do you now go about to kill me? So, in truth, there was great cause to love and honour this good King, that had done so much good unto them; but no cause why they should either hate or abuse, much lesse to kill or mur­der this their own King.

Yet we find several causes set down by the Evangelists, that moved these Jews to kill their King: and they are of two sorts:

• 1. Pretended to the people.
• 2. Real to themselves: And
• 1.
  The preten­ded causes to murder their King.
  Their pretended cause is specially twofold.
  • 1. Cultus Dei.
  • 2. Salus populi.

the usual pretences of all Traytors; and, if they were true, there could not be better: And therefore this fair colour, deceives the buyers of this bad cloth; and these pretences made the people, to commit on Christ, this exe­crable Fact, to hate and crucifie the son of God, their own King: But to pro­ceed to examine these fair colours.

1. As generally the raisers of any people to rebellion, Innovation of Religion. taxe their Gover­nours with innovation, or destruction of Religion, because all men, even the superstitious, and licentious, and prophane worlding, would fain seem to embrace the true Religion; so these perswade the silly vulgar, that this their King closely and cunningly laboureth to alter and innovate the true service of God, as

• 1. That he was too loose in observing the Sabbath.
• 2. Too strict in the reverence to be shewed in the material Temple.
  Mark 2.24. Matth. 21.12. c, 19. The very same things were objected against King Charles. Matth. 5.17. 1. Objection answered. Mark 2.27.
• 3. Too severe in abridging them the liberty of divorces, and the like.

But to this our King answereth first in generall, that they do wrong him by this their unjust charge and accusation, because he came not to destroy the Law, or the Prophets, but to fulfill them; and themselves by their false Expo­sitions, and new invented traditions, were the innovators and corrupters, both of the Law and Prophets: and more particularly,

1. For the Sabbath he sheweth, that themselves are herein too nice and superstitious, and he no prophaner thereof; because the Sabbath was made for man, (i.e.) for the good of man, both for his soul and body: of his soul by ser­ving God, and of his body by those necessary actions, and recreations, that may conduce for the continuance of his health on that day.

2. For the reverence to be observed in the Temple or Church of God, Objection answered. Esay 56.7. he sheweth that he was not too strict in driving the buyers and sellers, and all other prophaners thereof out of the same; because God himself saith, even of this material Temple or Church of stones, My house shall be called an house of prayer, for all people; for the Gentiles, as well as for the Jewes; but they had prophaned the same, by making it a house of Merchandize, and so a den of thieves, as they do that make it a stable for their horses, or a recep­tacle for their plundered and stolne goods.

And in both these points, our Puritans now are just, as the Jewes were then, too much given to prophane the Church, and too superstitious to ob­serve the Sabbath. But,

3. For abridging the liberty of divorces, Objection answered. Matth. 5.32. he tells them that he teacheth no otherwise then what was from the beginning, that whosoever putteth away his wife, saving for the cause of fornication, causeth her to commit adultery: but you by forsaking the good old way, and following the traditi­ons of your latter Rabbines, your Assembly of new Divines, have made the Commandements of God of none effect, and teach for Doctrine the Com­mandements of men; Chap. 15.6. just as they do now, forsake the good old government of the Church, that hath been from the beginning, from Christ his time; and follow the new invented Government, that is forced from the false and wrested Expositions of our upstart Rabbines, that never yet saw the age of a man, since the death of Calvin and Beza, the first Fathers that begat it.

2. As they did thus unjustly taxe their King for Innovation, The destru­ction of the people. And this mad­ded the people against King Charles. John. 11.48. and the al­teration of their established Religion; so they have another bait whereby they do as cunningly catch the people, and set them like wild men to joyn with them, yea to out-goe them in their desires, to destroy their King, and that is, Salus populi, the safety and liberty of the people; which they said would be utterly lost, if they did let Him goe; and this madded the people against their King; though there was no truth in the charge, nor ground to believe it, but the feares and jealousies of the people, raised only by the malice of their wicked leaders; for how could it be, that either the safety or the liberty of the people, should be any wayes impaired by that King, that came to fulfill the Law, and to root out all the false glosses there­of, and was contented to lose not his Kingdom only, but also his own life, for the safety and liberty of his people, as themselves confesse; that he must die for the people, (i. e.) for their Lawes and Liberties, and so become the Martyr of the Law, and the Saviour of his people.

So you see the pretended charge against this King, Jo. 11, 48. that he was a tyrant, by indevouring to destroy their Lawes, and to alter their Religion; and a Traytor to the State by forbidding Tribute unto the Conqueror, whom now they were resolved to honour for their onely King, lest they should lose their place and their Nation.

2. The true causes that moved the murderers to kill their Kings The true reall causes, that moved these murderers to kill their King, were very many, but especially four.

• 1. Envie to him.
• 2. Despaire in themselves.
• 3. Fear to lose.
• 4. Ambition to be great.

For

1. Envie. Joh. 7.47. Mar. 7.37. They perceived, that for his admirable worth, and his divine endow­ments, when as never man spake as he did, and that he did all things well, the people loved him, followed him, and adhered to him; then, As the glo­rious rayes of the Sun upon any putrified matter, causeth a stench; so his ex­cellent vertues begat the poysonou [...]brats of envie and malice in these wicked miscreants; and so Pilate perceived that for envie they had delivered, or ra­ther, as the word signifieth, betrayed him to death.

2. Despair of pardon. When they had by their Declarations and Remonstrances, their ca­lumnies, slanders, and false accusations, sought with all art to render him odious unto his people, and had in all things opposed him to the uttermost of their might; Gen. 4.13. then, as Cain cried out, my sin is greater then can be forgi­ven; So the guilt of their malice, and the remembrance of their fore-past wickednesse against him, were of so deep a stain, they they conceived all the water in the Sea could not wash it away; and all the mercie of man could not remit their sin: such is the conscience of all unconscionable sinners; therefore, though this good King could, & would, and did, forgive his enemies, and pray for his persecutors, yet because their hate and sins were so great, that they could not believe it, they thought themselves no wayes secured, unlesse he were killed.

3. Fear to lose what they had gotten. The men were now got into great power, & they had the liberty to be of what Sect and profession they pleased, Scribes, Pharises, or Sadduces, or what you will; and to do what they would: so long as they pleased the Con­queror, no man could contradict them; but if the right King continue King, they saw he would not, and could not, endure such an Anarchie of Govern­ment, and a Hodge podge, to remain amongst them; therefore Caiaphas, the second man in power, tells them, it is expedient that he die, for fear of the losse of their places, and this their great power and liberty.

4. Ambition to be great men. Matth. 21.23. M [...] 12.7. Luk. 20.9. This King himself, in the parable of the Vineyard, which is faithfully recorded by three Evangelists, sets down, as I conceive it, the main cause & fundamental ground of his death, that is, their ambition & desire to be great, and to hold all power and authority in their own hands; for so the wicked husband-men say, This is the heir, Venite, come, let us kill him, and then, retinebimus haereditatem ejus, we shall hold his inheritance; His it is we confesse, yet then, We shall hold it, because, as S. Mark saith, then certainly, erit no­stra, it will be ours, and no man can keep us from it; and indeed this de­sire of bearing rule, And I would fain know, if these four things were not the very causes that made the Re­bels to being King Charles unto death. this covetousnesse to get what is none of our own, hath been the death of many Kings, of many men: for what made Caracalla slay his brother Geta in his mothers lap, and between her armes, but this inordinate desire to raign? What made Phraharers son of Horodes King of Parthia, kill his own Father, and 29. of his brethren, but the like desire to raign? And what made Abimelech, the bastard son of Gedeon slay 70. of his brethren in one day? and Jehn to slay his Master, even as Zimri had done the like before him? and Absolon attempt to do so to his own Father, but only this ambitious desire of bearing rule. And if you look into the 8. c. of the 5. Book of Camerarius, Camerar. l. 5. c. 8. his historical meditations, you shall find a Catalogue of such wicked murderers, that have bin the death of many Kings, that they might [Page 27] raign as kings themselves; and therefore, let the pretences of these murderers of their King be what you will, change of Religion, Arbitrary Government, great Tyranny, or loss of liberty; yet, all these are but forged and fained to blind the World, and to deceave the people; and the true Cause indeed is this, Haereditas erit nostra. This Profit, is the point that doth the deed.

And, as the desire to raign makes the regicides; Cant. 2. so this inheritance of the Church, which is signified by the Vineyard, brought the doctrine of kil­ling, deposing and depriving into the Church of Christ: and it is as truly, Esay. 5. as wittily said by one, that, Quid vultis mihi dare, is the Jews question in this case, &, Omnia haec tabi dabo, is the Devil's answer, to the Church-robber. And such a dialogue betwixt the Devil and the Jew, for the inheritance of the Church is powerfull enough, to bring any King, even Christ himself, the King of Kings unto his death; so I do assure my self, and all the World may be assured of it, it is not the calling or the office of the Bishops (or of Deans, & Prebends) which neither they nor their grand Master was ever able to disprove to be Divine, that they so much detest; but it is their Lands and inheritance, that they so greedily gape for; and as this made Naboth to lose his life, so this makes our calling detestable, and this was the cause, the cause [...], that brought Charles our King, and one speciall cause, that brought Christ the King of kings, unto their deaths; because they would not betray the trust, that God reposed in them, nor surrender up, this their rightfull Inheritance unto the greedy Usurpers; but shewed them­selves faithfull shepherds that were ready to lay down their lives for their sheep, rather then to betray the laws and liberties of the people, and the happiness that God had determined for their subjects; and for this, as we owe to our Saviour Christ our selves, our souls, and our bodies, to honor him, and serve him, to praise him, and to magnify him for ever, as our only Saviour and preserver from everlasting death and destruction; so this good King, this just, magnanimous King, King Charles (that rather suffered an ignominious death, then to give away the inheritance of the Church) or an­null the highest calling in the same, the Calling of the Reverend Bishops, de­serves to be everlastingly Loved, indelibly Chronicled, and universally Pub­lished like Mary Magdalen, for a faithfull Martyr, a true Protector, and a nursing Father unto the Church of Christ; which, here I vow for mine part, ever to do, whensoever opportunity offers it self to do it.

But, as I said before, they had their King in their hands, Ob. they had him their Prisoner, so they had his Kingdom in their power and possession alrea­dy; what needed they therefore to kill him, that they might have that, which they had? For if Ahab had had the Vineyard, questionless Naboth had not died.

Saint Mark answereth fully, that they kild the Heire, Sol. [...], that they might hold it, and continue in it; An answer spe­cially to be observed. for covetousness is a sin of Retention and never thinks of Restitution, and the sin of forcible entrance can not endure to be put out of Possession: thereforelest, if he lived, he might use some means to Regain it; there is no surer way for them to hold in Peace, what they unjustly got by the sword, but by the death of the Just Owner.

And the word [...], as I conceive, signifieth not only that we may hold, what we have, but also that we may have more then we hold; as if they should have said, Some-what we have, while we have him our prisoner, and in our hands, but more we shall get, when we get him dead; for then we shall have all, as much as we can or will desire. Therefore seeing ambition is like the daughters of the Horseleëch, that still crieth more and more, these murderers are like the Whore in the Apocalyps, that having tasted the blood of the Saints, will never give over till she be drunk with blood: so will they never be satisfied with any less than the blood of their King, Apoc 17. & the death of the [Page 28]right Heir, that they may hold what they have, and have whatsoever they desire.

So you see the true Causes, why these wicked murderers have put their King to death. Now,

3. The patient and silent de­meanor of this King. Esay. 53. Act. 8.32. When his adversaries most maliciously, illegally and falsly accused him, and laid many things to his charge, contrary to all truth; yet he an­swered not unto their charge: but this good King, being reviled, reviled not a­gain; and being smitten, smote not again; but as a Lamb before his shearer is dumb, so opened he not his mouth.

The Reason, The Reason of not answering to their charge four fold. why he answered not, is not expressed by the Holy Evange­lists; therefore we may not curiously prie into that, which is concealed; nor Positively conclude the Reason, that is not revealed unto us. Yet with Mo­desty, it may be conjectured, that he would not answer.

1. Reason. 1 Lest his wise and satisfactory Answer, might convince Pilate, that was a rational man and seemed to bear no malice against him, and being satis­fied, to let him go, freed from the accusation of his enemies: and so the Counsell of God, which he knew, and came to fulfill it, touching the Re­demption of mankind by his death, might thereby be frustrated. So far did he prefer our good before his own life: A most gratious King!

2. Reason. 2 He answered them not, lest his answering might have ministred an oc­casion to these malicious miscreants, to suborn more perjurers to bear false witness against him: so carefull was this good King, of the good of his ene­mies, that they should not heap more vengeance upon themselves, by com­mitting the more sins.

3. Reason. 3 He answered not, because he held that Power, which, at that time, the sword had so unjustly gotten, to be insufficient and unjustifiable, in his case, to try his person, and to condemn Him to death; who, in respect of the Hypostaticall union, was Rex universae terrae, and so King of the Romans, as well as of the Jews; therefore he would not answer to that charge, that was so illegally charged against him, coram non Judice, before a Judge, that had no lawfull commission to be his Judge; So Bradshaw had no com­mission to be King Charles his Judge. Or

4. Reason. 4 It may be said, that he answered nothing to the false charge laid a­gainst him; because of the illegall power, authority or right, that his ene­mies had to require it; when as he, being their King, was not to answer for any faci that he had done, to any one of all his Subjects; as the King, that was according to Gods own heart, sheweth, when, after he had commit­ted both adultery and murder, he saith to God, Against thee only have I sinned.

And therefore, the Jews being Christ his Subjects; and so, having nei­ther right nor authority, Math. 27.11. to lay any charge against Him that was their King: he was altogether silent, in all that concerned the charge laid against him. Mar. 15.2. But for any other question, that Pilate, his servant, and now made his Judge, Luk. 23.3. did ask him, He gave him a full and a sufficient answer, as you may see in all the Evangelists.

