REGICIDIVM JVDAICVM OR A Discourse, about the Jewes crucifying Christ, their King. WITH An Appendix, or supplement, upon the late murder. OF OVR BLESSED SOVERAIGNE CHARLES THE FIRST Delivered in a Sermon at the HAGVE before His Majestie of GREAT BRITAINE &c. & His ROYAL SISTER, Her HIGNESSE, the PRINCESSE of ORANGE. BY RICHARD WATSON, Chaplaine to the Rt. Honorable the LORD HOPTON.

Agnom rejecerunt, Vulpem elegerunt. Cassiodor:

HAGE: Printed by SAMUELL BROUN English Bookeseller, Dwelling in the Achter-om at the Signe of the English Printing house. Anno M.D.C.XLIX.

To the Rt. Honoble: the LORD HOPTON, BARON OF STRATON &c. One of the Lords of His Majesties most Honourable Privie Councel.


Had not my known obli­gations cōmanded my praesent addresse unto your Lordp. (to whose bountie for diverse ye­ares past, & still, I owe as well my being, as some benefit by those in­tervalls of studie wich our perse­cuted condition will admit) the sub­ject [Page] of this Discourse, which I pu­blish, would have pointed out your patronage to my thoughts, who have hitherto been such an eminent Assertour of Christianitie by your life, & of Monarchie by your Sword. What defects are in it, too late seeke your name for their cover, having allrea­die run their hazard of censure from them, whose judgement I chieflie re­verence, & whose sole displeasure I feare. If it may be own'd by your Lordp. as the least title of my dutie discharged, & by your honour cō ­mended to any future opinion of my disavowing to the vvorld all old or new rebellion & Judaisme, I have the end of my vvishes, & farther in­couragement to expresse my selfe:

Yo Lordships most gratefull & obsequious servant RICHARD WATSON.
St. John 19. ch. vers. 14. & 15.‘And he sayth unto the Iewes, Behold your King. But they cryed out. Away with him, away with him, crucifie him. Pilate sayth unto them, Shall I cru­cifie your King? the chiefe Priestes answered, We have no King but Caesar.’

WEre not my text Scripture, I should apologize for assuming such a sad subject, the sound of which words must needes turne that strong current of griefe upon your eares, which hath allreadie for divérse weekes stream'd forth abundantlie from your eyes. And though it be, were not this a weeke where in we're every day obligd, as well by Christian dutie as command of the Church, preaching or praying, mournfullie to commemorate the sufferings of our Saviour, and, like loyal subjects; make some sparkes of our old allegeance rise out of those ashes which we cast on our heads upon the forowfull remembrance of so unjust a judgement pronuunc'd and executed upon so just a King; I should mine owne selfe checke my imprudence, and prevent your censure of my importunitie in this choyce. But the whole Gospell for the day (which I presume you observed) was no other then St. Mat­thew's long narrative of the Jewes malicious proceedings against Christ, & my text but a part of the same in St. John, with Pilates expresse declaring him to be their King.

[Page 6] Indeed the name of this day, which is Palme Sunday, speakes songs & prayses,Tract. 49. in Ioann. victories and trophies, Rami palmarum laudes sunt, significantes victoriam, sayth St. Austin: But the service of the day speakes sorowes and sufferings, betraying and murdering, Holie Church not thinking worth her practical record their slight Ho­sannas, their high way blessings upon the Sonne of David, who within few dayes after could silentlie heare those Anathema ma­ranatha's, those judicial blasphemies against the Sonne of God. Not deigning to preserve, for sacred reliques, those cast rags, the garments I meane the multitude this day spread in his way to the Citie,S. Matth. 21. whose persons and lives ought in conscience & dutie t' have obstructed his Fridays passage to the crosse. The next Sunday, the solemnitie for the Resurrection of Christ, it will be mors in victoria, death swallow'd in victorie, 1. Cor. 15. 54. but this day, the first of Hebdomada Magna, the great weeke, appointed for us to meditate on his passion, it is victoria in morte, the palme turn'd into cypresse, victorie drown'd in a deluge of bloud, overwhelmed with the crueltie of death.

It should seeme Pilate, whether upon some touch he had in his conscience, with a partial illumination of Gods spirit; or upon the circumstantial accomplishment of many know'n predictions of the Prophets, or upon the grandure of our Saviours speach, & more then humane Majestie in his countenance; he collected that, which St. Chrysostom calls megálen sypónoian, Hom. in 18. & 19. a great suspicion of some what more then ordinarie in his person;Ioan. S. Matth. 27. 19. Or whether scared by his wifes dreame, and disswaded from the businesse by her counsel; Or whether the principles of moral honestie prevailed with him to resolve against the condemnation of innocencie, and instrumental completing the malice of the Jewes; 'tis notoriouslie evident what shifts he used, what pretenses he fram'd, either to retract them from their madnesse, or withdrawe himselfe from any interest in the murder.

The first instance here of may be his transmitting the processe from his owne Court to the Sanhedrim of the Jewes. Take ye him, and judge him according to your Law. St. Iohn 18. 31. Quae non sunt verbae concedentis, Kaì epì pragma ou synkecho­remenon autois [...] othountos. sed horrentis crimen, sayth Cajetan, which are not words of concession, but detestation of the fact, aphosimenou sayth St. Chry­sostom. But this they put off with a non licet, It is not lawfull for us to put any man to death, either because the Romans had forbid them the legal cognizance of all capital causes, which Maldonat sayth is the opi­nion of the most: or as some lay to their charge, though they might stone, or strangle, or burne, crucifie they could not, and none but that would satiate their malice, because the most ignominious way [Page 7] of execution, and as good not all, as not wholelie to their purpose, as they expresse it indefinitelie, with out any limitation. 'Tis not lawfull for us to put any man to death. St. Iohn 18. 39. A second instance of Pilates aver­sion may be the advantage he toke of a custome they had to free a malefactour at this time, and so none fitter then he, who, were his person as bad as their malicious charges would make him, must be least guiltie by his office or dignitie, in all reason and justice most capable of their favour which made him use (at least in our Evan­gelists storie) the Royal title in his quaestion, and say, Shall I release unto you not Christ, or him who, you say, makes himselfe to be the Sonne of God, but your Soveraigne? Iudaeorum Regem, tht King of the Iewes, vers. the 39. of that chapter. And here their non licet could not passe for an answer, for all though is was not indeed lawfull for them to put at least this man to death; it was not onelie law, but con­science, and dutie, and allegeance, to save his life and restore him to his libertie. But here comes in their clamour and crie, for feare the Judge should be deafe at such a senselesse demand,Vers. 40. Non hunc sed Barabbam, they all cried, Not this man, but Barabbas. Theeves and rob­bers, villaines and murderers, sett whom they will at libertie but the King, Non hunc sed Barabbam, we will not save him but Barabbas.

The third and last experiment we have of Pilate, may be draw'n out of the words of my text. Behold your King, this he thought might move their compassion. Shall I crucifie your King? this he hop'd would confound them with shame. But they have impatience where with to turne off their pitie, they'll take no thought to what passe they brought him. Away with him, away with him, and a false colour they have readie at hand to cover their shame Habemus Caesarem, they good men have Caesar for their King.

My text divides it selfe into foure parts.

