Zimri's Peace: OR, THE TRAYTOR'S DOOM & DOWNFALL. Being the substance of TWO SERMONS PREACHED AT APETHORP In the County of NORTHAMPTON. By JOHN RAMSEY Master of Arts, and Minister of East-Rudham in the County of Norfolk. Now the rest of the Acts of Zimri, and his Treason that he wrought, are they not wrtten in the Book of the Chronicles of the Kings of Israel? 1 Kings c. 16. v. 20. Si totus orbis adversus me conjuraret, ut quippiam moliar adversus Regiam Majestatem, ego tamen Deum timerem, & ordinatum ab eo Regem, offendere temere non auderem. Bernard. Epist. 170. ad Ludovicum Franc. Regem. LONDON, Printed for Charles adam's at the Talbot in Fleetstreet near St. Dunston's Church. 1660. C R HONI SOIT QVI MAL Y PENCE DIEV ET MON DROIT royal blazon or coat of arms POTENTISSIMO SIMVL AC PIENTISSIMO PRINCIPI CAROLO Secundo, Magnae Britanniae, Franciae, & Hiberniae Regi, Fidei Defensori Integerrimo, & indefesso Geminas hasce, easque Gemellas Conciones, multis abhinc annis publicè è suggesto, Honoratissimi Comitis Westmorlandiensis, summéque Honorandi Mecoenatis Horatij Townsendi Militis Baronetti, Auribus instillatas & infusas. Nunc vero Typis excusas, oculis omnium obvias & expositas. Horrendae Proditionis, et quam Sol unquam vidit, Conjurationis Sacerrimae; in hisce Angliae Oris, non ita pridem (proh Dolor) longe latéque grassantis, Indices simul ac vindices. Ministerii sui qualis qualis, exile quidem & Levidense Testimonium, Votivae tamen pacis Arram, & debitae Fidelitatis Tesseram: Subditorum minimus, & Orator Humilimus D. D. C. Et unà cum seipso Commentationes & conciones istas ad sacrae Majestatis pedes devotissimè devolvit. JOHANN: RAMSEYUS. The Traitor's Downfall. 2 KINGS Chap. 9 Verse 31. And as Jehu entered in at the Gate, she said, The Text. Had Zimri peace, who slew his Master? THese words are part of a Story; The Introduction. and History is a Relation of things past, done, or spoken; a rehearsal and recital of the deeds and say of the Sons of Men. Such a Story we find here in the Text, a commemoration of that Salutation and greeting, which was interchanged betwixt Jezebel and Jehu; and of the nicking and nipping speech, wherewith she entertains and welcomes him, as he comes riding in his triumphant Chariot, with his prancing Coursers in the streets of Jezreel. But seeing (a) Hilar. de Trin. Lib. 4. Intelligentia dictorum ex causis dicendi est monstranda, as Hilary speaks, And one special means of opening and unfolding Scripture, is the observation of the context, the connexion and coherence of the foregoing and following passages: It will not be labour in vain, or time misspent to recourse and look back to the beginning of the Chapter. And if we cast our eyes upon the first six verses, we shall there find one of the Children of the Prophets, dispatched and sent by the Prophet Elisha, as the Father of the Society and Master of the College, with a very important errand, and weighty message touching the anointing Jehu King over Israel. And that, first given in command and charge in the three former; and then accordingly acted and executed in the three latter verses. And he arose and went into the house, and he poured the Oil on his head, and said unto him, Thus saith the Lord God of Israel, I have anointed thee King over the people of the Lord, even over Israel, v. 6. Nor was this anointing of Jehu a bare external rite, and empty Ceremony, or Symbolical only and significant; but energetical and operative after a sort, by divine dispensation and benediction, accompanying his own Ordinance. God pouring in the spiritual Oil of Sovereign excellencies and Regal Endowments and Abilities into his Heart at the self same time that the material Oil was poured upon his Head. No sooner was Saul anointed by Samuel to be Captain over God: Inheritance, but God gave him another heart, 1 Sam. c. 10. v. 9 Such a sudden change did this unction work in Jehu, who was thereby strangely metamorphosed and transformed into another man: furnished with the spirit of wisdom and strength, the spirit of courage and resolution, all those Heroical parts and Arts which might any way qualify and enable him to those high Designs and Achievements wherein he was employed and engaged: The utter destruction and ruin of Ahab 's Posterity Root and Branch, Head and Tail, (b) Cum necaretur maximi filius acclamatum est; ex pessimo genere, ne catulum quidem habendum. Jul capitolinus. Et expessimo genere ne minimum catulum relinquendum, (as the Romans spoke of the butchering of Maximinus and his Family) leaving not so much as one Whelp alive of such an untoward and unlucky Litter. This was God's Commission to Jehu, 2 Kings 9.7, 8. And thou shalt smite the House of Ahab thy Master, that I may avenge the blood of my Servants the Prophets, and the blood of all the servants of the Lord, at the hand of Jezebel. For the whole House of Ahab shall perish, and I will cut off from Ahab him that pisseth against the wall, and him that is shut up and left in Israel. And having received his Commission, he doth not demur and pause upon it, and consult with flesh and blood: He doth not the work of the Lord negligently, non keep back his sword from blood, and so incur the penalty of a curse, Jer. 48.10. But he forthwith buckles and girds himself unto the work; he makes post-haste and yet not more haste than good speed. Secrecy and celerity are the two wheels of great actions. Jehu's Chariot was carried on with both these, and marched faster to Jesreel than same could fly, whose wings he had clipped, by stopping all intelligence, that so at once he might be seen and felt of his enemies. He drives furiously, v. 20. Draws his Bow with his full strength, smites Jehoram betwixt his Arms, the arrow com●s out at his heart, and be sinks down in his Chariot. v. 24. commands Bidkar his Captain to take his dead corpse, and cast it in the portion of the field of Naboth the Jesreelite, v. 25. Pursues after Ahaziah King of Judah, who attempted an escape by flight, is smitten at the going up to ●●ur, and dies of Megiddo, v. 27. And having removed and made away a pair of wicked Princes, conjoined in their deaths, as they consorted together in their Idolatry. Jezebel being startled and staggered at the first report and rumour of so astonishing and amazing news, she painted her face, and tired her head and looked out of a window, v. 30. And with a coloured and painted speech, bespeaks him in this manner, upon his incursion and in road into Jesreel, in the words of the Text. And as Jehu entered in at the Gate she said, Had Zimri peace which slew his Master? The Text presents two Persons at one view, Jezebel the Queen Mother of Jehoram the King deceased; And Jehu the surviving King, who reigned in his stead; together with the speech of one to the other. The parts of the Text are two: The Division of the Text. 1. The Speaker, Jezebel, in the Pronoun She. 2. The Matter of the Speech, Had Zimri? etc. The Speaker in the Text is Jezebel, 1. The Speaker Jezebel. (she) in the Pronoun (She) Acursed Woman, as Jehu styles her, v. 34. cursed in her death, Thrown out of a window by the Eunuch, trodden under foot by Jehu 's horses, and her forlorn Carcase devoured by Dogs, to a very small reversion of her skull and ●e●t, and the palms of her hands, v. 33, 34. as if an head that plotted and hands that practised so much mischief, and see● so swift to shed ●l●od, were not meat good enough for Dogs to eat. N●●●her was she more accursed in her death th●n life. A notorious Id●la●●r, the Daughter of Ethbaal King of the Zidonians, and a Zealous Worshipper and server of Baal, 1 Kings 16.31. A cruel and bloody Persecutor, that slew the Prophets of the Lord, 1 Kings 18.13. Threatened Elijah with the loss of his head, and made him flee for his life, 1 Kings 19.2, 3. And yet this Idolatrous and bloodthirsty Jezebel let's fall, and drops down a sound and wholesome speech, touching the certainty and equity of divine vengeance, which pursues Murderers and Usurpers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it traces them hard at heels, and even hunts them to destruction. An Observation noted upon he qualification of the Speaker. A wicked person may sometimes speak well. Observe then from hence (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athenaeus Diphue sophist. lib. 5. That a wicked person may sometimes speak well. I say, sometimes; but not always: (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Eth. lib. 1. cap. 6. for, One Swallow maketh not a Summer; nor doth one speech or action, though never so holy and good, infallibly demonstrate, or clearly evidence the unspotted innocency and unstained integrity of the Party. The true and faithful Servants of God are habitually good, and yet actually bad; as were Noah, David, Peter, and some others: they tread awry now and then, and in some things do amiss. And it is most true of them, who though sound at the Core, yet have some specks and spots of corruption; which is noted of the Pomegranate (e) Non est malum punicum, in quo non est aliquod gratum putre. There is none so clear and sound, wherein there is not a rotten kernel. Wicked men, on the other side, are sometimes actually good, and habitually bad. And so was King Abimeleck in taking Sarah into his custody, and so far justified and acquitted by God himself, Gen. 20.6. I know thou didst this in the integrity of thy heart. There may be the innocency of a particular speech, or action, where the person is extremely vicious and abominable (f) Aug. de Baptismo contra Donatistai, lib. 6. c. 2. Quicquid verum à quocunque dicitur, à Spiritu Sancto dicitur. Ambros. 