The devilish conspiracy, hellish treason, heathenish condemnation, and damnable murder committed and executed by the Iewes against ... Christ their king ... As it was delivered in a sermon on the 4 Feb. 1648 ... out of some part of the gospel appointed by the Church of England to be read on that day.
To execute so much vilany and outrage, as this and other Texts speake of, had it been onely against the bare Sonne of man, had been an act to be detested and abominated by all the Sonnes of Men,
To execute so much villainy and outrage, as this and other Texts speak of, had it been only against the bore Son of man, had been an act to be detested and abominated by all the Sons of Men,
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and Pilat not onely knew and confest him so to be (by his question, Iohn 19.15. Shall I crucifie your King? ) but confirmed and wrote it (to be commended to all posterity) by that superscription on the Crosse, in three Languages, JESUS OF NAZARETH KING OF THE JEWES, adding, What I have written, I have written;
and Pilat not only knew and confessed him so to be (by his question, John 19.15. Shall I crucify your King?) but confirmed and wrote it (to be commended to all posterity) by that superscription on the Cross, in three Languages, JESUS OF NAZARETH KING OF THE JEWS, adding, What I have written, I have written;
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and murdered by his owne Subjects, the bloudy, barbarous, and inhumane Jewes. The originall in the Text, NONLATINALPHABET, is generally rendred in Latine;
and murdered by his own Subject's, the bloody, barbarous, and inhumane Jews. The original in the Text,, is generally rendered in Latin;
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tradetur, and Traditor, both in Ecclesiasticall and Civil acts and writings, signifies in our English a Traytour; and this word here used by the Evangelist and Penman of the holy Ghost, none (except ignorant,
tradetur, and Traditor, both in Ecclesiastical and Civil acts and writings, signifies in our English a Traitor; and this word Here used by the Evangelist and Penman of the holy Ghost, none (except ignorant,
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proves the Actors against their King to be Traytours, wherein Iudas, the other Conspirators and the whole People of the Jewes are expresly so called Traytours; but not one Text in all the Holy Bible ever called the Prince or King a Traytour for any act (were it never so false,
Proves the Actors against their King to be Traitors, wherein Iudas, the other Conspirators and the Whole People of the Jews Are expressly so called Traitors; but not one Text in all the Holy bible ever called the Prince or King a Traitor for any act (were it never so false,
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and although the Traytours would not willingly be discovered and made knowne to the world for feare of an after-reckoning, they knowing that the People loved him:
and although the Traitors would not willingly be discovered and made known to the world for Fear of an After reckon, they knowing that the People loved him:
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I shall therefore here range and set them downe in some order; beginning with the Arch-traytour, who by the Psal. 41.9. prophetically is thus deciphered, Mine owne familiar friend in whom I trusted, which did eate of my bread: and Psalm. 55.12.
I shall Therefore Here range and Set them down in Some order; beginning with the Arch-traytour, who by the Psalm 41.9. prophetically is thus deciphered, Mine own familiar friend in whom I trusted, which did eat of my bred: and Psalm. 55.12.
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but v. 13. it was thou my guide and mine acquaintance, yea more v. 14. (thou wert of my secret counsels) we tooke counsell together: it were lost labour to tell you whom the Prophet means in all this,
but v. 13. it was thou my guide and mine acquaintance, yea more v. 14. (thou Wertenberg of my secret Counsels) we took counsel together: it were lost labour to tell you whom the Prophet means in all this,
Yet though he were the Ring-leader, and the NONLATINALPHABET, Traytour, for that he being a Servant, a meniall Servant, a Counsellour of the secret Counsell, under colour of friendship betrayed him;
Yet though he were the Ringleader, and the, Traitor, for that he being a Servant, a menial Servant, a Counselor of the secret Counsel, under colour of friendship betrayed him;
yet because in Scripture sense, not onely they are accounted Traytours, who are primarily immediate Actors in the condemnation or the execution, (such as were this ever to be branded Judas ) nor they who Soldier-like went out with Swords to take hold of and lay him fast,
yet Because in Scripture sense, not only they Are accounted Traitors, who Are primarily immediate Actors in the condemnation or the execution, (such as were this ever to be branded Judas) nor they who Soldierlike went out with Swords to take hold of and lay him fast,
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or any other conspiracy, plotting, counselling, assisting, consenting against this King, were no lesse then Traytours, (for so Marke 15.1. The Elders, Priests, Scribes, and the whole Councell are involved and named to have delivered him up ) therefore I shall take the leave and liberty to discover some of these close Traytours, who having washed their hands (as they thinke) from the last execution, would therefore perswade the world that they are innocent and free from this loud-crying Treason.