I. First here's Pilate, a heathen Judges ingenuous profession of Christs Regalitie, his Kinglie dominion over the people of the Jewes, Ecce Rexvester, behold your King.

II. Secondlie, Their impatient aversion from acknowledging such his supremacie of power. Away with him, away with him, cruci­fie him.

III. Thirdlie Pilates profession resum'd, and fram'd into a strong argument for the freedome and indemnitie of Christ. Cruci­figam Regem! Shall I crucifie your King? which quaestion, the knowe, [Page 8] implies a negation, and the enthymem's this. He is your King, there­fore, non crucifigam, I must not crucifie him.

IV. Fourthlie, and lastlie. The chiefe Priests cunning eva­sion, and apologie for the Jewes rejection of Christ. Mistake not us, nor the good people we countenance, whose thoughts are not set upon murdering their King, Habemus Caesarem, We have Caesar, who may be well assured of all fidelitie and loyaltie from us, we must heare of no other, alium non habemus, we have no King but Caesar.

These be the parts. Before we enter upon the handling of which, Let us pray for Christs Holie Catholique Church, &c.

And he sayth unto the Iewes, Behold your King.

THis He in my text is that Pilate you meet with every day in your Creed, infamous there for the worst of his acts, his con­demnation of Christ, recorded here for the best of his words, his publike profession to the Jewes that he was their King.

Christi nomen & regnum ubique porrigitur, Advers. Iud. sayth Tertullian. As the name, so the regalitie of Christ is held forth every where to the world. In the Prophets predictions, such as that of Micah the 5. of his prophecie and 2. But thou Beth-leem Ephratah though thou be litle among the thousands of Iudah, yet out of thee shall he come forth unto me that is to be ruler in Israel. In the Wisemens search and inquisition at his birth St. Matt. 2. Where is he that is borne King of the Iewes? In his owne administration and spiritual exercises of his power, as when he rebuked the windes and the water, and they obeyd him St. Luk. 8. In several intimations by his words. In this place is one greater tben the Temple. The son of man is Lord even of the Sabbath. St. Matth. 12. In his silent acception of the ac­clamations and worship from the people, whose mouths were full with Rex Iudaeorum, Cornell. a Lapid. Rex Indaeorum. This is he that hath been the desire of Nations, this the expectation of the people, the King of the Iewes. The summe and fullest period of which was the strange ecstatike reverence was given him at his entrance this day into the Cittie, by spreading of garments, cutting downe of boughes, and crying Hosanna to the Sonne of David,Baron. A. 34. which is Free us, or save us we beseech thee, a speach never used but in their feast of tabernacles, being there a piece of [Page 9] their publike service, a part of the peoples responsals to the Priest. So that he which had conversed with the Jewes, and heard at least, if not read, the writings of their Prophets; He that knew what paines the Wisemen tooke to adore, & doe him fealtie in his cradle; He that saw the miracles he wrought, & heard the strange language that he spake; He, whose eyes, and eares were this day filled full with the accomplishment of that Prophetike exhortation in Zacharie. 9. 9. Rejoyce greatlie ô daughter of Zion, shout ô daughter of Hierusalem, (for never was joy so highlie expressed, never before this was Hosanna known to be turn'd into a shout) Ecce Rex, behold thy King, cometh unto thee lowlie, and riding upon an asse, the very same language with this dayes historie in the Gospell, He I say that had all these inducements to beleeve, had reason to taxe the incredulitie of the Jewes,Tract. 35. in 27. Matth. and allay their crueltie by pointing at their Soveraigne. Ecce Rex, Behold your King. In the foregoing chapter Pilate, at his entrance, into the Judgement Hall, so dissembled his inclination to beleeve, that Origen puts to peradventure his quaestion, Art thou the King of the Iewes? deridens, aut dubitans, that he ask'd it in derision, or doubt. And, upon our Saviours replie, Sayst thou this of thy selfe, or did others tell it thee, so loth he seemd to be taken for a Christian, that he would not owne the remote alliance of a Jew. But when he saw the malice of the Priestes delude his cunning and assaile his conscience; when the importunitie of the peoples clamours was likelie as well to violate his fayth, as ravish his justice, then he doubted about nothing but his honour, a Christian he was, pre conscientia Christianus Tertullian calls him, but he would with all continue Praesident in Jurie,Apol. c. 21. P. Gagn. Ambian. God and Caesar must be content with a joynt interest in his service, Con­victus ille, imò & confessus, nec tamen professus, sayth one, Convinc'd he is, and confession he makes, though he becomes no profess'd Christian, what he thinketh not good to assume to himselfe (in all likelihood onelie for feare of Caesars displeasure) he presseth very hard upon the Jewes, Ecce Rex, Behold your King.

But this Ecce here seemes not onelie to hold forth Pilates fayth, but to guide the Jewes to a sad object, worth their commiseration and pitie. At the 5. verse of this chapter, when, to avoyd greater mischiefe, Pilate had taken Jesus, and scourg'd him; When with platted thornes, and purple robe the souldiers had crowned Jesus, and arrayd him; When with their Ave Rex, Haile ô King, they had in scorne derided and mock'd him; 'anosíos catechismenon 'aphoretos 'exy­brismenon, sayth St. Chrysostom, thus undesetvedlie chastis'd, thus unsufferablie reviled, he brings him forth as a fit object for humane compassion, and sayth no more but Ecce homo, Behold the man. Ch. 53. Behold [Page 10] and see, whether this be not he, whom your owne Prophet Isaiah speakes of, despised and rejected of men, a man of sorrowes and acquainted with griefe; Whether it be not he that is wounded for your transgressiont, he that is bruised for your iniquities; Whether upon him be not the chastisement of your peace, & whether by these stripes ye may not be healed But when he saw those sharpe thornes that pierc'd his head could not pricke them at the heart; When he saw those stripes, which had ploughed up and made long furrowes in his backe, could by no meanes breake the drie barren ground in their breasts; When no argument draw'n from such a spectacle of humane miserie could move them; He becomes, as he thinkes; imperious in his Rhetoricke, hopes the name of Majestie will awe them; that they, who would take no pitie on him as man, will recollect themselves and reverence him as their Soveraigne, Ecce Rex, Behold your King. But they, who once have burst the chaines of humane Societie, will breake the bonds of So­veraigntie asunder, and cast away their cords from them; They, who have forgoten to be men, to be mercifull one to another in love, will scarce bethinke themselves to be subjects, to be obedient all to any one in dutie.

When Seneca had defined crueltie to be a certaine fiercenesse of the mind in exacting of punishment,De Clem. l. 2. c. 4. he discovered a generation of bloudie men that could not be compriz'd in this definition, such as, no fault nor injurie preceding, can be sayd neither to punish nor revenge, but qui occidendi causa occidunt, kill merelie because they will kill, nec interficere contenti saeviunt, nor are they content to kill onelie, but torment too, and rage in the maner of their murder. And he knowes not what to style these mens distemper but a brutish sa­vagenesse, a raving madnesse, both implying their incapacitie of doing, or hearing any thing that is reason, so that Ecce homo and Ecce Rex to tell them of man or King, to use any rational argument to ap­pease them, is to take a lambe from a lions mouth, to divert an evening wolfe from her prey, it heightens their rage, it inflames their furie, impatient they are of hearing any thing that tends to that purpose, nothing then but Tolle, Crucifige, Away with him; Away with him, crucifie him. And this leades me to my second part, the Jewes aversion from acknowledging Christ's supremacie of power, ag­gravated first by the violence of their passion, Clamabant, They cried. Secondlie by their vehement iterated expression, Tolle, Tolle, Away with him, Away with him. Thirdlie by the crueltie of their tumultuarie condemnation, Crucifige, Crucifie him.

