Regicidium Judaicum, or, A discourse about the Jewes crucifying Christ their king with an appendix, or supplement, upon the late murder of ovr blessed soveraigne Charles the first / delivered in a sermon at the Hague ... by Richard Watson ...
WEre not my text Scripture, I should apologize for assuming such a sad subject, the sound of which words must needes turne that strong current of griefe upon your eares, which hath allreadie for divérse weekes stream'd forth abundantlie from your eyes.
WEre not my text Scripture, I should apologise for assuming such a sad Subject, the found of which words must needs turn that strong current of grief upon your ears, which hath already for divérse weeks streamed forth abundantly from your eyes.
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as well by Christian dutie as command of the Church, preaching or praying, mournfullie to commemorate the sufferings of our Saviour, and, like loyal subjects;
as well by Christian duty as command of the Church, preaching or praying, mournfully to commemorate the sufferings of our Saviour, and, like loyal subject's;
make some sparkes of our old allegeance rise out of those ashes which we cast on our heads upon the forowfull remembrance of so unjust a judgement pronuunc'd and executed upon so just a King;
make Some sparks of our old allegiance rise out of those Ashes which we cast on our Heads upon the forowfull remembrance of so unjust a judgement pronuunced and executed upon so just a King;
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But the whole Gospell for the day (which I presume you observed) was no other then St. Matthew's long narrative of the Jewes malicious proceedings against Christ,
But the Whole Gospel for the day (which I presume you observed) was no other then Saint Matthew's long narrative of the Jews malicious proceedings against christ,
Indeed the name of this day, which is Palme Sunday, speakes songs & prayses, victories and trophies, Rami palmarum laudes sunt, significantes victoriam, sayth St. Austin:
Indeed the name of this day, which is Palm Sunday, speaks songs & praises, victories and trophies, Rami palmarum laudes sunt, significantes victoriam, say Saint Austin:
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But the service of the day speakes sorowes and sufferings, betraying and murdering, Holie Church not thinking worth her practical record their slight Hosannas, their high way blessings upon the Sonne of David, who within few dayes after could silentlie heare those Anathema maranatha's, those judicial blasphemies against the Sonne of God.
But the service of the day speaks sorrows and sufferings, betraying and murdering, Holy Church not thinking worth her practical record their slight Hosannas, their high Way blessings upon the Son of David, who within few days After could silently hear those Anathema maranatha's, those judicial Blasphemies against the Son of God.
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Not deigning to preserve, for sacred reliques, those cast rags, the garments I meane the multitude this day spread in his way to the Citie, whose persons and lives ought in conscience & dutie t' have obstructed his Fridays passage to the crosse.
Not deigning to preserve, for sacred Relics, those cast rags, the garments I mean the multitude this day spread in his Way to the city, whose Persons and lives ought in conscience & duty to have obstructed his Fridays passage to the cross.
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The next Sunday, the solemnitie for the Resurrection of Christ, it will be mors in victoria, death swallow'd in victorie, but this day, the first of Hebdomada Magna, the great weeke, appointed for us to meditate on his passion, it is victoria in morte, the palme turn'd into cypresse, victorie drown'd in a deluge of bloud, overwhelmed with the crueltie of death.
The next Sunday, the solemnity for the Resurrection of christ, it will be mors in victoria, death swallowed in victory, but this day, the First of Hebdomada Magna, the great Week, appointed for us to meditate on his passion, it is victoria in morte, the palm turned into cypress, victory drowned in a deluge of blood, overwhelmed with the cruelty of death.
But this they put off with a non licet, It is not lawfull for us to put any man to death, either because the Romans had forbid them the legal cognizance of all capital causes, which Maldonat sayth is the opinion of the most:
But this they put off with a non licet, It is not lawful for us to put any man to death, either Because the Roman had forbid them the Legal cognizance of all capital Causes, which Maldonatus say is the opinion of the most:
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and so none fitter then he, who, were his person as bad as their malicious charges would make him, must be least guiltie by his office or dignitie, in all reason and justice most capable of their favour which made him use (at least in our Evangelists storie) the Royal title in his quaestion,
and so none fitter then he, who, were his person as bad as their malicious charges would make him, must be least guilty by his office or dignity, in all reason and Justice most capable of their favour which made him use (At least in our Evangelists story) the Royal title in his question,
But here comes in their clamour and crie, for feare the Judge should be deafe at such a senselesse demand, Non hunc sed Barabbam, they all cried, Not this man, but Barabbas.
But Here comes in their clamour and cry, for Fear the Judge should be deaf At such a senseless demand, Non hunc sed Barabbam, they all cried, Not this man, but Barabbas.
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Away with him, away with him, and a false colour they have readie at hand to cover their shame Habemus Caesarem, they good men have Caesar for their King.
Away with him, away with him, and a false colour they have ready At hand to cover their shame Habemus Caesarem, they good men have Caesar for their King.
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I. First here's Pilate, a heathen Judges ingenuous profession of Christs Regalitie, his Kinglie dominion over the people of the Jewes, Ecce Rexvester, behold your King.
I. First here's Pilate, a heathen Judges ingenuous profession of Christ Regality, his Kingly dominion over the people of the Jews, Ecce Rexvester, behold your King.
II. Secondlie, Their impatient aversion from acknowledging such his supremacie of power. Away with him, away with him, crucifie him. III. Thirdlie Pilates profession resum'd, and fram'd into a strong argument for the freedome and indemnitie of Christ.
II Secondly, Their impatient aversion from acknowledging such his supremacy of power. Away with him, away with him, crucify him. III. Thirdly Pilate's profession resumed, and framed into a strong argument for the freedom and indemnity of christ.
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Mistake not us, nor the good people we countenance, whose thoughts are not set upon murdering their King, Habemus Caesarem, We have Caesar, who may be well assured of all fidelitie and loyaltie from us, we must heare of no other, alium non habemus, we have no King but Caesar. These be the parts.
Mistake not us, nor the good people we countenance, whose thoughts Are not Set upon murdering their King, Habemus Caesarem, We have Caesar, who may be well assured of all Fidis and loyalty from us, we must hear of no other, Alium non habemus, we have no King but Caesar. These be the parts.
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THis He in my text is that Pilate you meet with every day in your Creed, infamous there for the worst of his acts, his condemnation of Christ, recorded here for the best of his words, his publike profession to the Jewes that he was their King.
THis He in my text is that Pilate you meet with every day in your Creed, infamous there for the worst of his acts, his condemnation of christ, recorded Here for the best of his words, his public profession to the Jews that he was their King.
In the Prophets predictions, such as that of Micah the 5. of his prophecie and 2. But thou Beth-leem Ephratah though thou be litle among the thousands of Iudah,
In the prophets predictions, such as that of micah the 5. of his prophecy and 2. But thou Bethlehem Ephratah though thou be little among the thousands of Iudah,
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In the Wisemens search and inquisition at his birth St. Matt. 2. Where is he that is borne King of the Iewes? In his owne administration and spiritual exercises of his power,
In the wisemans' search and inquisition At his birth Saint Matt. 2. Where is he that is born King of the Iewes? In his own administration and spiritual exercises of his power,
St. Matth. 12. In his silent acception of the acclamations and worship from the people, whose mouths were full with Rex Iudaeorum, Rex Indaeorum. This is he that hath been the desire of Nations, this the expectation of the people, the King of the Iewes.