1 Cor. c. 12. v. 3. Omne verum à veritate verum est; est autem Deus veritas. Augustin. lib. 83. quaest. q. 1. Cur Deus famulum suum cum quo ipse tanta & talia loquebatur ab alienigena passus est admoneri? In hoc Scripturo nos admonet per quemlibet hominem detur consilium veritatis, non debere contemni, Augustin, lib. Quaest. supra Exodum q. 68 In arundine sterili solet uva pendere. We may happily, though rarely, meet with a sweet and pleasant Grape upon a dry and withered stalk, (as Augustine speaks of the Donatists.) For howsoever our Saviour tells us, Mat. 12.35. A go●d man out of the good treasure of his heart bringeth forth good things; yet doth it not necessarily follow, that who so bringeth forth this good treasure of works and words, should ipso facto, aut dicto, be forthwith a good man. There was not any of the true Prophets that had clearer Visions and Revelations of Christ, than the false Prophet Baalam, who is marked out by S. Peter to have gone astray and loved the wages of Iniquity, 2 Pet. 2.15. Vbi benè, nemo melius; ubi malè nemo pejus. An Angel of Heaven could scarce speak better, nor the Devil himself do worse. Cunning Caiaphas spoke he knew not what, like St. Peter in the Mount, and yet being Highpriest foretold the expediency of Christ's death, John 11.50, 51. wherennto themselves was accessary by consent and counsel, and so was a Prophet and Murderer both together. Sunt in impiis quandoque Dona Dei, sine Deo. Wicked men may have the spirit of Prophecy; and many shall say unto Christ at the latter day, Lord, Lord, have we not prophesied in thy Name? Mat. 7.22. They may have besides (I say not) the spirit of prayer, which consisteth in the fervour and ardency of spirit, and is an inseparable effect, and fruit of the Spirit of Adoption. Galat. c. 4. ver. 6. Yea, they may have a rare, and extroardinary gift of prayer so as to express their own, and other men's desires to God, ex tempore, and a sudden with volubility of tongue, fleetnes and fluency of language, variety and quaintness of expressions, enlarged and lengthened devotions, to the admiration of others, and sometime to the deceiving of their own souls. There is a Spirit of prayer, which is the portion of God's children; and the gift of prayer a common, and a general gift, and no way concludes a sincere, and sound Christian. Such graces as these, Gratiae gratis datae, non gratum facientes, as Divines style them that are freely conferred upon us; not in reference or order to our own salvation, but for the instruction and edification of the Church; the common good, and benefit of others: These, These (I say) are to be found in wicked and ungodly persons. The subject of the Text, Jezebel, an Heathenish Idolater, and outrageous persecutor, let's fall a pertinent and pithy speech. That is the second general part of the Text. 2. The matter of the speech. The matter of the speech, Had Zimri, etc. That may be considered two manner of ways. 1. First, in Thesi, simply and absolutely in itself. 2. Secondly, in Hypothesi, in reference and relation unto Jehu, to whom it is here applied. 1. 1. In Thesi Observe we in the first place, the matter of the speech in Thesi, and so it affords us these three specialties. 1. Therein we have three specialties. The Traitor, Zimry. 2. The Treason, slew his Master. 3. The success and issue of his Treason, and that laid down by way of interrogation, Had he peace? The first circumstance, that presents and offers itself in order, is the Traitor Zimry, and may be looked upon in a threefold relation. 1. 1. The Traitor in a threefold relation. As a Servant to his Master. 2. As a Subject to his Sovereign. 3. As a Captain to his General. First, 1. As a servant to his master. as a servant to his master, For if Elah was the master, than Zimri must needs be the servant. So he is styled, 1 Kings c. 16. v. 9 His servant Zimri. Master and Servant are Relatives, which necessarily, and mutually infer, and remove each other. And for a Servant, (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. p●●it. lib. 1. c. 3. who is a living instrument, the peculiar p●ss●ssi n of his Ma●ter, whose office consisteth in a civil subordination, and dependence upon his will and pleasure; For him, (For him I say to conspire against him, and lay violent hands upon him, is a kind of Treason, that which the Law terms a petite or p●t●y Treason. Secondly, 2. As a Subject to ●●s Sovereign. we may reflect upon Zimri in relation of a Subject to a Sovereign. And for a Subject to turn Rebel, take up Arms against his Prince, dispose of his Kingdoms, and to depose him from his Crown and Dignity: But above all, to imbrue and wash his hands in the Royal blood of his sacred and anointed person, This is, Alta Proditio, high Treason, the highest of all other; Who is the head of all Authority and Power, and hath (h) Nec Caesar far p●iorem, Pompeius ve parem. Lucan. no superior, nor equal. This is the drawing forth of the sword against him who first put it into their hands, the killing him with his own Sword, yea, the murdering him with the Sword of Justice. Thirdly, As a Captain to his General We may take notice of Zimri in the notion of a Captain to his General, Captain of half his Chariots. So we read of him, 1 Kings, c. 16. v. 9 One who stood obliged unto him, not only by respective favours and benefits, but by solemn and sacred Oaths. One who had fworn faith and fealty unto him, as the Roman Soldiers did to their Emperors. (i) Arrianus desert. in Epictet. lib. 1. c. 18 August. de Tempore, Serm. 181. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Arrianus. And for a common Soldier, or inferior Officer to stab and slay his General, is not only marder, but professed and downright perjury, a perfidious violation of Oath and Covenant. And that which caused him to break all these Bonds, A doctrinal Proposition drawn from the consideration of the Traitor. both Sacred, and civil, and to bring upon his own soul the inexpiable guilt of so many heinous and enormous crimes, was an itching desire of Rule and Lordship, yea, an ambitious and aspiring humour to sway the Sceptre, wear the Crown, and set down upon the Throne. An humour, That an aspiring desire after Sovereignty serves as a Ladder for men to climb up to treason and murder the highest staff of it. or tu●●r that possesseth the spirits, a plethorie of over hot blood that runneth in the veins of many, and so far inflames their activities. That they who in other matters, wherein their private interest is not concerned, are forward enough in the precise observation of the most exact rules of equity and justice; yet will they make no scruple at all to balk the common Road and beaten tract and turn aside out of the way if it be to catch at a Crown. (k) Su●t●n. in Jul. Caes. ex Eurip. p. