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1. Corin. 2.8. Which none of the Princes of this world knew: for had they knowne it, they would not have crucified the Lord of Glory.1. Corin. 2.8. Which none of the Princes of this world knew: for had they known it, they would not have Crucified the Lord of Glory.
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TO cleere the passage unto my text, I must first shew unto you the coherence of these words with that which goeth before:
TO clear the passage unto my text, I must First show unto you the coherence of these words with that which Goes before:
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and if you will be pleased to look back, you will find, that the Apostle in this Chapter doth highly magnifie his ministry, by shewing the exellency of his doctrine, both for matter and for manner. First, for manner;
and if you will be pleased to look back, you will find, that the Apostle in this Chapter does highly magnify his Ministry, by showing the excellency of his Doctrine, both for matter and for manner. First, for manner;
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for his preaching stood not in excellencie of speech, ver. 1. not in the entizing words of mans wisedome,
for his preaching stood not in excellency of speech, ver. 1. not in the entizing words of men Wisdom,
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but in demonstration of spirit, and of power, ver. 4. Againe, the matter of his doctrine is wisedome, which above all things is to be desired,but in demonstration of Spirit, and of power, ver. 4. Again, the matter of his Doctrine is Wisdom, which above all things is to be desired,
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as may appeare by Salomon his choise, and Gods approbation of it.
as may appear by Solomon his choice, and God's approbation of it.
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And it is not the wisedome of men, but of God, ver. 5. not the wisdome of this world, ver. 6. but the wisdome that is from heaven,
And it is not the Wisdom of men, but of God, ver. 5. not the Wisdom of this world, ver. 6. but the Wisdom that is from heaven,
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as farre above the wisdome of men, as heaven is above earth, God above men. This wisdome is not knowne by nature;
as Far above the Wisdom of men, as heaven is above earth, God above men. This Wisdom is not known by nature;
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for it is a mistery, ver. 7. We speak the wisdome of God in a mystery, even the hidden wisdome.
for it is a mystery, ver. 7. We speak the Wisdom of God in a mystery, even the hidden Wisdom.
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It is hid from the wise and men of understanding, hid from the princes of this world,
It is hid from the wise and men of understanding, hid from the Princes of this world,
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as he sayes, ver. 8. Which none of the Princes of this world knew: for had they known it, they would not have crucified the Lord of glory.
as he Says, ver. 8. Which none of the Princes of this world knew: for had they known it, they would not have Crucified the Lord of glory.
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So that the text containes a charge against the Princes of this world, wherein consider first, the persons accused, the Princes of this world:
So that the text contains a charge against the Princes of this world, wherein Consider First, the Persons accused, the Princes of this world:
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then the charge that is brought against them, which hath two parts. 1. They are charged with ignorance of the wisdome of God;
then the charge that is brought against them, which hath two parts. 1. They Are charged with ignorance of the Wisdom of God;
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Which none of the Princes of this world knew. 2. They are charged with a heinous and horrible murther;Which none of the Princes of this world knew. 2. They Are charged with a heinous and horrible murder;
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They crucified the Lord of Glory. They Crucified the Lord of Glory.
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And (which will make up our third point) their ignorance of the wisdome of God, led them to committing of that horrible murther;
And (which will make up our third point) their ignorance of the Wisdom of God, led them to committing of that horrible murder;
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For had they known it, they would not have crucified the Lord of Glory. But they did crucifie him, and therefore they knew it not.For had they known it, they would not have Crucified the Lord of Glory. But they did crucify him, and Therefore they knew it not.
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Now I must be briefe in expounding of my text, because an other taske will take up my time.
Now I must be brief in expounding of my text, Because an other task will take up my time.
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The persons accused are called Princes, and Princes of this world. They are called Princes, because they did excell others in power, rule, and dignitie;
The Persons accused Are called Princes, and Princes of this world. They Are called Princes, Because they did excel Others in power, Rule, and dignity;
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as namely Pilat who condemned Christ, Herod who consented to the sentence, Annas and Caiphas the high Priests who did prosecute him,
as namely Pilat who condemned christ, Herod who consented to the sentence, Annas and Caiaphas the high Priests who did prosecute him,
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and with them the Scribes, Pharisees, and Elders of the Jewes, who in Scripture are often called Princes of the people, Princes of the tribes, Princes of the congregation, Princes of Israel, Princes of Judah;
and with them the Scribes, Pharisees, and Elders of the Jews, who in Scripture Are often called Princes of the people, Princes of the tribes, Princes of the congregation, Princes of Israel, Princes of Judah;
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because being chiefe heads of their families, they were above others, in dignity and power:
Because being chief Heads of their families, they were above Others, in dignity and power:
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and it is familiar in Scripture to call them Princes, who are in any great authority.
and it is familiar in Scripture to call them Princes, who Are in any great Authority.
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But they are not simply called Princes, but princes of this world; because they were wicked Princes:
But they Are not simply called Princes, but Princes of this world; Because they were wicked Princes:
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they are called Princes of this world, as the devill is called the God of this world, 2 Cor 4.4. The God of this world hath blinded the mindes of them which believe not.
they Are called Princes of this world, as the Devil is called the God of this world, 2 Cor 4.4. The God of this world hath blinded the minds of them which believe not.
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And he is called the Prince of this world, often by our Saviour in St. Johns ghospell:
And he is called the Prince of this world, often by our Saviour in Saint Johns gospel:
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The Prince of this world is cast out, the Prince of this world is Judged, the Prince of this world is come. The Prince of this world is cast out, the Prince of this world is Judged, the Prince of this world is come.
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And all evill spirits are called Princes of the darknesse of this world. Ephes. 6.12. Wicked men are called, men of the world who have their portion in this life, Psalm. 17.14.
And all evil spirits Are called Princes of the darkness of this world. Ephesians 6.12. Wicked men Are called, men of the world who have their portion in this life, Psalm. 17.14.
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And the children of this world, in opposition to the children of God; The children of this world are wiser in their generation, than the children of light.
And the children of this world, in opposition to the children of God; The children of this world Are Wiser in their generation, than the children of Light.
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And the friends of the world, Jam. 4.4. Whosoever will be a friend of the world, is the enemy of God.
And the Friends of the world, Jam. 4.4. Whosoever will be a friend of the world, is the enemy of God.
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They are friends of the world, because they love the world and the things of the world, where as those whom God hath chosen out of the world, those whom he hath translated from the power of darkenesse unto the kingdome of his deare Sonne, have their hearts weaned from this world, their affections are set on things that are above.
They Are Friends of the world, Because they love the world and the things of the world, where as those whom God hath chosen out of the world, those whom he hath translated from the power of darkness unto the Kingdom of his deer Son, have their hearts weaned from this world, their affections Are Set on things that Are above.
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They are not of the world, but of God.
They Are not of the world, but of God.
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Thus you see that the world for the most part is taken in an evill sense;
Thus you see that the world for the most part is taken in an evil sense;
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the world lieth in wickednesse, saith St. John, the world hateth mee, saith our Saviour, and againe, I pray not for the world. the world lies in wickedness, Says Saint John, the world hates me, Says our Saviour, and again, I pray not for the world.
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But especially when it is called this world, in opposition to that world that is to come;
But especially when it is called this world, in opposition to that world that is to come;
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Then are wee to understand a wicked world, as the Apostle tearmes it, this present evill world. Now the Apostle here speaketh of the Princes of this world;
Then Are we to understand a wicked world, as the Apostle terms it, this present evil world. Now the Apostle Here speaks of the Princes of this world;
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amongst whom we must not reckon Nicodemus, and Joseph of Arimathea; they were Princes of the people,
among whom we must not reckon Nicodemus, and Joseph of Arimathea; they were Princes of the people,
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as well as the rest of the elders, and they were not ignorant of the wisdome of God,
as well as the rest of the Elders, and they were not ignorant of the Wisdom of God,
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nor consenting to the death of Christ: but they are not to be accounted Princes of this world;
nor consenting to the death of christ: but they Are not to be accounted Princes of this world;
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and the Apostle here speakes onely of the Princes of this world, and of them all he sayes, that they were ignorant of this wisdome, which none of the Princes of this world knew.
and the Apostle Here speaks only of the Princes of this world, and of them all he Says, that they were ignorant of this Wisdom, which none of the Princes of this world knew.
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This is the first part of their charge, they are charged with ignorance of heavenly wisdome,
This is the First part of their charge, they Are charged with ignorance of heavenly Wisdom,
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or, if you will, ignorance of that glory prepared for us; the relative which may be referred unto both.
or, if you will, ignorance of that glory prepared for us; the relative which may be referred unto both.
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In the verse before he saith, We speak the wisdome of God in a mystery,
In the verse before he Says, We speak the Wisdom of God in a mystery,
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even the hidden wisdome, which God ordained before the world unto our glory, then followeth, which none of the Princes of this world knew: even the hidden Wisdom, which God ordained before the world unto our glory, then follows, which none of the Princes of this world knew:
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that is which wisdome of God none of the Princes of this world knew, or, which glory none of the Princes of this world knew.
that is which Wisdom of God none of the Princes of this world knew, or, which glory none of the Princes of this world knew.
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And indeed they were ignorant of both, as the Apostle proves in the words following:
And indeed they were ignorant of both, as the Apostle Proves in the words following:
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and first ignorant of the glory prepared for us, ver. 9. Eye hath not seen, nor eare heard,
and First ignorant of the glory prepared for us, ver. 9. Eye hath not seen, nor ear herd,
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neither hath it entred into the heart of man, the things which God hath prepared for them that love him. neither hath it entered into the heart of man, the things which God hath prepared for them that love him.
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And as they were ignorant of that glory prepared for us, the knowledge whereof is but a part of heavenly wisdome;
And as they were ignorant of that glory prepared for us, the knowledge whereof is but a part of heavenly Wisdom;
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so were they altogether ignorant of that wisdome of God, ver. 11, 12, 14. For who knoweth the things of a man, save the spirit of man? even so the things of God knoweth no man, but the spirit of God.
so were they altogether ignorant of that Wisdom of God, ver. 11, 12, 14. For who Knoweth the things of a man, save the Spirit of man? even so the things of God Knoweth no man, but the Spirit of God.
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Now we have received, not the spirit of the world, but the spirit that is of God, that we might know the things that are given us of God.
Now we have received, not the Spirit of the world, but the Spirit that is of God, that we might know the things that Are given us of God.
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But the naturall man receiveth not the things of Gods spirit, they are foolishnesse unto him;
But the natural man receives not the things of God's Spirit, they Are foolishness unto him;
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neither can he know them, because they are Spiritually discerned. This wisdome is a mystery, ver. 7. and therefore it is not knowne by nature; but by revelation from God.neither can he know them, Because they Are Spiritually discerned. This Wisdom is a mystery, ver. 7. and Therefore it is not known by nature; but by Revelation from God.
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When St. Peter had made that excellent confession of Jesus, that he is Christ the Sonne of the Living God, our Saviour said unto him, Blessed art thou Simon:
When Saint Peter had made that excellent Confessi of jesus, that he is christ the Son of the Living God, our Saviour said unto him, Blessed art thou Simon:
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for flesh and bloud hath not revealed it unto thee, but my Father. for Flesh and blood hath not revealed it unto thee, but my Father.
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So that all who are indued with this wisdome, are Theodidactoi taught of God, as our Saviour saith, Joh. 6 44. No man can come unto me, except the father draw him.
So that all who Are endued with this Wisdom, Are Theodidactoi taught of God, as our Saviour Says, John 6 44. No man can come unto me, except the father draw him.
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And this he proves out of the Prophets, saying, it is written, they shall be all taught of God.
And this he Proves out of the prophets, saying, it is written, they shall be all taught of God.
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Every man therefore, that hath heard, and learned of the father, commeth unto me. Every man Therefore, that hath herd, and learned of the father, comes unto me.
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As if he had said, no man can come unto me except the father teach him;
As if he had said, no man can come unto me except the father teach him;
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for all that are taught of God, and onely they, come unto me:
for all that Are taught of God, and only they, come unto me:
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and therefore no man can come unto me except the father draw him, that is, move him effectually;
and Therefore no man can come unto me except the father draw him, that is, move him effectually;
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for indeed Gods teaching is an effectuall working;
for indeed God's teaching is an effectual working;
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he not onely opens the eyes of the understanding, but also convinceth the heart of the truth of his Doctrine,
he not only Opens the eyes of the understanding, but also Convinces the heart of the truth of his Doctrine,
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and inclines us to embrace this wisdome.
and inclines us to embrace this Wisdom.
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So that a man may be learned in all the wisdome of the Egyptians, in all the philosophie of the Graecians, he may be as wise as Achitophell, whose counsell was esteemed as the oracle of God;
So that a man may be learned in all the Wisdom of the egyptians, in all the philosophy of the Greeks, he may be as wise as Achitophel, whose counsel was esteemed as the oracle of God;
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and yet be ignorant of this wisdome, as our Saviour saith, Math. 11.25.
and yet be ignorant of this Wisdom, as our Saviour Says, Math. 11.25.
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I thank thee O father, because thou hast hid these things from the wise and prudent, I thank thee Oh father, Because thou hast hid these things from the wise and prudent,
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and hast revealed them unto babes. and hast revealed them unto babes.
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Yea, a man may be well learned in the Scriptures, and yet ignorant of this wisdome;
Yea, a man may be well learned in the Scriptures, and yet ignorant of this Wisdom;
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the Scribes and Pharisees were doctors of the law, and yet even of them the Apostle sayes, which none of the Princes of this world knew.
the Scribes and Pharisees were Doctors of the law, and yet even of them the Apostle Says, which none of the Princes of this world knew.
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In the second place hee charges them with an heinous and horrible murther, they crucified the Lord of Glory, where every circumstance in the text doth aggravate the murther. 1. The person murthered is the Lord of Glory. 2. The death inflicted on him was crucifixion, the most shamefull and accursed death in the World. 3. The persons who did this, were they his owne people, who of all others should not have done it,
In the second place he charges them with an heinous and horrible murder, they Crucified the Lord of Glory, where every circumstance in the text does aggravate the murder. 1. The person murdered is the Lord of Glory. 2. The death inflicted on him was crucifixion, the most shameful and accursed death in the World. 3. The Persons who did this, were they his own people, who of all Others should not have done it,
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even they crucified the Lord of Glory. The person murthered is the Lord of Glory, our blessed Saviour Jesus Christ.
even they Crucified the Lord of Glory. The person murdered is the Lord of Glory, our blessed Saviour jesus christ.
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Hee is the Lord, as we confesse in our Creede, by reason of the dominion which he hath over all, and particularly over his church.
He is the Lord, as we confess in our Creed, by reason of the dominion which he hath over all, and particularly over his Church.
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He is the Lord, by right of creation;
He is the Lord, by right of creation;
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For all things were made by him, and without him was not any thing made that was made. Ioh. 1.3. By him were all things created that are in heaven, and that are in earth, visible and invisible, &c. Col. 1.16. Hee is the Lord, by right of inheritance;For all things were made by him, and without him was not any thing made that was made. John 1.3. By him were all things created that Are in heaven, and that Are in earth, visible and invisible, etc. Col. 1.16. He is the Lord, by right of inheritance;
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for he is the heire of all things. Heb. 1.2. Hee is the Lord by the right of donation;
for he is the heir of all things. Hebrew 1.2. He is the Lord by the right of donation;
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for the father is brought in saying unto him, I shall give thee the heathen for thine inheritance,
for the father is brought in saying unto him, I shall give thee the heathen for thine inheritance,
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and the uttermost parts of the earth for thy possession. Plalm. 2.8. So he saith, Matth. 28.18. All power is given unto me in heaven and in earth. and the uttermost parts of the earth for thy possession. Plalm. 2.8. So he Says, Matthew 28.18. All power is given unto me in heaven and in earth.
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Hee is the Lord by the right of redemption;
He is the Lord by the right of redemption;
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for he who redeemeth a captive becomes his Lord, and Christ when we were captives, hath redeemed us, by giving himselfe a ransome for us:
for he who Redeemeth a captive becomes his Lord, and christ when we were captives, hath redeemed us, by giving himself a ransom for us:
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wee were redeemed (saith St. Peter) not with silver or gold, or corruptible things,
we were redeemed (Says Saint Peter) not with silver or gold, or corruptible things,
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but with the precious bloud of Jesus, as of a lambe undefiled. Finally he is our Lord too by the right of conquest;but with the precious blood of jesus, as of a lamb undefiled. Finally he is our Lord too by the right of conquest;
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for after that hee had redeemed us, by paying a ransome unto God for us, Satan the Jailor would not let us goe,
for After that he had redeemed us, by paying a ransom unto God for us, Satan the Jailor would not let us go,
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but kept us fast bound in the fetters of sinne;
but kept us fast bound in the fetters of sin;
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and therefore hee is falne to come with a mighty hand, and outstretched arme, and violently take us out of his gripes:
and Therefore he is fallen to come with a mighty hand, and outstretched arm, and violently take us out of his gripes:
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Hee is the stronger man mentioned in the gospell, who hath overcome the strong man, taken his armour from him, and divided the spoyle.
He is the Stronger man mentioned in the gospel, who hath overcome the strong man, taken his armour from him, and divided the spoil.
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He hath spoiled principalities and powers, triumphing over them. He hath spoiled principalities and Powers, triumphing over them.
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And as he is the Lord, so the Lord of Glory, that is, a glorious Lord, by an Hebraeisme.
And as he is the Lord, so the Lord of Glory, that is, a glorious Lord, by an Hebraism.