Aut ignorantia nos rerum aut insolentia iracundos facit, Senec. De Ira. l. 2. c 31. sayd the Stoike. 'Tis either ignorance or insolence (which in his sense is somewhat [Page 11] hapening beyond expectation, or out of course) that is the cause of our anger and furie. Either of which, though it can not fullie excuse the excesse of our passion, may abate somewhat the delinquencie of such acts as very naturallie issue from the extremitie of the same. To pleade either in behalfe of the Jewes were to denie that their fathers had a cloud by day, and a pillar of fire by night to conduct them. Habent Mosen & Prophetas; They have Moses and the Prophets, and they shewed before of the coming of the just one, St. Steven tells them Act. 7. I shall not stand to reproach them with those glorious beames of the sun of righteousnesse, which will they, nill they,St. Matt. 2. St. Luke 2. 49. 10. Baron. Apparat. stroke themselves into the eyes of the Jewes, to which the Wisemens starre in the East was but a sparkle, & the light that encircled the shepheards but a shadow. The know'n accomplishment of the promise in Genesis, That when the Scepter departed from Iudah should Shilo come, evidenc'd First in Herod the Idumaean, who was no native, but a proselyte to the Jewes, who transmitted the Scepter to his sonne Archilaus, and he to Antipas who had a foreigner for his mother, giving them, that minded it as­surance of the thing, might very well put them upon search after the person, and if our Saviours promise were valide in the 7. of St. Matthew, Seeke and ye shall finde, (which Tertullian sayth,De Prae­ser. advers. haeret. c. 8. 24. 1 3. with the rest of that nature, was in this case directlie intended to the Jewes) that search would have ended no otherwhere then in the cleare discoverie of Christ. But they were Rebelles lumini, as Iob speakes, Rebells against the light in a proper sense, for when this light, that was the Sunne of righteousnesse, the King of the Jewes,5. Iohn. 3. 19. was come into the world, they loved darkenesse rather then light. This darkenesse some of them loved in Herod,Tert. De Praeser. c. 15. whom they would needes in flaterie make that Anoynted of God, & instead of Christians were called Herodians. This darkenesse others of them loved in the Serpent whom they commemorate as the founder of knowledge of good & evill,Ibid. c. 47. whose power and Majestie they say was lifted up in the brasen image by Moses in the wildernesse, and in the sonne of man by that paterne, as himselfe professeth in the 3. of St. Iohn, the likenesse whereof Ter­tullian sayth, they us'd in their sacrilegious mysteries, preferring the Devill himselfe before Christ, and from thence were called Ophitae. Thus like sillie children, they chang'd the bread that came downe from heaven for a stone, and the fish that their father gave them for a Serpent.

St. Paul indeed in the 3. of the Acts notes that they and their rulers did out of ignorance crucifie Christ. St. Luke 23. 34. And Christ on his crosse pray'd, Father forgive them, for they know not what they doe. But it may be sayd, That St. Pauls charitie might possiblie get the uper hand of his fayth, and [Page 12] yet our Saviours words were unquaestionable truth, relating to their fatal imprecation,S. Matth. 27. 25. Let his bioud be upon us and our children, made when they litle thought how long that purple veine would be run­ing, how many generations of their children they plung'd into this river of bloud. Their knowledge of this might else have amus'd and startled them in the act. And in this sense perchance our Saviour might speake it, Ignorant, They know not what they doe.

But let their knowledge be what it will, I am sure it could not be greater then their malice, which brake out into this extremitie, of passion, that the Evangelist sayth not, 'élegon they spake, but 'ecráugesan, they cried.

An affectus sint corpora, Sen. Ep. 106. Wherher the passions of the mind be not bodies, hath been a question sprung in moral Philosophie. Such strange alterations have they made, such shapes and representatives of themselves, as seeme more then effects of immaterial formes more then bare impressions of a spirit. Thus of tentimes hath feare shot that bloud to the heart which shame had flushed up in the face, and shew'd her selfe in the image of death. Thus when joy had painted out to the life the verdant spring in the countenance of man, hath sorrow sent his moysture to the root, and as if it were the autumne of his age,Id. De Ira l. 1. c. 1. parched up his skin like a leafe. But quod aliiaf­fectus apparent, hic eminet, whereof other affections are the shadow, anger seemes to be the substance it selfe, what they in a transitorie apparition, this in a permanent habit and real.

Doth modest shame discover it selfe in a gentle blush, & passe away like the dawing of the morne? Anger driueth furioussie like the Sun up to the meridian of his rage. Doth sorrow sigh and sob it in a corner, or whisper in the secrecie of a wood? Anger cries aloud in the streetes, and clamours to a tumult in the mercate. What had been stillie dropt by tender-hearted pitie in a teare, Anger raiseth in the noyse of an earthquake, and throwes about the world in a a tempest.Tous. 7. Hom. 83. Wrath is cruel and anger is outragious, sayth the Wiseman Prov. 27. 4. Chrysostom renders this 'ecráugesan, 'epebóon, which is, they bellowed it out like an oxe. And otherwhere paraphrasing upon my text, saith he pros 'aptoistéran mâllon 'apotauroúmenoi gnómen, they were raised in their mindes up to the fiercenesse of a bull. A similitude very expressive of a licentious headie multitude in a rage, which, sayth Tullie,Bro Planc. non dilectu aut sapientia ducitur ad judicandum, sed impetu, is not lead to judgement by discretion and wisdome, but hurried by the violence of their passion. With such beastes as these was good King David encompassed. Ps. 22. Many oxen are come about me, fat bull, of Basan close me in on every side. Vituli & tauri, 'tis renderd by St. Hierom [Page 13] as if young and old had been all of this temper, all in a crie, and a terrible one too. They gape upon me with their mouthes, Sicut leo rapiens & rugiens, as it were a ramping and roaring lion. Vers. 13.

If you observe the historie of their actions, who are crying in my text, they all speake the fiercenesse of their wrath, and most irra­tional extremitie of their passion.St. Iohn 18. First for the surprisal of his person they must have no lesse then a band of armed men, S. Matth. 26. 47. and other Officiers of the Pritstes and Pharises with swords and staves, when he was onelie with a few Disciples in a garden. Then whereas they had him daylie in the Temple, they must come with this power of darkenesse in the night. And in this night, (thought as the learned Grotius observes, at the time of full moon, too bright for such an interprise as theirs) they must blaze their furie metà phanôn kaì lampádon, in lanternes and torches, S. Ioh. 18. 12. and feigne a senselesse difficultie in the search. When they have got his person, in their power, they must binde him before they carie him away, scarce trusting him with the libertie of his legs when Pilate demands their accusation against him, faine would they have sen­tence passe with out a charge, upon Pilates implicite fayth in their honest word,S. Iohn 18. 30. that had he been no malefactour they would not have delivered him to the Iudge. And, after many passages of this kind, when Pilate presseth upon them that he was their King, rhey make an open se­pulcher of their mouth, and burie Royal Majestie in a crie.

