TO cleere the passage unto my text, I must first shew unto you the coherence of these words with that which goeth before: and if you will be pleased to look back, you will find, that the Apostle in this Chapter doth highly magni­fie his ministry, by shewing the exellency of his do­ctrine, both for matter and for manner. First, for manner; for his preaching stood not in excellencie of speech, ver. 1. not in the entizing words of mans wisedome, but in demonstration of spirit, and of power, ver. 4. Againe, the matter of his doctrine is wisedome, which above all things is to be desired, as may appeare by Salomon his choise, and Gods approbation of it. And it is not the wisedome of men, but of God, ver. 5. not the wisdome of this world, ver. 6. but the wisdome that is from heaven, as farre above the wisdome of men, as heaven is above earth, God above men. This wisdome is not knowne by na­ture; for it is a mistery, ver. 7. We speak the wisdome of God in a my­stery, even the hidden wisdome. It is hid from the wise and men of un­derstanding, hid from the princes of this world, as he sayes, ver. 8. Which none of the Princes of this world knew: for had they known it, they would not have crucified the Lord of glory. So that the text containes a charge against the Princes of this world, wherein consider first, the [Page 2] persons accused, the Princes of this world: then the charge that is brought against them, which hath two parts. 1. They are charged with ignorance of the wisdome of God; Which none of the Princes of this world knew. 2. They are charged with a heinous and horrible murther; They crucified the Lord of Glory. And (which will make up our third point) their ignorance of the wisdome of God, led them to committing of that horrible murther; For had they known it, they would not have crucified the Lord of Glory. But they did crucifie him, and therefore they knew it not. Now I must be briefe in expounding of my text, because an other taske will take up my time.

The persons accused are called Princes, and Princes of this world. They are called Princes, because they did excell others in power, rule, and dignitie; as namely Pilat who condemned Christ, Herod who consented to the sentence, Annas and Caiphas the high Priests who did prosecute him, and with them the Scribes, Pharisees, and Elders of the Jewes, who in Scripture are often called Princes of the people, Princes of the tribes, Princes of the congregation, Princes of Israel, Princes of Judah; because being chiefe heads of their families, they were above others, in dignity and power: and it is familiar in Scripture to call them Princes, who are in any great authority. But they are not simply called Princes, but princes of this world; because they were wicked Princes: they are called Princes of this world, as the devill is called the God of this world, 2 Cor 4.4. The God of this world hath blinded the mindes of them which believe not. And he is called the Prince of this world, often by our Saviour in St. Johns ghospell:Ioh. 12.31.14.30.16.11. The Prince of this world is cast out, the Prince of this world is Judged, the Prince of this world is come. And all evill spi­rits are called Princes of the darknesse of this world. Ephes. 6.12. Wicked men are called, men of the world who have their portion in this life, Psalm. 17.14. And the children of this world, in opposition to the children of God;Luk. 16.8. The children of this world are wiser in their generation, than the children of light. And the friends of the world, Jam. 4.4. Whosoever will be a friend of the world, is the enemy of God. They are friends of the world, because they love the world and the things of the world, where as those whom God hath chosen out of the world, those whom he hath translated from the power of darke­nesse unto the kingdome of his deare Sonne, have their hearts wea­ned from this world, their affections are set on things that are above. They are not of the world,1 Ioh. 4.4.5. 1 Ioh. 5.19. Ioh. 15.8. but of God. Thus you see that the world for the most part is taken in an evill sense; the world lieth in wicked­nesse, saith St. John, the world hateth mee, saith our Saviour, and a­gaine,Ioh. 17.9. Gal. 1.4. I pray not for the world. But especially when it is called this world, in opposition to that world that is to come; Then are wee to [Page 3] understand a wicked world, as the Apostle tearmes it, this present evill world. Now the Apostle here speaketh of the Princes of this world; amongst whom we must not reckon Nicodemus, and Joseph of Arima­thea; they were Princes of the people, as well as the rest of the el­ders, and they were not ignorant of the wisdome of God, nor consenting to the death of Christ: but they are not to be accounted Princes of this world; and the Apostle here speakes onely of the Princes of this world, and of them all he sayes, that they were ig­norant of this wisdome, which none of the Princes of this world knew.

This is the first part of their charge, they are charged with ig­norance of heavenly wisdome, or, if you will, ignorance of that glo­ry prepared for us; the relative which may be referred unto both. In the verse before he saith, We speak the wisdome of God in a mystery, even the hidden wisdome, which God ordained before the world unto our glory, then followeth, which none of the Princes of this world knew: that is which wisdome of God none of the Princes of this world knew, or, which glory none of the Princes of this world knew. And indeed they were ignorant of both, as the Apostle proves in the words following: and first ignorant of the glory prepared for us, ver. 9. Eye hath not seen, nor eare heard, neither hath it entred into the heart of man, the things which God hath prepared for them that love him. And as they were ignorant of that glory prepared for us, the knowledge whereof is but a part of heavenly wisdome; so were they altogether ignorant of that wisdome of God, ver. 11, 12, 14. For who knoweth the things of a man, save the spirit of man? even so the things of God knoweth no man, but the spirit of God. Now we have received, not the spirit of the world, but the spirit that is of God, that we might know the things that are given us of God. But the naturall man receiveth not the things of Gods spirit, they are foolishnesse unto him; neither can he know them, because they are Spiritually discerned. This wisdome is a mystery, ver. 7. and therefore it is not knowne by nature; but by revelation from God. When St. Peter had made that excellent confession of Jesus, that he is Christ the Sonne of the Living God, our Saviour said unto him, Blessed art thou Simon:Mat. 16.16.17. for flesh and bloud hath not revealed it unto thee, but my Father. So that all who are indued with this wisdome, are Theodidactoi taught of God, as our Saviour saith, Joh. 6 44. No man can come unto me, except the fa­ther draw him. And this he proves out of the Prophets, saying, it is written, they shall be all taught of God. Every man therefore, that hath heard, and learned of the father, commeth unto me. As if he had said, no man can come unto me except the father teach him; for all that are taught of God, and onely they, come unto me: and therefore no man can come unto me except the father draw him, that is, move [Page 4] him effectually; for indeed Gods teaching is an effectuall working; he not onely opens the eyes of the understanding, but also convin­ceth the heart of the truth of his Doctrine, and inclines us to em­brace this wisdome. So that a man may be learned in all the wisdome of the Egyptians, in all the philosophie of the Graecians, he may be as wise as Achitophell, whose counsell was esteemed as the oracle of God; and yet be ignorant of this wisdome, as our Saviour saith, Math. 11.25. I thank thee O father, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Yea, a man may be well learned in the Scriptures, and yet ignorant of this wis­dome; the Scribes and Pharisees were doctors of the law, and yet even of them the Apostle sayes, which none of the Princes of this world knew.

In the second place hee charges them with an heinous and horrible murther, they crucified the Lord of Glory, where every circumstance in the text doth aggravate the murther. 1. The person murthered is the Lord of Glory. 2. The death inflicted on him was crucifixion, the most shamefull and accursed death in the World. 3. The per­sons who did this, were they his owne people, who of all others should not have done it, even they crucified the Lord of Glory. The person murthered is the Lord of Glory, our blessed Saviour Jesus Christ. Hee is the Lord, as we confesse in our Creede, by reason of the do­minion which he hath over all, and particularly over his church. He is the Lord, by right of creation; For all things were made by him, and without him was not any thing made that was made. Ioh. 1.3. By him were all things created that are in heaven, and that are in earth, visi­ble and invisible, &c. Col. 1.16. Hee is the Lord, by right of inheri­tance; for he is the heire of all things. Heb. 1.2. Hee is the Lord by the right of donation; for the father is brought in saying unto him, I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Plalm. 2.8. So he saith, Matth. 28.18. All power is given unto me in heaven and in earth. Hee is the Lord by the right of redemption; for he who redeemeth a captive becomes his Lord, and Christ when we were captives, hath redeemed us, by giving himselfe a ransome for us: wee were redeemed (saith St. Peter) not with silver or gold, or corruptible things, but with the precious bloud of Jesus, as of a lambe undefiled. Finally he is our Lord too by the right of conquest; for after that hee had redeemed us, by paying a ransome unto God for us, Satan the Jailor would not let us goe, but kept us fast bound in the fetters of sinne; and therefore hee is falne to come with a mighty hand, and outstretched arme, and vio­lently take us out of his gripes: Hee is the stronger man mentio­ned in the gospell, who hath overcome the strong man, taken his armour from him,Col. 2.15. and divided the spoyle. He hath spoiled principali­ties [Page 5] and powers, triumphing over them. And as he is the Lord, so the Lord of Glory, that is, a glorious Lord, by an Hebraeisme. He is cal­led the King of Glory, Plal. 24.7. Lift up your heads, O ye gates, and be ye lift up, yee everlasting doores, and the King of Glory shall come in. And the God of Glory, by St. Steven. Act. 7.2. The God of Glory ap­peared to our father Abraham. And here, as also Iam. 2.1. He is cal­led the Lord of Glory. Glory properly signifies beauty, praise, ho­nour; and it is ordinarily used in scripture, to expresse that Maje­sty and perfection of blisse, which God injoyes from all eternity, and which in some measure he communicates unto his blessed An­gells, and Saints in heaven. Now well may our Saviour be called the Lord of Glory, because he is the brightnesse of Gods Glory, and the ex­presse image of his person. Heb. 1.3. He did injoy Glory with the Father from all eternity, as he sayes, Ioh. 17.5. And now O father, glorifie thou mee, with thine owne selfe, with the glory which I had with thee be­fore the world was. And againe he prayeth for his Disciples, saying, ver. 24. Father, I will that they whom thou hast given me, be with me where I am, that they may behold my glory. And as he injoyed glory with the father from all eternity; so after a short ecclipse of that glo­ry here on earth, and after he had overcome the sharpenesse of death, he was received up into glory. 1 Tim. 3.16. He is crowned with glory and honour. Heb. 2.9. And he tells us that at the last day, he shall come in the clouds of heaven, with power and great glory. Mat. 24.30.25.31. Then shall he sit upon the throne of his glory. Finally he is called the Lord of glo­ry, because he is the author of glory unto others: for saith the Apo­stle, when Christ who is our life shall appeare, then shall ye also appeare with him in glory. Coloss. 3.4. He gives unto his servants eternall life, which in scripture is called glory, a Kingdome of glory, a crowne of glory, an eternall weight of glory.