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If at any time it be lawful to be unjust it must be for the gaining of a Kingdom, as Caesar was wont to speak. Yea, so profusely prodigal have some been of their lives, that they have been solicitous unto importunity, to purchase a Crown for others with the loss of their own head. * Tacit. Annal. lib. 14. p. 312. Pro Regno velim Patriam penates conjugem, flammis dare. Imperia pretio quolibet constant bene. Sen. Trag. Occidat, dum imperet, Let my son kill me, so he may King it, and be a murderer, that he may prove a Monarch. It was the reply of Agrippina to the answer of the Oracle that her Son Nero should reign, but with the death of his Mother. How many Plebeians have we among the vulgar, and common sort of people, mere mushrooms, Toadstools, Sons of the earth, and the growth but of one night, who do secretly wish in their hearts with Absolom, 2 Sam. c. 15. v. 4. O that I were made a Judge in the Land; the Supreme and Sovereign Judge, Who are not more unworthy than uncapable. And as for those that are the extraction of Nobles, of a long continued descent and pedigree. They are but vile persons, if compared with the Royal Line. And it was a majestical speech of Queen Elizabeth, every way like herself, and well beseeming the person that uttered it; being earnestly, yet humbly moved by her Council to declare her Successor, not long before her death, (l) Thronus meusfuit Thronus Regum, nolo ut Vilis succedat mihi Annal. Eliz. Camden. My Throne hath been the Throne of Kings, and I will not in any case that a vile person should take my room. For the falling of the blood extra vasa, out of the veins into the body is not more dangerous in the natural; than the falling of Sovereign power and Authority in the body politic into their hands who have none of the blood Royal in their veins, and are no fit vessels for the receiving of it. This rising and climbing spirit of Ambition is a sin of an high nature, A fruit of the flesh. and must be mortified. And as the Apostle speaks of worldly wealthy men, 1 Tim. 6.9. They that will be rich fall into many temptations. He saith not they that are rich, but they that are fully resolved and bend upon it, ultimata voluntate, (m) Vnde habeas quaeral nemo, sed oportet habere. Juvenal. Satyr. 14. they that will be. The like may be affirmed of them, (n) Neque id quibus modis assequeretur, dum sibi regnum pararet, quidquam pensi habebat. Sallust. of Catiline. Bell. Catiline. p. 9 who will be great and mighty, high & honourable, come what will come, Etiam non annuente Deo, (as the Great Turk most blasphemously threatened overthrow to Sigismond late King of Poland) either with, or rather than fail, without God. These are the men that fall into temptation and a snare, and into many foolish and hurtful lusts, that drown men in destruction and perdition. O that men were as holy and heavenly ambitious of that Kingdom which cannot be shaken, a Crown of glory, a Crown of life, as they are of the Crowns and Kingdoms here on earth. O that men in a serious muse of thoughts would look paledeath in the face (o) Pallida mors aequo pulsat pede, Pauperum Tabernas, Regumque Turres. Horat. Carm. lib. 1. Od. 4. which with the same foot knocks at the towering Palaces of Kings & Princes, and the clay houses of the poorest peasants, and meanest Cottages. Oh that men would throughly meditate upon that frightful speech of our Saviour, Mat. 16.26. For what is a man profited if he gain the whole world, and lose his own Soul? Or what shall be give in exchange for his Soul? Oh that men would sadly apply and lay to heart St. Bernard's advice and counsel to the Queen of Jerusalem, (p) Qui prodest paucis diebus regnaresuper terram, & regno coelorum aeterno privari? Bernard. in Senten. What doth it avail or benefit to reign for a few days on the face of the earth, and from thence to be thrown into hell, to be cast into utter darkness, where there is nothing but weeping and wailing and gnashing of teeth. The second Circumstance noted in the matter of the speech is the Treason itself He slew his Master. The Treason. Now the rest of the Acts of Zimri, and the treason that he wrought. 1 Kings 16 30 That was King Elah who walked in the sins of Jeroboam, as his father Baasha bade done before. 1 Kings 16.13. One who drank himself drunk in the house of Azra his Stward. and was slain in his drunkenness. v. 9, 10. And yet though a gross Idolater, and a voluptuous Prince, he was his lawful King and Sovereign. For Dominion and Rule is not founded in any personal qualifications; the piety, probity, grace and goodness of the party, but in a rightful claim and title, and in Divine Power and Providence the only dispenser and disposer of it. (q) Ind est Imperator, unde et homo antequam Impetor. Ind potestas illi, unde & Spiritus. Tertul. Apol. Cujus jussu homines nascuntur, hujus jussu & Reges constituuntur. Irenaeus lib. 5. c. 24. By me King's reign, by me Princes rule, Pro. 8.15, 16. So Wisdom speaks in the person of Christ, the eternal wisdom of God the Father. Our blessed Saviour strictly urged the payment of Caesar's Tribute money. Render unto Caesar the things that are Caesar's, Mat. 22.21. And paid it in his own person when he was necessitated to borrow it and take it up as it were at interest, at the mouth of a fish. Mat. 17.27. Christus ita jussit, ita gessit. Let every soul be subject to the higher powers. Rom. 13.1. Submit yourselves to the King, as Supreme. 1 Pet. 2.13. And yet these Caesars, Higher Powers, and Kings, spoken of by Christ and his Apostles, St. Paul and St. Peter, were no other than cruel Persecutors, bloody Tyrants, and Heathen Emperors. Those Ravening wolves that woried the sheep of Christ, and the nursing fathers of the Church, both these are from God. (r) Qui dedit Regnum, Constantino Christiano, dedit etiam Juliano Apostatae. Augustin. That God who set the Crown upon the head of Constantine a Christian, conferred the same Empire upon Julian the Apostate, saith St. Augustin. As Augustin Christened his base child with the name of Adeodatus, who though he was begotten in fornication, yet doth he acknowledge and own him as the gift of God: So may it be said of Paynim and Pagan Princes, who in respect of spiritual regeneration, and new birth, are Bastards and no sons, yet are they a Deo dati, and could have no power at all, (as Christ told Pilate) John 19.11. except it were given them from above. There are two particulars that exaggerate and aggravate Zimri's Treason. A double aggravation. The first is the excellency of the person against whom it was committed. The excellency of the person. King Elah, One whom God honoured with his own name. I have said ye are Gods. Psal. 82.6. Gods by representation. Gods by deputation, mortal Gods, his Vice-gerents and Lieutenants upon earth. (s) Colimus Imperatorem, ut hominem à Deosecundum, & solo Deo minorem. Tertul. ad Scapul. Solo Deo minor, dum omnibus major, saith Tertullian. King Elah was greater than all, and only less than God himself. That had Supremacy and Sovereignty of power over others, and none over him. For to imagine and fancy a Suporior to the Supreme, somewhat before the first and above the Head, is not only a contradiction in state, but in common reason. And though there be higher than the highest. Eccles. 5.8. Yet this is not man, but God. A second aggravation of Zimri's Treason, A second aggravation. The quality or kind of the Treason. is the quality and kind of it. It was not a bare (t) Nam scelus intra se tacitum, qui cogitat ullum, Facti crimen habet, Cedo si conataperegit. Juv. Satyr. 13. thinking evil in his mind, and that is a foul fault in Solomon's Divinity. Curse not the King, no, not in thy thought, Eccles. 10.20. Nor was it only a speaking evil of Dignities, which is severely interdicted by God himself, Exod. 22.18. Thou shalt not revile the Gods, nor curse the Ruler of thy people. But it was the doing of evil, the worst of evils, (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom. Od. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. E●stath. in loc. the shedding of his precious blood. How tender was David of Saul's life, his professed and open enemy, who even thirsted after his destruction? How did his heart smite him for the cutting off saul's skirt? 1 Sam. 24.5. And when Abishai his General entreated and begged his leave to smite him dead with his spear, he repulseth the suggestion of so horrid disloyalty, not without indignation and detestation of the fact. And David said to Abishai, Destroy him not: For who can stretch forth his hand against the Lord's Anointed and be guiltless? 