But this crie of theirs was not merelie a confus'd nothing, to stop Pilates mouth about their King, 'athetoûsi dôxas, as St. Jude speakes, They set aside or despise dominions, Away with him, away with him, are words of scorne, contempt, and derision, by which they doe, as it were spit Regal aurhoritie in the face. St. Cyprian calls them,Advers. Demetria. Apol. c. 21. vio­lenta suffragia, Tertullian in the abstract, suffragiorum violentiam, which I will English no otherwise then the madmens verdict. This is gla­dius linguae, the sharpe sword of the tongue, that cuts off the legal processe of a Court, pierceth law and justice to the heart. When the Herald calls for the cap and knee for due reverence to be render'd to the King,Ep. S. Iu­de. these raging waves fome out no thing but their owne shame, Away with him, away with him, is all can be got from the madnesse of this people. When the Judge commands silence in the Court, and would have a quick hearing of the cause, as in the 59. Isai. By the strength of their crie is judgement turn'd away backward and justice bid to stand afarre off. Non juris ordinem quaerunt, sed furore vincere volunt, sayth one.Tolet. They looke not after the method of the law, they will cast him not in judgement but furie. That the Prophecie in the 53. of Isai. might be fullfilled. De judicio sublatus est. He was taken away from prison and from judgement. Thus in the propriety of Davids expression, was our Saviour made [Page 14] a scorne of men, Ps. 22. and the King of the Jewes an out cast of his people. And what was done by the Jewes unto the King, was afterward by the Romans to his subjects decreed to the death, and when their owne sinnes had draw'n downe vengeance upon their heads, when any publike calamitie toke hold of them,Tertull. Apol. Christianos ad leones, it was so­lemne with them to surround their Magistrates in tumults and crie to have the Christians cast unto the lions; And not onelie so, but, as if they had learn'd their lesson from the Jewes, and desired to main­taine as well their words, as their actions,Baron. An. 301. Christiani tollantur. Away with the Christians, was a second forme of their tumultuarie clamours.

But there remaines yet a third aggravation of their furie in my text. They are not content to have him taken out of their sight they are not satisfied with the nullitie of his power, the imprisonment of his person, they must quench the thirst of their malice in his bloud, not onelie Tolle, but Crucifige, Away with him, crucifie him.

Death and life are in the power of the tongue, sayth the Wiseman, Prov. 18. 21. Which power never playes the tyrant more, then when it gets into those habitations of crueltie, the mouthes of a rebellious multitude in a crie. These, if any, are the madmen he speakes of Prov. 26. who out of their burning lips and wicked heart cast, not words but,Tract. in Ps. 36. firebrands, arrowes, and death. St. Austin makes the mouthes of the Jewes fiercer executioners then their hands, and their tongues sharper instruments then the nailes that fastened our Saviours bodie to the crosse. Vnde occidistis? gladio linguae. Et quando percussistis nisi quando clamâtis crucifige?

Now, the two principles of popular furie are, for the most part, ignorance and malice. By the one they are not able to judge of the species, or kinde, much lesse the degree of that which they take to be a crime, and, being jealous that what may be bad, is the worst, they proportion revenge by their illimited sensitive appetite, never weigh it in the ballance of reason. By the other they become ex­quisite inventours, and as curious about the circumstance or forme, as violent about the substantial part or matter of their mischiefe. Such is this jurie of raging Jewes in my text, who doe not onelie outrun judgement in their hast, Away with him, away with him, nor in their rage throw mercie out of the Court, by crying kill him, or, put him to death but specificate execution at their pleasure, and exercise the tyrannie thereof,Paul. Apul. as wel in the shame, as the torment, by crying out for the worst of the kinde, Crucifige, crucifie him, 'apenéstaton thánaton, saith St. Chrysostome▪ summum supplicium saith another extre­mam poenam, a third, & S. Paul more emphaticallie then they all, the crosse, the shame, as we translate him. Hebr. 12.

[Page 15] Baronius observes that the Jewes never clamour'd to have our Saviour crucisied,An. 34. untill Pilate had giv'n them their option, Shall I release unto you this man or Barabbas? And then, upon a sodain, ad­vantage they toke by this unfortunate occasion, to quit Barabbas of his double due, as he was a theefe and a murderer, and cast the crosse upon our Saviours necke, who was so farre from being either of both, that he was Lord of life, King, of heaven and earth, and sole proprietarie of the world. Thus oftentimes are very unhappie opportunitier of mischiefe administred by such innocent adventures, and furie by accident caried beyond designe.

I shall not exspatiate about the circumstances of his death, onelie desire you but to glance upon the two specious objects they set up, the one upon his right hand, the other at his left. S. Matth. 27. 38. In which to his last gaspe he might see the double image of their malice, with out any re­flection upon the least guilt in himselfe. Brieflie, such was the ignominie of his sufferings, as put part of Christianitie to the blush, and made many haeretikes about the crosse. In the head of whom was Simon Magus,Baron. An. 60. who sayd Christ withdrew himselfe at the instant of death, & suffered onelie in the counterfeit of his person. After him Cerinthus, authour of that concision you reade of in St. Paul.Phil. 3. 2. Beware of dogs, beware of the concision, which was a cutting or dividing Jesus from Christ, and asserting that Jesus did both suffer and rise, but that Christ was impassible forsooke his companie, and left Jesus to suffer by himselfe. In the reare of these comes Basilides with a fiction; That Iesus and Simon, meaning him of Cyrene, who help'd to beare the crosse, chang'd shapes by consent, and so Simon suffered, while Iesus slipt away in his disguise.Tert. De Praescript. cap. 46. And these are taken to be the men whom St. Paul mentions with teares in his eves. Philip. 3. Whose end was destruction, because (in this manner as I have told you) enemies to the crosse.

But to take off your thoughts from these idle fancies, I desire you to fixe them upon a serious object in my third generall, and behold Pilate with amazement and horrour metamorpho'zd for a time into a statue, till at length bloud melting in his veines, and just wrath burning at his heart he speaketh with his mouth, yet hath not patience to be explicite in a syllogisme, he presseth, I told you, his argument in an enthymeme. He is your King, therefore, non crucifi­gam, I must not crucifie him, Nay he yet contracts that into a quaestion, and when neither, humane miserie could move them to pitie nor setting Royal Majestie in their sight, draw them to a remembrance of their dutie he thinkes to shake their obstinacie in pieces, and strike dumbe the insolencie of their crie,Tow. 7. Hom. 84. 'emphrátton 'autôn tà stómata, [Page 16] Kaì pánton tôn categoreîn bouloménon, xaì dejenùs hoti to oìkeio basileì 'epánestesan, sayth St. Chrysostom, by Crucifigam Regem? Shall I crucife your King?