Saint Matthew 12. In his silent acception of the acclamations and worship from the people, whose mouths were full with Rex Jews, Rex Indaeorum. This is he that hath been the desire of nations, this the expectation of the people, the King of the Iewes.
The summe and fullest period of which was the strange ecstatike reverence was given him at his entrance this day into the Cittie, by spreading of garments, cutting downe of boughes,
The sum and Fullest Period of which was the strange ecstatike Reverence was given him At his Entrance this day into the city, by spreading of garments, cutting down of boughs,
and crying Hosanna to the Sonne of David, which is Free us, or save us we beseech thee, a speach never used but in their feast of tabernacles, being there a piece of their publike service, a part of the peoples responsals to the Priest.
and crying Hosanna to the Son of David, which is Free us, or save us we beseech thee, a speech never used but in their feast of Tabernacles, being there a piece of their public service, a part of the peoples responsals to the Priest.
He, whose eyes, and eares were this day filled full with the accomplishment of that Prophetike exhortation in Zacharie. Rejoyce greatlie ô daughter of Zion, shout ô daughter of Hierusalem, (for never was joy so highlie expressed, never before this was Hosanna known to be turn'd into a shout) Ecce Rex, behold thy King, cometh unto thee lowlie,
He, whose eyes, and ears were this day filled full with the accomplishment of that Prophetic exhortation in Zacharias. Rejoice greatly o daughter of Zion, shout o daughter of Jerusalem, (for never was joy so highly expressed, never before this was Hosanna known to be turned into a shout) Ecce Rex, behold thy King, comes unto thee lowly,
and riding upon an asse, the very same language with this dayes historie in the Gospell, He I say that had all these inducements to beleeve, had reason to taxe the incredulitie of the Jewes, and allay their crueltie by pointing at their Soveraigne. Ecce Rex, Behold your King.
and riding upon an Ass, the very same language with this days history in the Gospel, He I say that had all these inducements to believe, had reason to Tax the incredulity of the Jews, and allay their cruelty by pointing At their Sovereign. Ecce Rex, Behold your King.
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In the foregoing chapter Pilate, at his entrance, into the Judgement Hall, so dissembled his inclination to beleeve, that Origen puts to peradventure his quaestion, Art thou the King of the Iewes? deridens, aut dubitans, that he ask'd it in derision, or doubt.
In the foregoing chapter Pilate, At his Entrance, into the Judgement Hall, so dissembled his inclination to believe, that Origen puts to Peradventure his question, Art thou the King of the Iewes? deridens, Or dubitans, that he asked it in derision, or doubt.
And, upon our Saviours replie, Sayst thou this of thy selfe, or did others tell it thee, so loth he seemd to be taken for a Christian, that he would not owne the remote alliance of a Jew.
And, upon our Saviors reply, Sayest thou this of thy self, or did Others tell it thee, so loath he seemed to be taken for a Christian, that he would not own the remote alliance of a Jew.
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but he would with all continue Praesident in Jurie, God and Caesar must be content with a joynt interest in his service, Convictus ille, imò & confessus,
but he would with all continue President in Jury, God and Caesar must be content with a joint Interest in his service, Convicted Isle, imò & Confessus,
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nec tamen professus, sayth one, Convinc'd he is, and confession he makes, though he becomes no profess'd Christian, what he thinketh not good to assume to himselfe (in all likelihood onelie for feare of Caesars displeasure) he presseth very hard upon the Jewes, Ecce Rex, Behold your King.
nec tamen Professus, say one, Convinced he is, and Confessi he makes, though he becomes no professed Christian, what he Thinketh not good to assume to himself (in all likelihood only for Fear of Caesars displeasure) he Presseth very hard upon the Jews, Ecce Rex, Behold your King.
' anosíos catechismenon ' aphoretos ' exybrismenon, sayth St. Chrysostom, thus undesetvedlie chastis'd, thus unsufferablie reviled, he brings him forth as a fit object for humane compassion,
' anosíos catechismenon ' aphoretos ' exybrismenon, say Saint Chrysostom, thus undesetvedlie chastised, thus unsufferably reviled, he brings him forth as a fit Object for humane compassion,
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Behold and see, whether this be not he, whom your owne Prophet Isaiah speakes of, despised and rejected of men, a man of sorrowes and acquainted with griefe;
Behold and see, whither this be not he, whom your own Prophet Isaiah speaks of, despised and rejected of men, a man of sorrows and acquainted with grief;
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Whether it be not he that is wounded for your transgressiont, he that is bruised for your iniquities; Whether upon him be not the chastisement of your peace, & whether by these stripes ye may not be healed But when he saw those sharpe thornes that pierc'd his head could not pricke them at the heart;
Whither it be not he that is wounded for your transgressiont, he that is Bruised for your iniquities; Whither upon him be not the chastisement of your peace, & whither by these stripes you may not be healed But when he saw those sharp thorns that pierced his head could not prick them At the heart;
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When he saw those stripes, which had ploughed up and made long furrowes in his backe, could by no meanes breake the drie barren ground in their breasts;
When he saw those stripes, which had ploughed up and made long furrows in his back, could by no means break the dry barren ground in their breasts;
They, who have forgoten to be men, to be mercifull one to another in love, will scarce bethinke themselves to be subjects, to be obedient all to any one in dutie.
They, who have forgoten to be men, to be merciful one to Another in love, will scarce bethink themselves to be subject's, to be obedient all to any one in duty.
When Seneca had defined crueltie to be a certaine fiercenesse of the mind in exacting of punishment, he discovered a generation of bloudie men that could not be compriz'd in this definition, such as, no fault nor injurie preceding, can be sayd neither to punish nor revenge,
When Senecca had defined cruelty to be a certain fierceness of the mind in exacting of punishment, he discovered a generation of bloody men that could not be Comprised in this definition, such as, no fault nor injury preceding, can be said neither to Punish nor revenge,
or hearing any thing that is reason, so that Ecce homo and Ecce Rex to tell them of man or King, to use any rational argument to appease them, is to take a lambe from a lions mouth, to divert an evening wolfe from her prey, it heightens their rage, it inflames their furie, impatient they are of hearing any thing that tends to that purpose, nothing then but Tolle, Crucifige, Away with him; Away with him, crucifie him.
or hearing any thing that is reason, so that Ecce homo and Ecce Rex to tell them of man or King, to use any rational argument to appease them, is to take a lamb from a Lions Mouth, to divert an evening wolf from her prey, it heightens their rage, it inflames their fury, impatient they Are of hearing any thing that tends to that purpose, nothing then but Take, Crucifige, Away with him; Away with him, crucify him.
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And this leades me to my second part, the Jewes aversion from acknowledging Christ's supremacie of power, aggravated first by the violence of their passion, Clamabant, They cried. Secondlie by their vehement iterated expression, Tolle, Tolle, Away with him, Away with him.
And this leads me to my second part, the Jews aversion from acknowledging Christ's supremacy of power, aggravated First by the violence of their passion, Clamabant, They cried. Secondly by their vehement iterated expression, Take, Take, Away with him, Away with him.
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Thirdlie by the crueltie of their tumultuarie condemnation, Crucifige, Crucifie him. Aut ignorantia nos rerum aut insolentia iracundos facit, sayd the Stoike.
Thirdly by the cruelty of their tumultuary condemnation, Crucifige, Crucify him. Or ignorantia nos rerum Or insolentia iracundos facit, said the Stoic.