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He is called the King of Glory, Plal. 24.7. Lift up your heads, O ye gates, and be ye lift up, yee everlasting doores,
He is called the King of Glory, Plal. 24.7. Lift up your Heads, Oh you gates, and be you lift up, ye everlasting doors,
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and the King of Glory shall come in. And the God of Glory, by St. Steven. Act. 7.2. The God of Glory appeared to our father Abraham. and the King of Glory shall come in. And the God of Glory, by Saint Steven. Act. 7.2. The God of Glory appeared to our father Abraham.
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And here, as also Iam. 2.1. He is called the Lord of Glory. Glory properly signifies beauty, praise, honour;
And Here, as also Iam. 2.1. He is called the Lord of Glory. Glory properly signifies beauty, praise, honour;
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and it is ordinarily used in scripture, to expresse that Majesty and perfection of blisse, which God injoyes from all eternity,
and it is ordinarily used in scripture, to express that Majesty and perfection of bliss, which God enjoys from all eternity,
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and which in some measure he communicates unto his blessed Angells, and Saints in heaven.
and which in Some measure he communicates unto his blessed Angels, and Saints in heaven.
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Now well may our Saviour be called the Lord of Glory, because he is the brightnesse of Gods Glory,
Now well may our Saviour be called the Lord of Glory, Because he is the brightness of God's Glory,
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and the expresse image of his person. Heb. 1.3. He did injoy Glory with the Father from all eternity, as he sayes, Ioh. 17.5. And now O father, glorifie thou mee, with thine owne selfe, with the glory which I had with thee before the world was. and the express image of his person. Hebrew 1.3. He did enjoy Glory with the Father from all eternity, as he Says, John 17.5. And now Oh father, Glorify thou me, with thine own self, with the glory which I had with thee before the world was.
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And againe he prayeth for his Disciples, saying, ver. 24. Father, I will that they whom thou hast given me, be with me where I am, that they may behold my glory.
And again he Prayeth for his Disciples, saying, ver. 24. Father, I will that they whom thou hast given me, be with me where I am, that they may behold my glory.
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And as he injoyed glory with the father from all eternity;
And as he enjoyed glory with the father from all eternity;
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so after a short ecclipse of that glory here on earth, and after he had overcome the sharpenesse of death, he was received up into glory. 1 Tim. 3.16. He is crowned with glory and honour. Heb. 2.9.
so After a short eclipse of that glory Here on earth, and After he had overcome the sharpness of death, he was received up into glory. 1 Tim. 3.16. He is crowned with glory and honour. Hebrew 2.9.
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And he tells us that at the last day, he shall come in the clouds of heaven, with power and great glory.
And he tells us that At the last day, he shall come in the Clouds of heaven, with power and great glory.
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Then shall he sit upon the throne of his glory. Then shall he fit upon the throne of his glory.
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Finally he is called the Lord of glory, because he is the author of glory unto others:
Finally he is called the Lord of glory, Because he is the author of glory unto Others:
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for saith the Apostle, when Christ who is our life shall appeare, then shall ye also appeare with him in glory. Coloss. 3.4.
for Says the Apostle, when christ who is our life shall appear, then shall you also appear with him in glory. Coloss. 3.4.
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He gives unto his servants eternall life, which in scripture is called glory, a Kingdome of glory, a crowne of glory, an eternall weight of glory.
He gives unto his Servants Eternal life, which in scripture is called glory, a Kingdom of glory, a crown of glory, an Eternal weight of glory.
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This is the person who was murthered, and therefore the murther was most hainous;
This is the person who was murdered, and Therefore the murder was most heinous;
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For if it be a greater sinne, for a man to murther his father, than to kill a stranger;
For if it be a greater sin, for a man to murder his father, than to kill a stranger;
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to murther the King, than to kill a fellow subject; to murther an innocent person, then to kill a malefactor;
to murder the King, than to kill a fellow Subject; to murder an innocent person, then to kill a Malefactor;
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Then how heinous a murder was it, to kill him who was more than all these,
Then how heinous a murder was it, to kill him who was more than all these,
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even our everlasting father, the King of Kings, and Lord of glory, and withall a person so innocent, that no guile was found in his mouth, none could convince him of sinne? hee was holy, harmelesse, undefiled, separate from sinners,
even our everlasting father, the King of Kings, and Lord of glory, and withal a person so innocent, that no guile was found in his Mouth, none could convince him of sin? he was holy, harmless, undefiled, separate from Sinners,
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and made higher than the heavens: And yet this was done; they crucified the Lord of glory. and made higher than the heavens: And yet this was done; they Crucified the Lord of glory.
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But here you may say unto me:
But Here you may say unto me:
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how could the Lord of Glory be crucified? seeing he is God, and God is impassible, he cannot suffer.
how could the Lord of Glory be Crucified? seeing he is God, and God is impassable, he cannot suffer.
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For answer, you shall understand, that there is so straight an union and conjunction between the two natures of Christ, in one person, that that which is proper onely to the one nature, is vouched, not (as some foolishly imagine) of the other nature;
For answer, you shall understand, that there is so straight an Union and conjunction between the two nature's of christ, in one person, that that which is proper only to the one nature, is vouched, not (as Some foolishly imagine) of the other nature;
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but, it is vouched of the person being denominated from the other nature. This kind of speech is by the fathers called koinonia idiomatôn, a communication of properties.
but, it is vouched of the person being denominated from the other nature. This kind of speech is by the Father's called koinonia idiomatôn, a communication of properties.
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And it is a plaine Synecdoche, very usuall in speech, whereby that which is proper onely to the part, is praedicated of the whole.
And it is a plain Synecdoche, very usual in speech, whereby that which is proper only to the part, is predicated of the Whole.
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We have divers instances of it in Scripture. Acts. 3.15. Yee killed the prince of life.
We have diverse instances of it in Scripture. Acts. 3.15. Ye killed the Prince of life.
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Christ was killed onely as man, and yet, because the same man was also God, he saies, yee killed the prince of life. Acts. 20.28. Feede the church of God, which he hath purchased with his owne bloud.
christ was killed only as man, and yet, Because the same man was also God, he Says, ye killed the Prince of life. Acts. 20.28. Feed the Church of God, which he hath purchased with his own blood.
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Christ had bloud onely as he was man;
christ had blood only as he was man;
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but because the same man was also God, his bloud is called, the bloud of God. Iohn. 3.13. No man hath ascended up to heaven, but he that came down from heaven, the sonne of man which is in heaven.
but Because the same man was also God, his blood is called, the blood of God. John. 3.13. No man hath ascended up to heaven, but he that Come down from heaven, the son of man which is in heaven.
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Christ descended from heaven, onely in respect of his divine nature, and he was in heaven at that time,
christ descended from heaven, only in respect of his divine nature, and he was in heaven At that time,
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when he was speaking unto Nicodemus here on the earth, onely as he was God,
when he was speaking unto Nicodemus Here on the earth, only as he was God,
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and yet because the same person was also man, he saith, the Sonne of man which is in heaven.
and yet Because the same person was also man, he Says, the Son of man which is in heaven.
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So here, Christ was crucified onely as he was man, and yet because the same man was also God, the Apostle saies, they crucified the Lord of glory.
So Here, christ was Crucified only as he was man, and yet Because the same man was also God, the Apostle Says, they Crucified the Lord of glory.
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And so I come unto the second circumstance, the kind of death that he suffered: it was crucifixion, the most shamefull and ignominious death in the world.
And so I come unto the second circumstance, the kind of death that he suffered: it was crucifixion, the most shameful and ignominious death in the world.
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The Apostle mentions scandolum crucis: the offence of the crosse. Galat. 5.11. and the shame of the crosse too. Hebr. 12. •. There is more shame in it than in any other death, and therefore the Heathen tearmed the crosse, arborem infoelicem, and stipitem infamem; a wretched infamous tree.
The Apostle mentions scandolum crucis: the offence of the cross. Galatians 5.11. and the shame of the cross too. Hebrew 12. •. There is more shame in it than in any other death, and Therefore the Heathen termed the cross, Arborem infoelicem, and stipitem infamem; a wretched infamous tree.
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This death was so infamous, that the Romans did not inflict it upon any, but onely such as were esteemed base rogues, and notorious malefactors.
This death was so infamous, that the Roman did not inflict it upon any, but only such as were esteemed base rogues, and notorious malefactors.
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And therefore we finde in the Ecclesiasticall History, that albeit St. Paul suffered martyrdome at Rome, as well as St. Peter,
And Therefore we find in the Ecclesiastical History, that albeit Saint Paul suffered martyrdom At Room, as well as Saint Peter,
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yet they could not crucifie St. Paul: he being a Romane, had the priviledge of a gentleman, and was beheaded;
yet they could not crucify Saint Paul: he being a Roman, had the privilege of a gentleman, and was beheaded;
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but Peter being but a fisherman by his trade, was esteemed a base fellow, and so crucified as was his Master.
but Peter being but a fisherman by his trade, was esteemed a base fellow, and so Crucified as was his Master.
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That which made this death more shamefull and ignominious, was, because all that were crucified, were first scourged before they were crucified,
That which made this death more shameful and ignominious, was, Because all that were Crucified, were First scourged before they were Crucified,
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and that was peculiar to this death of the crosse.
and that was peculiar to this death of the cross.
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Now for a man to be scourged, is a foule disgrace, a vile and servile punishment, not to be offered unto any but unto bondslaves:
Now for a man to be scourged, is a foul disgrace, a vile and servile punishment, not to be offered unto any but unto bondslaves:
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and therefore he in the comedy saies in great disdaine, loris? liber sum: hee tooke it in great scorne, the whippe should bee once named unto him who was free borne.
and Therefore he in the comedy Says in great disdain, loris? liber sum: he took it in great scorn, the whip should be once nam unto him who was free born.
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And yet our Saviour being to be crucified, was first scourged. And as this was a shamefull, servile, and ignominious death;
And yet our Saviour being to be Crucified, was First scourged. And as this was a shameful, servile, and ignominious death;
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so was it a most execrable and cursed death;
so was it a most execrable and cursed death;
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for sayes the Apostle, it is written, cursed is every one that hangeth on a tree, Gal. 3.13. It was not onely esteeemed so by men, but it was so indeed, being accursed by the mouth of God himselfe;
for Says the Apostle, it is written, cursed is every one that hangs on a tree, Gal. 3.13. It was not only esteemed so by men, but it was so indeed, being accursed by the Mouth of God himself;
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for it is said, Deut. 21.23. Hee that is hanged is cursed of God.
for it is said, Deuteronomy 21.23. He that is hanged is cursed of God.
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And therefore Christ suffering this death, the Apostle sayes, that he was factus maledictum, made a curse for us.
And Therefore christ suffering this death, the Apostle Says, that he was factus Maledictum, made a curse for us.
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And as this death was an ignominious and accursed death; so also a most painfull death.
And as this death was an ignominious and accursed death; so also a most painful death.
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First, his flesh was torne with whippes:
First, his Flesh was torn with whips:
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They ploughed on his backe (saith the Psalmist) and made long furrowes on it. They ploughed on his back (Says the Psalmist) and made long furrows on it.
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Then his hands and his feet were bored with the nailes, and the hands and feet of all other parts are most sensible, by reason of the texture of all the sinewes there.
Then his hands and his feet were bored with the nails, and the hands and feet of all other parts Are most sensible, by reason of the texture of all the sinews there.
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And being thus nailed unto the tree, his whole body was stretched out on the crosse,
And being thus nailed unto the tree, his Whole body was stretched out on the cross,
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as on a rack, till all his bones were out of joint, as was foretold by the Psalmist.
as on a rack, till all his bones were out of joint, as was foretold by the Psalmist.
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This stretching was such, that it made his very ribbes and bones, breake through the flesh and the skinne, which must needs be a paine out of measure painfull.
This stretching was such, that it made his very ribs and bones, break through the Flesh and the skin, which must needs be a pain out of measure painful.
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Therefore the heathen tearmed the crosse, cruciabile lignum, a tree of torture;
Therefore the heathen termed the cross, cruciabile lignum, a tree of torture;
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and most sharpe and bitter paines, have their name from the crosse, being called cruciatus. Christ was no lesse than six houres in this torment;
and most sharp and bitter pains, have their name from the cross, being called Cruelties. christ was no less than six hours in this torment;
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even from the third houre, untill the ninth, and all that while in perfect sense; for it is said, he cryed with a loud voice, and gave up the ghost.
even from the third hour, until the ninth, and all that while in perfect sense; for it is said, he cried with a loud voice, and gave up the ghost.
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He did not crie with the faint voice of a dying man, but with a loud voice, to shew that his 〈 ◊ 〉 strength was not one whit abated.
He did not cry with the faint voice of a dying man, but with a loud voice, to show that his 〈 ◊ 〉 strength was not one whit abated.
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This death was devised for our Saviour, not so much by Pilat and the Souldiers, as by the Jewes;
This death was devised for our Saviour, not so much by Pilat and the Soldiers, as by the Jews;
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for they cried out, crucifie him, crucifie him. When Pilat said unto them, take yee him, and judge him according to your law:
for they cried out, crucify him, crucify him. When Pilat said unto them, take ye him, and judge him according to your law:
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they answered, it is not lawfull for us to put any man to death.
they answered, it is not lawful for us to put any man to death.
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And this came to passe, saith the Evangelist, that the saying of Jesus might be fulfilled, which he spake, signifying what death he should die.
And this Come to pass, Says the Evangelist, that the saying of jesus might be fulfilled, which he spoke, signifying what death he should die.
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Now what was that which he spake signifying what death he should die? we find it Matth. 20.19.
Now what was that which he spoke signifying what death he should die? we find it Matthew 20.19.
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The sonne of man shall be betrayed unto the chiefe Priests, and to the Scribes, The son of man shall be betrayed unto the chief Priests, and to the Scribes,
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and they shall condemne him to death, and shall deliver him to the Gentiles, to mock and to scourge, and to crucifie him. and they shall condemn him to death, and shall deliver him to the Gentiles, to mock and to scourge, and to crucify him.
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Thus they put off his triall from themselves, unto the Romane Governour, of purpose, that he might suffer that Romane death.
Thus they put off his trial from themselves, unto the Roman Governor, of purpose, that he might suffer that Roman death.
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At first they condemned him of blasphemie, and then hee should have been stoned; but that death seemed too mild, for it would have dispatched him quickly:
At First they condemned him of blasphemy, and then he should have been stoned; but that death seemed too mild, for it would have dispatched him quickly:
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Therefore they indite him a new of treason, for speaking against Coesar, that so he might suffer the death of a traitor,
Therefore they indite him a new of treason, for speaking against Caesar, that so he might suffer the death of a traitor,
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even that ignominious, accursed, and painfull death of the crosse. No lesse could satisfie their malice.
even that ignominious, accursed, and painful death of the cross. No less could satisfy their malice.
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And who were they that did all this? even his owne people, they who were his brethren,
And who were they that did all this? even his own people, they who were his brothers,
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and kinsmen according to the flesh, they crucified the Lard of glory;
and kinsmen according to the Flesh, they Crucified the Lard of glory;
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they unto whom he came, and for whom he came, for he was sent unto the lost sheep of the house of Israel;
they unto whom he Come, and for whom he Come, for he was sent unto the lost sheep of the house of Israel;
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they amongst whom he had preached the word of life, for it behooved the Gospell first to be preached unto them;
they among whom he had preached the word of life, for it behooved the Gospel First to be preached unto them;
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They among whom hee had wrought many miracles, and unto whom he had done many good workes;
They among whom he had wrought many Miracles, and unto whom he had done many good works;
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even they were such unthankfull traitors, that they crucified the Lord of glory.
even they were such unthankful Traitors, that they Crucified the Lord of glory.
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In the last place, the Apostle tells us, that their ignorance of the wisdome of god, led them to the committing of that horrible murther:
In the last place, the Apostle tells us, that their ignorance of the Wisdom of god, led them to the committing of that horrible murder:
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for had they knowne it, they would not have crucified the Lord of glory. for had they known it, they would not have Crucified the Lord of glory.
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But here ye may say unto me, did these malicious Iewes sinne onely out of ignorance,
But Here you may say unto me, did these malicious Iewes sin only out of ignorance,
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as did Paul in persecuting the Church? O no; they sinned out of malice, against knowledge and conscience;
as did Paul in persecuting the Church? O no; they sinned out of malice, against knowledge and conscience;
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for they knew that Iesus was a good and just man, and had given him that testimonie, that he had done all things well;
for they knew that Iesus was a good and just man, and had given him that testimony, that he had done all things well;
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they knew that he was a great Prophet, a teacher come from God; they were in some sort too covinced that he was the Christ, for Ioh. 11.47.
they knew that he was a great Prophet, a teacher come from God; they were in Some sort too covinced that he was the christ, for John 11.47.
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they held a councell against him, saying, what shall we doe? this man doth many miracles,
they held a council against him, saying, what shall we do? this man does many Miracles,
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if we let him alone, all men will believe on him, namely, that he is the Christ. Where ye may behold them fighting against the light of their owne knowledge, wherewith our Saviour expresly charges them, Ioh. 7.28. Yee both know me, and yee know whence I am, and Ioh. 15.24. Now have they both seen and hated both me and my father. if we let him alone, all men will believe on him, namely, that he is the christ. Where you may behold them fighting against the Light of their own knowledge, wherewith our Saviour expressly charges them, John 7.28. Ye both know me, and ye know whence I am, and John 15.24. Now have they both seen and hated both me and my father.