I know Interpreters differ about Pilates meaning, and are as ap­posite as may be in rendring their conjecture upon his words. St. Cyrill of Alexandria sayth. That his first words. Ecce Rex, Behold your King, might be spoken in compliance with the Jewes, whose charge lay chieflie against him for accepting that title from the multitude at his entrance this day into the cittie, and so, Behold I deliver him up unto your pleasure whom some idle people among you publikelie crie up for the King of the Jewes. And upon that ground Euthymius makes an ironie of his quaestion, wherein, he sayth, Pilate rather mockes at Christ, then reproacheth the Jewes: What? shall I crucifie your King? The learned Grotius takes the clause with the Ecce to be in reproach, but of what? not their malice, but their follie. Which may seeme to be in favour of Theophylact, who makes a longer speach for Pilate then in my text, to this pur­pose allmost. You that charge this man to have taken upon him the authoritie of King, where did he doe it? whence doe you collect it? from the purple robe where­with the souldiers arrayed him? [some rag of their owne, having nothing but the counterfeit of the colour.] From a few th [...]enes, [gathered out of a hedge by the highway side] and platted into a diademe to crowne him? From a broken reed [taken out of the water] and put into his hand for a Scepter? Ou pánta 'autô 'eutelê; xaì stole; xaì trophè; xaì 'oixos, xaì oudè 'oixos. Are not all things poore and beggarlie about him? S. Maeth. 9. 20. his raiment? his food? his house? nay 'oixos 'oudè 'oixos, his house and no hoose? as he sayd trulie. The sonne of man hath not where to lay his head.

But I follow interpreters of another straine, such as favour Pi­late in his beliefe, and are not prone to censure him for his words. Or the same rather dissenting from themselves, and fairlie altering the ill propertie of the sense.

St. Cyrill first,S. Matth. 29. 24. who, upon Pilates washing his hands from the fact, and persevering in the defense of our Saviour, thinkes that at first he gentlie rebuk'd them,Reverentiae Bilati istud etiam fuit Stgnum Orig. Tract. 35. in 27. Matth. and suggested to them, that in as bad a condition as they see him, this is he of whom not long since they had a beter opinion then they owne. Ecce Rex, Behold your King. And that afterward he reproacheth their wicked humour to the pur­pose. You that professed what words you heard, Never man spake like this man; You that acknowledg'd the miracles which he wrought. Behold the dumbe speake, the lame walke, the blinde see, and the dead are raised unto life. You that upon these &c. justlie built the beliefe you had, S. Iohn 7. 46. that he was the Sonne of David and your King, Is your great Hosanna turn'd to crncifige? What? shall I crucifie your King?

[Page 17] Theophylact next who, observing Pilate very peremptorie in maintaining the title he had caus'd to be set up on the crosse, with a froward answer,St. Iohn 19 22. Quod scripsi, scripsi, What I have writ, I have writ, sayth he did it 'amunóumenos tous Ioudáious, in revenge of the Jewes, who would give no eare to his Ecce Rex, & Crucisigam Regem? 'Ameinó­menos `o­moû dé 'a­pologoumé­nos hypèr toû Chri­stoû. but would persist in their rebellion against their King.

But let Pilates fayth be what it will about the person of Christ, and his meaning as ambiguous as may be in this his conference with the Jewes, his words I am sure must import the sense of the world at that time, and, apprehension they had of the just indemnitie of Kings, and exemption from the ignominie of the crosse.D. Chrys. Hom. 84. And indeed he that shall recollect with himselfe the awfull expressions dropt from the pens of the Romanes, may have enough to reproach any wicked regicide, Jew or Christian, and hisse him out of the com­munion of men. The Roman Seneca litle thought of deposing, much lesse of murdering Kings, let their actions be what they will, when he made that compendious Directorie for the subject,Lib. 2. De Ir. c. 30. Rex est, si nocentem punit, cede justitiae, si innocentem, cede fortunae. He is thy King, if he punisheth thee with desert, submit to his justice, if with out, give way to thy fortune, or ill chance, to suffer with out a cause. And what he sayd in these words, he made good in his practice, when he suffered so patientlie, and bathd Nero's furie in his bloud. All indeed were not of his minde. Himselfe makes mention of some Kings heads set to publike sale,Ibid. l. 1. c. 2. Principum sub civili hasta capita venalia, of others throates cut by their subjects, of some tormented to death upon the crosse, but in his stoical language he sayth they were mali exempla fati, all examples of a bad fate, he sayth not, paternes for bad men.

But I passe hence to the fourth and last member of my text, the chiefe Priests cunning evasion, and apologie for the Jewes rejection of Christ, Loth they are they should take them for persecuters, much more for murderers of Kings, Habemus Caesarem, they good men have Caesar for their King, to whom they professe subjection and fealtie, the mistake or real injurie is his, who would impose a new tyrannie upon them, and to this they make answer by their Priestes, Alium non habemus, Wee have no King but Caesar.

Wherein are 3. Particulars to be handled. First the persons that were the modellers of the answer, and they were Pontifices, the chiefe Priestes. Secondlie, their caution in a subtile abetting or acknow­ledging a King, Habemus Caesarem, We have Caesar. Thirdlie, their tray­tourous rejection of Christ, Alium non habemus, We have no King but Caesar, I begin with the first.

[Page 18] Livie compares the multitude to the sea,Lib. 28. which hath very litle motion of it selfe, calme enough and quiet would it be, but when the windes rise the waters rage, some leading gale first swells the mindes, and a stronger gust forceth on the madnesse of the people. Throughout the whole historie of the Gospell you may easilie see how the chiefe Priestes were the excitantes Aeoli the windie Gods that raised the storme, and their furious breath the tempest that did shipwracke our Saviour. dêmos 'atactos hypò tôn 'archónton diephtharménos, sayth St. Chry:Tom. 7. Hom. 83. speaking of the Jewes. The confusion & disorder, of the people came by the corruption of the Priestes. No Sooner was he come into the world, but they are the men that must cure Herod of his trouble, & make the discoverie where he should be borne: And they sayd unto him in Beth-leem of Iudaea Math. 2. They the men that were sore displeased with this dayes reverence done him by the people, the childrens crying Hosanna in the Temple, and sayd unto him. Hearest thou what these say St. Matth. 21. The chiefe of them all, good Caiphas I meane, the first that found out the blessed expe­dient for one man, St. Ioh. 18. 14. and that man was this King that must die for the people, St. Iohn: 11. The mater being resonted by them all, they hold a con­sultation about the maner,Nihil au­suram ple­bem prin­cipibu: a­motis. C. Tacit. An. 1. and, in order to that, they first covenan, with Judas to sell him. St. Luk. 22. And notwithstanding all the diligence was used, when the designe was likelie to have fallen to the grond, they take it up in this apologie for the people. Pontifices responderunt, The chiefe Priestes answered, sayth my text. And trulie did not the people finde such cunning apologists as these, they are neither more praecipitant in enterprizing, nor more violent in prosecuting a bad cause,2. Deut. Hopou gàr hoi archon­tes 'emicté­rizon tì chre peri teû eoinoû pléthous logizesthai; Theophyl. in Luc. 23. Vid. Hug. Grot. De Imper. San Matt. Po­test. circ. Sacra. then they would be facile in deserting the same, when they once finde patience to hearken to, and shall heare reason to convince them of their errour, Nec quicquam facilius quàm in quemlibet affectum mutare populum, sayth Qninctilian. But when they have authoritie to countenance, and subtile sophistrie to colour their actions they have a guard both for their wilfulnesse and ignorance, and can then bid defiance to the world. The great stroke that the Priests had here in the demagogie of the Jewes came from the legal eminencie of their place, they sitting upon the highest bench of their Magistracie, and the chiefe of them being adaequate in power to their principal Judge or Justiciarie by his office. Sacer­dos summus summo Iudice adaequatur, sayth one. Which layd to the leter of a poenal law, whereby death was ordain'd for him who was diso­bedient to the command of the Priest, reverence and feare might very well involve the common lewes in a silent assent to what their chiefe Priestes answered in my text, Alium non habemut, We have [Page 19] no King but Caesar, Thus, as St. Chrysostom sayth, tês'oletriou miaipho­nías `egemónes, xai strategoi, xai paraitioi, 9. 16. which the prophet Isaiah 5. language translates. The leaders of this people cause them to erre, and they that are lead of them are destroyed.