or any other Conspiracy, plotting, counseling, assisting, consenting against this King, were no less then Traitors, (for so Mark 15.1. The Elders, Priests, Scribes, and the Whole Council Are involved and nam to have Delivered him up) Therefore I shall take the leave and liberty to discover Some of these close Traitors, who having washed their hands (as they think) from the last execution, would Therefore persuade the world that they Are innocent and free from this loud-crying Treason.
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And of these, we shal find in the Gospels specified and named, Scribes, Pharisees, Elders, Rulers of the People, Sadduces, Lawyers, the People, and the whole Councell: Lord!
And of these, we shall find in the Gospels specified and nam, Scribes, Pharisees, Elders, Rulers of the People, Sadducees, Lawyers, the People, and the Whole Council: Lord!
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and that you may know them the better when you meet with them, 1. Consider them in their Origination. 2. Their Devotion. 3. Their Tenets. 4. And their Practises.
and that you may know them the better when you meet with them, 1. Consider them in their Origination. 2. Their Devotion. 3. Their Tenets. 4. And their Practises.
And for the first, you shall never find a Pharisee mentioned in all the Old Testament, he being not a thing knowne or heard of in the antient Jewish Church;
And for the First, you shall never find a Pharisee mentioned in all the Old Testament, he being not a thing known or herd of in the ancient Jewish Church;
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not onely in the matter of Tythes and holy Fasts (to which he was so great a Pretender, Luke 18.12. that he will have two Fasts in a Week, and Tythes of all) but in the observation of the Sabbath, he is so zealous (if not superstitious) and so hearty for the publike treasury, that neither must the Disciples of Christ pick the eares of corn as they passe to put them in their mouthes, Matth. 12.2.
not only in the matter of Tithes and holy Fasts (to which he was so great a Pretender, Lycia 18.12. that he will have two Fasts in a Week, and Tithes of all) but in the observation of the Sabbath, he is so zealous (if not superstitious) and so hearty for the public treasury, that neither must the Disciples of christ pick the ears of corn as they pass to put them in their mouths, Matthew 12.2.
