Three Sermons, Sermon 2 – Dedication 3

Three Sermons · Sermon 2 – Dedication 3

p. 172. KING. 9.31.

Had Zimri peace that ſlue his Maſter.

IT is the ſpeech of Iezabel, occaſioned by the death of her ſon Iehoram; and the nigh approch of Iehu the Miniſter of the Lords vengeance on her and her poſteritie: and tends in her intention to deterre from his bloudy, and, as to her they ſeemed, trayterous deſignes, by remembring Gods late vengeance, on Zimri a trayterous conſpiratour againſt his maſter Elah.

The vtterer Iezabel a monſter of her ſexe may make it queſtionable whether and how farre it concernes vsus for inſtruction and vſe.

Anſ. Thus conceiue 1. Omne bonum de ſuper: and omne verum aquocun que dicatur, a Deo: All truth is of God: whoſoeuer is the vtterer, God is the Authour. As all light is from the Sunne, becauſe that's the primo lucidum; As all heat from fire, becauſe that is the primo calidum; ſo all truth is from God, becauſe he is the firſt truth. We may not ſay of Phariſees they might not be heard becauſe Phariſees, when they ſpeake out of Moſes chaire: Heare them, ſaid our Sauiour, though they ſay and do not. Moſes his doctrine p. 18is of God, though a Phariſee be the publiſher: Caiaphas being high Prieſt Propheſied that yeare: his Propheſie muſt not therefore be deſpiſed becauſe he was an intruder vponupon the Prieſthood, and one that dipt deepe in the bloud of our Sauiour. Balaam once playd the Prophet in bleſſing Gods people, and foretelling the ſtate of the Church. We beleeue it true; God is not as Man that he ſhould lie; nor as the ſonne of man that he ſhould repent, though Balaam firſt proclaymed it. Neither will we queſtion whether God be auenger of Treaſon becauſe Iezabel makes the obſeruation. Non vitiat ſacramentum malitia miniſtrantis. Neither is the truth defiled by the polluted lips through which it paſſeth; Truth is truth whoſoeuer is the vtterer; dutie, dutie whoſoeuer is our monitour; And treaſon is treaſon, odious vntounto God, Though a Iezabel ſo proclames it.

2 The worſt mens ſpeeches and actions receiue a kinde of ſacration by their recording in holy writ: though they ſpake and did lewdly, yet the inſpirer of Scripture cauſed them holily to be recorded, and intended therein our inſtruction. Whatſoeuer was written before time, was written for our inſtruction. Vnderſtand it, not onelyonly of the vertuous practiſes of Saints to occaſion our imitation; But of the lewdeſt facts of verieſt miſcreants, to be our caution. How much more thoſe holy things, thoſe pearles of wholeſome admonitions which God is pleaſed by them to caſt before vsus.

3. We ſay the teſtimonie of an Aduerſarie is ſtrongeſt for an Aduerſarie; we the rather beleeue ſome Theologicall truthes becauſe they hauehave conſent p. 19from Heathens. In matters of morality we liſten to heathens becauſe in them the light of Nature is reſerued. Inceſt ſuch Inceſt is damnable, more, becauſe heathens name it not. Lying who would not more deteſt, if the deuill ſhould cry ſhame vponupon it? And why is not treaſon more deteſtable, when Iezabel cries vengeance againſt it.

4. Her relation we finde ſuitable with Scripture ſtorie. The application after her intention ſorts with Pauls doctrinall rule: ſuch vengeances come on ſinners as enſamples; And are written for our warning. Such truths according with ſacred ſtorie: ſuch application congruent in the generall to the Rules of Scripture, let no man deſpiſe becauſe Iezabel is the vtterer. Their congruence with Scripture makes them merit our reuerend reſpect. So farre to preuent what ignorant ſcruple might pretend to ſleight the doctrine here deliuered vntounto vsus.

Had Zimri peace who ſlue his maſter?

THe ſtorie yee hauehave extant, 1. Kings 16. how Zimri Captain of halfe the Charets to Elah ſon of Baaſha, conſpired againſt him in Tirzah and ſlue him: How the people moued with indignation at the fact, create Omri Captaine of the hoſt, King ouer the ten tribes: How Zimri, whither fearing extremities, or madde with the croſſe of his ambition, or deſperate through conſcience of ſuch crime, becomes an Incendiarie to himſelfe; and wilfully periſheth in the fire himſelfe had kindled in the Kings Palace.

In the Text are three things: 1. the fact of Zimri. p. 20He ſlue his Maſter. 2. The iſſue of his fact. But had Zimri peace? Did Zimri proſper? he proſperd not. 3. the application of all to Iehu intended to deterre him from ſuppoſed like ſinne, through feare of like vengeance.