Or else, Joh. 18.34. & 36. and chap. 19 11. as S. Jerom. comments upon the Evangelists; he spake nothing, that is, nihil durum, nihil asperum, nothing, that might offend either the Judge, or the Jews.

But we find, What this King spake, not to save his own life, but for others. that neither Jews nor Gentiles, neither High Priest, nor Pilate would condemn this King, before they gave him liberty to speak, and they were ready to hear, what he would or could say for himself. Be­cause the law of the Jews, as Nicodemus, a Counsellor of their law, testi­fieth, judged no man before it heard him: and it was not the manner of the Romans, Jo. 7.51. Act. 25.16. to deliver any man to die, before he had liberty to answer for himself; as Festus, another Judge of the Romans, confesseth.

And yet, such was the injustice shewed to Charles our King, which you [Page 29]may remember, by his subject-Judge, that contrary to all Laws both of Hea­ven and Earth, both of Jews and Gentiles, he would not hear those just Reasons, that he sought to shew for himself, against their unjust procee­dings against him: And therefore no doubt but Annas and Caiphas, and un­just Pilate, will rise in Judgment to condemn that unjust Judge at the last day.

But though this good King Christ said nothing to their Charge, to save his own life; yet, at his death, he spake much, to preserve his enemies from E­verlasting death; as when he said, I thirst: that was, not for the blood of his enemies, as they and the Souldiers did for his blood; but it was for the ac­complishment of the mysterie of theirs, and our salvation, that was to be effe­cted by his death.

And especially, when, as Bellar mine observeth, he prayed for his very murderers, that were slaughtering and tormenting him; and said, Father forgive them, for they know not what they do: and some of them are simply ignorant of the wickedness of this fact, being seduced by their false Tea­chers: and others, though wilfully blind; yet are they ignorant of the con­sequents of this act, that is, the heavy punishment, that is due to them, and, without great repentance, must light on them, for this wicked deed; there­fore, O my Father, I pray thee, revenge not my death, but forgive them for my sake.

And this prayer prevailed for Longinus, that thrust him through his side, How mightily the prayer of Christ prevail­ed with God to forgive his ene­mies. to become a Convert, if old Tradition may be believed for truth; and for 3000. more at one clap, when S. Peter took off the vail, that shadowed the truth, and shewed to the poor seduced people, the horrible wickedness of their malicious leaders; and for many many more, that returned unto him immediately after; and would have prevailed for all, the very worst of his murderers, even for Judas, Annas, and Caiphas; yea, and for the Judges, (the first, and second Pilate) that pronounced the Sentence against their Kings; if they had had the grace, to repent them of their evill deed, and to believe in this their Saviour.

4. Consider, How Spee­dily they con­demned their King. I pray you, how speedily they executed and made an end of him, after he was Condemned; for he was apprehended, but upon Thurs­day, when-as upon Wednesday at night, he did eat the Pass-over with his Disciples, and tels them, that after two daies, was the Feast of the Pass­over, the greatest feast that they had, Math. 26.2. solemnized in remembrance of their great and wonderfull deliverance out of Pharaohs bondage; And yet, they would not suffer him to live, till that Feast was past; but being taken up­on Thursday, he must all that day, and all that night be hurried from An­nas to Caiphas, from Caiphas to Pilate, from Pilate to Herod, and from Herod back again to Pilate, and so from place to place; and the very next day, which was Friday, by nine of the clock in the morning, which was their third hour of the day, they fastened him to his Cross, Mar. 15.25. with nails so large, that, being found, they made a helmet, and a bridle for Constantine, as it is reported.

And this was a very quick dispatch indeed. King Charle [...]. I remember another King that was murdered in like manner by his subjects; but, though suddenly enough dispatched out of the way, yet had a litle more favour, and a litle longer time, before he was beheaded.

But why would not these miscreants suffer their King to live one day, Quest. to prepare himself for his death, after he was condemned?

They answer, That the next day, after he was adjudged to die, Resp. Why they would not suf­fer their King to live one day longer. was their Feast day, and the greatest feast in the year: therefore they must not suffer him to pass over that day, nor to die, on that day, for these two speciall Reasons.

1. Reason. 1 Lest there should be an uproare among the people; because that day, being set apart for an holy meeting, as the Lord commanded it, and, as our Apprentices are permitted upon Shrove-tuesday, Servants had liberty on Ho­ly dayes, and Feast-dayes. to take their liberty and to go a Shroving where they please; So were their labourers, and servants, un­der colour of going to the Temple, suffered, on this day, to gad abroad, and to go where they would. And therefore the raskality of the people, and the seduced followers of the Scribes, Pharisees, and Presbyters, cryed for Justice, Justice, Crucifie him, Crucifie him; yet, seeing all the rest of the ho­nest people, that had well observed his meekness, and his sweet carriage a­mongst them, and had received so much justice, and so many favours from this good King, did exceedingly love him, and said, He did all things we [...]l, and were ready to venture their lives for him, the Priests and Presbyters durst not venture to delay his execution till that day were past, lest they should attempt to rescue him, and so to save his life on that day:

So you see the subtilty of the crafty foxes, and the greediness of these Bloody-hounds, to take away the life of their good King, and to hinder al o­thers to preserve his life. Reason. 2

2. They would not have him to suffer on their Feast day, lest they should be defiled; John 18.28. a most damnable hypocrisie, that stumble at a straw, and leap over a block; that fear to be defiled on their Holy day, and yet fear not the shedding of innocent blood, the blood of their King, and of the Son of God, on any other day: Just like our hypocritical Saints, that cannot en­dure to misie the hearing of two Sermons on the Lords day, and care not to deceive and destroy 200. of their neighbours, if they can do it, upon any other day: And therefore these holy Saints, are none of Gods Saints, but do belong to that Angel of darkness, The great hy­pocrisie of these holy murder­ers. that can so finely transform himself, as these men do, into an Angel of Light. And so you see how speedily they executed their King, and the main Reasons, why they did so.

And this speedy execution of his death, doth exceedingly aggravate the heynousness of the action; for, after they had him in their hands, their feet were swift to shed his blood, and they ended all proceedings in few dayes; their unsatiable thirst for blood, can never suffer these Blood-bounds to rest, until their thirst be quenched.

But you will say, He was almost four years amongst them, after he was Baptized, A Question. and began to dresse his Vineyard, and to sway the Scepter of his Dominion; if they were so greedy of his extirpation, Why stayed they all this while, before they executed their intention?

I answer, Not because they wanted will, but by reason of some remora's, The Answer, for three Rea­sons. Luke 22.2. that hindered their desires; and they were especially these three.

1. The love of the people, who, for his justice, innocency, and fair car­riage towards all men, and the great good he did to many men, did, for many years, exceedingly love him, and apologise for him; until these sub­tile Foxes, by their Remonstrances, and Aspersions, had wrought this un­stable multitude, that understood nothing right, to a jealous, and a cause­less suspition of this Just King, and a wicked compliance with these unjust murderers.

2. The want of fit opportunity, made that they could not so safely do it, until the people, at the Passeover, were drawn up to the Metropolis, Hieru­salem; where, by the Law, they were to convene at this Feast, and where­by you may see how their subtilty made way for their villany.

3. The factions and oppositions, that were among themselves, and especi­ally betwixt their chief Commanders, Pilate the Roman Commander, and Herod, the head-Ruler of the Jews, stayed their purposes, till these differ­ences were composed, and these two great Opponents, made great Friends; [Page 31]and this, assoon as ever done, they presently do what they intended, and never rest till all be finished.

5. When they had thus devilishly condemned, The Atten­dants that fol­lowed Christ to the place of execution. Math. 27.33. So was King Charles be­headed in the High-way, where they used to bait Bears & Bulls. and thus speedily resolved to kill their King, I pray you mark the place where they carried him to be executed [...] and that place where they would have him to be executed, I told you before, was Golgotha; that is to say, A place of a skull, the most infa­mous place about Hierusalem, where their Malefactors were hanged, and their bones were scattered and gnawn of Dogs: A fit place, think you, for a King to end his life? And then

6. Consider, the attendants, that accompanied this great King to this despicable place of Execution, and we shall find them to be,

Either

• 1. His friends, Or
• 2. His foes: And

1. Of his friends, I find but very few that durst be seen to follow him, How few of his friends. Joh. 19.26. Chap. 18.15. not any man, that I find recorded, but only one, and that was the Disciple, that our Saviour loved, and that Disciple was known unto the High Priest; and therefore the bolder to follow him, whom he loved. The rest, I presume, loved him well; but they saw the malice of his persecutors was so great, not only against their King, but also against all those that loved him, How cruel the enemies of Christ were to all that lo­ved him. that if they were seen to follow him, or heard to speak a word in his behalf, they had presently been taken for Malignants, and most severely punished, as most hayn­ous Delinquents: And therefore all the rest of his Apostles and Disciples, and all others that loved him, were so mightily terrified, that they durst neither be heard nor seen; So cruel were these Subjects, even unto their King. Some Women indeed, that loved him well, were permitted to be pre­sent at his death, their Sex was their only warrant: but these Women, and the rest that knew him, were fain to stand afar off, and durst not come near him; and, it seems, they durst not speak one word, either of him, or to him: but smote their breasts, and returned, Luke. 23.48. But

2. For his foes, we read of enough, that followed him; How many of his foes. a guard of Soul­diers, for fear he should be rescued; and the Rulers, that derided him; and the foolish people, that were the flatterers of those lewd Leaders, saying, He saved others, let him save himself if he be Christ the Son of God: Luc. 23.25. and some no doubt, were present, that betrayed him: Such villany and impudence had co­vered the foreheads of these monsters of men; yet one of these bloody Souldiers that were the chief actors in the execution of this King, received here the be­nefit of this Kings prayer, and was inlightened by his Spirit to say, Math. 27.54. Truly this was the Son of God. But for the Priests and Presbyters, the Scribes and Rulers of the people; they could bring him to his death, and mocked him upon the Cross, when humanity should have rather taught them to pity him, than to scoffe at him; not one of them, notwithstanding all the wonders that were then shewed (as the rising of many that were dead, the rending of the vail of the Temple, and the great Earth quake that immediately follow­ed his death) had the grace to confesse their sins, and to bewail his death.

Nay, they were so far from returning, or repenting them, of their wicked­ness, that their hearts being hardned harder than Pharaoh's heart, they still proceed in malice; and because any eulogy of him, they thought obloquy unto themselves, and his praise to be their shame, they neither permitted him a Funeral Sermon, nor provided a Tomb, for his burial; and therefore in all likelihood, he had goue without one, had not providence according to Pro­phesie provided him a Sepulcher from an honourable Counsellour, which had lodged this King, while he was alive, in his heart; and now, being dead, he layes him in his own Grave.

But it may be said, That, as S. Peter saith, Ob. Pilate and the children of Is­rael did but what the hand and counsel of God bad determined before to be [Page 32]done; and therefore this their proceeding against their King, being but a lowly submission, or a dutiful execution of Gods providence, it cannot be so offensive unto God.

I answer, Sol. 1 1. That Gods counsel was secret and unknown unto them, and they had no revelation, nor commandment from God, to do it; there­fore they are inexcusable for doing it.

2. 2 Though S. Peter saith, God had determined this to be done; yet he doth not say, that God determined to do it by them, and in that manner, and for that cause as they did it. Therefore, though the counsel of God for the doing of it, had been revealed unto them, yet this can be no excuse un­them, unless God had commanded them to be the actors of it.

3. 3 Though they had known Gods mind, and that his mind was, that they should be the actors of this Tragedy; yet Gods end being salus populi, the salvation of all faithful people, and their end being to satisfie their own malice and ambition, to get the inheritance of the Church, and the King­dom to themselves; the counsel of God to do it, cannot justifie them in their wicked deeds.

And therefore, all these things rightly weighed, it will appear, that Gods counsel was most just in it self, and most gracious for us; and their proceed­ing most unjust, without warrant, without authority, and will be found at the last Day, with all other like proceedings, without excuse; and themselves to be most malicious murderers of their King.

And now, as Apelles, or Timantes, having drawn the sad and mournful countenance of the Mourners for Iphigenia, to the uttermost height of his skill; when he came to expresse the same in Agamemnon, her father, because his art could go no higher than he had gone, and that it could not reach to express her fathers grief, he was fain to draw a vail over Agamemnon's face, and to leave it to the consideration of the beholders to conceive how infinite must be the sorrow of her dear father, that so dearly loved her. So I, ha­ving painted out the horrible vileness of the murderers of their Just King, to the uttermost of mine art, and not able to shew half the damnability there­of, I must put a Curtain before my Tablet, and leave it to your thoughts, to consider, if you can imagine, that it is possible for any Orator to expresse the unutterable and incomprehensible damnability of this Fact, and the ex­ecrable villany of those Traytors, that have murdered their own just King: And now

3. Part. Who were the mur­derers of this just King. For the murderers that have killed their Just King, I am to shew you, who these Traytors and murderers were; and we find in this Chapter, and the precedent Chapter, that they were the people, and the Elders of the peo­ple, the Scribes, and the Priests, and the whole multitude; and the E­vangelist adds, the Pharisees, the Sadduces, the Lawyers, and the Ru­lers of the people. A strange, and a wonderful thing, that so many of seve­ral Sects, of several Degrees, and several dispositions, should notwithstanding conspire together, to put to death their own just and lawful King.

But you have heard of the Treason, and Murder, and the cruel handling of this King: and you have seen and do know, how our own King hath been likewise used; and all this we can, it may be, patiently hear; but, when Nathan tells David, Thou art the man, and when I tell these Jews de quibus narratur fabula, These and these were the men that did it, and were the Actors in this wicked Tragedy; or if I should name the Actors of the other Tragedy, that our English Jews acted against their own King, I know not how they would wring, and bite, and kick against me: Yet howsoever, I will, as briefly as I can, go over them all, that the Scripture speaks of, that when you find or see any of the Actors of the other later Tragedy and Re­gicides, like these Murderers of their King, you may dislike them, and spe­cially beware of them: And

1. Because the Pharisees were most powerfull, and most numerous; The Phari­sees like our zealous, sedu­ced, and hypo­critical Saints. I will begin with them that first began to quarrell with their King; and you must know, that they were but of yesterday, a new-sprung Sect, not so much as once mentioned in all the Old Testament, but as soon as ever he peeps out of his shell, he runs away, like the Lapwing out of his nest, and separates himself from the Church, (i.e.) the Congregation of his neigbours, Why the Pha­risees separate themselves from all others. for which cause he is termed, Pharisaeus, quasi segregatus; and the reason of his separation is, because he thinks all others prophane, carnall, and worldly, and himself with the rest of his Sect, to be the only holy Saints and servants of God.

