be accursed and saies Origen propter hoc Ecclesia ab Apostolis Traditionem accepit etiam parvulis dare Baptissimum Rom. 6. Because we are all conceiv'd and born in sin the Church hath received a Tradtion from the Apostles to Baptise Children and saies St. Austin Consuetudo matris Ecclesia c. The Custome of our Mother the Chu ch in Baptizing Infants is not to be slighted because it is an Apostolicall Tradition De Gen. ad li. c. 23. That 's a ninth Invention 10. If we believe and have Faith It is no matter for good VVorks or how we live a meer Invention this For saies St. James faith without work is dead and saies St. Paul Jac. 2. neither Circumcision nor uncircumcision availeth any thing but Faith which worketh by Love That 's a tenth Invention He is gone to Hell For he dyed of the Plague A meer Intention This For many of Gods dear Servants do dye of the Plague 2 Sam. 24. David was desirous to dye of it when he prayed Let thy hand I pray thee be against me and my Fathers house but sure he would not have been so desirous to dy of the Plague if he must have gone to Hell for it That is a 11th Invention Subjects may take up Arms against their King For the King is Universis minor though he â—e singulis major Lesse then the Collective Body though greater then any particular Person If he be a Tyrant If he be Sacrilegious If he be an Idolater He may be Resisted He may be Deposed A meer Invention's this For Saul was greater then all the People because he was their King and Saul was a Tyrant a sacrilegious person an Idolatar a Consulter with Witches and yet David durst not resist him durst not depose him and only for this cause Because he was the Lords Annointed and therefore the Lords Annointed because the King And this hath been the Judgement of all Divines until of late and therefore This is another twelfth Invention Bishops and Presbyters are of equal Authority They are all one For Bishops are called Presbyters in the word of God A meer Invention This and a false Conclusion For Presbyters are never called Bishops either in the Book of God or in any other book unlesse in the Books of Hereticks or Schismaticks And that is a Thirteenth Invention A King may be Deposed by an High Court of Justice and unjustly sentenced to death as a Tyrant Traytor and Murtherer and Publick enemy by severing his Head from his Body A meer Invention This though pronounced by John Bradshaw Lord President so called Oliver Crumwel L. General Henry Ireton Commis General Col. Hardresse Waller Col. Harrison Col. Whaley Col. Pride Col. Ewer Lord Gray of Grooby Sir John D'Anvers with many more who are not worth the remembring unlesse Dr. Dorislaus and Justice Aske Councellours for the Common-wealth Cook Sollicitor General Broughton and Phelps Clarks to the Court Danby Mace-Bearer Humphrey Sword-Bearer and King Cryer And this was an Invention beyond all the Jewes Inventions And a great many more Inventions yet have we found out but I have tyred you and my self already with these and by these though there were no more I am sure we have provoked God to wrath for the Plague is broken in upon us It is my fourth and last consideration in resolving that Question What is the fruit and effect of these Inventions Pars. 4. of these Provocations The Plague brake in upon them Irruit It brake in Magno impetu invasit It came with a mighty violence and could not be resisted Tanquam aqua exundas like a suddain Flood of water Maltiplicata est in eis ruina A multiplyed destruction came upon them Factis est in eis gravis ultio God took an heavy and grievious revenge upon them twenty four thousand of the common people and Princes were slain and this tells you what Plague it was is here meant It was not the Plague of Pustules or the Plague of the Pestilence or as the common people call it the Plague of Gods Tokens or as we of late have had the Plague of the Guts which was never heard of in any Kings Reign but only in the first Reign of a President and in the second Reign of a Protector but it was the Plague of a Civil commotion raised by the Madness of the people for a former madness of their provocation and the small number of the slain then but 24000 shews and proves their provocations to be lesse then ours because the Plague of an Uncivil civil war amongst us hath slain many score of Thousands some Hundreds of thousands and proves our provocations to be greater then theirs However I wish not the rest of the Rebels may either Hoyle or Phane themselves I wish them not confusion here or Damnation hereafter The worse that I wish is That God would be pleased to take them as the Rods of his Justice into