1 The fact of Zimri Iezabel counts odious. Who but a verier ſtrumpet durſt make meritorious? How is Chriſtianitie growne more heatheniſh then heatheniſme it ſelfe, when ſinnes ſo monſtrous in the eye of Nature ſhall go as iuſtifiable by the word of Scripture?

Foorſoth: Ehud ſlue Aeglon. Anſ. True; But Aeglon a Moabite; diſabled by expreſſe law of God in regard of his Nation, to rule ouer Gods people. 2. And Ehud ſlue him: A man whom the Lord extraordinarily ſtirred vp, as Othniel, to be a deliuerer to his people: and directed by ſpeciall inſtinct to that meanes of deliuerance. I hauehave a word vntounto thee from God O King: that verbum is factum in S. Auſtines iudgement. When he ſaith he had a word from God, intelligendum eſt, hoc illi Deum vt faceret praecepiſſe: Thus vnderſtand him, that he had his warrant and precept from God to doe what he did in the manner of deliuerance.

Iehu ſlue Iehoram. Anſ. Iehoram, whom God the great diſpoſer of Kingdomes had depoſed from the Kingdome, and deuoted to death.

2 And Iehu ſlew him, now no ſubiect to Iehoram, the annoynted King ouer Iſrael: beſides, ſent with ſpeciall commiſſion and warrant from God to deſtroy from Ahab him that made water againſt the wall. The Prieſts oppoſe Vzziah attempting to burne p. 21incenſe. Anſ. They inhibit his fact, draw no bloud from his perſon. Theſe and like facts warrantable in the doers, were in great part extraordinary; ſo make vsus no rule; and foreign diſcrepant from thoſe now warranted to ſubiects towards their Soueraignes.

Our ordinarie rule is thus: who ſhall lay hands on the Lords annointed, and be guiltleſſe? And how waſt thou not afraid to ſtretch forth thy hand to deſtroy the Lords annointed; protexit viuum, vindicavit mortuum, he protected him while he liued, auenged him when he was dead; ſaith S. Auſtine of Dauid in reſpect of Saul. And who that remember him that ſayd they are Gods, can thinke treaſon, bloudie treaſon leſſe then higheſt ſacrilege?

It is ſayd indeed the Lord ſet Ieremie, ouer the nations and ouer the kingdomes. To roote out and pull downe; to build and to plant. Reſp. 1. But S. Auſtin makes it paſt queſtion its ſpoken figuratiuely. Non quin figurata locutio tota ſit; that is, tropicallie giuen to the miniſter or proclaimer, that in propertie of ſpeech is meerelie the worke of God: As Iſay is ſent to make fat the peoples hearts, to blind their eyes, to bow downe their backes; ſo Ieremie to plucke downe kingdomes. 1. Occaſionally not efficaciter. The contempt of his miniſterie ſhould occaſion ouerthrow of ſtatelieſt kingdomes. 2. Denunciatiuelie not by way of violence. Samuel told Saul, the Lord had rent the kingdome from him: did he euer perſwade the people to ſeditious inſurrections? Ieremie tells Zedekiah that Babilon muſt ſubdue him: But did he incourage Iewes to betray or force him to the p. 22King of Babel? God ſhall ſmite thee thou whited wall, ſayd Paul to an vſurping high Prieſt: But when he recalls his harſh terme, ſuppoſe wee he meditated perſonall violence? God ſhall ſmite him, or his day ſhall come, or he ſhall goe downe into battell and periſh: howſoeuer my hand ſhall not be vponupon him. Thus Dauid, thus Ancient Saints.

Beloued we liue in wofull times, wherein moralities are moſt cancelled, and too ſleightlie turned of from being bonds to conſcience. Religion euer ſince Moſes, was to be guided by a written Canon: by Popiſh diuinitie the rule of worſhip is become almoſt arbitrarie, and reſts for the moſt part in the Churches breaſt. Diſtinction of Dominions there be that thinke a meere humane policie. Prohibition of vſurie, precept of Tything go current for iudicial conſtitutions? Adulterie I thinke muſt ſhortly grow a Iewiſh ſinne, murther is no longer hainous, when murther of Princes is thought meritorious.

Lord that ſuch thoughts can faſten on Chriſtian mindes inſtructed by the word of God. Moralities binding in innocencie, binde they not ſince the fall? Hath Chriſtian faith cancelled the law of Nature? Shal Iezabel cry ſhame and vengeance againſt bloudy treaſon, and we thinke the whore chaſt, that giues indulgence, propoundes heauenly rewards to murther of Princes? Belike then Chriſt came to deſtroy the law, not to fulfill it.