And indeed, we find that they exceeded all the common sort of men in five speciall things; as,

• 1. In Tything.
• 2. In Fasting.
• 3. In Praying and Preaching.
  Their Reli­gion.
• 4. In a fair Language.
• 5. In sanctifying the Sabbath.

For

1. For tythes they will not omit Mint and Cummin, nor any of the least things untythed.

2. For Fasting, they must do it twice in every week.

3. For Praying, they used it often, and made long prayers, Matth. 6.23. and openly not caring who did see them, but rather defirous that all men should take notice, how devout they were in their prayers, and so they were for the preaching the word of God, and they were most diligent to hear Sermons, insomuch, that rather then they would be without the word preached, Matth. 3, they will go to hear John the Baptist.

4. For their fair language, Christ himself tells us, that they being evill, yet speak good things, and so, when they came to intrap him, Matth. 12.24. Their diffimu [...] lation. they began with fair words, and say, Master; and so in all their carriages, when they meant to play the devill, they spake like Saints: as, when they laboured what they could, to be the death of Christ; yet they come unto him as if they were his greatest friend, and tell him, that the Herodians are his bitter enemies, and do intend to kill him, and therefore he should do wisely, to convey himself out of their reach. But of every such Pharisee, ‘Cum tibi dicit Ave, tanquam ab hoste Cave.’

5. For their observation of the Sabbath, they are so zealous, or rather superstitious, that the Disciples must not pick an ear of corn, and put it in their mouth, to asswage their hunger, nor Christ speak a word to heal a lame, or a blind man on that day, without danger of a C [...]uncell, to be severely cen­sured; and we read that if a barrell or vessel of wine leakt, and run out on the Sabbath, they would rather suffer the same to be all spilt, then stop it on that day; and Stow writes it in his Chronicle, that one of them dwelling in the Old- Jury in London, happened to fall into a Privie upon the Saturday, which was, and is their Sabbath day, and he refused to be pluckt out, be­cause he would not have his neighbour to prophane the Sabbath; and his neighbour being a Christian, denied to help him out on the Sunday, which is the Christian Sabbath; saying, If thou art so precise to observe thy Sabbath, I will be as zealous for my Sabbath; and before the Munday, he was stifled with the ill savour of his lodging.

So religious were these Saints in their superstition, so fair in their outward holinesse of fasting, praying, and hearing Sermons, exceeding all other men, so far as Religion seems to exceed prophanenesse.

But he that is [...], the searcher of all hearts, and seeth the se­crets of all thoughts, tells us plainly, they were but meer hypocrites, appear­ing unto men like silly sheep, but were indeed ravening Wolves, that devour­ed widowes houses, and plundered all their poor neighbours; not leaving to [Page 34]many of them, bread to put into their childrens mouthes, under the colour of their long prayers, and the pretence of Zeal and Religion; this is the very truth of the matter. How mighty these hypo­crites increa­sed in num­ber, in power, and authority.

And yet these wicked men, these holy hypocrites by their dissembling, and faigned holinesse, grew so great both in number and power, that they soon over-spread the whole land, and became as it were the only Oracles of the people and their faction ruled, upon the matter, not only the City of Jerusalem, but almost all the land of Jury, so farre, that as Josephus saith, Herod himself was afraid to displease them, they had so infinitely bewitch­ed the people with the opinion of their knowledge in the Scripture, and their zealous profession, that nothing was thought well done, but what they did, or approved of, as it appeareth by that question unto the Officers, Have any of the Rulers or of the Pharisees believed on him?

But let such hypocrites go on in their hypocrisie, John 7.48. [...]arth 5.20. and let them be deceived, that will believe them; it is not these outward shewes of holinesse, and sha­dows of Religion, that pleaseth God, who is not mocked, as the Apostle speak­eth, but requireth truth in the inward parts, as the Psalmist saith, and there­fore tells us, and we may believe him, that except our righteousnesse exceed the righteousnesse of the hypocrites, that do but deceive the world, and bewitch the simple people, we shall in no wise enter into the Kingdom of heaven.

2. The Scribes. The next Sect, that were most sedulous to betray Christ, and to mur­der their King, were the Scribes, such as were the continual Writers, not of Bills and Bonds, Like our Pres­byterians, in dependants, and Lay-Preachers. as our Scriveners do, but of the Holy Scriptures, and there­fore they pretended that they alone had the perfect knowledge and under­standing of the same, & consequently that they alone were the only people of God, & all the rest no better, or but little better, then cast-aways; so censori­ous were these scribling gnosticks. But if you would examin their Exposition, you should find that praeter falsitatem & hypocrisin uihil habent, they were such Interpreters of the Scripture, as Hogs are dressers of Vines; and when they stuffe their impertinent discourses with more impertinent Texts of Scripture, 2 pet: 3.16. they do but, as Peter saith, [...], wrest it, and per­vert it, and, as the word implies, deal with it, as Shoemakers do with their Leather; stretch it, and tear it oft-times with their teeth, when it is so, that of it self it cannot reach, to fit their purpose.

And truly, the Church of God never wanted such Scribes in every place, Tertullian saith, credunt Scripturis, ut credant adversus Scripturas; they al­ledge Scriptures, to overthrow the Scriptures; and no Scripture shall be be­lieved, but as themselves interpret it, and to give you a taste of their Ex­positions.

1. When the Prophet Joel saith, Your sons and your daughters shall pro­phesie, Joel 2.28. they will justifie their Revelations, and their speciall inspiration of Gods Spirit, when as the Prophet meant it only of the Apostles, and the im­mediate disciples of our Saviour.

2. When the Prophet Hosea saith, The children of Israel shall remain without King, Hos. 3.4. and without Prince many dayes, this is a sufficient proof, they shall be independent from all Government, but their own: and therefore, being thus inspired by the lying spirit, they were earnestly set on to kill their King, and to abjure their Prince, that they might still continue Inde­pendents, without any regal Government.

3. When Obadiah saith, Thy mighty men, O Teman, shall be dismaid, to the end that every one of the Mount of Esau may be cut off by slaughter; Obadiah v. 9. Malach. 4.2, 3. and Mala­chy saith, To you shall arise the Sun of righteousnesse, and you shall tread down the wicked as ashes under your feet; this is a sufficient warrant to destroy all Malignants, and to root them out of the world, as the enemies of Gods people, which they say, are themselves, and none else.

4. Esay 61.6. When the Prophet Esay saith, You shall eat the riches of the Gentiles, [Page 35]and in their glorie shall you boast your selves; this is a good warrant for them that take all the wealth and possession of their malignant neighbours: they need no more but take them and seize upon them, and never call them to answer, Whether they have offended the Law, and so forfeited their estates, or not.

And is the world now free from such Scribes, as do falsifie the sayings of the Apostles, as these Jewish Scribes did the words of the Prophets? No, no; for you may find many writings and Pamphlets of our Scribes, that have most strangelie perverted the words of S. Paul, Rom. 13.1, 2, 3. to cast off all Regall power, and to establish the Democratical government, and as peevishiy expounded the words of S. Peter, to prove the lawfulnesse of deposing, and decollating their Kings; & many more such Scriptures you may find perver­ted by our new-sprung Scribes, if you cast your eye upon the Pamphlets lying on every Stationer's stall.

3. The next sort of men that betrayed and killed their King, Rulers of the people. were not so much a Sect of seduced Zelots, as a companie of great Rulers, Rulers of the people saith the Text, or, as they are termed in their rebellion against Moses, Princes of the Assemblie, famous in the Congregation, men of Renown; Numb. 6.2. and these were either the heads of severall families, as our Lords and No­bilities are, or else such as in their several countries or cities, by their wealth or authority had gained power over the people, to like or dislike what they pleased, as our Knights of the Shire, or Burgesses for the Parliament, are; and these were very deep in setting forward the Treason and Murder of their King.

4. The Sadduces were another Sect among the Jews, of pestilent doctrine, The Saddu­ces. denying all Scripture that made against them, and denying the immortali­tie of the soul, and the resurrection of the dead (like Cromwels Atheistical Commanders) and all punishment for sins after death; therefore being more wicked in their tenets, then the Pharisees, and absurder then the Scribes, it is very like they were more active in the death of their King, then the rest of the forementioned Murderers.

5. Lawyers like the Chair­men of the long Parlia­ment. There were some comprised under some of the former Sects that are termed by the Evangelists, [...], Lawyers, which as Christ saith, sate in Moses Chaire, and so were Chair-men, because of some excellent parts that were thought to be in them, beyond the ordinary sort of men; and these men saith our Saviour have taken away the key of knowledge, (i.e.) the Law; and, instead thereof, they taught the traditions of men, which traditions S. Luke 1.52. Matth. 15.3. Ephes. 2.15. Paul calls [...], which we may properly term Ordinances, as our English Translation renders it; and by these new-devised Ordinances of these Chair [...]men, they quite spoyled and frustrated the good old Law, both of God, and Man.

6. The [...], which we translate Elders, or, The Presby­ans. as the word properly sounds, Presb [...]ters had a mighty share in the blood of their King; and S. Luke saith [...], The Priests. Matth. 27.1. Mark how the Pr [...]sbyters are not only called the Elders but the Elders of the people, be­cause the com­mon people only magnifie them, and they only endevour to please the people. the Presbyterie were the first that came against him.

7. The Priests joyned with these Presbyters to kill their King: for so the Evangelist saith, that when the morning was come, all the chief Priests and El­ders of the people took counsell against Jesus so put him to death; and as, then, the Jewish Elders and Priests conspired together against their King; so we find now, the Presbyters or Preaching-Elders and Romish Priests, though their faces are averse, and seem to look divers wayes, yet like Sampsons Foxes they are tyed together, by the tayls, and both are Anti-Kings, ene­mies unto Monarchy, and do like Mars his Priests, called [...], scatter the fire of Sedition and Rebellion amongst the people, and Sheba-like blow their Trumpets in all places, even in their Pulpits, to stirre up the dis­contented people to take Armes against their King, though he be Christ [Page 36]himself. And therefore if any King would be free from Rebellion, he must banish these Priests and Presbyters from his Dominions.

8. The whole Pa [...]liament of the Jews con­spired together to put Christ, their King to death. Mar. 15.1. [...]: Nemine contradicente. Esay. 1.4. S. Mark saith, that these Priests held a Consultation with the Presby­ters or Elders, and Scribes, and the whole Councill, and bound Jesus, and carried him away, and delivered him to Pilate; so here is the whole Par­liament of the Jews against their King; who, had they not been Jews, had never done it; but these had formerly forsaken God, and therefore no wonder that they do now betray their King; yet, it might be wondered, that this Councill consistings of Heterogeniall parts, severall Sects, as Pha­risees and Sadduces, Scribes and Herodians, Priests and Presbyters, whereof most of them differed in many things, and hated each other very much; even as much as Papist and Puritane, Calvinist and Lutheran, do amongst us; yet they can deponere inimicitias, lay aside all differences, and conspire to­gether, to betray to death their Lord and King; and our Saviour himself tels us how, Videlicet, when they saw the Heir, they said [...], within themselves, (i. e.) by their wicked thoughts; and then they said [...], among themselves, (i. e.) by consultation and publishing their intention one to another, Come, (i. e.) by combination, and ma­king a firm League and Covenant, with an indissolveable oath; that, al­though we be of sundry sects and different opinions among our selves; yet, after we have made this Covenant, we need not suspect one another, but we may confide in the Covenanters, and assure our selves of fidelity to as­sist one another, to the uttermost, ut occidamus even to kill him; that his Kingdom, and his Vineyard, both Church and Common-wealth, may be our own; and thus, saevis inter se convenit Ʋrsis, these cruell Bears and savage Beasts do consult and agree together, to put to death the Lords Anointed; Therefore this Counsell, worse then the worst of the Popish counsels, may rightly be termed a Devillish counsell, Psal. 1.1. even the counsell of the ungodly, the way of sinners, and the seat of the scornfull: when, as Jacob saith of his sons Simeon and Levi, The instruments of cruelty are in their habitations, and their swords are the weapons of violence; and therefore, O my soul, come not thou into their secret, and let not mine honor be united unto their assembly. But let thy thoughts abhor all their actions; For in their anger they slew a man, and through envy they murdered the best of men, and their own King, even Jesus Christ; and therefore cursed be their anger for it was fierce, and their wrath for it was cruell; and for their malice, let all such murderers be di­vided in Jacob, and scattered in Israel, and let due vengeance be speedily rendered, to all such abominable Traytors.

9. Flattering Courtiers. We read of another Faction, that had their fingers in this Treason, (i. e.) the Herodians, who were a company of flattering Courtiers, and alwaies followed the over-ruling party: And these were subtile Foxes that made use of Policy without honesty; and therefore Christ, that knew them well enough, Mar. 8.15. (and I would to God King Charls had known his Courti­ers also) adviseth us to beware of the leaven of the Pharisees, and of the He­rodians; (i. e.) the leaven not of bread, but of the doctrine and practices; when as their Doctrines are contagious and infectious; and their practices malicious, treacherous and murderous: ill properties for great Courtiers, that ought to be as well good as great; else are they but a great shame a­mong men, and a great staine, unto all their posterity.

10. The com­mon people for the most part had a hand in his death, by a three fold imployment. As salus populi the good of the people and the liberty of the subjects was one main pretended cause, why these murderers kild their King; ne gens pereat, lest, if he lived, the Nation should be destroyed; so the peo­ple, upon all occasion, must be ready at hand to serve their turn, and to do the services, wherein these their grand Masters shall imploy them; and this imployment we find to be three fold.