But we'll leave the persons, and come to their answer, which implies their formal subjection to Soveraignitie in the heate of their processe to crucifie their King. Habemus Caesarem, We have Caesar.

Two things there are in the soul of man so clearlie writ in the faire indelible characters of heaven, that the hand of hell and ma­lice of the devill, with all the workes of darkenesse he can graspe, can never wipe away into a blanke, and those are religion to a God, and subjection to a Soveraigne.Exod. 32. The peevish Israëlites that are angrie at Moses because he stayes somewhat long in the mount, as hastie as they are, will stay themselves, and not stirre a foot till a God be made, be it but a molten calfe; to conduct them in the way. They that cast away their portion in David,1. Kings 12. and spit out their in­heritance in the Sonne of Jesse, will not summon Israël to their tent's till they have design'd Jerobóam their Captaine for their King. And Jerobóam, when he hath snatched away the crowne, thinkes not of puting downe the old religion, the going up to Je­rusalem to worship, untill he makes Dan and Bethel two stalls for his calves, and proclaimes their golden images his Gods. The most stupid Aegyptian, that will not thinke upon the paradise of heaven,Gen. 3. nor heare of him that was walking in Eden in the coole of the day, will as he walkes in his owne garden plucke up a leeke or an onion for his God. I laugh at the foolish Atheist in the Psalmist, who mutters in the secrecie of his heart, but will not tell me plainlie with his mouth,Ps. 53. non est Deus, there is no God. And I dare the most traitourous villaine in the world what soever he pronounceth so gravelie in a publicke Hall, where he hath his guard of ruffians about him, to retire into his closet a while, take the chaire in the Court of his conscience, and then passe sentence upon his King. No, Rebellion and Atheisme are duo magna mendacia, two impes of the Devill the father of lies, begot by him upon the deceitfulnesse of the heart, in a mist or cloud of pretenses and shewes, humanitie can not owne them for its off spring, and Reason discovers them to be a bastard brood when she brings them to conscience, goes about to trie them in the light.1. Pet. 2. 17. Feare God, and Honour the King, were com­mands not made but reviv'd by St. Peter, they had their first im­presse in the first borne of Adam, and in the native habit sticke, as close as a worse businesse, original sinne to the soules of the rest, all though they often denie them in their practice.

[Page 20] The Soveraigne Majestie of God in heaven, and of his Vice-gerent on earth, in spight of all the rebellious Indepedent crew in the world, will preserve a seate for it selfe in the acts, or words, or thoughts, of Christian, of Pagan, of Jew. In the heate of their re­jection of Christ you see they lay hold, in profession at least, of a Heathen Emperour for their King; Habemus Caesarem, We have Caesar. But let us looke a litle aswell into the actions as words of Caesars good subjects in my text, and see whether they doe as they speake, whether they give to Caesar the things that are Caesars, and by their prac­ticke obedience owne him for their Soveraigne. I shall not need to tell you they were the sonnes of them that for a long time had the best of Kings,1. Sam. 12. 12. for 'tis sayd the Lord himselfe was their King, and they were the worst subjects in the world. How doth the Prophet Esai crie out, Heare ô heavens, and give eare ô earth, for the Lord hath spooken, I have nourished & brought up children, & they have rebelled against me? Ch. 1. How doth he preferre before them the oxe and the asse, the one for knowing his owner and the other his masters crib? And for such of them as should have been wiser then the rest, Principes populi, the very representa­tives of the people they were rebellious and companions of theeves. Vers. 23. Their Prephets were conspiratours, and their Priests violatours of the law. Ezech. 22. And yet I'le warrant you this dutifull crew had the con­fidence at that time to professe, Grotius tells us they did it very solemnlie in their Talmud, Habemus Deum, We have God for our King.

But to let their stubborne auncestours alone. Aetas parentum pejor avis tulit hos nequiores, Act. 7. 51. St. Steven sayth of these good men in my text, that they were sclerotrácheloi & 'aperíptmetoi, stffienecked and uncircumcized in heart. That they did pneúmati 'antipíptein, we translate it resist, but the word is more emphaticall and signifies to fall forward or presse against the Holie Ghost. Act. 2. 2. Now they that did thus on purpose with stand the rushing wind of the Spirit of God, were very unlikelie to be fairlie guided by the breath in the nostrils of their King. No, it was their malice to Christ that made them pretend such subjection to Caesar, Quem tyrannum & hostem reputabant, profitentur Regem ut Iesu crucisixionem obtineaent, sayth Cajetan. And if we looke into the historie of those times, we shall finde this one people of the Iewes make more worke for the Roman Emperours and their Vice-Roys then all the rest throughout their dominions in the world.Baron. An. 4. No sooner came Pilate to his charge, to succed Gratus the Praesident of Iurie, but bring­ing certaine images of Caesar; as others say golden bucklers to dedicate at Hierusalem, all our good subjects are in an uproare, and never leave bringing tumults to his doores, till he translates them [Page 21] and his solemnitie, to Caesarea. Not long after he borowes but a litle of their corba their holie treasure, to imploy about the making of a conduit, our good people fall to their old trade, petition him to lay his building aside but they humblie speake it ore gladii, in the most dutifull expression of the sword In Claudius time they were such dutifull subjects,An. 51. An. 315. that he was faine to banish them all out of Rome. And in Vespasians so loyal-hearted at Hierusalem, that he sent Titus his sonne to besiege them, who put 110000. of them to the sword.D. Chry­sost. Hom. 2. in Ind. And so observant were they of the good Christian Emperour Constantines commands, that, to keep them in awe, he was faine either to cut off their eares, or stigmatize them other­wise in their bodies, and so marke them for slaves that would not keep the impression of subjects in their hearts.

And thus have you a short essay of them, their fathers, their children, who would sooth up Pilate so handsomelie in my text with Habemus Caesarem, We have Caesar for our King.

There remaines now nought but the last particle of all, the last of the Chiefe Priestes answer to Pilate, being the Jewes final re­jection of Christ, Alium non habemus, We have none bnt Caesar for our King.