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This appeareth further by that which is said in the parable of the housholder, Matth. 21.31. A certaine housholder planted a vineyard, and let it out to husbandmen, and went unto a farre countrey.
This appears further by that which is said in the parable of the householder, Matthew 21.31. A certain householder planted a vineyard, and let it out to husbandmen, and went unto a Far country.
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And when the time of the fruits came, he sent his servants to receive them; and the husbandmen took his servants, beat them and killed them:
And when the time of the fruits Come, he sent his Servants to receive them; and the husbandmen took his Servants, beatrice them and killed them:
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againe he sent other servants, and they did unto them likewise. Last of all he sent unto them his sonne, saying, they will reverence my son.
again he sent other Servants, and they did unto them likewise. Last of all he sent unto them his son, saying, they will Reverence my son.
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But when the husbandmen saw him, they said, this is the heire, come let us kill him, and cease on his inheritance. But when the husbandmen saw him, they said, this is the heir, come let us kill him, and cease on his inheritance.
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And saith the Evangelist ver. 45. when the chiefe Priests and the Pharisees heard this parable, they perceived that he spake of them.
And Says the Evangelist ver. 45. when the chief Priests and the Pharisees herd this parable, they perceived that he spoke of them.
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So that they had some knowledge of Christ: but it was not the true knowledge; they were not indued with heavenly wisdome, nor taught of God;
So that they had Some knowledge of christ: but it was not the true knowledge; they were not endued with heavenly Wisdom, nor taught of God;
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for their heart did stand out against the light which did shine on their understanding,
for their heart did stand out against the Light which did shine on their understanding,
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and (as Solomon saith) They hated knowledge, and, did not choose the feare of the Lord.
and (as Solomon Says) They hated knowledge, and, did not choose the Fear of the Lord.
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Therefore saith our Saviour unto them, yee neither know me, nor my father, Ioh. 8.19. Therefore Says our Saviour unto them, ye neither know me, nor my father, John 8.19.
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So that even sinnes of malice committed against knowledge and conscience, yet are accompanied with some kind of ignorance.
So that even Sins of malice committed against knowledge and conscience, yet Are accompanied with Some kind of ignorance.
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This is cleare in the crucifying of Christ, for they knew that it was evill to kill him that was innocent and just;
This is clear in the crucifying of christ, for they knew that it was evil to kill him that was innocent and just;
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but this knowledge was onely habituall and generall, they did not actually know that it was evill, at the instant when they did it,
but this knowledge was only habitual and general, they did not actually know that it was evil, At the instant when they did it,
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or they did not consider it;
or they did not Consider it;
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or though they knew that it was evill, yet they did not know, that that evill was not to be done,
or though they knew that it was evil, yet they did not know, that that evil was not to be done,
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for the obtaining of a greater good which they proposed to themselves, namely, the retaining of their places and dignities, which they feared to lose if he were acknowledged for the Messias.
for the obtaining of a greater good which they proposed to themselves, namely, the retaining of their places and dignities, which they feared to loose if he were acknowledged for the Messias.
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Thus it holds true that the Philosopher said, omnis malus ignorans, there is some ignorance in every sinne;
Thus it holds true that the Philosopher said, omnis malus ignorans, there is Some ignorance in every sin;
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for seeing the will cannot possibly affect evill, as it is evill, but that the same is still presented unto it, under the maske of good, it followeth necessarily, that every one that sinneth, is some way ignorant of good and evil.
for seeing the will cannot possibly affect evil, as it is evil, but that the same is still presented unto it, under the mask of good, it follows necessarily, that every one that Sinneth, is Some Way ignorant of good and evil.
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For which cause Solomon sayes, nonne errant omnes? doe they not all erre that worke iniquitie? And David oftner than once in the Psalmes saith, have all the workers of iniquitie noe knowledge? Indeed they have no true knowledge.
For which cause Solomon Says, nonne errant omnes? do they not all err that work iniquity? And David oftener than once in the Psalms Says, have all the workers of iniquity no knowledge? Indeed they have no true knowledge.
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And therefore howsoever some have commended ignorances as the mother of devotion, I may say more truly, that is the mother of errour;
And Therefore howsoever Some have commended ignorances as the mother of devotion, I may say more truly, that is the mother of error;
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our Saviour said so much to the Saduces, Matth. 22.29. Yee do erre, not knowing the Scriptures.
our Saviour said so much to the Sadducees, Matthew 22.29. Ye do err, not knowing the Scriptures.
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It is the mother of Idolatrie, Galat. 4.8. When ye knew not God, yee did service unto them which by nature are no Gods. It is the mother of pride and arrogance, Rom. 10.3. Being ignorant of the righteousnesse of God, they went about to establish their owne righteousnesse.
It is the mother of Idolatry, Galatians 4.8. When you knew not God, ye did service unto them which by nature Are no God's It is the mother of pride and arrogance, Rom. 10.3. Being ignorant of the righteousness of God, they went about to establish their own righteousness.
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It is the mother of lust, Thess. 4.5. The Gentiles which know not God, walke in the lust of concupiscence.
It is the mother of lust, Thess 4.5. The Gentiles which know not God, walk in the lust of concupiscence.
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Finally, it is the mother of all sinne, Ephes. 4.18. Having their understanding darkned, through the ignorance that is in them:
Finally, it is the mother of all sin, Ephesians 4.18. Having their understanding darkened, through the ignorance that is in them:
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and being past feeling, they gave themselves over unto lasciviousnesse; to worke all uncleannesse with greedinesse. and being passed feeling, they gave themselves over unto lasciviousness; to work all uncleanness with greediness.
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And on the other part, all grace is from the true knowledge of God, 2 Pet. 1.2. Grace and peace be multiplied unto you, through the knowledge of God, and of Iesus our Lord.
And on the other part, all grace is from the true knowledge of God, 2 Pet. 1.2. Grace and peace be multiplied unto you, through the knowledge of God, and of Iesus our Lord.
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As this knowledge brings grace and peace, so it brings glory; for saith our Saviour, This is life eternall, to know thee the only true God,
As this knowledge brings grace and peace, so it brings glory; for Says our Saviour, This is life Eternal, to know thee the only true God,
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and Iesus Christ whom thou hast sent. and Iesus christ whom thou hast sent.
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This knowledge is the wisdome of God, which the Apostle here magnifies so much, Which none of the Princes of this world knew: This knowledge is the Wisdom of God, which the Apostle Here Magnifies so much, Which none of the Princes of this world knew:
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for had they knowne it, they would not have crucified the Lord of glory. I Have now done with my text, but not with the Princes of this world;for had they known it, they would not have Crucified the Lord of glory. I Have now done with my text, but not with the Princes of this world;
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for I am to present unto you another sad tragedy, so like unto the former that it may seeme but vetus fabula per novos histriones, the stage onely changed,
for I am to present unto you Another sad tragedy, so like unto the former that it may seem but Vetus fabula per novos histriones, the stage only changed,
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and new actors entred upon it, other Princes of this world, yea, of the darknesse of this world, Farre worse than then Pilat, the high Priests, Scribes,
and new actors entered upon it, other Princes of this world, yea, of the darkness of this world, far Worse than then Pilat, the high Priests, Scribes,
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and Pharisees, who have lately murthered, (if not the Lord of glory, yet I am sure) a glorious Lord, though not Christ the Lord;
and Pharisees, who have lately murdered, (if not the Lord of glory, yet I am sure) a glorious Lord, though not christ the Lord;
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yet the Lords Christ, Gods annointed.
yet the lords christ, God's anointed.
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This is a parricide so heinous, so horrible, that it cannot be paralled by all the murthers that ever were committed since the world began,
This is a Parricide so heinous, so horrible, that it cannot be paralled by all the murders that ever were committed since the world began,
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but onely in the murther of Christ. And indeed the providence of God gave me first occasion to institute this parallell:
but only in the murder of christ. And indeed the providence of God gave me First occasion to institute this parallel:
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for that day that our gracious Soveraigne was murthered, being the 30. of January, a day for ever to be noted with a black coale,
for that day that our gracious Sovereign was murdered, being the 30. of January, a day for ever to be noted with a black coal,
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as his Majestie was at divine service, before he was led forth unto the scaffold, the chapter that was read unto him, was the seven and twentieth of St. Matthews gospell, which containes the passion of Christ;
as his Majesty was At divine service, before he was led forth unto the scaffold, the chapter that was read unto him, was the seven and twentieth of Saint Matthews gospel, which contains the passion of christ;
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and that chapter was read not by choise ▪ but by the direction of the rubrick, it being the lesson appointed for that day,
and that chapter was read not by choice ▪ but by the direction of the rubric, it being the Lesson appointed for that day,
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so that we could not but conceive, that the murther then to be acted, was like unto that which in the chapter is described.
so that we could not but conceive, that the murder then to be acted, was like unto that which in the chapter is described.
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And indeed you will finde it very like unto it, if you will but consider the three circumstances which I before observed in my text, the dignity of the person murthered, the kind of death that hee suffered,
And indeed you will find it very like unto it, if you will but Consider the three Circumstances which I before observed in my text, the dignity of the person murdered, the kind of death that he suffered,
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and the qualitie of the murtherers.
and the quality of the murderers.
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The person that was now murthered, was not the Lord of glory, but a glorious Lord, Christs owne Vicar:
The person that was now murdered, was not the Lord of glory, but a glorious Lord, Christ own Vicar:
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his lieutenant and vicegerent here on earth, within his dominions.
his lieutenant and vicegerent Here on earth, within his Dominions.
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And therefore by all lawes, divine, and humane, he was privileged from any punishment that could bee inflicted by men.
And Therefore by all laws, divine, and humane, he was privileged from any punishment that could be inflicted by men.
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Albeit hee was as inferiour to Christ, as man is unto God; the creature, unto the immortall Creator;
Albeit he was as inferior to christ, as man is unto God; the creature, unto the immortal Creator;
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yet was his privilege of inviolability farre more clear than was Christs.
yet was his privilege of inviolability Far more clear than was Christ.
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For Christ was not a temporall Prince, his Kingdome was not of this world, and therefore when he vouchsafed to come into the world,
For christ was not a temporal Prince, his Kingdom was not of this world, and Therefore when he vouchsafed to come into the world,
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and to become the sonne of man, hee did subject himselfe unto the law;
and to become the son of man, he did Subject himself unto the law;
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hee who onely could choose when to be borne, made choise to be borne at that time when there was a decree for taxing all the world;
he who only could choose when to be born, made choice to be born At that time when there was a Decree for taxing all the world;
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that so soone as he was borne, he might be inrolled a subject unto Caesar: hee lived as a subject, payed tribute unto Caesar; he submitted unto Pilats jurisdiction, acknowledging that hee had power given him from above.
that so soon as he was born, he might be enrolled a Subject unto Caesar: he lived as a Subject, paid tribute unto Caesar; he submitted unto Pilats jurisdiction, acknowledging that he had power given him from above.
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But our gracious Soveraigne was well knowne to bee a temporall Prince, a free Monarch, and their undoubted Soveraigne, to whom they did allowe, and had sworne allegience;
But our gracious Sovereign was well known to be a temporal Prince, a free Monarch, and their undoubted Sovereign, to whom they did allow, and had sworn Allegiance;
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and therefore he could not be judged by any power on earth. He disclaimed their authority, as he well might;
and Therefore he could not be judged by any power on earth. He disclaimed their Authority, as he well might;
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for they had no power at all over any, much lesse over him:
for they had no power At all over any, much less over him:
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and what power they usurped was not de super, as Pilats, but de subter, from beneath,
and what power they usurped was not de super, as Pilats, but the Subter, from beneath,
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even from the angell of the bottomlesse pit, whose name is Abaddon; For as he seekes the destruction of all men,
even from the angel of the bottomless pit, whose name is Abaddon; For as he seeks the destruction of all men,
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so especially of Kings, because by their government, peace is preserved, justice executed, and religion maintained.
so especially of Kings, Because by their government, peace is preserved, Justice executed, and Religion maintained.
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But from above they had no power: for God never gave unto the people power over their King;
But from above they had no power: for God never gave unto the people power over their King;
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as is evident by Scripture, by the law of nature and nations, by the knowne lawes of England, by cleare and undeniable reasons,
as is evident by Scripture, by the law of nature and Nations, by the known laws of England, by clear and undeniable Reasons,
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and by the constant doctrine and practise of the true, ancient, and Catholick Church; as were easie for me to shew, if time would permit.
and by the constant Doctrine and practice of the true, ancient, and Catholic Church; as were easy for me to show, if time would permit.
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And yet those monstrous traitors, have sacrilegiously invaded Gods throne, and usurped his office, whose peculiar it is to be Judge of Kings,
And yet those monstrous Traitors, have sacrilegiously invaded God's throne, and usurped his office, whose peculiar it is to be Judge of Kings,
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and so have ventured to try, judge, condemne, and execute their King, in despite of all law, reason, religion, nature, and God himselfe.
and so have ventured to try, judge, condemn, and execute their King, in despite of all law, reason, Religion, nature, and God himself.
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As it is in the parable of Jotham, they have advanced the bramble, above the cedar of Lebanus,
As it is in the parable of Jotham, they have advanced the bramble, above the cedar of Lebanon,
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while they set the people, even the basest of the people, on the bench, and placed the King a prisoner at the bar.
while they Set the people, even the Basest of the people, on the bench, and placed the King a prisoner At the bar.
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So they have overthrowne the order of God and nature, dissolved the bands of humane society, bringing in a meer confusion, and dissipation of all things.
So they have overthrown the order of God and nature, dissolved the bans of humane society, bringing in a mere confusion, and dissipation of all things.
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This was such a thing, as hath not beene knowne since the world beganne:
This was such a thing, as hath not been known since the world began:
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Pilat knew by the light of nature, that a King is not to b• put to death; Pilat knew by the Light of nature, that a King is not to b• put to death;
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therefore he said unto the Jewes, Shall I crucifie your King? As if he had said,
Therefore he said unto the Jews, Shall I crucify your King? As if he had said,
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if Jesus be a King, he is not to be put to death;
if jesus be a King, he is not to be put to death;
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but it is said he is your King, and shall I then do such an act against the law of nature and nations? And the chiefe priests,
but it is said he is your King, and shall I then do such an act against the law of nature and Nations? And the chief Priests,
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as impudent and malicious as they were, they did not deny the proposition, that a King is not to be put to death;
as impudent and malicious as they were, they did not deny the proposition, that a King is not to be put to death;
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but they denyed the assumption, that Jesus was their King, saying, we have no King but Caesar.
but they denied the Assump, that jesus was their King, saying, we have no King but Caesar.
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But these murtherers are worse than the Iewes, for they confessed him to be their King,
But these murderers Are Worse than the Iewes, for they confessed him to be their King,
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and yet tooke upon them, to judge, condemne, and put him to death. And as they are worse than Iewes, so they are worse then Pagans:
and yet took upon them, to judge, condemn, and put him to death. And as they Are Worse than Iewes, so they Are Worse then Pagans:
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for Tully pleading before Caesar, for Diotarus King of Galatia, albeit he was but a tributary King,
for Tully pleading before Caesar, for Diotarus King of Galatia, albeit he was but a tributary King,
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yet he doth challenge that privilege unto him, saying, ita inusitatum est, Regem capitis reum esse, ut ante hoc tempus sit inauditum.
yet he does challenge that privilege unto him, saying, ita inusitatum est, Regem capitis Reum esse, ut ante hoc Tempus sit inauditum.
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For a King to be guilty of death, is such a thing as hath not been heard of.
For a King to be guilty of death, is such a thing as hath not been herd of.
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And as they are worse than Iewes and Pagans, so they are even worse than devils;
And as they Are Worse than Iewes and Pagans, so they Are even Worse than Devils;
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for the devils never rise up against their prince, though he be as bad as can be:
for the Devils never rise up against their Prince, though he be as bad as can be:
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but the Puritans rage against their King, be he never so good, as indeed our gracious Soveraigne was the best of Kings.
but the Puritans rage against their King, be he never so good, as indeed our gracious Sovereign was the best of Kings.
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Never was there yet any prince that sate upon a throne, who was beyond him for piety and prudence, for all heroicall and christian graces.
Never was there yet any Prince that sat upon a throne, who was beyond him for piety and prudence, for all heroical and christian graces.
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But here I dare not venture to praise him, lest coming short, I may seeme to wrong him;
But Here I Dare not venture to praise him, lest coming short, I may seem to wrong him;
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that is a theame fitter for the tongues of Angells, than of men;
that is a theme fitter for the tongues of Angels, than of men;
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and therefore as Apelles did, so will I, draw a vaile over that which I am not able to expresse,
and Therefore as Apelles did, so will I, draw a veil over that which I am not able to express,
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and desire all men to judge what he was, by his divine meditations;
and desire all men to judge what he was, by his divine meditations;
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of which booke I hare boldly say, that since the spirit of prophecy ceased, never yet was there any booke written, with so great strength of reason, depth of judgement, height of devotion,
of which book I hare boldly say, that since the Spirit of prophecy ceased, never yet was there any book written, with so great strength of reason, depth of judgement, height of devotion,
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and elegancy of stile, as that golden Manual. That will tell you what we have lost, and how heinous the murther was.
and elegancy of style, as that golden Manual. That will tell you what we have lost, and how heinous the murder was.