1. Mar. 14.43. When their King is to be taken, they must be sent armed with swords and staves to apprehend him.

2. They must draw petitions for some base and unworthy thing; as they did, Math. 27.20. when they petitioned that Barabbas a thief and a murderer might be released, and their King crucified.

3. They must come to the Judgment-Hall, or place of Judicature; and, for fear the King should find some favour from him, that knew him inno­cent; they must with loud voices cry for justice, and double their desires for execution; and all this, saith the Evangelist, was done by the multitude, Math. 27.20. Hosi-anna. as they were perswaded by the Priests and Presbyters; Ah silly people, that even now cry, Hosanna, serva quaeso, Save Lord, and now presently Crucifige; that loved their King, as his enemies confess; and yet joyn with his enemies to kill their King: and never ask, What hath he done? but this we will do to please them, that set us on the work. Who then but a mad man would re­pose trust in a multitude of men, and relie upon a broken reed, a reed that wavers with every winde. And not only so, but to shew the baseness of these base people (for I know not how to say, their envy, or their malice, that they should maligne their King, who had done them good every way, and no harm, to any of them) when Pilate, a heathen Judge and a stranger to the Jews, shall profess him to be a just person, Math. 27.24. and therefore wash his hands from the blood of the innocent man; this giddy multitude of rude people, the ge­neration of vipers, that gnaw out the bowels of their own dams, the bre­thren of Cain, and the children of their father the Devil, Joh. 8.44. that hath been a murderer from the beginning, do cry out, as vengeance doth require, Math. 27.25: His blood be upon us and upon our children. What? Nefandum scelus, a most fearfull thing, when the blood of our own just King, unjustly murdered by so ma­ny sorts of men, that had their hands imbrued with his blood, shall like A­bels blood cry to God for vengeance against us, and our children for ever; O let us rather repent, and desire of God, that the blood of this lamb Jesus Christ, may wash away these our bloody sins.

And thus I have shewed you the chiefest Actors in this bloody Tragedy; all the whole Kingdom of Jury, rebelling against their King, and most Trai­terously betraying him to an Ignominious death, save only some few fol­lowers of Christ, of whom this King foretold, what should betide them, some of them should be killed, and some persecuted from City to City; for, Math. 23.34. as S. Basil said of Herod [...], his meat was the flesh, and his drink was the blood of men: so these Regicides will never leave a follower of this King; untill, like the Whore in the Revelations, Revel. 7.6. they be drunk with the blood of the Saints, and thereby shew themselves as they are,

• 1. Ʋnsatiable, because they never leave till they be drunk.
• 2. Ʋnmercifull, because they will be drunk with blood; and
• 3. Ʋnjust, because no blood will serve them, but the blood of the Saints, and servants of this King, the witnesses of Gods truth.

And therefore let all the lovers of this King, look to themselves; because the branches must needs wither, when the root is plucked up.

And besides these followers of Christ that loved him, we find some others, that had no hand in killing him; and those were the Samaritans, a people as much hated by the Jews, as Papists are by the Puritans; and though this King confer'd upon the Jews, beneficia nimis copiosa, multa & magna, and did nothing at all for these Samaritans, save only to pitty them, and hinder the fiery Z [...]lots, the two sons of Zebedee, to destroy them by calling for fire out of Heaven, to consume them; as Elias did the two Captains and their fifties; yet, we do not read, that either they hated the person, or sought the life of this King: no more do I find that any Papist joyned with the Parliament of England, and the Conquerors of our King, to put King Charles to death; which I believe will be sufficient witnesses, to rise in judgment to condemn them, that have condemned the King, at the last day.

Thus I have passed over all, or most of the acts and scenes of this Tra­gedy; and I might here end, but that, as the Prophet saith, abyssus abyssum invocat, and one Tragedy requires another, and the destruction of this King and his followers, cals for destruction upon the destroyers, that, like Damocles's sword, hangs by a feeble thread, ready to fall upon their necks; for the Prophet David demands the question, Shall they escape for their wickedness? And he doth immediatly answer, The Lord shall destroy both the blood-thirsty and deceitfull men; and all these men that I have shewed, be­ing most deceitfull, and very much thirsting after blood, and that blood, not of the basest people, but of the best of men, their Prophets, their Prea­chers, and their own most just and pious King; it must needs pull destruction upon their heads. Therefore Christ in the parable of the Vineyard, saith [...], Matth. 21.41. The Lord will miserably destroy them; that is,

• 1. Them that plotted to take away his inheritance.
• 2. Them that consulted to take away his life.
• 3. Them that so unjustly put him to death.

4. Them that abused and wronged his servants, that sought to defend his right. And

5. I feare me, them, that might have helped to protect both their King, and his servants, and did not; for, if any where then surely here, that axi­ome must hold good Qui non vetat peccare quum potest, ipse peccat, and that too-ill-applied Sentence, so protect rebels & assist murderers, by our seducing brethren, in the 5. of Judges, where Debora saith, Curse ye Meros, curse ye bitterly the inhabitants thereof, because they came not to the help of the Lord against the mighty, must needs be applied to them, that had ability to defend their King, and to relieve his oppressed servants; and yet suffered them to be destroyed by these murderers. All these, saith our Saviour shall be de­stroyed; and so they were; all of them, that repented not, did soon perish. For,

1. Judas the prime Traytor hanged himself, and that without any regard of his grand Masters, who, when they saw his disconsolate soul, and heard his confession of his foul Treason, said no more, but, What is that to us, as if they said, Be hang'd, or be damn'd, we do not care; thou shouldst have look­ed to that thy self.

2. Pilate, that unjust Judge, not long after the execution of this King, was disgracefully displaced, and exiled his Countrey, and therefore killed himself in a strange land.

3. Herod died most miserably, being eaten up with worms.

4. Annas and Caiphas were violently killed, as the Stories do report.

5. The Priests and Presbyters, Pharisees and Sadduces, and many others, that were Actors in the murdering of this King, lived, I believe, most of them to see the famous City of Jerusalem besieged, and many of them to see it destroyed, and at least 1100000. of their Countrey-men slaughtered, and all the rest, even their Children that were unborn, when they kil'd their King, either Captivated by their enemies, or scattered, like Vaga­bonds, over all the face of the earth. And as the severall Factions and the different Sects conspired together, and agreed, as one man, to kill their King; So their divisions and differences made way for the Romans to destroy them all; and, which is strange, by this their wicked act, the very things, that they feared, came upon them; for their great Prophet Caiphas tels them, it was expedient that he should die, lest the Nation perish: and by the just Judgment of God, their Nation must perish, because they did so wickedly put their King to death: And so they were resolved to kill him, lest the Romans should invade their Land, and change their laws; and because they did kill him, God sent the Romans to destroy their Country, to change their laws, and to make such havock of slaughtering them, ut nec locus cru­cibus, nec cruces corporibus sufficerent. And ever since the murder of their [Page 39]King, they have been hated of all Nations. For Sisibut, King of the Visigo­thes, and Dagobert the 10th King of France, commanded them on pain of death, to depart out of their Dominions. And Ferdinando and Isabella, King and Queen of Castile, within these seven-score years, 1500. years after the murdering of their King, handled them very shrewdly, Camerar. l. 5. c. 9. and put an infi­nite number of them to death. And Emmanuel King of Portugal, did the like. So hateful are they for their regicide, to all good men; and so just is God in all his wayes, and so exceedingly hating Rebellion against our Kings, and much more the murdering of our own lawful, just, and pious King, that the same never escapeth the severest punishment that can be ima­gined; as I shall shew it, in the next Treatise. For if he who sheddeth mans blood, though but a poor Beggar, by man shall his blood be shed; then surely, he that sheds his Kings blood, cannot escape the severe vengeance of God, who peremptorily saith, Vengeance is mine, and I will revenge, saith the Lord. And you know, what the Apostle saith, It is a fearful thing to fall into the hands of the living God, who is a consuming fire.

And therefore, if any man hath persecuted Gods Servants (the Preach­ers) or conspired to take away the life of his King, the Annointed of the Lord, let him repent, and that quickly, lest God, as He saith to the Church of Pergamos, do quickly come unto him, and fight against him with the sword of his mouth, which is a two-edged sword, that cuts on every side; the soul with the worm of conscience, and the body with most fearful plagues and punish­ments. For if the blood of Abel, which had no voice while it lived, yet, be­ing dead, cryed so loud, here on earth, that it was easily heard in heaven; and it was as fearful as it was loud; for it was for vengeance against his bro­ther: then questionless the innocent blood of a just King, being dead, yet speaketh; and speaketh louder for vengeance against his Subjects than the other did against his brother: which, I fear, without our speedy and deep repentance, will be abundantly poured out upon this sinful generation; for that we have so barbarously murdered our own King in such wicked manner, that I never read the like in any History; nor the Sun, I believe, did ever see the like, since the devilish murder of the King of kings, from which these murderers took their pattern, to proceed in like manner in most par­ticulars; and herein therefore, Licet parvis componere magna, I thought good to parallel the practises of both sorts of murderers, the Jewish, and the English murderers.

The murdered, I confess, are far unlike, and will admit of no comparison, the difference and distance betwixt their Persons, being so great, as is be­twixt Heaven and Earth, the Creator, and the creature. King Charles be­ing begotten by an earthly father, as all other men are, and subject to like passions as we are: but Jesus Christ, the King of the Jews, was conceived by the Holy Ghost, and free from all sin, and mastering all affections. And King Charles was King but of small Territories: But Jesus Christ was Rex uni­versae terrae; and he was, and is, King of kings, and Lord of lords: King Charles did good, but to many, and hurt but few, if he hurt any; but the King of the Jews, did good to all, and wronged none: and so in all other things, I know, how that the one is finite, and the other infinite, in ju­stice, wisdom, Power, and all other Attributes of excellencies.

But, if we look how both these Kings were handled by their Subjects, we shall find the later, not much unlike the former, and King Charles, hated, traduced, mocked, spightfully used, and causelessely killed and murdered. And all this in like manner, though not, in every particular, in like measure, by his own Subjects, as Jesus Christ was, by the wicked Jews. As I hope, I have fully, and sufficiently, and plainly, declared unto you in this Treatise.

And therefore, that we ought all of us to confess, lament, and bewail, as in general, all our sins, so more especially, this our great sin of murdering our own King; and to pray to God, night and day, that for the merits of the death and passion of Jesus Christ, the King of the Jews, he would pardon and forgive us our sins, committed in putting to death our own most just and gracious King. Grant this, O dear Father, for thy dear Son Jesus Christ his sake; to whom be glory, &c.

THE Doctrine of Obedience, both to God and to our law­ful King, and his Magistrates, hath been so fully and so excellently handled, by the Right reverend, and most Worthy and Learned Bishop of Downes, that more need not, and better cannot be said:

But seeing the pressing of Obedience will avail little with the Rebellious, if the fear of Gods judgements, and the punishments of him that beareth not the Sword in vain, doth not terrisie them from disobedience: for, such is the frowardness of mans nature, that he would never fear God, if he thought God consisted all of mercy, and were not as just as He is merciful.

Therefore, as you heard, how necessary is obedience, so I intend, by Gods help, to shew you the just judgement of God, and the punishment of the Re­bellious and disobedient, upon the words that you shall find in 2 Kings 9.31. Had Zimri peace, that slue his Master?

The last Sermon that I Preached in this City, was on the Day of our Hu­miliation, for the unnatural Rebellion, and the monstrous Murder of our late most gracious King, Charles the First.

And that work, I then told mine Auditors, I knew not how to do it, in any better way, than by paralleling the transcendent murder of Jesus Christ, by those wicked Jews, that crucified him, which was their true and lawful King, with that late unnatural murder that our English-Jews have commit­ted, upon their own just and lawful King, Charles the First: and that pa­rallel I then prosecuted, à capite ad calcem.

And this Text, that I have now read unto you, seems to be a Question, demanding, What became of one, and what should become of all others, wicked murderers, that like him, and like the other two sorts of Jews, should kill both their King, and their Master?

And the words are a Speech made at the entrance of a brave Conquerer into a famous City, that is, of Jehu into Jezreel. A custom very often used amongst all Nations, to make solemn Speeches at the Inauguration of their [Page 42] Soveraign Kings and Emperours; or when any Noble Person cometh to any famous City; as the University Orator doth it in the Academy, and the Recorder in other Cities. And so Jezabel makes this Speech unto Jehu, as­soon as ever he entred into the Gates of Jezreel; Had Zimri peace, that slew his Master?

And we do read of two special Zimries in the Book of God; and both of them wicked men. Numb 25. The first you may read of in the 25th of Numbers, where you may see,

1. 1 How that Israel, contrary to the Command of God, joyned him­self to Baal-Peor, and that one Zimri, a Prince of a chief House among the Simeonites, brought unto his brethren a Midianitish woman, named Cozbi, the daughter of Zur, that was Head over a people, and of a chief House in Midian.

2. 2 How that, for this transgression of God's Command, the anger of the Lord was kindled against Israel, so that he said unto Moses, Take all the heads of the people, and hang them up before the Lord against the Sun, that the fierce anger of the Lord may be turned away from Israel; And Moses said unto the Judges of Israel, Slay ye every one his men that were joyned to Baal-Peor: And so they did, that there were slain 24. thousand men.

3. 3 How that Phineas, the son of Eleazar, the son of Aaron the Priest, ac­cording to the Commandment of the Lord, and of Moses, took a Javelin in his hand, and killed both Z [...]mri and Cozbi; and that the Lord was so well pleased therewith, that he rewarded him with the covenant of an everlasting Priesthood, and stayed the plague from the children of Israel.

And the Prophet David saith, that, when the plague was so great among them, Psal. 106.30. then stood up Phinehas, and prayed, and so the plague ceased. And our Presbyterians, that find such fault with our Liturgy, do say, That we cor­rupt the Text; because, in the Original it is said, That Phinehas stood up and executed judgement, and so the plague ceased.