To ſay in a word, there is a tenent amongſt ſome Diuines otherwiſe orthodoxe, harſh I confeſſe to my apprehenſion: That there are caſes wherein with cautions …ubiects may beare armes againſt their ſoueraigne: p. 23I am loth to procure their enuie, knowing their paines otherwiſe reuerend in the Church of God. There is, I know, wide difference betwixt princeps factus and princeps natus. They ſay (themſelues muſt defend it), It is eiuſdem tollere cuius ponere, where the Prince is but factious. But this concluſion I hope we all hold firme; Where immediate prouidence ſettles kingdomes, no other but Gods immediate hand may attempt to ouerthrow them. But out vponupon that deuilitie taught in Church of Rome, without diſtinction warranting to ſubiects murther of their Naturall Princes, be pretenſes what they may be.

Suppoſe them Tyrants by abuſe of power, was not Saul ſuch? yet who may lay hand on him, and be guiltleſſe? Suppoſe by vſurpation, was not Baaſha ſuch? continued not Elah that intruſion? yet Zimri had no peace that ſlue him.

Suppoſe them Heretikes. Is hereſie groſſer crime then Idolatrie? Elah was an Idolater. It is truely ſaid, factum ſine errore non facit haereticum: Hereſie imports errours in iudgement. Yet may facts implie hereſie, when the ground of doing is heretically erroneous. The fact of the Idolater is not hereſie: but his opinion, the ground of his fact, may gather him into the ranke of heretikes. To inuocate deuils is in the fact no hereſie, though damned impietie. But the opinion of deitie or adorableneſſe to dwell in Deuils is groſſeſt hereſie. The fact of the fornicatour is not hereſie, but beaſtly luxurie; But the opinion of Nicolaitans, that fornication is res media, is damned hereſie. To worſhip God in an Image is not in the fact hereticall; yet p. 24opinion that God is acceptably worſhipped in an Image, what is it leſſe then hereſie? Suppoſe them therefore Tyrants, ſuppoſe them Heretikes; yet what peace may the Traytour looke for more then Zimri that ſlew his maſter, tyrannous and no leſſe then Hereticall?

And muſt Rome hatching ſuch monſters of opinions, be ſtill reputed the Church, the only Catholike vponupon earth out of which is no ſaluation? The Church ſo infallibly lead by the Spirit into all truth that ſhe cannot poſſible be erroneous in her dogmaticall reſolutions?

By their fruites yee ſhall know them; that is by their Doctrines. For theſe are fruites of Prophets as Prophets. Legitimate they notorious breaches of the morall Law? How are they the Church of God? wil worſhip, Image worſhip they teach acceptable to God though damned in the ſecond precept: Equiuocating in oathes, that is, couert periurie, they iuſt…fie againſt the third precept. Diſhonour of Parents for religion ſake, murther of Princes they make in caſu meritorious.

Curſed be ſuch faith, it's helliſh; ſuch practiſe, it's no leſſe then Deuiliſh, methinkes we ſhould now reſolue & ſay with Iacob; Into their ſecret let not my ſoule come: my glory be not thou ioyned with their aſſemblie. So of the fact of Iehu; his iſſue followes.

Had Zimri peace? Did Zimri proſper? he proſpered not. Seuen dayes onelyonly he reigned in Tirzah: and becomes a deſperate incendiarie to himſelfe.

Zimri had no peace: muſt therefore his fact be thought vnlawfull? Beſt actions hauehave ſometimes p. 25their Croſſes: lewdeſt attempts proſperous ſucceſſe.

Anſ. Goodneſſe or euilneſſe of humane actions no man wiſely meaſures by the diſpoſitions of prouidence; But by their diſſonance or congruitie to the Law of God. Precept and prohibition are the primarie rule of good and euill. Prohibition makes euill, euill: vengeance ſhewes it euill, and odious vntounto God. The murther of Princes law Naturall and morall make euill: when vengeance ouertakes the traytour, that ſhewes it hatefull to God, and warnes vsus to fly it, if not for Conſcience, yet for feare of vengeance. 2. And the diſtinction is ancient, there is poena vindictae and there is poena caſtigationis or probationis; Croſſes that come in the way of tryalls, at no hand argue our actions euill. The building of the Temple vnderunder Ezra we finde diſappointed by the people of the Land; yet was their attempt holy and acceptable vntounto God. The croſſe comes to proue their faith; to try their dependance on God. But puniſhments that come in the Nature of vengeances are apparent euidences that the attempts are euill. Such this of Zimri.

Had Zimri peace? Why not? when he fulfills the Prophets prediction, executes Gods will in the deſtroying Baaſha his poſteritie; A prophecie went before of Baaſha that his familie ſhould be put out in Iſrael. Becauſe he had walked in the way of Ieroboam, and made Iſrael to ſin, his houſe muſt be like that of Ieroboam, his poſteritie vtterly deſtroyed.

Anſ. Thus yee may Anſwer-Prediction there was of Baaſhaes deſtruction; Preſcript none to Zimri to be the executioner, There be that ſay: Praeſcit p. 26Deus mala, non praeordinat. God foreknowes and foretels euils, preordaines them not; Its true, quà mala. Yet may we not imagine our God an idle ſpectatour of the malice of men. His preſcience euen of euill preſuppoſeth ſome act of his will, determining to permit them.