'Tis either ignorance or insolence (which in his sense is somewhat hapening beyond expectation, or out of course) that is the cause of our anger and furie.
It's either ignorance or insolence (which in his sense is somewhat happening beyond expectation, or out of course) that is the cause of our anger and fury.
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Either of which, though it can not fullie excuse the excesse of our passion, may abate somewhat the delinquencie of such acts as very naturallie issue from the extremitie of the same.
Either of which, though it can not Fully excuse the excess of our passion, may abate somewhat the delinquency of such acts as very naturally issue from the extremity of the same.
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Habent Mosen & Prophetas; They have Moses and the Prophets, and they shewed before of the coming of the just one, St. Steven tells them Act. 7. I shall not stand to reproach them with those glorious beames of the sun of righteousnesse, which will they, nill they, stroke themselves into the eyes of the Jewes, to which the Wisemens starre in the East was but a sparkle,
Habent Moses & Prophets; They have Moses and the prophets, and they showed before of the coming of the just one, Saint Steven tells them Act. 7. I shall not stand to reproach them with those glorious beams of the sun of righteousness, which will they, nill they, stroke themselves into the eyes of the Jews, to which the wisemans' star in the East was but a sparkle,
The know'n accomplishment of the promise in Genesis, That when the Scepter departed from Iudah should Shilo come, evidenc'd First in Herod the Idumaean, who was no native,
The known accomplishment of the promise in Genesis, That when the Sceptre departed from Iudah should Shilo come, evidenced First in Herod the Idumaean, who was no native,
but a proselyte to the Jewes, who transmitted the Scepter to his sonne Archilaus, and he to Antipas who had a foreigner for his mother, giving them, that minded it assurance of the thing, might very well put them upon search after the person,
but a proselyte to the Jews, who transmitted the Sceptre to his son Archilaus, and he to Antipas who had a foreigner for his mother, giving them, that minded it assurance of the thing, might very well put them upon search After the person,
and if our Saviours promise were valide in the 7. of St. Matthew, Seeke and ye shall finde, (which Tertullian sayth, with the rest of that nature, was in this case directlie intended to the Jewes) that search would have ended no otherwhere then in the cleare discoverie of Christ.
and if our Saviors promise were valide in the 7. of Saint Matthew, Seek and you shall find, (which Tertullian say, with the rest of that nature, was in this case directly intended to the Jews) that search would have ended no otherwhere then in the clear discovery of christ.
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This darkenesse others of them loved in the Serpent whom they commemorate as the founder of knowledge of good & evill, whose power and Majestie they say was lifted up in the brasen image by Moses in the wildernesse,
This darkness Others of them loved in the Serpent whom they commemorate as the founder of knowledge of good & evil, whose power and Majesty they say was lifted up in the brazen image by Moses in the Wilderness,
and in the sonne of man by that paterne, as himselfe professeth in the 3. of St. Iohn, the likenesse whereof Tertullian sayth, they us'd in their sacrilegious mysteries, preferring the Devill himselfe before Christ,
and in the son of man by that pattern, as himself Professes in the 3. of Saint John, the likeness whereof Tertullian say, they used in their sacrilegious Mysteres, preferring the devil himself before christ,
and yet our Saviours words were unquaestionable truth, relating to their fatal imprecation, Let his bioud be upon us and our children, made when they litle thought how long that purple veine would be runing,
and yet our Saviors words were unquestionable truth, relating to their fatal imprecation, Let his bioud be upon us and our children, made when they little Thought how long that purple vein would be runing,
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how many generations of their children they plung'd into this river of bloud. Their knowledge of this might else have amus'd and startled them in the act.
how many generations of their children they plunged into this river of blood. Their knowledge of this might Else have amused and startled them in the act.
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But let their knowledge be what it will, I am sure it could not be greater then their malice, which brake out into this extremitie, of passion, that the Evangelist sayth not, ' élegon they spake, but ' ecráugesan, they cried.
But let their knowledge be what it will, I am sure it could not be greater then their malice, which brake out into this extremity, of passion, that the Evangelist say not, ' élegon they spoke, but ' ecráugesan, they cried.
Such strange alterations have they made, such shapes and representatives of themselves, as seeme more then effects of immaterial formes more then bare impressions of a spirit.
Such strange alterations have they made, such shapes and representatives of themselves, as seem more then effects of immaterial forms more then bore impressions of a Spirit.
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But quod aliiaffectus apparent, hic eminet, whereof other affections are the shadow, anger seemes to be the substance it selfe, what they in a transitorie apparition, this in a permanent habit and real.
But quod aliiaffectus apparent, hic eminet, whereof other affections Are the shadow, anger seems to be the substance it self, what they in a transitory apparition, this in a permanent habit and real.
Doth modest shame discover it selfe in a gentle blush, & passe away like the dawing of the morne? Anger driueth furioussie like the Sun up to the meridian of his rage.
Does modest shame discover it self in a gentle blush, & pass away like the dawing of the morn? Anger Driveth furioussie like the Sun up to the meridian of his rage.
Wrath is cruel and anger is outragious, sayth the Wiseman Prov. 27. 4. Chrysostom renders this ' ecráugesan, ' epebóon, which is, they bellowed it out like an oxe.
Wrath is cruel and anger is outrageous, say the Wiseman Curae 27. 4. Chrysostom renders this ' ecráugesan, ' epebóon, which is, they bellowed it out like an ox.
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And otherwhere paraphrasing upon my text, saith he pros ' aptoistéran mâllon ' apotauroúmenoi gnómen, they were raised in their mindes up to the fiercenesse of a bull.
And otherwhere paraphrasing upon my text, Says he pros ' aptoistéran mâllon ' apotauroúmenoi gnómen, they were raised in their minds up to the fierceness of a bull.
First for the surprisal of his person they must have no lesse then a band of armed men, and other Officiers of the Pritstes and Pharises with swords and staves, when he was onelie with a few Disciples in a garden.
First for the surprisal of his person they must have no less then a band of armed men, and other Officers of the Pritstes and Pharisees with swords and staves, when he was only with a few Disciples in a garden.
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Then whereas they had him daylie in the Temple, they must come with this power of darkenesse in the night. And in this night, (thought as the learned Grotius observes, at the time of full moon, too bright for such an interprise as theirs) they must blaze their furie metà phanôn kaì lampádon, in lanternes and torches, and feigne a senselesse difficultie in the search.
Then whereas they had him daily in the Temple, they must come with this power of darkness in the night. And in this night, (Thought as the learned Grotius observes, At the time of full moon, too bright for such an enterprise as theirs) they must blaze their fury metà phanôn kaì lampádon, in lanterns and Torches, and feign a senseless difficulty in the search.
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When they have got his person, in their power, they must binde him before they carie him away, scarce trusting him with the libertie of his legs when Pilate demands their accusation against him, faine would they have sentence passe with out a charge, upon Pilates implicite fayth in their honest word, that had he been no malefactour they would not have delivered him to the Iudge.
When they have god his person, in their power, they must bind him before they carry him away, scarce trusting him with the liberty of his legs when Pilate demands their accusation against him, feign would they have sentence pass with out a charge, upon Pilate's implicit faith in their honest word, that had he been no Malefactor they would not have Delivered him to the Judge.
