The devilish conspiracy, hellish treason, heathenish condemnation, and damnable murder committed and executed by the Iewes against ... Christ their king ... As it was delivered in a sermon on the 4 Feb. 1648 ... out of some part of the gospel appointed by the Church of England to be read on that day.

LUKE 18. v. 31,

The Son of man, v. 32. ſhall be delivered unto the Gentiles, and ſhall be mocked, and ſpitefully entreated, and ſpit on: v. 33. And they ſhall put him to death.

THe Words contain a Propheticall Hiſtory of that moſt lawleſſe, cruell and helliſh murder of Gods Anointed, Chriſt the King of the Jewes; and are as Prophetically appointed by our Church to be read on the Quinquageſima Sunday, which in this year, 1648. fell out to be the 4 of February.

Now although in theſe words, there are but 3 tragicall Acts: 1. Traditio, the Treaſon or Conſpiracy; 2. Illuſio, the mocking, or ſpitefull uſing; 3. Occiſio, the execution or murder of their King:

Yet (to make it a compleat Tragedy) two other Acts may be juſtly added out of other Goſpels, viz:

Firſt, a precedent Act, expreſſing the double cauſe of this execrable fact, which was partly pretended, partly reall.

And the laſt ſubſequent Act, as the fruit and effect of all the foregoing treaſon, conſpiracy, triall, condemnation, and murder. The Sonne of man, &c.

To execute ſo much vilany and outrage, as this and other Texts ſpeake of, had it been onely againſt the bare Sonne of man, had been an act to be deteſted and abominated by all the Sonnes of Men, even Heathens, to whom he was betrayed; but this Sonne of Man is more to theſe Jewes then the bare Sonne of Man; for he was their King, not onely propheſied ſo to be, Iſa. 62.11. & Zach. 9.9. but the Wiſemen (Matth. 2.) comming to worſhip him, they enquire after him by this Title, Where is he that is King of the Jewes? yea, and he is ſo proclaimed, Luke 19.38. Bleſſed be the King that commeth: and Pilat not onely knew and confeſt him ſo to be (by his queſtion, Iohn 19.15. Shall I crucifie your King?) but confirmed and wrote it (to be commended to all poſterity) by that ſuperſcription on the Croſſe, in three Languages, JESUS OF NAZARETH KING OF THE JEWES, adding, What I have written, I have written; and therefore not to be repealed: Yea, heare truth it ſelfe ſpeake, though of himſelfe, Iohn 18.37. when Pilat asked him, Art thou a King? he plainly and affirmatively anſwers, To this end was I born, and for this cauſe came I into this world; to be a King: and though not de hinc, not from hence, (as Saint Auguſt: on the words) yet hîc, here on earth, to be a King.

And this Sonne of Man the King, [their King] is the man, whom ye ſhall find ſo betrayed, deſpitefully uſed, and murdered by his owne Subjects, the bloudy, barbarous, and inhumane Jewes.

The originall in the Text, 〈 in non-Latin alphabet 〉 , is generally rendred in Latine; tradetur, and Traditor, both in Eccleſiaſticall and Civil acts and writings, ſignifies in our Engliſh a Traytour; and this word here uſed by the Evangeliſt and Penman of the holy Ghoſt, none (except ignorant, or Jewes) will deny to be the moſt proper ſignificant word to expreſs the illegal demeanour of Subjects againſt their King.

And ſo onely proper to them that I appeale to all the learned, or to the Searchers of the Scriptures, whether this or any other the like word was ever affixed or applied to any King for any act whatever of his againſt his Subjects. This Text, beſides that, Luke 6.16. & Acts 7.52. proves the Actors againſt their King to be Traytours, wherein Iudas, the other Conſpirators and the whole People of the Jewes are expreſly ſo called Traytours; but not one Text in all the Holy Bible ever called the Prince or King a Traytour for any act (were it never ſo falſe, ſo foule, ſo bloudy) that was committed by the Prince againſt his Subjects; and in this the Laws of our Land follow and accord with that of Gods, and for that they may be juſtly called, as they are, holy Lawes.

Now although this Text barely ſaith, He ſhall be betrayed; but ſaith not, by whom: and although the Traytours would not willingly be diſcovered and made knowne to the world for feare of an after-reckoning, they knowing that the People loved him: yet, becauſe other Goſpels have both pointed them out and named them by their ſeverall qualifications, offices, and ſects. I ſhall therefore here range and ſet them downe in ſome order; beginning with the Arch-traytour, who by the Pſal. 41.9. prophetically is thus deciphered, Mine owne familiar friend in whom I truſted, which did eate of my bread: and Pſalm. 55.12. it was not a (profeſſed) Enemy, then I could have borne it, neither he that hated me, then I would have hid my ſelfe, and not have imparted my ſecrets unto him; but v. 13. it was thou my guide and mine acquaintance, yea more v. 14. (thou wert of my ſecret counſels) we tooke counſell together: it were loſt labour to tell you whom the Prophet means in all this, ſince in one Chap. (Mat. 26.) Judas is no leſſe then twelve times proclaimed to everlaſting memory and infamy the Traytour.

Yet though he were the Ring-leader, and the 〈 in non-Latin alphabet 〉 , Traytour, for that he being a Servant, a meniall Servant, a Counſellour of the ſecret Counſell, under colour of friendſhip betrayed him; yet becauſe in Scripture ſenſe, not onely they are accounted Traytours, who are primarily immediate Actors in the condemnation or the execution, (ſuch as were this ever to be branded Judas) nor they who Soldier-like went out with Swords to take hold of and lay him faſt, nor the Court of Juſtice (or Councell, as it is called) but who ever joyned in the firſt, ſecond, or any other conſpiracy, plotting, counſelling, aſſiſting, conſenting againſt this King, were no leſſe then Traytours, (for ſo Marke 15.1. The Elders, Priests, Scribes, and the whole Councell are involved and named to have delivered him up) therefore I ſhall take the leave and liberty to diſcover ſome of theſe cloſe Traytours, who having waſhed their hands (as they thinke) from the laſt execution, would therefore perſwade the world that they are innocent and free from this loud-crying Treaſon.

And of theſe, we ſhal find in the Goſpels ſpecified and named, Scribes, Phariſees, Elders, Rulers of the People, Sadduces, Lawyers, the People, and the whole Councell: Lord! what a bach of Treaſon is this? and was there ever the like Conſpiracy of all ſorts, ſects, and places profeſſing one Religion and Allegiance, yet to worke the murder of their King?

But (that the world may know and hate them in their wickedneſſe, and may learne to beware of ſuch, and the like) know that the Phariſees among the Jewes were a Sect, not an Office, and moſt dangerous infeſtious & infectious to the people, becauſe they were become moſt numerous and powerfull: and that you may know them the better when you meet with them, 1. Conſider them in their Origination. 2. Their Devotion. 3. Their Tenets. 4. And their Practiſes.

And for the firſt, you ſhall never find a Phariſee mentioned in all the Old Teſtament, he being not a thing knowne or heard of in the antient Jewiſh Church; but ſuch as ſprang up and crept out not long before the time of Reformation, and ſo ſoone as he peeps he profeſſeth himſelfe a Seperatiſt from the reſt of the Church, and from thence he hath his name or title Phariſee: and he is a thing outwardly (though hypocritically) holy even to ſuperſtition; not onely in the matter of Tythes and holy Faſts (to which he was ſo great a Pretender, Luke 18.12. that he will have two Faſts in a Week, and Tythes of all) but in the obſervation of the Sabbath, he is ſo zealous (if not ſuperſtitious) and ſo hearty for the publike treaſury, that neither muſt the Diſciples of Chriſt pick the eares of corn as they paſſe to put them in their mouthes, Matth. 12.2. no nor may Chriſt cure a blind, or a lame man, though but by ſpeaking a word on that day, without danger of a Councell, v. 14.

And though Gods expreſſe Commandement be, Honour thy Father, thy naturall, civil, ſpirituall Father; yet if by Corban, that is, a Gift, (or Contribution) Gods Cauſe (as they call it) may be benefited, then Caleato patrem, the commandement of God in this caſe (ſaith the Phariſee) is of none effect, but is null and void.

And by theſe, and the like Tenets and Separations from others, they did too ſoone over-ſpread the whole Land, and bewitched the People to their Faction, Luke 5.17. Inſomuch that they became in a ſhort time the onely Oracles (as it were) among the People; witneſſe that Interrogatory of the Jewes, Ioh. 7.48. Doe any of the Phariſees believe or follow Chriſt the King? which is as much as if they had ſaid, You are not to believe and follow any, but where the Phariſees teach or lead the way: and the opinion of their knowledge and zeale grew ſo great, that their Perſons, but eſpecially their Faction, governed (ſaith Ioſephus) not Jeruſalem alone (the Metropolis) but upon the matter, all Judea too; inſomuch that Herod himſelfe (as the ſame Authour hath it) was afraid to diſpleaſe them.

Would you know ſome other waies how they raiſed themſelves into ſuch Authority, and how thereby you may learne them out? then know that they were very much above other Jewes for praying, praying often, long prayers, and openly, as Mat. 6. v. 23. and for preaching accordingly; inſomuch that rather then they would be without the Word preached, they would go to heare Iohn the Baptiſt, Matth. 3. but take this note by the way, that if Iohn preach to them to doe good works, rather than to heare and talke, they'le never care to heate him more: for after that Sermon I find not (though they loved preaching) that they over loved or heard Io: Baptiſt againe.

And to the advantage of their number and power ſome of theſe Phariſees could uſe their tongues very well; Chriſt gave them ſo much their due, when he ſaid, Matth. 12.24. They being evill, yet ſpeake good things: for ſo, when they came to intrap and inſnare Chriſt, Matth. 22.15. they begin (as Iudas the Traytour did, Matth. 26.16.) with Maſter: yea they would ſeem ſo tender of the preſervation of Chriſts perſon, that Luke 13.31. they will forewarne him of the Herodians, as ſuch as were ſet to kill him; while themſelves are yet ſtill in all other things labouring to inſnare and undermine him.

Some have put the Queſtion, Whether theſe Phariſees may be ſaved? in Anſwer whereof I ſhall need to adde no more then Chriſt's determination pronounced, Matth. 5.20. Ʋnleſſe your righteouſneſſe exceed the righteouſneſſe of the Scribes and Phariſees, ye ſhall in no caſe enter into the kingdome of Heaven: ſo that although Paul a Phariſee (as Matthew a Publican) repenting and converted may; yet ſo long as they wilfully maintaine, and obſtinately practiſe, as ſuch Phariſees did, they could not ordinarily be ſaved.

And ſo with one obſervation more I ſhal leave them & all ſuch as they are to Gods juſtice & mercy; and the obſervation is, That at the firſt riſing and commotion theſe Phariſees were moſt buſie in tempting Chriſt, and ſetting the people on againſt him: yet in the later part tending to his Condemnation and Execution, they appeared not ſo much as the Scribes, who were over-active in all even to the laſt, not onely in betraying, but killing Chriſt the King.

Now theſe Scribes pretended eſpecially to two things, whereby they raiſed themſelves in the opinion of the ſeduced people:

1. That they (as Luther on Mich. 4.2. ſpake of the Anabaptiſts, ſo theſe) held, and made the world believe, that themſelves and ſuch as they, were the onely Saints to be ſaved; and all the reſt were but caſt-awaies to be damned.

The 2d thing was, their pretence to perfect underſtanding and frequent uſe of the Scriptures: And touching the latter of theſe two, Calv: againſt the Anabaptiſts, obſerves, that they, as theſe; and theſe, as they; ſtuffed out all their impertinent and wicked diſcourſes with more impertinent Texts of Scripture, and continuall mention of and Revelation of the Spirit.

And from theſe two pretences they tooke upon them to be the onely Interpreters and Expounders of the Scriptures, although (as Buxtorf. in Synag: Iudaic: of theſe Sects, praeter falſitatem & hypocriſin nihil habent) there was nothing in either, more then falſhood and hypocriſie: and Calv: adds of them, as of the Anabapt: that they were as proper Interpreters of Scriptures, as Hogs are Dreſſers of Vines: for (ſaith he) they expound not, but (as Saint Peter ſpeaks of ſuch, 2 Pet. 3.16. 〈 in non-Latin alphabet 〉 ) they pervert Scriptures: the word in the Originall implies the practiſe of Glovers, and Shoomakers, who when the Leather will not reach home, they ſtretch and teare it by their teeth. And to examine the truth of this Aſſertion of Buxtorf: and Calvin, concerning theſe Scribes and Anabaptiſts, be pleaſed to take a taſt of ſome of their Interpretations, as Buxtorf: and others have ſet them downe; and by this little reſolve, whether the whole race of them be extinct or not, or not rather living and yet triumphantly flouriſhing among us.