But thus thinke; there is wide difference betwixt the inſtruments of Gods prouidence, and the Miniſters of his ordinance, thoſe fulfill his purpoſes; theſe alſo doe his commandes. Herod and Pilate and the Elders of the people, did what Gods hand and ſecret counſell determined ſhould be done in the death of our bleſſed Sauiour; yet iuſtly falls Gods wrath vponupon them: they were vnwitting inſtruments of his prouidence, no Miniſters of his ordinance. When Iehu deſtroyed the poſteritie of Achab: he ſinned not in the fact; beſides prediction of the Prophet, he had his ſpeciall commiſſion from God; wherefore alſo his fact is crowned as obedience, and rewarded with the Kingdomes continuance in his poſteritie vntounto foure generations. When Zimri ſlue Elah there was like prediction, but no ſuch commiſſion; therefore Zimri had no peace that ſlue his maſter.

Briefly, firſt Gods ſecret appointments are not the rule of our Actions but his reueled precepts. Doe what God preſcribes, thou ſinneſt not but art accepted with him; though perhaps in the iſſue thou croſſe his ſecret determinations. Violate his precepts, though thou fulfil his ſecret appointments, thou art obnoxious to the wrath of God. It's poſſible ſaith S. Auſtin for a man bona voluntate velle p. 27quod Deus non vult, as when a pious child deſires and prayes for his fathers life whom God hath deſigned to death. And a man may malâ voluntate velle quod Deus vult bonâ? a man may irregularly will that which God alſo willes: ſuppoſe when an vngratious ſonne deſires the death of his father, which God alſo willeth. The one willes what God willes not, the other wills what God alſo wills, and the ones pietie is more conſonant to the good will of God, though willing another thing; then the others impietie, willing the ſame that God hath determined in his ſecret counſell. So much auailes it to limit our ſelues to Gods reuealed precept.

2 Beſides in hoc examine, in tryall of ſuch actions the inquirie is not quid fecerint, but quid voluerint; not what they did, but what they intended; And in rationem venit, non factum, but conſilium et voluntas, not ſo much their fact, as their purpoſe and intention in doing. God intended and diſpoſed the vnnatural crueltie of Ioſephs Brethren to good; yet they thought euill; therefore felt the ſmart of famine, feare of bondage, and the ſtroke of Conſcience; And who ſo forlorne or impudent amongſt miſcreants to ſay, that in his damned ambition, or Couetouſneſſe, or luxurie, he had reſpect to the will of God which no man lightlie knowes but by the euent. Aſhur is the rod of Gods wrath: by him the Lord accompliſheth his worke vponupon Ieruſalem; yet will he viſit the proud heart of the King of Aſſyria, and bring downe his haughtie and proud lookes; the equitie is apparent: He thinketh not ſo; but it is in his heart to deſtroy and cut off Nations; to ſatiate p. 28his infinite ambition, curſed couetouſneſſe and pompous luxurie.

3 Generalities of Gods purpoſe to deſtroy Baaſha his poſterity we will ſuppoſe made knowne to Zimri; that intellignce he might hauehave by the Prophets prediction: But particulars of the meanes, as that hee ſhould be the Agent God reueled not, though therefore he did what God determined, yet had he no peace in ſlaying his Maſter. So poſſible is it to doe what God determines, and yet to be obnoxious to his wrath I would to God it were ſeriouſly meditated amongſt our people; that the multitude were not ſtill tranſported with that fury of Atheiſme; to think ſinnes excuſable, their ſinnes no ſinnes becauſe they ſort in the euent with the ſecret appointments of Gods counſell: Generally yee may obſerue ſinnes fathered vponupon prouidence, which are damned in Gods word and hauehave no other cauſe but the malice of the committers. Fate and fortune Chriſtians heatheniſhly cry out of; and God made Authour of that whereof he is vltor. Theeues and murtherers and bloudy Traytours, when vengeance ſeizeth on them, blame deſtinie or Planets or harder fortune, as well their ſinnes as their vengeance are reſolued to God as to their firſt Cauſe. Yet Dauid taught vsus, that God is not a God that willeth iniquitie: And S. Iames, God cannot be tempted with euill, neither tempteth he any man. Our Sauiour points vsus to the trueſt fountaine of all vitious euills; Out of the heart come Adulteries, murthers▪ thefts blaſphemies or if there be any thing elſe that naught is. And Iames; EueryEvery man is tempted of his owne concupiſcence p. 29being thereby drawne away and intiſed.