1 Sam. 26.9. (w) Optatus contra Parmen. lib. 2. Repressit cum gladio manum, et dum timuit oleum, servavit inimicum; saith Optatus. David withdrew his hand, and sword at once, and whilst he dreaded the oil of Sovereignty, he saved the life of his deadly enemy. The Primitive Christians were true and loyal subjects to their Liege Lords and Emperors, those who destinated them as sheep to the slaughter, and shed their blood like water. in so much that Tertullian, a learned Advocate of theirs, proclaims their innocency and patience to the whole world, and challengeth even to the defiance the rabble of Heathen, to disprove it if they could. (x) Nunquam Albiniani, nec Nigriani, vel Cassiani inveniri potuere Christiani. Christianus nullius est Hostis, ne dum Imperatoris. Tertul. ad Scapul. c. 2. A Christian is no man's foe, much less his Princes and Sovereign's. Christian's could never be detected for Albinus, and Cassius, and Niger's crimes. They were never known, nor proved murderers. They were no Zimries that slew their master. From which treasonable fact of his we may infer five Doctrinal corollaries and Conclusions. Five corollaries. First, The first corollary. To abominate the bloody tenet of the Papists. learn we to abominate the desperate Doctrine, and bloody Tenet of the Papists, who break one of God's Commandments, not the least, but the greatest, & teach men so, Mat. 5.19. And so fall under the guilt of the most fearful sin and punishment. These are not only murderers in fact, but in plea, the Authors, Fautors, Patrons, Proctors of it. Who stiffly defend and maintain it as necessary, lawful, meritorious of a plenary pardon of sin, and which is more than so, of the highest degree of happiness. (y) Non licet Regem tolerare Haereticum. Bellarm. lib. 3. de Rom. pontiff. c. 7. Praecipimus singulis subditis, ne Elizabethae obedire audeant. Bulla Pii quinti adversus Elizab. It is not lawful to tolerate a King that is an Heretic. They are the words of Cardinal Bellarmin that great Champion of Rome, We will and command that from henceforth none of Queen Elizabeth's Subjects shall presume to obey her It is the tenor of the Bull of Pope Pius the fifth against Queen Elizabeth. And that blasphemous Letter of Cardinal Como to Parrie, that welsh Assassinate, is never to be forgotten. Who after a tedious conflict of doubtful thoughts, being at last resolutely determined, to dispatch the Queen, he impiously acknowledges and owns it, as an heroical motion kindled in his heart by the holy Spirit, wisheth him not in any case to quench the holy fire within his breast, and assures him of Heaven for the recompense of reward. What is this, but to make God the Author of sin? Wherewith they most impudently calumniate the Doctrine of the Protestants. Surely the Heathen shall rise in judgement against the men of this generation, and shall condemn it. Well far honest Papinian, who was a better Christian than they, who being charged upon his Allgiance to undertake the Apology of the Emperor Caracalla, in the case of fratricide, the butchering of his brother Geta, could by no means nor menaces be persuaded to it. But put it off with this return, (z) Idioque vir immortali gloria dignus securi percussus est, quod Cauram injustam defendere noluisset. Ael. Spartian in vit. Caracal. Non tam facile esse parricidium excusare, quam patrare, That it was not so easy a matter to excuse parricide, as to commit it. The Traitor Zimri in the text slew King Elah, that was all, he did not argue, nor plead for it, no way justify and maintain it, much less boast and glory of it. But as for our Romish Zimries, the Jesuits, they are as much before him in that diabolical art and Doctrine of King-killing, as they come after him in time. Yea, they are a note above Elah, who fell by the Sword of Zimri. And as the Apostle speaks of the abominable wickedness of the Gentiles, Rom. 1.32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gr. Scholar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They do not only do the same, but have pleasure, or applaud those that do them. A second Corollary or Cocnlusion deducible from Zimri's fact may be this. The second corollary. Wicked men have a just title to earthly blessings. That wicked and ungodly men (such as Elah was) have a just right and title to these outward blessings. I say not barely, that they have a spiritual right in the Court of Conscience, and in the sight of God, who out of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the general and common love which he bears to men as his creatures, Makes his Sun to rise on the evil, and on the good, and sendeth rain on the just, and on the unjust. Mat. 5.45. God collates and confers them as a free gift of his mere bounty and goodness, and what is so bestowed is usually accounted and reckoned as our own. For if Dominion be founded not in grace, but in Divine providence, And there is no Power but of God, Rom. 13.1. Then wicked Rulers must needs have a good right to that power and Authority wherewith God in his general providence doth instake and invest them. But I shall only touch, and not handle that thorny question touching their spiritual title. And yet doubtless, they have a civil right in the Courts of Justice among men founded in Inheritance, Purchase, or Conquest, and that confirmed by praescription of a long continued possession and enjoyment; and cannot be disseised, nor deprived of it, without a violent violation of order and government in lawfully established Polities and Commonwealths. And so King Elah, though an usurping Tyrant, if not in his first entrance into the Kingdom, which descended upon him as the next Heir, but in the after administration and exercise of his power: yet he might have a rightful claim and title, (b) This may serveto reconcile the seeming repugnancy of those Texts of Scripture, I gave them a King in mine anger, Hos. 13.11. which is meant of God's providential will They have set up Kings, but not by me, Hos. 8.4. which is spoken of his will of approbation. Reigning by Gods permissive and providential dispensation, at the least, though not the will of his approbation and good pleasure. Otherwise it had been no robbery, nor Treason in Zimri, to dispoil and dethrone him, to shoulder and justle him, not only out of Empire, but life. A third Conclusion that may be collected from Zimri's fact is this. The third corollary. Outward success is no good evidence and assurance of a just plea and title. That outward prosperity and success is no sure and sound argument of a just and equitable cause; I say, no sure and sound, yet a very plausible and prevailing argument, that winneth and gains much upon the the vulgar sort, giddy and shallow people, who wanting the depth of judgement to search into the causes, and dive to the bottom; forthwith conclude, in a precipitate and headlong manner, That to be lawful, which is lucky, and holy, what from experimented success they find to be happy. And now we call the proud happy, Yea, they that work wickedness are set up, and they that tempt God are even delivered. Mal. c 3. v. 15. (c) Prosperum ac foeliae scelus virtusvocatur. Seneca Herc. fur. Honesta quaedam Scelera, successus sacit. Sen. Hippoi. Happy villainy is clothed in Scarlet, and Christened with the name of virtue. And hence it was that the Sicilian Tyrant, and arch Church Robber, Dionysius, having pillaged the Temple of Apollo at Delphos, and forth with sailing into his Country with a prosperous gale of wind; he laughed in his sleeve, and let fall that dry frump and jeer, See how the Gods love Sacrilege. Ween success a concluding argument, it might very well be pleaded by Cutters and High way men. The Tabernacles of Robbers prosper, and they that provoke God are secure, into whose hand God brings abundantly. Job. c. 12. v. 6. An argument that might be produced, by those of Zimri's gang, Rebels and Traitors; whereof holy Jeremiah complains very pathetically, Jer. c. 12. v. 1. Wherefore does the way of the wicked prosper? Wherefore are they all happy that deal very treacherously? And if we inquire and search after the cause, why the course of this world is carried on in a tumultuary huddle, and in a confused and disordered manner. Perhaps, this is in the number of those mysterious Counsels and purposes of God's will, that are written and sealed up in that clasped book of life, and shall not be opened till the latter day, Vbi quicquid nos nunc latet, manifestum erit. saith St. Austin. When the reason shall be apert, and evident, Why this man is Elect, another Reprobate? Why one dies as an Embryo in the womb and tomb of his mother, another in his infancy, a third in his youth, and a fourth in his old age? Why the son of the Adultress is babtized, and the child of the chaste, and loyal spouse departs this life without baptism? Why one man lives poor and needy, another rich and wealthy? (d) Multi committunt eadem, diverso crimina fato. Ille crucem pretium sceleris tulit hic Diadema. Juv. Satyr. 