The most willfull answer that ever was render'd by men pre­tenders to gravitie and judgement, the most incongruous to Pilates demand For had Christs Kingdome entrench'd upon Caesars, he that was his Provincial Substitute durst not doubtlesse at the same time owne his place and his desire to praeserve the life of him to the ruine of his Master. But Pilate was well satisfied in the point by the discourse that passed between our Saviour and him, and so in all likelihood were the chiefe Priestes too, if their malice had not more perverted their will, then ignorance blinded their under­standing hereof. For the Common people who are not the best masters of reason, and the very worst moderatours of passion, upon slender grounds to raise a tumult for their Patriots advantage, to sell a litle breath for a sixpence, crie Tolle, Crucifige, Away with him, crucifie him, is no great deviation of nature, their earthie souls in­cline them to the center of profit, and their servile spirits make them not onelie readie at hand to fetch and carie, but, mastivelike, with open mouth furiouslie to assaile, if commanded onelie by the eye or the fingar: But for the chiefe men the Rulers of the people, no lesse then the States of the Parliament of the Jewes, which Mal­donate sayth consisted of the chiefe Priests, Elders, and Scribes, as it is in the 50. of Esai. Not onelie to kindle a fire, and compasse them­selves about with the sparkes, and walke in the light of their owne fire; But hope [Page 22] to smother their guilt in the smoke; For them to professe subjection to Caesar, and thence to vouch their rejection of Christ,S. Ioh. 19. 12. for them to tell Pilate to his face that he can be no friend to Caesar unlesse he become a murderer of Christ; this is very wilfullie to walke in the way of the froward, Prov. 22. wherein the Wiseman tells us are thornes and snares they can not but pricke their feet as they goe, they can not but be taken in the net.

When our Saviour strictlie commands them to pay tribute, they pretend, that at the same time he prohibites paying dutie to Caesar. When he tells them his Kingdome is not of this world, S. Ioh. 18. 36. they are zealous to shew their subjection is. Habemus Caesarem, they have Caesar, and none but Caesar for their King. Whereas well they might know, and were bound to take notice of what St. Cyrill of Alexandria sayth he evidenc'd to them in speach. `óti tês toû Kaísaros basileias 'oue 'estì polémiot, that Christ and Caesar are no such inconsistents in government, the very same subjects may they have and yet be no corrivals in dutie. The chiefe Priestes might have sayd, Habemus Caesarem, We have Caesar indeed, and yet Habemus alium, we may have, another, We may have Christ for our King. But 'ap' 'eláctizen 'en roútois `o `egapémenos Israèl, xaì tês pròs Teòn philias 'anaphandòn 'exálletai, most elegantlie sayth Chrysostom. In these words beloved Israël Kickes away Christ with the heel, and in publike viewe leapes out of her friendship with God. But they that kick'd against, and leap'd from this relation to God, and, as I shew'd you eve'n now, leap'd in, were very desultorie, very uncertaine in their subjection to Caesar, have been justlie since kick'd away and rejected by both, continuing still in that forlorne condition, wherein 1400. yeares since and more, I say againe 1400. yeares since, that you may see how soon, and that you may see how long revenge followes rebellion at the heeles,Apol. c. 21. Tertullian very sadlie describ'd them, dispersi, palabundi, & coeli sui extorres, vagantes per orbem, sine homine, sine Deo Rege, dispersed vagrants, banish'd from Christs Kingdome in heaven, and from Jurie, then Caesars, now the Turkes province on earth, wandring up and downe in the world, having neither God nor man for their King.

Desino, & hoc infigo. Thus have I done with Pilate, the Jewes, and the chiefe Priestes in the leter,Epinan. as they beare a part in the Historie of the Gospell. Yet some others there are very nearlie concerned, if not in the doctrine, I am sure in the use and due application of my text deuteroi Iudâioi, such as deserve the name of second Jewes beter then the Paulian heretikes that had it. And there is déuteros xritès, a second Judge, I shall not doe him the honour to say a second Pilate, he acted very litle of his part, not any that I know but passing an [Page 23] uglie sentence upon his King. And there are déuteroi hiereis, second Priestes, and those chiefe ones too, even they of the Assemblie and Sanhedrin it selfe, who, as silent & uninteressed as they seem'd when that traytourous charge was brought into the Court, have, for above 7. yeares together, made the pulpits ring, and the presse groane with the strength of their crie, and weight of their bookes, (I say not of their arguments) to give notice to the world, that with out covenanting (you know who sayd it) against reason, K. Ch. 1. Eix. Basil. conscience, houour, oath; reforming the reformation it selfe against Scripture and Apostolicke institution, so many hundred yeares precedential prac­tice; and undeniable Catholike profession, Non habebimus hunc, We will not have CHARLES for our King. And there is déuterot Chri­stos, a second Christ, an anoynted of God, that came as neare as ever King did to our Saviour in his life, and I dare say never any so neare in the similitude of his death. And there is déuteros Ioúdas, a second Judas, not as the first onelie with a band of men, and a few pike-stav'd officers at his heeles; but not many yeares since in the head of a cursed numerous armie, and cursed be the memorie of that man unlesse bless'd with repentance before his death, that so perfidiouslie sold and betray'd him. And here you have set in your viewe persons enough for a second tragoedie. Quinto productior actu, one that would admit of a sixt act, surpassing severall circumstances of the other, if your griefe would give the patience to heare it or had I just abilities to compose it. Instead whereof I shall crave your favour to repeate my text with some short allusive paraphrase upon the words. And he sayth unto the Iewes, Behold your King.

Which He in the moral is our mocke-Judge, but no rightfull successour of that relenting Pilate in my text, because he went not about to stop the peoples crie, by moving their pitie, reproaching their insolence, saying, Ecce Rex, Behold your King, He expos'd him to their crueltie and scorne, reviv'd their calling for Iustice, Iustice, saying, like a miscreant as he was, Ecce carcer, Behold there the prisonor at your barre. Never any President in the world tooke more paines then Pilate did to deliver guiltlesse innocencie from death; Nor any more then our unjust Judge imploy'd industrious malice to con­demne it. To that purpose, as in the 6. of Amos, Turning judgement into gall, and the fruit of rihhteousnesse into hemlocke, that he might be sure to give Majestie its bane. Lactantius and St. Chrysostom are of opinion that Pilate did not positivelie passe sentence upon Christ, but gave onelie permission to the Jewes to execute, as before he had to judge, when he sayd. Take ye him, and judge him, according to your law. But ours I beleeve durst not trust the people with the libertie of that power, I [Page 24] rather thinke if his hand had been as strong as his heart cruel, he would have sav'd the State the charges of a vizard, by becoming the barefac'd executioner himselfe. Pilate much affected to dis­course with our Saviour, propounds quaestions, is attentive to answers, seemes very solicitous about his Kingdome and truth, And thou a King then? and what is truth? both in the 18. Chapter of St. Iohn: but our furious Rhadamanth breathes out nothing but brimstone and fire, he takes the spunge himselfe and dips it in the sharpnesse of his speach, stops the mouth of condemn'd Soveraigntie, indulgeth not the libertie of a word. Will you heare me a word SIR? a strange request to be made by a King to a rebell, a stranger to be denied by a subject to his Soveraigne. We'll take Seneca's divination for the reason,Lib. 3. De Ira. c. 19. Timuit ne quam liberiorem vocem extremus dolor mitteret, ne quid quod nollet audiret, afrayd he was he should heare what he litle desired, lest the last breath of a dying man, an innocent King design'd for murder, should cast a cloud of horrour on his soul.