And though it be true God hath his action euen in euill, his action I meane as Dameſcene. foreign by way of permiſſion, yet workes he not therin by way of impreſſion or inclination. He determines to permit the ſinner to the Swinge of his owne corrupt heart, to ſuffer his doing of that euill whereto he is ſelfely inclined, and to order it to his Glory. Neither may any quarell that he reſtraines or reformes not. Firſt God is Agens liberrimum, not bound to his creature▪ ſecondly, & bonds he hath giuen vsus ſufficient to reſtraine from euill. Firſt, His law, ſecondly, his threatened vengeance, thirdly our own Conſcience. A threefold Cord is not eaſily broken: yet the vitious heart of man findes meanes enough to breake theſe bonds aſunder, to caſt away theſe Cords from them. And which paſſeth all meaſure of impietie looke if not for recompenſe from God, yet for excuſe with him, becauſe they fulfilled his ſecret appointments. Had Zimri peace that ſlue his Maſter? yet accompliſhed he the ſecret appointment of God. Actions are neuer regular till they ſute with Precept, howſoeuer congruent they may be to Gods ſecret ordinance.

The application of all to Iehu, remaines. Let Iehu therfore beware like Trayterous attempts, leaſt happily he taſt like vengeance of God.

How followes the Argument from one particular to another, from one inſtance to the generalitie of murtherous Traytors. Muſt Iehu, all Traitours expect ſo dreadfull death, becauſe ſuch was Zimries fate? Behold how many miſcreants ſee we proſper in euill, p. 30how rare are examples of Gods viſible vengeance?

At this ſtone how many ſoules ſtumble, how many hauehave ſo ſtumbled that they hauehave fallen into the neathermoſt Hell. To ſee Gods patient forbearance of many in like ſinnes, ſo rare particulars culled out to be enſamples. Confeſſedly wonderfull is Gods patience: his tolerance great of many veſſels of wrath prepared to deſtruction. Diuines giuegive reaſons of it.

Therefore, ſaith Auſtin ſome are here puniſhed that we may know there is a prouidence taking notice of all; Therefore not all, that we may beleeue there is a iudgement to come.

And hauehave we not ſeene worſt men become Parents of holieſt Children? That Ahaz matchleſſe for impietie, was father yet to good Hezekiah. And out of Ammon a reuolt from his fathers pietie iſſued Ioſiah peereleſſe for piety amongſt the Kings of Iſrael and Iudah. Pregnancie after humane equitie reſpits the death of the moſt notorious amongſt women. Iuſtice wiſely conſiders; it ſauours much of iniurie to make the innocent Infant abortiue for the ſinne of the mother; and hopefully preſumes the childe may be inſtrument of good to the common-wealth, if mans forbearance on ſuch occaſions be thought ſutable to Iuſtice; why not Gods much more, to like intentions.

3 There is an height and full meaſure of ſinning whereto prouidence will hauehave miſcreants aſcend, before the laſt vengeance ſweepes them away; fill vp the meaſure of your iniquitie, ſayd our Sauiour to Iewes, that on you may come the bloud of Prophets, the wickedneſſe of Amorites is not yet full, p. 31therefore their vengeance hath foure hundred yeares reſpit. Yet what if we ſay no man ſinnes without his vengeance, there is inſeparably accident to the tranſient act of ſinne a threefold miſchiefe. 1. Macula. 2. Reatus. 3. Poena. the ſtaine, the guilt and the puniſhment properlie ſo called, yet the ſtaine and guilt hauehave in them penaltie. Firſt, The ſoule is blemiſhed, the eximious pulchritude thereof defiled. Secondly, Conſcience trembles at the guilt and obligation to puniſhment before other extremities fall vponupon the ſenſe, ſo that Plutarchs obſeruation was as true as elegant: As malefactours in the Roman Empire, had this as part of their puniſhment, to beare their Croſſe to the place of execution, ſo beares eueryevery ſinner his Croſſe, his torture, while he is but in viâ ad extremum ſupplicium.

Laſtly as in bleſſings promiſed to obedience God ſometimes deales by way of exchange, ſo in puniſhments, exchanging bodily for ſpirituall: inſteed of death, or famine or the ſword, ſends horrour of Conſcience and aſtoniſhment of heart, ſo that they become as Paſhur terrors and no leſſe then burthens to themſelues: or obſtinacie of will, and hardneſſe of heart that they may neuer repent but be eternally damned that had pleaſure in vnrighteouſneſſe.

But to the point.

Firſt the old ſaying is, what betides any one, may befall eueryevery one. Let all ſinners tremble at any ſinners vengeance. It may be their fate that hath befallen another. Secondly, the Argument well followes from a particular to the generalitie, where is like reaſon of all. The cauſe of vengeance is alike in al; And in p. 32ſuch ſingulars, for the paritie of the ſinne may well be expected equalitie of vengeance. So farre therefore the inference is current.