13. Why one man is advanced to the Throne, another cast down to the Dungeon and dunghill? Why Zimri in the text slew his Master and reigned in his stead? A fourth corollary that may be drawn from hence, A fourth corollary. God sweetly abuses man's sins to his own righteous end (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) Greg. Nyssen. this. That God oft times most sweetly abuses the wickedness of wicked men to his own most holy will and purposes. This work of Divine providence, Gregory Nyssen fitly terms, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the abuse of evil. For what is abuti, to abuse a thing, but to use it contrary to the nature and condition of it? Which if it be good, such an use is an abusive use. If evil, such an use thereof is an useful and commendable abuse. As when a Grammarian makes a rule of Anomala's. A rhetorician a figure of a solaecism. A Logician a true use of fallacies. A Musician an harmony of discord, and a Physician an wholesome treacle confected of deadly poison. Thus doth God abuse the sins of men to the manifestation of his own glory, of his wisdom and justice, both in one. Like unto an expert and cunning workman that frames a very artificial, and curious piece out of knotty and cross grained materials, and that with dull and blunt tools. Or like unto a prudent, or able General, that contrives an Engine of a desperate Stratagem to the utter ruin and overthrow of an Enemy that was the first inventor and devisor of it. It is very observable concerning Jeroboam's sin, how God punished it from time to time, both in the first Authors and Fautors and Abettors of it, who as he made Israel to sin, so he made all his posterity and succession to suffer and smart for it. For Nadab the son of Jeroboam walked in the way of his Father, and in his sin wherewith he made Israel to sin. And Baasha conspired against him, smote all the house of Jeroboam, and left him not any that breathed. 1 Kings 15.27, 29. Baasha and Elah did the like, and trod in the footsteps of Jeroboam's and Nadab's sin. And Zimri here in the Text slew all the house of Baasha, and left him none of his Kinsfolks, nor of his friends. 5. A fifth corollary. Politic wickedness and state sins seldom go long unpunished. 1 Kings 16.10, 11. The fift and last corollary that may be inferred from Zimri's Treason is this. That politic wickedness, state sins, mysteries of iniquity, (for there are such mysteries, not only in doctrine, but practise, and in the state, as well as in the Church) very rarely go (e) Rarò ante. cedentem scelesinm, deseruit pede paena claudo. Horat. lib. 3. carm. Odd 2. unpunished. Jeroboam was no sooner set down upon his Throne, and scarce warm, in his new got Kingdom, who distrusting the validity of his Tenor, and Title, and fearing the defection, and falling away, of the Ten Tribes, by their going up to Jerusalem, to worship, year, by year, who in all probability, would fetch their King, where they had their God. But He devices this politic Engine, this mysterious piece of Idolatry, by setting up two Golden Calves, the one in Bethel, the other in Dan. And that under a specious, and plausible pratence, of the people's Ease; saving them the roilsome labour, of a tedious journey. It is too much for you, to go up to Jerusalem. Behold thy Gods O Israel, which brought thee up, out of the Land of Egypt. That was Jeroboams insinuating, and inveigling compliment, with the people. 1 Kings c. 12. v. 27, 28, 29. But what was the success, and issue of it? How did it speed, and thrive with him? Were not these Golden Calves of Jeroboam, which he made use of, as props and butteresses, to support, and uphold his Kingdom, a ready means to ruinated and pull it down? The Spirit of God, assures the truth of it, in express terms. And this thing became Sin, to Jeroboam, and his house, even to (f) Dies, hora, mementum, sufficit evertendis dominationibus, quae adamantinis radicibus videbantur esse fundata. Isaac Causab. Epist. cut it off, and to destroy it from off the face of the earth. Pass we from Jeroboam, to King Jehu, who was passionately zealous, for the Lord of hosts, destroyed Baal out of Israel, and did unto the house of Ahab, according to all that was in God's Heart. 2 Kings c. 10.28, 30. And yet nevertheless, he is marked, with a black coal, and branded to all posterity; verse the 29. Howbeit, from the sins of Jeroboam the son of Nebat, who made Israel to sin, Jehu departed not, from after them, to wit the Golden Calves, that were in Bethel, and that were in Dan. For the Lions of Gold supported the Throne of Solomon, but the Calves of Gold, the throne of Jeroboam, and his Successors. This was a State sin, in Jehu intentionally and purposely committed, to amortise and rivett him the surer in his Kingdom, not considering, or believing, in the mean time, That God who built his throne without hands, could uphold it, without any such studs or shores, or being any way beholding, to Idolatry. And Jehu, who would needs piece out God's providence; with his carnal policy, was like a foolish Gamester (as is well observed by one) (*) The Holy Stat. p. 392. who having all the game in his own hand, steals a needless card, to assure himself of winning the stake, and so out of greediness looseth all. And albeit God for his zealous resolution, and impartiality of execution, entailed the Crown unto his sons and Grandchilds, unto the fourth Generation; Yet these Golden calves of Jeroboams direction, were as the suing out of a fine, and recovery, which did quite void it, and cut it off, The toleration of divers and different religions, in the same State, and Kingdom is a politic kind of Idolatry, and may not unfitly be paralleled, with those Golden Calves, A Golden Sin, or at least, of a double guilt. With fair and spetious pretences, very plansible and pleasing to all sides, and interests, every way powerful, to disseminate, and disperse itself, to gain strength, and to make a faction and a party, in the variety of professions. And yet nevertheless, this (g) Ideo mala omnia rebus humanis quotidie ingraevescere, quia Deus hujus mundi effector & Gubernator, derelictus est Quid susceptae sunt, contra quam fas est, impiae religiones. Lactan. Institut. l. 5. c. 8. Toleration of religions, is in God's account, and estimate, a sin intolerable. And being a just, and jealous God, of any Rival, Competitor, or Copartner, who will not give his glory to another, it will not, it shall not, pass vengeance proof, nor escape unpunished. The third specialty, III. The Third circumstance of the Tert The success, and issue of Zimri's Treason. considerable, in Zimri's treason, pointed out in the speech of Jezebel, is the success, and issue of it, and that laid down, by way of interrogation, Had he peace? which hath the force and strength of a pure negation, a positive and peremptory denial, wherein there is a kind of amplification, and heightening of the speech, and there is more intimated and employed, then mentioned in formal words, and it is all one, in effect, as if Jezebel had expressed herself, in proper and emphatical terms, Zimri had no peace at all, he was far from enjoying it (h) Nemo unquam imperium flagitio quaesitum bonis a●●bus exercrit. Tacit. Histor. l. 1. p. 417. His feet were swift to shed blood: Destruction and misery were in his ways: And the way of peace had he not known. Rom. 3.6. v. 15, 16, 17. This was the success of Zimri's treason and hints, and and holds forth unto us, a fourfold punishment. A fourfold punishment of treason. The first punishment, of treason, is the horror, and terror, of an unquiet, and restless conscience. A want of that inward, and spiritual peace, the bird in the breast, The first punishment. The horror of an unquiet and restless conscience. that sings so sweetly, the Garden of Eden, a spiritual Paradise, and an Heaven here upon Earth. An inward peace, which is as much to be preferred, before the outward, as that, above all external, and temporal mercies. Nor is it a want of peace only, but is likewise accompanied, with astonishment and amazement of mind, anxiety and anguish of heart, confusion of thoughts, jealous apprehensions, ghastly fears, the raging and roaring of a perplexed Spirit. Like unto so many racks, and strappadoes, that distend each joint, and rend and tore one limb from the other. There is no peace, saith my God to the wicked. Isa. c. 57, v, 21. No tranquillity and calmness of mind. No serenity and smoothness of Spirit. And if there be any at all, Ipsa tranquillitas tempestas est. The very calm, is a weathergall, and the breeder of a storm. These fears and terrors are multiplied and increased, according to the several kinds and degrees of men's wickedness and are most extreme and intolerable, in notorious and flagitious sinners, as Traitors and Tyrants; (i) Si recl●dantur Tyrannorum mentes posse aspici laniatus & ictus, quando ut corpora verberibus ita saevitiâ, libi line malisconsultis animus dil●ceretur Tant. Annal. l. 6. p. 190. ●uos di●i conscia facti mens kabe● a●tonitos, & surdo verbere caedit. Ocul. 