This is the person who was murthered, and therefore the murther was most hainous; For if it be a greater sinne, for a man to murther his father, than to kill a stranger; to murther the King, than to kill a fellow subject; to murther an innocent person, then to kill a male­factor; Then how heinous a murder was it, to kill him who was more than all these, even our everlasting father, the King of Kings, and Lord of glory, and withall a person so innocent, that no guile was found in his mouth, none could convince him of sinne?Heb. 7.26. hee was holy, harmelesse, undefiled, separate from sinners, and made higher than the heavens: And yet this was done; they crucified the Lord of glory. But here you may say unto me: how could the Lord of Glory be cruci­fied? seeing he is God, and God is impassible, he cannot suffer. For answer, you shall understand, that there is so straight an union and conjunction between the two natures of Christ, in one person, that [Page 6] that which is proper onely to the one nature, is vouched, not (as some foolishly imagine) of the other nature; but, it is vouched of the person being denominated from the other nature. This kind of speech is by the fathers called koinonia idiomatôn, a communica­tion of properties. And it is a plaine Synecdoche, very usuall in speech, whereby that which is proper onely to the part, is praedica­ted of the whole. We have divers instances of it in Scripture. Acts. 3.15. Yee killed the prince of life. Christ was killed onely as man, and yet, because the same man was also God, he saies, yee killed the prince of life. Acts. 20.28. Feede the church of God, which he hath purchased with his owne bloud. Christ had bloud onely as he was man; but because the same man was also God, his bloud is called, the bloud of God. Iohn. 3.13. No man hath ascended up to heaven, but he that came down from heaven, the sonne of man which is in hea­ven. Christ descended from heaven, onely in respect of his divine nature, and he was in heaven at that time, when he was speaking unto Nicodemus here on the earth, onely as he was God, and yet be­cause the same person was also man, he saith, the Sonne of man which is in heaven. So here, Christ was crucified onely as he was man, and yet because the same man was also God, the Apostle saies, they crucifi­ed the Lord of glory.

And so I come unto the second circumstance, the kind of death that he suffered: it was crucifixion, the most shamefull and ignomi­nious death in the world. The Apostle mentions scandolum crucis: the offence of the crosse. Galat. 5.11. and the shame of the crosse too. Hebr. 12. [...]. There is more shame in it than in any other death, and therefore the Heathen tearmed the crosse, arborem infoelicem, and sti­pitem infamem; a wretched infamous tree. This death was so infa­mous, that the Romans did not inflict it upon any, but onely such as were esteemed base rogues, and notorious malefactors. And therefore we finde in the Ecclesiasticall History, that albeit St. Paul suffered martyrdome at Rome, as well as St. Peter, yet they could not crucifie St. Paul: he being a Romane, had the priviledge of a gentleman, and was beheaded; but Peter being but a fisherman by his trade, was esteemed a base fellow, and so crucified as was his Master. That which made this death more shamefull and ignomi­nious, was, because all that were crucified, were first scourged be­fore they were crucified, and that was peculiar to this death of the crosse. Now for a man to be scourged, is a foule disgrace, a vile and servile punishment, not to be offered unto any but unto bond­slaves: and therefore he in the comedy saies in great disdaine, loris? liber sum: hee tooke it in great scorne, the whippe should bee once named unto him who was free borne. And yet our Saviour [Page 9] being to be crucified, was first scourged. And as this was a shame­full, servile, and ignominious death; so was it a most execrable and cursed death; for sayes the Apostle, it is written, cursed is eve­ry one that hangeth on a tree, Gal. 3.13. It was not onely esteeemed so by men, but it was so indeed, being accursed by the mouth of God himselfe; for it is said, Deut. 21.23. Hee that is hanged is cursed of God. And therefore Christ suffering this death, the Apostle sayes, that he was factus maledictum, made a curse for us. And as this death was an ignominious and accursed death; so also a most pain­full death. First, his flesh was torne with whippes: They ploughed on his backe (saith the Psalmist) and made long furrowes on it. Then his hands and his feet were bored with the nailes, and the hands and feet of all other parts are most sensible, by reason of the tex­ture of all the sinewes there. And being thus nailed unto the tree, his whole body was stretched out on the crosse, as on a rack, till all his bones were out of joint, as was foretold by the Psalmist. This stretching was such, that it made his very ribbes and bones, breake through the flesh and the skinne, which must needs be a paine out of measure painfull. Therefore the heathen tearmed the crosse, cruciabile lignum, a tree of torture; and most sharpe and bitter paines, have their name from the crosse, being called cruciatus. Christ was no lesse than six houres in this torment; even from the third houre, untill the ninth, and all that while in perfect sense; for it is said, he cryed with a loud voice, and gave up the ghost. He did not crie with the faint voice of a dying man, but with a loud voice, to shew that his [...] strength was not one whit abated. This death was devised for our Saviour, not so much by Pilat and the Souldiers, as by the Jewes; for they cried out, crucifie him, crucifie him. Ioh. 18.31▪ When Pilat said unto them, take yee him, and judge him according to your law: they answered, it is not lawfull for us to put any man to death. And this came to passe, saith the Evangelist, that the saying of Jesus might be fulfilled, which he spake, signifying what death he should die. Now what was that which he spake signifying what death he should die? we find it Matth. 20.19. The sonne of man shall be betrayed unto the chiefe Priests, and to the Scribes, and they shall condemne him to death, and shall deliver him to the Gentiles, to mock and to scourge, and to cru­cifie him. Thus they put off his triall from themselves, unto the Ro­mane Governour, of purpose, that he might suffer that Romane death. At first they condemned him of blasphemie, and then hee should have been stoned; but that death seemed too mild, for it would have dispatched him quickly: Therefore they indite him a new of treason, for speaking against Coesar, that so he might suffer the death of a traitor, even that ignominious, accursed, and painfull death of the crosse. No lesse could satisfie their malice.

[Page 10]And who were they that did all this? even his owne people, they who were his brethren, and kinsmen according to the flesh, they crucified the Lard of glory; they unto whom he came, and for whom he came, for he was sent unto the lost sheep of the house of Israel; they amongst whom he had preached the word of life, for it behooved the Gospell first to be preached unto them; They among whom hee had wrought many miracles, and unto whom he had done many good workes; even they were such unthankfull traitors, that they crucified the Lord of glory.