But this crie of theirs was not merelie a confus'd nothing, to stop Pilates mouth about their King, ' athetoûsi dôxas, as St. Jude speakes, They set aside or despise dominions, Away with him, away with him, are words of scorne, contempt,
But this cry of theirs was not merely a confused nothing, to stop Pilate's Mouth about their King, ' athetoûsi dôxas, as Saint U^de speaks, They Set aside or despise Dominions, Away with him, away with him, Are words of scorn, contempt,
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St. Cyprian calls them, violenta suffragia, Tertullian in the abstract, suffragiorum violentiam, which I will English no otherwise then the madmens verdict.
Saint Cyprian calls them, violenta suffragia, Tertullian in the abstract, suffragiorum violentiam, which I will English no otherwise then the madmens verdict.
When the Herald calls for the cap and knee for due reverence to be render'd to the King, these raging waves fome out no thing but their owne shame, Away with him, away with him, is all can be got from the madnesse of this people.
When the Herald calls for the cap and knee for due Reverence to be rendered to the King, these raging waves foam out no thing but their own shame, Away with him, away with him, is all can be god from the madness of this people.
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and when their owne sinnes had draw'n downe vengeance upon their heads, when any publike calamitie toke hold of them, Christianos ad leones, it was solemne with them to surround their Magistrates in tumults and crie to have the Christians cast unto the lions;
and when their own Sins had drawn down vengeance upon their Heads, when any public calamity took hold of them, Christians ad leones, it was solemn with them to surround their Magistrates in tumults and cry to have the Christians cast unto the Lions;
and desired to maintaine as well their words, as their actions, Christiani tollantur. Away with the Christians, was a second forme of their tumultuarie clamours.
and desired to maintain as well their words, as their actions, Christians tollantur. Away with the Christians, was a second Form of their tumultuary clamours.
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They are not content to have him taken out of their sight they are not satisfied with the nullitie of his power, the imprisonment of his person, they must quench the thirst of their malice in his bloud, not onelie Tolle, but Crucifige, Away with him, crucifie him.
They Are not content to have him taken out of their sighed they Are not satisfied with the nullity of his power, the imprisonment of his person, they must quench the thirst of their malice in his blood, not only Take, but Crucifige, Away with him, crucify him.
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These, if any, are the madmen he speakes of Prov. 26. who out of their burning lips and wicked heart cast, not words but, firebrands, arrowes, and death.
These, if any, Are the madmen he speaks of Curae 26. who out of their burning lips and wicked heart cast, not words but, firebrands, arrows, and death.
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St. Austin makes the mouthes of the Jewes fiercer executioners then their hands, and their tongues sharper instruments then the nailes that fastened our Saviours bodie to the crosse. Vnde occidistis? gladio linguae.
Saint Austin makes the mouths of the Jews fierce executioners then their hands, and their tongues sharper Instruments then the nails that fastened our Saviors body to the cross. Vnde Occidistis? Gladio linguae.
and, being jealous that what may be bad, is the worst, they proportion revenge by their illimited sensitive appetite, never weigh it in the ballance of reason.
and, being jealous that what may be bad, is the worst, they proportion revenge by their illimited sensitive appetite, never weigh it in the balance of reason.
By the other they become exquisite inventours, and as curious about the circumstance or forme, as violent about the substantial part or matter of their mischiefe.
By the other they become exquisite inventors, and as curious about the circumstance or Form, as violent about the substantial part or matter of their mischief.
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Such is this jurie of raging Jewes in my text, who doe not onelie outrun judgement in their hast, Away with him, away with him, nor in their rage throw mercie out of the Court, by crying kill him,
Such is this jury of raging Jews in my text, who do not only outrun judgement in their haste, Away with him, away with him, nor in their rage throw mercy out of the Court, by crying kill him,
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as the torment, by crying out for the worst of the kinde, Crucifige, crucifie him, ' apenéstaton thánaton, saith St. Chrysostome ▪ summum supplicium saith another extremam poenam, a third,
as the torment, by crying out for the worst of the kind, Crucifige, crucify him, ' apenéstaton thánaton, Says Saint Chrysostom ▪ summum supplicium Says Another extremam poenam, a third,
Baronius observes that the Jewes never clamour'd to have our Saviour crucisied, untill Pilate had giv'n them their option, Shall I release unto you this man or Barabbas? And then, upon a sodain, advantage they toke by this unfortunate occasion, to quit Barabbas of his double due,
Baronius observes that the Jews never clamoured to have our Saviour Crucified, until Pilate had given them their option, Shall I release unto you this man or Barabbas? And then, upon a sudden, advantage they took by this unfortunate occasion, to quit Barabbas of his double endue,
as he was a theefe and a murderer, and cast the crosse upon our Saviours necke, who was so farre from being either of both, that he was Lord of life, King, of heaven and earth,
as he was a thief and a murderer, and cast the cross upon our Saviors neck, who was so Far from being either of both, that he was Lord of life, King, of heaven and earth,
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I shall not exspatiate about the circumstances of his death, onelie desire you but to glance upon the two specious objects they set up, the one upon his right hand, the other at his left.
I shall not exspatiate about the Circumstances of his death, only desire you but to glance upon the two specious objects they Set up, the one upon his right hand, the other At his left.
and just wrath burning at his heart he speaketh with his mouth, yet hath not patience to be explicite in a syllogisme, he presseth, I told you, his argument in an enthymeme.
and just wrath burning At his heart he speaks with his Mouth, yet hath not patience to be explicit in a syllogism, he Presseth, I told you, his argument in an enthymeme.
and when neither, humane miserie could move them to pitie nor setting Royal Majestie in their sight, draw them to a remembrance of their dutie he thinkes to shake their obstinacie in pieces,
and when neither, humane misery could move them to pity nor setting Royal Majesty in their sighed, draw them to a remembrance of their duty he thinks to shake their obstinacy in Pieces,
and strike dumbe the insolencie of their crie, ' emphrátton ' autôn tà stómata, Kaì pánton tôn categoreîn bouloménon, xaì dejenùs hoti to oìkeio basileì ' epánestesan, sayth St. Chrysostom, by Crucifigam Regem? Shall I crucife your King?
and strike dumb the insolency of their cry, ' emphrátton ' autôn tà stómata, Kaì pánton tôn categoreîn bouloménon, xaì dejenùs hoti to oikeio basileì ' epánestesan, say Saint Chrysostom, by Crucifix Regem? Shall I crucife your King?
I know Interpreters differ about Pilates meaning, and are as apposite as may be in rendring their conjecture upon his words. St. Cyrill of Alexandria sayth. That his first words.
I know Interpreters differ about Pilate's meaning, and Are as apposite as may be in rendering their conjecture upon his words. Saint Cyril of Alexandria say. That his First words.
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Ecce Rex, Behold your King, might be spoken in compliance with the Jewes, whose charge lay chieflie against him for accepting that title from the multitude at his entrance this day into the cittie,
Ecce Rex, Behold your King, might be spoken in compliance with the Jews, whose charge lay chiefly against him for accepting that title from the multitude At his Entrance this day into the City,
You that charge this man to have taken upon him the authoritie of King, where did he doe it? whence doe you collect it? from the purple robe wherewith the souldiers arrayed him? [ some rag of their owne, having nothing but the counterfeit of the colour.