Therefore when the Prophet Hoſea 2.9. ſaith, I will eſpouſe thee to my ſelfe in righteouſneſſe: and when the Prophet Joel 2.28. hath it, Your Sonnes and your Daughters ſhall propheſie; your Old men ſhall dreame, and your Young men ſhall ſee viſions: and when the Prophet, Mal. 4.2, 3. To you ſhall ariſe the Sun of righteouſneſſe, and ye ſhall tread downe the wicked as aſhes under your feet: All theſe, and many more the like, they expound and apply as Prophecies ſpoken of, and to themſelves alone.

And that they ſhall be Independent and free from all Government but their owne, they have (if you will believe their interpretation) a plaine undeniable Text, Hoſ. 3.4. where it is ſaid, The Children of Iſrael (that is) the Faithfull (which they ſay they are) ſhall remaine without King, and without Prince, many daies: and, I feare, the lying Spirit which put this Expoſition in their heads, ſet them the more earneſtly on worke to betray and kill Chriſt their King, that they might remaine independent without King or Prince many daies; though I am not ignorant that by daies, ſometime they will underſtand (according to ſome other Propheſies) yeares.

And they have another Text, that gives them the reaſon from that Propheſie of Hoſea, Iſa. 39.14. where it is ſaid, Judgment, juſtice, and truth, and equity, are departed: that is (ſay they) from all but our ſelves; who are all for judgement, and juſtice, againſt all, but our ſelves.

And if you aske them, what then ſhall become of all their Adverſaries and Malignants? why? for that, they have a cleare light from the Prophet, Obadiah 3.9. where it is expreſly ſaid, They ſhall be cut off by ſlaughter, (and this is their uſuall juſtice.)

But if any aske them, does God approve ſuch ſeverity? yes, ſay they; and they give the reaſon for it, Iſa. 60.12. who will not ſerve you ſhall periſh, and be utterly waſted.

But then I pray, when all your Enemies are thus waſted and deſtroyed, who ſhall reape and divide the ſpoile? why? that ſay they, the Spirit hath revealed, Iſaiah 61.6. Ye ſhall eate the riches of the Gentiles, and in their glory ye ſhall boaſt your ſelves: (that is) all the honour and wealth ſhall be taken from all others, and ſhall by you be conferred wholly on your ſelves.

And ſuch Saints, ſuch Scripturiſts, and ſuch Expounders of Scriptures, were theſe Scribes; who are ſent by the Councell, Mat. 15.1. and theſe with ſome Herodians (Courtiers, ſo called) intangle, and draw Chriſt the King into their net, Mat. 22.16.

This Sermon would ſwell to an unneceſſary bulke if I ſhould preſent the ſeverall Traytours, Actors in this damnable deſigne; I ſhall therefore contract my ſelfe, and but point at them: as firſt:

The People, upon whoſe ſcore all muſt be layed; for, as the pretence in all was, ſalus populi, (that is, as the Jewes ſaid, ne gens pereat, that the Nation, the People periſh not, be not deſtroyed) ſo theſe People muſt be ever ready at hand, out of all parts of the Countries, as well as of the City Jeruſalem to ſerve turnes; but their imployments or ſervices were eſpecially ſeen in three things:

1. That when Chriſt the King is to be forcibly taken and ſeiſed on, they muſt be preſſed and ſent out with Swords and Weapons to apprehend him, and bring him to the Great Councell, Marke 14.

2. Another ſervice they were uſually imployed in, and that was, to petition for ſome baſe, unjuſt, or wicked thing; as that Barabbas a Thiefe and a Murderer might be releaſed, Mat. 27.

3. They are (as occaſion ſerves, and the ſcene is layed) they are to come to the Judgment Hall, or place of Judicature, and there with foule mouthes and loud voices, they muſt crie and bawle for justice and execution, Mat. 27.23, 25.

And theſe People, as commending the times paſt which they never knew, and diſallowing the preſent though it be farre the better; are eaſily up upon any the leaſt Venite, or Alarum; they love to be doing, though it be not good: and when they are up, they aske not ſo much, quid fecit? what he hath done? againſt whom they riſe? as quid facimus? why ſtand we ſtill? let us act and be doing ſomewhat, it is no matter what: and yet all this they were to doe, and did onely as they were taught and hired, not by their owne wills and motions; but as Cur-dogs ſet on by their Maſters, Elders, and Rulers of the People.

But enough of theſe People, unleſſe they were better, and yet there were worſe then theſe Actors; and they were (as before I touched) the Authours; their Rulers, which were either the Heads, or Chiefe of the ſeverall Tribes, or Families: or ſuch as in their ſeverall Countries, Cities, or Burroughs, by their wealth, policy, or Authority, had gained the power in ſwaying them to chuſe, and refuſe, to commend, or condemne, what they liked, or diſliked: theſe you may find in the Jewes firſt notorious Rebellion againſt the Prince, and the Church, Numb. 16. where the famous men in the Congregation were as thoſe Heads or Rulers of the People: and although the Scribes, Phariſees, Elders bring ſome fewell and combuſtible matter, yet theſe Rulers ſet it all on fire.

Now if any in favour or praiſe of their Nobility ſhould tell me, that in this Treaſon there is no mention at all of any Lords: to this, I muſt deſire ſuch to know, that if the Jewes had any other Nobility then ſuch as before I mentioned, yet at this time the Jewes were (as in our daies) under the power of a conquering Army, and ſo were over-awed by Pilat the Governour who ruled and judged all.

2. If thoſe Rulers or Princes of the People were as our Lords; then they muſt know that theſe men were deep in the firſt plotting & carrying on this Treaſon; and were as chief inſtrumentall meanes in bringing Ch: the King to his end; though towards the end, or laſt act of the Tragedy (his condemnation and execution) for feare or policy they appeared not, or drew their necks (as we ſay) out of the coller; or for that they were in this caſe, and at this time, declared uſeleſſe and dangerous.

But beſides theſe Actors, and Authours, Followers, and Leaders, (all Principalls in Treaſon) there were Elders; and if they were Lay-ones, then they who would pleaſe themſelves in the antiquity of their deſcent, may derive themſelves from this ſtocke: for, theſe in the Goſpel are called, 〈 in non-Latin alphabet 〉 , which rightly and properly ſounds, Preſbyters; though in our Engliſh, called, Elders.

There is frequent mention of Prieſts in this Treaſon, and we know, of late, who are called Prieſts; even the Clergy, or preaching Elders: Jewiſh Elders, and Romiſh Prieſts, (like Sampſon's Foxes) though their faces are averſe, yet they are tied by the tailes, and agree: 1. That Kings are ſubject to them, at leaſt in Scriptures. 2. That Councels may be called without them. 3. They have poteſtatem Juris, the King facti. 4. They may Excommunicate him.

And then 5. who kils him merits.

Theſe both are Anti-Kings, and Counter-tenors to Monarchy: and if you will not believe or underſtand, that in this Treaſon thoſe Prieſts were like our Romiſh Jeſuits, yet you may well underſtand and believe them to be Mars his Prieſts, called, 〈 in non-Latin alphabet 〉 , who in their Temples and Sacrifices ſcattered the fire of ſedition and rebellion; and being appointed in the Church as Trumpets, yet upon the leaſt grievance, or diſcontent of the People, they uſed their Trumpets as Sheba did, 2 Sam. 20.1. to ſtirre up the People to their Tents, and to take up Armes though it be againſt Ch: their King: and indeed without theſe, or the like, never did Commotion or Rebellion take life or live long; ſo that to choake or ſtrangle theſe, is the way to cut the throat of all Rebellion.

I cannot omit, in a word, to put you in mind that the Goſpels have minded us of ſome, who though compriſed under thoſe before mentioned, yet notified by an eſpeciall title, as called 〈 in non-Latin alphabet 〉 , or as in our Engliſh Bible, Luke 7.30. Lawyers, and theſe as chiefe peeces culled out of the reſt, were (as I may call them) Chaire-men, for ſo Chriſt ſpake of them, they ſit in Moſes Chaire; and what they ſay (ſaith Chriſt) that is, when they ſpeake and ſay the Law, doe as they ſay and teach; but doe not follow or imitate them in their waies and practiſes: for as Chriſt there ſaid of them, they have rejected or fruſtrated the counſels of God (written in the Law) againſt themſelves, and therefore, Luke 11.52. Woe unto you Lawyers, for ye have taken away the key of knowledge, (the Law) and inſtead thereof you teach, 〈 in non-Latin alphabet 〉 , the traditions of men, Mat. 15.3, 6. which traditions Saint Paul (Epheſ. 2.15.) calls 〈 in non-Latin alphabet 〉 , and in our Engliſh not Laws or Canons, but Ordinances.

In the 15. of Marke 1. we read of their Councel, in which, or to which, moſt of the fore-ſpecified Parties were aſſembled and gathered together; I cannot (I thinke no good Chriſtian can) call it, as ſome of our Councels have termed, Benedictum: but either Indoctum, Inſanum, Sacrilegum, or as indeed this was, and ſo to be ſtiled of all others from the beginning of the world to this day, Diaholicum. The Councell of Trent in compariſon of this was Divinum: and of it we may truly and properly apply that, Pſal. 1.1. it is the Councell of the Ʋngodly, the way of Sinners, and the ſeat of the Scornfull: and therefore all good men may ſay as Jacob, Gen. 49.5. Inſtruments of cruelty are in their hands, or their Swords are Weapons of violence; and may pray as he did, v. 6. O my ſoule, come not thou into their ſecret, unto their aſſembly be not thou united, for in their anger they ſlew a Man, v. 7. Curſed be their anger, for it was fierce; and their wrath, for it was cruell; I will divide them in Jacob, and ſcatter them in Iſrael: and why may not all the People ſay, Amen? for, though in this Councell and Treaſon there were of ſeverall Sects and Factions, as Phariſees and Sadduces (who were as oppoſite as Lutheran and Calviniſt) and Scribes and Herodians who differed in many things, and hated each other; yet they all in this conſpire, and thence it is called in the worſt ſenſe, a Conſpiracy; or as here a Councell, to betray to death Ch: their King.

And yet that all may not appeare alike guilty, let me adde, that though there be no Acceſſaries in Treaſon, or none more Traytours than others, in reſpect of its ordinary puniſhments: yet ſome are and may juſtly be ſaid to be greater and more guilty in the Treaſon than others. And to this I deſire it may be noted, that there being at this time but three apparent profeſt Sects among the Jewes, into which, or ſome of which, all Jewes of what Authority, Place, or Office ſoever had cut and divided themſelves, viz. Phariſees, Sadduces, and Eſſenes, (of which latter ſort happily Nicodemus and Joſeph of Arimathea might be.) Now as theſe I find not mentioned in the New Teſtament, ſo nor to be Actors in this grand Rebellion, or Treaſon; for, they were peaceable men: but as the Phariſees of the two ruling Sects were the moſt numerous and potent, ſo were they the moſt forward and active in the leading part, to tempt and betray Chriſt; yet the Sadduces, who denyed all Scripture that made againſt them. 2. The immortality of the Soule. 3. All puniſhment for evill after death: theſe (and upon theſe grounds and cauſes I may ſuppoſe) were the moſt active and cruell in hurrying the Lord of life to death, and killing Ch: their King.

Beſides Officers and Sects there is a Faction mentioned in this Treaſon, as diſtinct from all the former; and they are in the Goſpel, called, Herodians; and theſe were flattering Courtiers, who varied and changed their Opinions with the over-ruling and ſwaying part; and concerning theſe, and ſuch like, Chriſt gave that ſaving cautionary counſel, Marke 8.15. Beware of the leaven of the Phariſees and Herodians, that is, of the contagious doctrines of the former, and the Fox-like ſubtilties of the latter. 2. Of their leaven of doctrine, for it is, 1. ſower, 2. ſpreading, 3. tainting, and from their perſons, Matth. 23. a Generation of Vipers: 1. multiplying, 2. infectious, 3. killing.