In the last place, the Apostle tells us, that their ignorance of the wisdome of god, led them to the committing of that horrible mur­ther: for had they knowne it, they would not have crucified the Lord of glory. But here ye may say unto me, did these malicious Iewes sinne onely out of ignorance, as did Paul in persecuting the Church? O no; they sinned out of malice, against knowledge and con­science; for they knew that Iesus was a good and just man, and had given him that testimonie, that he had done all things well; they knew that he was a great Prophet, a teacher come from God; they were in some sort too covinced that he was the Christ,Mark. 7.37. Ioh. 3.2. for Ioh. 11.47. they held a councell against him, saying, what shall we doe? this man doth many miracles, if we let him alone, all men will believe on him, name­ly, that he is the Christ. Where ye may behold them fighting against the light of their owne knowledge, wherewith our Saviour ex­presly charges them, Ioh. 7.28. Yee both know me, and yee know whence I am, and Ioh. 15.24. Now have they both seen and hated both me and my father. This appeareth further by that which is said in the parable of the housholder, Matth. 21.31. A certaine housholder planted a vineyard, and let it out to husbandmen, and went unto a farre countrey. And when the time of the fruits came, he sent his servants to receive them; and the husbandmen took his servants, beat them and kil­led them: againe he sent other servants, and they did unto them likewise. Last of all he sent unto them his sonne, saying, they will reverence my son. But when the husbandmen saw him, they said, this is the heire, come let us kill him, and cease on his inheritance. And saith the Evangelist ver. 45. when the chiefe Priests and the Pharisees heard this parable, they perceived that he spake of them. So that they had some knowledge of Christ: but it was not the true knowledge; they were not indued with heavenly wisdome, nor taught of God; for their heart did stand out against the light which did shine on their understanding, and (as Solomon saith) They hated knowledge, and, did not choose the feare of the Lord. Prov. 1.29. Therefore saith our Saviour unto them, yee neither know me, nor my father, Ioh. 8.19. So that even sinnes of malice committed against knowledge and conscience, yet are accompanied [Page 11] with some kind of ignorance. This is cleare in the crucifying of Christ, for they knew that it was evill to kill him that was innocent and just; but this knowledge was onely habituall and generall, they did not actually know that it was evill, at the instant when they did it, or they did not consider it; or though they knew that it was evill, yet they did not know, that that evill was not to be done, for the obtaining of a greater good which they proposed to themselves, namely, the retaining of their places and dignities, which they fea­red to lose if he were acknowledged for the Messias. Thus it holds true that the Philosopher said, omnis malus ignorans, there is some ignorance in every sinne; for seeing the will cannot possibly affect evill, as it is evill, but that the same is still presented unto it, under the maske of good, it followeth necessarily, that every one that sinneth, is some way ignorant of good and evil. For which cause Solomon sayes, nonne errant omnes? Prov. 14.22. Psalm. 14.4. Psalm. 53.4. doe they not all erre that worke ini­quitie? And David oftner than once in the Psalmes saith, have all the workers of iniquitie noe knowledge? Indeed they have no true knowledge. And therefore howsoever some have commended igno­rances as the mother of devotion, I may say more truly, that is the mother of errour; our Saviour said so much to the Saduces, Matth. 22.29. Yee do erre, not knowing the Scriptures. It is the mo­ther of Idolatrie, Galat. 4.8. When ye knew not God, yee did service unto them which by nature are no Gods. It is the mother of pride and arrogance, Rom. 10.3. Being ignorant of the righteousnesse of God, they went about to establish their owne righteousnesse. It is the mother of lust, Thess. 4.5. The Gentiles which know not God, walke in the lust of concupiscence. Finally, it is the mother of all sinne, Ephes. 4.18. Having their understanding darkned, through the ignorance that is in them: and being past feeling, they gave themselves over unto lascivious­nesse; to worke all uncleannesse with greedinesse. And on the other part, all grace is from the true knowledge of God, 2 Pet. 1.2. Grace and peace be multiplied unto you, through the knowledge of God, and of Iesus our Lord. As this knowledge brings grace and peace, so it brings glory; for saith our Saviour, This is life eternall, to know thee the only true God, and Iesus Christ whom thou hast sent. Ioh. 17.3 This knowledge is the wisdome of God, which the Apostle here magnifies so much, Which none of the Princes of this world knew: for had they knowne it, they would not have crucified the Lord of glory.

I Have now done with my text, but not with the Princes of this world; for I am to present unto you another sad tragedy, so like unto the former that it may seeme but vetus fabula per novos histrio­nes, the stage onely changed, and new actors entred upon it, o­ther Princes of this world, yea, of the darknesse of this world, Farre [Page 12] worse than then Pilat, the high Priests, Scribes, and Pharisees, who have lately murthered, (if not the Lord of glory, yet I am sure) a glorious Lord, though not Christ the Lord; yet the Lords Christ, Gods annointed. This is a parricide so heinous, so horrible, that it cannot be paralled by all the murthers that ever were committed since the world began, but onely in the murther of Christ. And in­deed the providence of God gave me first occasion to institute this parallell: for that day that our gracious Soveraigne was murthe­red, being the 30. of January, a day for ever to be noted with a black coale, as his Majestie was at divine service, before he was led forth unto the scaffold, the chapter that was read unto him, was the seven and twentieth of St. Matthews gospell, which containes the passion of Christ; and that chapter was read not by choise▪ but by the direction of the rubrick, it being the lesson appointed for that day, so that we could not but conceive, that the murther then to be acted, was like unto that which in the chapter is described. And indeed you will finde it very like unto it, if you will but consider the three circumstances which I before observed in my text, the dignity of the person murthered, the kind of death that hee suffered, and the qualitie of the murtherers.

The person that was now murthered, was not the Lord of glory, but a glorious Lord, Christs owne Vicar: his lieutenant and vice­gerent here on earth, within his dominions. And therefore by all lawes, divine, and humane, he was privileged from any punishment that could bee inflicted by men. Albeit hee was as inferiour to Christ, as man is unto God; the creature, unto the immor­tall Creator; yet was his privilege of inviolability farre more clear than was Christs. For Christ was not a temporall Prince, his King­dome was not of this world, and therefore when he vouchsafed to come into the world, and to become the sonne of man, hee did subject himselfe unto the law; hee who onely could choose when to be borne, made choise to be borne at that time when there was a decree for taxing all the world; that so soone as he was borne, he might be inrolled a subject unto Caesar: Luc. 2.1. hee lived as a subject, payed tribute unto Caesar; he submitted unto Pilats jurisdiction, acknowledging that hee had power given him from above. But our gracious Soveraigne was well knowne to bee a temporall Prince, [...]oh. 19.11. a free Monarch, and their undoubted Soveraigne, to whom they did allowe, and had sworne allegience; and therefore he could not be judged by any power on earth. He disclaimed their au­thority, as he well might; for they had no power at all over any, much lesse over him: and what power they usurped was not de super, as Pilats, but de subter, from beneath, even from the angell of the [Page 13] bottomlesse pit, whose name is Abaddon; For as he seekes the destruction of all men, so especially of Kings, because by their go­vernment, peace is preserved, justice executed, and religion main­tained. But from above they had no power: for God never gave unto the people power over their King; as is evident by Scripture, by the law of nature and nations, by the knowne lawes of England, by cleare and undeniable reasons, and by the constant doctrine and practise of the true, ancient, and Catholick Church; as were easie for me to shew, if time would permit. And yet those mon­strous traitors, have sacrilegiously invaded Gods throne, and usurped his office, whose peculiar it is to be Judge of Kings, and so have ventured to try, judge, condemne, and execute their King, in despite of all law, reason, religion, nature, and God himselfe. As it is in the parable of Jotham, they have advanced the bramble, above the cedar of Lebanus, while they set the people, even the ba­sest of the people, on the bench, and placed the King a prisoner at the bar. So they have overthrowne the order of God and nature, dis­solved the bands of humane society, bringing in a meer confusion, and dissipation of all things.

This was such a thing, as hath not beene knowne since the world beganne: Pilat knew by the light of nature,Ioh. 19.15. that a King is not to b [...] put to death; therefore he said unto the Jewes, Shall I crucifie your King? As if he had said, if Jesus be a King, he is not to be put to death; but it is said he is your King, and shall I then do such an act against the law of nature and nations? And the chiefe priests, as impudent and malicious as they were, they did not deny the pro­position, that a King is not to be put to death; but they denyed the assumption, that Jesus was their King, saying, we have no King but Caesar. But these murtherers are worse than the Iewes, for they con­fessed him to be their King, and yet tooke upon them, to judge, condemne, and put him to death. And as they are worse than Iewes, so they are worse then Pagans: for Tully pleading before Caesar, for Diotarus King of Galatia, albeit he was but a tributary King, yet he doth challenge that privilege unto him, saying, ita inusita­tum est, Regem capitis reum esse, ut ante hoc tempus sit inauditum. For a King to be guilty of death, is such a thing as hath not been heard of. And as they are worse than Iewes and Pagans, so they are even worse than devils; for the devils never rise up against their prince, though he be as bad as can be: but the Puritans rage against their King, be he never so good, as indeed our gracious Soveraigne was the best of Kings. Never was there yet any prince that sate upon a throne, who was beyond him for piety and prudence, [Page 14] for all heroicall and christian graces. But here I dare not ven­ture to praise him, lest coming short, I may seeme to wrong him; that is a theame fitter for the tongues of Angells, than of men; and therefore as Apelles did, so will I, draw a vaile over that which I am not able to expresse, and desire all men to judge what he was, by his divine meditations; of which booke I hare boldly say, that since the spirit of prophecy ceased, never yet was there any booke written, with so great strength of reason, depth of judgement, height of de­votion, and elegancy of stile, as that golden Manual. That will tell you what we have lost, and how heinous the murther was. As he was the Lord, and their Lord, he had no superior on earth, and so could not be tried; as he was a glorious and gracious Lord, he ought not to have beene condemned. As Christ was above the law, being the sonne of God; so was he above the censure of humane lawes, he being a King. As Christ was most innocent, there was no guile or guilt found in him; so was he innocent of all the crimes objected against him. As he was a King, he did represent Gods person here on earth; and as he was a good King, full of grace; he was a most lively image of Christ, so lively an image of him, that amongst all the Martyrs, who followed Christ unto heaven bearing his crosse, never was there any, who expressed so great conformity with our Saviour in his sufferings, as he did.