Yet its true▪ her application is erroneous to the perſon of Iehu. Iehu is not as Zimri a ſubiect, but now an annoyn…ed King; Gods ſelected miniſter to take vengeance of the houſe of Achab; comes with commiſſion from the great Lawgiuer to this ſeeming breach of the generall precept: his fact is not as Zimries, treaſon, but obedience, in reſpect of the ſpeciall warrant and command of God giuen vntounto him.

Ly diſpenſations or exemptions in matters of this Nature? that is a queſtion which popiſh ſpirits eaſily on any occaſion apprehend; and are readie to inferre that as the great Lawgiuer to Ehud and Iehu; ſo his vice-gerent on earth may giuegive indulgence and diſpenſation in ſuch moralities.

Anſ. It hath anciently bin queſtioned in Schooles whether morall precepts be diſpenſable by authoritie of God himſelfe: and was neuer but with cautionate diſtinction affirmed. But that man ſhould diſpenſe with Gods morall commandes hath rarely bin diſputed; neuer till of late by any determined. The greateſt flatterers of Popiſh pride and ambition anciently thus reſolued. Papa etſi ſit ſuper omne Ius purè poſitivum, yet is he not ſuper Ius Naturae aut diuinum. The Pope though he be aboue all Law meerely poſitiue, yet is he at no hand ſuperiour to the Law of God or Nature. And iudge in your ſelues, firſt, can man looſe Conſcience where God hath bound it? ſecondly, Or ſtands fraile man on euen termes with the Almighty to equall or affront p. 33him in Authoritie. Where are theſe records extant wherin God hath conueied ſuch Authoritie to man to legitimate what he hath condemned? Poore ſoules miſerably infatuated they muſt needs be, that thinke Gods royalties, his peculiar prerogatiues communicable to his creature.

Yeeld it for the preſent the trueſt Etymon of the Popes Epithete: Antichriſtus, quaſi vice Chriſtus: a vice-Chriſt, his vice-gerent and Vicar generall on earth: Receiues the ſurrogate by his ſubſtitution, power more then was congruent to the principall?

A threefold power of Chriſt their owne diuines obſerue in this queſtion. Firſt one diuine and eternall, belonging to our mediatour Ieſus, as the ſonne of God, God equall to his father. Hereto belongs originally, the diſpoſing of kingdomes; the making or antiquating of lawes; and diſpenſing with them. Secondly, Another meerly ſpiritual, congruent to the man Chriſt, but as they ſpeake to him as a man immortall and glorious now managed by himſelf without deputie at the right hand of his father. Thirdly, A third which he had and exerciſed by him as a mortall man in the dayes of his fleſh. Wherin alone, as themſelues confeſſe, the Pope may lay claime to his ſubſtitution, as being the only poſſible for meere man to manage. See if euer our Sauiour admitted or exerciſed ſuch Regalitie on earth: Aſſumed ſuch dominion, power ſo eximious as to diſpoſe of crownes, to tranſlate Kingdomes: Authoritie ſo tranſcendent, as to cancell the lawes of God, or to Legitimate higheſt breaches of morall precepts. Heare him ſpeaking to the firſt: Oh homo quis me conſtituit Iudicem aut p. 34diuiſorem inter vos? Man who hath made me a iudge or diuider betwixt you? And to Pilate his profeſſion is; His kingdome is not of this world. To the ſecond; he came not to deſtroy the law, but to fulfill it.

See his next ſucceſſours as thy are ſtiled, the Apoſtles; euer medled they with ſuch altitudes of Temporalitie? Aſſumed they ſuch Authoritie? Stetiſſe lego Apoſtolos judicandos; ſediſſe iudicantes non lego, Erit illud, non fuit; ſayd Bernard elegantly to Pope Eugenius interpoſing himſelfe as Iudge in ciuill contentions; that the Apoſtles ſtood to be iudged I read; that they ſate as Iudges I read not. That ſhalbe their glorie in the Regeneration, to ſit on Thrones iudging the twelue tribes of Iſrael. Such magnificence they aſpired to none in the dayes of their mortalitie. Only to the Biſhop of Rome, to that ſeruus ſeruorum Dei, belongs equalitie of power with God himſelfe: As, God ſo may he authorize violations of morall precepts and diſpenſe euen with the lawes of God, As God to Iehu to ſlay Iehoram, to Ehud to ſlay Eglon, ſo this Deus Deorum giuegive indulgence to ſubiects to murther their Naturall princes. But enough of that Arrogancie no leſſe then Luciferian: we returne to Iezabel her miſ application.

Here muſt be acknowledged the miſtake and errour of Iezabel, her miſ-application to the perſon of Iehu. Iehu is not, as Zimri, led with priuate ambition, but comes with Authority from God to deſtroy Iehoram, and his Brethren. To him therefore impertinently is that example of Gods vengeance. Howbeit, after her hypotheſis, her obſeruation and caution p. 35is good; ſuppoſing Iehu as Zimri a trayterous conſpiratour againſt his maſter, Zimries vengeance ſhould hauehave bin Iehu his warning.