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As he was the Lord, and their Lord, he had no superior on earth, and so could not be tried;
As he was the Lord, and their Lord, he had no superior on earth, and so could not be tried;
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as he was a glorious and gracious Lord, he ought not to have beene condemned. As Christ was above the law, being the sonne of God;
as he was a glorious and gracious Lord, he ought not to have been condemned. As christ was above the law, being the son of God;
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so was he above the censure of humane lawes, he being a King. As Christ was most innocent, there was no guile or guilt found in him;
so was he above the censure of humane laws, he being a King. As christ was most innocent, there was no guile or guilt found in him;
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so was he innocent of all the crimes objected against him. As he was a King, he did represent Gods person here on earth;
so was he innocent of all the crimes objected against him. As he was a King, he did represent God's person Here on earth;
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and as he was a good King, full of grace;
and as he was a good King, full of grace;
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he was a most lively image of Christ, so lively an image of him, that amongst all the Martyrs, who followed Christ unto heaven bearing his crosse, never was there any, who expressed so great conformity with our Saviour in his sufferings, as he did.
he was a most lively image of christ, so lively an image of him, that among all the Martyrs, who followed christ unto heaven bearing his cross, never was there any, who expressed so great conformity with our Saviour in his sufferings, as he did.
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And this will further appeare by the second circumstance in my text, the kind of death that he suffered, which was not the death of the crosse,
And this will further appear by the second circumstance in my text, the kind of death that he suffered, which was not the death of the cross,
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but aequivolent unto it, for two things were in the crosse which made it so odious, paine, and shame;
but aequivolent unto it, for two things were in the cross which made it so odious, pain, and shame;
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the Apostle joynes them together, Jesus endured the crosse, despising the shame. Our Soveraigne suffered both, I beginne with the paine.
the Apostle joins them together, jesus endured the cross, despising the shame. Our Sovereign suffered both, I begin with the pain.
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Indeed Christs crosse began at his cratch;
Indeed Christ cross began At his cratch;
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for no sooner was he borne, than persecuted by Herod; and his whole life afterwards was a perpetuall gainsaying of sinners: So I may say of our Soveraigne, that the ten last yeares of his life, was such a gaine-saying of sinners;
for no sooner was he born, than persecuted by Herod; and his Whole life afterwards was a perpetual gainsaying of Sinners: So I may say of our Sovereign, that the ten last Years of his life, was such a gainsaying of Sinners;
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all that time he fought with beasts, even with unreasonable men, who were resolved to be satisfied with nothing,
all that time he fought with beasts, even with unreasonable men, who were resolved to be satisfied with nothing,
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but with the utter destruction of him and his.
but with the utter destruction of him and his.
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To bring that to passe, first of all they did asperse him with many foule and false calumnies, against their owne knowledge and conscience, only to render him odious unto his people;
To bring that to pass, First of all they did asperse him with many foul and false calumnies, against their own knowledge and conscience, only to render him odious unto his people;
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they slandered the foote-steps of Gods anointed; their tongues, and their pennes too, were sharper than swords, piercing deepe into his soule:
they slandered the footsteps of God's anointed; their tongues, and their pens too, were sharper than swords, piercing deep into his soul:
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many scandalous pamphlets were every day cast abroad, which (as he saies in his booke) like sparkes in great conflagrations, did flie up and downe to set all places on fire.
many scandalous pamphlets were every day cast abroad, which (as he Says in his book) like sparks in great conflagrations, did fly up and down to Set all places on fire.
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From every pulpit was sounded a trumpet to rebellion, the Embassadors of peace being made the heralds of warre.
From every pulpit was sounded a trumpet to rebellion, the ambassadors of peace being made the heralds of war.
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And as our Saviour by the pharisees was called an impostor, a deceiver and perverter of the people, a blasphemer, a Samaritan,
And as our Saviour by the Pharisees was called an impostor, a deceiver and perverter of the people, a blasphemer, a Samaritan,
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and one that had a devill:
and one that had a Devil:
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So, such language, and worse too, was bestowed upon his Sacred Majesty, by a pharisaicall broode of men, who are great pretenders to religion, but utterly void of it.
So, such language, and Worse too, was bestowed upon his Sacred Majesty, by a pharisaical brood of men, who Are great pretenders to Religion, but utterly void of it.
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They have a shew of godlinesse, but have denyed the power thereof. They have a show of godliness, but have denied the power thereof.
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When our Saviour was at Ierusalem, the pharisees stird up the people to stone him, whereupon he withdrew himself: When our Saviour was At Ierusalem, the Pharisees stirred up the people to stone him, whereupon he withdrew himself:
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so when the King was at Westminster, tumults were raised, stones and blasphemies cast out against him, that he was faine to remove from thence,
so when the King was At Westminster, tumults were raised, stones and Blasphemies cast out against him, that he was feign to remove from thence,
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and then they cryed out against him, for deserting his Parliament, though it was the thing they most desired,
and then they cried out against him, for deserting his Parliament, though it was the thing they most desired,
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and they knew very well that he would have been glad to be with his Parliament,
and they knew very well that he would have been glad to be with his Parliament,
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as he often offered, if he could have been there with any safety.
as he often offered, if he could have been there with any safety.
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Being thus forced to retire from London, they seized all his houses and furniture, forts, magazins, ships, and revenues;
Being thus forced to retire from London, they seized all his houses and furniture, forts, magazines, ships, and revenues;
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they hunted him like a partridge, from mountaine to mountaine, that he might have justly taken up the complaint of our Saviour, that The foxes had holes, and the birds of the aire had nests,
they hunted him like a partridge, from mountain to mountain, that he might have justly taken up the complaint of our Saviour, that The foxes had holes, and the Birds of the air had nests,
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but himselfe had not where to lay his head. but himself had not where to lay his head.
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When our Saviour had withdrawne himselfe from Ierusalem, The Chiefe Priests and the Pharisees gave a commandement, that if any man knew where he were, he should shew it, that they might take him:
When our Saviour had withdrawn himself from Ierusalem, The Chief Priests and the Pharisees gave a Commandment, that if any man knew where he were, he should show it, that they might take him:
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So upon his Majesties flight, such a commandement was given, a more cruell and bloudy ordinance was made, that whosoever should harbour or conceale the Kings person,
So upon his Majesties flight, such a Commandment was given, a more cruel and bloody Ordinance was made, that whosoever should harbour or conceal the Kings person,
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or did know where he was harboured, unlesse he did immediately reveale it, should forfeite his estate,
or did know where he was Harboured, unless he did immediately reveal it, should forfeit his estate,
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and die without mercy as a traitor.
and die without mercy as a traitor.
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As our Saviour was rejected of his owne people, He came unto his owne and they received him not:
As our Saviour was rejected of his own people, He Come unto his own and they received him not:
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So was our Soveraigne rejected by his owne people; they would not owne him for their King;
So was our Sovereign rejected by his own people; they would not own him for their King;
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but disclaimed his authority, and yeelded their service unto his enemies;
but disclaimed his Authority, and yielded their service unto his enemies;
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and as the Iewes denyed the holy one, and the just, and desired a murtherer to be granted to them:
and as the Iewes denied the holy one, and the just, and desired a murderer to be granted to them:
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So they denyed their holy and righteous King, and desired the Parliament might rule over them: So they denied their holy and righteous King, and desired the Parliament might Rule over them:
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in this they preferred robbers and murtherers worse than Barabas, choosing rather to live in bondage, under their Iron yoke;
in this they preferred robbers and murderers Worse than Barabbas, choosing rather to live in bondage, under their Iron yoke;
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than to injoy the liberty of subjects, under the peaceable governement of a most gracious King.
than to enjoy the liberty of subject's, under the peaceable government of a most gracious King.
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As our saviour was rejected by his owne people, so was he forsaken of his owne Disciples;
As our Saviour was rejected by his own people, so was he forsaken of his own Disciples;
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when the time came that he was to make his soule an offering for sinne, then one of his owne Disciples betrayed him,
when the time Come that he was to make his soul an offering for sin, then one of his own Disciples betrayed him,
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an other denyed him, all forsooke him, and left him to tread the winepresse alone:
an other denied him, all forsook him, and left him to tread the winepress alone:
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So when our Soveraigns afflictions grew great, some of his servants betrayed him like Iudas, others denyed him, and almost all forsooke him;
So when our Sovereigns afflictions grew great, Some of his Servants betrayed him like Iudas, Others denied him, and almost all forsook him;
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albeit they had got well by him, yet they were loth to suffer with him.
albeit they had god well by him, yet they were loath to suffer with him.
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And which was yet much worse, he was forceably deprived of the comfort of his dearest wife, his most sweet and beloved children,
And which was yet much Worse, he was Forcibly deprived of the Comfort of his dearest wife, his most sweet and Beloved children,
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and for a long time had none to converse with, but beasts more savage, than those which did company with our Saviour in the wildernesse.
and for a long time had none to converse with, but beasts more savage, than those which did company with our Saviour in the Wilderness.
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When Christ was on the crosse, one of the theeves who was crucified with him railed on him,
When christ was on the cross, one of the thieves who was Crucified with him railed on him,
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because he did not relieve them:
Because he did not relieve them:
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so when our Soveraigne was at Oxford, some who suffered with him, upbraided him, and added griefe to his afflicted soule,
so when our Sovereign was At Oxford, Some who suffered with him, upbraided him, and added grief to his afflicted soul,
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even railing on him, because he did not helpe them, when indeed he could not. As our Saviour was tempted:
even railing on him, Because he did not help them, when indeed he could not. As our Saviour was tempted:
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so was our Soveraigne, tempted to distrust, to perjury, to sacrilege, to atheisme;
so was our Sovereign, tempted to distrust, to perjury, to sacrilege, to atheism;
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tempted to deny God, by forsaking his religion, and destroying the church, which his righteous soule abhorred.
tempted to deny God, by forsaking his Religion, and destroying the Church, which his righteous soul abhorred.
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As the devill made great proffers unto Christ, of all the Kingdomes of the world, saying, All these will I give thee, if thou wilt fall downe and worship me:
As the Devil made great proffers unto christ, of all the Kingdoms of the world, saying, All these will I give thee, if thou wilt fallen down and worship me:
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So great proffers were made unto our Soveraigne, that they would make him a glorious King,
So great proffers were made unto our Sovereign, that they would make him a glorious King,
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if he would humble himself unto his Parliament, and worship the Idoll which they had set up.
if he would humble himself unto his Parliament, and worship the Idol which they had Set up.
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Besides, his soule was daily tortured with reiterated unreasonable propositions, and insolent demands, as absurd as those which the devill made unto Christ.
Beside, his soul was daily tortured with reiterated unreasonable propositions, and insolent demands, as absurd as those which the Devil made unto christ.
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The enemies of our Saviour sought how they might take him by craft and put him to death.
The enemies of our Saviour sought how they might take him by craft and put him to death.
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Much more craft and deceit too, was used to catch our Soveraigne in their pit.
Much more craft and deceit too, was used to catch our Sovereign in their pit.
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As when Christ was at Ierusalem, the Pharisees not daring then to lay hands on him, because they feared the people; As when christ was At Ierusalem, the Pharisees not daring then to lay hands on him, Because they feared the people;
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sought to fright him with Herod, Saying unto him, get thee out, and depart hence, for Herod will kill thee:
sought to fright him with Herod, Saying unto him, get thee out, and depart hence, for Herod will kill thee:
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when it was they themselves that intended to kill him:
when it was they themselves that intended to kill him:
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So when his Majestie was at Hampton Court, his enemies perceiving, that the hearts of the people were so turned towards him, that it was not safe to lay violent hands on him;
So when his Majesty was At Hampton Court, his enemies perceiving, that the hearts of the people were so turned towards him, that it was not safe to lay violent hands on him;
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they did cunningly suggest feares unto him, that there was a plot to kill him,
they did cunningly suggest fears unto him, that there was a plot to kill him,
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and so they made him flie into the snare which they had layed for him in the Ile of Wight, where they thought that Rolph should have dispatched him by poison or poinard;
and so they made him fly into the snare which they had laid for him in the I'll of Wight, where they Thought that Ralph should have dispatched him by poison or poinard;
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but that being discovered, they resolved to doe it in a more publicke way. Our saviour was apprehended at night:
but that being discovered, they resolved to do it in a more public Way. Our Saviour was apprehended At night:
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so was our Soveraigne in a darke cold winter night, taken out of his bed in the Ile of Wight, and carried unto Hurst Castle. They sought false witnesse against our Saviour: so was our Sovereign in a dark cold winter night, taken out of his Bed in the I'll of Wight, and carried unto Hurst Castle. They sought false witness against our Saviour:
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so did they against our Soveraigne;
so did they against our Sovereign;
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for open proclamation was made with sound of trumpet, that all who could informe against the King, should come to the painted chamber, and give in their evidence:
for open proclamation was made with found of trumpet, that all who could inform against the King, should come to the painted chamber, and give in their evidence:
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and what was it they intended to prove? even that he had done that whereof they themselves only were guilty, in raising armes and making a warre in the Kingdom.
and what was it they intended to prove? even that he had done that whereof they themselves only were guilty, in raising arms and making a war in the Kingdom.
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The people being suborned by the Priests, cried against our Saviour, Away with him, crucifie him: so some of the souldiers were suborned,
The people being suborned by the Priests, cried against our Saviour, Away with him, crucify him: so Some of the Soldiers were suborned,
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and hired to cry against our Soveraigne, Justice, Execution. Our Saviour was mocked, They wagged their heads at him:
and hired to cry against our Sovereign, justice, Execution. Our Saviour was mocked, They wagged their Heads At him:
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so our Soveraigne had the tryall of cruell mockings. Christ was reviled: so was our Soveraigne reviled by his enemies, especially their false Prophets:
so our Sovereign had the trial of cruel mockings. christ was reviled: so was our Sovereign reviled by his enemies, especially their false prophets:
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Hugh Peters instead of comfort, did reach Gall and Vinegar unto Gods anointed, in the agony of his sufferings, Hugh Peter's instead of Comfort, did reach Gall and Vinegar unto God's anointed, in the agony of his sufferings,
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as the Jews formerly had done unto Christ. Our Saviour was spit on: so was our Soveraigne;
as the jews formerly had done unto christ. Our Saviour was spit on: so was our Sovereign;
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Bradshaw and Cooke did spit out the froth of their ulcerous lungs against him to his face, Bradshaw and Cook did spit out the froth of their ulcerous lungs against him to his face,
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and a barbarous souldier did really spit in his face. Our Saviour was bound:
and a barbarous soldier did really spit in his face. Our Saviour was bound:
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so there was as intent to have bound our Soveraigne, as himselfe observed on the Scaffold, by the rings which were fastned to the block.
so there was as intent to have bound our Sovereign, as himself observed on the Scaffold, by the rings which were fastened to the block.
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Our Saviour was watched the night before he suffered;
Our Saviour was watched the night before he suffered;
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for he was apprehended at night in the Garden and carried away unto the High Priests house, where he was haited all night:
for he was apprehended At night in the Garden and carried away unto the High Priests house, where he was haited all night:
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in the morning sent to Pilate, from him to Herod, then back again to the common Judgement hall, where he was condemned,
in the morning sent to Pilate, from him to Herod, then back again to the Common Judgement hall, where he was condemned,
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and at the third houre led forth to be crucified. But our Soveraigne was watched many nights before he suffered;
and At the third hour led forth to be Crucified. But our Sovereign was watched many nights before he suffered;
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for all the time of his tryall, his chamber was filled with barbarous souldiers, who deprived him of his rest,
for all the time of his trial, his chamber was filled with barbarous Soldiers, who deprived him of his rest,
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and of all manner of privacy, which was more bitter unto him then death. At last our Saviour suffered death:
and of all manner of privacy, which was more bitter unto him then death. At last our Saviour suffered death:
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so did our Soveraigne, at the very same houre of the day;
so did our Sovereign, At the very same hour of the day;
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for our Saviour gave up the ghost at the ninth houre, which is our three of the clock in the afternoon:
for our Saviour gave up the ghost At the ninth hour, which is our three of the clock in the afternoon:
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the same houre put a period to our Soveraignes life, and to the happinesse of three Kingdomes.
the same hour put a Period to our Sovereigns life, and to the happiness of three Kingdoms.
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I have now taken a briefe view of the paine: in the next place, consider the shame, and then you will see a perfect crosse.
I have now taken a brief view of the pain: in the next place, Consider the shame, and then you will see a perfect cross.
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What greater shame and disgrace could be offered unto a King, then instead of a Royall train, a guard fitting the Majesty of his person;
What greater shame and disgrace could be offered unto a King, then instead of a Royal train, a guard fitting the Majesty of his person;
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to be watched and warded, and dragged from place to place, by the common souldiers, the most rude and barbarous of all the people.
to be watched and warded, and dragged from place to place, by the Common Soldiers, the most rude and barbarous of all the people.
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But in this he was like unto his Saviour also. They came against him as against a thiefe, with swords and slaves.
But in this he was like unto his Saviour also. They Come against him as against a thief, with swords and slaves.