But their carping at this without cause, hath been fully and sufficiently answered, and may be easily and briefly done; because, he both prayed, and executed judgement; for the Text tells you plainly, That the people were weeping before the door of the Congregation, Verse 6 and so praying to God to turn away his anger from them; and Phinehas rose from amongst the Congrega­tion, and killed them; and then the plague ceased.

To teach us, that the only sure way to turn away God's anger, and the plagues, that we deserve, is not only to weep and mourn, and be sorry for the wickednesse of the people; but we must also execute judgement upon the transgressors: Deut. 13.8. and, as the Lord often sets it down, Thine eye shall not pity them, neither shalt thou conceal them; but thou shalt surely kill them: So shall you put away evil from among you, and turn away the judgements of God from you, which otherwise, must still lie upon you; because sins, and espe­cially great sins, such as are Idolatry, Rebellions, and Murders, and their pu­nishments, are so indiss lubly linked together, that God seldom or never re­mits the one, without inflicting the other. And therefore, he would not take away the plague from Israel, until judgement was executed upon Zimri and Cozbi. And this was the first Zimri, that we read of, and is not meant here in my Text.

2. 1 Kings 16.9. For the other Zimri, you may read of him, in 1 Kings 16.9. where you may find,

1. 1 How this Zimri conspired against his King, and his Master, and killed him, and slew all the House of Baasha, and left not one, that pisseth against the wall, neither of his kinsfolks, nor of his friends.

2. 2 How that after this murder of their King, and Zimri's possessing the Royal Throne, all Israel was divided, and most miserably embroyled in Civil Wars, when some of them were with Zimri, in Tyrza, others with Tibni, and the rest with Omri.

3. What became of this Zimri, and his conspirators, that have wrought all these Wonders, and most tragical Acts, to kill their King, and all the Kings friends; how he went into the Palace of the Kings house, and burnt the Kings house over him, and died; burning himself therein. A just judge­ment of Almighty God, against such as would conspire to kill their King.

And of this Zimri, Jezabel demands the Question, Had Zimri peace? As if she should have said, Is it possible, that either Zimri, or any one of them that conspired with Zimri, and had any hand with him, in the murder of their King and their Master; or that very Kingdom, that fostereth any of those murderers; should have any peace or settlement, or any happiness in the world, until justice and judgement be executed upon such transcendent Malefactors?

For, she conceived, that, as the wrath of God and his plagues were not turned away from Israel, until Phinehas stood up and executed judgement up­on the other Zimri and Cozbi; so this Zimri, and the Associates of this Zimri, and all the kingdom, that abetted him, should never have peace, nor happiness, so long as judgement was unexecuted upon them: as the example of Achan, and abundance more, doth make it plain, that the executing of justice and judgement upon Idolaters and Murderers, and the like haynous offenders, and not suffering them to live still in pride and prosperity a­mongst us, is the only thing to procure peace, and to turn away God's an­ger from any Nation.

And therefore Jezabel doth peremptorily demand of Jehu, Had Zimri peace, that slew his Master? Touching which words, I shall humbly desire you to consider these two special things.

• 1. The Speaker. And
• 2. The Speech. And

And

1. The Speaker is said to be Jezabel, the Wife of Ahab, King of Israel, and the Daughter of Eth-baal, King of the Zidonians; touching whom you may consider these three particulars,

• 1. That she was a Noble woman.
  Three things observable in Jezabel.
• 2. She was a Witty woman.
• 3. She was a Very-very wicked woman. For

1. She was, as I told you, doubly innobled, by Birth, and by Marriage; and so she was to be respected; as Jehu, that caused her to be killed, hath himself confessed, that she ought to be honoured and regarded, as she was a Kings Daughter. And the very Heathens testifie as much; That, à principi­bus nasci, praeclarum est: It is an excellent thing, to be born of Noble Princes. When with the Poet, we can say, ‘Maecoenas aetavis edite regibus.’ And therefore Solomon saith, though not altogether Grammatically to be understood, yet literally very true; Blessed art thou, O Land, Eccles. 10.17. when thy King is the Son of Nobles. And, on the other side, Most wretched is that Land, as our Land hath lately been, when a rustick Marius, or a Valerius Armenta­rius, or a Potter's son, like Dionysius, or any other, of such like mean ab­stract, shall either by policy, flattery, or subtilty, come to obliterate the Nobility, and to sit in the Throne of Soveraignty: as the very Histories, both of the Greeks and Latines, do afford us store of examples to confirm this truth. As when Maximinus from a Shepherd in Thracia, became an Emperour in Rome; and Dioclesian, that had been a Bondman, and was made free by Aemi­lianus, a Senator, became in like manner to be the Emperour, he proved to be one of the worst, and the most bloody persecutor of all the Emperours. [Page 44]And the Reason hereof is; because, as the Poet truly faith, ‘Asperius nihil est humili, cùm surgit in altum.’ Nothing is more cruel, than a mean man raised high; and none is prouder than the Beggar, when he is mounted on his palfrey; he will then ride, you knew where, the Proverb saith.

As the Land-flood swelling high, is ever more violent, than the continual run­ning stream, So, no kingdom can be more miserable, than that, where, as Jotham said, the Bramble shall reign over the Vines, and the Olives; or Abimelech, Judges 9. the son of a Maid-servant, and a Subject, shall suppresse and de­stroy all the Royal children of Jerub-baal, that had deserved so well at the hands of Israel.

And the examples of Maion, Cleander, and Sejanus, confirm this truth unto us. For this Maion was of mean parentage, whose father was a Shop­keeper, sel [...]ing Oil; but from that mean degree, William King of Sicily rai­sed him to be Chancellor, and chief Admiral of Sicily, and then enriched him beyond measure, and favoured him above all his Nobles; and he, abusing his wealth and his power, The notable treachery of Maion. was insatiable in his lust, spared no cruelty to sur­ther his own designs, and fell at length into a conceit of a kingdom; and be­ing expert to fain and to dissemble what he pleased, he began to perswade his friends to depose King William, and to defend his ambition by the depo­sition of King Chilperick, and the choosing of King Pipin, the son of Charles Martel, in his stead; which proved so fortunate to all the Kingdom of France. And Herodian sets down the very like proceedings of Cleander, The ambition of Cleander. that was a Phrygian born, and of that rank of men that are used to be sold publickly by the Cryer; yet coming to the Emperour's Court, young Commodus takes him for his servant, and raised him to that honour, to be both Captain of the Guard, chief Chamberlain, and General of all his Forces; and then pride and ambition prickt him forward to aspire unto the Empire; Herod. l. 2. and he had dispatched his Master, had not Faxilla, the Sister of Commodus, revealed his plots unto her Brother. The unparal­leld pride and ambition of Sejanus. And Valerius Maximus inveighs most bitterly a­gainst Sejanus, as Camerarius explains the passage of Valerius, for his aspi­ring thoughts against Tiberius; which if it had prevailed, would have par­alleld, yea and out-gone the surprising of Rome by the Gauls, the slaughter of those 300. of one Noble Stock, the Allian day, the Scipio's opprest in Spain, the Trasimene lake, the Cannae and AEmathian fields swimming in civil blood.

And therefore Sextus Aurelius Victor saith, That so far as his wit goes, he finds it most certain, that the basest men, when they have climbed to any height, are of all others, the most proud and ambitious. And Camerarius saith, that experience witnesseth, That commonly those, who from the stock of Tradesmen, or sordid Paisants, rise to places of worth, either by their Wit or Fortune, Who most per­nicious to the Common­wealth. are far prouder, and more pernitious to the Common-wealth, than those of a Noble and Antient Race: So that it was well said of old, Porters bear rule, and the bad are set over the good, I fear lest the floods will sink the Ship; when these base and ignobly-born, sons of the earth, do envy the No­bles, and sit at the stern to rule the roste. For, as Claudian observeth,

But, as the Italian proverb is, Apes, the higher they go, An Italian Proverb. the more they lay open their shame; so it fareth with these insolent fellowes, that at last they will be hated of all, and then come to a miserable end, as it happened to this zimri, Sejanus, Maion, Cleander, Perennius, and infinite others of la­ter times, and in our own time. Yet I deny not but some of them, though very seldome, may prove vertuous, as we find many of them that were the sons of Nobles, to degenerate, and like this Jezabel, to become very wicked.

2. This woman Jezabel was a very witty woman; for here her speech is, Jezabel was a witty, and a well educated woman. sententia brevis, very short; but materia uberrima, the matter is so full, and so excellent, that no Sage, no Philosopher, no Oratour, nor scarce Pro­phet, could comprehend more truth, and a more observable Lesson, more briefly, and more plainly, than she doth in these few words, Had Zimri peace that slew his Master? so that the Spirit of God disdains not to re­cord her speech to all posterities, among the rest of the sacred Scripture: And so, to shew her wit, when her husband Ahab knew not how to com­passe Naboths vineyard, she was so apprehensive, that she presently found out a way, though a most wicked way, to make him possessor of all his inheritance: 1 Kings 21.6. Former times bred the daughters in learning. whereby I do collect, that she was both naturally witty, and also probably well educated in learning by her Parents; as it was the custome of former times, and now likewise in many places, for Princes, and Noble-men, to bring up their daughters as well as their sons, in all good literature. And so we find not only this woman, but very many other women, that have been famous both for wit and learning, and many other excellent parts, not much inferiour to the worthiest men: as, in the holy Scripture, you may find how subtle Rebecca was to get the blessing of Isaac to her son Jacob; how wittily Rachel could deceive both her father and her Husband, how Debora was a Prophetess, a Poet, and a Judge, that judged Israel, and how Abi­gal was so discreet both in her words and actions, that she could appease the raging wrath of a man of war, that was set on fire, Judg. 4. and not without great cause, against her Husband; and how Judith was so valiant, as to cut off the head of Holofernes, as Jahell had been the death of Sisera; and how So­lomon, that had most reason to know it best, sets down the wisdom, and the many other excellent parts of a vertuous woman.

And if the time & your patience would give me leave to trace the Histories of the Heathens, Greek and Latin, I could tell you how great a Prophet was Cassandra, how discreetly honest was Penelope, and how wisely she de­luded all her woers; what a rare Poet was Sappho, of whom Ovid saith, And she saith, Jam canitur toto nomen in orbe meum. Saph. epist. Phaoni. Camerar. l. 3. cap. 10.

And amongst the letters of Phalaris, there is one written to Peristthenes; wherein it appeareth that some women have not much yielded for greatnesse of courage, and brave resolutions, to the most valiant men that have been, as Pentesilaea Queen of the Amazons, whereof Virgil saith,

And Thomiris Queen of Scythia, that overthrew Cyrus King of Persia, and cutting off his head, threw it into a tub of blood, saying, Satia te sanguine quem sitisti, cujus insatiabilis s [...]mper fuisti: And Vaodicea the wife of Prasu­tagus [Page 46]Queen of the Icenians, that overthrew Petilius Cerealis the Roman Lievtenant, forced Catus Decianus to flye into Gallia, and slew 70. thou­sand of the Roman souldiers, and being vanquished by Paulinus Suetonius, would rather end her life with Cleopatra Queen of Egypt, then be suffered to be carried for a spectacle in the Roman triumph. And Martial saith of Claudia the wife of Rufus, ‘Claudia coeruleis quum sit Rufina Britannis Edita, Lib. 2. Epig. 54. cur Latiae pectora plebis habet?’

And that for her learning and wisdom Rome and Athens might well own her for their own, when as she was most skilfull both in the Greek and La­tin Tongues, and compiled three several Treatises, as Balaeus testifieth, both in Greek and Latin.

And what shall I say of Arria, the most loving wife of Cecinna Petus? of Artemisia Queen of Caria; that buried the ashes of her husband Mausolus in her own bowels? But especially of the great wisdom of the mother of King Lemuel; and of Tecla, that wrote over all the Greek Testament with her own hand, and that Copy is now lately translated by Mr. Patrick Young; and of Trasilla, Gorgonia, and the rest of those famous women, that Saint Hierom and Greg. Nazian. do so highly commend both for wisdome and piety?

But omitting the wise Sybils, and all others worthy of perpetual memory; I will adde but one, that of this Nation ought never to be forgotten, our late famous Queen Elizabeth, that for above 40. yeares, could so wisely rule so unruly a people, as we are.

And therefore I approve not of the French-mens Sal [...]ick Law, that ex­cludes all women from the Crown of France; for though women be the weaker vessels, yet, as the strongest liquor may be preserved and carried in glasse vials, so may we find great experience, and much wisdom, with no small courage and learning in many women; and therefore, as Job saith that he despised not the Counsel of his Maid-servant, when he found it worthie to be followed; so ought not men to disesteem the advice, and reject the Counsels of their wives. True it is, that where the wife adviseth ill, her speech is to be rejected, as Job did put off his wife's Counsel, when she perswaded him to curse God and die, with the just term of, a foolish woman; and as Origen addeth, said, Tu facta es deterior Eva in insipientia, sed ego non sum effectus Adam in stultitia, Thou art become worse then Eve in foolishnesse, but thou shalt not make me like Adam in sottishnesse. But when the wive's counsel is wholesom, it is fit the man should regard it; for so the Lord saith unto Abra­ham, Gen. 21.12. 2 Rings 4.50. In all that Sarah shall say unto thee, hear her voice; and the Shunamites husband followed his wife's advice in making provision to entertain the Pro­phet; and many men would have preserved their credit, their estate, and health, if they would have followed the friendly advice of their wives; there­fore we ought not to debar the right and lawful government of wise and discreet women, Prov. 31.1. whom God hath made heirs, and indowed with good parts, both of wit and learning, as well as men; and in that regard, as I ap­prove not the French Salique Law, so I never liked the entailing of inheri­tances upon the heirs male, when as God, if he had liked it, might as well have given thee sons as daughters, and the Scripture tells us how Job gave inheritances to his three daughters among their brethren, Job 42.15. and so did Caleb to his daughter Achsah. Josh. 15.19. But the Lawyers by this wit­tie trick, would shew themselves wiser then God, and prevent by this hu­mane Law, what God intended by his divine grace. And I know they like not this discourse, because the taking off of this entailing of estates, would take off a great deal of their revenues.