And this will further appeare by the second circumstance in my text, the kind of death that he suffered, which was not the death of the crosse, but aequivolent unto it, for two things were in the crosse which made it so odious, paine, and shame; the Apostle joynes them together,Heb. 12.2. Jesus endured the crosse, despising the shame. Our Soveraigne suffered both, I beginne with the paine. Indeed Christs crosse be­gan at his cratch; for no sooner was he borne, than persecuted by Herod; and his whole life afterwards was a perpetuall gain­saying of sinners: Vers. 3. So I may say of our Soveraigne, that the ten last yeares of his life, was such a gaine-saying of sinners; all that time he fought with beasts, even with unreasonable men, who were resolved to be satisfied with nothing, but with the utter destruction of him and his. To bring that to passe, first of all they did asperse him with many foule and false calumnies, against their owne knowledge and conscience, only to render him odious unto his people; they slandered the foote-steps of Gods anointed; their tongues, and their pennes too, were sharper than swords, pier­cing deepe into his soule: many scandalous pamphlets were every day cast abroad, which (as he saies in his booke) like sparkes in great conflagrations, did flie up and downe to set all places on fire. From every [Page 15] pulpit was sounded a trumpet to rebellion, the Embassadors of peace being made the heralds of warre. And as our Saviour by the pharisees was called an impostor, a deceiver and perverter of the people, a blasphemer, a Samaritan, and one that had a devill: So, such language, and worse too, was bestowed upon his Sacred Majesty, by a pharisaicall broode of men, who are great pre­tenders to religion, but utterly void of it. They have a shew of godli­nesse, but have denyed the power thereof. Ioh. 8.59. When our Saviour was at Ie­rusalem, the pharisees stird up the people to stone him, whereupon he withdrew himself: so when the King was at Westminster, tumults were raised, stones and blasphemies cast out against him, that he was faine to remove from thence, and then they cryed out against him, for deserting his Parliament, though it was the thing they most desired, and they knew very well that he would have been glad to be with his Parliament, as he often offered, if he could have been there with a­ny safety. Being thus forced to retire from London, they seized all his houses and furniture, forts, magazins, ships, and revenues; they hunted him like a partridge, from mountaine to mountaine, that he might have justly taken up the complaint of our Saviour,Mat. 8.20. that The fox­es had holes, and the birds of the aire had nests, but himselfe had not where to lay his head. When our Saviour had withdrawne himselfe from Ierusalem, The Chiefe Priests and the Pharisees gave a commandement, Ioh. 11.57. that if any man knew where he were, he should shew it, that they might take him: So upon his Majesties flight, such a commandement was given, a more cruell and bloudy ordinance was made, that whosoever should harbour or conceale the Kings person, or did know where he was harboured, unlesse he did immediately reveale it, should forfeite his estate, and die without mercy as a traitor.

As our Saviour was rejected of his owne people,Ioh. 1.11. He came unto his owne and they received him not: So was our Soveraigne rejected by his owne people; they would not owne him for their King; but dis­claimed his authority, and yeelded their service unto his enemies; and as the Iewes denyed the holy one, and the just, and desired a mur­therer to be granted to them: Act. 3.14. So they denyed their holy and righteous King, and desired the Parliament might rule over them: in this they preferred robbers and murtherers worse than Barabas, choosing rather to live in bondage, under their Iron yoke; than to injoy the liberty of subjects, under the peaceable governement of a most gracious King. As our saviour was rejected by his owne people, so was he forsaken of his owne Disciples; when the time came that he was to make his soule an offering for sinne, then one of his owne Disciples betrayed him, an other denyed him, all forsooke [Page 16] him,Isa. 63.6. and left him to tread the winepresse alone: So when our Soveraigns afflictions grew great, some of his servants betrayed him like Iu­das, others denyed him, and almost all forsooke him; albeit they had got well by him, yet they were loth to suffer with him. And which was yet much worse, he was forceably deprived of the com­fort of his dearest wife, his most sweet and beloved children, and for a long time had none to converse with, but beasts more savage, than those which did company with our Saviour in the wildernesse. When Christ was on the crosse, one of the theeves who was cruci­fied with him railed on him, because he did not relieve them: so when our Soveraigne was at Oxford, some who suffered with him, upbraided him, and added griefe to his afflicted soule, even railing on him, because he did not helpe them, when indeed he could not. As our Saviour was tempted: so was our Soveraigne, tempted to distrust, to perjury, to sacrilege, to atheisme; tempted to deny God, by forsaking his religion, and destroying the church, which his righteous soule abhorred. As the devill made great proffers unto Christ, of all the Kingdomes of the world, saying, All these will I give thee, Mat. 4 9. if thou wilt fall downe and worship me: So great proffers were made unto our Soveraigne, that they would make him a glori­ous King, if he would humble himself unto his Parliament, and wor­ship the Idoll which they had set up. Besides, his soule was daily tor­tured with reiterated unreasonable propositions, and insolent de­mands, as absurd as those which the devill made unto Christ.

The enemies of our Saviour sought how they might take him by craft and put him to death. Much more craft and deceit too, was used to catch our Soveraigne in their pit.Mark. 14.1. As when Christ was at Ierusalem, the Pharisees not daring then to lay hands on him, because they fea­red the people; sought to fright him with Herod, Saying unto him, get thee out, Luk. 13.31. and depart hence, for Herod will kill thee: when it was they them­selves that intended to kill him: So when his Majestie was at Hamp­ton Court, his enemies perceiving, that the hearts of the people were so turned towards him, that it was not safe to lay violent hands on him; they did cunningly suggest feares unto him, that there was a plot to kill him, and so they made him flie into the snare which they had layed for him in the Ile of Wight, where they thought that Rolph should have dispatched him by poison or poinard; but that being discovered, they resolved to doe it in a more publicke way. Our saviour was apprehended at night:Mat. 26.51. so was our Soveraigne in a darke cold winter night, taken out of his bed in the Ile of Wight, and carried unto Hurst Castle. Mat. 25.59. They sought false witnesse against our Saviour: so did they against our Soveraigne; for open proclamation [Page 17] was made with sound of trumpet, that all who could informe against the King, should come to the painted chamber, and give in their evi­dence: and what was it they intended to prove? even that he had done that whereof they themselves only were guilty, in raising armes and making a warre in the Kingdom. The people being suborned by the Priests, cried against our Saviour, Away with him, John 19.15. crucifie him: so some of the souldiers were suborned, and hired to cry a­gainst our Soveraigne, Justice, Execution. Our Saviour was mocked, They wagged their heads at him: so our Soveraigne had the tryall of cruell mockings. Christ was reviled: so was our Soveraigne reviled by his enemies, especially their false Prophets:Matth. 27.29, 39, 41. Hugh Peters instead of comfort, did reach Gall and Vinegar unto Gods anointed, in the agony of his sufferings, as the Jews formerly had done unto Christ. Our Saviour was spit on: so was our Soveraigne;Matth. 27.30. John 18.12. Bradshaw and Cooke did spit out the froth of their ulcerous lungs against him to his face, and a barbarous souldier did really spit in his face. Our Saviour was bound: so there was as intent to have bound our Sove­raigne, as himselfe observed on the Scaffold, by the rings which were fastned to the block. Our Saviour was watched the night be­fore he suffered; for he was apprehended at night in the Garden and carried away unto the High Priests house, where he was haited all night: in the morning sent to Pilate, from him to Herod, then back again to the common Judgement hall, where he was condemned, and at the third houre led forth to be crucified. But our Sove­raigne was watched many nights before he suffered; for all the time of his tryall, his chamber was filled with barbarous souldiers, who deprived him of his rest, and of all manner of privacy, which was more bitter unto him then death. At last our Saviour suffered death: so did our Soveraigne, at the very same houre of the day; for our Saviour gave up the ghost at the ninth houre, which is our three of the clock in the afternoon: the same houre put a period to our Soveraignes life, and to the happinesse of three King­domes.

I have now taken a briefe view of the paine: in the next place, consider the shame, and then you will see a perfect crosse. What greater shame and disgrace could be offered unto a King, then instead of a Royall train, a guard fitting the Majesty of his person; to be watched and warded, and dragged from place to place, by the com­mon souldiers, the most rude and barbarous of all the people. But in this he was like unto his Saviour also.Matth. 26.25. They came against him as a­gainst a thiefe, with swords and slaves. As our Saviour was hurried from place to place from Annas to Caiphas, from him to Pilat, from Pilat to Herod, and thence back to Pilat, to the common Judgement hall: [Page 18] so was our Soveraigne hurried from the Isle of Wight to Hurst castle, from thence to Windsor, from Windsor to St. James, from thence to Westminster to the common Judgement hall, to be tried as a malefactor at the Bar, where no prisoner was ever tried, but in the Kings name, and by his authority, for that Hall was never invested with any power of judicature, without the King, much lesse against him: but (as he sayes in his Book) They thought fit to adde the mockery of justice, to the cruelty of malice (as they who crucified Christ) that so they might destroy him with the greater pomp. They pretended justice and religion to cover their perjury and paracide, and so did establish iniquity by a Law, and father their sin upon God, who is the author of justice. And as his tryall was publique, and disgracefull, so was his execution: it hath been a custome to hang notorious traytors before their own doors for their greater shame: so did they put our Soveraigne to death, in a most insulting manner, on an open scaf­fold, erected before his Royall Pallace, as if they meant to bid a defiance both to God and men. Now joyn these together, and tell me if ever any man might more justly then he, take up that complaint which was uttered in the person of our Saviour, by the Spirit of Prophecy,Lam. 1.12. Behold and consider all ye that passe by, if there be any sorrow like unto my sorrow.