There is further mention of Samaritans, who were to the Jews as Papiſts to Proteſtants, and branded by the Jewes as inhumane and bloudy men: and though Ch: the King did all he poſſible could for the Jewes, and nothing at all for the Samaritans more than to pity them, and not fuffer them to be deſtroyed, when ſome of his Diſciples (like fiery Zealots) deſired it: yet theſe would not joyne in the bloudy act with the more ſeeming-holy Profeſſors, but ſhall at laſt riſe up and condemne them.

But in ſtead of thoſe, you ſhall find, Luke 22.66. 〈 in non-Latin alphabet 〉 , word for word, the Preſbytery (for they led the way) and Marke 15.1. 〈 in non-Latin alphabet 〉 , the whole Councell of the profeſſing Jewes, they firſt or laſt have their hands in it. But I heare theſe Jewes, John 8.3. boaſting themſelves to be Abrahams ſeed, the Faithfull, & verſ. 41. the Children of God: but here truth it ſelfe tells them what indeed they are, notwithſtanding their vaine hypocriſie, and he ſaith, v. 44. ye are of your Father the Devill, and the luſts of your Father ye doe, who was a Murderer from the beginning.

As the perſons of the Traytours are not in this, or any other Text, laid together; ſo nor in this, or any other, is the manner expreſt how they enterprized, plotted, or proceeded in this deviliſh Tragedy: of any one, that Text which Chriſt parabolically uttered, Mat. 21. comes the neareſt to the point; where Chriſt ſaith, they ſeeing him (there called) the Heire, (but now their King) upon ſight of ſuch a ſacred Majeſty which would have begot an awfull reverence in all, but ſuch as they were; upon this ſight, their eyes became bloud-ſhot, and therefore forth with, from ſeeing, they proceed to ſaying, ſaying ( 〈 in non-Latin alphabet 〉 ) within themſelves; cogitaverunt, they ſaid in themſelves by meditation, ſo Mat. 2.38. 2. They ſaid Mar. 12. 〈 in non-Latin alphabet 〉 , which is as Mat. 26.4. 〈 in non-Latin alphabet 〉 , conſultaverunt, they ſaid among themſelves by conſultation. 3. They ſaid (apud ſe) among themſelves, (i.) publicaverunt, by communication or publication to ſuch as themſelves. They ſaid 4. let us joyne by an Aſſociation, League, and Covenant. 5. And then (venite) by a Combination let us riſe our ſelves, and raiſe all our Confederates. 6. (Ʋt occidamus) that we may kill him the Heire, Ch: the King: in all which, we ſee the Devill wrought, as with Judas, he firſt entered into his heart, and poyſoned his thought; and therefore againſt this, Solomon a wiſe King principally laboured, when he ſaid, Eccleſ. 10.20. Curſe not the King, no not in thy thought; for if this once infected, head, eyes, tongue, hands, all, will be preſently working: for, it ſpeaks as the Centurion in the Goſpel, I ſay unto one, Goe, and he goeth; and to another, Doe this, and he doeth it.

I ſhall end this point with an Obſervation of that, Pſal. 2.1. where the People are ſaid to imagine a vaine thing: and then, v. 3. The Rulers finding this, they tooke counſell againſt the Lords anointed: and thoſe words Saint Peter, Acts the 4.25. expounds and applies to the ſeditious plot of the Jewes, of which it is ſaid, the Son of man ſhall be betrayed, as it followes.

To the Gentiles, now, as 〈 in non-Latin alphabet 〉 in the Greek, and trado in the Latine, ſignifie both to deliver up, and to betray; ſo Chriſt the King in the Goſpels is ſaid, in reſpect of the perſons to whom, to be twice betrayed, and delivered up. Saint Marke hath them both in the 33. verſe of the 12. chapt. where it is ſaid, the Son of man ſhall be delivered to the Prieſts, and Scribes, (their Great Councel) who ſhall condemne him; and then to the Gentiles, the Souldiers and Conquerours who ſhall mock and kill him.

And when Chriſt and the Evangeliſts call theſe Conquerors, Gentiles, or Heathen, they ſpeak in the Jewes Dialect, who as the Greeks called all but themſelves, Barbarians; ſo theſe ſtiled all thoſe that were Aliens or Strangers from the Covenant, Heathen, or Gentiles.

And further, all ſuch Alien Heathen were in their account, and the language of the Goſpel, Sinners: ſo Mat. 18.17. and more neerly, and by application, Marke 14.41. the Son of man ſhall be delivered up to Sinners: and ſo Mat. 26.45. in both which places are underſtood theſe Roman Heathen.

Now if thoſe Romans were ſo called Sinners, and Heathen, becauſe Strangers to the Covenant: why may not Covenant-takers and Covenant-breakers be much more held as Heathens and Sinners? ſo that if a native Jew and Subject had proteſted, vowed, ſworne and covenanted, to protect and defend the honour and perſon of Ch: his King, I conceive for failer and breach hereof, he might as well if not more truly be called and ſo held an Heathen and a Sinner, an Infidel, an Atheiſt; then the Roman who never entred ſuch a Proteſtation & Covenant. Literally then I confeſſe by Gentiles are here in this place meant the Romans Strangers to Chriſt the King; but allegorically and tropologically the Jewes themſelves (being guilty of more than the Romans were) may very well be held as Gentiles, and therefore I will hereafter ſay without more differencing them, he was betrayed, mocked, and killed by Heathen-Jewes.

And yet before I paſſe upon the confounding their Titles, who were ſo cloſely joyned in the Treaſon; I cannot but in one thing preferre the juſtice and ingenuity of theſe trayterous Jewes, before the impudence and injuſtice of ſome other Traytours; who ſtick not to act all the parts of Treaſon and cruelty themſelves, and in their owne perſons; as to be Conſpiratours, Counſellours, Accuſers, and after all to appoint themſelves to be the Judges, and Executioners, of him whom they have betrayed: whereas theſe Jewes, though they durſt act the former parts, yet they had ſo much wit or grace, as to decline the latter; and therefore when they had betrayed and made him their King; faſt, they delivered him, Mat. 20.19. Acts 21.11. to the Gentiles, the Romans; and that is to Pilat the Roman Governour, that he might act that lawleſſe part, which themſelves confeſt, it was not lawfull for them to doe.

And here now enters the ſecond act of this direfull ſad Tragedy, wherein Chriſt the King is mocked; and that by the Jewiſh-Heathen, and Heathen-Jewes by ſeverall waies; the Jewiſh-Heathen they put a Crowne of Thornes upon his Head, and a Reed in his Hand for a Scepter; they take off his owne, and clothe him in Players robes, and thus they mocked Ch: their King: but the Heathen-Jewes more ſcurrilouſly one while vote and declare him to be their King, John 6.15. and ſoone after vote and declare, nolumus hunc regnare, Luke 19.14. we will have no more Addreſſes to Him; and yet not long after this, they crie, Hoſanna, bleſſed be the King, Luke 19.38. they declare to make Him a glorious King: and yet within few daies after it, they vote and declare His death; for, ſo they fiercely cried out, Crucifie, crucifie Him! Luke 23.21.

I might adde a precedent, ſubtile, malicious piece of mockery invented and practiſed upon Ch: their King; for, they made him believe, Luke 13.31. Herod was purpoſely ſet to kill him, and therefore they in a ſeeming love and tender to his ſafety, perſwade him ſecretly to eſcape this danger by a cloſe conveying himſelfe to ſome retired place; when all this while, theſe truſty Counſellours are thoſe Herodians who hunted him into their net, thereby to take away his life: the former were ſcurrilous and malitious, but this laſt a treacherous bloudy mock.

We read, Mat. 27.27. that in ſtead of a Royall traine and Guard fitting ſuch a King, the common Soldiers, the rudeſt and the moſt barbarous of the People, and of them a whole Band, they muſt ſeize upon and take him; and to lead him, whither? not to his Chamber of preſence, but to the common-Hall there to be tried for his life.

And in ſtead of a Scepter of Gold, the Enſigne of Power and Rule; he ſhall have forced upon him a Scepter of a Reed, to be bowed, and bent by their wind, and to be broken in pieces when they will.

Inſtead of a Crowne ſet with Jewels, jewels of prerogative beſeeming ſuch a King, they will plat a Crowne of Thornes, malice, diſgrace, and robbing him of all which of right belonged unto him.

But he was not onely mocked, but as it follows he was deſpitefully uſed by them: and was not this a ſpightfull uſage to ſend out armed men to take their King by force? the King ſaith it is no leſſe, Mat. 26.55. Ye are come out as againſt a Thiefe with Swords, to take me.

2. Was not this a ſpightfull uſage of a King when they hunted him, as King David complained, like a Partridge, and flew him from dale to mountaine, and from mountaine to dale, not ſuffering him to reſt, and not leaving him a ſafe hold wherein to lay his head? for ſo Ch: the King complaines that they had caſt him into a condition worſe then that of Birds or four footed Beaſts; when he ſaith, Matth. 8.20. The Foxes have holes, and the Birds of the aire have neſts, but the Sonne of man hath not where to lay his head.

3. And was it not a ſpightfull uſage of a King, to be led into the common judgment Hall by a Band of rude Soldiers (who not long before had been attended by the Beſt crying as he went, Hoſanna, bleſſed be, or, God ſave the King?)

4. And was it not a ſpightfull uſage of a King, (when he was in this common Hall) to countenance, ſet on, and to hire the ſcumme of the People, or raſcallity of the Soldiers, to call out for Juſtice and Execution? when they cried, Crucifie, crucifie him, Luke 23.31.

5. Was it not a ſpightfull uſage of a King, when as he the King ſpeaks to them in mild and civill language; as to Judas, Mat. 26.50. Friend, or Sir; but they to him, as Mat. 26.61. this Fellow (the Priſoner?)

6. Was it not a ſpightfull uſage of a King, to carry him out to Golgotha, there to ſuffer in an open place, which was more fit for the baiting of Beaſts, than the decolling of a King?

7. & Laſtly, was it not a ſpightfull uſage of a King, not to afford him a Sepulcher or place of Buriall, but he muſt be beholding even for this to another man? and yet thus ſpightfully was Ch: the King uſed.

My heart bleeds to thinke of their mockings, and ſpightfull uſage of their moſt bleſſed King; and will leave them to be inlarged by our owne Meditations; and for a brief cloſe of this ſcene, ſhall onely ſay that as a King may, ſo this King was killed by theſe Jewes, before he was ſlain or put to death, and K. David ſhewes how, when be ſaith, Pſal. 55.21. & Pſal. 59.7. their tongues are ſwords: & Pſal. 140.3. they are poyſon of Serpents, Killers all theſe: ſo that calumny & ſlander, if it be not the firſt degree, it is a ſtep I am ſure to kill a King: and here with theſe weapons they firſt ſet upon Ch: the King, calling him Samaritan, John 4. Perverter of the Lawes, Deceiver, &c.

And ſpit on. A man may be ſaid figuratively to be ſpit on, when by Declarations, Remonſtrances, Pamphlets, or ſcurrilous terms he is reproachfully and uncivilly entertained: and ſo Ch: the King was ſhamefully & moſt unjuſtly ſpit upon when they proclaimed him a Deceiver (of a truſt) John 19.29. a Traytour by perverting the People and drawing them to deſtruction: and in this ſenſe they might truly be ſaid to ſpit upon Ch: the King.

But, not onely this they did, which was too much; and more dangerous then what was after done by the Soldiers, who did vomit out their excrementitious froth upon him: of whom I may repeat a paſſionate expoſtulation or holy indignation once uſed by a Preacher on this occaſion. What rheumatick Raskals (ſaid he) were theſe Soldiers for, had they, or could they find no place to diſgorge the ſcumme of their ulcerous lungs, but on the Anointed of the Lord? All that I can ſay for theſe, is, they were not onely Soldiers, but barbarous Heathens that did this: and yet if report be true, there hath not wanted even among ſuch as profeſſe themſelves Chriſtians, ſuch a Soldier who hath done the like to his King; and if any ſuch were, let him repent in time, leſt God in juſtice ſpew him out of his mouth, as it is ſaid Apoc. 3.16. or that he ſpit not & poure out (to the dregs) the full vialls of his wrath and indignation upon him, and all ſuch as have mocked, ſpightfully entreated, and ſpit on Ch: the King.