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and the opinion of their knowledge and zeale grew so great, that their Persons, but especially their Faction, governed (saith Iosephus ) not Jerusalem alone (the Metropolis) but upon the matter, all Judea too;
and the opinion of their knowledge and zeal grew so great, that their Persons, but especially their Faction, governed (Says Iosephus) not Jerusalem alone (the Metropolis) but upon the matter, all Judea too;
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Would you know some other waies how they raised themselves into such Authority, and how thereby you may learne them out? then know that they were very much above other Jewes for praying, praying often, long prayers,
Would you know Some other ways how they raised themselves into such authority, and how thereby you may Learn them out? then know that they were very much above other Jews for praying, praying often, long Prayers,
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insomuch that rather then they would be without the Word preached, they would go to heare Iohn the Baptist, Matth. 3. but take this note by the way, that if Iohn preach to them to doe good works, rather than to heare and talke, they'le never care to heate him more:
insomuch that rather then they would be without the Word preached, they would go to hear John the Baptist, Matthew 3. but take this note by the Way, that if John preach to them to do good works, rather than to hear and talk, They'll never care to heat him more:
for so, when they came to intrap and insnare Christ, Matth. 22.15. they begin (as Iudas the Traytour did, Matth. 26.16.) with Master: yea they would seem so tender of the preservation of Christs person, that Luke 13.31. they will forewarne him of the Herodians, as such as were set to kill him;
for so, when they Come to entrap and ensnare christ, Matthew 22.15. they begin (as Iudas the Traitor did, Matthew 26.16.) with Master: yea they would seem so tender of the preservation of Christ person, that Lycia 13.31. they will forewarn him of the Herodians, as such as were Set to kill him;
Some have put the Question, Whether these Pharisees may be saved? in Answer whereof I shall need to adde no more then Christ's determination pronounced, Matth. 5.20. Ʋnlesse your righteousnesse exceed the righteousnesse of the Scribes and Pharisees, ye shall in no case enter into the kingdome of Heaven:
some have put the Question, Whither these Pharisees may be saved? in Answer whereof I shall need to add no more then Christ's determination pronounced, Matthew 5.20. Ʋnlesse your righteousness exceed the righteousness of the Scribes and Pharisees, you shall in no case enter into the Kingdom of Heaven:
yet in the later part tending to his Condemnation and Execution, they appeared not so much as the Scribes, who were over-active in all even to the last, not onely in betraying, but killing Christ the King.
yet in the later part tending to his Condemnation and Execution, they appeared not so much as the Scribes, who were overactive in all even to the last, not only in betraying, but killing christ the King.
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1. That they (as Luther on Mich. 4.2. spake of the Anabaptists, so these) held, and made the world believe, that themselves and such as they, were the onely Saints to be saved;
1. That they (as Luther on Mich. 4.2. spoke of the Anabaptists, so these) held, and made the world believe, that themselves and such as they, were the only Saints to be saved;
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stuffed out all their impertinent and wicked discourses with more impertinent Texts of Scripture, and continuall mention of and Revelation of the Spirit.
stuffed out all their impertinent and wicked discourses with more impertinent Texts of Scripture, and continual mention of and Revelation of the Spirit.
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And from these two pretences they tooke upon them to be the onely Interpreters and Expounders of the Scriptures, although (as Buxtorf. in Synag: Iudaic:
And from these two pretences they took upon them to be the only Interpreters and Expounders of the Scriptures, although (as Buxtorf. in Synagog: Judaic:
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for (saith he) they expound not, but (as Saint Peter speaks of such, 2 Pet. 3.16. NONLATINALPHABET) they pervert Scriptures: the word in the Originall implies the practise of Glovers, and Shoomakers, who when the Leather will not reach home, they stretch and teare it by their teeth.
for (Says he) they expound not, but (as Saint Peter speaks of such, 2 Pet. 3.16.) they pervert Scriptures: the word in the Original Implies the practice of Glovers, and Shoemakers, who when the Leather will not reach home, they stretch and tear it by their teeth.