the Hands of Mercy and bring in King Charles II. with power to recover his own Dominions and to sit upon the Throne of his Father King Charles Is the Royal Martyr of blessed memory who upon this day January 30. Anno Dom. 1648 was murthered by barbarous hands for seeking to preserve the Churches Rights and the Peoples Liberties and Reign over us and our childrens children in peace and prosperity thorough Jesus Christ Amen GOD Save King CHARLES II. Anno Dom. 1658. ACTS 13.28 And though they found no cause of death in him yet desired Pilate to kill him THere are not many steps betwixt Princes Prisons Graves Mat. 2. Christ was the King of the Jews so confest by the Magi and the People would have proclaimed him so But Pilate the Lord President and Cajaphas the High Preist having Him delivered into their hands by the Treason of Judas for a far less price then 200000 l. even 30. pieces of Silver and though they found no cause of death in him unless it were Negatively because he had not Ahab-like took away Naboths Vineyard or plundered any of his Subjects Illegally nor Jesabel-like took away Naboths life or put to death any of his Subjects Extrajudicially or Affirmatively had healed their sick cured their lame and their blind ear'd their deaf raised their dead delivered them all from the Kings Evil and made them happy to their Enemies Envy and their Friends Admiration yet they desired Pilate to kill him That 's my Text and in it I observe two parts and they are these 1. A VVonder they found no cause of death in him for a VVonder it is that a King who hath so many Prerogatives and Advantages to Blaspheme to Rob to Rabe to Murther to Idolatry and more causes I find not to kill any man should have no cause of death found in him 2. A Murther and a monstrous Murther Yet they desired Pilate to kill him for a monstrous Murther it is that Subjects who have so many tyes of Obedience upon them
to be sober in the Horse and drink no more then will do us good being Unchast or Lacivious in the Dove and know no woman but out own Wifes being Cruel or Unnaturall in the Storke and to maintain our Parents Children Freinds that if we do such things we are worthy of death Worthy of death of death temporal so Draco by the light of nature appointed Death for all great Transgressions but that is not all our Apostle here means but worthy of death eternal too and this the very Gentiles knew by assigning their Elisyan fields to some sinners and Hell or their Stygian Lake to other sorts of sinners Take you and I therefore heed of all sorts of sins and do with every sin as David did with his water which his Worthies brought him with hazzard of their lives powre it them on the ground and say God forbid we should commit these sins because if we do we are worthy of Death of Death Temporal and Death Eternal Especially take we heed that we delight not that we take not pleasure in that we applaud not them that do them For this is desperate impiety the hight of and the great aggravation of the Gentiles sin here used by this great Apostle which is my second consideretion They do not only do them Psal 2. Put also take pleasure in others for doing the same Some read it Consent so Lyranus Tolet and others and make the Aggravation lesse But Theophylact Paraeus Piscator and others read it Patrocinantur favour delight take pleasure in yes Applaudunt Applaud and defend them that do such things and so make the Aggravation greater either way It is bad enough Alexanders murthering of Clytus was not the lesse though Anaxarchus the Epicurian Phylosopher told him All was lawful that Princes did though Aristander the Stoical Philosopher told him it was Fate and Destiny Davids murthering Uriah was not the lesse though the Ammonite slew him 2 Sam. 12.9 because he commanded it Achitopels killing of Absolom was not the lesse because his Counsel brought him to his death 2 Sam. 16.21 Saul was not lesse guilty of St. Stephens death Act. 7.59 though the Jews stoned him Act. 22.20 because he consented to it Achab was not lesse guilty of Naboths death though some Sons of Belial bare false witness against him and others condemned him Reg. 21.13 and others stoned him because he authorized and countenanced it with his Seal Esau was not the lesse guilty of Jacobs destruction though Forreigners Obed. 11.12 carried him away captive because he did not rescue him All the Tribe of Benjamin was not guilty of the Concubines Death and Rape in the Act of it Jud. 19.22 Jud. 20.13.14 yet they were guilty of the sin because they sheltered the Actors and Doers of it The Modern or latter Jews were not the less guilty of the old