'em quatiente animo tortore fl●gellum. Juu-satyr. 13. whose bowels, if they were ripped up and laid open, there are nothing to be discerned, but blows and butcherings, (as the Historian speaks of them) who are lashed and scourged with deaf strokes, haunted with Fiends and Furies, and hunted as with greedy and yelling blood hounds to their own destruction. Evil shall hunt the violent Man to overthrow him. Ps. 140. v. 11. An eminent example whereof we have in Theodoricus, King of the Goths, Who having barbarously butchered Symmachus and Bo●taus the splendour, and glory of the Roman Senate, in a most immane and inhuman manner; such was the strength of his imagination, or rather, the force of his guilty conscience, that he conceived and fancied the head of a very great fish, that was served up to his table at supper, (*) Pros●pius in Gothecis. some few days after, to be the head of Symmachus, whom we had so lately made away, gaping upon him with a wide mouth, the teeth hanging over in the nether jaw, the eyes wildly staring in a grim and stern manner, and threatening him with dier ●ull and dreadful vengeance. And being affrighted with the strangeness of the monster, shaking and quaking in all his joints, he betakes himself into his inward chamber, throws himself down upon his (k) Namque animus impurus neque vigiliis, neque quietibus sedari poterat, ita conscientia, mentem excitam vexabat. Sallust of Catiline Bell. Catil. p. 22. bed, commands a great pile of to be heaped upon him. And having confessed and bewailed to Elpidius, his Physician, the horridness of the fact, which did so much remorse and afflict him, after a little pause and rest, The second punishment of treason. Unsetledness, and distraction of Government. he soon ended his miserable and wretched life. A second punishment of treason is (l) Quibus quieta movere magna merces videbatur. ll. cat. p. 30. unsetledness and distraction of Government. Sudden and boisterous changes, like violent Earthquakes in nature, causing strange shake and tremble, a good while after; and it is long ere it settleth upon the old basis, and stands firm and sure as before. Such shake and tremble, we may observe in men's Spirits, upon the tumultuary ejection of lawful Sovereignty, and the forcible entry of Tyrants and Usurpers, repining and murmuring at the present power, Othoni compositis rebus, nulla spes, omne in turbido consilium. Tacit. Histor. lib. 1. p. 412. to the height of impatience and discontent, and greedily longing after that which is past, bringing it back again in their affectionate wishes, with an Antigonum refodio, and if it were possible, they would dig up King Antigonus out of his grave, and see him once more upon his Royal Throne. These are but the beginnings of sorrows, intestine quarrels, and garboils, are set on foot, open wars are commenced, one pitched battle fought after another, and much blood shed on both sides, as it was in the civil wars of England, betwixt the two houses of York and Lancaster, the white and the red roses. Till that red rose became white, with the blood which it lost, and the white was died red, with the blood which it shed. Aut bellum, aut bello pax ea deterior. Such a confused temper of government, as was sometimes in the Kingdom of Israel, 2 Chron. c. 15. v. 5, 6. A third punishment. The brevity and shortness of their reign. And in those times there was no peace to him that went out, nor to him that came in, but great vexations, were upon all the inhabitants of the Countries. And Nation was destroyed of Nation, and City of City. For God did vex them with all adversity. A third punishment of treason and Traitors, is the brevity, and shortness of their reign. And hereof we cannot have a more pregnant proof than Zimri, in the text, who reigned, (m) They have only a taste of empire with Galba, & tu Galba quandoque degustabis imperium seram, ac brevem potentiam significans. Tiberius' of Galba. Tacit. annal. l. 6. p. 198. Seven days in Tersah, 1 Kings c. 16. v. 15. And what are seven days rule on Earth to the servitude, and slavery of the torments in hell, to all eternity? This is that just doom, wherewith God repays, such as Zimri was. Ps. 55. v. 23. Bloody, and deceitful men shall not live out half their days. And herein, God deals with them, by way of retaliation, who make their way to a Kingdom, by the blood of others, and soon after are made away by the loss of their own; so true, is that grave observation of a sage Historian of our own. (n) Sir Walter Raleigh of Edward the Fourth. preface. p. 8. Those Kings, who have sold the blood of others at a low rate, have but made the market for their Enemies, to buy of theirs, at the same price, and hereof, the heathen poet was not ignorant. Ad generum Cereris, sine caede, & vulnere, pauci Descendunt reges, & siccâ morte Tyranni. Tyrant's are seldom long lived, and it is rare for them, The fourth punishment. A miserable and a cursed death. to die a natural and dry death. The fourth and last punishment of Traitors, is a miserable and cursed death. This, is every way as remarkable, as any of the former. And it came to pass, when Zimri saw the City was taken, that he went into the palace of the King's house, and burned the King's house over him, and died. 1 Kings c. 16. v. 18. He who formerly had kindled a fire in the Kingdom, by shedding of the King's blood, now indles a fire in the King's house (o) Incendium meum ruinâ extinquam. was the speech of Catilire Bell. Catil. Sallust. p. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nero apud Suet. p. 354. Et incendium ruinâ extinguit, (as Canaline sometime spoke) he quencheth the flame, with ruin, the loss of his own life. Wicked men oft times come to unnatural and untimely ends, yet none more strange and formidable, than Rebels and Usurpers. They do not die, the common death of all men, but go down alive. into the pit with Corah and his complices. Numb. c. 16. v. 29. (p) Sicut nec digni vivere, ita nec mori iis concessum ante sepulti, quam mortui. Optat. l. b. 1. who, as they were most unworthy of life, so they had not the favour and privilege to die, they were buried before dead, (saith Optatus) and had hell for their grave. A notable example whereof we have in the Tyrant Maximus, who having rebelled against, and murdered Gratian his Liege Lord in France, and proclaimed himself Empe-, rour in his room, he quickly lost that dignity with his life, in that famous battle, fought by Theodosius the great, and him near Aquileia, concerning whom Ambrose lets fall this observation, (q) Maximus oceisus est nunc in inferno decens exemplo miserabili, quam durum sit arma suis principibus errogare. Ambros. in ora●. funes. de eait. Theod●s. Maximus is slain, and being now in hell, he teacheth us, by his no less miserable, then memorable example, how dangerous it is for subjects to take up arms against their lawful and awful Sovereign. Secondly, the matter of Jezebells' speech, may be considered in Hypothesi, in reference to Jehu, to whom it is here applied, as if it were another parallel, of the same kind and kindred, with that of Zimri, who are here resembled, and compared together. This is the main scope, and aim of Jezebels speech, to involve, and wrap Jehu in the guilt of Zimri's sin. The matter of Jezebels speech in hypothesi. And so Junius glosseth upon the words in his annotations, (*) Junius. in Loc. O altar Zimri, and yet (as she conceives) the same. But betwixt Jehu and Zimri, there is a broad and wide difference, both in the matter of fact, and manner of doing, as will easily appear, upon survey of the story. 