Let us now see how he did bear this: even as his Saviour had done,Hebr. 12.2. Who for the joy that was set before him, endured the crosse, despising the shame. He contemned an earthly Crown, for the assured hope he had of an immortall Crown, that fadeth not away: and so like his Saviour; when he was reviled, he reviled not again; but was led as a sheep unto the slaughter,Luc. 23.34. and opened not his mouth. As Christ prayed for them that crucified him: so did our Soveraigne poure out many devout prayers for his enemies, which might serve to melt their hearts, if they were not harder then the nether mill stone. As Christ wept over Jerusalem: so did our Soveraigne weep over his three Kingdoms,Luc. 19 41. being more sorry for the miseries that are to come upon them,Luc. 23.74. Ʋers. 28. then for all that hath happened unto himselfe. As women beholding Christs passion wept: so many women behol­ding their Soveraigne on a Scaffold, wept bitterly, unto whom he might have said, as our Saviour did unto the other, Weep not for me, ye [...] daughters of Jerusalem, Eph. 5.25. but weep for your selves. Christ gave him­selfe for the Church: he dyed for the people: so our Soveraigne, in another sense, gave himselfe for the Church, and died for his people; for he might have saved his life, if he would have consen­ted to destroy the Church, and enslave his people. So that (as he said on the Scaffold) he was the martyr of the people,Matth. 26.39. martyred by them, and for them. When our Saviours agony began, he prayed [Page 19] unto his father, that that Cup might passe from him;Hebr. 5 7. but with a submission to his will. He offered up prayers and supplications with strong crying and tears, unto him that was able to save him from death. So was our Soveraigne frequent and instant in prayer unto God; but as for removing the bitter cup he was to drink, he prayed only with a submis [...] unto the will of his heavenly father.Luke 22.48. When our Saviour was in his agony, There appeared an Angel unto him from Hea­ven strengthning him: so almighty God did from above minister abun­dance of comfort unto our Soveraigne; otherwaies it had not been possible for him to have endured his crosse with such cheerfull patience as he did. When Christ was apprehended, he wrought a miraculous cure for an enemy, healing Malcus his eare,Luke 22.53. after it was cut off▪ so it is well known that God enabled our Soueraigne, when he was in prison to work many wonderfull cures, even for his ene­mies, and yet all that could not move these hard-hearted Jewes, who sought his life: he might have said unto them, as our Saviour did unto the other, Many good works have I shewed you, John 10.32. Matth. 27.52. for which of them do you persecute me? When our Saviour suffered, there were ter­rible signs and wonders; for there was darknesse over all the Land, the earth did shake, the Rocks clave asunder, the vaile of the Temple was rent, and the graves were opened: so during the time of our Soveraignes tryall, there were strange signs seen in the sky, in divers places of the Kingdome; and it was thought very prodigious, that when he suffered the Ducks forsook their pond at St. James, and came as far as Whitehall, fluttering about the Scaffold: so that our Soveraigne might have said unto his murderers, as it is in Job 12.7. Ask the beasts and they will tell thee, and the fowles of the Heaven, Matth. 27.54. Thomlinson. and they will instruct thee: what an unnaturall murder ye are now com­mitting. When our Saviour suffered, the Centurion beholding his passion was convinced that he was the Sonne of God, and feared greatly: so one of the Centurions who guarded our Soveraigne, be­holding his most Christian, pious, and magnanimous carriage, was convinced, and is to this day stricken with great fear, horrour, and astonishment. When they had crucified our Saviour;John 19.23. they parted his garments amongst them, and for his coat, because, being without seam, it could not easily be devided, they did cast lots: even so ha­ving crucified our Soveraigne, they have parted his garments amongst them, his Houses and Furniture, his Parks and Revenues, his three Kingdoms; and for Ireland, because it will not easily be gained they have cast lots, who should go thither to conquer it, and so take it to themselves. In all these things our Soveraigne was the lively Image of our Saviour.

[Page 20]NOw if your patience will goe along with me while I consider the third circumstance in the Text, the quality of the mur­derers, their you will finde the paralell to hold also; Our Saviour was crucified by his own Nation: They crucified the Lord of Glory. They who were his brethren and kindsmen, according to the flesh.John 18.35. So Pilat told him, Thine own Nation have delivered thee unto me. More particularly the great Councell consulted against him, hyred Judas to betray him, sent Souldiers to apprehend him, falsly accused and injustly condemned him. The great Councell was their high court of Sanhedrim, which was their standing Parliament. In it were many members of divers Callings and Professions: some Priests and chiefe Priests; some Elders, and those lay-Elders; for as there was a Parliament against Christ, so also a Presbytery: some Scribes and Lawyers, who were Chair-men, for they sate in Moses Chaire. They drew also into this conspiracy against Christ wicked Herodians, whom otherwise those precise Jewes could not endure. And were they not such who murthered our Soveraigne? His own Nation, his great Councell the Parliament, the Presbytery, some Priests, (but they are Jeroboams Priests of the basest of the people) some Scribes and Law­yers. And they drew into that combination too, wicked Herodians, that is, dissembling Courtiers, and profane Ruffians; and as pure as they would seem to be, yet were they content to endure all their God dammees to gain their assistances for to damn and condemn their So­veraigne.

As Christs Enemies were of divers professions, so also of divers Sects and Religions, some Pharisees, some Saduces; and those were very opposite one against the other, yet both joyned together a­gainst Christ: To crucifie him even Herod and Pilat were made friends:Act. 4.27. For (as the Apostles say) against thine holy Sonne Jesus, both Herod and Pontius Pilat, with the Gentiles and people of Israel were gathe­red together. So the enemies of our Soveraigne were of divers Sects and Religions, some Papists, some Presbyterians, some Independents; And though they be at oddes enough between themselves, their heads are as farre asunder as Sampsons Foxes, yet being linked by the tayles, they banded against the Lord, and against his anoynted. The Papist may seem to have little hand in that murder, yet they contributed very much unto it: For they raised a most horrid and bloudy Rebellion in Ireland, and most falsly pretended the Kings commission for it, whereby they enraged his other Subjects against him; they weakned his Forces there: destroying many who would have assisted their Soveraigne, and keeping others so busie that they could not come to his reliefe; they promised him great ayd, but when he depended upon it, they utterly failed him. The Pres­byterians are deeply imbrued with his blood: for they assaulted [Page 21] him both in England and Scotland, deprived him of all power and means, declared him unworthy to raign, and so weakned him, that it was an easie matter for the Independants, who are drunk with his bloud, for to kill him. The Presbyterians framed both the Major and Minor Propositions, and the Independants, drew out the conclusion: for thus the Presbyterians both preached and published; a tyrant is to be opposed and destroyed: but the King is a Tyrant. Then comes the Independants and draw forth the conclusion which natu­rally follows from the premisses: Ergo let him be destroyed. Or to use their own distinction which they have so much abused; the Pres­byterians murderd the King in his politicall capacity, the Indepen­dants in his naturall capacity. Thus our Soveraign, as well as our Sa­viour was crucified between two theeves, but neither of them a good theefe. These two factions (as his Majesty well expresses it in his Book) Are the twins which lately one wombe inclosed, the younger striving to prevaile against the elder; what the Presbyterians have hunted after, the Jndependants seeke to catch for themselves. And indeed they have taken the prey out of their mouths: They who at first were but journey men unto the other, have now set up for themselves.