Prophets death Mat. 23.34 though their Fathers and Grand-Fathers slew them because they were Heire as well of the Murthers as of their Fathers Nor were they less guilty of King Charles blessed King Charles the first his death who brought him to the Block though others chopt off his head because they then withstood it not nor ever since called any of them to account for doing of it Nor are you or my self the loss guilty of that sin which another man commits if lying in our power we do not hinder it if we do not reprove it if we counsell'd it if we consented to it if we commanded it if we concealed it if we entertain'd the Actors of it and gave them applause or took pleasure in them for doting of it I end this second part with Prayer O God we have much guilt of our own too much if thy mercy be not the greater suffer us not we beseech thee to partake of other mens sins or communicate in other mens guilt but give us Courage to hinder it Zeal to reprove it Power to forbid it Wisdome to dispraise it Anger to discountenance it Strength to resist it Hearts and Tongues to declaime against it The burthens of others miseries give us Charity to bear but the burthens of other mens sins give us piety to forbear and the burthen of our own sins do thou ease and the guilt of our own sins do thou forgive for his sake who hath borne that burthen and washt away that guilt by his pretious and invaluable blood Jesus Christ Amen And now I come to the last part I proposed That if the Apostle were now living Pars 3. he would certainly further aggravate this sin upon the English Christians then he did upon the Romane Gentiles who have out-stript and exceeded their doing these sins themselves and their delighting in those that do them by commanding all others and compelling many to do the same by 1. An Engagement 2. An Oath of Abjuration 3. A subscription of Opposition against the Common Enemy whom they at least some of them I am sure one of them with the Approbation if silence gives consent declared to be Charles Stewart whom we acknowledge to be Charles the second King of England Scotland and Ireland and for whose return we do and will pray with Power from above to recover his own Rights with mercy from above to forgive his Rebellions Subjects and with Wisdome from above to lettle this Church of God and his three Kingdomes in Peace and Truth untill the second comming of our Blessed Lord and Saviour Jesus Christ Amen That Engagement with the Covenant was the first 1. Engagement and either of these bad enough since there is not one Engagement in the whole Book of God save those of the Rebels Corah and his Complices Absolom and his Conspirators Shaba and his Peufellowes nor is there one Covenant in that whole book but they were all given and taken by the Kings Authority not a Covenant amongst them all and they are but six in number imposed without much less against the Kings Authority and besides they were all meerly Religious Covenants not one Politick or state Covenant amongst the whole six Joshua 24.25 The first of which six was made by Joshua with the people The second was made by Jehojada the High Preist in behalf of the young King Joash with the people 2 Reg. 11.4 the sum of which Covenant was that the people should be true to God 2 Cron. 15.12 the King and the Church The third was made by King Asa with the people to seek the Lord God of their Fathers with all their heart and with all their soul The fourth was made by King Hazechiah with the people when they were in great distress for want of Religion and therefore said the King I have purposed to make a Covenant with the Lord God of Israel that he may turn his feirce wrath from us This was the Kings Covenant and Engagement with God for the people 2 Cron. 29.10 not theirs against him The
both both Natural fear and Filial fear But when they stand in competition and my obeying the King will dishonour God and my fearing the King will displease God where sin is the subject of a Tyrants command and Gods Law must thereby be transgressed Act. Then I am at the Apostles resolution Whether it be fit to obey God or man judge ye I am then at King Davids blessed man I fear God and therefore I fear not any evil tydings This will appear more evident if we look into the diverse acceptions of Auditus malus Evil tydings and what is the true construction of evill tydings 1. It signifies sometimes Calumnies Contumelies Checks Taunts and Reproaches wherewith they that fear the Lord are slaundered Thus gluttony blasphemy and sedition were objected to Christ And now his Servants and the late present Kings liege people are called I should