You that charge this man to have taken upon him the Authority of King, where did he do it? whence do you collect it? from the purple robe wherewith the Soldiers arrayed him? [ Some rag of their own, having nothing but the counterfeit of the colour.
] From a few th•enes, [ gathered out of a hedge by the highway side ] and platted into a diademe to crowne him? From a broken reed [ taken out of the water ] and put into his hand for a Scepter? Ou pánta ' autô ' eutelê; xaì stole; xaì trophè;
] From a few th•enes, [ gathered out of a hedge by the highway side ] and plaited into a diadem to crown him? From a broken reed [ taken out of the water ] and put into his hand for a Sceptre? Ou pánta ' autô ' eutelê; xaì stole; xaì trophè;
Are not all things poore and beggarlie about him? his raiment? his food? his house? nay ' oixos ' oudè ' oixos, his house and no hoose? as he sayd trulie.
are not all things poor and beggarly about him? his raiment? his food? his house? nay ' oixos ' oudè ' oixos, his house and no hoose? as he said truly.
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St. Cyrill first, who, upon Pilates washing his hands from the fact, and persevering in the defense of our Saviour, thinkes that at first he gentlie rebuk'd them, and suggested to them, that in as bad a condition as they see him, this is he of whom not long since they had a beter opinion then they owne. Ecce Rex, Behold your King.
Saint Cyril First, who, upon Pilate's washing his hands from the fact, and persevering in the defence of our Saviour, thinks that At First he gently rebuked them, and suggested to them, that in as bad a condition as they see him, this is he of whom not long since they had a beter opinion then they own. Ecce Rex, Behold your King.
You that upon these &c. justlie built the beliefe you had, that he was the Sonne of David and your King, Is your great Hosanna turn'd to crncifige? What? shall I crucifie your King?
You that upon these etc. justly built the belief you had, that he was the Son of David and your King, Is your great Hosanna turned to crncifige? What? shall I crucify your King?
Theophylact next who, observing Pilate very peremptorie in maintaining the title he had caus'd to be set up on the crosse, with a froward answer, Quod scripsi, scripsi, What I have writ, I have writ, sayth he did it ' amunóumenos tous Ioudáious, in revenge of the Jewes, who would give no eare to his Ecce Rex, & Crucisigam Regem? but would persist in their rebellion against their King.
Theophylact next who, observing Pilate very peremptory in maintaining the title he had caused to be Set up on the cross, with a froward answer, Quod Scripsi, Scripsi, What I have writ, I have writ, say he did it ' amunóumenos tous Ioudáious, in revenge of the Jews, who would give no ear to his Ecce Rex, & Crucisigam Regem? but would persist in their rebellion against their King.
But let Pilates fayth be what it will about the person of Christ, and his meaning as ambiguous as may be in this his conference with the Jewes, his words I am sure must import the sense of the world at that time,
But let Pilate's faith be what it will about the person of christ, and his meaning as ambiguous as may be in this his conference with the Jews, his words I am sure must import the sense of the world At that time,
And indeed he that shall recollect with himselfe the awfull expressions dropt from the pens of the Romanes, may have enough to reproach any wicked regicide, Jew or Christian,
And indeed he that shall recollect with himself the awful expressions dropped from the pens of the Romans, may have enough to reproach any wicked regicide, Jew or Christian,
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Himselfe makes mention of some Kings heads set to publike sale, Principum sub civili hasta capita venalia, of others throates cut by their subjects, of some tormented to death upon the crosse,
Himself makes mention of Some Kings Heads Set to public sale, Principum sub civili Spear capita venalia, of Others throats Cut by their subject's, of Some tormented to death upon the cross,
and apologie for the Jewes rejection of Christ, Loth they are they should take them for persecuters, much more for murderers of Kings, Habemus Caesarem, they good men have Caesar for their King, to whom they professe subjection and fealtie, the mistake or real injurie is his, who would impose a new tyrannie upon them,
and apology for the Jews rejection of christ, Loath they Are they should take them for persecuters, much more for murderers of Kings, Habemus Caesarem, they good men have Caesar for their King, to whom they profess subjection and fealty, the mistake or real injury is his, who would impose a new tyranny upon them,
Throughout the whole historie of the Gospell you may easilie see how the chiefe Priestes were the excitantes Aeoli the windie Gods that raised the storme,
Throughout the Whole history of the Gospel you may Easily see how the chief Priests were the excitantes Aeoli the windy God's that raised the storm,
and their furious breath the tempest that did shipwracke our Saviour. dêmos ' atactos hypò tôn ' archónton diephtharménos, sayth St. Chry: speaking of the Jewes.
and their furious breath the tempest that did shipwreck our Saviour. dêmos ' atactos hypò tôn ' archónton diephtharménos, say Saint Chry: speaking of the Jews.
And they sayd unto him in Beth-leem of Iudaea Math. 2. They the men that were sore displeased with this dayes reverence done him by the people, the childrens crying Hosanna in the Temple, and sayd unto him.
And they said unto him in Bethlehem of Iudaea Math. 2. They the men that were soar displeased with this days Reverence done him by the people, the Children's crying Hosanna in the Temple, and said unto him.
Hearest thou what these say St. Matth. 21. The chiefe of them all, good Caiphas I meane, the first that found out the blessed expedient for one man, and that man was this King that must die for the people, St. Iohn:
Hearst thou what these say Saint Matthew 21. The chief of them all, good Caiaphas I mean, the First that found out the blessed expedient for one man, and that man was this King that must die for the people, Saint John:
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11. The mater being resonted by them all, they hold a consultation about the maner, and, in order to that, they first covenan, with Judas to sell him.
11. The mater being resonted by them all, they hold a consultation about the manner, and, in order to that, they First Covenant, with Judas to fell him.
St. Luk. 22. And notwithstanding all the diligence was used, when the designe was likelie to have fallen to the grond, they take it up in this apologie for the people.
Saint Luk. 22. And notwithstanding all the diligence was used, when the Design was likely to have fallen to the ground, they take it up in this apology for the people.
when they once finde patience to hearken to, and shall heare reason to convince them of their errour, Nec quicquam facilius quàm in quemlibet affectum mutare populum, sayth Qninctilian.
when they once find patience to harken to, and shall hear reason to convince them of their error, Nec quicquam Facilius quàm in quemlibet affectum mutare Populum, say Qninctilian.
But when they have authoritie to countenance, and subtile sophistrie to colour their actions they have a guard both for their wilfulnesse and ignorance,
But when they have Authority to countenance, and subtle sophistry to colour their actions they have a guard both for their wilfulness and ignorance,
The great stroke that the Priests had here in the demagogie of the Jewes came from the legal eminencie of their place, they sitting upon the highest bench of their Magistracie,
The great stroke that the Priests had Here in the demagogy of the Jews Come from the Legal eminency of their place, they sitting upon the highest bench of their Magistracy,
Which layd to the leter of a poenal law, whereby death was ordain'd for him who was disobedient to the command of the Priest, reverence and feare might very well involve the common lewes in a silent assent to what their chiefe Priestes answered in my text, Alium non habemut, We have no King but Caesar, Thus,
Which laid to the Letter of a penal law, whereby death was ordained for him who was disobedient to the command of the Priest, Reverence and Fear might very well involve the Common lewes in a silent assent to what their chief Priests answered in my text, Alium non habemut, We have no King but Caesar, Thus,
But we'll leave the persons, and come to their answer, which implies their formal subjection to Soveraignitie in the heate of their processe to crucifie their King. Habemus Caesarem, We have Caesar.