In the 20 of S. John, v. 5. we read that when Pilat, a Stranger, an Heathen and an Idolater, had ſeen and preſented the King thus ſpightfully entreated, he ſaid, to the bloud-thirſty-miſcreant Jewes, Behold the Man: as if he had ſaid, See how diſgracefully and wickedly you have uſed him already; and therefore if you have any ſparke of manhood left in you, for humanity ſake, proceed no further, but behold him as an object of all pity, a deſerted, afflicted, ſcorned, ſpitefully-uſed man: but the ſight of this man which would have melted the eyes of a ſavage Tiger into water, hardens them as rocks, and prompts them on to the increaſe of his miſery, and their owne vilany; for ſeeing him even then, and ſo miſerable, then they ſay, as Mat. 21. Come let us without delay (not granting time, or reprieve) let us kill him: for ſo it followes in the ſtory in the Text, for, they ſhall kill him.

But before we enter upon this bloudy act, it will be proper and pertinent to the whole, to ſet downe the ſeverall grounds and cauſes, moving theſe Traytours thereunto; which we ſhall clearly collect and expreſſe as we find them ſtoried in the Goſpels.

And theſe were either pretended, ſuch as themſelves fained, and held forth as cauſes: or ſuch as were really and truly the motives and cauſes of this their killing Ch: the King. Now the cauſes pretended we find to be: Firſt, that which is generally uſed in raiſing the People into a Rebellion, the Innovation, Alteration, or Deſtruction of Religion: and with this, the Jewes cloſely charged him, Mat. 5.17. where Chriſt himſelf by way of Anſwer, ſaith, Thinke (or ſay) not, that I am come to deſtroy the Law, or the Prophets; I am not come to deſtroy, but to fulfill: and in that Chap. he inſtanceth and proves, that they by their owne Expoſitions and Traditions, were the Innovators: and himſelf the keeper of the Law of Moſes and of the Prophets.

And after this, when they thought him too ſtrict in the point of reverence in the Temple, in that he drove out the Prophaners thereof, Mat. 21.12. (which they conceived was lawfull for them to doe) No, ſaith he, for God himſelfe ſaith of this materiall Temple or Church, My houſe ſhall be called an houſe of prayer, but [You] you have made it a den of Thieves, or a Stable, and place for theft and prophanation.

2. They charge him often and with loud out-cries, that in the matter of Sabbath-keeping, he is too looſe, and a Prophaner thereof: to which he Anſwers, that themſelves are (in this) Jewiſhly ſuperititious, and not he the Prophaner; for, ſaith he, Marke 2.27. The Sabbath is made for man, that is, for the preſervation of man: by neceſſary actions and recreations conducing to his life and health on that day.

3. They cloſely charge him with abridging them the liberty of Divorces upon any cauſe, which they ſaid was granted them by Moſes, Mat. 5. & Mat. 19. No, (ſaith he) it is not I, but you that alter the Law in this: for Mat. 5.32. Whoſoever ſhall put away his Wife ſaving for the cauſe of Fornication, cauſeth her to cōmit Adultery; but to this whole charge he gives one general anſwer, wherein he ſhewes that they were Innovators; for, ſaith he, Mat. 19.8. What ye now teach and profeſſe, was not from the beginning: but ye by forſaking the old good way preſcribed, and by following the traditions and expoſitions taken up from your latter Rabbins, you (Mat. 15.3, 6.) have made the commandement of God of none effect; and thereby, v. 9. you teach for doctrines the commandements of men: & John 7.19. Moſes did give you the (auncient good) Law, (which you would wreſt and force againſt me) yet none of you keepeth the Law.

A ſecond generall pretended charge upon which they proceed to his condemnation, is expreſt, John 11.48. If we let him alone, all men will believe on him, (and adhere to him againſt us) and ſo we may loſe our place and Nation; where we ſee plainly, that ſalus Populi, the ſafety and liberty of the People is their maine pretended cauſe: which cauſe hath no other ground or bottome, but that which themſelves created for their owne wicked ends, to wit, ſome feares and jealouſies, that if we let Him alone the Nation will be deſtroyed: and hereupon from this charge grounded upon their own diſguiſed and counterfeit fears, the whole Councell gives ſentence, it is expedient that he (the one Man) die for the People. v. 50. To which I may reply as M. W. Sedgwicke one of the Armies Prophets, in his Juſtice upon the Army, p. 5. O ye Jewes, ye miſerably abuſe this Maxime, and the People too, like a company of Deceivers and Mountebanks, who talke of curing, ſaving, delivering, while that they doe but waſte, ſpoyle, and deſtroy the People, and therefore all your ſwelling words are but as the attire of an Harlot, whereby as you make your ſelves more vendible, ſo you make your ſelves more abominable.

A third generall pretended charge againſt him, we find, Mark 15.2. He calls himſelfe King, and he that is ſo, can be no friend to Caeſar, that is, to the Conquerour: and we (John 19.) are reſolved and profeſſe, that we will have no other King (hereafter) but the Conquerour Caeſar.

Will you now that I ſumme up the whole charge of theſe Jews againſt Ch: the King?

Why the firſt part is, That he is a Tyrant, in that he hath endeavoured to change and deſtroy our Lawes, thereby robbing us of our liberty; which he traverſed and denied, Mat. 5.19.

The ſecond charge is, He is a Traytour and an Enemy to the State: for, Luke the 23.2. he perverteth the Nation, and that two waies, 1. By forbidding tribute and power of Governing to the Conquerour. 2. By calling himſelfe their King.

The third charge is, that his courſe tends to the deſtruction & murder of the People which is implied in thoſe words, Joh. 11. We muſt not let him live, but kill him leſt the Nation periſh.

Pardon, I pray, this one ſhort digreſſion, while I become a Rehearſer of what the Armies Remembrancer hath borrowed from Maſter Sedgwicke, (whom he calls the Armies justice) Theſe men are 〈 in non-Latin alphabet 〉 , Devils, exquiſite Accuſers; and ſuch wicked Spirits are now abroad, like thoſe, Ezek. 21.32. brutiſh men, skilfull to destroy: Brutiſh, not ſparing the holieſt nor honourableſt things, Kings, Lords, Miniſters, Scripture, Ordinances, Oathes, they lay all waſt; and yet in the greateſt bruitiſhneſſe. And yet though there be the moſt ſenſuall and beaſtly confuſion, yet they will doe it artificially, skilfully, ſaying, all is for God, juſtice, Religion; and that they doe it by the power of Chriſt, and the power of God, in Religion: And ſee (ſaith he) how old ſtudied Profeſſours of Religion, when once their conſciences are defiled, and they begin to trade in the world with a pretence that it is for God, they are ſo cunning that no bonds of honeſty or faith can hold them; and there can be no ſuch compleat and very Knaves as a Jeſuite and a Phariſee: and how cloſe theſe words come home to theſe Layers of this charge, judge ye; for, they who are the onely Breakers of the Law accuſe Him for deſtroying the Law, and thereupon his charge is to be a Tyrant; they have perverted the Nation, and ſlaughtered the People, whereby they incurre the name and guilt of Traytours and Murderers, Matth. 22. & Luke 7.52. and yet they charge him to be the Traytour, Enemy to the State, and Murderer: but let this be remembred what there falls from them, John 11.50. He muſt die for the People, that is, for our Laws and Liberties; and ſo is become by his death your Martyr, your Sacrifice, and your Saviour.

Hitherto you have heard the Jewes feigned, falſe, unjuſt charge againſt Ch: the King, with a ſhort vindication of him, and a recrimination to them; which that it may more plainly appeare, be content (I pray) with a little more pleaſing patience to be rightly informed what the reall true cauſes were, which moved theſe accurſed Jewes to ſo horrid an act as to kill Ch: the King: And the generall leading cauſe is in one word, that they are Hypocrites, a Generation of Vipers, Sonnes of Belial, Children (indeed) of the Devil: for, ſo Ch: told them, John 8.44. Ye are of your Father the Devill; he was a Murderer from the beginning, and the luſts and the works of your Father ye will doe: and therefore from ſuch a viperous generation and Deviliſh brood, what can be expected leſſe then murder?

And from this ſource, ſee another cauſe bubling, as it were; for, when they perceived and found that he ſpake as never man did, John 7.46. 2ly, That he did all things well, Marke 7.37. yea, wonderfully well, John 11.45. and that by theſe meanes the People loved, believed, and adhered to him, John 11.48. which they by no means would have had the People perceived or done: theſe rare endowments and virtues, like the glorious rayes of the Sunne upon putrified matter, worke and beget the poyſonous Brats of envie, hatred, and malice; and thereupon and therefore, as it is, Mat. 27.18. Marke 15.10. for envie they delivered (or betrayed) him to death.

A third reall cauſe, that although they knew by experience that Ch: the King in his life was ſo tender and meek, that he ſtudied the ſaving of all that would not wilfully periſh; and ſo patient and mercifull at his death, that he forgave and prayed even for his Murderers: yet the guilt of their hate, malice, and murder, againſt him was of ſo deep a ſtaine, that they could not, that they would not believe either; and therefore as their elder Brother Cain, they crying out, Our ſins are greater than he can forgive us: can find no other way to ſave or ſecure themſelves but by his death: and this is a reall maine cauſe why theſe bloudy Jewes did kill Ch: the King.

A fourth reall cauſe may be conceived, that he was their King not by their election and free will, but by the Title of an Heire: for, ſo Mat. 21. before they reſolved to kill him, they premiſed, this is the Heire; ſo that though his other graces and virtues might have preſerved him as a Man, yet this alone ſhall deſtroy him for being their naturall, rightfull born King; for, ſuch Jewes will never ſerve and obey any but either a Conquerour who holds them to it by dint of Sword, or ſome tame Creature who will ſerve their turnes, and obey their wills.

But the fifth cauſe comes nearer home to the root of all, and that is expreſt, John 11.48. If we let him alone, ſuffer him to live, and not kill him; ſome Forreigners, (Romans) will come and take away our place: we have now a toleration for our Religion, any Sect is free in Gods ſervice and worſhip, to chuſe and profeſſe what he will; be he Phariſee, Sadducee, or other: and we have yet an Anarchy, no Government but that of the Conquerour, who ſo long as we honour, humour, and feed him and his, leaves us to wallow in all ſinnes as we luſt: whereas if this Ch: the Anointed live, and get the power; be we Scribe, Phariſee, Preſbyter, yea the whole Councell, he will not ſuffer or endure this, but will take away our places, our uſurpt power and authorities: and therefore in the next verſ. 49. Ye know nothing at all: and ver. 50. nor doe ye conſider that it is expedient he (the one man) idie: their feare of loſſe is the firſt immediate reall cauſe of their killing Ch: the King.

The ſecond & laſt immediate fundamental cauſe of his death, is, their deſire and hope to get and hold all the Power & Authority which is the Kings: and ſo we find it, Mat. 21.8. This is the Heire, let us kill him, and let us ſeize on his inheritance. Saint Luke hath it, that the inheritance (fiat) may become ours: which S. Marke expreſſeth by erit, and then certainly it ſhall and will be ours; none when he is dead can keep us from it, ſo long as we hold in (which we will alwaies doe) with Caeſar the Conquerour: and now believe this to be as true as Goſpel it ſelfe is, that pretend the Jewes change of Religion, deſtruction of Lawes, loſſe of Liberty, or what elſe to be the cauſe of killing the King; all are but forged, feigned, and held out to deceive the people, and blind the world: for this (habebimus) is the cauſe, when all is done; We will kill Ch: the King, and ſo ſeize on his inheritance.

For, this [habebimus] we will have, is the largeſt Commander, and the greateſt Sinner in the world; the intention, plot, and action of every mans ends in having his pleaſure, his profit, and his will is the Devils firſt ſeed-plot; and is the commotion or confuſion of all: for what is the Rulers ſtudy? but to have his power enlarged: what the Inferiours plea? but to hold or encreaſe his liberty: whereas could any Generall Councell determine and make it durable what every man ſhould have, all would ſoone be at peace; whereas ſo long as this one Verbe (we will have) raignes in the Superiour, and rageth in the Inferiour, ſay what we will, we can expect no better then, Kill, kill, that we may have.