have said miscalled Malignants Delinquents Papists evil Counsellours enemies of the Church troublers of the State Haec autem perferre difficile and this is a very heavy burthen to bear Generosis enim animis cruciatus corporis Plutarch quám jacturam famae facilius est perferre A noble mind had rather have his Body to be bruised then his credit blasted yet he that is truly noble et sola virtus vera Nobilitas the Noble Christian that feareth God is so far from being afraid at these evil tydings that he neither forsakes the Truth nor declines his Loyalty He is not afeard of the evil tydings 2. Sometimes evil tydings signifie Famam sinistram quam improbi culpâ suâ contrahunt that evil report which base people deservedly bring upon themselves Thus Shemei is called a Rayler thus Doeg is called an Accuser thus Absolon is called a Traytor thus Achitophel is called a Conspirator thus Corah Dathan and Abiram and all such as rise against the Lords Annointed their lawful King are called Rebells But they that fear God and such as are Loyal Subjects fear not such aspersions If they are cast upon them by evil Tongues they readily answer as St. Augustine did Petilian upon a like scandal I know no such thing by my self and I think I know my self better then he knows me but believe you which you please and judge as you please whether he that writes and fights against the King or he that writes and fights for the King be a Rebel a Delinquent a Malignant I am not afeard of these evil tydings 3. Sometimes evil tydings signifie dangers and Calamities Jobs messengers One tells us Our Cattel are plundered A second tells us Our houses are fired A third tells us Our Children are murthered A fourth tells us Our Soldiers are mutined Our Garrisons are betrayed Our Armies are disbanded and Free-quarier is denied Why yet Non succumbit justus non deficit He that fears God faints not fails not looses not his courage yea though he knows Death to be the Guerdon of his not yielding to a Conquerors pleasure he looks upon his Saviour and fears not him that kills the Body he looks upon King David and fears not â—ay evil tydings These times offer as fit a case as this Text requires King David pronounces the man blessed that feareth the Lord My fear of God is best evidenced unto me by my Obedience to my Parents for that is Gods Commandement my great Parent is the King He is Pater patriae and the higher power so St. Paul calls him The Supream power so St. Peter calls him Therefore I to be subject to him and not to resist him is St. Pauls inference Therefore I to honour him and to fear him is St. Peters inference But of late there were a pack of men met together against Charles I. the long liv'd Parliament so there are now against Charles II. the too long being Protector with his too long fitting Council of State who did and do call themselves a Power above the King who did command us who do command us to take their part against Charles I. then against Charles II. now who did and do threaten us with Sequestration of our Estates That 's Beggary with Registring our names in the black Book That 's Infamy with bringing us to the Barr of Justice of their Justice or more truly To the Barr of their Court of their high Injustice That 's Death We know If we did forsake Charles I. If we do forsake Charles II. and take part with them against the King we sin we resist If we resist we incur damnation The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mr. Marshall did qualify and linify it by the construction of Judgement and that signifies the destruction of Soul and Body here and for ever Now here is the tryall If we did stand to the late and do to the present King and do our Duties If we were and are resolved as Ittai was 2 Sam. Wheresoever my Lord the King is whether in Life or Death there will thy servant also be Then we fear God and therefore fear no evil tydings But if we did go back to them that opposed and deposed and murthered the Father or if we do go back to them who resist and keep out and calumniate and hunt after the bloud of the Son let it be upon what consideration it may I shall leave my Wife and Children beggars else I shall be a Slave and Prisoner all the dayes of my life else I shall be han'gd else And these pettire thoughts fright me out of my Duty I have then ruined my blessednesse I am not blessed I have lost my Evidence I am witnesse against my self I am afeard of evil tydings basely and slavishly afeard and therefore I fear not God Well fare that Heathen who was resolved for all Fortunes and will rise in Judgement against many very many cowardly Christians in England