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As our Saviour was hurried from place to place from Annas to Caiphas, from him to Pilat, from Pilat to Herod, and thence back to Pilat, to the common Judgement hall:
As our Saviour was hurried from place to place from Annas to Caiaphas, from him to Pilat, from Pilat to Herod, and thence back to Pilat, to the Common Judgement hall:
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so was our Soveraigne hurried from the Isle of Wight to Hurst castle, from thence to Windsor, from Windsor to St. James, from thence to Westminster to the common Judgement hall, to be tried as a malefactor at the Bar, where no prisoner was ever tried,
so was our Sovereign hurried from the Isle of Wight to Hurst castle, from thence to Windsor, from Windsor to Saint James, from thence to Westminster to the Common Judgement hall, to be tried as a Malefactor At the Bar, where no prisoner was ever tried,
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but in the Kings name, and by his authority, for that Hall was never invested with any power of judicature, without the King, much lesse against him:
but in the Kings name, and by his Authority, for that Hall was never invested with any power of judicature, without the King, much less against him:
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but (as he sayes in his Book) They thought fit to adde the mockery of justice, to the cruelty of malice (as they who crucified Christ) that so they might destroy him with the greater pomp.
but (as he Says in his Book) They Thought fit to add the mockery of Justice, to the cruelty of malice (as they who Crucified christ) that so they might destroy him with the greater pomp.
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They pretended justice and religion to cover their perjury and paracide, and so did establish iniquity by a Law,
They pretended Justice and Religion to cover their perjury and Parricide, and so did establish iniquity by a Law,
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and father their sin upon God, who is the author of justice. And as his tryall was publique, and disgracefull, so was his execution:
and father their since upon God, who is the author of Justice. And as his trial was public, and disgraceful, so was his execution:
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it hath been a custome to hang notorious traytors before their own doors for their greater shame:
it hath been a custom to hang notorious Traitors before their own doors for their greater shame:
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so did they put our Soveraigne to death, in a most insulting manner, on an open scaffold, erected before his Royall Pallace,
so did they put our Sovereign to death, in a most insulting manner, on an open scaffold, erected before his Royal Palace,
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as if they meant to bid a defiance both to God and men.
as if they meant to bid a defiance both to God and men.
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Now joyn these together, and tell me if ever any man might more justly then he, take up that complaint which was uttered in the person of our Saviour, by the Spirit of Prophecy, Behold and consider all ye that passe by,
Now join these together, and tell me if ever any man might more justly then he, take up that complaint which was uttered in the person of our Saviour, by the Spirit of Prophecy, Behold and Consider all you that pass by,
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if there be any sorrow like unto my sorrow. Let us now see how he did bear this:if there be any sorrow like unto my sorrow. Let us now see how he did bear this:
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even as his Saviour had done, Who for the joy that was set before him, endured the crosse, despising the shame.
even as his Saviour had done, Who for the joy that was Set before him, endured the cross, despising the shame.
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He contemned an earthly Crown, for the assured hope he had of an immortall Crown, that fadeth not away: and so like his Saviour;
He contemned an earthly Crown, for the assured hope he had of an immortal Crown, that fades not away: and so like his Saviour;
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when he was reviled, he reviled not again; but was led as a sheep unto the slaughter, and opened not his mouth.
when he was reviled, he reviled not again; but was led as a sheep unto the slaughter, and opened not his Mouth.
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As Christ prayed for them that crucified him:
As christ prayed for them that Crucified him:
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so did our Soveraigne poure out many devout prayers for his enemies, which might serve to melt their hearts,
so did our Sovereign pour out many devout Prayers for his enemies, which might serve to melt their hearts,
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if they were not harder then the nether mill stone. As Christ wept over Jerusalem: so did our Soveraigne weep over his three Kingdoms, being more sorry for the miseries that are to come upon them, then for all that hath happened unto himselfe.
if they were not harder then the neither mill stone. As christ wept over Jerusalem: so did our Sovereign weep over his three Kingdoms, being more sorry for the misery's that Are to come upon them, then for all that hath happened unto himself.
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As women beholding Christs passion wept:
As women beholding Christ passion wept:
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so many women beholding their Soveraigne on a Scaffold, wept bitterly, unto whom he might have said,
so many women beholding their Sovereign on a Scaffold, wept bitterly, unto whom he might have said,
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as our Saviour did unto the other, Weep not for me, ye• daughters of Jerusalem, but weep for your selves.
as our Saviour did unto the other, Weep not for me, ye• daughters of Jerusalem, but weep for your selves.
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Christ gave himselfe for the Church: he dyed for the people:
christ gave himself for the Church: he died for the people:
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so our Soveraigne, in another sense, gave himselfe for the Church, and died for his people;
so our Sovereign, in Another sense, gave himself for the Church, and died for his people;
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for he might have saved his life, if he would have consented to destroy the Church, and enslave his people.
for he might have saved his life, if he would have consented to destroy the Church, and enslave his people.
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So that (as he said on the Scaffold) he was the martyr of the people, martyred by them, and for them.
So that (as he said on the Scaffold) he was the martyr of the people, martyred by them, and for them.
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When our Saviours agony began, he prayed unto his father, that that Cup might passe from him;
When our Saviors agony began, he prayed unto his father, that that Cup might pass from him;
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but with a submission to his will. but with a submission to his will.
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He offered up prayers and supplications with strong crying and tears, unto him that was able to save him from death. He offered up Prayers and supplications with strong crying and tears, unto him that was able to save him from death.
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So was our Soveraigne frequent and instant in prayer unto God;
So was our Sovereign frequent and instant in prayer unto God;
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but as for removing the bitter cup he was to drink, he prayed only with a submis•••• unto the will of his heavenly father.
but as for removing the bitter cup he was to drink, he prayed only with a submis•••• unto the will of his heavenly father.
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When our Saviour was in his agony, There appeared an Angel unto him from Heaven strengthning him: When our Saviour was in his agony, There appeared an Angel unto him from Heaven strengthening him:
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so almighty God did from above minister abundance of comfort unto our Soveraigne;
so almighty God did from above minister abundance of Comfort unto our Sovereign;
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otherwaies it had not been possible for him to have endured his crosse with such cheerfull patience as he did.
otherways it had not been possible for him to have endured his cross with such cheerful patience as he did.
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When Christ was apprehended, he wrought a miraculous cure for an enemy, healing Malcus his eare, after it was cut off ▪ so it is well known that God enabled our Soueraigne,
When christ was apprehended, he wrought a miraculous cure for an enemy, healing Malchus his ear, After it was Cut off ▪ so it is well known that God enabled our Sovereign,
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when he was in prison to work many wonderfull cures, even for his enemies, and yet all that could not move these hard-hearted Jewes, who sought his life:
when he was in prison to work many wonderful cures, even for his enemies, and yet all that could not move these hardhearted Jews, who sought his life:
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he might have said unto them, as our Saviour did unto the other, Many good works have I shewed you, for which of them do you persecute me? When our Saviour suffered, there were terrible signs and wonders;
he might have said unto them, as our Saviour did unto the other, Many good works have I showed you, for which of them do you persecute me? When our Saviour suffered, there were terrible Signs and wonders;
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for there was darknesse over all the Land, the earth did shake, the Rocks clave asunder, the vaile of the Temple was rent, and the graves were opened:
for there was darkness over all the Land, the earth did shake, the Rocks clave asunder, the veil of the Temple was rend, and the graves were opened:
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so during the time of our Soveraignes tryall, there were strange signs seen in the sky, in divers places of the Kingdome;
so during the time of our Sovereigns trial, there were strange Signs seen in the sky, in diverse places of the Kingdom;
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and it was thought very prodigious, that when he suffered the Ducks forsook their pond at St. James, and came as far as Whitehall, fluttering about the Scaffold:
and it was Thought very prodigious, that when he suffered the Ducks forsook their pond At Saint James, and Come as Far as Whitehall, fluttering about the Scaffold:
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so that our Soveraigne might have said unto his murderers, as it is in Job 12.7. Ask the beasts and they will tell thee, and the fowles of the Heaven, and they will instruct thee:
so that our Sovereign might have said unto his murderers, as it is in Job 12.7. Ask the beasts and they will tell thee, and the fowls of the Heaven, and they will instruct thee:
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what an unnaturall murder ye are now committing.
what an unnatural murder you Are now committing.
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When our Saviour suffered, the Centurion beholding his passion was convinced that he was the Sonne of God, and feared greatly:
When our Saviour suffered, the Centurion beholding his passion was convinced that he was the Son of God, and feared greatly:
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so one of the Centurions who guarded our Soveraigne, beholding his most Christian, pious, and magnanimous carriage, was convinced,
so one of the Centurions who guarded our Sovereign, beholding his most Christian, pious, and magnanimous carriage, was convinced,
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and is to this day stricken with great fear, horrour, and astonishment. When they had crucified our Saviour;
and is to this day stricken with great Fear, horror, and astonishment. When they had Crucified our Saviour;
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they parted his garments amongst them, and for his coat, because, being without seam, it could not easily be devided, they did cast lots: they parted his garments among them, and for his coat, Because, being without seam, it could not Easily be divided, they did cast lots:
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even so having crucified our Soveraigne, they have parted his garments amongst them, his Houses and Furniture, his Parks and Revenues, his three Kingdoms;
even so having Crucified our Sovereign, they have parted his garments among them, his Houses and Furniture, his Parks and Revenues, his three Kingdoms;
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and for Ireland, because it will not easily be gained they have cast lots, who should go thither to conquer it,
and for Ireland, Because it will not Easily be gained they have cast lots, who should go thither to conquer it,
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and so take it to themselves. In all these things our Soveraigne was the lively Image of our Saviour.
and so take it to themselves. In all these things our Sovereign was the lively Image of our Saviour.
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NOw if your patience will goe along with me while I consider the third circumstance in the Text, the quality of the murderers, their you will finde the paralell to hold also;
NOw if your patience will go along with me while I Consider the third circumstance in the Text, the quality of the murderers, their you will find the parallel to hold also;
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Our Saviour was crucified by his own Nation: They crucified the Lord of Glory. They who were his brethren and kindsmen, according to the flesh.
Our Saviour was Crucified by his own nation: They Crucified the Lord of Glory. They who were his brothers and Kinsmen, according to the Flesh.
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So Pilat told him, Thine own Nation have delivered thee unto me. So Pilat told him, Thine own nation have Delivered thee unto me.
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More particularly the great Councell consulted against him, hyred Judas to betray him, sent Souldiers to apprehend him, falsly accused and injustly condemned him.
More particularly the great Council consulted against him, hired Judas to betray him, sent Soldiers to apprehend him, falsely accused and injustly condemned him.
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The great Councell was their high court of Sanhedrim, which was their standing Parliament. In it were many members of divers Callings and Professions: some Priests and chiefe Priests; some Elders, and those lay-Elders;
The great Council was their high court of Sanhedrim, which was their standing Parliament. In it were many members of diverse Callings and Professions: Some Priests and chief Priests; Some Elders, and those Lay elders;
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for as there was a Parliament against Christ, so also a Presbytery: some Scribes and Lawyers, who were Chair-men, for they sate in Moses Chaire.
for as there was a Parliament against christ, so also a Presbytery: Some Scribes and Lawyers, who were Chairmen, for they sat in Moses Chair.
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They drew also into this conspiracy against Christ wicked Herodians, whom otherwise those precise Jewes could not endure.
They drew also into this Conspiracy against christ wicked Herodians, whom otherwise those precise Jews could not endure.
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And were they not such who murthered our Soveraigne? His own Nation, his great Councell the Parliament, the Presbytery, some Priests, (but they are Jeroboams Priests of the basest of the people) some Scribes and Lawyers.
And were they not such who murdered our Sovereign? His own nation, his great Council the Parliament, the Presbytery, Some Priests, (but they Are Jeroboams Priests of the Basest of the people) Some Scribes and Lawyers.
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And they drew into that combination too, wicked Herodians, that is, dissembling Courtiers, and profane Ruffians;
And they drew into that combination too, wicked Herodians, that is, dissembling Courtiers, and profane Ruffians;
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and as pure as they would seem to be, yet were they content to endure all their God dammees to gain their assistances for to damn and condemn their Soveraigne.
and as pure as they would seem to be, yet were they content to endure all their God Damnées to gain their assistances for to damn and condemn their Sovereign.
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As Christs Enemies were of divers professions, so also of divers Sects and Religions, some Pharisees, some Saduces;
As Christ Enemies were of diverse professions, so also of diverse Sects and Religions, Some Pharisees, Some Sadducees;
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and those were very opposite one against the other, yet both joyned together against Christ: To crucifie him even Herod and Pilat were made friends:
and those were very opposite one against the other, yet both joined together against christ: To crucify him even Herod and Pilat were made Friends:
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For (as the Apostles say) against thine holy Sonne Jesus, both Herod and Pontius Pilat, with the Gentiles and people of Israel were gathered together. For (as the Apostles say) against thine holy Son jesus, both Herod and Pontius Pilat, with the Gentiles and people of Israel were gathered together.
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So the enemies of our Soveraigne were of divers Sects and Religions, some Papists, some Presbyterians, some Independents;
So the enemies of our Sovereign were of diverse Sects and Religions, Some Papists, Some Presbyterians, Some Independents;
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And though they be at oddes enough between themselves, their heads are as farre asunder as Sampsons Foxes,
And though they be At odds enough between themselves, their Heads Are as Far asunder as Sampsons Foxes,
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yet being linked by the tayles, they banded against the Lord, and against his anoynted.
yet being linked by the tails, they banded against the Lord, and against his anointed.
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The Papist may seem to have little hand in that murder, yet they contributed very much unto it:
The Papist may seem to have little hand in that murder, yet they contributed very much unto it:
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For they raised a most horrid and bloudy Rebellion in Ireland, and most falsly pretended the Kings commission for it, whereby they enraged his other Subjects against him; they weakned his Forces there:
For they raised a most horrid and bloody Rebellion in Ireland, and most falsely pretended the Kings commission for it, whereby they enraged his other Subject's against him; they weakened his Forces there:
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destroying many who would have assisted their Soveraigne, and keeping others so busie that they could not come to his reliefe;
destroying many who would have assisted their Sovereign, and keeping Others so busy that they could not come to his relief;
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they promised him great ayd, but when he depended upon it, they utterly failed him. The Presbyterians are deeply imbrued with his blood:
they promised him great aid, but when he depended upon it, they utterly failed him. The Presbyterians Are deeply imbrued with his blood:
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for they assaulted him both in England and Scotland, deprived him of all power and means, declared him unworthy to raign,
for they assaulted him both in England and Scotland, deprived him of all power and means, declared him unworthy to Reign,
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and so weakned him, that it was an easie matter for the Independants, who are drunk with his bloud, for to kill him.
and so weakened him, that it was an easy matter for the Independents, who Are drunk with his blood, for to kill him.
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The Presbyterians framed both the Major and Minor Propositions, and the Independants, drew out the conclusion:
The Presbyterians framed both the Major and Minor Propositions, and the Independents, drew out the conclusion:
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for thus the Presbyterians both preached and published; a tyrant is to be opposed and destroyed:
for thus the Presbyterians both preached and published; a tyrant is to be opposed and destroyed:
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but the King is a Tyrant. Then comes the Independants and draw forth the conclusion which naturally follows from the premisses: Ergo let him be destroyed.
but the King is a Tyrant. Then comes the Independents and draw forth the conclusion which naturally follows from the premises: Ergo let him be destroyed.
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Or to use their own distinction which they have so much abused; the Presbyterians murderd the King in his politicall capacity, the Independants in his naturall capacity.
Or to use their own distinction which they have so much abused; the Presbyterians murdered the King in his political capacity, the Independents in his natural capacity.
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Thus our Soveraign, as well as our Saviour was crucified between two theeves, but neither of them a good theefe.
Thus our Sovereign, as well as our Saviour was Crucified between two thieves, but neither of them a good thief.
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These two factions (as his Majesty well expresses it in his Book) Are the twins which lately one wombe inclosed, the younger striving to prevaile against the elder;
These two factions (as his Majesty well Expresses it in his Book) are the twins which lately one womb enclosed, the younger striving to prevail against the elder;
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what the Presbyterians have hunted after, the Jndependants seeke to catch for themselves. And indeed they have taken the prey out of their mouths:what the Presbyterians have hunted After, the Jndependants seek to catch for themselves. And indeed they have taken the prey out of their mouths:
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They who at first were but journey men unto the other, have now set up for themselves.
They who At First were but journey men unto the other, have now Set up for themselves.
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Albeit these be the chiefe murderers:
Albeit these be the chief murderers:
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there be many others who though (as himself saith) Their hands are not embrued in his bloud by acting and consenting to his death,
there be many Others who though (as himself Says) Their hands Are not embrued in his blood by acting and consenting to his death,
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yet they are sprinkled with his bloud by deserting him. yet they Are sprinkled with his blood by deserting him.
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Even all those who had power and means, and did not use them for his defence.
Even all those who had power and means, and did not use them for his defence.
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For Non caret scrupulo occultae societatis qui manifesto discrimini non occurrit. For Non caret scrupulo Occultae societatis qui manifesto discrimini non occurrit.
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By the Law of nature and Nations, all subjects are bound to defend their Kings Person, Crown, and dignity.
By the Law of nature and nations, all subject's Are bound to defend their Kings Person, Crown, and dignity.
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Our Saviour said unto Pilat: If my Kingdom were of this world, then would my servants fight, that J should not be delivered to the Iews.
Our Saviour said unto Pilat: If my Kingdom were of this world, then would my Servants fight, that J should not be Delivered to the Iews.
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Where he insinuates that the servants and subjects, of an earthly King, are bound to fight for his defence:
Where he insinuates that the Servants and subject's, of an earthly King, Are bound to fight for his defence:
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And therefore all those who did not aide him according to their power, have incurr'd the curse of Meroz. Judge: 5.23. Curse ye Meroz (said the Angell of the Lord) curse ye bitterly the inhabitants thereof:
And Therefore all those who did not aid him according to their power, have incurred the curse of Meroz. Judge: 5.23. Curse you Meroz (said the Angel of the Lord) curse you bitterly the inhabitants thereof:
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because they came not to the help of the Lord, to the help of the Lord against the mighty. Because they Come not to the help of the Lord, to the help of the Lord against the mighty.