And to examine the truth of this Assertion of Buxtorf: and Calvin, concerning these Scribes and Anabaptists, be pleased to take a tast of some of their Interpretations,
And to examine the truth of this Assertion of Buxtorf: and calvin, Concerning these Scribes and Anabaptists, be pleased to take a taste of Some of their Interpretations,
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or not rather living and yet triumphantly flourishing among us. Therefore when the Prophet Hosea 2.9. saith, I will espouse thee to my selfe in righteousnesse:
or not rather living and yet triumphantly flourishing among us. Therefore when the Prophet Hosea 2.9. Says, I will espouse thee to my self in righteousness:
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and when the Prophet Joel 2.28. hath it, Your Sonnes and your Daughters shall prophesie; your Old men shall dreame, and your Young men shall see visions:
and when the Prophet Joel 2.28. hath it, Your Sons and your Daughters shall prophesy; your Old men shall dream, and your Young men shall see visions:
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And that they shall be Independent and free from all Government but their owne, they have (if you will believe their interpretation) a plaine undeniable Text, Hos. 3.4. where it is said, The Children of Israel (that is) the Faithfull (which they say they are) shall remaine without King, and without Prince, many daies:
And that they shall be Independent and free from all Government but their own, they have (if you will believe their Interpretation) a plain undeniable Text, Hos. 3.4. where it is said, The Children of Israel (that is) the Faithful (which they say they Are) shall remain without King, and without Prince, many days:
and, I feare, the lying Spirit which put this Exposition in their heads, set them the more earnestly on worke to betray and kill Christ their King, that they might remaine independent without King or Prince many daies;
and, I Fear, the lying Spirit which put this Exposition in their Heads, Set them the more earnestly on work to betray and kill christ their King, that they might remain independent without King or Prince many days;
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And they have another Text, that gives them the reason from that Prophesie of Hosea, Isa. 39.14. where it is said, Judgment, justice, and truth, and equity, are departed:
And they have Another Text, that gives them the reason from that Prophesy of Hosea, Isaiah 39.14. where it is said, Judgement, Justice, and truth, and equity, Are departed:
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And if you aske them, what then shall become of all their Adversaries and Malignants? why? for that, they have a cleare light from the Prophet, Obadiah 3.9.
And if you ask them, what then shall become of all their Adversaries and Malignants? why? for that, they have a clear Light from the Prophet, Obadiah 3.9.
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But if any aske them, does God approve such severity? yes, say they; and they give the reason for it, Isa. 60.12. who will not serve you shall perish, and be utterly wasted.
But if any ask them, does God approve such severity? yes, say they; and they give the reason for it, Isaiah 60.12. who will not serve you shall perish, and be utterly wasted.
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But then I pray, when all your Enemies are thus wasted and destroyed, who shall reape and divide the spoile? why? that say they, the Spirit hath revealed, Isaiah 61.6. Ye shall eate the riches of the Gentiles, and in their glory ye shall boast your selves:
But then I pray, when all your Enemies Are thus wasted and destroyed, who shall reap and divide the spoil? why? that say they, the Spirit hath revealed, Isaiah 61.6. You shall eat the riches of the Gentiles, and in their glory you shall boast your selves:
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And such Saints, such Scripturists, and such Expounders of Scriptures, were these Scribes; who are sent by the Councell, Mat. 15.1. and these with some Herodians ( Courtiers, so called) intangle, and draw Christ the King into their net, Mat. 22.16. This Sermon would swell to an unnecessary bulke if I should present the severall Traytours, Actors in this damnable designe;
And such Saints, such Scripturists, and such Expounders of Scriptures, were these Scribes; who Are sent by the Council, Mathew 15.1. and these with Some Herodians (Courtiers, so called) entangle, and draw christ the King into their net, Mathew 22.16. This Sermon would swell to an unnecessary bulk if I should present the several Traitors, Actors in this damnable Design;
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for, as the pretence in all was, salus populi, (that is, as the Jewes said, ne gens pereat, that the Nation, the People perish not, be not destroyed) so these People must be ever ready at hand, out of all parts of the Countries,
for, as the pretence in all was, salus People, (that is, as the Jews said, ne gens pereat, that the nation, the People perish not, be not destroyed) so these People must be ever ready At hand, out of all parts of the Countries,
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and when they are up, they aske not so much, quid fecit? what he hath done? against whom they rise? as quid facimus? why stand we still? let us act and be doing somewhat, it is no matter what:
and when they Are up, they ask not so much, quid fecit? what he hath done? against whom they rise? as quid facimus? why stand we still? let us act and be doing somewhat, it is no matter what:
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these you may find in the Jewes first notorious Rebellion against the Prince, and the Church, Numb. 16. where the famous men in the Congregation were as those Heads or Rulers of the People:
these you may find in the Jews First notorious Rebellion against the Prince, and the Church, Numb. 16. where the famous men in the Congregation were as those Heads or Rulers of the People:
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Now if any in favour or praise of their Nobility should tell me, that in this Treason there is no mention at all of any Lords: to this, I must desire such to know, that if the Jewes had any other Nobility then such as before I mentioned,
Now if any in favour or praise of their Nobilt should tell me, that in this Treason there is no mention At all of any lords: to this, I must desire such to know, that if the Jews had any other Nobilt then such as before I mentioned,
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There is frequent mention of Priests in this Treason, and we know, of late, who are called Priests; even the Clergy, or preaching Elders: Jewish Elders,
There is frequent mention of Priests in this Treason, and we know, of late, who Are called Priests; even the Clergy, or preaching Elders: Jewish Elders,
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and agree: 1. That Kings are subject to them, at least in Scriptures. 2. That Councels may be called without them. 3. They have potestatem Juris, the King facti. 4. They may Excommunicate him.