Albeit these be the chiefe murderers: there be many others who though (as himself saith) Their hands are not embrued in his bloud by acting and consenting to his death, yet they are sprinkled with his bloud by deserting him. Even all those who had power and means, and did not use them for his defence.Seneca. For Non caret scrupulo occultae societatis qui manifesto discrimini non occurrit. By the Law of nature and Nations, all subjects are bound to defend their Kings Person, Crown, and dig­nity. Our Saviour said unto Pilat: If my Kingdom were of this world, Joh. 18.36. then would my servants fight, that J should not be delivered to the Iews. Where he insinuates that the servants and subjects, of an earthly King, are bound to fight for his defence: And therefore all those who did not aide him according to their power, have incurr'd the curse of Meroz. Judge: 5.23. Curse ye Meroz (said the Angell of the Lord) curse ye bitterly the inhabitants thereof: because they came not to the help of the Lord, to the help of the Lord against the mighty. Besides these neutrals, who because they were not for the King, were against him, there are many who fought for their soveragin, who have yet by their sins fought against him: their debauched carriage gave much advan­tage to his enemies, & provoked God to forsake their armies: by their rapine and plunder they did alienate the hearts of the people from their Soveraigne, and by their strifs and emulations, they lost the Kingdom and that gracious King: there was a strife amongst Christs followers which of them should be the greatest; but the strife that was among the Kings followers for places and preferments, was farre more hurtfull and pernicious. Yea, as all of us were in [Page 22] some sort,Rom. 4.25. guilty of Christs bloud; for our sinnes were the meritori­ous and procuring cause of his death: He was delivered to death for our offences. So the sinnes of every one of us hath added force unto this great stroke and wound given unto these Kingdoms in his Ma­jest [...]es death. As the good King Josiah was taken away by a violent death, for the sins of Iudah, that God might the more freely powre out the fiercnesse of his wrath: so was our Gracious Soveraigne ta­ken away for the punishment of our sinnes, that the iniquities of these sinfull nations being now finished and come to an height by an horrible rebellion and particide, hee might powre out the violls of his wrath upon them, there being now nothing to hinder the stroke of his vengeance, when he is taken away, yea made away by them­selves, who like Moses stood in the gap, between the sinnes of his people, and Gods judgements. So that we may all of us take up that lamentation,Lam. 5.16. which the Church made for the death of Iosiah: The Crownt is fallen from our head; woe unto us that we have sinned

But howsoever our Saviour had many enemies, yet his most violent adversaries were the Pharisees, and if you will but observe how they are described unto us in the Gospell, Ill all not need to make any application. The Pharisees were the most strict and precise sect of the Jewes,Matth. 6.16. the Puritans of that age, they were men of a sad countenance and great austerity; they did bow down their heads like a Bulrush, when as their inward parts burnt altogether with de­ceipt: they were outwardly (though hypocritically) holy Whited sepulchers beautifull without, and within full of uncleanesse. Great pre­tenders they were to religion, and desired to be accounted more pure than others,Matth. 23.27. the only saints upon earth, and so did separate from the rest of the Church, and from thence were they called Phari­sees.Matth. 6.5.7. Matth. 23.14.12.2. Luke 11.45.46. They pretended (especially such of that sect as were Scribs) great knowledge of the Scriptures, and revelations of the Spirit: they were much for preaching, made long prayers, and that openly, to be seen of men, used vaine repetitions: Under colour of long prayers they devoured widdowes houses. They were superstitiously zealous of keeping the Sabboth, but great profaners of the temple; they made Gods house a house of merchandise, and Denne of theeves, for which they were sharply reproved by our Saviour, as they often quarelled him for breaking the Sabboth Whereas the fift com­mandement injoynes us to honour our Father, not onely our natu­rall Father,Mark. 7.11. but also our civill father, who is Parens Patriae: they made this commandement void by their Corban, that is a gift where by Gods cause, or rather their own ends is advanced. They did draw the people after them, who were so much addicted unto them, that they would not beleeve nor follow any without their allowance; for that is the rule they gave to the people,Ioh. 7.28. Have any of the Phari­sees [Page 23] beleeved on him? And indeed their faction was so popular, that (as I [...]ephus testifieth) they governed not onely Jerusalem, but all Judea too. They did bind heavy burdens upon other mens shoulders,Matth. 23.4. Vers. 6. Vers 23. which themselves did not bear, and so they made the way to heaven straite to others, and wide to themselves. They were invited to feasts, and loved to sit at the head of the Table. They made conscience of smaller matters, as of ceremonies, but omitted the weightier mat­ters of the law, judgement and mercy. Now would you not thinke that the soules of these Pharisees by a pythagorean transmigration, were entred into our new reformers.

As the murtherers of our Soveraign resemble the crucifiers of our Saviour; so we find them acting all the same parts. And first Judas who sold his Master, of all that conspired against Christ, is most odious; for he was his disciple, a domestick servant, one whom he trusted with his purse; and yet he, his familiar friend, who did eat of his bread lift up the heele against him. So our Soveraigne was sold at a greater price than our Saviour, by those who had as neere a relation unto him, as Iudas had unto Christ: for they were his countrey men, brought up with him, his servants and familiar friends, whom he trusted with his purse, with his counsels and his person, cherished in his bosome, and inriched with many princely favours. In many respects they were farre worse than Iudas: for when Iudas sold his Master, he thought he would not have suffered, but have escaped by a miracle, as he had sometimes done before. This is the con­jecture of the Fathers, and may be probably gathered out of the Text; for it is said, Then Iudas when he saw that he was condemned, Matth. 27.3. repeated himself: so that before, he thought it should not have come to that, but that Christ would have escaped, and he gone away with the money. But the Judases who sold their Soveraign knew very well that he could not escape, being delivered into the hands of his ene­mies. Againe Judas saw not the horror of his sinn before hee had committed it; if he had, it is probable he would not have done it, but these men saw and knew very well what horrible fact it was to deliver up their King, as may appear by Lowdon his Speech, there­in he professed that it is against the law of Nations for them to de­liver up a stranger, who had put himselfe under their protection, much more to deliver their King. And yet all that was onely for forme sake, that he might better beat the bargain, and raise the price, as did appeare by the event. Besides they have acted many more parts than Judas did: for they were the first that tooke armes against him, ingaging all his Subjects by a solemn League and Cove­nant, to distroy the Church and the King, they devested him of all authority within that Kingdome, Seazed his Castles and revenewes, and by their example and Covenant, incouraged their Brethren in [Page 24] England to doe the like: and when his Majesty was like to have prevailed against his Rebels in England, they, notwithstanding that the King, to secure them on his side, had gratified them, by granting them all their unreasonable and impious demands, yet came in the second time with a great army, to assist strangers against their natu­rall King. And they have persecuted all the Kings party in that Kingdom, imprisoning, banishing, forfeiting and barborously mur­thering, even under colour of justice, all that adhered unto him. Alas poor Judas did none of these things, but would have rescued his Master out of the councels hands, if it had beene in his power; and yet because he sold him for money, he is odious and infamous unto all generations: Oh then what shall these men be? Finally Iudas repented, was swallowed up of sorrow, confessed his sinne, made restitution, for he gave back the money, and made some satisfaction too, for hee tooke revenge upon himselfe when he betook him to the halter. But we see not as yet so much repentance in these Judaises.

Here let no man thinke that I charge that horrible crime upon the Scottish Nation: I know it was not the fault of the Nation; but of that religion wherein most of them were brought up. Yea, and albeit the greatest part of that Nation be infected with the leaven of Knox and Buchanan, yet are they not all alike guilty. Some of them and the farre greatest part, were meerly cousened out of their loyalty,1 Sam. 15.11. by their blind guides; Like those wo hundred who fol­lowed Absolom out of Jerusalem, in their simplicity, knowing no thing of his treason; for they were made to beleeve that their reli­gion was in danger to be overthrowne, and that they were bound in conscience to take armes to defend it, and to assist their bre­thren in England; yet so as that they never intended any violence unto the Kings person, and did from the bottome of their hearts, abhorre the delivering him up unto his enemies. Others againe never approved of any of their proceedings against the King, knowing that their rebellion was most unlawfull: yet did they in some sort comply with the Rebels, for fear of losing their estates, their liberties, their lives: these are more like unto Peter who out of fear denyed his Master, than to Iudas, who sold him out of cove­tousnesse. Besides both these, there are many other noble Gentlemen, who expressed as much loyalty to their Soveraigne, as ever subjects did, and gave as good proofe of it, by their service, under the banner of that most renowned Lord, the Lord Marquis of Montrosse, the glory of this age, and honour of this Nation. All these being de­ducted, it will appear, that it was the smallest part of that Nation, who acted Judas his part, howsoever by craft, they had got the power into their hands and used the tongues of their fiery preachers, to [Page 25] charm the discontended people, from making any opposition against their proceedings. And even these too, as infamous as they are, have not dishonoured their Nation more, than their brethren of England have done theirs: as the Scribes and Pharisees ex­pressed more malice against our Saviour, than Judas did; so those who murthered our Soveraign, expressed more malice, than they that sold him: and are to be accounted the greater Traytors, be­cause of the reward which they ga [...]e unto the other. For God him­self aggravates he whordome of Israel, by this circumstance, that she gave a reward unto her lovers. Ezech 16.33.34. Thou art not like other women for they receive gifts, but thou givest a reward to all thy lo­vers. As she is a more shamelesse whore, who hires men for her lust, than she that prostitutes her body for a reward: so are they to be ac­counted the greatest Traytors, who not only did rise up against their Soveraign, but also hired others into a Rebellion, and to betray him into their hands.