And as by inheritance in this Goſpel, Mat. 21. was primarily and principally meant the inheritance of the Vineyard: which Vineyard, Iſa. 5. & Cant. 2. is expounded to be the Church: ſo having the Church inheritance firſt brought the doctrine of killing into the Church, quid vultis dare? is the Jewes queſtion in this caſe; & omnia haec, is the Devils anſwer: and ſuch a dialogue betwixt the Devil, and a Jew, for the Church inheritance, is enough to bring Ch: the King to his death, that the Jew by the Devils help may have the inheritance of the Church: which rather then Ch: the King would ſurrender up unto them, it being his rightfull inheritance, and committed to his truſt by God himſelf, he would rather ſuffer this ignominious death; and for this he deſerves to be everlaſtingly Chronicled as the Churches nurſing Father, Patron, Protector, and Martyr, in that he was killed in defence of the Church.

But theſe Jewes and Conquerours betwixt them (even while they ſpeake this, let us kill that we may have) have that inheritance in their power and poſſeſſion already: what need they then kill the King that they may have, what they have? but having oftentimes (as here now) begets more then a bare having: and therefore the Greek word in S. Matth. c. 21. is 〈 in non-Latin alphabet 〉 , which is, that we may hold it, as we have got it by force, the Sword and bloud: for ſinne, and this ſinne eſpecially of forcible entrance will not eaſily be led out of its old track; the Whore in the Apoc. c. 17. having taſted and delighted her ſelf with bloud, will not ceaſe from ſwilling more till ſhe be drunke with the bloud, and that bloud not of the courſeſt or moſt common, but the pureſt, the holieſt, the bloud the Saints in the Church: unjuſt Purchaſers (be it of Chriſts inheritance) never think of reſtitution, but retention: how to hold it as they got it, by the ſword, by bloud, yea by the bloud of the rightfull Heire Ch: the King.

So much the word in the originall will eaſily beare, without much force, and (I conceiue) ſomewhat more; that is, Let us kill him, that we may have and hold more then what we yet have, or more then ever he had; let us never leave killing till we have all: as much as our eyes can ſee, or our hearts deſire; for, ambition and uſurpation are violent and greedy, which, like the Daughters of the Horſe-leech, are ſtill gaping and crying, Give, give, and more, more, yea of bloud; and never think themſelves full till they breake with fulneſſe of bloud.

I ſhall end this point with this one ſhort obſervation, Ch: the King (like a Monarch) whoſe inſtitution was from Heaven, heavenly, held his inheritance, Church and all, in one ſingle Perſon; but theſe Husbandmen (the Jewes) liked not this, though they thrived beſt under it; but they will have it among themſelves: no more Monarchy by a King, and Princes of the People; but a pure Democracy, though that the worſt, and the baſeſt of all Governments; it is like the Acephali, which have faces of men in their breſts, but without an head; ſuch a Monſter it is; and yet this for the preſent pleaſeth us, and therefore we wil kill him the onely true Heire and rightfull King, that we (the people) may have the inheritance; but I muſt and cannot but tell theſe men, that 〈 in non-Latin alphabet 〉 , is more antient then theſe Jewes; and the Scepter in the hand of one is more ſteady and upright, then in the hands of many; and as we find one ſoule to governe one body, and when it leaves to be one, the body is diſſolved: ſo we may obſerve that the greateſt Empires that ever were, grew great by Monarchy; which ſoone crumbled away when ſhared among the many: in Gods name let all that love peace and unity, crie, 〈 in non-Latin alphabet 〉 , let us have one King; and away with (habebimus) we the many will have the inheritance and governe: for, as killing got you this, ſo the keeping of it muſt continue and hold in killing.

And this is the laſt bloudy act preſented by the Jewes in this Tragedy, that they kill him, him Ch: the King: what? but a word and a blow? no not ſo, S. Luke 20.14. ſaith, before they did this, 〈 in non-Latin alphabet 〉 , they tooke it into ſerious conſideration and reaſoned or argued the caſe, and upon the debate their firſt Reſolve is, as Luke 19.14. nolumus hunc regnare, we will have no more addreſſes to him as to King; or we will have no more King. And upon this a ſecond Reſolve followes, as is expreſſed, John 11.50. Expedit, it is expedient that one (that one, the King) ſhould die: and yet though from the firſt they plotted this, if he yeilded not up his inheritance (as is evident through the whole context of the ſtory) yet John 7.20. they deny it, that they have any ſuch intention; for then the people would not have joyned with them: and therefore they give out, as Luke 20.19. that he muſt be brought to the Great Councel: but we know, ab Inferis nulla redemptio, from that lower Houſe, or their helliſh Councell, there is no redemption.

Object. But Caiphas our Chieftaine hath a Revelation from heaven to doe this.

To this the Armies Prophet M. Will: Sedgwicke ſhall Anſwer, ſaying, p. 4. When we tell them of the Lawes of God and Man; they flie to an extraordinary call, as Phinehas; and thus they halt betwixt two opinions, being neither true to God or Man, but are like the Beaſts in the Revelation, whoſe heads are crowned with the moſt glorious Titles, of the preſence of God, the people of God, the cauſe of God; while their hearts are abſurd, cruell, beaſtly, monſtrous. I have before ſpoken of the ſeverall Actors, and therefore ſhall adde but little, more then one Queſtion; and a ſhort Anſwer thereunto: For, it being ſo, that the Nation is ſaid, John 18.35. to deliver or betray him; and in this Nation of every place, Sect, or condition of men; the moſt had ſome way or other acted firſt or laſt to the taking the King. The Queſtion will be, Whether all theſe were Traytours, as guilty of his death, though in this laſt act they had no hand in killing him? For reſolution whereof I muſt remember you with a generall received Maxime in our Law, Quicquid movet ad mortem, what ever though un inanimate thing, as a Cart, much more the Beaſt, but undeniably the man, that moves or acts that which led to, or drew on the death of any man; is guilty of his death. 2. But if you ſhall adde to this, that in the act of Treaſon not onely they who directly kill the King, or who were privy or aſſenting thereunto; but all who any way did aſſent, aſſiſt, or contribute to the unjuſt taking him, whereby and whereupon his life was taken away; are all guilty of Treaſon, and of his death, then the Queſtion is reſolved affirmatively.

Which, and much more you will find proved by Gods cenſure and judgment to be juſt in this very act; for Mat. 21.41. Chriſt ſaith, the Lord will miſerably deſtroy thoſe Huſbandmen, and for what? was it for killing the Heire the King? for that was yet but in conſultation; but ſay that it was for that conſpiracy and as acted, yet it was not onely for that, but for that they conſulted and acted how to take away his inheritance: which unjuſt end or deſigne of theirs, drew on this unlawfull act to kill him; and therefore not onely they who killed him, but who plotted the taking away of his inheritance (whereupon his death followed) were puniſhed as Traytours and Murderers; for, ſo it is, verſ. 41. 〈 in non-Latin alphabet 〉 , the Lord will (as it after came to paſſe) deſtroy ( 〈 in non-Latin alphabet 〉 ) them, that is, thoſe who not onely killed him, but who conſulted to rob him of his juſt rights and inheritance; yea more, thoſe who beat and wounded his Servants ſent to require and defend his right, thoſe alſo the Lord in juſtice wil miſerably deſtroy; for in that they were, as they are called, Acts 7.52. Traytours and Murderers.

I could, and I thinke I ſhould adde one note more, that not onely theſe who any way from firſt to laſt contributed in any kind, were guilty of this barbarous murder; but they who had power and meanes and uſed them not, in the defence of the Heire, and reſiſtance to this bloudy act, were no leſſe (though not in ſo high a degree) Traytours and Murderers. Our generall axiome, Qui non vetat quum poteſt, will beare out that poſition, And I pray conſider, whether Chriſts owne words, John 18.36. will not (without any great ſtraining) imply thus much, where he ſaid, If my Kingdome were of this world, my Servants (and Subjects) would (that is) they would as of right bound, and ſhould, they would fight for, and defend me from death; which if they doe not, in ſuffering me to be killed when they might and ſhould have reſiſted and defended, they have killed me.

And I deſire all thoſe who ſo often and with ſuch vehemency have ſqueezed that Text to bloud, Jud. 5.23. to conſider, whether Gods word there may not have its due weight, to the maintenance of this poſition, where it is ſaid, Curſe ye Meroz, curſe ye bitterly the Inhabitants thereof; becauſe they came not to the help of the Lord againſt the mighty.

It hath been a long and a great diſpute, whether Antichriſt be come? and who it is? and if I be not much miſtaken, this and ſome other Texts in the Goſpel will eaſily and plainly reſolve this Queſtion; for where it is ſaid they, Apoſtates, Phariſees, Sadduces, &c. they the man of ſin, the Nation of the Jewes, they oppoſe themſelves againſt Chriſt, they ſit in the Temple, and ſet themſelves above all, depoſing & murdering Kings, are not theſe the firſt great Antichriſt, who make themſelves, what Chriſt alone is, King of Kings, and Lord of Lords? Apoc. 19.16. Qui Chriſti ſunt crucifixerunt carnem, the Tyrant fleſh, Gal. 5.24. qui Antichristi Regem, the Anointed of the Lord: ſo that by this Text you have one ſtep to the diſcovery of Antichriſt. But enough of theſe and too much, unleſſe they were better; and yet from ſuch wicked perſons, Actors. I muſt now (according to the Text) ſead you on to that moſt damnable act of theirs the murdering their King.

But in after-times the Devil (growne wiſer) hath furniſhed his Schollars Regicides, with Arguments to prove the killing of Kings; which neither the Jewes, nor any Religions, ever found out, ſave onely ſome corrupted Chriſtians:

1. And the ground of their firſt Argument is taken from 1 Pet. 2.13. (for the Devil is as good a Scripturiſt as theſe Saints, and as good an Interpreter, and both alike) where the Apoſtle ſaith, that the Kingly Office, is, 〈 in non-Latin alphabet 〉 , and therefore though the King be ſingulis major, and though par in parem non habet potestatem; yet the people, the creator and maker of the King (as it appears he is, by the Text) hath power to deſtroy his owne creature if he faile in the end of his creation.

Anſw. Saint Peter writing here to the Jewes, who held their Royall Government, 〈 in non-Latin alphabet 〉 , to be divine and immediate from God and to ſtand in force without the election or ordination of man might call, the Heathen dominion, 〈 in non-Latin alphabet 〉 , an humane ordinance or creature, for ſo creature ſometimes notes what is heatheniſh, or not heavenly: and if ſo, then the Argument of the Apoſtle holds the more ſtrong for Ch: and all Christian Kings; being the Apoſtle commands the ſubjection, not reſiſtance; the obedience, not murdering of ſuch humane creatures, as Heatheniſh Kings.

2. In ſome part, and in ſome degrees the juriſdiction of the beſt Kings for extent may be humane, of man; but that concludes not that the power of managing the Sword is ſimply humane and not divine; for as Saint Paul and Saint Peter ſpake, by and from the Spirit, (infallible truth) ſo Saint Paul expreſly profeſſeth, Rom. 13. that this power of the Sword is in the King; the Supreme, as Saint Peter here ſtiles him, and that to be not from man, humane; but from God, divine.

3. Were the Kingly Office an humane creature, yet the perſon or manhood of the King is not ſuch, his perſon or manhood is Gods creature; ſo that from this Text taken in their owne ſenſe, the moſt that can be inforced were, that they might in ſome caſes dethrone whom they had exalted; but kill him, the perſon, the man they cannot, they may not; for this God made, and not they.

Object. But nature and reaſon teach us to defend our ſelves, and to kill what would deſtroy us, rather then to be killed.

Reſp. 2 Cor. 20. the wiſdome and reaſon of worldly men is fooliſhneſſe with God: and the naturall man receiveth not the things of the Spirit of God, for they are fooliſhneſſe unto him, 1 Cor. 2.14.

Secondly, although nature and reaſon, in the generall, dictates ſo much unto us, yet nature and reaſon have laid ſome reſtraints upon this Maxime, in reſpect of Perſons; for, ſuppoſe the head of a man intoxicated or diſtracted, ſhould endeavour the hanging or drowning the body; might the body (to preſerve it ſelfe) deſtroy this head? and the King, in reſpect of his Subjects, hath the like relation; and therefore is ſo called both in Gods and our Lawes, the Head of the People.