and agree: 1. That Kings Are Subject to them, At least in Scriptures. 2. That Counsels may be called without them. 3. They have potestatem Juris, the King facti. 4. They may Excommunicate him.
yet you may well understand and believe them to be Mars his Priests, called, NONLATINALPHABET, who in their Temples and Sacrifices scattered the fire of sedition and rebellion;
yet you may well understand and believe them to be Mars his Priests, called,, who in their Temples and Sacrifices scattered the fire of sedition and rebellion;
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and being appointed in the Church as Trumpets, yet upon the least grievance, or discontent of the People, they used their Trumpets as Sheba did, 2 Sam. 20.1. to stirre up the People to their Tents, and to take up Armes though it be against Ch: their King:
and being appointed in the Church as Trumpets, yet upon the least grievance, or discontent of the People, they used their Trumpets as Sheba did, 2 Sam. 20.1. to stir up the People to their Tents, and to take up Arms though it be against Changed: their King:
yet notified by an especiall title, as called NONLATINALPHABET, or as in our English Bible, Luke 7.30. Lawyers, and these as chiefe peeces culled out of the rest, were (as I may call them) Chaire-men, for so Christ spake of them, they sit in Moses Chaire;
yet notified by an especial title, as called, or as in our English bible, Lycia 7.30. Lawyers, and these as chief Pieces culled out of the rest, were (as I may call them) Chaire-men, for so christ spoke of them, they fit in Moses Chair;
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for as Christ there said of them, they have rejected or frustrated the counsels of God (written in the Law) against themselves, and therefore, Luke 11.52.
for as christ there said of them, they have rejected or frustrated the Counsels of God (written in the Law) against themselves, and Therefore, Lycia 11.52.
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Woe unto you Lawyers, for ye have taken away the key of knowledge, (the Law) and instead thereof you teach, NONLATINALPHABET, the traditions of men, Mat. 15.3, 6. which traditions Saint Paul ( Ephes. 2.15.) calls NONLATINALPHABET,
Woe unto you Lawyers, for you have taken away the key of knowledge, (the Law) and instead thereof you teach,, the traditions of men, Mathew 15.3, 6. which traditions Saint Paul (Ephesians 2.15.) calls,
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I cannot (I thinke no good Christian can) call it, as some of our Councels have termed, Benedictum: but either Indoctum, Insanum, Sacrilegum, or as indeed this was,
I cannot (I think no good Christian can) call it, as Some of our Counsels have termed, Benedict: but either Indoctum, Insanum, Sacrilegum, or as indeed this was,
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and so to be stiled of all others from the beginning of the world to this day, Diaholicum. The Councell of Trent in comparison of this was Divinum: and of it we may truly and properly apply that, Psal. 1.1. it is the Councell of the Ʋngodly, the way of Sinners, and the seat of the Scornfull:
and so to be styled of all Others from the beginning of the world to this day, Diaholicum. The Council of Trent in comparison of this was Divinum: and of it we may truly and properly apply that, Psalm 1.1. it is the Council of the Ʋngodly, the Way of Sinners, and the seat of the Scornful:
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as Pharisees and Sadduces (who were as opposite as Lutheran and Calvinist) and Scribes and Herodians who differed in many things, and hated each other;
as Pharisees and Sadducees (who were as opposite as Lutheran and Calvinist) and Scribes and Herodians who differed in many things, and hated each other;
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these (and upon these grounds and causes I may suppose) were the most active and cruell in hurrying the Lord of life to death, and killing Ch: their King.