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Besides these neutrals, who because they were not for the King, were against him, there are many who fought for their soveragin, who have yet by their sins fought against him:
Beside these neutrals, who Because they were not for the King, were against him, there Are many who fought for their Sovereign, who have yet by their Sins fought against him:
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their debauched carriage gave much advantage to his enemies, & provoked God to forsake their armies:
their debauched carriage gave much advantage to his enemies, & provoked God to forsake their armies:
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by their rapine and plunder they did alienate the hearts of the people from their Soveraigne,
by their rapine and plunder they did alienate the hearts of the people from their Sovereign,
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and by their strifs and emulations, they lost the Kingdom and that gracious King: there was a strife amongst Christs followers which of them should be the greatest;
and by their strifs and emulations, they lost the Kingdom and that gracious King: there was a strife among Christ followers which of them should be the greatest;
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but the strife that was among the Kings followers for places and preferments, was farre more hurtfull and pernicious.
but the strife that was among the Kings followers for places and preferments, was Far more hurtful and pernicious.
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Yea, as all of us were in some sort, guilty of Christs bloud; for our sinnes were the meritorious and procuring cause of his death:
Yea, as all of us were in Some sort, guilty of Christ blood; for our Sins were the meritorious and procuring cause of his death:
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He was delivered to death for our offences. He was Delivered to death for our offences.
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So the sinnes of every one of us hath added force unto this great stroke and wound given unto these Kingdoms in his Majest•es death.
So the Sins of every one of us hath added force unto this great stroke and wound given unto these Kingdoms in his Majest•es death.
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As the good King Josiah was taken away by a violent death, for the sins of Iudah, that God might the more freely powre out the fiercnesse of his wrath:
As the good King Josiah was taken away by a violent death, for the Sins of Iudah, that God might the more freely pour out the fiercnesse of his wrath:
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so was our Gracious Soveraigne taken away for the punishment of our sinnes, that the iniquities of these sinfull nations being now finished and come to an height by an horrible rebellion and particide, hee might powre out the violls of his wrath upon them, there being now nothing to hinder the stroke of his vengeance,
so was our Gracious Sovereign taken away for the punishment of our Sins, that the iniquities of these sinful Nations being now finished and come to an height by an horrible rebellion and particide, he might pour out the viols of his wrath upon them, there being now nothing to hinder the stroke of his vengeance,
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when he is taken away, yea made away by themselves, who like Moses stood in the gap, between the sinnes of his people, and Gods judgements.
when he is taken away, yea made away by themselves, who like Moses stood in the gap, between the Sins of his people, and God's Judgments.
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So that we may all of us take up that lamentation, which the Church made for the death of Iosiah: The Crownt is fallen from our head;
So that we may all of us take up that lamentation, which the Church made for the death of Josiah: The Crownt is fallen from our head;
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woe unto us that we have sinned But howsoever our Saviour had many enemies, yet his most violent adversaries were the Pharisees,woe unto us that we have sinned But howsoever our Saviour had many enemies, yet his most violent Adversaries were the Pharisees,
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and if you will but observe how they are described unto us in the Gospell, Ill all not need to make any application.
and if you will but observe how they Are described unto us in the Gospel, Ill all not need to make any application.
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The Pharisees were the most strict and precise sect of the Jewes, the Puritans of that age, they were men of a sad countenance and great austerity;
The Pharisees were the most strict and precise sect of the Jews, the Puritans of that age, they were men of a sad countenance and great austerity;
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they did bow down their heads like a Bulrush, when as their inward parts burnt altogether with deceipt:
they did bow down their Heads like a Bulrush, when as their inward parts burned altogether with deceit:
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they were outwardly (though hypocritically) holy Whited sepulchers beautifull without, and within full of uncleanesse.
they were outwardly (though hypocritically) holy Whited sepulchers beautiful without, and within full of uncleanness.
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Great pretenders they were to religion, and desired to be accounted more pure than others, the only saints upon earth,
Great pretenders they were to Religion, and desired to be accounted more pure than Others, the only Saints upon earth,
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and so did separate from the rest of the Church, and from thence were they called Pharisees.
and so did separate from the rest of the Church, and from thence were they called Pharisees.
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They pretended (especially such of that sect as were Scribs) great knowledge of the Scriptures, and revelations of the Spirit: They pretended (especially such of that sect as were Scribs) great knowledge of the Scriptures, and revelations of the Spirit:
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they were much for preaching, made long prayers, and that openly, to be seen of men, used vaine repetitions:
they were much for preaching, made long Prayers, and that openly, to be seen of men, used vain repetitions:
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Under colour of long prayers they devoured widdowes houses. They were superstitiously zealous of keeping the Sabboth, but great profaners of the temple;
Under colour of long Prayers they devoured widow's houses. They were superstitiously zealous of keeping the Sabbath, but great profaners of the temple;
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they made Gods house a house of merchandise, and Denne of theeves, for which they were sharply reproved by our Saviour,
they made God's house a house of merchandise, and Den of thieves, for which they were sharply reproved by our Saviour,
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as they often quarelled him for breaking the Sabboth Whereas the fift commandement injoynes us to honour our Father, not onely our naturall Father, but also our civill father, who is Parens Patriae: they made this commandement void by their Corban, that is a gift where by Gods cause,
as they often quarreled him for breaking the Sabbath Whereas the fift Commandment enjoins us to honour our Father, not only our natural Father, but also our civil father, who is Parents Patriae: they made this Commandment void by their Corban, that is a gift where by God's cause,
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or rather their own ends is advanced.
or rather their own ends is advanced.
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They did draw the people after them, who were so much addicted unto them, that they would not beleeve nor follow any without their allowance;
They did draw the people After them, who were so much addicted unto them, that they would not believe nor follow any without their allowance;
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for that is the rule they gave to the people, Have any of the Pharisees beleeved on him? And indeed their faction was so popular, that (as I••ephus testifieth) they governed not onely Jerusalem, but all Judea too.
for that is the Rule they gave to the people, Have any of the Pharisees believed on him? And indeed their faction was so popular, that (as I••ephus Testifieth) they governed not only Jerusalem, but all Judea too.
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They did bind heavy burdens upon other mens shoulders, which themselves did not bear, and so they made the way to heaven straite to others, and wide to themselves.
They did bind heavy burdens upon other men's shoulders, which themselves did not bear, and so they made the Way to heaven strait to Others, and wide to themselves.
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They were invited to feasts, and loved to sit at the head of the Table.
They were invited to feasts, and loved to fit At the head of the Table.
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They made conscience of smaller matters, as of ceremonies, but omitted the weightier matters of the law, judgement and mercy.
They made conscience of smaller matters, as of ceremonies, but omitted the Weightier matters of the law, judgement and mercy.
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Now would you not thinke that the soules of these Pharisees by a pythagorean transmigration, were entred into our new reformers.
Now would you not think that the Souls of these Pharisees by a Pythagorean transmigration, were entered into our new reformers.
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As the murtherers of our Soveraign resemble the crucifiers of our Saviour; so we find them acting all the same parts.
As the murderers of our Sovereign resemble the crucifiers of our Saviour; so we find them acting all the same parts.
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And first Judas who sold his Master, of all that conspired against Christ, is most odious;
And First Judas who sold his Master, of all that conspired against christ, is most odious;
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for he was his disciple, a domestick servant, one whom he trusted with his purse;
for he was his disciple, a domestic servant, one whom he trusted with his purse;
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and yet he, his familiar friend, who did eat of his bread lift up the heele against him.
and yet he, his familiar friend, who did eat of his bred lift up the heel against him.
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So our Soveraigne was sold at a greater price than our Saviour, by those who had as neere a relation unto him, as Iudas had unto Christ:
So our Sovereign was sold At a greater price than our Saviour, by those who had as near a Relation unto him, as Iudas had unto christ:
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for they were his countrey men, brought up with him, his servants and familiar friends, whom he trusted with his purse, with his counsels and his person, cherished in his bosome,
for they were his country men, brought up with him, his Servants and familiar Friends, whom he trusted with his purse, with his Counsels and his person, cherished in his bosom,
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and inriched with many princely favours.
and enriched with many princely favours.
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In many respects they were farre worse than Iudas: for when Iudas sold his Master, he thought he would not have suffered,
In many respects they were Far Worse than Iudas: for when Iudas sold his Master, he Thought he would not have suffered,
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but have escaped by a miracle, as he had sometimes done before.
but have escaped by a miracle, as he had sometime done before.
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This is the conjecture of the Fathers, and may be probably gathered out of the Text;
This is the conjecture of the Father's, and may be probably gathered out of the Text;
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for it is said, Then Iudas when he saw that he was condemned, repeated himself: so that before, he thought it should not have come to that,
for it is said, Then Iudas when he saw that he was condemned, repeated himself: so that before, he Thought it should not have come to that,
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but that Christ would have escaped, and he gone away with the money.
but that christ would have escaped, and he gone away with the money.
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But the Judases who sold their Soveraign knew very well that he could not escape, being delivered into the hands of his enemies.
But the Judas’ who sold their Sovereign knew very well that he could not escape, being Delivered into the hands of his enemies.
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Againe Judas saw not the horror of his sinn before hee had committed it;
Again Judas saw not the horror of his sin before he had committed it;
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if he had, it is probable he would not have done it, but these men saw and knew very well what horrible fact it was to deliver up their King,
if he had, it is probable he would not have done it, but these men saw and knew very well what horrible fact it was to deliver up their King,
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as may appear by Lowdon his Speech, therein he professed that it is against the law of Nations for them to deliver up a stranger, who had put himselfe under their protection, much more to deliver their King.
as may appear by Lowdon his Speech, therein he professed that it is against the law of nations for them to deliver up a stranger, who had put himself under their protection, much more to deliver their King.
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And yet all that was onely for forme sake, that he might better beat the bargain,
And yet all that was only for Form sake, that he might better beatrice the bargain,
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and raise the price, as did appeare by the event. Besides they have acted many more parts than Judas did:
and raise the price, as did appear by the event. Beside they have acted many more parts than Judas did:
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for they were the first that tooke armes against him, ingaging all his Subjects by a solemn League and Covenant, to distroy the Church and the King, they devested him of all authority within that Kingdome, Seazed his Castles and revenewes,
for they were the First that took arms against him, engaging all his Subject's by a solemn League and Covenant, to destroy the Church and the King, they devested him of all Authority within that Kingdom, Seized his Castles and revenues,
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and by their example and Covenant, incouraged their Brethren in England to doe the like:
and by their Exampl and Covenant, encouraged their Brothers in England to do the like:
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and when his Majesty was like to have prevailed against his Rebels in England, they, notwithstanding that the King, to secure them on his side, had gratified them, by granting them all their unreasonable and impious demands,
and when his Majesty was like to have prevailed against his Rebels in England, they, notwithstanding that the King, to secure them on his side, had gratified them, by granting them all their unreasonable and impious demands,
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yet came in the second time with a great army, to assist strangers against their naturall King.
yet Come in the second time with a great army, to assist Strangers against their natural King.
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And they have persecuted all the Kings party in that Kingdom, imprisoning, banishing, forfeiting and barborously murthering,
And they have persecuted all the Kings party in that Kingdom, imprisoning, banishing, forfeiting and barborously murdering,
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even under colour of justice, all that adhered unto him.
even under colour of Justice, all that adhered unto him.
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Alas poor Judas did none of these things, but would have rescued his Master out of the councels hands,
Alas poor Judas did none of these things, but would have rescued his Master out of the Counsels hands,
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if it had beene in his power;
if it had been in his power;
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and yet because he sold him for money, he is odious and infamous unto all generations:
and yet Because he sold him for money, he is odious and infamous unto all generations:
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Oh then what shall these men be? Finally Iudas repented, was swallowed up of sorrow, confessed his sinne, made restitution,
O then what shall these men be? Finally Iudas repented, was swallowed up of sorrow, confessed his sin, made restitution,
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for he gave back the money, and made some satisfaction too, for hee tooke revenge upon himselfe when he betook him to the halter.
for he gave back the money, and made Some satisfaction too, for he took revenge upon himself when he betook him to the halter.
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But we see not as yet so much repentance in these Judaises. Here let no man thinke that I charge that horrible crime upon the Scottish Nation:
But we see not as yet so much Repentance in these Judaises. Here let no man think that I charge that horrible crime upon the Scottish nation:
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I know it was not the fault of the Nation; but of that religion wherein most of them were brought up.
I know it was not the fault of the nation; but of that Religion wherein most of them were brought up.
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Yea, and albeit the greatest part of that Nation be infected with the leaven of Knox and Buchanan, yet are they not all alike guilty.
Yea, and albeit the greatest part of that nation be infected with the leaven of Knox and Buchanan, yet Are they not all alike guilty.
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Some of them and the farre greatest part, were meerly cousened out of their loyalty, by their blind guides;
some of them and the Far greatest part, were merely cozened out of their loyalty, by their blind guides;
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Like those wo hundred who followed Absolom out of Jerusalem, in their simplicity, knowing no thing of his treason;
Like those woe hundred who followed Absalom out of Jerusalem, in their simplicity, knowing no thing of his treason;
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for they were made to beleeve that their religion was in danger to be overthrowne,
for they were made to believe that their Religion was in danger to be overthrown,
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and that they were bound in conscience to take armes to defend it, and to assist their brethren in England; yet so as that they never intended any violence unto the Kings person,
and that they were bound in conscience to take arms to defend it, and to assist their brothers in England; yet so as that they never intended any violence unto the Kings person,
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and did from the bottome of their hearts, abhorre the delivering him up unto his enemies.
and did from the bottom of their hearts, abhor the delivering him up unto his enemies.
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Others againe never approved of any of their proceedings against the King, knowing that their rebellion was most unlawfull:
Others again never approved of any of their proceedings against the King, knowing that their rebellion was most unlawful:
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yet did they in some sort comply with the Rebels, for fear of losing their estates, their liberties, their lives:
yet did they in Some sort comply with the Rebels, for Fear of losing their estates, their Liberties, their lives:
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these are more like unto Peter who out of fear denyed his Master, than to Iudas, who sold him out of covetousnesse.
these Are more like unto Peter who out of Fear denied his Master, than to Iudas, who sold him out of covetousness.
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Besides both these, there are many other noble Gentlemen, who expressed as much loyalty to their Soveraigne,
Beside both these, there Are many other noble Gentlemen, who expressed as much loyalty to their Sovereign,
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as ever subjects did, and gave as good proofe of it, by their service, under the banner of that most renowned Lord, the Lord Marquis of Montrosse, the glory of this age, and honour of this Nation.
as ever subject's did, and gave as good proof of it, by their service, under the banner of that most renowned Lord, the Lord Marquis of Montrose, the glory of this age, and honour of this nation.
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All these being deducted, it will appear, that it was the smallest part of that Nation, who acted Judas his part, howsoever by craft, they had got the power into their hands and used the tongues of their fiery preachers, to charm the discontended people, from making any opposition against their proceedings.
All these being deducted, it will appear, that it was the Smallest part of that nation, who acted Judas his part, howsoever by craft, they had god the power into their hands and used the tongues of their fiery Preachers, to charm the discontented people, from making any opposition against their proceedings.
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And even these too, as infamous as they are, have not dishonoured their Nation more, than their brethren of England have done theirs:
And even these too, as infamous as they Are, have not dishonoured their nation more, than their brothers of England have done theirs:
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as the Scribes and Pharisees expressed more malice against our Saviour, than Judas did; so those who murthered our Soveraign, expressed more malice, than they that sold him:
as the Scribes and Pharisees expressed more malice against our Saviour, than Judas did; so those who murdered our Sovereign, expressed more malice, than they that sold him:
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and are to be accounted the greater Traytors, because of the reward which they ga•e unto the other.
and Are to be accounted the greater Traitors, Because of the reward which they ga•e unto the other.
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For God himself aggravates he whordome of Israel, by this circumstance, that she gave a reward unto her lovers. Ezech 16.33.34. Thou art not like other women for they receive gifts, but thou givest a reward to all thy lovers.
For God himself aggravates he whoredom of Israel, by this circumstance, that she gave a reward unto her lovers. Ezekiel 16.33.34. Thou art not like other women for they receive Gifts, but thou givest a reward to all thy lovers.
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As she is a more shamelesse whore, who hires men for her lust, than she that prostitutes her body for a reward:
As she is a more shameless whore, who hires men for her lust, than she that prostitutes her body for a reward:
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so are they to be accounted the greatest Traytors, who not only did rise up against their Soveraign,
so Are they to be accounted the greatest Traitors, who not only did rise up against their Sovereign,
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but also hired others into a Rebellion, and to betray him into their hands. From Judas come we to the great councell.
but also hired Others into a Rebellion, and to betray him into their hands. From Judas come we to the great council.
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The Parliament is the great Councell, and hath acted all and more against their Lord and Soveraign,
The Parliament is the great Council, and hath acted all and more against their Lord and Sovereign,
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than the other did against Christ:
than the other did against christ:
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they consulted how to put him to death, gave mony to betray him, sent souldiers to apprehend him.
they consulted how to put him to death, gave money to betray him, sent Soldiers to apprehend him.