Thirdly, but can there be a better Expounder of the Law of nature or reaſon then God himſelfe in this caſe? which if you grant, then (I pray) go through the whole Booke of God both in the Old and New Teſtament, and tell me, if God hath not every where injoyned ſubjection, and forbad even reſiſtance againſt the worſt Kings?

2. Whether throughout the Bible thoſe that were led by Gods Spirit did not follow this rule ſtrictly, as David to Saul, &c?

3. Tell me whether you find the leaſt print of any precept or counſell given to any Subject to put their King to death?

4. Whether ever any Subjects mentioned in all Gods Book, ever pleaded any Text or good example in warranty or excuſe of ſuch an act?

5. Whether (for the moſt part) all Offenders in this kind have not, throughout Gods Booke and Law, received condigne puniſhment from heaven, or earth, or both? and if all this holds true and good, I cannot but wonder, that men that Scriptures, ſhould forſake Scriptures, and betake themſelves to reaſon and nature; when as ſtill it cannot be denied that the Scripture of God is the beſt Expoſitor of nature and reaſon.

Object. But vox Populi, vox Dei, what all the People ſay, may be interpreted to be as the voice of God.

2. Heare Pilat as well as divers Texts in the Goſpels, thy Nation, John 18.35. which may be expounded the people of the Jewes in generall, they have delivered thee unto me.

Reſp. Had this been really and abſolutely true, that all the Jewes had delivered Chriſt to death, yet it could not have juſtified the act any more then the number of Sinners can make a ſin juſt and lawfull.

2. Though in this caſe of Ch: it be ſaid, the People or Nation; yet no more could rightly & ſtrictly be thereby underſtood, than that thoſe who were then preſent, or who conſpired & delivered him to be ſlaine; and this was not all the people of the Jewes; it is therfore too unjuſtly & too figuratively charged upon all, when it is done but by a few of them all.

Object. But you'l ſay, it was done by the Councell, the Repreſentative of all.

Reſp. This Councell by money, corruption, and uſurpation had a great deale inlarged their power.

2. But had their power or priviledge been greater, it could neither make good, evill; nor evill, good.

3. But to the point, if you conſider what Ch: the King had done for the people, and how the people loved him; you will eaſily collect from ſeverall paſſages in the Goſpels, that the voice of the people was not for killing him.

And if you will yet preſſe, that the voice of the People of God was for it, and that is as the voice of God.

I muſt anſwer, that if all be ſuch as call themſelves ſo, then the Conſpirators, Numb. 16. and then theſe Jewes that acted againſt the Lords Anointed, were the people of God: for theſe ſo ſtiled themſelves the holy; yea Numb. 16.3. the word [Holy] may be rendered [Saints.] And theſe are they who ſhall put him to death.

They ſhall put him to death: which Tranſlation (by the leave of the learned and judicious) I would gladly change, and for this [they ſhall] I would read [they will] in ſtead of [put to death] I would render it, they will kill and murder him: for although, for the moſt part, future tenſes are rendred indifferently by ſhall, or will; yet here to take away all ſhadow or plea from the malice of the act, by laying it on the determinate counſell of God, as Acts 4.28. I would read not [they ſhall] but [they will.]

2. Not [put to death] but kill, or ſlay; for a lawfull Judge may put to death a Malefactor, without ſtaine or guilt of ſinne; but if the Party executed were innocent, and the Judge not veſted with juſt authority, the man is truly and rightly ſaid to be murdered.

And indeed, I know not upon what cauſe or ſlip the ſame word, 〈 in non-Latin alphabet 〉 , here, is Engliſhed by (put to death) and in other Texts, as Mat. 21.39. by ſlay, John 5.16. & John 8.44. by Murder. And all other Scriptures that ſpeake of Chriſts death, in relation to the Actors, render it by kill, ſlay, or murder.

But if any aske the Queſtion why not impriſon or ſecure his Perſon, as to Jo: Baptiſt: or baniſh him, as to John the Apoſtle?

I muſt anſwer, 1. that generally when Tyrants & Uſurpers of rule begin, they ſcarce ever end but (as here) in killing: for, uſurpation and unjuſt poſſeſſion never think their title well ſealed, but in bloud: ſo it was in the caſe of Naboth.

2. The deſire of having, begets as great a feare to loſe, as it wrought care to get, and both put together, make having and holding bloudy Purchaſers and Poſſeſſors: and therefore being there may be a reſcue, an eſcape, or repriſall from priſon, and a recall or returne from exile; but none from death; therefore, Uſurpers and unjuſt Poſſeſſors for the moſt part (I meane, in caſes of Supreme power) confirme this title by killing.

But this (ſome may object) cannot be ſo truly ſpoken of this ſentence here, for he had, as we ſay, a faire Triall.

1. His Charge. 2. Witneſſes. And 3. a lawfull Judge.

To anſwer all which, I pray conſider that (whatever they pretended) truly and really his Charge and Accuſation was, that he was King of the Jewes; and ſo it is expreſſed, Matth. 26.60. & Marke 14.57. And when the Jewes deſired Pilat to alter the Inſcription; and to adde not that he is, but that he ſaid, he was King of the Jewes: No, ſaith Pilat, What I have written, I have written: and that is true, and ſo his accuſation was, which (ſure) can be no ſufficient charge to kill him for being their King.

2. Then for the Witneſſes, it is recorded, Marke 14.46. that ſuch as they were did not agree, but it is more probable that they did not need, or did not make much uſe of Witneſſes; for when he was firſt condemned by the Jewiſh Councell, the Judge and Commiſſioners being reſolved to condemne him without Witneſſes, ſaid among themſelves, Mat. 29.65. What need have we of Witneſſes? and they never aske, what ſaith our Law in this caſe? but, verſ. 66. What thinke ye? and then preſently, without more adoe in the ſame ver. and as Marke 14.64. they all of them, nemine contradicente, did as they had from the firſt conſpired; they all did vote him guilty of death. And in one word to prove the illegality of the Jewes proceedings in all, two Evangeliſts, Mat. 26.4. Marke 14.1. faithfully record, that by ſubtilty, ſo S. Matth. by craft; ſo S. Marke, they ſought to kill him; and it could not be otherwiſe done by them: for, although to deceive the world, they gave it out, that they had a Law by which he might be tried, yea put to death, John 19.7. yet never did they, or could they cite or produce any ſuch Law; but contrarily to the witneſſing a known truth, and their owne greater condemnation, they themſelves confeſſed, John 18.31. 〈 in non-Latin alphabet 〉 , it is not lawfull, or we have no law, or lawfull authority to put any to death: Authority they had left unto them in ſome caſes according to Moſes his Law to put ſome Malefactors to death, but in this caſe they confeſt they had none; and yet they will by craft and ſubtilty condemne and kill him; and this was all the Triall that the Jewes did, or could pretend unto, or did uſe on their parts in the condemnation of Ch: their King.

The Jewes themſelves then having neither Law, nor lawfull Authority, for their condemning and killing Ch: their King; there remaines onely to examine how lawfully it was done by Pilat? where firſt it cannot be denied but that the Romans being the Conquerours of the Jewes, and that Pilat being their Governour, he had power to judge in capitall caſes according to law. Chriſt himſelfe confeſt thus much to Pilat, who asking Chriſt, John 19.10. Knoweſt thou not that I have power to crucifie, or put thee to death? to this Chriſt, v. 11. by a tacit confeſſion, anſwered, thou couldſt have no power at all againſt me, except it were given thee from above; and yet this power is to be underſtood, given from above by permiſſion, and not by commiſſion; the Jewes themſelves had primitively authority from above by commiſſion granted to them from God himſelfe by Moſes; whereas all the power that Pilat now had over the Jewes, came in onely by the Sword; and ſo farre and no farther was he, or could he be a lawfull Iudge over them.

But as he came to be a Iudge by the Sword, ſo (I am ſure, and all the world muſt confeſſe) to his juſt condemnation, that be was a moſt unjuſt Iudge in giving ſentence againſt Ch: the King: for, whereas by the Lawes of the Romans (the Conquerours) none were to die except according to their Lawes he were proved guilty of the thing charged againſt him; yet he ſentenceth him at the ſame time when he could not but openly profeſſe that he could find no fault in him worthy of death, as John 18.38. And yet if it be demanded, why then he would ſentence him againſt law, his conſcience, and all common juſtice? the Goſpels give the reaſon, where Saint Marke ſaith, ch. 15. v. 15. he did it to content the people, & Luke 22.24. he did it as it was required by them that ſet him on the worke: you may remember that Pilat counſelled the Iewes, John 18.31. to judge Ch: the King according to their law. this was honeſt and juſt counſell; would he had followed it himſelfe: but I perceive now he is made the Iudge, he forgets his owne counſell and law, moſt unjuſtly and damnably condemnes the juſt One, Acts 3.1. and all to content them, who made him Iudge in this caſe, and to doe for them as they before had required.

But ſome happily will tell me, in all this there was nothing but a lowly ſubmiſſion to Providence; nay further, to the determinate counſell of God; for ſo it was in this ſpeciall caſe, as it is expreſt by Saint Peter, Act. 4.27, 28. Pilat and the people of Iſrael did whatſoever the hand and counſell of God had determined before to be done: But I muſt deſire ſuch to conſider, (1) that it was done by Gods counſell, and therefore that was ſecret, and not knowne to them: and therefore could not be pleaded for, or by them, (2) though the Text ſaith, God had determined it to be done, yet it ſaith not (at leaſt not explicitly) that it was determined to be done by them; and therefore if the counſell had been revealed to them, yet this could not plead their indemnity, unleſſe it had been made knowne, that they ſhould have been the Actors; (3) though Gods counſell and determination were moſt juſt, yet they moſt unjuſt in doing all without lawfull and ſufficient Authority: (4) had they knowne Gods mind, and that his mind had been, that they ſhould have been the Actors, yet Gods end being in all this, ſalus Populi, the ſalvation of all People; and their end, ambition, malice, rapine; Gods providence and counſell cannot at all juſtifie them, but their owne deeds and conſciences (if they have any) muſt, and will condemne them.

And the ſpeedy execution after the ſentence, cannot but aggravate the heinouſneſſe of the fact; for, it is ſaid, Pſal. 14.6. (and ſome thinke prophetically of this) Their feet were ſwift to ſhed bloud; for, all was ended in few daies, and as moſtly all bloudy acts are ſpeedy (for, who thirſts for bloud, as others for drinke, are never at reſt till they have it) ſo by the ſpeedineſſe of ſo bloudy an execution, you may judge of the unnaturall thirſt and unſatiable deſire they had to his bloud.

But they having this in deſigne before, and having for ſome yeares been working to this end, it may be mervailed, why before this, they had not executed their intention: or why they deferred it ſo long, ſeeing delay might have fruſtrated all their plots and endeavours: and to this you muſt know, that in their putting the execution off to this time, there was neither wit wanting, nor will on their parts to have done it ſooner: for, the People loved him, & Luke 22.2. they feared the People: but more eſpecially you muſt conſider, that it could not be ſo ſafely and cunningly done, untill upon ſuch occaſion as then they tooke, when all of them were drawne up to Jeruſalem the great City. Laſtly, till then there were ſome Factions and oppoſitions betwixt Pilat the Governour or chief Commander for the Roman Conquerour, and betwixt Herod the chiefe Ruler of the Jewes; and till this were either compoſed, or deaded, it had not been ſafe to have put this deſigne in execution; whereas now this being done, this becomes their time for doing that, which long before they had deſigned, ſtudied, and laboured to bring it to paſſe.

And this generall time being come, it alſo ſeemed good to the Holy Ghoſt to ſpecifie the more eſpeciall time, when this execution was, namely, on the Eve to the Feaſt, (or Holy-day) and on that day for two reaſons: The one expreſt, John 18.28. leſt they ſhould be defiled. O helliſh Saints! they feare not the ſhedding innocent bloud, and that of the Lords Anointed; but they feare to doe it on their Holy-day: 2. Not on the Feaſt, for this being a day put apart for an holy meeting, and all at liberty to go abroad, under colour (at leaſt) of going to the Temple; there might on that have hapned ſome reſiſtance; and ſo St Matthew hath expreſt it, Mat. 26.5. Not on the Feaſt-day, leſt there be an uproare among the People; whom they feared, and that becauſe they now loved Ch: the King.