Non fulminantis magna Jovis manus Terrebit justum And again Etiamsi fractus illibatur Orbis Impavidum ferient ruinae Let the world totter turn round and fall I will not be afraid I will fear God But a Heathen is not fit to be our Schoolmaster look we upon the Primitive Christians and amongst them well fare old Hilarion who being in the hands and power of his Persecutors and by them demanded Antimeret If he were not afeard of those evil tydings they brought him For they came to strip and plunder him To which he returned an Answer as full of gallantry as mirth Nudus latrones non timet An empty Ship fears not a Pyrate A naked man fears not a Theif They then thâ—eaten him with Terribilium terribilissimâ— the Hyperbole of evil tydings sed occidemus te we will put thee to most exquisite torments and in the end will kill thee Non times mortem Art thou not afeard of death and he returns as great a Hyperbole of gallantry Non timeo mortem quia paratus sum mori No I fear not death because I fear God and am therefore prepared to
the Dead which dye in the Lord. Had it been onely to maintain the publick Service of God established by Law even that alone would have made them Martyrs For not a Tittle of it but it was by the Dictate of the Holy Ghost and I should think my self accursed if I were not able to maintain it and would now if it were not beside my Text and Purpose yet blame not my holy Zeal if I do vindicate that saving-Book against the Schismaticks greatest Exceptions And that is in the Office of Marriage That Office consists of Substance and Ceremony The Substance Prayer The Ceremony a Ring Look you upon both and first the first Prayer in that Office It beseeches Almighty God to bless the Couple to be married As Isaac aâ—d Rebecca whence I aâ—gue thus This Prayer was dictated by the Holy Ghost to the Composers of the Common Prayers or made by those Composers without the Dictate of the Holy Ghost But not by them without his Dictate Therefore by his Dictate to them If by them without him then they would have made it according to Humane Reason and so have said bless them O Lord as thou didst bless Abâ—aham and Sarah or as thou didst bless Jacob and Rachel and they had humane Reason for it for Abraham was Gods fiâ—st Friend Jacob was Gods great Favourite But sayes the Holy Ghost Not so nor so but let it be bless them as Isaac and Rebecca and there is no Humane Reason for this but a Divine Reason there is and that is this Abraham had his Hagar in Sarahs time and this Keturah afterwards Jacob had his Leah his Zilhah and his Bilhah but Isaac had none but his Rebecca and therefore sayes the Holy Ghost let it not be Bless them as Abraham and Sarah Bless them as Jacob and Rachel for then people may be apt to think they may have many Wifes at once if not some Concubines but let it be Bless them as thou didst bless Isaac and Rebecca let them know One man should have but one Wife especially at one time Then secondly look upon the Ring The Ring must be round without end and the Ring must be of Gold without mixture so must the Husbands love be to his Wife perpetual and to be terminated onely by Death and withal his Love must be pure and not given or imparted to any other but to his Wife onely Certainly therefore Blessed they which dye in maintaining that Service-book which can without contradiction father the very Ceremonies of it upon the Holy Ghost But add to this Obedience to the King Unity to the Church Liberty to the Subject and many more commanded by God and deny He that can or dare Blessed is William Laud Archbishop for dying for the Churches Unity Blessed are Cavendish Greenvile c. for dying for Obedience and to keep the Kings Crown upon his Head Blessed is King Charles the first for dying for both and to preserve the Subjects Liberties And if they are Blessed why then do any mourn as if they were lost But alas Nature will have her course and on Gods Name let it but let Nature give you bounds to Natures course stillate volo non currere let your Eyes drop Tears like pretious water out of a Still not run like common water out of a spout So said Seneca from Nature Yes Nature hath taught it not onely by Speech but also by Example what else meant that Heathen Priest who so soon as be heard of his Sons Death presently put off his Crown and vented his Sorrow by his Tears but hearing withal That his Son died Valiantly he assumed his Crown again and finished his Sacrifice So you B. hearing your Friends death lay aside your Crowns and melt your selves into Tears but knowing They died for God for the Church for the King for the Countrey for the glory of God for the