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In that great Councell Annas and Caiphas were chiefe:
In that great Council Annas and Caiaphas were chief:
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In this Cromwell and Ireton; and Cromwell prophecyed a Caiphas did, using almost the same words, Jt is expedient that he dye, a•d unlesse he dye the Nation will perish Bradshaw and Cook are the Scr•bs and Lawyers, who fiercely pursued him:
In this Cromwell and Ireton; and Cromwell prophesied a Caiaphas did, using almost the same words, It is expedient that he die, a•d unless he die the nation will perish Bradshaw and Cook Are the Scr•bs and Lawyers, who fiercely pursued him:
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they curst themselves with his bloud, as the others did with Christs; for Bradshaw spoke to this purpose on the Bench:
they cursed themselves with his blood, as the Others did with Christ; for Bradshaw spoke to this purpose on the Bench:
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Our Lives are threatned, if wee medle with his blood; but whatsoever shall befall us, we will doe justice upon him. Our Lives Are threatened, if we meddle with his blood; but whatsoever shall befall us, we will do Justice upon him.
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And is not this just as the Scribes and Pharisees said His bloud be upon us and on our Children.
And is not this just as the Scribes and Pharisees said His blood be upon us and on our Children.
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Fairfax was Pilat the Governour, who seemed unwilling to consent to his death, and sought to wash his hands of his bloud, by laying it upon others. Fairfax was Pilat the Governor, who seemed unwilling to consent to his death, and sought to wash his hands of his blood, by laying it upon Others.
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And his wife Lady Pylat, who diswaded the murther of our Soveraign, more than the other did the killing of Christ.
And his wife Lady Pilate, who dissuaded the murder of our Sovereign, more than the other did the killing of christ.
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The Army are the Souldiers who apprehended him, watched him, mocked him, reviled him, cryed justice and execution against him,
The Army Are the Soldiers who apprehended him, watched him, mocked him, reviled him, cried Justice and execution against him,
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and at last crucified him, and parted his garments amongst them. And London is the great city spiritually Sodome where our Lord was crucified.
and At last Crucified him, and parted his garments among them. And London is the great City spiritually Sodom where our Lord was Crucified.
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We have now taken a view of the actors in both tragedies, and of their severall parts:
We have now taken a view of the actors in both tragedies, and of their several parts:
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in the third place, if you will consider their proceedings you shall find them alike too, save only that the proceedings against our Soveraign were more illegall,
in the third place, if you will Consider their proceedings you shall find them alike too, save only that the proceedings against our Sovereign were more illegal,
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and in many things more cruell.
and in many things more cruel.
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Their accusation against Christ was onely generall, that he was a blasphemer, a deceaver, and one that perverted the nation;
Their accusation against christ was only general, that he was a blasphemer, a deceaver, and one that perverted the Nation;
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but wherein they could not shew: & dolus versatur in generalibus.
but wherein they could not show: & dolus versatur in generalibus.
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So was the charge against our Soveraign generall, and as farre from truth too, as that he was a tyrant,
So was the charge against our Sovereign general, and as Far from truth too, as that he was a tyrant,
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and which is ridiculous a Traytor: but they could prove no particular crime against him.
and which is ridiculous a Traitor: but they could prove no particular crime against him.
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When Pilat desired the Jewes to bring a particular accusation against Jesus shewing what evill he had done:
When Pilat desired the Jews to bring a particular accusation against jesus showing what evil he had done:
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They answered, if he were not a malefactor, we would not have delivered him up unto thee. They answered, if he were not a Malefactor, we would not have Delivered him up unto thee.
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And such is the plea that the murtherers use for themselves, if the King had not been a wicked tyrant, the Parliament would not have used him as they have done.
And such is the plea that the murderers use for themselves, if the King had not been a wicked tyrant, the Parliament would not have used him as they have done.
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The Jewes pretended a Law for killing of Christ, saying unto Pilat who was a stranger, We have a Law and by our law he ought to die.
The Jews pretended a Law for killing of christ, saying unto Pilat who was a stranger, We have a Law and by our law he ought to die.
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But they had no such law to produce.
But they had no such law to produce.
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So the murtherers of our Soveraign labour to perswade strangers, that they acted according to the Laws of their own Land; So the murderers of our Sovereign labour to persuade Strangers, that they acted according to the Laws of their own Land;
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but their consciences can tell them that they did it without Law, and quite contrary to the Law of the land, the Law of God, the Law of nature and nations.
but their Consciences can tell them that they did it without Law, and quite contrary to the Law of the land, the Law of God, the Law of nature and Nations.
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Christ was condemned, not by any rule of Law, but by the vote of Parliament: Caiphas asked the question, What think ye? they answered he is guilty of death.
christ was condemned, not by any Rule of Law, but by the vote of Parliament: Caiaphas asked the question, What think you? they answered he is guilty of death.
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So was our Soveraign condemned by vote, Crumwell the Caiphas asked the rest, What think ye? and they all being packt by him,
So was our Sovereign condemned by vote, Cromwell the Caiaphas asked the rest, What think you? and they all being packed by him,
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and chosen for the purpose, answered he is worthy to die. In Christs first triall before the great councell, his enemies were his judges;
and chosen for the purpose, answered he is worthy to die. In Christ First trial before the great council, his enemies were his judges;
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but in his second triall, when he was sentenced to death, Pilat onely was judge, who was willing to have released him,
but in his second trial, when he was sentenced to death, Pilat only was judge, who was willing to have released him,
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and his enemies were only his accusers:
and his enemies were only his accusers:
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but in the whole proceedings against our Soveraign, his enemies were not only accusers and parties,
but in the Whole proceedings against our Sovereign, his enemies were not only accusers and parties,
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but also his judges, the most professed enemies he had;
but also his judges, the most professed enemies he had;
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and the most desperate Traytors that ever the sunne did shine on, who had acted so much villany, that they could not imagine any safety for themselves,
and the most desperate Traitors that ever the sun did shine on, who had acted so much villainy, that they could not imagine any safety for themselves,
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unlesse he were destroyed, and all that belong unto him.
unless he were destroyed, and all that belong unto him.
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The Jewes confessed that they had no power of life and death, saying, It is not lawfull for us to put any man to death:
The Jews confessed that they had no power of life and death, saying, It is not lawful for us to put any man to death:
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But that high court of justice (as they term it) which was erected for his Majesties triall, had lesse power, it was not lawfull for them to put any man to death, much lesse their Soveraign: But that high court of Justice (as they term it) which was erected for his Majesties trial, had less power, it was not lawful for them to put any man to death, much less their Sovereign:
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for the great councell of the Jewes had some power, being instituted by God himselfe; it was proper for them to judge of blasphemy, if they had judged aright;
for the great council of the Jews had Some power, being instituted by God himself; it was proper for them to judge of blasphemy, if they had judged aright;
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though power of life and death was taken from them by the Roman conquerour:
though power of life and death was taken from them by the Roman conqueror:
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but the court that condemned our Soveraign had no power at all, neither is it any court,
but the court that condemned our Sovereign had no power At all, neither is it any court,
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as not being instituted by any who had authority; they did honour themselves, and so their honour is nothing.
as not being instituted by any who had Authority; they did honour themselves, and so their honour is nothing.
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The great councell that condemned Christ; was rightly constituted of all its members, and under no force:
The great council that condemned christ; was rightly constituted of all its members, and under no force:
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so was not the councell that condemned our Soveraign; for the better part of it, the house of the Lords, was wholly layed aside;
so was not the council that condemned our Sovereign; for the better part of it, the house of the lords, was wholly laid aside;
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and the house of Commons often purged, so that the tenth man legally elected, was not present,
and the house of Commons often purged, so that the tenth man legally elected, was not present,
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and those that were their, under such a force, that they must say, and doe, as their Caiphas would have them.
and those that were their, under such a force, that they must say, and do, as their Caiaphas would have them.
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Christ was allowed to speake for himself, and Pilat desired him to make answer unto those things they witnessed against him, christ was allowed to speak for himself, and Pilat desired him to make answer unto those things they witnessed against him,
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and marvelled greatly that he answered not.
and marveled greatly that he answered not.
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But our Soveraign was not allowed to speak for himself, he was condemned before he was heard:
But our Sovereign was not allowed to speak for himself, he was condemned before he was herd:
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Bradshaw and Cook, two foule mouthed Dogges, interrupted him, and told him plainly, that the court would not allow him to speak, nor hear his reasons; Bradshaw and Cook, two foul mouthed Dogs, interrupted him, and told him plainly, that the court would not allow him to speak, nor hear his Reasons;
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for they knew well that they were not able to resist the wisdom and the spirit by which he spak.
for they knew well that they were not able to resist the Wisdom and the Spirit by which he spoke.
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So that their proceedings were more illegall than the proceedings of the Jewes. And as their proceedings were more illegall, so in many things more cruell too.
So that their proceedings were more illegal than the proceedings of the Jews. And as their proceedings were more illegal, so in many things more cruel too.
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Christs followers were not barred from comming unto him; Christ followers were not barred from coming unto him;
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for his mother stood by the crosse, and other women of her kindred, so did the beloved Disciple:
for his mother stood by the cross, and other women of her kindred, so did the Beloved Disciple:
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but our Soveraign was not allowed any of his servants or friends, to attend him, during the time of his tryall, and long before:
but our Sovereign was not allowed any of his Servants or Friends, to attend him, during the time of his trial, and long before:
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he could not so much as obtain any of his Chaplains to Minister ghostly comfort unto him, which (as he sayed in his Book) Was a greater rigour and barbarity,
he could not so much as obtain any of his Chaplains to Minister ghostly Comfort unto him, which (as he said in his Book) Was a greater rigour and barbarity,
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then is ever used by Christians to the meanest Prisoners and greatest malefactors;
then is ever used by Christians to the Meanest Prisoners and greatest malefactors;
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whom though the justice of the Law deprive of worldly comforts, yet the mercy of religion allows them the benefit of their clergy,
whom though the Justice of the Law deprive of worldly comforts, yet the mercy of Religion allows them the benefit of their Clergy,
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as not aiming at once to destroy their bodies, and to damne their soules. These murtherers were more cruell:as not aiming At once to destroy their bodies, and to damn their Souls. These murderers were more cruel:
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for having deprived him, of all things else, they were even loth that he should save his soul:
for having deprived him, of all things Else, they were even loath that he should save his soul:
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and therefore as they denyed him the service of his Chaplains, so the souldiers by their rude and barbarous carriage in his Chamber, did as much as they could, hinder his private addresses unto God.
and Therefore as they denied him the service of his Chaplains, so the Soldiers by their rude and barbarous carriage in his Chamber, did as much as they could, hinder his private Addresses unto God.
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A great company of people and of women, bewailed and lamented Christs death, without any check or reproof:
A great company of people and of women, bewailed and lamented Christ death, without any check or reproof:
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but men could not expresse any sorrow for his Majesties death, without the danger of their own life,
but men could not express any sorrow for his Majesties death, without the danger of their own life,
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and when some silly women wept bitterly seeing his Majesties execution, they were mocked, threatned, and some of them beaten.
and when Some silly women wept bitterly seeing his Majesties execution, they were mocked, threatened, and Some of them beaten.
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The Jews did not much trouble the followers of Christ, before his death, only the blind man whom he cured, was excommunicated for confessing him, and Lazarus was threatned: but none of them suffered:
The jews did not much trouble the followers of christ, before his death, only the blind man whom he cured, was excommunicated for confessing him, and Lazarus was threatened: but none of them suffered:
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yea when they apprehended our Saviour they suffered his Disciples to depart as he himself desired, saying, If ye seeke me, let these goe their way.
yea when they apprehended our Saviour they suffered his Disciples to depart as he himself desired, saying, If you seek me, let these go their Way.
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Yea and after Christ had suffered, they would not have persecuted his followers, if they could have been silent;
Yea and After christ had suffered, they would not have persecuted his followers, if they could have been silent;
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for at first the councell only admonished them, Not to speak at all, nor Preach in the name of Jesus.
for At First the council only admonished them, Not to speak At all, nor Preach in the name of jesus.
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But these murtherers most cruelly persecuted all his Majesties friends and followers, putting many of them to death,
But these murderers most cruelly persecuted all his Majesties Friends and followers, putting many of them to death,
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for their loyalty, even in his life time, which much grieved his righteous soul: and they cut off others after his death;
for their loyalty, even in his life time, which much grieved his righteous soul: and they Cut off Others After his death;
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for his precious bloud was not sufficient to quench their thirst; as they thirsted after Royall bloud so also after Loyall bloud:
for his precious blood was not sufficient to quench their thirst; as they thirsted After Royal blood so also After Loyal blood:
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and herein they imitate the savage Tartars, who, when their great Chain dyes, they cast many of his dearest friends into the grave after him.
and herein they imitate the savage Tartars, who, when their great Chain dies, they cast many of his dearest Friends into the grave After him.
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When our Saviour was upon the Crosse he commended his Mother to the beloved Disciple, and that was not envyed, nor the disciple questioned for it:
When our Saviour was upon the Cross he commended his Mother to the Beloved Disciple, and that was not envied, nor the disciple questioned for it:
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but when our Soveraign on the Scaffold commended those who were neerest unto him, and delivered such small Tokens as were left him;
but when our Sovereign on the Scaffold commended those who were nearest unto him, and Delivered such small Tokens as were left him;
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unto one who was by to be given unto them, as the pledges of his love;
unto one who was by to be given unto them, as the pledges of his love;
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that was envyed, the party questioned, and the Tokens taken from him. Our Saviour was not denyed a buriall; that was envied, the party questioned, and the Tokens taken from him. Our Saviour was not denied a burial;
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for two honorable counsellers took a care of his Funerall, and the Jewes, as malicious as they were, did not oppose it, onely they desired a watch to be set upon his Sepulcher.
for two honourable Counsellers took a care of his Funeral, and the Jews, as malicious as they were, did not oppose it, only they desired a watch to be Set upon his Sepulcher.
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But our Soveraign was denyed this honour, though three honorable counsellers begged his body, to have buryed it in the Sepulcher of his Fathers, they could not obtain it:
But our Sovereign was denied this honour, though three honourable Counsellers begged his body, to have buried it in the Sepulcher of his Father's, they could not obtain it:
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but the murtherers carryed away his Corps to Windsor, thinking there to hide it in a private corner, where no man should know:
but the murderers carried away his Corpse to Windsor, thinking there to hide it in a private corner, where no man should know:
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and those honorable counsellers following after, with much adoe, obtained to have the disposing of it, in a more seemly place; but without all Funerall solemnity:
and those honourable Counsellers following After, with much ado, obtained to have the disposing of it, in a more seemly place; but without all Funeral solemnity:
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which yet in a most sumptuous manner is bestowed upon a base rigicide, Dorislaus, that all the world may see, they preferre a Barabas before the Lords annointed.
which yet in a most sumptuous manner is bestowed upon a base rigicide, Dorislaus, that all the world may see, they prefer a Barabbas before the lords anointed.
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The Jewes could not indure to heare Christ magnified, after they had crucified him and therefore they raged against the Gospell which containes the History of his life:
The Jews could not endure to hear christ magnified, After they had Crucified him and Therefore they raged against the Gospel which contains the History of his life:
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As much have these Jewes raged against his Majesties Book, the issue of his divine soul,
As much have these Jews raged against his Majesties Book, the issue of his divine soul,
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and laboured by all meanes to suppresse it;
and laboured by all means to suppress it;
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but they can no more obscure his glory that shineth in that book, then they can obscure the sunne in the firmament:
but they can no more Obscure his glory that shines in that book, then they can Obscure the sun in the firmament:
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Finally they are more malicious than the Jewes, because they committed this parecide, more directly against their knowledgd and conscience;
Finally they Are more malicious than the Jews, Because they committed this parecide, more directly against their knowledgd and conscience;
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for the Jewes did not cleerly know that Jesus was the Christ;
for the Jews did not clearly know that jesus was the christ;
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they expecting a Messias to come with great pompe and worldly glory, were offended at the basenesse of his birth,
they expecting a Messias to come with great pomp and worldly glory, were offended At the baseness of his birth,
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and many of them seduced to beleeve that he was an impostor. Therefore sayed our Saviour, Father forgive them, for they know not what the do.
and many of them seduced to believe that he was an impostor. Therefore said our Saviour, Father forgive them, for they know not what the doe.
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And Saint Peter, Through ignorance ye did it.
And Saint Peter, Through ignorance you did it.
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And our Apostle, If they had known it they would not have crucified the Lord of glory.
And our Apostle, If they had known it they would not have Crucified the Lord of glory.
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But the murtherers of our Soveraign, knew very well that he was their King, their undoubted Soveraign,
But the murderers of our Sovereign, knew very well that he was their King, their undoubted Sovereign,
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and a most pious Prince, and yet even for that cause, and no other, but because he was their King, they put him to death.
and a most pious Prince, and yet even for that cause, and no other, but Because he was their King, they put him to death.
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And this leads me to the last consideration, or the ends and causes that moved them to murder, both our Saviour,
And this leads me to the last consideration, or the ends and Causes that moved them to murder, both our Saviour,
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and our Soveraigne, which were the very same.
and our Sovereign, which were the very same.
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The cause pretended for crucifying of our Saviour, was Salus populi, the safety and liberty of the people, which is the common pretence of all Rebels:
The cause pretended for crucifying of our Saviour, was Salus People, the safety and liberty of the people, which is the Common pretence of all Rebels:
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Caiphas said, It is expedient that one man die, (meaning Jesus) and that the whole Nation perish not. Caiaphas said, It is expedient that one man die, (meaning jesus) and that the Whole nation perish not.
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The same was pretended for the murther of our Soveraigne; Crumwell said, Unlesse he die, the whole Nation must perish.