From Judas come we to the great councell. The Parliament is the great Councell, and hath acted all and more against their Lord and Soveraign, than the other did against Christ: they consulted how to put him to death, gave mony to betray him, sent souldiers to apprehend him. In that great Councell Annas and Caiphas were chiefe: In this Cromwell and Ireton; and Cromwell prophe­cyed a Caiphas did, using almost the same words, Jt is expedient that he dye, a [...]d unlesse he dye the Nation will perish Bradshaw and Cook are the Scr [...]bs and Lawyers, who fiercely pursued him: they curst them­selves with his bloud, as the others did with Christs; for Bradshaw spoke to this purpose on the Bench: Our Lives are threatned, if wee medle with his blood; but whatsoever shall befall us, we will doe justice upon him. And is not this just as the Scribes and Pharisees said His bloud be upon us and on our Children. Fairfax was Pilat the Governour,Matth. 27.25. who seemed unwilling to consent to his death, and sought to wash his hands of his bloud, by laying it upon others. And his wife La­dy Pylat, who diswaded the murther of our Soveraign, more than the other did the killing of Christ. The Army are the Souldiers who apprehended him, watched him, mocked him, reviled him, cryed justice and execution against him, and at last crucified him, and parted his garments amongst them.Revel. 11.8. And London is the great city spiritually Sodome where our Lord was crucified.

We have now taken a view of the actors in both tragedies, and of their severall parts: in the third place, if you will consider their proceedings you shall find them alike too, save only that the pro­ceedings against our Soveraign were more illegall, and in many things more cruell. Their accusation against Christ was onely ge­nerall, that he was a blasphemer, a deceaver, and one that perverted [Page 26] the nation; but wherein they could not shew: & dolus versatur in gene­ralibus. So was the charge against our Soveraign generall, and as farre from truth too, as that he was a tyrant, and which is ridiculous a Traytor: but they could prove no particular crime against him. When Pilat desired the Jewes to bring a particular accusation against Jesus shewing what evill he had done: They answered, if he were not a malefactor, Matth. 22.23. Joh. 18.30. we would not have delivered him up unto thee. And such is the plea that the murtherers use for themselves, if the King had not been a wicked tyrant, the Parliament would not have used him as they have done. The Jewes pretended a Law for killing of Christ, saying unto Pilat who was a stranger, We have a Law and by our law he ought to die. But they had no such law to produce.Ioh. 19.7. So the murtherers of our So­veraign labour to perswade strangers, that they acted according to the Laws of their own Land; but their consciences can tell them that they did it without Law, and quite contrary to the Law of the land, the Law of God, the Law of nature and nations. Christ was con­demned, not by any rule of Law, but by the vote of Parliament: Cai­phas asked the question, What think ye? they answered he is guilty of death. So was our Soveraign condemned by vote,Matth. 26.66. Crumwell the Caiphas asked the rest, What think ye? and they all being packt by him, and chosen for the purpose, answered he is worthy to die. In Christs first triall before the great councell, his enemies were his judges; but in his second triall, when he was sentenced to death, Pilat onely was judge, who was willing to have released him, and his enemies were only his accusers: but in the whole proceedings against our Soveraign, his enemies were not only accusers and parties, but also his judges, the most professed enemies he had; and the most desperate Traytors that ever the sunne did shine on, who had acted so much villany, that they could not imagine any safety for themselves, unlesse he were destroyed, and all that belong unto him. The Jewes confessed that they had no power of life and death, saying, It is not lawfull for us to put any man to death: Joh. 18.31. But that high court of justice (as they term it) which was erected for his Majesties triall, had lesse power, it was not lawfull for them to put any man to death, much lesse their Soveraign: for the great councell of the Jewes had some power, being instituted by God himselfe; it was proper for them to judge of blasphemy, if they had judged aright; though power of life and death was taken from them by the Roman con­querour: but the court that condemned our Soveraign had no power at all, neither is it any court, as not being instituted by any who had authority; they did honour themselves, and so their honour is nothing. The great councell that condemned Christ; was rightly constituted of all its members, and under no force: so was not the [Page 27] councell that condemned our Soveraign; for the better part of it, the house of the Lords, was wholly layed aside; and the house of Commons often purged, so that the tenth man legally elected, was not present, and those that were their, under such a force, that they must say, and doe, as their Caiphas would have them.Ioh. 8.54. Christ was allowed to speake for himself, and Pilat desired him to make answer unto those things they witnessed against him, and marvelled greatly that he answered not. But our Soveraign was not allowed to speak for himself, he was condemned before he was heard:Matth. 27.13.14. Bradshaw and Cook, two foule mouthed Dogges, interrupted him, and told him plainly, that the court would not allow him to speak, nor hear his reasons; for they knew well that they were not able to resist the wis­dom and the spirit by which he spak. So that their proceedings were more illegall than the proceedings of the Jewes.

And as their proceedings were more illegall, so in many things more cruell too.Ioh. 19.25. Christs followers were not barred from comming unto him; for his mother stood by the crosse, and other women of her kindred, so did the beloved Disciple: but our Soveraign was not allowed any of his servants or friends, to attend him, during the time of his tryall, and long before: he could not so much as obtain a­ny of his Chaplains to Minister ghostly comfort unto him, which (as he sayed in his Book) Was a greater rigour and barbarity, then is ever used by Christians to the meanest Prisoners and greatest malefactors; whom though the justice of the Law deprive of worldly comforts, yet the mercy of religion allows them the benefit of their clergy, as not aiming at once to de­stroy their bodies, and to damne their soules. These murtherers were more cruell: for having deprived him, of all things else, they were even loth that he should save his soul: and therefore as they denyed him the service of his Chaplains, so the souldiers by their rude and barbarous carriage in his Chamber, did as much as they could, hinder his pri­vate addresses unto God. A great company of people and of women,Luc. 23.27. bewailed and lamented Christs death, without any check or re­proof: but men could not expresse any sorrow for his Majesties death, without the danger of their own life, and when some silly women wept bitterly seeing his Majesties execution, they were mocked, threatned, and some of them beaten. The Jews did not much trouble the followers of Christ, before his death,Joh. 9.35.12.10. only the blind man whom he cured, was excommunicated for confessing him, and Lazarus was threatned: but none of them suffered: yea when they apprehended our Saviour they suffered his Disciples to depart as he himself desired, saying, If ye seeke me, Ioh. 18.8. let these goe their way. Yea and after Christ had suffered, they would not have perse­cuted his followers, if they could have been silent; for at first the councell only admonished them, Not to speak at all, Act. 4.18. nor Preach in the [Page 28] name of Jesus. But these murtherers most cruelly persecuted all his Majesties friends and followers, putting many of them to death, for their loyalty, even in his life time, which much grieved his righte­ous soul: and they cut off others after his death; for his precious bloud was not sufficient to quench their thirst; as they thirsted after Royall bloud so also after Loyall bloud: and herein they imitate the savage Tartars, who, when their great Chain dyes, they cast many of his dearest friends into the grave after him. When our Saviour was upon the Crosse he commended his Mother to the beloved Disciple, and that was not envyed, nor the disciple questioned for it: but when our Soveraign on the Scaffold commended those who were neerest unto him,Ioh. 19.26. and delivered such small Tokens as were left him; unto one who was by to be given unto them, as the pledges of his love;Ioh. 19.38.39. that was envyed, the party questioned, and the Tokens taken from him. Our Saviour was not denyed a buriall; for two hono­rable counsellers took a care of his Funerall, and the Jewes, as ma­licious as they were, did not oppose it, onely they desired a watch to be set upon his Sepulcher. But our Soveraign was denyed this honour, though three honorable counsellers begged his body, to have buryed it in the Sepulcher of his Fathers, they could not obtain it: but the murtherers carryed away his Corps to Windsor, thinking there to hide it in a private corner, where no man should know: and those honorable counsellers following after, with much adoe, ob­tained to have the disposing of it, in a more seemly place; but with­out all Funerall solemnity: which yet in a most sumptuous manner is bestowed upon a base rigicide, Dorislaus, that all the world may see, they preferre a Barabas before the Lords annointed. The Jewes could not indure to heare Christ magnified, after they had cruci­fied him and therefore they raged against the Gospell which con­taines the History of his life: As much have these Jewes raged against his Majesties Book, the issue of his divine soul, and laboured by all meanes to suppresse it; but they can no more obscure his glory that shineth in that book, then they can obscure the sunne in the firma­ment: Finally they are more malicious than the Jewes, because they committed this parecide, more directly against their knowledgd and conscience; for the Jewes did not cleerly know that Jesus was the Christ; they expecting a Messias to come with great pompe and worldly glory, were offended at the basenesse of his birth, and many of them seduced to beleeve that he was an impostor. There­fore sayed our Saviour,Luk. 23.34. Act. 3.17. Father forgive them, for they know not what the do. And Saint Peter, Through ignorance ye did it. And our Apostle, If they had known it they would not have crucified the Lord of glory. But the murtherers of our Soveraign, knew very well that he was their King, their undoubted Soveraign, and a most pious [Page 29] Prince, and yet even for that cause, and no other, but because he was their King, they put him to death.