2 K. c. 9 v. 6, 7. For God anointed Jehu King over Israel, appointed him to smite the house of Ahab, impowered him with a commission, for the doing of it. And it is the Commission granted by the Prince to his Ambassador, that doth authorize and enable him to negotiate with a foreign State, and qualify and legitimate his transactions, which being undertaken of his own head and private motion, were altogether unlawful and unwarrantable. God commanded the people of Israel, to borrow jewels of Gold and silver, and to spoil the Egyptians, and it was this particular and extraordinary command that did relaxate, and lose the bond of the ordinary and common law, and so acquit them of theft and robbery. Had not God strictly enjoined Abraham to take his son, his only son Isaac whom he loved, and to offer him upon an altar, who was after a sort unnatural, that he might approve himself religious, it had been a barbarous and a bloody sacrifice, (r) Si defenditur non esse peccatum privatum habuisse consilium indubitanter credendus. Bernardus de precept. & dispensat. had not God anointed, & commissionated Jehu to lay violent hands upon Jehoram, dispensed with the general and standing rule, had he not suspended and stayed the obligatory power of the law in respect of those determinating circumstances of hic & nunc, time and person: it had been an abommable, and every way a most detestable murder. The case of Jehu was extraordinary and singular by itself, & God granted him a peculiar privilege under the privyseal of a special command never afforded Zimri or any other. For though many of the Kings of Israel and Judah came to untimely ends, and fell by the hands of Soldiers, and servants, yet did (s) Deus nusquam legitur, caedem Regum Israelis & Judae approbasse, in●o de Homicidis suppl●●ium sumebatur. Pet. Mart. loc come clas. 4. cap. 20. God never allow, or approve, command or commend the fact, but inflicted condign, and deserved punishment, upon the heads of the Authors. What though Ehud killed Eglon? Judges c. 3. v. 21. Yet was this done, lie an extraordinary impression and impulsion of Spirit, and that by him, who was the ordinary ruler and Magistrate that then judged the people of Israel, Against Eglon, a public and professed enemy, betwixt whom there was open war. And as he might have been lawfully slain in a pitched field and battle, so might he be as justly made away, by a politic and cunning strategem. And as for the fact of Jehojada, who commanded the death of Queen Athalia, 2 Kin. c. 11. v. 15, 16. that had possessed herself of the Kingdom, by destroying all the seed Royal, and reigned as a Tyrant, and an Usurper. v. 1.3. This may be said, by way of Apology, and in defence of the fact, and in answer to the exceptions that are brought against it. That Jehojada being the high priest, was not a private but a public, not a mere ecclesiastic, but a civil person. And both the law of God, and of the Land interdicted a stranger, and prohibted a woman to sit upon the Throne. And that which may be added to the former, he was linked in affinity with the royal issue, being uncle to the Young King Joash, by the marriage of Jehoshebeth the sister of Ahasiah, 2 Chr. c. 22. v. 11. And so bound by virtue of his relation, and alliance, to vindicate and maintain his rights, and to protect him in his minority. Nor was it the single act, of Jehujada alone, but done by the joint consent of Peers, and Princes and adjudged by them the just punishment of Athaliahs' Treason, who being the traitor herself, yet cried out treason, treason, 2 Chr. 23.13. And the only means to securethe King's life and person. (t) Pet. Mart. loc. come. clas. 4. cap. 20. Vnum tantum Jehu contra dominum suum armavit, A Doctrinal conclusion. Peculiar examples are not to be turned into general and common rules Privilegia paucorum, non faciunt communem legen. quod ut peculiare fuit, ita in exemplum non est trahendum (as Peter Martyr well observes,) It was jehu, none but jehu, that God armed with authority against his Lord, and master, And as it was a peculiar fact, so must it not be drawn forth into example. From whence we may observe this doctrinal conclusion. That the peculiar examples of extraordinary persons and actions, are not to be turned into General and Common rules, nor do they serve as patterns, and precedents for our imitation. For many things were done by them in case of absolute and unavoidable necessity, As David's eating of the Shewbread, not lawful for any but the priest, Or by special leave and licence, which must not be extended and stretched beyond the present time, and particular occasion. And for us to do the like, and to shroud and shelter ourselves under the covert of their authority (u) Non proveris imitatoribus patrum sed pro Simiis eorum habebimur. Pet. Murt. Loc. Com. we shall rather render ourselves their Apes, (to borrow the words of Peter Martyr) by an affected and counterfeit resemblance then true followers of their examples: Ehud killed Eglon, what then? Therefore a popish Shaveling may kill a King? That is the inference of the Papists. Miriam, Deborah, Huldah, and many other devout women of former times, were inspired with the Spirit of prophecy. The Prophet Amos was a herdsman. The Apostles of Christ simple & unlettered fishermen: and yet chosen as select messengers to publish the glad tidings of the Gospel, and to preach the word unto the people. And why may not private Lay men, Handycraft Labourers, ordinary Mechanics and Tradesmen, who have neither competency of inward gifts and abilities (though passing under the name of gifted men) nor yet the honour to be outwardly called as Aaron was, why may not these (say some) prove able Ministers of the new Testament? And teach publicly in the congregation, for instruction and edification of others? Who sees not how inconsistent and incoherent how irrational and concluding, such consequences are? And that there is no Strength, nor Sinews in them? And why may we not discourse and reason, in the like manner? God some times opened the mouth of a silly Ass, and spoke by the mouth of a dull Beast, and by him, rebuked the madness of the prophet. Samson killed a thousand Philistims with the jaw bone of an Ass, and refreshed his thirsty and fainting Spirits, with a fresh spring of water that issued out of the jaws. And may not the same God cause the waters of life to spring from betwixt the tongue and teeth of such kind of Creatures? True indeed, he may, and can, but to reason from the power of God, to his will, what he hath done to what he will do, the first constitution, forming and framing of a church, to that which is already constituted, settled and grown up, to some degree of perfection, is altogether fond and ridiculous. God can bring the greatest works to pass, by the weakest means, and unworthiest instruments. All gifts, perfections, callings, are alike unto him, & yet God doth not approve and allow the inward calling without the outward, nor outward without inward, neither power without authority, nor authority without power. And in an ordinary and regular course the power and abilities of an inward, and authority of an outward calling must of necessity go together. It is not only possible but more than probable, that some few (w) Such an one was Olympia, Fulvia Morata of Ferrara in Italy. women may be superior to many men in wit, memory, Rarae eruditionis faem nae quae graecè & Latinè Seribere eleganter, & in utrâque linguâ versus pangere dediscerit. tongues, arts, and yet for all these, it is not permitted to women to speak in the church, 1 Cor. 14.34. It is a shame for them so to do. v. 35, And that because they are uncapable of an outward calling. There are two grand and general causes, of many enormities and gross errors, Thuan. Elog. viror. doct. p. 42. doctrinal, practical in opinion, and action, the vulgar distempers and epidemical diseases, of the present times. Two causes of gross errors. The first is a misconstruction of Divine providences, and dispensations. As if these were a square, and rule of our actions, and they just and holy in themselves, A misconstruction of divine providence. and lawful in the doer, which God by his providential and permissive will, suffers to be effected, and brought to pass. This Argument might have been taken up by Zimri, in the Text. Pilate that unjust judge, (x) Christum absolvit