But we'll leave the Persons, and come to their answer, which Implies their formal subjection to Sovereignty in the heat of their process to crucify their King. Habemus Caesarem, We have Caesar.
Two things there are in the soul of man so clearlie writ in the faire indelible characters of heaven, that the hand of hell and malice of the devill, with all the workes of darkenesse he can graspe, can never wipe away into a blanke,
Two things there Are in the soul of man so clearly writ in the fair indelible characters of heaven, that the hand of hell and malice of the Devil, with all the works of darkness he can grasp, can never wipe away into a blank,
They that cast away their portion in David, and spit out their inheritance in the Sonne of Jesse, will not summon Israël to their tent's till they have design'd Jerobóam their Captaine for their King.
They that cast away their portion in David, and spit out their inheritance in the Son of Jesse, will not summon Israël to their tent's till they have designed Jerobóam their Captain for their King.
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untill he makes Dan and Bethel two stalls for his calves, and proclaimes their golden images his Gods. The most stupid Aegyptian, that will not thinke upon the paradise of heaven, nor heare of him that was walking in Eden in the coole of the day, will as he walkes in his owne garden plucke up a leeke or an onion for his God.
until he makes Dan and Bethel two stalls for his calves, and proclaims their golden Images his God's The most stupid Egyptian, that will not think upon the paradise of heaven, nor hear of him that was walking in Eden in the cool of the day, will as he walks in his own garden pluck up a leek or an onion for his God.
And I dare the most traitourous villaine in the world what soever he pronounceth so gravelie in a publicke Hall, where he hath his guard of ruffians about him, to retire into his closet a while, take the chaire in the Court of his conscience,
And I Dare the most traitorous villain in the world what soever he pronounceth so gravely in a public Hall, where he hath his guard of ruffians about him, to retire into his closet a while, take the chair in the Court of his conscience,
No, Rebellion and Atheisme are duo magna mendacia, two impes of the Devill the father of lies, begot by him upon the deceitfulnesse of the heart, in a mist or cloud of pretenses and shewes, humanitie can not owne them for its off spring,
No, Rebellion and Atheism Are duo Magna Lies, two imps of the devil the father of lies, begotten by him upon the deceitfulness of the heart, in a missed or cloud of pretences and shows, humanity can not own them for its off spring,
and in the native habit sticke, as close as a worse businesse, original sinne to the soules of the rest, all though they often denie them in their practice.
and in the native habit stick, as close as a Worse business, original sin to the Souls of the rest, all though they often deny them in their practice.
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The Soveraigne Majestie of God in heaven, and of his Vice-gerent on earth, in spight of all the rebellious Indepedent crew in the world, will preserve a seate for it selfe in the acts,
The Sovereign Majesty of God in heaven, and of his Vicegerent on earth, in spite of all the rebellious Indepedent crew in the world, will preserve a seat for it self in the acts,
In the heate of their rejection of Christ you see they lay hold, in profession at least, of a Heathen Emperour for their King; Habemus Caesarem, We have Caesar.
In the heat of their rejection of christ you see they lay hold, in profession At least, of a Heathen Emperor for their King; Habemus Caesarem, We have Caesar.
and see whether they doe as they speake, whether they give to Caesar the things that are Caesars, and by their practicke obedience owne him for their Soveraigne.
and see whither they do as they speak, whither they give to Caesar the things that Are Caesars, and by their practic Obedience own him for their Sovereign.
I shall not need to tell you they were the sonnes of them that for a long time had the best of Kings, for 'tis sayd the Lord himselfe was their King, and they were the worst subjects in the world.
I shall not need to tell you they were the Sons of them that for a long time had the best of Kings, for it's said the Lord himself was their King, and they were the worst subject's in the world.
for the Lord hath spooken, I have nourished & brought up children, & they have rebelled against me? Ch. 1. How doth he preferre before them the oxe and the asse, the one for knowing his owner and the other his masters crib? And for such of them as should have been wiser then the rest, Principes populi, the very representatives of the people they were rebellious and companions of theeves. Vers. 23. Their Prephets were conspiratours,
for the Lord hath spooken, I have nourished & brought up children, & they have rebelled against me? Christ 1. How does he prefer before them the ox and the Ass, the one for knowing his owner and the other his Masters crib? And for such of them as should have been Wiser then the rest, Princes People, the very representatives of the people they were rebellious and Sodales of thieves. Vers. 23. Their Prophets were conspirators,
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and their Priests violatours of the law. Ezech. 22. And yet I'le warrant you this dutifull crew had the confidence at that time to professe, Grotius tells us they did it very solemnlie in their Talmud, Habemus Deum, We have God for our King.
and their Priests violators of the law. Ezekiel 22. And yet I'll warrant you this dutiful crew had the confidence At that time to profess, Grotius tells us they did it very solemnly in their Talmud, Habemus God, We have God for our King.
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Aetas parentum pejor avis tulit hos nequiores, St. Steven sayth of these good men in my text, that they were sclerotrácheloi & ' aperíptmetoi, stffienecked and uncircumcized in heart.
Aetas Parents pejor avis tulit hos nequiores, Saint Steven say of these good men in my text, that they were sclerotrácheloi & ' aperíptmetoi, stffienecked and uncircumcided in heart.
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That they did pneúmati ' antipíptein, we translate it resist, but the word is more emphaticall and signifies to fall forward or presse against the Holie Ghost.
That they did pneúmati ' antipíptein, we translate it resist, but the word is more emphatical and signifies to fallen forward or press against the Holy Ghost.
Now they that did thus on purpose with stand the rushing wind of the Spirit of God, were very unlikelie to be fairlie guided by the breath in the nostrils of their King.
Now they that did thus on purpose with stand the rushing wind of the Spirit of God, were very unlikely to be fairly guided by the breath in the nostrils of their King.
No, it was their malice to Christ that made them pretend such subjection to Caesar, Quem tyrannum & hostem reputabant, profitentur Regem ut Iesu crucisixionem obtineaent, sayth Cajetan.
No, it was their malice to christ that made them pretend such subjection to Caesar, Whom tyrannum & hostem reputabant, profitentur Regem ut Iesu crucisixionem obtineaent, say Cajetan.
And if we looke into the historie of those times, we shall finde this one people of the Iewes make more worke for the Roman Emperours and their Vice-Roys then all the rest throughout their dominions in the world.
And if we look into the history of those times, we shall find this one people of the Iewes make more work for the Roman emperors and their Vice-Roys then all the rest throughout their Dominions in the world.
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Not long after he borowes but a litle of their corba their holie treasure, to imploy about the making of a conduit, our good people fall to their old trade, petition him to lay his building aside but they humblie speake it ore gladii, in the most dutifull expression of the sword In Claudius time they were such dutifull subjects, that he was faine to banish them all out of Rome.
Not long After he borrows but a little of their corba their holy treasure, to employ about the making of a conduit, our good people fallen to their old trade, petition him to lay his building aside but they humbly speak it over gladii, in the most dutiful expression of the sword In Claudius time they were such dutiful subject's, that he was feign to banish them all out of Room.
And so observant were they of the good Christian Emperour Constantines commands, that, to keep them in awe, he was faine either to cut off their eares,
And so observant were they of the good Christian Emperor Constantines commands, that, to keep them in awe, he was feign either to Cut off their ears,
And thus have you a short essay of them, their fathers, their children, who would sooth up Pilate so handsomelie in my text with Habemus Caesarem, We have Caesar for our King.