And this leads me to the last consideration, or the ends and causes that moved them to murder, both our Saviour, and our Soveraigne, which were the very same. The cause pretended for crucifying of our Saviour, was Salus populi, the safety and liberty of the people, which is the common pretence of all Rebels: Caiphas said,John 11.50. It is expe­dient that one man die, (meaning Jesus) and that the whole Nation perish not. The same was pretended for the murther of our Soveraigne; Crumwell said, Unlesse he die, the whole Nation must perish. But as that which was pretended to be for the good of the people, proved the bane of the people, bringing a fearfull destruction upon them: so also will this, because they killed their King, therefore shall the Nation perish. Those who promised liberty unto the people, and stile themselves, custodes libertates Angliae, have brought them under grea­ter slavery and bondage, then the Jews are at this day. Now that people who stood so much with their King, upon their priviledges, and the property of their goods, have nothing which they can call their own. The true cause that moved them to crucifie Christ, was envy, which Pilat observed,Matth. 27.18. For he knew that for envy they had delive­red him. So the ground of all the proceedings against our Soveraign, was envy and malice; but if you will ask me the reason why they did so much maligne him, none can be given, but because he was their King; for as the Jews said, Whosoever maketh himselfe a King, John 19.12. speaketh against Caesar. So may I say, whosoever is a King, though made by God as he was, speaketh against the Parliament: for it is as inconsi­stant with the grounds of these mens religion, to have a King, as to have a Bishop: that Text which they formerly mis-applied against Bishops, The Kings of the Gentiles exercised dominion over them: Matth. 20.25. but it shall not be so among you. I say that Text now fits their turn bettter against Kings then it did against Bishops; for indeed between Kings over Gentiles, and Ministers of the Gospell, there is no right opposition; but between Kings over Gentiles, and Kings over Christians there is a fit antithesis: and so howsoever the Gentiles have Kings, yet they being Christians, will have no King over them. And now tell me whe­ther Kings will not rather desire to have their Subjects Pagans, then such Christians as they are, who are worse then the Rebels mentioned in the Gospell; they said onely, Nolumus hunc regnare; but our Refor­mers are come to Nolumus ullum regnare super nos, they will have no King at all. They are the true seed of Korah; for as Korah and his com­plices, Tw [...] hundred and fifty Princes of the assembly, (all of them Par­liament men) gathered themselves together against Moses and against Aaron, and said unto them: ye take too much upon you, seeing all the con­gregation are holy, and the Lord is among them, Numb. 16.3. wherefore then lift you up [Page 30] your selves above the congregation of the Lord? So these Rebels have risen up against the King and the Priest, upon the very same grounds: they are all holy, and therefore need no Bishop to direct them: and the Lord is among them, and therefore they need no King to governe them.

An other reason that moved the Jews to crucifie our Saviour, was a desire to retaine their places and dignities, which they feared to loose, if he should be acknowledged for the Messias. This is expressed Joh. 11.48. If we let him alone, all men will believe on him, and the Romans will come and take away our place. The same was the cause why they murthered our Soveraigne, that they might keep those places, and that power which they had got into their hands. And they are farre more unrighteous then the Jews; for the Jews sought onely to retain those places whereof they were lawfully possessed, and which of right did belong unto them; but these murderers were not content to en­joy what was their own; but killed their King, that they might keep those Places, Revenues, and power, which they had sacrilegiously usur­ped and taken from him. Like Achab they killed and took possession: He first killed before he took possession;1 King. 21.19. but these murderers first took possession, and then to maintain their possession, killed their King, the right owner, and barred all his heires from succeeding. As the Husbandmen in the Parable said, This is the heire, come let in kill him, Matth. 21.38. Luc. 20 14. and seaze upon his inheritance. Or, (as St. Luke hath it) that the in­heritance may be ours. So have they killed the true Heire, and seek to destroy all his Heires, that the inheritance which they seized on long before, may be theirs for ever: even all his Houses and rich Fur­niture, his Parks, Navy, Revenues, and all his Power and Authority: and not only the Inheritance of the Crown, but also the Patrimony of the Church, Gods own Inheritance; and the Inheritance also of every man else, whom they at their pleasure can make a Delinquent. But as is said in the Parable,Vers. 40, 41. When the Lord of the Vineyard commeth, he will miserably destroy those wicked men. So we all know that he brought a fearfull destruction upon the Nation of the Jews: and certainly he will bring the like upon those murderers, who have followed their example, and gone far beyond them in all manner of wicknesse; Their damnation sleepeth not. We know what hath been heretofore the end of Rebels. What became of Korah, Dathan, and Abiram, with their com­plices? they did not die the common death of all men, but the earth opened her mouth, and swallowed them up, so that they went down quick into Hell. Optatus calls unto the Donatists to remember their example, saying, Aspicite perditos magistros vestros. And yet the Dona­tists never came so neer unto Korah and those Rebels; as the despe­rate Traytors of whom I speak What became of Absolom and Achi­tophel, Num. 17.31, 32 of Shimei and Sheba, of Adonijah and Joah, of Zimri and Josabed, [Page 31] of the two Eunuches who conspired against King Assuerus, and of many more, of whom we read both in sacred and prophane story? Did they not all perish in the gainsaying of Korah? So let all thine enemies perish, O Lord; but upon the Kings head let his Crown flourish.

Thus you see that as the Princes of the world crucified the Lord, of glory, so others worse then they, have crucified our glorious Lord. I wish that my detection of that murder might finde such successe, as St. Peters discovery had in the first Sermon that he preached, Act. 2. When he had convinced them that Jesus whom they had crucified is Lord and Christ, They were pricked in their hearts, and said, Act. 2.37. Men and brethren what shall we do? They repented, and became very zealous to advance the Kingdom of Christ: so let us be zealous to advance the Kingdom of our glorious martyr, in the person of his Sonne. Let the same spirit inflame us, which came upon Amasa, 1 Chr. 22.11. Then the spirit came upon Amasa, and he said, thine are we, O David, and on thy side, thou sonne of Jesse: peace, peace be unto thee, and to thine helpers: for thy God helpeth thee. Indeed God is the Guardian of Kings, hath a spe­ciall care of their preservation, because they are his Deputies and Vicegerents on Earth, by whom he procureth the safety of his peo­ple. And therefore he hath been often seen to stretch out his naked arme for their defence. And his arm now is not shortned, nor his affection changed: and therefore in his own good time, when he hath chastized us for our sins, he will certainly, Sir, look upon the justice of Your cause, he will bruise your Enemies with a rod of Iron, he will divide them in Jacob, and scatter them in Israel; for Your cause is Gods own cause. And as it is Gods cause, so it is the cause of all Kings: they are deeply concerned in it, and ought to pursue those bloudy Paracides, who now invade your Throne, tanquam hostes hu­mani generis, as the common Enemies of mankind, and violaters of the law of nature, who have dissolved the bonds of humane society, and overthrowne the order of God and nature.

ANd now to draw to a conclusion, I will reflect a little upon my Text. The Apostle tels us,Iam. 3.17. that the ignorance of the wisdom of God, led the Jews to the committing of that horrible mur­ther, For if they had known it, they would not have crucified the Lord of Glory. I may say so much of the murtherers of our Soveraigne, they were ignorant of the wisdom of God, because utterly destitute of the true Religion: for the true Religion is the wisdom of God, The wis­dome that is from above, which (as St. James sayes) is first pure, then peaceable, &c. The true Religion is said to be pure, because (as Lactan­tius observes) it allows of nothing which in it self is evill, or known to be evill by the light of nature; and so it alloweth in no way of [Page 23] any Rebellion against Princes. The true Religion delivered unto us in Scripture, and [...]ed in the true ancient and Catholick Church, doth teach us to honour and obey the King as Gods Minister set over us, and [...]hat the injuries of Kings, though never so great, are to be indured by their Subjects; who have no othe [...] remedy, and are to use no other Arms against their King, be he never so wicked, but prayers and tears; that they are to pray for him unto God, who hath the hearts of King in his hand, and can turn them when he thinks fit. That in no case they are to resi [...] the King by force, nor take upon them to judge him, bec [...]a [...]e he hath no Superior here on Earth; but is reserved to Gods tribunall, to whom only he oweth an account of his actions. As for that doctrine of opposing, deposing, and killing of Kings; it was first brocht in the Court of Rome a thousand yeers after Christ, to maintain the Popes faction against the Emperor and other Princes; and hath been since hotly defended by the Jesuits, and others of the Popes parasites: and what they have spued out of their mouth, the Puritanes have licked up borrowing all their arguments, and indeed have gone so far beyond their Masters, in all treasonable doctrins and practice, that in comparison of them, even the Jesuits now may be accounted loyall Subjects. But that is not the wisdom of God; But the wisdom of this world that come to nought. Vers. 6. James 3.15. That wisdome descendeth not from above; but is earthly, sensual, axd divellish. The Church of England did abhor that doctrine of resistance, and in the point of subjection, as in other things, followed the true ancient Catholick Church. That Religion onely, among all Christian Religions, doth promise safety and security to Kings, submitting them neither to Pope, Parliament, Presbytery, nor People; but unto God only, by whom and from whom they raigne. In the profession and maintenance of that Religion, which your glorious Father seal'd with his bloud. God will yet esta­blish your Throne, and make you to possesse the Gates of your ene­mies, which Almighty God grant, &c.