The same was pretended for the murder of our Sovereign; Cromwell said, Unless he die, the Whole nation must perish.
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But as that which was pretended to be for the good of the people, proved the bane of the people, bringing a fearfull destruction upon them:
But as that which was pretended to be for the good of the people, proved the bane of the people, bringing a fearful destruction upon them:
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so also will this, because they killed their King, therefore shall the Nation perish.
so also will this, Because they killed their King, Therefore shall the nation perish.
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Those who promised liberty unto the people, and stile themselves, custodes libertates Angliae, have brought them under greater slavery and bondage,
Those who promised liberty unto the people, and style themselves, custodes libertates Angliae, have brought them under greater slavery and bondage,
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then the Jews are at this day.
then the jews Are At this day.
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Now that people who stood so much with their King, upon their priviledges, and the property of their goods, have nothing which they can call their own.
Now that people who stood so much with their King, upon their privileges, and the property of their goods, have nothing which they can call their own.
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The true cause that moved them to crucifie Christ, was envy, which Pilat observed, For he knew that for envy they had delivered him.
The true cause that moved them to crucify christ, was envy, which Pilat observed, For he knew that for envy they had Delivered him.
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So the ground of all the proceedings against our Soveraign, was envy and malice;
So the ground of all the proceedings against our Sovereign, was envy and malice;
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but if you will ask me the reason why they did so much maligne him, none can be given,
but if you will ask me the reason why they did so much malign him, none can be given,
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but because he was their King;
but Because he was their King;
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for as the Jews said, Whosoever maketh himselfe a King, speaketh against Caesar. So may I say, whosoever is a King,
for as the jews said, Whosoever makes himself a King, speaks against Caesar. So may I say, whosoever is a King,
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though made by God as he was, speaketh against the Parliament:
though made by God as he was, speaks against the Parliament:
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for it is as inconsistant with the grounds of these mens religion, to have a King, as to have a Bishop:
for it is as Inconsistent with the grounds of these men's Religion, to have a King, as to have a Bishop:
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that Text which they formerly mis-applied against Bishops, The Kings of the Gentiles exercised dominion over them:
that Text which they formerly misapplied against Bishops, The Kings of the Gentiles exercised dominion over them:
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but it shall not be so among you. but it shall not be so among you.
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I say that Text now fits their turn bettter against Kings then it did against Bishops;
I say that Text now fits their turn better against Kings then it did against Bishops;
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for indeed between Kings over Gentiles, and Ministers of the Gospell, there is no right opposition;
for indeed between Kings over Gentiles, and Ministers of the Gospel, there is no right opposition;
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but between Kings over Gentiles, and Kings over Christians there is a fit antithesis: and so howsoever the Gentiles have Kings,
but between Kings over Gentiles, and Kings over Christians there is a fit antithesis: and so howsoever the Gentiles have Kings,
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yet they being Christians, will have no King over them. And now tell me whether Kings will not rather desire to have their Subjects Pagans,
yet they being Christians, will have no King over them. And now tell me whither Kings will not rather desire to have their Subject's Pagans,
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then such Christians as they are, who are worse then the Rebels mentioned in the Gospell;
then such Christians as they Are, who Are Worse then the Rebels mentioned in the Gospel;
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they said onely, Nolumus hunc regnare; but our Reformers are come to Nolumus ullum regnare super nos, they will have no King at all.
they said only, Nolumus hunc Reign; but our Reformers Are come to Nolumus ullum Reign super nos, they will have no King At all.
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They are the true seed of Korah; for as Korah and his complices, Tw• hundred and fifty Princes of the assembly, (all of them Parliament men) gathered themselves together against Moses and against Aaron, and said unto them:
They Are the true seed of Korah; for as Korah and his accomplices, Tw• hundred and fifty Princes of the assembly, (all of them Parliament men) gathered themselves together against Moses and against Aaron, and said unto them:
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ye take too much upon you, seeing all the congregation are holy, and the Lord is among them, wherefore then lift you up your selves above the congregation of the Lord? So these Rebels have risen up against the King and the Priest, upon the very same grounds: you take too much upon you, seeing all the congregation Are holy, and the Lord is among them, Wherefore then lift you up your selves above the congregation of the Lord? So these Rebels have risen up against the King and the Priest, upon the very same grounds:
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they are all holy, and therefore need no Bishop to direct them: and the Lord is among them, and therefore they need no King to governe them.
they Are all holy, and Therefore need no Bishop to Direct them: and the Lord is among them, and Therefore they need no King to govern them.
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An other reason that moved the Jews to crucifie our Saviour, was a desire to retaine their places and dignities, which they feared to loose,
an other reason that moved the jews to crucify our Saviour, was a desire to retain their places and dignities, which they feared to lose,
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if he should be acknowledged for the Messias. This is expressed Joh. 11.48. If we let him alone, all men will believe on him, and the Romans will come and take away our place.
if he should be acknowledged for the Messias. This is expressed John 11.48. If we let him alone, all men will believe on him, and the Roman will come and take away our place.
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The same was the cause why they murthered our Soveraigne, that they might keep those places,
The same was the cause why they murdered our Sovereign, that they might keep those places,
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and that power which they had got into their hands. And they are farre more unrighteous then the Jews;
and that power which they had god into their hands. And they Are Far more unrighteous then the jews;
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for the Jews sought onely to retain those places whereof they were lawfully possessed, and which of right did belong unto them;
for the jews sought only to retain those places whereof they were lawfully possessed, and which of right did belong unto them;
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but these murderers were not content to enjoy what was their own;
but these murderers were not content to enjoy what was their own;
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but killed their King, that they might keep those Places, Revenues, and power, which they had sacrilegiously usurped and taken from him.
but killed their King, that they might keep those Places, Revenues, and power, which they had sacrilegiously usurped and taken from him.
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Like Achab they killed and took possession: He first killed before he took possession;
Like Ahab they killed and took possession: He First killed before he took possession;
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but these murderers first took possession, and then to maintain their possession, killed their King, the right owner, but these murderers First took possession, and then to maintain their possession, killed their King, the right owner,
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and barred all his heires from succeeding.
and barred all his Heirs from succeeding.
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As the Husbandmen in the Parable said, This is the heire, come let in kill him, and seaze upon his inheritance.
As the Husbandmen in the Parable said, This is the heir, come let in kill him, and seize upon his inheritance.
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Or, (as St. Luke hath it) that the inheritance may be ours.
Or, (as Saint Luke hath it) that the inheritance may be ours.
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So have they killed the true Heire, and seek to destroy all his Heires, that the inheritance which they seized on long before, may be theirs for ever:
So have they killed the true Heir, and seek to destroy all his Heirs, that the inheritance which they seized on long before, may be theirs for ever:
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even all his Houses and rich Furniture, his Parks, Navy, Revenues, and all his Power and Authority:
even all his Houses and rich Furniture, his Parks, Navy, Revenues, and all his Power and authority:
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and not only the Inheritance of the Crown, but also the Patrimony of the Church, Gods own Inheritance;
and not only the Inheritance of the Crown, but also the Patrimony of the Church, God's own Inheritance;
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and the Inheritance also of every man else, whom they at their pleasure can make a Delinquent.
and the Inheritance also of every man Else, whom they At their pleasure can make a Delinquent.
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But as is said in the Parable, When the Lord of the Vineyard commeth, he will miserably destroy those wicked men.
But as is said in the Parable, When the Lord of the Vineyard comes, he will miserably destroy those wicked men.
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So we all know that he brought a fearfull destruction upon the Nation of the Jews:
So we all know that he brought a fearful destruction upon the nation of the jews:
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and certainly he will bring the like upon those murderers, who have followed their example, and gone far beyond them in all manner of wicknesse;
and Certainly he will bring the like upon those murderers, who have followed their Exampl, and gone Far beyond them in all manner of wicknesse;
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Their damnation sleepeth not. We know what hath been heretofore the end of Rebels.Their damnation Sleepeth not. We know what hath been heretofore the end of Rebels.
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What became of Korah, Dathan, and Abiram, with their complices? they did not die the common death of all men,
What became of Korah, Dathan, and Abiram, with their accomplices? they did not die the Common death of all men,
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but the earth opened her mouth, and swallowed them up, so that they went down quick into Hell.
but the earth opened her Mouth, and swallowed them up, so that they went down quick into Hell.
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Optatus calls unto the Donatists to remember their example, saying, Aspicite perditos magistros vestros. And yet the Donatists never came so neer unto Korah and those Rebels;Optatus calls unto the Donatists to Remember their Exampl, saying, Aspicite perditos magistros vestros. And yet the Donatists never Come so near unto Korah and those Rebels;
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as the desperate Traytors of whom I speak What became of Absolom and Achitophel, of Shimei and Sheba, of Adonijah and Joah, of Zimri and Josabed, of the two Eunuches who conspired against King Assuerus, and of many more, of whom we read both in sacred and prophane story? Did they not all perish in the gainsaying of Korah? So let all thine enemies perish, O Lord;
as the desperate Traitors of whom I speak What became of Absalom and Ahithophel, of Shimei and Sheba, of Adonijah and Joah, of Zimri and Josabed, of the two Eunuchs who conspired against King Assuerus, and of many more, of whom we read both in sacred and profane story? Did they not all perish in the gainsaying of Korah? So let all thine enemies perish, Oh Lord;
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but upon the Kings head let his Crown flourish. Thus you see that as the Princes of the world crucified the Lord, of glory,but upon the Kings head let his Crown flourish. Thus you see that as the Princes of the world Crucified the Lord, of glory,
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so others worse then they, have crucified our glorious Lord.
so Others Worse then they, have Crucified our glorious Lord.
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I wish that my detection of that murder might finde such successe, as St. Peters discovery had in the first Sermon that he preached, Act. 2. When he had convinced them that Jesus whom they had crucified is Lord and Christ, They were pricked in their hearts,
I wish that my detection of that murder might find such success, as Saint Peter's discovery had in the First Sermon that he preached, Act. 2. When he had convinced them that jesus whom they had Crucified is Lord and christ, They were pricked in their hearts,
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and said, Men and brethren what shall we do? They repented, and became very zealous to advance the Kingdom of Christ: and said, Men and brothers what shall we do? They repented, and became very zealous to advance the Kingdom of christ:
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so let us be zealous to advance the Kingdom of our glorious martyr, in the person of his Sonne.
so let us be zealous to advance the Kingdom of our glorious martyr, in the person of his Son.
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Let the same spirit inflame us, which came upon Amasa, 1 Chr. 22.11. Then the spirit came upon Amasa, and he said, thine are we, O David, and on thy side, thou sonne of Jesse:
Let the same Spirit inflame us, which Come upon Amasa, 1 Christ 22.11. Then the Spirit Come upon Amasa, and he said, thine Are we, Oh David, and on thy side, thou son of Jesse:
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peace, peace be unto thee, and to thine helpers: for thy God helpeth thee. peace, peace be unto thee, and to thine helpers: for thy God Helpeth thee.
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Indeed God is the Guardian of Kings, hath a speciall care of their preservation, because they are his Deputies and Vicegerents on Earth, by whom he procureth the safety of his people.
Indeed God is the Guardian of Kings, hath a special care of their preservation, Because they Are his Deputies and Vicegerents on Earth, by whom he procureth the safety of his people.
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And therefore he hath been often seen to stretch out his naked arme for their defence.
And Therefore he hath been often seen to stretch out his naked arm for their defence.
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And his arm now is not shortned, nor his affection changed:
And his arm now is not shortened, nor his affection changed:
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and therefore in his own good time, when he hath chastized us for our sins, he will certainly, Sir, look upon the justice of Your cause, he will bruise your Enemies with a rod of Iron, he will divide them in Jacob, and scatter them in Israel; for Your cause is Gods own cause.
and Therefore in his own good time, when he hath Chastised us for our Sins, he will Certainly, Sir, look upon the Justice of Your cause, he will bruise your Enemies with a rod of Iron, he will divide them in Jacob, and scatter them in Israel; for Your cause is God's own cause.
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And as it is Gods cause, so it is the cause of all Kings:
And as it is God's cause, so it is the cause of all Kings:
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they are deeply concerned in it, and ought to pursue those bloudy Paracides, who now invade your Throne, tanquam hostes humani generis, as the common Enemies of mankind,
they Are deeply concerned in it, and ought to pursue those bloody Parricides, who now invade your Throne, tanquam hosts Humani Generis, as the Common Enemies of mankind,
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and violaters of the law of nature, who have dissolved the bonds of humane society, and overthrowne the order of God and nature.
and violaters of the law of nature, who have dissolved the bonds of humane society, and overthrown the order of God and nature.
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ANd now to draw to a conclusion, I will reflect a little upon my Text. The Apostle tels us, that the ignorance of the wisdom of God, led the Jews to the committing of that horrible murther, For if they had known it, they would not have crucified the Lord of Glory.
ANd now to draw to a conclusion, I will reflect a little upon my Text. The Apostle tells us, that the ignorance of the Wisdom of God, led the jews to the committing of that horrible murder, For if they had known it, they would not have Crucified the Lord of Glory.
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I may say so much of the murtherers of our Soveraigne, they were ignorant of the wisdom of God,
I may say so much of the murderers of our Sovereign, they were ignorant of the Wisdom of God,
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because utterly destitute of the true Religion:
Because utterly destitute of the true Religion:
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for the true Religion is the wisdom of God, The wisdome that is from above, which (as St. James sayes) is first pure, then peaceable, &c. The true Religion is said to be pure,
for the true Religion is the Wisdom of God, The Wisdom that is from above, which (as Saint James Says) is First pure, then peaceable, etc. The true Religion is said to be pure,
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because (as Lactantius observes) it allows of nothing which in it self is evill,
Because (as Lactantius observes) it allows of nothing which in it self is evil,
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or known to be evill by the light of nature; and so it alloweth in no way of any Rebellion against Princes.
or known to be evil by the Light of nature; and so it alloweth in no Way of any Rebellion against Princes.
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The true Religion delivered unto us in Scripture, and ••••ed in the true ancient and Catholick Church, doth teach us to honour and obey the King as Gods Minister set over us,
The true Religion Delivered unto us in Scripture, and ••••ed in the true ancient and Catholic Church, does teach us to honour and obey the King as God's Minister Set over us,
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and •hat the injuries of Kings, though never so great, are to be indured by their Subjects;
and •hat the injuries of Kings, though never so great, Are to be endured by their Subject's;
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who have no othe• remedy, and are to use no other Arms against their King, be he never so wicked, but prayers and tears;
who have no othe• remedy, and Are to use no other Arms against their King, be he never so wicked, but Prayers and tears;
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that they are to pray for him unto God, who hath the hearts of King in his hand,
that they Are to pray for him unto God, who hath the hearts of King in his hand,
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and can turn them when he thinks fit.
and can turn them when he thinks fit.
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That in no case they are to resi•• the King by force, nor take upon them to judge him, bec•a•e he hath no Superior here on Earth;
That in no case they Are to resi•• the King by force, nor take upon them to judge him, bec•a•e he hath no Superior Here on Earth;
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but is reserved to Gods tribunall, to whom only he oweth an account of his actions.
but is reserved to God's tribunal, to whom only he owes an account of his actions.
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As for that doctrine of opposing, deposing, and killing of Kings;
As for that Doctrine of opposing, deposing, and killing of Kings;
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it was first brocht in the Court of Rome a thousand yeers after Christ, to maintain the Popes faction against the Emperor and other Princes;
it was First brought in the Court of Room a thousand Years After christ, to maintain the Popes faction against the Emperor and other Princes;
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and hath been since hotly defended by the Jesuits, and others of the Popes parasites:
and hath been since hotly defended by the Jesuits, and Others of the Popes Parasites:
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and what they have spued out of their mouth, the Puritanes have licked up borrowing all their arguments,
and what they have spewed out of their Mouth, the Puritanes have licked up borrowing all their Arguments,
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and indeed have gone so far beyond their Masters, in all treasonable doctrins and practice, that in comparison of them,
and indeed have gone so Far beyond their Masters, in all treasonable doctrines and practice, that in comparison of them,
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even the Jesuits now may be accounted loyall Subjects. But that is not the wisdom of God;
even the Jesuits now may be accounted loyal Subject's. But that is not the Wisdom of God;
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But the wisdom of this world that come to nought. That wisdome descendeth not from above; But the Wisdom of this world that come to nought. That Wisdom Descendeth not from above;
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but is earthly, sensual, axd divellish. but is earthly, sensual, axd devilish.
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The Church of England did abhor that doctrine of resistance, and in the point of subjection,
The Church of England did abhor that Doctrine of resistance, and in the point of subjection,
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as in other things, followed the true ancient Catholick Church.
as in other things, followed the true ancient Catholic Church.
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That Religion onely, among all Christian Religions, doth promise safety and security to Kings, submitting them neither to Pope, Parliament, Presbytery, nor People;
That Religion only, among all Christian Religions, does promise safety and security to Kings, submitting them neither to Pope, Parliament, Presbytery, nor People;
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but unto God only, by whom and from whom they raigne.
but unto God only, by whom and from whom they Reign.
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In the profession and maintenance of that Religion, which your glorious Father seal'd with his bloud.
In the profession and maintenance of that Religion, which your glorious Father sealed with his blood.
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God will yet establish your Throne, and make you to possesse the Gates of your enemies, which Almighty God grant, &c. FINIS
God will yet establish your Throne, and make you to possess the Gates of your enemies, which Almighty God grant, etc. FINIS
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