judicio, cordemnavit mysterio. Ambros. who absolved Christ, in his own judgement, and yet condemned Him unto judgement, might have pleaded it. Who had his power from above, and was acknowledged from Christ himself, when he stood arraigned at his Tribunal. john 19 ver. 11. Thou couldst have no power at all unless it were given thee from above. The accursed Jews, the Traitor Judas, might have held it forth, who did whatsoever the hand and counsel of God determined before to be done. Acts c. 4. ver. 28. And Christ was delivered by the determinate foreknowledge, A second cause of gross errors. A misapplication of the impulses of the Spirit. and counsel of God, and yet, taken by wicked Hands, Acts chap. 2. ver. 23. A Second grand and general cause of many enormous, and gross errors, is the misapplication of the inward impulses, and motions of the Spirit. When men cover and colour their exorbitant, and irregular courses, with the special excitations, and extraordinary impressions, of the Spirit. As if it were not they that are the doers, but the Spirit that is in them. What spirit do they mean? That of God, or their own private Spirits? May it not be fitly applied to them, wherewith our Saviour chareth his Disciples Luke c. 9 ver. 55. (y) Omnino Spiritu quodam res geritur, an ex Deo sit n●scio Erasde Luther. Epist illust. Bilibald. p. 198. You know not what manner of Spirit you are of. And if it be the Spirit of God it is a Spirit of Unity, and Verity, a Spirit of Meekness, and Gentleness, a Spirit of Humimility and patience, a Spirit of love and peace. Let us try the Spirits (as the great Apostle Saint john adviseth) try we our own spirit, whether it be the Spirit of God or no, by these signs and Symptoms, and would we keep ourselves sound and whole from the common distempers, and diseases of the times, let us stick close to the Apostles rule, 1 Thessolonians c. 4. ver. 11. And that you study to be quiet, and to do your own business. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, importing a zealous Kind of ambition, as of our chiefest and highest honour. Let us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, interpose and inter meddle only, in our private and proper affairs. Take we heed, that we move not eccentrically; out of our own Orb and Sphere, not run beyond our teder, nor stray and straggle, out of the compass of our personal and particular callings. Thus have you heard of the Traitors, the Treason, The Application, by way of parallel, betwixt the ●●der, and the yovnger Zimri. and the sad success and issue of it. And it were an easy matter to find out Zimri's match, and parallel, even in this Nation of ours, in the forementioned Specialties, but I forbear to bring the Text home to any man's person, as Nathan did the parable to David, Thou art the man. Nor shall I need to particularise, or exemplify it seeing the bare reharsal of the text without any other comment, or descant, is a sufficient application. It is the speech of Saint Ambrose touching Ahabs' oppression and tyranny, who first killed Naboth, and then took possession of his Vineyard. (z) Nabothi historia tempore vetus est, usu quotid●a●a. Ambrese De ●a●●h Jesrael. c 1. Non unus Achab natus est, sed quod pejus est quotidie nascitur, & nunquam huic saeculo moritur. Even so there are more Zimri's then one. We of this Kingdom have had (a) Deciles imitandis turpibus ac pravis omnes sumus, & Catilinam quocunque in populo videas quocunque sub axe. Juv. sat. 14. our Zimri, as well as the people of Israel, and as Saint James speaks concerning Job, c. 5. v. 11. Ye have heard of the patience of Job, and have seen the end of the Lord. So we have heard of the most bloody and barbarous Treason, of an assassinating Zimri, and have seen the end of the Lord, a wretched and a woeful end. So let all thine enemies perish, O Lord, Judges. c. 5. v. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Learn we from hence a threefold lesson. The first, is the sure doom and downfall of treason, and ambitious aspiring after Sovereignty, A threefold lesson. which the higher it climbs, The sure doom, and downfall of treason. the lower it falls, like to that tree in the poet. (b) Virgil. Aenead. 4. Quantum vertice ad auras Aethereas tantum radice ad tartara tendit. As it advanceth, and lifts up the top, and threatneth even heaven itself, with the sublimes of it: So it grows as much downward with the root, and tends unto hell. Secondly, The exact justice of God upon traitors. observe we Gods exact justice upon cruel Tyrants, and blood thirsty Traitors, in paying them home with their own coin, and in retaliating a condign and suitable punishment. And herein, God manifests and magnifies the equity of his proceed, Rev. c. 16. v. 5, 6. And I heard the Angel of the water say, Thou art righteous O Lord, because thou hast judged thus. For they have shed the blood of saints and prophets, and thou hast given them blood to drink. For they are worthy. Where, the Justice of God is celebrated, not only in judging, but in judging thus, and in recompensing blood with blood. (c) Neque enim lex justitior ulla est, quam necis artifices arte perire sua. Ovid. Which forced that confession from the mouth of Adenibezek Jud. c. 1. v. 7. Threescore and ten Kings having their thumbs and great toes cut off, gathered their meet under my table. As I have done, so the Lord hath requited me. Thirdly, we may from hence take notice of the infinite wisdom, and overruling providence of God, God's infinite wisdom and overruling providence. in defeating the plots, and policies of rebellious and treacherous, Zimri's, in taking the wise in their own craftiness, and in turning the Counsel of Ahitophel, into foolishness. And whereas they, by cutting off the head of our late Sovereign, (as if they had been of the same mind, with that monster Caligula, who wished (d) utinam populus Romanus unam cerv●●em haberet. Sueton. in calig. p. 249. That the common wealth had but one neck) intended with the same stroke, to cut off the hope of sucession, and Sovereignty itself; yet that royal stem and stock, hath proved like unto that tree, in Virgil, (e) Virgil. Aenead. 6. Primo avulso, non deficit alter, Aureus, & simili frondescit virga metallo. Though one of the principal arms hath been lopped, and chopped off, by the fatal blow, of the bloody axe: Yet is there another golden branch, that is grown up, in the room of it, and long, may it flourish, with one of the same metal. There is not a rarer mirror and miracle of divine providence than Moses, and is described to the life by Saint Stephen. Acts. c. 7. v. 35. This Moses whom they refused, saying, who made thee a Ruler and a judge? The same did God send to be a ruler, and a deliverer by the hand of the Angel, which appeared to him in the bush. How fitly may this be applied, to the late case of the King and Kingdom. That gracious and dread Sovereign, whom they refused, saying, Let us break his bonds asunder, and cast away his cords from us. Nolumus hunc regnare, we will not that this man should reign over us, with them in the Gospel, not him, but Barrabas; A robber and a murderer, (as the Jews sometime spoke of Christ.) The same hath God sent to be our Sovereign Lord and King, by the hand of the Angel, that appeared to him in the bush, In the Royal Oak. And maugre the might, and malice of his most desperate and deadly enemies, hath made good to him, what he formerly affirmed, of his Servant David. Psal. 2. v. 6. Yet have I set my King upon my holy hill of Zion So that he may justly admonish his implacable and restless Enemies, in the self same words, wherewith Joseph bespoke his unnatural brethren. Gen. c. 50. v. 20. But as for you, ye thought evil against me, but God meant it to good, to bring it to pass, as it is this day to save much people alive. And hath not God been pleased, to save much people alive, by restoring him to his crown and Kingdom, without the loss of any one man's life, Zach. c. 4.6. or limb, without the unsheathing and drawing of a sword, The doxology. in the quarrel. Not by an army, nor by power, but my spirit, as God once spoke of the building of the second Temple by zerobabel. Now unto him, that hath saved much people alive. That hath saved our Sovereign from his enemies, and from the hand of all that hated him; and hath done exceeding abundantly for him and us, above all we could ask or think; to him be glory, and dominion for ever and ever. Amen. FINIS.