3. You may observe in this Jezabel, that as the was Nobly-born, Jezabel was a very wicked woman. well bred, and very witty, so she was also very wicked; for she caused the El­ders of Jez [...]eel to become the wicked murderers of innocent Naboth; she cut off the Prophets of the Lord, and fed 400. 1 King. 21.8. false Prophets at her own Table; and she vowed to be the death of Elias, 1 King 18.4. and made a wicked King to become far more wicked by her continuall instigation of him to wicked­ness; and therefore she was a very wicked woman, vers.19. and the more inabled to be wicked, because she was so Noble and so Witty; when as there is no wic­kedness so great and so unavoydable, as armed wickedness, which is inven­ted by Subtilty, perpetrated by Power, and defended by Authority; for, And how in­abled to be wicked. as Non nisi ex magnis ingeniis magni errores, Great Heresies never spring from mean Schollers; and great oppressions, could never be acted by petty Land­lords or mean Gentlemen; so Jezabel could never have gotten Naboth's Vineyard, if she had not had the wit, to device this plot, and the learning to write these letters; for so the Text saith, 1 King. 21.8. That she wrote letters in Ahabs name; and the power, as being King Ahabs wife, to seal them with his seal, and send them, as from him, to the Nobles and Elders, to execute her wicked will; neither could she have maintained 400. false Prophets at her own Table, if she had not had the wealth and power for to do it; and so, if Irene had not been an Empress, she had never perswaded a whole Council, to set up the worshipping of Images.

And therefore great Schollers ought earnestly to beg, and to pray to God for grace, to sanctify their learning, that they may be retained within the sphere of truth, and not to start aside like Arius, Eutyches, Nestorius, and the like learned Hereticks, that thought so well of themselves, that they disdained to walk in the troden paths of Orthodoxall Divinity, and therefore invented most wicked Heresies, and so, as the Lord saith of proud Babylon, their Wisdom and their knowledge caused them to fall; which hath been the practice of our Presbyterians and Jesuits in these very daies.

And in like manner, Kings and Princes, Magistrates and Judges, Landlords and Great men, ought to be very carefull of their actions, and more carefull then any other men, that are of a lower station; because they are more inabled, to do more wickedness. For if a mean man wrong me, I may perchance be able to right my self; but if a Judge decree against me, or a mighty man oppress me, I must with patience be resolved to bear it, or, by strugling, in all likelihood to be much more damnified; And the Devill la­boureth more, to get a subtile Scotus, or a learned Origen, to become an Heretick, a powerfull Nero to become a Tyrant, and an Assembly of Sena­tors, and a choise Parliament to become Rebels, and to bandy against their King, (as the Senators of Rome conspired the death of Caesar, and the Jewish Sanhedrim the death of Christ; and the grave Judges to become such Judasses as to sell the Truth; or, like the Judges of Susanna, to condemn the Innocent; and the rich Landlords to turn miserable Oppressors); I say, the Devill laboureth more, and rejoyceth more to have one such, than twenty other poor Snakes, that want the abilities of Wit, Learning, Power, and Au­thority to become his Instruments of wickedness: And therefore, I say to all such men of good parts and great power, as the Prophet saith, Psal. 2 [...] for the same cause, Be wise now therefore, O ye Kings; be Learned, all ye that are the Judges of the Earth: And do you follow the known common troden path of truth all you that are good Schollers; And so much for the speaker Jezabel that was a noble, witty, and wicked woman.

2. For the Speech of this wicked-wicked woman, The speech of Jezabel. it is a most Excellent Speech, worthy to be set in Letters of Gold, inter dicta sapientum, among the Aphorisms or Parables of the wise; As I shall make it manifest unto you, when I come to explain the same; In the interim, you may observe, How that many wicked men, and wicked women, Hereticks and Tyrants, have had [Page 48]many times some Excellent sayings, and sometimes most worthy Acts have proceeded from them; As the Papists and Presbyterians have made many good Sermons; and written many Excellent Books and Treatises of Divinity full of Learning, and great Piety; and who better then Bellarmine, his Medi­tations upon his Gemitus columbae, How many wicked men have said and done many things well. Soliloquies, De ascensione animi in coelum per scalas rerum creatarum, &, Septem verba Christi in cruce. And his Comments upon the Psalms, and the like. And so Ferus, Granatensis, Drexelius, and many more have done the like; and we find divers others that have been great Hereticks, to have done so likewise.

And in like manner, we do read that many wicked men have done some speciall Acts of Virtue and Piety; As Herod, that sought the Life of Christ, yet did he, as Josephus relates it, most Magnificently re-edify and beautify the Temple of the Lord in Jerusalem; and the other Herod, the husband of Herodias hearkened to John Baptist in many things; and Pilate, that con­demned Christ to death, did many things exceeding well, as in the strict examination of Christ his Cause, and justifying his Innocency, when he de­livered him to be Crucified; and Claudius Lis [...]as, though he would not re­lease S. Paul from his bands, yet he preserved his Life, and delivered him out of the hands of his enemies; and the unrighteous Judge, that as our Sa­viour saith, Luk. 18.5. feared not God, neither regarded man; yet, did he once justice to the importunate Widow; and Am. Marcellinus tels us, that even fulian the Apostate, and the bitterest persecutor of the Christians, was adorned with many singular properties, as being an Excellent Schollar, bred in A­thens, at the same time, with Greg. Nazian: and writing many Epistles, O­rations, and Morall sayings, and behaving himself most mildly and cour­teously towards all men but the Christians; and so we read that Vespasian, Titus, Nerva, Trajan, Antoninus Pius, Marcus Aurelius, and many others of the Roman Emperors, had many good parts in them, and did many singular acts of Virtue, though they were no Christians, but some of them very E­vill men, and great persecutors of the Christians; And I could instance in many Tyrants, and other great Oppressors of Gods people, and wicked men, even in our own Kingdom, that have done some Acts of Virtue and Piety; And I could name you the men, that have been very Turbulent in Gods Church, and mis-led abundance of the people; and yet have made some good Sermons, and written some good Treatises of Divinity: And what then? Shall we therefore adore them, and follow them in their factions and evill waies; because they do or have done some good? By no means: For, as thou shouldest not drink the Wine, that is mingled with some Po [...]son, though the Wine be never so good; so it is not safe for thee, to hear that Sermon that leads thee to Sedition, though most of it seems never so Pious, and the Preacher never so Honest; And as one vicious Act, doth not presently give the denomination of a wicked man, to any one; as, to be once drunk with Lot, doth not make a man to be stiled a drunkard, as Aristotle truly saith; Quia semel insanivimus omnes; because there is no man living, but he may sometimes fall; So one virtuous Act, doth not make a man Vertuous; one wise word, doth not prove the speaker to be a wise man; and one Act of Piety, whether it be to hear Sermons, or to Fast, or to erect an Hospitall, or the like, doth not make a Religious man; But a good man must have the ha­bit of well doing, and a Godly Religious man must have respect unto all God, Commandments, and, as the Apostle saith, By continuance in well doing seek Glory, Honor, and Immortality.

And therefore the Judge, that would be deemed a just Judge, must not only once or twice do justice, but he must constantly administer justice unto all; and not only unto equals, as many of them many times will do, but also to the poorest and meanest men, against the Richest and Noblest Persons, where­in the timerous and corrupt covetous Judges often fail; And the Preacher, [Page 49]that desires to be a faithfull Minister of Christ, must not only, like those Landlords, that require much and many services from their Tenants, and then bestow a dinner upon them once a year, bestow a Sermon or two upon his Flock, when he comes to receive his Payments, and to set his Tythes; but, as the Apostle saith, he must Preach In season and out of season, Volentibus & Nolentibus, upon all occasions, at all times, in all places, and to all Per­sons, that will hear him; And not only some of his Sermon must be good, and the rest factious and Seditious; but they must be all Pious, for the edify­ing of Gods people, and peaceable for the quieting of Gods Church: Or else one Seditious Sermon may do more evill, than twenty of his best Sermons may do good; but we should all Preach the Doctrine of Charity and Ʋnity, that, as there is but one God, one Faith, one Baptism, one Christ, and one Church, here on earth. So there should be but one and the same Doctrine, and one and the same Discipline in the Church of Christ. And so he that would be accounted a Charitable man, must not only bestow his alms to one or two; but, as the Scripture saith, he ought to do good unto all men, and specially to them that are of the houshold of Faith; for so the Lord comman­deth us, Give alms of thy goods, and never turn thy face from any man, i.e. any man, that wants thy help, and then The face of the Lord shall not be turned away from thee; because, as I said, it is not any one Act of goodness, but a Continuance in well doing, that doth please the Lord, and gives the deno­mination of a good man. And so you see, how a wicked man, or a wicked wo­man may have some good speeches, and do some good Acts, and yet be no good man, nor good woman.

But now for the substance of this Speech of Jezabel, we may observe therein;

• 1. Two Persons.
• 2. Two things.

1. The Persons are Elah the son of Baasha, and Zimry, Captains of half his Charets; a Master and a servant; a King, and a subject that after be­came a King himself.

2. The things, that are mentioned in this short speech, are

1. Murder, the worst of all the injuries, that can be offered to any man.

2. Peace, the best of all the blessings, that this world can afford unto men.

So you see this Text is the Tragedy of two Kings, and Treateth of two of the greatest and rarest things under Heaven; the one Positive, the grea­test Evil, that can be done to man, which is murder: The other Privative, the want of the greatest good, that the earth can afford unto men, which is Peace; for so, the Phrase doth not only simply avouch, that Zimri, having slain his Master, could not have Peace; but it doth most forcibly infer, that having done such a wicked Act, it was impossible for him to have peace; be­cause an Interrogation is the most forcible, vehement and significant expres­sion, either of Negatives or Affirmatives that any Orator can use, ascertain­ing the thing far more Energetically then could be done by any plain and sim­ple assertion.

And now, let us, by Gods assistance, Treat of these Parties, and Parts in their order. And

1. Elah was the King of Israel, and the son of a King of Israel, Person is Elah. the son of Baasha, that had Raigned 24. years in Tyrza, and himself two years, in the same Kingdom, and in the same City; and therefore in all reason, he should either have been sooner dethroned, or now, to have been continued; especially considering his Title was just, he was no Ʋsurper, and his rule was not Tyrannicall: neither do we read of any great misdemeanour of this King; save only that he walked in the waies of his Father, and that he was [Page 50] drinking himself drunk in the house of Arza, 1 Kings 16.9. that was his Steward. Where you may observe these two things.

1. Not to fol­low our fathers evil wayes. Ezech. 20.18. That we ought not, to walk in the wayes of our fathers, when our fa­thers walk not in the wayes of God: but as the Prophet Ezechiel saith, Walk you not in the statutes of your fathers, nor defile your selves by walking in their waies.

And therefore, if your fathers have unjustly taken away the Lands and Possessions of the Church, or of any one else, do not you continue in their wayes, and perpetuate the wrongs that they have done; lest God will de­stroy you, as he destroyed Elah, for walking in the wayes of his father: for if your fathers have killed the Prophets, and you garnish their Tombs; if the Ʋsurpers have taken away our lands, and you still detain them, as you do; Which is better, or which worse, to us, judge your selves?

2. The bitter fruits of sweet drunkenness. You may from hence observe, the fruits of Drunk enness, which hath undone many famous men; as some in their drink, have fallen off from their horses, and so brake their limbs, and some their necks; others fell into the waters, and were drowned; and others into quarrels and were killed. Noah, though a righteous man, yet by his drunkenness discovered his nakedness, and thereby occasioned his son, which he should not have done, to deride his fa­ther's folly; and for this his great impiety, to bring an inevitable curse upon himself, Gen. 9.25. and upon all his posterity: a most fearful fruite, all springing from this bitter root of sweet drunkenness. So Lot, being drunk, lay with both his own daughters, of whom sprang those two ungodly Generations, of the Moabites, and the Amonites. And so did Armitus and Ciranippus, the Syra­cusians, plutarcb.as Plutarch saith l. 2. c. 31.

And Alexander the Great, was so addicted to this vice, that many times, in his drink, he slew his dearest friends, as Clitus and others that we read of in Q. Curtius; Valued worth 600. crowns. and making a Supper, on a time for his Captains, he pro­pounded a Crown to him, that could drink most; and one Promochus drank 5. gallons of wine, but died within three dayes after, and 41. more; and so his Crown did him no credit. Dan. 5.2, 3, 4, 5. And Belshazar, the son of the Great Nebu­chadnezzar King of Babylon, drinking and quaffing in the Vessels that his father took from the House of God, espied the hand-writing upon the wall, that his kingdom should be taken from him, and given to the Medes and Per­sians. And many men, in these dayes, drink away their Lands, their Mo­nies, their Wits, and all that they have. And therefore most wisely doth the Mother of King Lemuel say, Prov. 31.4. It is not for Kings, O Lemuel, it is not for Kings to drink wine, nor for Princes to drink strong drink. And the son of Syrach saith, Eccles. 31.25. Plin. de viris illust. c. 14. Shew not thy valour in wine, for wine hath destroyed many. As here, King Elah was destroyed in his wine. And Pliny the younger saith, that Antiochus was killed at a Banquet, by his own Minions; because he would have forced them to drink beyond their abilities, and against their wills. And S. Augustine writes, that one Cyrillus, a Citizen of Hippo, had an un­gracious son, that in the midst of his drunkenness, killed his own mother great with child, and his father that sought to restrain his fury, and would have ravished his sister, Aug. 60.10. Ser. 33. Ʋt citatur à Beard. p. 491. Euseb. hist. l. 8. c. 16. had not she escaped from him, with many wounds. And Eusebius writeth, that the Emperour Maximinus was so often deeply plung­ed in drunkenness, that he became many times so mad, that in his drunken madness, he commanded many things to be done, which he greatly repented of, when he became sober again: and no marvel; for temulentia, signifieth a voluntary madness, and wine is termed, temetum, quia tentat mentem, it shaketh the minde, The notable Story of some young Drun­kards, out of Athenaeus. Athenaeus l. 2. and destroyeth the senses; as it appeareth by that notable Story, which Athenaeus writeth, of certain young men, that drank so much, that they verily believed, they were sailing in a Gally, and so tossed with the winds, that they threw all things in the Chamber out at the window, as Mariners use to throw their ladings over-board, in a Tempest; whereupon [Page 51]some Captains, seeing the same, came in unto them, and finding them ex­treamly vomiting, asked, What they ayled? who answered, That they were Sea-sick, and the storm forced them, to throw all their goods into the Sea; and because they supposed those Captains to be Tritons, or Sea-gods, they said, That if they would help them at this time, to arrive safe to land, they would honour them for their Saviours ever after: such madness is in drun­kenness. And Gregorius Turonensis saith, that Attila, which was called, The scourge of god, having married a Wife of excellent beauty, and having well carowsed, on his Marriage day, fell at night into so dead a sleep, that lying upon his back, the blood that usually issued at his nostrils, descended into his throat, and strangled him: and so indeed, Drunkenness hath destroyed ma­ny more.