And thus have you a short essay of them, their Father's, their children, who would sooth up Pilate so handsomely in my text with Habemus Caesarem, We have Caesar for our King.
There remaines now nought but the last particle of all, the last of the Chiefe Priestes answer to Pilate, being the Jewes final rejection of Christ, Alium non habemus, We have none bnt Caesar for our King.
There remains now nought but the last particle of all, the last of the Chief Priests answer to Pilate, being the Jews final rejection of christ, Alium non habemus, We have none but Caesar for our King.
The most willfull answer that ever was render'd by men pretenders to gravitie and judgement, the most incongruous to Pilates demand For had Christs Kingdome entrench'd upon Caesars, he that was his Provincial Substitute durst not doubtlesse at the same time owne his place and his desire to praeserve the life of him to the ruine of his Master.
The most wilful answer that ever was rendered by men pretenders to gravity and judgement, the most incongruous to Pilate's demand For had Christ Kingdom entrenched upon Caesars, he that was his Provincial Substitute durst not doubtless At the same time own his place and his desire to preserve the life of him to the ruin of his Master.
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For the Common people who are not the best masters of reason, and the very worst moderatours of passion, upon slender grounds to raise a tumult for their Patriots advantage, to sell a litle breath for a sixpence, crie Tolle, Crucifige, Away with him, crucifie him, is no great deviation of nature, their earthie souls incline them to the center of profit,
For the Common people who Are not the best Masters of reason, and the very worst moderators of passion, upon slender grounds to raise a tumult for their Patriots advantage, to fell a little breath for a sixpence, cry Take, Crucifige, Away with him, crucify him, is no great deviation of nature, their earthy Souls incline them to the centre of profit,
But for the chiefe men the Rulers of the people, no lesse then the States of the Parliament of the Jewes, which Maldonate sayth consisted of the chiefe Priests, Elders,
But for the chief men the Rulers of the people, no less then the States of the Parliament of the Jews, which Maldonate say consisted of the chief Priests, Elders,
For them to professe subjection to Caesar, and thence to vouch their rejection of Christ, for them to tell Pilate to his face that he can be no friend to Caesar unlesse he become a murderer of Christ;
For them to profess subjection to Caesar, and thence to vouch their rejection of christ, for them to tell Pilate to his face that he can be no friend to Caesar unless he become a murderer of christ;
this is very wilfullie to walke in the way of the froward, wherein the Wiseman tells us are thornes and snares they can not but pricke their feet as they goe, they can not but be taken in the net.
this is very wilfully to walk in the Way of the froward, wherein the Wiseman tells us Are thorns and snares they can not but prick their feet as they go, they can not but be taken in the net.
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When our Saviour strictlie commands them to pay tribute, they pretend, that at the same time he prohibites paying dutie to Caesar. When he tells them his Kingdome is not of this world, they are zealous to shew their subjection is.
When our Saviour strictly commands them to pay tribute, they pretend, that At the same time he prohibits paying duty to Caesar. When he tells them his Kingdom is not of this world, they Are zealous to show their subjection is.
` óti tês toû Kaísaros basileias ' oue ' estì polémiot, that Christ and Caesar are no such inconsistents in government, the very same subjects may they have and yet be no corrivals in dutie.
` óti tês toû Kaísaros basileias ' oue ' estì polémiot, that christ and Caesar Are no such inconsistents in government, the very same subject's may they have and yet be no corrivals in duty.
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The chiefe Priestes might have sayd, Habemus Caesarem, We have Caesar indeed, and yet Habemus alium, we may have, another, We may have Christ for our King.
The chief Priests might have said, Habemus Caesarem, We have Caesar indeed, and yet Habemus Alium, we may have, Another, We may have christ for our King.
But they that kick'd against, and leap'd from this relation to God, and, as I shew'd you eve'n now, leap'd in, were very desultorie, very uncertaine in their subjection to Caesar, have been justlie since kick'd away and rejected by both, continuing still in that forlorne condition, wherein 1400. yeares since and more, I say againe 1400. yeares since, that you may see how soon,
But they that Kicked against, and leaped from this Relation to God, and, as I showed you even now, leaped in, were very desultory, very uncertain in their subjection to Caesar, have been justly since Kicked away and rejected by both, Continuing still in that forlorn condition, wherein 1400. Years since and more, I say again 1400. Years since, that you may see how soon,
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and that you may see how long revenge followes rebellion at the heeles, Tertullian very sadlie describ'd them, dispersi, palabundi, & coeli sui extorres, vagantes per orbem,
and that you may see how long revenge follows rebellion At the heals, Tertullian very sadly described them, dispersi, palabundi, & coeli sui extorres, vagantes per orbem,
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Yet some others there are very nearlie concerned, if not in the doctrine, I am sure in the use and due application of my text deuteroi Iudâioi, such as deserve the name of second Jewes beter then the Paulian heretikes that had it.
Yet Some Others there Are very nearly concerned, if not in the Doctrine, I am sure in the use and due application of my text deuteroi Iudâioi, such as deserve the name of second Jews beter then the Paulian Heretics that had it.
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And there is déuteros xritès, a second Judge, I shall not doe him the honour to say a second Pilate, he acted very litle of his part, not any that I know but passing an uglie sentence upon his King.
And there is déuteros xritès, a second Judge, I shall not do him the honour to say a second Pilate, he acted very little of his part, not any that I know but passing an ugly sentence upon his King.
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as silent & uninteressed as they seem'd when that traytourous charge was brought into the Court, have, for above 7. yeares together, made the pulpits ring,
as silent & uninterested as they seemed when that traitorous charge was brought into the Court, have, for above 7. Years together, made the pulpits ring,
and the presse groane with the strength of their crie, and weight of their bookes, (I say not of their arguments) to give notice to the world, that with out covenanting (you know who sayd it) against reason, conscience, houour, oath;
and the press groan with the strength of their cry, and weight of their books, (I say not of their Arguments) to give notice to the world, that with out covenanting (you know who said it) against reason, conscience, honour, oath;
but not many yeares since in the head of a cursed numerous armie, and cursed be the memorie of that man unlesse bless'd with repentance before his death, that so perfidiouslie sold and betray'd him.
but not many Years since in the head of a cursed numerous army, and cursed be the memory of that man unless blessed with Repentance before his death, that so perfidiously sold and betrayed him.
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because he went not about to stop the peoples crie, by moving their pitie, reproaching their insolence, saying, Ecce Rex, Behold your King, He expos'd him to their crueltie and scorne, reviv'd their calling for Iustice, Iustice, saying,
Because he went not about to stop the peoples cry, by moving their pity, reproaching their insolence, saying, Ecce Rex, Behold your King, He exposed him to their cruelty and scorn, revived their calling for justice, justice, saying,
To that purpose, as in the 6. of Amos, Turning judgement into gall, and the fruit of rihhteousnesse into hemlocke, that he might be sure to give Majestie its bane.
To that purpose, as in the 6. of Amos, Turning judgement into Gall, and the fruit of rihhteousnesse into hemlock, that he might be sure to give Majesty its bane.
But ours I beleeve durst not trust the people with the libertie of that power, I rather thinke if his hand had been as strong as his heart cruel, he would have sav'd the State the charges of a vizard, by becoming the barefac'd executioner himselfe.