Unity of the Church for the Honour of the King for the Lawes of the Countrey and that the King himself was Murthered and Martyred for all these Put on your Crowns again and finish your own Christian course with Joy Give not back though you are bur few Fall not back though Gods the Churches the Kings and your Enemies have got the Trophees you know not whether God hath chosen for his Gedeon a Reserve that his own Glory may be the greater and your own blessedness as sure by Dying In the Lord as your Friends that have dyed For the Lord. Their blessedness is not doubted They that dye For the Lord They that seal the Truth of Gods VVord and Religion with their blood Nor Catholique nor Papist call their blessedness into question They that were slain in the late quarrel And certainly their blessedness too your own needs as little doubt who are resolved to dye In the Lord you who lead a holy life and believe in the Lord Jesus and will continue therein to the end They are you are blessed For questionless St. John is blessed though he died in his bed and was but banished as you are as well as St. Peter though he died upon the Cross and was put to Torment as our glorious King and many of our Friends were And it is to you as well as to them to you that are but Confessors as well as to them that were Martyrs that Christ speaks Come ye blessed of my Father possess the Kingdom prepared for you from the beginning Mat. 25.34 But this for my part shall make no quarrel between Rome and England or Amsterdam If they will yield to us in some Substances we will easily yield to them in this Circumstance Let them decline to the killing of Kings and we will soon yield That Martyrs onely are blessed and so by consequence They onely dye in the Lord But with this Proviso That they take not nor understand this word Martyr in the common use of speech secundum vulgus For so it is one that seals his witness to the Gospel with his blood and suffers death for Christ but in the Grammar sence secundum Cleres For so it means but a Witness One that lives and dies in Faith as the Apostle speaks All these Abraham Isaac Jacob and many more died in the Faith i. e. They were all Martyrs Heb. 11.13 or they were all Witnesses to the truth of Christs Religion both in their Life and Death They died in the Lord. And thus you see what it is to dye in the Lord or who may be said to dye in the Lord Now for Application of this Point How may we dye in the Lord Appl. And that I shall tell you plainly and quickly If you would Dye in the Lord you must Live in the Lord Live in him you must by a Faith that purifies your hearts and then Dye in him you may by a Faith that justifies your Souls Live in him you must by the Faith of water to Sanctification Act. 15.9 and then Dye in him you may by
towards their Kings should first desire Pilate a Judge and having obtained leave upon their desire should add to their desire endeavour and to that endeavour the act and actuall Execution to kill him it is a monstrous Murther This If it be a monstrous Murther for Servants to kill their Master If it be a monstrous Murther for Sons to kill their Father If it be a monstrous Murther for a VVife to kill her Husband why look ye here are all Subjects which are but serci Domini Regis Servants to their Lord the King Subjects which if more then Servants are but Filij Patri Patriae Sons to the Father of the Country the Kings Subjects which if more then Sons are but sponsa Marito Gentis the Spouse to the Husband of the Country the King yet these Servants these Sons this VVife desire to kill and kill their Master their Father their Husband and that which makes this monstrous Murther more then and above measure monstrous they can find no cause of death in their Master in their Father in their Husband in their King which is all In the first of these the wondea I enquire 1. VVhy there was no cause of death in him 2. If there had been cause of death in him whether they might desire to have him killed In the second The monstrous Murther I enquire 1. VVhy they desired Pilate to kill him 2. VVhat end they had in killing him I begin with the first the wonder they found no cause of death in him Pars 1. The Jews had four sorts of death in use amongst themselves 1. Lapidatio Stoning 2. Combustio Burning 3. Decollatio Beheading 4. Suffocatio Strangling Other sorts of death in number six they borrowed from other Nations 1. Crux the death on the Cross 2. Damnatio ad bestias to dye by wilde Beasts 3. Serra dissectio cutting one in sunder with the Saw These three they borrowed from the Romans 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the