But to keep neare to the words of my text. Wherein our Prae­sident faild of the parallel with Pilate, I beleeve the conscience of every Jew did supplie. I beleeve it call'd upon him often enough, saying, Ecce Rex, Behold my King. Behold that King who in com­pliance with my wilfull and unreasonable demands, 'exénosen heautòn, as 'twas sayd of our Saviour,Philip. 2. 7. hath evacuated himselfe, and is become allmost aequal to his subjects; hath suffer'd a diminution of Ma­jestie, is devested of much of his just legal dignitie and power, Customes, Courts, Monopolies, Taxes, Militia, Bishops, all pre­tended grievances, I could make are either taken away, or limited to my purpose. But then conscience layes the other Ecce at his doores. Ecce Homo, Behold the man. Behold I am that man that set my hand to that rebellious remonstrance, and my heart to have it throw'n into his coach. I that man who by seditious tumults af­frighted him and his from their palace; I that persecuted him in my purse or my person, and hunted him like a partridge in the wildernesse. I that at such or such a battel levell'd many a piece at his quarter sent many a curse to his Royal Person with the shot; I that bid faire to corrupt his governer and lay him in his garrison; I that, when the bargaine would not hold, inveigled him out in a strange disguise by many specious promises to protect him. I that when I had him in my hands Judas like kiss'd him and betray'd him into his prison. And then, as in the 34. of Iob, There is no darknesse nor shadow of death where these workers of iniquitie may hide themselves. Their owne guilt is a perpetual thunderclap in their eares, and a fixed flash of lightning in their faces. No promise of mercie can cleare [Page 25] their jealousie, No act of oblivion setle their feare; Despaire turnes Regnare nolumus to Nolumus vivere, They that cried before, We will not have this man to reigne, crie ten times lowder, We will not, We dare not suffer this man to live. And what then remaines, but Tolle crucifige, Away with him, Away with him, crucifie him. And Pilate sayth unto them, Shall I crucifie your King?

And here I must againe tell the, our Judge is nothing like that Pilate in my text, because he did not put it to the quaestion, saying, Shall I crucifie? but, when he entred first into the Judgement Hall gave good assurance to his clamorous Jewes, saying in effect, Crucifi­gam, I will crucifie your King. You therefore that have got the best estates by plunder and pillage, the highest places by supplanting, se­questring, the greatest names by rebelling and murdering. You that have stucke malice at the point of your sword, and wreakt it in the bowells, of your brother; You that have broke the barres of Religion, run away with the reignes of government and law; You that have draw'n all kind of iniquitie with cords, and all sinne as it were with a cart-rope. You that, as it followes in the 5. of Esai, say, Let him make speed and hasten his worke, that we may see it; Feare nothing, Have pa­tience a while, I will but gull ignorance with a forme, take the stoole of wikednesse, wherein to doe justice, imagine mischiefe for law, and then your wish you shall have, for Crucifigam Regem, I will crucifie your King.

It remaines in the words of my text. And the chiefe Priestes answered, We have no King but Caesar But our Pilate, as I told you, not putting it to the quaestion, Our Priestes have sav'd the labour of this answer, which is not withstanding in part taken up by their forward dis­ciples, who render this account of their 7. yeares instruction by the new light, to have Monarchie crucified as well their King, enacting, and boldlie proclaiming to the world, Habebimus nullum, We will not have any one for our King. I could yet goe on in the anti­parallel, aggravate their malice and transcendent crueltie, as otherwise, so from the place which they chose wherein to murder their innocent King, which was no Golgotha, a sad place of dead mens skulles, but a place for the living to rejoyce and banquet, as if Can­nibal like, they meant to feast on his flesh, and carowse it in the cup of deadlie wine (for so I beleeve they and their posteritie will finde it) the bloud of their Soveraigne.

I shall onelie take notice of Pilates last courtesie to Christ, who, when he could not prevaile for his life, set a crowne upon his head at his death for such,Tom. 7. Hom. 84. sayth Origen, was that title he writ, Iesus of Nazareth, the King of the Iewet. St. Chrysostom sayth he erected it for [Page 26] a trophie, hosper 'epì tropaíou tinos, houto tà grámmata etheke, lampràn 'aphiénta phonen, kaì tèn níken deloûnta, kaì tèn basileian 'anakerytonta. But our Judge and his Jewes in stead of giving crownes pull downe Kigdomes, hide them as deep in oblivion as they can, that they may lay the firmer foundation for their new modell'd government in a state.St. Matth. 7. 26. But if he that built his house upon sand was likelie to finde such an uncertaine foundation, how sliperie will his be who un­dertakes to erect a republike on bloud? If there be a woe for him that buildeth his house by unrighteousnesse, and his chambers by wrong, (and there is that woe Ieremie 22.) what is there for him, that frameth his new fabrike by murder? The stone shall crie out of the wall, and the beame out of the timber shall answer. And what this crie and answer shall be the Pro­phet Habakuk tells you the second of his Prophecie 12. Vaeilli. Woe unto him that buildeth a towne by bloud, and stablisheth a citie by iniquitie.

But to conclude all. Maugre the wicked policie of our Jewes, in racing his name, altering his stampe, burning his papers (and leprous may that arme be that brings such pretious fuell to the fire) I say for all this their politike malice, our Royal martyr hath not onelie (no thankes to his Judge) the crowne and trophie of a title, but the everlasting stupendious monument of a booke, rais'd higher then the Pyramids of Aegypt in the strength of language,Eikòn Bá­silic. and well proportion'd spiring expression, built with out an hyperbole to heaven in divine meditations, and raptures, to which the Babel of other mens thoughts fall downe, and lies like an heape of confus'd uselesse rubbish upon the earth.

It is recorded of St. Paul; That when his head was stroke off, there issued no bloud, but pure milke out of every orifice of his veines.Serm. 68. Nec mirum sayth St. Ambrose, Abundâsse lacte nutricium Eccle­siae. And no wonder is it that abundance of milke should come from the nurse of the Church. Never Church had such a Kinglie nursing father as this in his life, and never Saint gave better milke at his death. So sweet is the relish of his words, such a miraculous meek­nesse in his speach, as if he had as well been fed with his Sa­viours food in the infancie of his life, as he tasted the bitter cup of passion at his death. Of whom you know it was Prophesied of old. Buter and honey shall he eate, that he may know to refuse the evil, and chuse the good.

And may our hopefull Jonathan, our gracious Sovgraigne, with his fathers blessing not Sauls curse, breake his fast every day in this honey, and thereby let his eyes be enlightned as Jonathans were, 1. Sam. 14. That he may every day more and more see and avovd [Page 27] the enemies of his peace. Let him every day take one drop at least thereof upon the top of his rod. Let that sweeten his rod of af­fliction to him. And let his other rod, his rod of revenge, dipt in this honey, chastise gentlie his enemies for him. And may he grow up in the strength of this food to all the moral vertues fortitude, temperance, magnanimitie, and the rest; to all the divine graces of his father, till having reignd with as much righteousnesse, ho­nour, and much more peace after him here, he may, by no other then the hand of heav'n be translated, in the fulnesse of time, to reigne with him in glorie hereafter. Amen, Amen.

Glorie be to God.

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