And yet Elah would not follow the counsel of King Lemuels Mother, which might perhaps, have saved his life; and therefore Zimri takes this occasion, to conspire his death. So I come to the second Person mentioned in this Text, which is Zimri.

2. This Zimri was

• 1. King Elah's subject.
  Second person is Zimri.
• 2. King Elah's servant.
• 3. A servant in an honourable place.

1. Elah was Zimri's King, and Zimri was Elah's subject; A subject. and the Spirit of God sets down, what honour is due unto our King, Eccles. 8.2. when he counselleth us to keep the Kings commandment; or, as the phrase imports, to observe the mouth of the King: and that in regard of the oath of God, i.e. the solemn vow, which thou madest, at thine incorporation into Gods Church, to obey all the Precepts of God, whereof this is one, To fear God, and to honour the King; or else the oath of alleageance and fidelity, How straightly. God prohibit­eth the subject to offer the least disho­nour unto his King. which the subject makes unto his King, in the presence and with the approbation of God, who will most cer­tainly plague all perjurers, that take his Name in vain. And so the same Spirit of God, hath imprisoned and chained up, our very thoughts, words, and works, in the links of the strictest prohibition, that they should no way peep forth to produce the least dishonour unto our King. For

1. He saith, Curse not the King, no not in thy thought; i.e. Eccles. 10.30. Think not any ill, nor to do any evil unto thy King; and therefore the very thought of Treason was adjudged, by the Court of France, to be Treason; and he that confest unto his Priest, that he once thought to kill the King, but after­wards, repenting him of his intention, he utterly abandoned the execution; yet he was executed for that very thought.

2. The same Spirit saith, Thou shalt not revile the Gods; i. e. the Judges of the Land; nor curse, that is, in S. Paul's phrase, [...]. speak evil of the Ruler of the people. And

3. The Lord of Hosts gives this peremptory charge to every subject, Touch not mine Annointed, which is the least indignity that may be, Psal. 105.15. 1 Sam. 24.4, 5. and yet may not be done to our King, by any means. And therefore Davids heart smote him, when he did but cut off the lap of Saul's garment.

And therefore it appears, that Zimri had no fear of God, no regard of his Laws, nor any thought of his favour, when he fostered so vile a thought, and committed so horrible an act, as to kill his King.

But is that so transcendent a sin, for a subject to kill his King? Quest. What if the King proves a Tyrant, or an Heretick or else, seeks the ruine of his sub­jects, may not the subjects then, in such a case, kill such a King? Look into the 9. several Speeches, delivered at a Conference, concerning the power of Parliament, to proceed against their King for misgovernment; and there you shall find many examples of subjects, that have deposed, and killed their Kings, when their Kings, deserved the same: and therefore Zimri may be excused, if King Elah deserved to be killed.

I answer, that many Kings indeed, have proved very wicked, Answ. and have [Page 52] justly deserved some severe censure, but from God, not from their subjects; we need not go far for proof hereof: but if we may believe Sir Walter Rawleigh, our own King Henry the Eight was bad enough, and might be numbered inter pessimos, being an Adulterer, a Tyrant, and a Sacrilegious King, that neither spared man in his fury, nor woman in his lust; and yet this Kingdom then, had never a Zimri in it, to take away his life for all his wickedness. Bodinus de re­pub. l. 2. c. 5. Not to resist our King, though he should be a Tyrant. Peter Martyr in 1 Sam c. 26. And Bodin saith, the most learned Divines are of opinion, that it is so far from being lawful, for subjects to kill their King, under colour of Tyranny, that they are expressely forbidden, to speak ill of them. And Peter Martyr saith, that Religious David made no doubt, but that King Saul was a Tyrant, yet he abstained from killing him, when he might most easily do it; because he saw that he could not lawfully do it: and if it was not law­ful for him, that was, by God's appointment, and the ministery of God's Pro­phet Samuel annointed to be King after him; then surely no other man might have done it. Camer. l. 2. c. 10. And Camerarius demands, if there could be a worse Prince than Nero? and yet, saith he, The Apostles, S. Paul, and S. Peter, are so far from advising the Christians to conspire against him, as they command them, to use all obedience to him; and that not for fear only, but also for conscience sake. Chrysost. in Epist. ad Thes­sal. And S. Chrysostome saith, That Theodosius destroyed Thessa­lonica, and spared neither Sex nor Age, neither young nor old, man nor wo­man, but took upon him so much as he listed, to satisfie his own furious will; and yet howsoever, parendum est, obedience must be given him, saith this holy father.

And if the King becomes an Idolater, Not to resist our King, though he should be an Idolater. and doth with Manasses command his subjects, to worship Idols; as Hen. 8. commanded the observation of the 6. Articles, wherein they were to adore the Breaden god; yet in this case, no Zimri should presume to kill his King: but the rule of the Apo­stles ought to be followed, to obey God, rather than man, and not to do what God forbids, though the King command it to be done; yet no wayes to take armes against him, but to follow the examples of the Saints and Martyrs of God, Ʋt supra. rather to suffer death, than to offer any resistance, and whatsoever be­comes of our bodies, to possesse our souls in patience, saith Camerarius.

And though the King should prove a wicked Heretick, yet we must not rise against him, saith the same Author; but with the weapons of prayer, desire of God, to convert him; for so the true Christians followed the Em­perour Constantius, Not to resist our King, though he should be an Heretick. that was an Arian, and they followed Julian the Apo­stata, in his wars and expeditions, though they were never so far; and never intended to rebel against him.

And, as the Jews and Christians were of this opinion, that it is not lawful, in any case, for any subject to kill his King; So the Gentiles also seem to be of the same mind; for when the Jews cryed, to have our Saviour crucified, Pilate demands of them, Shall I crucifie your King? as if he should have said, What? was there ever such a Nation, so wicked, and so abominable before God and all good men, as to desire to crucifie their King? Why? this desire seemeth, The Jews con­fess that no Nation should desire to be the death of their, King. not only strange, and admirable, but also abominable, and so incre­dible unto me, that you should in good earnest, desire to crucifie your King: and it seems by their answer to this question of Pilate, that they rightly ap­prehended his mind, and did also approve his sense, that for any Nation or People to desire to crucifie their King, was most abominable and wicked; and therefore they absolutely deny, that they were his subjects, and say, We have no King but Caesar: For

They were not ignorant, how the heathens honoured their Kings, and how the Egyptians, Aubanus de A­frica l. 1. p 39. Osor. de instit. regis l. 4. P. 106. whose manners they knew well enough, did bear so much good will and love unto their Kings, that, as Boemus Aubanus saith, Non so­lum sacerdotibus; sed etiam singulis Aegyptiis major regis quam uxorum filiorum­que aut aliorum principum salutis inesset cura: and Osorius saith, Persae quidom [Page 53]aliquid caeleste atque divinum in regibus inesse statuebant; and Q. Curtius tells us, that the Persians had such a divine estimation of their King, and bore so much love unto him, that Alexander could not perswade them, either for fear or reward, to tell him whither their King was gone, or to reveal any of his intentions, or to do any other thing, that might any wayes preju­dice the life or the affaires of their King; and Herodotus saith, that when Xerxes fled from Greece, in a vessel that was so full of men of war, that it was impossible for him to be saved, without casting some part of them into the Sea; he said unto them, O ye men of Persia, let some among you testifie that he hath care of his King, whose safety is in your disposition. Then the Nobi­lity, which accompanied him, having adored him, did cast themselves into the sea, till the vessell was unburthened, and so the King preserved. And Ju­stin tells us, that the Sicilians did bear so great a respect unto the last Will and Testament of Anaxilaus, their deceased King; Justin. l. [...]. that they disdained not to obey a slave, whom he had appointed Regent, during the minority of his son. And Plutarch saith, that when certain men came to Tyribastus to have taken him, he defended himself so stoutly, that they were not able to come near him; but when the apprehenders said, They came from the King, Plut. de super­stit. he had such a reverent respect unto his Majesty, that he presently laid down his Ci­miter, and yielded himself unto them.

And for the Examples and Precedents, that those learned Orators do pro­duce, at the conference, to shew how divers kingdomes, as England, France, Spain, and many more, have cast off some Kings, whom they disliked: and put to death some others, that had deserved it.

I answer, that I have read all the nine Speeches over and over, and am sorry that learned men, which have read so many Histories, both domestick and forreign, should, like the Spider, suck the poysonous examples of those books and alledge them for imitation in such transcendent impiety; and I am more sorry, that they should passe at a conference of men, that were chosen of their countrey for most grave and wise, and did professe themselves most religious, without a supercilious and a plenary answer, which they might very briefly do, and with a lesse then the tenth part of the pains, these Ora­tours, or Lawyers, if they were such (for divines I am sure they were no [...]) took to gather those evill examples, to evill ends; for we are to live by Lawes and not by Examples; and especially by the Lawes of God, or other­wise, you may live as you list, and you may do whatsoever you please; for if a King means to play the Tyrant, That we are to live by Lawes, and not by ex­amples. he may have examples enough to justifie his Tyranny; if he be an adulterer, he may alledge King David, that was a man according to Gods own heart; and 100. more, that did commit adultery; and if thou pleasest to be a drunkard, thou hast the examples of righteous Noah and of Lot, and 1000. more, that may justifie thee, for being drunk; or, to be brief, if thou wouldst be an oppressor, or a robber, and a Rebel, and a Traytor, to depose thy King, or to kill him, thou hast a Jeroboam, and a Zimri, and Jehu too, though he had a speciall warrant for it, and an infinite other examples, that may be produced to shelter thee from blame, for committing the grea­test Treason, or any other execrable villanie, if the producing of examples, might serve the turn.

But the truth is, whatsoever other men, whatsoever Councils, Kingdoms, or Commonwealths have done, contrary to the will and Lawes of God, we ought not to imitate them therein; because their Examples be no excuse for us, that should have recourse to the Law, and to the Testimony, Esay 8.20. as the Pro­phet speaketh, to direct us, what we ought to do.

And therefore no Precedents, no Examples in the world, though you should produce ten thousands of them, can excuse Zimri, nor any other Zimries in the whole Universe, for killing their King; but

2. Here is another relation betwixt Ela and Zimri, A Servant. that should more strict­ly [Page 54]have tyed and ingaged Zimri, to be true and faithful unto Elah; for he was his servant, and his menial servant in ordinary, which all other subjects could not be; and this is rightly observed by Jezabel; and therefore she saith not, Had Zimri peace that slew his King? but, Had Zimri peace that slew his Master? And a Master that gives meat, drink, and wages, means and maintenance unto his servant, is loco parentis, instead of a Father unto him, and therefore he should be respected and honoured of his servant, next unto his Father; and we find that many true and faithful servants have done so indeed: I cannot well remember where. for I remember I read it in Appian, that when Scipio had gained Carthage, or some other opulent Town, he gave a strict charge that none of the Citizens, upon pain of death, should hide any of the wealth or treasure of that rich City; yet one of the wealthiest Merchants, having a great store of Gold and inestimable Jewels, hid a great deal thereof, so secretly, that no man could find it, but the Servant that helped him to hide it; and that Servant, like a false Judas, went and revealed it to the General; who making a strict search for the Merchant, another of the Merchants servants, seeing how his Master, if he were taken, should be condemned to death for that fact, goeth unto Scipio, and protesteth unto him, An excellent story of a most faithful ser­vant. that it was he which did hide that treasure, altogether unknown unto his Master; and therefore desired, that his innocent Master might be freed, and let him lay what punishment he pleased upon himself, that had offend­ed; but the other servant stood stiffely to his former accusation, that it was his Master, and not the Servant, that had hid it; then Scipio would needs find out the Merchant, who being found, confest the truth, that he himself, with the help of his accuser, had conveyed away that treasure, and that altogether unknown to his other servant, who to preserve his Ma­ster, was so ready to sacrifice his own life; whereupon Scipio like a brave Commander, and a Heroick indeed, seeing the fidelity of the one ser­vant, and the treachery of the other; pardons the Master for his faithfull servants sake, and puts the accuser to death for his treache­rie and infidelity; and we read of many other servants that have so dearly loved, and been so truly faithful unto their Masters, that they have hazarded their own lives, to save their Masters; as you may read the ser­vants of King David have done, and as it is recorded, that Mauricius Duke of Saxony, being in a battle thrown to the ground, his servant casting himself upon him, covered him, and so defended him from his enemies, untill he was rescued by his friends; and so with his own death, he saved his Masters life. And it is written of Eros servant to Antonius, that when his Ma­ster was overcome by Augustus, and would have him to dispatch his life, he drew his sword and killed himself, rather then he would kill his Master: for as a Master, next to his own children, is to respect, provide, & care for his servants above all other friends or kinsfolks whatsoever; according to the saying of the wise man, Hast thou a faithful servant, let him be unto thee as thine own soul; so the servant, next to his Father and Mother, ought to honour, and to preserve his Master before all other men whatsoever.