Sure it is, Gods vengeances are exemplarie; And ſhould be warnings to all, to flie like ſinnes, leaſt they taſt like vengeance. So Saint Paul hauing to Corinthians reckoned vp a catalogue of Iſraelites ſinnes, and related their vengeance, admoniſheth, that they came to them as enſamples, and were written for our warning on whom the ends of the world are come. So Saint Peter mentioning the fall of Angels, the fearefull ouerthrow of Sodome and Gomorrah, and the deluge brought vponupon the old world, cloſeth that they were ſet forth as Enſamples.

Thus hauehave Saints holily vſed their meditation. Nehemiah obſeruing Sabbathes polluted in Ieruſalem, thus to the Rulers. Did not our fathers thus, and all this wrath came vponupon vsus? In another particular: fell not Salomon by this meanes, though beloued of his God?

The Ambaſſadours from the Congregation, to the Rubenites, Gadites and halfe Tribe of Manaſſeh, erecting an Altar not for ſacrifice as was ſuppoſed, but for memoriall, yet in ſuſpicion of ſuch euill, would thus deterre them. Is the iniquitie of Peor too little from which we are not clenſed vntounto this day, that you muſt returne alſo from following the Lord? why am I long.

Firſt, Gods Iuſtice we know to be impartiall, with God there is no reſpect of Perſons. Secondly, And they muſt looke to partake in the plagues that partake in the ſinnes of Babylon.

p. 36I can wiſh on this occaſion as Moſes, Oh that Gods people were wiſe: ſo wiſe as to thinke euerie ſinners vengeance exemplarie; and to make it their warning how they fall by example of like diſobedience. Prouidence neuer ſo ſlept but it hath affoorded to all ages ſpectacles of Gods wrath, examples of his vengeance vponupon the children of diſobedience. Drunkards how many hauehave we ſeene after Salomons threatening, cloathed with rags: Adulterers filled with rottenneſſe; brought to a morſell of bread: louers of paſtime & ſporting brought to pouertie. Honourable families ruined by harbouring Popiſh ſuperſtition, expoſed to Gods wrath by oppreſſion of the poore, by their exceſſe of Ryot, and luxurious intemperance. Yet who when he ſees this, feares and learnes to doe no more preſumptuouſly? And rather thinkes not as the Hypocrites in Iſai. Though a Plague run ouer all, it ſhall not come nigh him? And is not readie to conceit ſome ſingular ſpecialtie in their degree and meaſure of ſinning whom vengeance hath ſo ouertaken?

To ſpeake to the particular in hand: how frequent hauehave bin examples of Gods vengeance vponupon bloudie traitours? Who hath euer knowne bloudie traitour to hauehave dyed a dry death? Had Zimri peace that ſlew his Maſter? Had Gowrie peace that attempted to ſlay his Maſter? Went thoſe incendiaries of the Powder-treaſon without bloud to their Graues? I had almoſt ſayd to their Hell. Search records diuine, humane, and ſay who euer proſpered that but dipped his finger in the bloud of the Lords annoynted. It is very remarkeable in this ſinne more then in many; Though vengeance hath paſſed ouer other ſinners, yet ſeldome miſſed it the head of a bloudy traitour. p. 37Blaſphemers and Atheiſts we hauehave ſeene liuing and dying without any viſible vengeance: Murtherers ſome to hauehave gone to their Graues in peace: Bloudy traytors few or none that hauehave eſcaped the hand of God, or ſword of the Magiſtrate.

Yea ſingular ſpecialties there are many obſeruable in their vengeance: Many dying in the fact, in the heat of purſuing their ambitious and trayterous deſignes: ſo died Zeba the ſonne of Bichri: ſo Abſolon in the heat of his parricidious ambition, partly by the hand of God, partly by the ſword of Ioab. Oh Abſolon my ſonne, my ſonne Abſ…lon would God I had dyed for thee, ſayth Dauid conſidering the likely iſſues of ſuch death ſo inflicted. What meanes lamen ation ſo comfortleſſe and immoderate in Dauid ouer an vngratious Abſolon. We erre in S. Auſtines Iudgement, if we thinke Dauid ſo Rachel-like weeped for loſſe of his Childe though deare vntounto him. Non orbitatem doluit ſaith S. Auſtin: It was not his own orbitie which Dauid ſo lamentablie bewayled, but ſeeing into what torments a ſoule ſo impiouſly adulterous, ſo vnnaturally trayterous and parricidious, eſpecially ſo cut off by the hand of God, ſhould now in all likelyhoods be plunged. And ſurely whateuer our groundleſſe Charitie may conceit, they are miſerable deaths that ſeize on ſinners in the heat of their ſinnes.