And the Evangeliſts have not omitted to record to Poſterity the moſt ſpeciall time of the day, as well as of the day it ſelfe; and that time ſaith one, Marke 15.25. was the third hower; which Saint Luke, and Saint John ſay, was about the ſixt hower; and yet Saint Marke 15.34. ſaith, that at the ninth hower he gave up the Ghoſt: which ſome thus reconcile, that the time appointed, or the time when they began to prepare for the execution was the third hower (at our ninth in the morning) but the execution it ſelfe began about the ſixt (which is about the time of our high noone) and that all was finiſhed, and that Chr: expired about the ninth hower (that is our three in the afternoone.)

I had almoſt forgot to tell you an eſpeciall piece of obſervation which to the Holy Ghoſt ſeemed good to be recorded, that Ch: being baſely, falſly, and illegally accuſed, and charged; yet he anſwered not to their charge: for ſo Marke 14.60, 61.

And if I be asked the reaſon why he anſwered not, it ſtanding him upon in defence of his innocency, and life? 1. I muſt confeſſe I cannot anſwer, where the Scripture is ſilent and anſwers not. 2. There was in this that ſecret will, counſell, and providence of God, which (being not revealed to me) I may not with reverence or modeſty prie into. 3. His anſwering might have adminiſtred occaſion to their further lying, and ſubordination of falſe Witneſſes. 4. Though true it were that at that time the Sword had got a power, yet that he held not that power ſufficiently lawfull in his caſe and perſon to examine, trie, and condemne him, and therefore he anſwered not.

But being S. Mat. 26.63. ſaith, he held his peace; and S. Luke, from the Prophet, Iſaiah 53. & Acts 8.32. ſay, that as a Lambe before the Shearer dumb, ſo opened he not his mouth; may we thence conclude that he ſaid nothing at all?

Reſp. No, for 1. ſpeake he did and anſwer, the Goſpels are expreſſe in the affirmative: but, 2. in that he was ſaid to hold his peace and to be ſilent, it was in relation to the falſe charge and illegall authority, and to theſe he opened not his mouth, but was ſilent: 3. He ſpake nothing, in Saint Hieron: expoſition, that is, nihil durum, nihil aſperum, nothing which might juſtly provoke the Jewes, or offend the Hearers; ſo he ſpake nothing, 4. in that they would not heare him what he would have ſaid for himſelfe, it may be ſaid, and not improperly, that he did not, or would not anſwer.

And that they would not heare him was utterly contrary to all lawes of heaven and earth. Chr: himſelfe, at the laſt generall judgement, will admit it to knowne, notorious ſelf-condemning Sinners: and among the Jewes, Nicodemus, John 7.51. and for the Romans, Feſtus, Acts 25.16, profeſt, that neither People, nor Law condemned any before they ſuffered and heard him to ſpeake for himſelfe; yet ſuch, as this, was the juſtice ſhewed here to Ch: the King.

And, what then? died he as he was at the Bar, ſilent, not ſpeaking for himſelfe, or others? quite contrary; and therefore now, I beſeech you, lift up your hearts, and open your eares, and heare O earth what the Anointed of the Lord ſaith before his departure from the earth, and his aſcent to heaven; and, a little before his death and departure, he ſpake to God his Father for himſelfe, as Luke 23.46. Father, into thy hands I commend my ſpirit; and yet a little before that, he pardoned and prayed for his Enemies and Murderers, when he ſaid, Luke 23.24. Father, forgive them, for they know not what they doe: ſome know not what they doe, being ſimply ignorant, and ſeduced; others are wilfully blind: ſo that the one knows not what he doth for the preſent, he is ignorant of the wickedneſſe of the act, the other knows not what he doth for the conſequent, he knows not what will be the puniſhment of the fact: yet Father, ſaith this Lamb, even while they are about to ſlaughter him, Father, forgive them: and whatever he ſpake after this was no worſe then what Saint John hath recorded, John 20.19, 21. Peace be unto you: and would any but Devils take this Ch: this King, thus dying, to be a Wolfe? or will not any upright Chriſtian ſay, he was a Lamb, and deſerved to live as a Shepherd and a Ruler of the flock?

After the prayer and bleſſing of Ch: the King, there is little more to be noted from the Goſpels, then what the Attendants were at his death, and what his buriall was: And to the firſt, know, that ſome were preſent who betrayed him; ſuch hearts, ſuch foreheads theſe monſters of men had. 2. A Guard of Soldiers, and this but neceſſary to keep Ch: the King from reſcue, and the Traytours from the rage of the People. 3. There were Women, and theſe, as by Sex (and as Mothers of Children) the moſt tender-hearted: ſo of theſe (among his Wel-wiſhers) were the moſt. 4. Of all his Apoſtles and Diſciples I find but one, who John 19.26. was the Diſciple whom he loved. 5. This moſt glorious King had no Funerall Sermon at his Buriall; that would not be permitted by his malitious Perſecutors, who held any Enlogie of him, an Obloquie to them; and yet one of his Apoſtles, Acts 4. preached one to the Jewes; which was after enlarged by the Evangeliſts; and ſince commended to all Ages, as an everlaſting ſtain to their bloudy murder, & an everlaſting Trophee to his never-dying name. 6. I cannot omit, what I may juſtly conceive is recorded as an extraordinary mercy of God, that among all the Soldiers who in the laſt acts of the condemnation and execution of Ch: were the chiefe Rulers and Commanders, yet one even among them was Ch: his Convert; for, one was ſo inlightned by the true Spirit of God, that Mat. 27.54. he, with others, ſaid, truly this was the Son of God.

Which certainly was ſent by inſpiration, and revealed from heaven, to be ingraven as an everlaſting Epitaph, which God did ſooner, in his providence, furniſh him with then with a Tombe; which now, when all things elſe were finiſhed, was only wanting; and ſo ſtill might have been, for theſe wretched, covetous, accurſed Jewes, had he not been beholden to an honourable Counſellour, Mat. 27.57. who found him out one; of which Sepulchre, though S. Mat. ch. 27.60. names the owner, yet S. Marke 15.46. & S. Luke 23.53. ſay, he was laid in a Sepulchre, without naming whoſe it was.

But methinks theſe Jewes, who pretended ſo much to Scripture, and themſelves to be ſuch holy Saints, ſhould (in ſuch a caſe) have ſet before their eyes the demeanour of that Saint indeed, David, and his demeanour towards Saul the King; which King, though he were rejected by God, and that David by Gods appointment was Anointed King in his ſtead; yet when Saul was put into Davids hands, and that Davids Servants perſwaded him to doe juſtice upon him, 1 Sam. 24. David ſtayed his Servants, and would not let them riſe againſt Saul. Nay, further, though Saul did daily purſue David to take away his life, 1 Sam. 26. and Abiſhai told David, that God had delivered [SAUL] his Enemy into his hands, and therefore deſired that he might ſmite him: No, ſaith David, for who can ſtretch forth his hand againſt the Lords Anointed, and be guiltleſſe? verſ. 10. Nay, David goes further, verſ. 11. the Lord ſhall ſmite him; but, God forbid, that I ſhould ſtretch forth my hand againſt the Lords Anointed.

But may we not wonder that theſe Jewes given much to read the Scriptures would never conſider what holy Job had ſaid, in ch. 34.18. Is it fit to ſay to a King, thou art wicked? or that Pſ. 105 Touch not mine Anointed; or that Eccleſ. 8.4. Who may ſay unto the King, what doeſt thou? or that they ſhould not conſider what ſevere judgements God ſhewed upon thoſe who roſe up againſt Moſes their Ruler, Numb. 16. or againſt Jehu (in his poſterity) Hoſ. 1.4. for deſtroying King Ahab and his Family; and againſt the men, 2 Kings 21. who ſlew Amon their King: I ſay it may be wondred that they had not remembred or caſt their eyes, at ſome time or other, upon theſe or the like Scriptures.

No, God hath ſo blinded them that they either could not, or would not ſee any Old light; but, inſtead of all ſuch, they are now altogether for New lights: and therefore welfare that, which never failed ſuch Jewes. Revelation forſooth, and this ſhall doe the feate for all; for, Caiaphas their chiefe Ruler, by the Spirit in an abominable meaſure poured out upon him, ſees that with a paire of Spectacles ſet upon his fiery ſhining Noſe, that none elſe could diſcerne, viz: John 18.14 Expedit, it is expedient (ſaith he) that one (and therefore this one Ch: the King muſt be he, who) muſt die for the People: and this expedient thus delivered to the Guild, or Fraternity of Spirited Men, makes them as extatically mad, crie out, as it were with one voice, Crucifie, kill, and murder him.

And yet, after this expedient thus declared. I would they had liſtned to Pilat, who, though an Heathen and a corrupt Judge; yet hearing them ſo fiercely crying out to crucifie their King, aſtoniſhed (as it were) at ſuch an unheard-of execrable voice, askes, what? is it poſſible that you would I ſhould crucifie your King? as if he had ſaid, O ye Jewes! doe ye believe or acknowledge a God? or nature? or reaſon? or have you any Law? or Religion? and will ye contrary to all theſe put your King to death? why your God, your Religion, your Law, your owne reaſon; yea, and all People, be they never ſo heatheniſh, will condemne you for this, but in deſpight, as it were, of all reaſon, Law, Religion, nature, or God himſelfe they will kill him their King.

And yet Pilat will not leave them ſo; therefore, as hoping to bring them to heare ſome reaſon, and to be moved to ſome compaſſion, he brings Ch: forth unto them, and beſpeaks them thus, Ecce homo, John 19.5. behold, he is a man deſtitute of help, ſhamefully and unjuſtly uſed, man hath bowels; O ye Jewes, therefore for humanity ſake, pity him as a man: Againe, when he askes, Shall I crucifie your King? John 19.15. he ſets him now before them as a King, and from hence ſeems to reaſon thus, You hold, in your Religion, that your God ordaines Kings; for Gods ſake therefore behold and pity him as a King. Nay, yet more, he is your King: yours diverſe waies; by deſcent of the line of K. David; yours for you, and your good; for, he lived, and dies in defence of your Lawes; for your owne ſake therefore, if not for Gods, or humanity, pity him as your King: but that, which might have moved Devils, for they rage not againſt their owne Prince be he never ſo great a Devil, yet prevailes not with theſe who are worſe then Devils; and therefore by how much the more his virtue and goodneſſe plead for him, by ſo much the more they are incenſed againſt Him; ſo that nothing will ſatisfie theſe ravenous Beaſts but his bloud, and therefore they will kill him.

Once more, give me leave to plead for him the King from his own words & paſſes: they crie out to the Judge fiercely againſt him, Crucifie, crucifie him, Mat. 27. and he cries more heartily to God his Father for them, Pater ignoſce, Father forgive them, Luke 23.24. they curſed themſelves with his bloud, ſaying. Sanguis ejus ſuper nos, His bloud be upon us and our poſterity, Mat. 27.25. he bleſſed them with the ſame bloud, ſaying ſanguis meus propter vos, behold my bloud that is ſhed for you, and all my people, Luke 22.20. never King ſhewed more tender love and regard to Subjects, yet never did Subjects returne worſe reſpect or requitall to their King: the Anceſtors of theſe Jewes ſaid to their King, 2 Sam. 5.1. we are caro tua, thy owne fleſh; and no man, faith Saint Paul, Epheſ. 5.30. I ſay none but a mad man, or a Jew hath this hated his owne fleſh.

But when this King perceived and ſaw that all their drift was to get his inhoritance 3. had it not been better for him, and his people, to have parted with that than thus to loſe his life? no, this King inſpered from above knew well what he did, when he thus ſuffered; for, in it he hath proved and declared him ſelfe to be a King, a juſt King, a magnanithous King, a religious King, and a right good Shepherd, who layeth downe his life for his Flocke. and will not deſtroy them by ſaving his owne life; and therefore he reſolves, rather then I will betray the rights of the Crowne, the Lawes, and Liberties of the People, let them kill me.