But ours I believe durst not trust the people with the liberty of that power, I rather think if his hand had been as strong as his heart cruel, he would have saved the State the charges of a vizard, by becoming the barefaced executioner himself.
Pilate much affected to discourse with our Saviour, propounds quaestions, is attentive to answers, seemes very solicitous about his Kingdome and truth, And thou a King then? and what is truth? both in the 18. Chapter of St. Iohn:
Pilate much affected to discourse with our Saviour, propounds questions, is attentive to answers, seems very solicitous about his Kingdom and truth, And thou a King then? and what is truth? both in the 18. Chapter of Saint John:
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but our furious Rhadamanth breathes out nothing but brimstone and fire, he takes the spunge himselfe and dips it in the sharpnesse of his speach, stops the mouth of condemn'd Soveraigntie, indulgeth not the libertie of a word.
but our furious Rhadamanth breathes out nothing but brimstone and fire, he Takes the sponge himself and dips it in the sharpness of his speech, stops the Mouth of condemned Sovereignty, indulgeth not the liberty of a word.
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We'll take Seneca's divination for the reason, Timuit ne quam liberiorem vocem extremus dolor mitteret, ne quid quod nollet audiret, afrayd he was he should heare what he litle desired,
We'll take Seneca's divination for the reason, Timed ne quam liberiorem vocem extremus dolour mitteret, ne quid quod Nollet audiret, afraid he was he should hear what he little desired,
Behold that King who in compliance with my wilfull and unreasonable demands, ' exénosen heautòn, as 'twas sayd of our Saviour, hath evacuated himselfe, and is become allmost aequal to his subjects;
Behold that King who in compliance with my wilful and unreasonable demands, ' exénosen heautòn, as 'twas said of our Saviour, hath evacuated himself, and is become almost aequal to his subject's;
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hath suffer'd a diminution of Majestie, is devested of much of his just legal dignitie and power, Customes, Courts, Monopolies, Taxes, Militia, Bishops, all pretended grievances, I could make are either taken away, or limited to my purpose.
hath suffered a diminution of Majesty, is devested of much of his just Legal dignity and power, Customs, Courts, Monopolies, Taxes, Militia, Bishops, all pretended grievances, I could make Are either taken away, or limited to my purpose.
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Despaire turnes Regnare nolumus to Nolumus vivere, They that cried before, We will not have this man to reigne, crie ten times lowder, We will not, We dare not suffer this man to live.
Despair turns Reign nolumus to Nolumus vivere, They that cried before, We will not have this man to Reign, cry ten times Louder, We will not, We Dare not suffer this man to live.
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You therefore that have got the best estates by plunder and pillage, the highest places by supplanting, sequestring, the greatest names by rebelling and murdering.
You Therefore that have god the best estates by plunder and pillage, the highest places by supplanting, sequestering, the greatest names by rebelling and murdering.
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Feare nothing, Have patience a while, I will but gull ignorance with a forme, take the stoole of wikednesse, wherein to doe justice, imagine mischiefe for law,
fear nothing, Have patience a while, I will but gull ignorance with a Form, take the stool of wikednesse, wherein to do Justice, imagine mischief for law,
And the chiefe Priestes answered, We have no King but Caesar But our Pilate, as I told you, not putting it to the quaestion, Our Priestes have sav'd the labour of this answer, which is not withstanding in part taken up by their forward disciples, who render this account of their 7. yeares instruction by the new light, to have Monarchie crucified as well their King, enacting,
And the chief Priests answered, We have no King but Caesar But our Pilate, as I told you, not putting it to the question, Our Priests have saved the labour of this answer, which is not withstanding in part taken up by their forward Disciples, who render this account of their 7. Years instruction by the new Light, to have Monarchy Crucified as well their King, enacting,
so from the place which they chose wherein to murder their innocent King, which was no Golgotha, a sad place of dead mens skulles, but a place for the living to rejoyce and banquet, as if Cannibal like, they meant to feast on his flesh,
so from the place which they chosen wherein to murder their innocent King, which was no Golgotha, a sad place of dead men's skulls, but a place for the living to rejoice and banquet, as if Cannibal like, they meant to feast on his Flesh,
I shall onelie take notice of Pilates last courtesie to Christ, who, when he could not prevaile for his life, set a crowne upon his head at his death for such, sayth Origen, was that title he writ, Iesus of Nazareth, the King of the Iewet.
I shall only take notice of Pilate's last courtesy to christ, who, when he could not prevail for his life, Set a crown upon his head At his death for such, say Origen, was that title he writ, Iesus of Nazareth, the King of the Jewet.
But our Judge and his Jewes in stead of giving crownes pull downe Kigdomes, hide them as deep in oblivion as they can, that they may lay the firmer foundation for their new modell'd government in a state.
But our Judge and his Jews in stead of giving crowns pull down Kigdomes, hide them as deep in oblivion as they can, that they may lay the firmer Foundation for their new modeled government in a state.
and his chambers by wrong, (and there is that woe Ieremie 22.) what is there for him, that frameth his new fabrike by murder? The stone shall crie out of the wall,
and his chambers by wrong, (and there is that woe Ieremie 22.) what is there for him, that frameth his new fabric by murder? The stone shall cry out of the wall,
Maugre the wicked policie of our Jewes, in racing his name, altering his stampe, burning his papers (and leprous may that arme be that brings such pretious fuell to the fire) I say for all this their politike malice, our Royal martyr hath not onelie (no thankes to his Judge) the crowne and trophie of a title,
Maugre the wicked policy of our Jews, in racing his name, altering his stamp, burning his papers (and leprous may that arm be that brings such precious fuel to the fire) I say for all this their politic malice, our Royal martyr hath not only (no thanks to his Judge) the crown and trophy of a title,
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but the everlasting stupendious monument of a booke, rais'd higher then the Pyramids of Aegypt in the strength of language, and well proportion'd spiring expression, built with out an hyperbole to heaven in divine meditations,
but the everlasting stupendious monument of a book, raised higher then the Pyramids of Egypt in the strength of language, and well proportioned spiring expression, built with out an hyperbole to heaven in divine meditations,
Nec mirum sayth St. Ambrose, Abundâsse lacte nutricium Ecclesiae. And no wonder is it that abundance of milke should come from the nurse of the Church.
Nec Mirum say Saint Ambrose, Abundâsse Lacte nutricium Ecclesiae. And no wonder is it that abundance of milk should come from the nurse of the Church.
and much more peace after him here, he may, by no other then the hand of heav'n be translated, in the fulnesse of time, to reigne with him in glorie hereafter. Amen, Amen. Glorie be to God.
and much more peace After him Here, he may, by no other then the hand of heaven be translated, in the fullness of time, to Reign with him in glory hereafter. Amen, Amen. Glory be to God.
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2. Deut. Hopou gàr hoi archontes ' emictérizon tì chre peri teû eoinoû pléthous logizesthai; Theophyl. in Luc. 23. Vid. Hug. Grot. De Imper. San Matt. Potest. circ. Sacra.
2. Deuteronomy Hopou gàr hoi Archon ' emictérizon tì chre peri teû eoinoû pléthous logizesthai; Theophylact. in Luke 23. Vid. Hug. Grot. De Imper. San Matt. Potest. circ. Sacra.