Yea ſee in Zimries vengeance ſomething more to be trembled at. God giues him vp to become his owne deaths man. Neither was that Zimri his fate only, thus dyed the traytour Iudas, thus Achitophel, thus Abimelech; Thus ſome of trayterous deſignes in our owne remembrance. It is ſayd indeed God may hauehave p. 38merciemercy inter pontem & fontem, betwixt the Bridge and the Brooke. I limit not Gods merciemercy to times. Howbeit S. Auſtine long ſince determined of the fayreſt pretenſes brought for ſelfe-murther, they cannot all excuſe it from being mortall ſinne. But when a man from his Cradle nuzled in Popiſh ſuperſtition, proceedes at laſt to a ſinne ſo haynous as is murther of Princes, and makes cloſe of his owne life in ſelfe-murther, my charitie cannot be ſo charitable as to hope of that mans ſaluation.

Such hauehave bin the iſſues of many traytours. They befell them as enſamples for our Caution and warning. Yet when may we hope for more loyaltie from ſeduced amongſt Papiſts. A Hydra of treaſon there ſeemes to be amongſt them; after ſo many hands of bloudy traytours cut off, ſpring vp new continually of like trayterous braines; God grant our too much indulgence multiply not that ſeed of the wicked amongſt vsus. Truly ſayd S. Iohn of that wine of Popiſh fornication, it is vinum inebrians, wine that makes drunke. It is not vinum but venenum and toxicum; ſo intoxicates, ſo infatuates it vntounto madneſſe thoſe that drinke deepe of the dreg thereof; If there be any of that hereſie which here me this day, I aduiſe them not to ſlight the notice of ſuch vengeances, and pray God for them they may be their Caution.

To others hitherto of more loyall diſpoſition may it ſerue to increaſe abhorrence from ſinnes ſo monſtrous. Euen for our warning is ſuch vengeance inflicted; And ſhould increaſe deteſtation of ſins, from which conſcience by light of nature or Grace is moſt abhorrent. How dyed Zimri, how Iudas, how Achitophel? p. 39Their owne hands made paſſage for their ſoules into helliſh torments, as the deuill once complained before their time. How dyed Abſolon, how Zebah the ſonne of Bichri, how Gowrie, how the incendiary traytours. All by the hand of the Magiſtrate, moſt in the heat of their ſinne. Thus they periſhed to become our warnings.

Sic perierunt. And I pray as Deborah and ſo conclude: Sic pereant inimici tui Domine. So let all thine enemies periſh O Lord, but let them that louelove thee, let thine annoynted be as the Sunne when he riſeth in his might. Binde vp his ſoule in the bundle of life. Strike through the Loynes of them that riſe vp againſt him, that hate him, that they neuer riſe vp againe. Heare vsus O Lord and anſwer vsus; for thy Names ſake, for thy Chriſt his ſake in whom we know thou art well pleaſed. To whom with thee O father and thy bleſſed Spirit, for all thy mercies for thy gracious protection and deliuerances of our King and State, be aſcribed and giuen of vsus and of thy whole Church, All Prayſes, Power, Maieſtie, Dominion and thankeſgiuing, henceforth and for euer Amen.

Deo Gloria.

A FVNERALL SERMON Preached at the Buriall of the Right Worſhipfull M^r. IOHN COLLES Eſquier, one of his Maieſties Iuſtices of Peace and Quorum in Sommerſetſhire Anno. Dom. 1607.

By WILLIAM SCLATER, of Kings Colledge in Cambridge Miniſter of Gods Word at Pitmiſter.

LONDON, Printed by THOMAS HARPER for Robert Allot, and are to be ſold at his ſhop in Pauls Churchyard at the ſigne of the Black Beare. 1629.

To the Worſhipfull M^r. GEORGE COLLES, Eſquire: Mercy and peace be multiplied.

Sir:

I Heere preſent you with a Sermon, whoſe conception, birth and being, proceeded from your renowmed Father, as from the ſweet influence of a bright ſhining ſtar in the celeſtiall Orbe, on which the eyes of all vertuouſly diſpoſed were euer firmely fixed, euen to admiration; wherfore it being now brought foorth, ſues for ſafe protection vnderunder you his Sonne, and hopes to receiue fauourable acceptance from you, being the knowne patron to goodneſſe. Tis the paucity of ſuch, which makes glorious vice ſo audaciouſly impudent as to dare giuegive affront to baſhfull vertue, that it becomes inglorious. If any encreaſe of heauenly knowledge and celeſtiall comfort may accrew to your ſoule from it, giuegive God the prayſe, and the Authour is ſatisfied. So with my prayers to God for continuance, and multiplication of heauenly and earthly bleſſings vponupon you, I reſt

Your hearty well-willer WILLIAM SCLATER. From my Chamber in Kings Colledge in Cambridge. Nou. 18. 1628.