And therefore Zimri can no waies be thought any other, than a most Villanous Traytor, to slay his Master, worse then Ditalcon, and Minuro, that were corrupted by Capio, Appian. p. 112. Of the Roman wars with the Spaniard. 3. A servaut in an honou­rable setvice. to kill their Master Viriatus, that brave Spa­niard, that gave work enough to the Romans eight years together: Espe­cially if we do confider.

3. Qualis servitus, in what manner of service he was under his Master Elah; for though the Romans and many others, used most of their servants, that were their slaves, like dogs, which produced that proverb, Of so many servants, so many enemies; which ever feared, but never loved their Ma­sters, as the Romans found it most true, to their cost, when they made the servile War, that proved so hazardous unto them; Yet, Elah did not so [Page 55]with Zimri, but he preferred him to a very honorable place, and made him Captain of halt his Charrets, and so a Master, to keep many servants under him, as you see all Captains have; The three fold impiety of Zimri. and therefore for a servant to kill such a Master, that had thus advanced his servant, is a note, beyond Elah, and doth exceedingly aggravate the offence of Zimri, and makes it to ascend higher and higher, or rather to descend lower and lower, even to the bot­tomless pit of hell; To commit murder, as hainous as any murder can be, to kill his King, his Master; and a Master, that was so l [...]ving, and had so honorably preferred him; which was a three fold cord, to bind him in Obe­dience, but is soon snapt asunder, by this wicked Traytor, that was a Tray­tor, just like Judas, of whom the Prophet, in the person of Christ, saith, If it had been an open enemy that had done me this dishonor, I could well have born it, but it was thou, my companion, and mine own familiar friend, my disciple, mine Apostle, my Servant, and my Purse-bearer; and for thee, to betray thy Master, it is a Treason, beyond all Treason; and a murder more execre­ble then any murder; because that, besides their malice towards their Ma­sters, such servants, as Judas and this Zimri were, do shew themselves re­plenished with ingratitude, to render so much evil to them, that have done so much good to them, which is a monster in nature, and a sin most odious a­mongst the Heathens, whose proverb was, Ingratum si d [...]xeris, omnia dixer is; and therefore, though there is no vice in the World, which hath not room and entertainment in some Kingdom or other, as Pride among the Babyloni­ans, Envy among the Jews, Anger among the Thebans, Covetousness among the Tyrians, Gluttony among the Sidonians, Lying among the Cretians, Witch-craft in Thessaly, Magick in Egypt, and other sins so well known, that I need not name them, in Germany, France, England, and Ireland; yet in­gratitude is such a sin, that no Countrey will willingly receive it, nor any man own it, or entertain it into his house; for, though thy self shouldst be as ingratefull to thy neighbour, as Pharaohs butler was to Joseph, Laban to Jacob, Saul to David, Joash to Jehojada, Demetrius to Jonathas, Augustus to Cicero, Carthage to Hannibal, Rome to Scipio, and many more, that either banished or murdered those, that protected and preserved them from ruine; yet, thou canst not abide, that any man should prove ingratefull unto thee; but having so well deserved at his hands, thou wilt cry out, that he is worst then the brute beasts: as we must confess an ingratefull person is indeed, for you see the dog will love his Master, and often venture his life for him, for a piece of bread, and the very Tygers, Bears, and Lions will love those, that keep them and do feed them; and they will shew their thankfulnness for the benefits, that they do receive; as it is manifest, by that, which fell to Helpis, the Samian, who, upon a certain Coast of Africa, having drawen out a bone, that stuck in a Lions throat, was in recompence of that benefit, fed and maintained by the Lion's hunting, so long as his ship lay at anchor on that shore; and that which A. Gellius saith befell to Androdus, a Roman slave, who, being banished out of Rome, and wandering in a Forrest, that was full of wild and savage Beasts, met a Lion, that came fawning upon him, and shew­ing unto him his Pawe, that was wonderfully sore, and swollen, by reason of a thorn, that was over-head got into it, which the slave pulled out, and so cu­red the poor distressed Lion, who, in requitall of that curtesy, accompa­nied him out of the Forrest, and kept him from the danger of all other Beasts; and afterwards that Lion being taken, and carried to Rome, and the slave, some certain years after, returning to Rome, was apprehended and adjudged to be throwen unto the Lions; and being cast among the Lions, his cured patient, presently knew him, and fawning upon him, Gellius l. 5: c. 14. as congratu­lating their meeting, he not only did him no hurt, but also preserved him from all the rest, that they durst not touch him; and the reason being known, the slave was pardoned, and the people termed the Lion his host; and him [Page 56]the Lion's Physitian; And if brute and savage Beasts were thus gratefull for some small benefits, what Beasts are they, that will destroy their best benefa­ctors; and what words can be found fit to express this ingratitude, that go­eth beyond all other villanies? For to murder a man is most odious, as I shall anon shew unto you; but to murder a King is far more abominable; and such a King as is our Master, and such a Master as useth us not like slaves, but, as our Saviour saith, Hence forth I call you not servants, but I have called you friends, Joh. 15.15. like his companions; is a sin most abominable, and so far transcendent, beyond my capacity to express it, that, as Valerius saith of Sejanus, Valer. M. l. 9. c. 11. He is now in bell, if the Devill will receive so vile a varlet, and can find out torments sufficient for his deserts: so will I say of Zimri, and of all such servants as slay or betray their Masters, I leave them seriously to consider, what they have done, and to abhorre themselves in dust and ashes, or to expect that fearfull judgment, that hangs over their head. And I do exceedingly honor the honorable House of Commons, and do most Highly commend the Votes and Orders that I understand they have made, concer­ning those men, that had any hand in the death of our late Pious, Just, and most Gratious King, whereby they have shewed themselves to be most Reli­gious towards God, and most Loyall toward their King.

So I have done with the persons mentioned in this Text, Elah and Zimri, the Master and his servant.

2. Two Things mentioned in Jezabels speech. The things, mentioned in this speech are these two,

• 1. Murder.
• 2. Peace.

1. Murder, the very worst of all human actions.

2. Peace, the very best of all worldly blessings.

And so here is Zimri's fact, and Zimries punishment.

• 1. His fact is the slaying of his Master which is Murder.
• 2. His punishment is, to be deprived of all Peace, which is the greatest punishment of all plagues.

1. For his fact, which is murder, before I speak thereof I shall humbly intreat your Honors, and all the rest of these Christian auditors, not to mistake my words, or meaning, in any Application thereof, otherwise then I mean: for in the prosecution of this point, I purpose not to touch upon any of those, that his Majesty hath most graciously pardoned, by an act of Obli­vion, for all their former offences; nor upon any of them, that were slain in the war; 2 Sam 11.25. when, as David saith, The sword devoureth one as well as another, but my discourse shall reach no further, then my Text goeth, that is, those that, in cold blood, shall maliciously persecute their neighbours unto death, as Cain did his brother Abell; and Joab, Amasa; and those, that shall trea­cherously slay their Master, as Zimri did his King, and his Master Elah. And those also that shall deliberately and judicially condemn an Innocent person unto death, as the Judges of Jezreel did Naboth, and the Jewish Sanhedrim condemned their King and our Saviour Christ.

And though the Prophet saith, Consolamini populum meum, and the sons of Consolation are commanded to bind up the broken hearted, and to Preach the glad-tidings of the Gospell unto the penitent; yet, there must be Boaner­ges, sons of Thunder, to sound out the Alarme of Gods judgments against transcendent and impenitent malefactors, and to lay the axe to the root of the Tree, to cut down every tree, that beareth not good fruit, and to cast it into the fire. And it is the duty of every faithfull Steward, to give to every one, his own portion in due season, that is, mercy to whom mercy belongeth, and judgment to whom judgment appertaineth; and not to give that which is holy unto dogs, or to proclaime peace and pardon to them, to whom the Lord professeth there is no peace; but saith peremptorily, He will not pardon them. And therefore I hope your honorable patience will bear with me, [Page 57]that, as the Prophet David saith, My song shall not be of mercy alone, nor of judgment alone, but of mercy and judgment together; especially upon Zimri, and all such that, like Zimri, will slay both their King, and their Master, which is the first thing mentioned in this Text, that is, Zimri's Murder. And

For murder, you may observe, that the same may be committed three manner of waies,

• 1. With the heart.
• 2. With the tongue.
• 3. With the hand.

1. The heart killeth a man four speciall waies;

• 1. By desire.
• 2. By anger.
• 3. By envy.
• 4. By hatred.

For,

1. The Prophet saith, Psal. 5.6. The Lord abborreth the blood-thirsty and the deceit­full man; (i. e.) him, which desireth and longeth for my death; as he that is thirsty desireth drink.

2. Our Saviour saith, Whosoever is angry with his brother, without a cause, Math. 5.22. he shall be in danger of judgment.

3. The Apostle, speaking of the wickedness of the Gentiles, saith, Rom. 1.29. They were full of envy, murder, debate—And the wise man saith, Alius alium per invidiam occidit, One man slayeth another through envy; Sap. 14.4. as Cain through envy slew his brother Abel, and the Jews our Saviour Christ Qui igitur periêre, quia maluerunt invidere quàm credere, who therefore perished, be­cause they had rather to envy him, then to believe in him; Cypr. in Ser. de livore. saith Saint Cy­prian.

4. Saint John saith, that, Whosoever hateth his brother is a man slayer; 1 Joh 3.15. Lev. 19.17. and therefore the Lord saith, Thou shalt not hate thy brother in thine heart; for, as he that looketh on a woman to lust after her, hath committed adul­tery in his heart; so he that hateth his brother, hath killed him, in his heart.

2. The tongue killeth many men, yea, Plures linguâ quàm gladio periêre, Jam. 3:6, 7. The tongue hath slain more then the sword; for the tongue is a fire, and a world of wickedness; it is an unruly evill, full of deadly poyson: And the son of Syrach saith, It hath destroyed many, that were at peace; Eccl. 28.13. And the tongue killeth two waies

• 1. By flattery.
• 2. By detraction.

1. Saint Augustine saith, that Plus nocet lingua adulatoris quàm gladius per­secutoris. And Antisthenes was wont to say, It was better for a man to fall [...], among ravens; then [...], among flatterers.

2. The Prophet saith, Ezech. 22.8. Viri detractores fuerunt in te ad effundendum san­guinem, In thee are men that carry tales to shed blood; and Job, saying un­to his friends, that slandered his integrity; Why do you persecute me as God, and are not satisfied with my flesh? doth intimate thereby, that detractors are like cruell Canibals, that eat mens flesh and drink their blood, Nam qui aliena detractione pascitur, proculdubiò alienis carnibus saturatur; for without doubt, whosoever feeds himself with detraction, doth satisfy himself with mans flesh, saith S. Gregory.

And I doubt not but this Zimri, and all other, the like Zimries, that killed their Masters, had killed Elah, in all these waies, before he slew him with his hands; because all these murders, of the heart, and of the tongue, are but steps, stairs, and progesses to the murder of the hand.

For first, we begin to distast, and to dislike a man; then we grow angry with him, for some things that displease us; and, if he hath any virtue in him, or any honorable place or preferment, or any love or good opinion from the people, we will presently envy him, and then hate him; and so hate [Page 58]him more and more; and then the tongue will begin to play his part: and though in presence it will flatter him, whom the heart detesteth, yet in his absence, it will lay loads of scandalous imputations upon his person and up­on his actions, Camerar. l. 6. c. 2. even as Absolon did upon the government of King David: and the forecited example of Maion against William King of Sicily; and abun­dance of such Varlets, that I could relate unto you.

And when they have proceeded thus far, to envy his happiness and to hate his person, as Cain hated his brother Abel, and the way is thus made by scandalous aspersions, there wants nothing but the stroke of the hand to effect the tragicall murder of the man whom they desire to de­stroy.

So Zimri did, when he found his opportunity, slay his Master Elah: so the servants of King Amon slew their Master. So Phocas did slay his Empe­ror, and his Master, Mauritius; So Artabanus Captain of the guard, killed his own King and his Master Xerxes, Diodorus l. 11. after he had retired out of Greece; So Brutus and Cassius, with their associates, murdered Julius Caesar. And so you know who murdered their Master, and King, Charles the First.

And this is the greatest mischief, that one man can do unto another, to take away his life with bloody hands; for though he take away my goods yet I may get more, as Job did, after all was taken from him; if he cast me into prison, yet at last, with Joseph, I may be set at liberty; and, if I be ba­nished my Country, yet with the Israelits, I may live to return out of Cap­tivity, as Henry Bullingbrook Duke of Lancaster did: but when he hath ta­ken away my life and killed me, there is an end of all hope, and that is an evill that can expect no remedy, and a wound that cannot be cured, nor any waies paralleled by any other mischief.

And therefore, Num 35.33. seeing, as the Lord saith, that blood defileth the Land, and the land can not be cleansed of the blood, that is thus shed, but by the blood of him, or them, that have shed it; I will here, (to perswade the blood­thirsty men to quench that thirst, and the Magistrates by no means to neg­lect to punish that sin: and especially to induce those Magistrates, and all those that transcend the power of the Magistrates, that have, like Zimri, slain their King and their Master; or defiled themselves with the blood of their brethren, to a sad and serious repentance) set down eight spe­ciall things, that do shew unto us the horrible odiousness and haynousness of this sinne of murder; and you may find them all set down in lib. 3. cap. 2. of the true Church. p. 385. and in the Great Antichrist revealed, l. 1. p. 81.

1. 1 It is a sin against nature; because every creature loves his life, Et sevis inter se convenit ursis, and the very Devils will not kill one ano­ther.

2. 2 It is against reason, which saith, That every man should do unto others, as he would be done unto himself.

3. 3 It is a devillish sin, and a sin of the Devill, who, though he be not termed an Idolater, or Adulterer; yet, he is said to be a Murderer from the beginning, Joh. 8.44. because it was he, that murdered our first Parents; and he taught Cain to kill his brother, and this Zimri to slay his Ma­ster.