VVheel 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 udgelling one to death 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drowning one in the Sea They borrowed from the Greek and this they borrowed from the Greeks and Romans These severall sorts of death had their several causes of inflicting them I shall but name them 1. There were eighteen Causes for Stoning one to death 1. He that lieth with his own Mother 2. He that lieth with his Fathers VVife 3. He that lieth with his Daughter in Law 4. He that lieth with a betrothed Maide 5. He that Coupleth with a Male 6. He that Coupleth with a Beast 7. The VVoman that lieth down to a Beast 8. The Blasphemer 9. He that worshippeth an Idol 10. He that offereth his Seed to Molech 11. He that hath a familiar spirit 12. The Wisord 13. The private intiser to Idolatry 14. The publique drawer to Idolatry 15. The VVitch 16. The prophaner of the Sabboth 17. He that Curseth his Father or his Mother 18. The Rebellious Son Now of none of these 18. did they accuse him but only of Prophaning the Sabbath and Blaspheming in calling himself the Son of God in neither of which they found no cause of Death in him For he disproved his profanation of the Sabbath by works of Charity and proved himself guiltless of Blaspheamy by his own constancy and by his Fathers Testimony His Father witnessed twice that he was his Son once at his Baptisme Mat. 3.15 Mat. 17.3 and againe at his Transfiguration at both which times a Voyce was heard from Heaven saying this is my beloved Son His own Constancy also quitted him since his first words and his last words when he died Luk. 23.34 Luk. 23.46 were Father forgive them and Father into thy hande I commend my Soul No cause therefore to stone him to death and as little cause could they find to burn him to death for none but 10. sorts were adjudged to burning 1. The Preists Daughter which committed Whordome 2. He that lieth with his own Daughter 3. He that lieth with his Daughters Daughter 4. He that lieth with his Sons Daughter 5. He that lieth with his Wives Daughter 6. He that lieth with his VVives Sons Daughter 7. He that lieth with his VVives Daughters Daughter 8. He that lieth with his Daughter in Law 9. He that lieth with the Mother of his Mother in Law 10. He that lieth with the Mother of his Father in Law None of these ten did they accuse him of at all and less cause did they find of death in him to be burnt to death And less cause they had to behead him for they beheaded only two sorts of Malefactors 1. The Murtherer 2. He that stole a Soul of Israel But of Murther they accused him not nor indeed could they since he rather chose a Crown of Thornes then to exchange that of Gold for one of Lead whose embased Flexibleness might be forced to comply and bend to the various Ps 33.20 and oft-contrary dictates of any Factions nor did they accuse him of stealing any Soul of Israel Ps 36.10 since he complained the difference in Religion was the only thing that troubled him Neither of these two did they accuse him of and less cause of death did they find in him to be beheaded And less cause yet had they to strangle him For they strangled but six sorts of Malefactors 1. He that smote his Father or his Mother 2. He that stole a Soul of Israel 3. An Elder which contradicted the Consistory 4. A false Prophet and he that prophesied in the name of an Idoll 5. He that lay with another mans Wife 6. He that abused the Body of a Preists Daughter Now none of these six was he accused of and therefore no cause did they or could they find in him of death to be strangled to death And for the other six punishments they borrowed from other Nations the Cross 1 The Saw 2. The Beasts 3. The Wheel 4. The Sea 5. The Cudgell 6. They found as little cause of death in him And if you aske why they could find no cause of death in him my prima seconde will tell you and it tells you thus 1. Becauses the Hearts of Kings are in the Hands of God and Christ was a King yet and He was God too and so had his Heart in his own hands therefore Impeccable because God cannot sin for if he could he were not God And for the King that my discourse in this Anniversary and Text aimes at though he were not Impeccable because a Man yet such a man he was that his most malitious Enemies could find no cause of death in him and therefore framed or caused Petitions to be made in the Names of the Soldery and common-people to cry out for Justice that he might be killed though they could find no cause of death in him Christ the King in my Text was free from all cause of death for no cause of death but Originally Corruptions or