And ſo being cometo this, a cannot but remember a ſweet meditation that Saint Bernard uſed upon the words of Saint Peter, when Chr: would waſh his feet; the Apoſtle in an awfull reverence breaks out, O Maſter, Tu mihi pedes! thou to waſh my feet! on which the Father deſcants thus, Quid eſt Tu? quid eſt mihi? quid eſt pedes? and concludes, cogitanda ſunt, non dicenda: give me leave in imitation to aske, quid eſt illi? quid eſt occident? quid eſt Illum? they the worſt, to kill him the beſt of men; they the feet; to murder him the head; they the ſcumme of the People, to ſlaughter him the Anointed of the Lord; they the loweſt of Subjects; to butcher him their King: ô infandum ſcelus! cogitanda, non dicenda, we cannot expreſſe the heinouſneſſe of the fact, but they are to be laid up in the cloſets of our breſts, and we are to remember, and in after better times to thinke on all that hath been done in order to this killing him the King.

AnSpeed. Engliſh Chronicler (in the Life of Henry the 3.) ſaith, They that kill a Chriſtian King commit a four-fold murder: 1. Homicide, killing a man. 2. Parricide, killing their publich civill Father. 3. Chriſticide, killing the Anointed of the Lo: Ch: 4. Deicide, killing as much as in them is God himſelfe, being the King is Gods Vicegerent; and of Kings, God himſelf ſaith, you are Gods: livor poſt fata quieſcit, was antiently true, that men let dead men reſt in peace; but Devils, Beaſts, and ſuch Iews as theſe degenerate in this from all mankind, and therefore are not alone content to murder Ch: their King, but that they will crucifie him againe when he is dead; and that not onely in his Diſciples and Servants, but in his never-dying name, which (like Flies) they endeavour to corrupt, and to blaſt; ſuppreſſe, or deſtroy all the heavenly fruits of his divine ſoule, witneſſe Saint Luke throughout the Acts of the Apoſtles, where we find that theſe miſcreant Iewes forbade all to preach or ſpeake, and puniſhed all who durſt be ſo juſtly holy as to publiſh any thing which might redound to his glory, or the good of any who loved or adhered unto him; yea, if Nicodemus dare but ſay, as he did, Iohn 8.51. that by their Law none ſhould be judged before he be heard; which was Ch: the Kings very caſe: even for this, Nicodemus is checked as a Malignant, and neer to be made a Delinquent; for, ver. 52. curſtly the Iewes reply unto Nicodemus, art thou of Galile? art thou one of the pack? if we find it ſo look to your ſelfe, for all that adhere to him, [the King] or to the Goſpel of peace, firſt or laſt, ſhal ſuffer for, or with him. Oh more then deviliſh Iews! Ye ſee, and obſerve the wonderfull wiſdome and juſtice of God, who in this, as in other wicked plots, turnes the point upon the Sinners, and wounds them with their owne weapons; for, nothing did or could advantage the propagation and growth of Ch: the Kings moſt glorious name, more then their forcible ſuppreſſion of it. S. Luke having finiſhed the Goſpel or Chronicle of Ch: the King, ſaith, c. 24. 46. ſo it behoved Chriſt to ſuffer: and if you aske, why ſo? 1. Becauſe it was foretold, Mat. 21. 2. As S. Paul ſpeaks, 1 Cor. 11.19. it behoved that the hereſies, rebellions & wickedneſſes might be made manifeſt. 3. That for this wicked act God may let the Iewes, as the whole world ſee, that he had juſt cauſe to deſtroy them, as it is threatned, Mat. 21.39. And 4. that Ch: the King may riſe againe and reigne in everlaſting glory with his Father in Heaven, as it followes in the words after my Text.

And now they have made an end of him, I would gladly end here; but theſe Iewes not ending all in killing him, they make me to follow them, and to obſerve that in killing him their purpoſe is to kill more then him, and herein to imitate the ſavage Tartars, who, when their great Cham dies, they caſt many of his neareſt friends into the grave after him: and ſo this iſſue here of his [the Kings] bloud is not ſtinched in the bloud of him alone. I pray remember his words, though in a parable, Mat. 21. when he ſpeaking of this act of the Iewes, he ſaith, theſe Iewes will have the inheritance, and their meanes to have and hold it, is, by killing the Heire; ſo that, as long as there is an Heire, the Iews voice is, as there, Hic Heres eſt, This is the Heire, Come, let us him, that the inheritance may be ours.

And this very thing Ch: the King foreſaw and foretold not long before his death, when he ſaid, Mat. 23.34. Behold! I ſend unto you Prophets and Wiſe-men, and ſome of them you ſhall kill, and ſome ye ſhall perſecute from City to City: and this Ch: the King ſpake not onely by a prophetick Spirit, but out of the conſideration of their former actions, for Lazarus the Noble-man, Iohn 12. who adhered to Ch: him they ſought to put to death, even even in Chriſts life time; and therefore now let all his Friends and Followers look to themſelves; for, when they have digged up the root, they will not leave a branch, nor a bough, not any prop that ſupported either. Peter being but ſuſpected by a Wench to have been a Follower of Ch: nay, but to have been in his company, had he not denied it, he had paid dearly for it, had he eſcaped his life: and none can expect better, now they have killed him Ch: the King. S. Baſil ſaid of Herod, 〈 in non-Latin alphabet 〉 , His meat was the fleſh, and his drinke was the bloud of men; and as it is ſaid of the Whore Rev. 17.6. ſo of ſuch, they are, 1. Unſatiable, therefore drunke. 2. Unmercifull, for, drunk with bloud. 3. Unjuſt, for with the bloud of Saints, men holy in life, and Martyrs, Witneſſes of Gods truth.

It is recorded, Mark 12.8. that theſe Traytours killed him, and caſt him forth of the Vineyard; whereas had they firſt ejected and caſt him forth by their Law, their ſin had been the leſſe: but firſt to kill him, and that upon his owne ground, (his own Vineyard) and then after that to caſt him out and declare againſt him, and his title for ever, thereby to take and hold the inheritance to themſelves; is but to lay the foundation of their Babel in the bloud of Gods Anointed, their lawfull, rightfull King, and ſo to ſtrengthen one ſin by another worſe; which Gods juſtice will not ſuffer long to proſper, leſt the wicked ſhould thinke God altogether ſuch an one as themſelves, Pſal. 50.21. and therefore the Prophet in the ſame Pſalme ſubjoynes, but I will reprove thee; and, in the forementioned Goſpel, after that they had killed and caſt him forth, it preſently followes in the next words, v. 9. God the Lord of the Vineyard will come and deſtroy the unjuſt bloudy Actors, and will give the Vineyard to others.

And ſhould not this move a Iew to tremble and repent? it had this operation, by the mercy of God on many of them, as it appeares, Acts 2.37. for they hearing Saint Peter to open their ſin, they were pricked in their hearts, and ſaid, what ſhall we doe? that is, to be ſaved? to which the Apoſtle applies a double counſell: the firſt, v. 38. repent: and the ſecond, v. 40. ſave your ſelves from (and no longer be ſeduced, and deluded by) this untoward Generation, which Chriſt, Mat. 23.33. calls a Generation of Vipers, which will eat out the bowels of thoſe who give them their life.

And the execution ended, let me put you in mind how the people were affected therwith, which is expreſt, Luk. 23.48. where it is ſaid, and all the people beholding the things that were done ſmote their breaſts: and now, oh ye people, having in this ſad diſcourſe, or ſhort hiſtory beheld what hath been done to the Anointed of the Lord Ch: the King; the leaſt that ye can doe, and to this I muſt exhort you is, to ſmite your brests: and yet as Ch: himſelfe taught, Luke 23.28. Weep not for me, but weep for your ſelves: ſo beat not your breſts for me, but beat them, and repent you of your ſinnes committed againſt Heaven and me, which were the cauſe of my death, and will be your deſtruction, if in time you repent not.

And weep not, beat not your breſts for me; for, it is come to paſſe, as in the words following the Text it was propheſied, He ſhall riſe againe. 2. He ſhall aſcend, and for an earthly ignominious Crowne, he ſhall receive an Heavenly glorions one. 3. And throughout the world where the Goſpel is preached, and further this ſhall be ſpread, which hath been done by the Jewes to Ch: the King.

And thus the Tragicall Acts being ended on the Sufferers ſide; the Actors there are now to be made Sufferers in another Tragedy; for, the Tragedy ends not in the bloud of Him in the Text, Ch: the King; but calls for bloud, more bloud, the bloud of theſe Jews: for, if the bloud of Abel, which living and animated could not ſpeake, yet being wickedly ſhed receives a voice to be heard as high as Heaven: then much more this bloud of Ch: the King, the Text ſpeaks it, Mat. 21.41. God will miſerably deſtroy them, and will let out his Vineyard to others.

In this Tragedy there are but two Acts: 1. 〈 in non-Latin alphabet 〉 . 2. 〈 in non-Latin alphabet 〉 which is ſet down, Mat. 21.40. but in them a deſtruction threatned, he will destroy: 1. Perſonally, them. 2. Nationally, their Vineyard or Church. 3. Both, totally, not by letting the Vineyard or People out for a time, but by alienating or giving utterly away them, and it, 〈 in non-Latin alphabet 〉 , to others, (that is) Aliens, or Strangers.

Neither was this long in acting, for Judas the Arch-Traytor, either before, or ſoone after the death of his Maſter, whom he had betrayed, hanged himſelf; and ſo payed himſelfe his owne wages; and that without all pity or regard of thoſe Jewes for whoſe ſake he betrayed his Lord; for, they ſaid, what is that to us? Mat. 7.4. or what care we, Go and be hang'd. 2. Pilat the Judge, not long after the execution of Chriſt, whom he ſentenced, was put out of his place, was exiled his Country, and killed himſelfe. 3. Caiphas and Herod died through miſery or violence. 4. Many of the Jewes, who were alive at that time of Chriſts ſuffering, lived to ſee the great City Jeruſalem deſtroyed, 1100000. at leaſt, of their Country men ſlaughtered, and all the reſt of them either to be captivated by their Enemies, or to be ſcattered over the face of the earth, and to this day to live as Vagabonds, odious to all, and pitied of none. And laſtly, ſo it came to paſſe, that as ſeverall Factions conſpired together to kill Ch: the King; ſo it pleaſed God to blind theſe Jewes at the time of the Roman Siege, that the one part of them were zealous for the Temple, the Church: another part, who cared not much for the Church, yet were willing to have a good peace on reaſonable termes: but the third part, who were all for robbing, ſpoiling, killing, and therefore regarding neither Church nor State, put all in ſuch a confuſion and combuſtion, that the Romans became Conquerours more by the Jewes diviſions than by their owne Armes.

And laſtly, whereas theſe Jewes pretended three ſpeciall cauſes why they would put Ch: the King to death: 1. Leſt by his life the Romans ſhould invade and change their Lawes. 2. Leſt their Nation ſhould periſh. 3. Leſt the People ſhould believe and follow him: All theſe pretended feares, as leading cauſes to his death, are by Gods righteous judgment, ſoone after, brought upon them; for the conquering Romans did invade and change their Lawes. 2. Did deſtroy City and Country. 3. And the People farre and neare both of Jewes and Gentils have believed on, and followed this Chriſt the crucified King. And thus oft-times God croſſeth mans policy, turning the edge and point of his owne weapons upon himſelfe; we have found it ſo done to the Brethren of Joſeph, to Pharoh, to Achitophel, to Jeroboam, and thouſands more: and here ſaith the Jew, It is expedient that our King die leſt the Nation periſh; and God ſaith, the Nation ſhall periſh becauſe ye have wickedly murdered your King.

And thus we ſee God to be an upright Judge in the execution of his owne antient Law-given, Gen. 9.6. Who ſo ſheddeth mans bloud, by man ſhall his bloud be ſhed. 2. A ſtrict Defender of his inherent prerogative, as it is written, vengeance is mine. 3. A faithfull Performer of his covenanted promiſe, I will revenge ſaith the Lord, Rom. 12.19. we read, Acts 5.11. that, upon the judgement executed on Ananias and Saphira, the Text ſaith, and great feare came upon all the Church, and upon as many as heard theſe things; and I pray God the like feare may touch our hearts, and worke in them a timely and hearty repentance, that God in his mercy may avert all judgments which deſervedly are threatned to fall upon us, and this Land; and this let us humbly beſeech God to grant, for the paſſion and mediation of his onely Son, and our alone Lord and Saviour Chriſt Jeſus.

FINIS.