these (and upon these grounds and Causes I may suppose) were the most active and cruel in hurrying the Lord of life to death, and killing Changed: their King.
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But in stead of those, you shall find, Luke 22.66. NONLATINALPHABET, word for word, the Presbytery (for they led the way) and Marke 15.1. NONLATINALPHABET, the whole Councell of the professing Jewes, they first or last have their hands in it.
But in stead of those, you shall find, Lycia 22.66., word for word, the Presbytery (for they led the Way) and Mark 15.1., the Whole Council of the professing Jews, they First or last have their hands in it.
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boasting themselves to be Abrahams seed, the Faithfull, & vers. 41. the Children of God: but here truth it selfe tells them what indeed they are, notwithstanding their vaine hypocrisie,
boasting themselves to be Abrahams seed, the Faithful, & vers. 41. the Children of God: but Here truth it self tells them what indeed they Are, notwithstanding their vain hypocrisy,
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where Christ saith, they seeing him (there called) the Heire, (but now their King) upon sight of such a sacred Majesty which would have begot an awfull reverence in all, but such as they were;
where christ Says, they seeing him (there called) the Heir, (but now their King) upon sighed of such a sacred Majesty which would have begotten an awful Reverence in all, but such as they were;
upon this sight, their eyes became bloud-shot, and therefore forth with, from seeing, they proceed to saying, saying (NONLATINALPHABET) within themselves; cogitaverunt, they said in themselves by meditation,
upon this sighed, their eyes became bloodshot, and Therefore forth with, from seeing, they proceed to saying, saying () within themselves; cogitaverunt, they said in themselves by meditation,
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so Mat. 2.38. 2. They said Mar. 12. NONLATINALPHABET, which is as Mat. 26.4. NONLATINALPHABET, consultaverunt, they said among themselves by consultation. 3. They said (apud se) among themselves, (i.) publicaverunt, by communication or publication to such as themselves.
so Mathew 2.38. 2. They said Mar. 12., which is as Mathew 26.4., consultaverunt, they said among themselves by consultation. 3. They said (apud se) among themselves, (i.) publicaverunt, by communication or publication to such as themselves.
and to another, Doe this, and he doeth it. I shall end this point with an Observation of that, Psal. 2.1. where the People are said to imagine a vaine thing:
and to Another, Do this, and he doth it. I shall end this point with an Observation of that, Psalm 2.1. where the People Are said to imagine a vain thing:
and then, v. 3. The Rulers finding this, they tooke counsell against the Lords anointed: and those words Saint Peter, Acts the 4.25. expounds and applies to the seditious plot of the Jewes, of which it is said, the Son of man shall be betrayed, as it followes.
and then, v. 3. The Rulers finding this, they took counsel against the lords anointed: and those words Saint Peter, Acts the 4.25. expounds and Applies to the seditious plot of the Jews, of which it is said, the Son of man shall be betrayed, as it follows.
To the Gentiles, now, as NONLATINALPHABET in the Greek, and trado in the Latine, signifie both to deliver up, and to betray; so Christ the King in the Gospels is said, in respect of the persons to whom, to be twice betrayed, and delivered up.
To the Gentiles, now, as in the Greek, and Trade in the Latin, signify both to deliver up, and to betray; so christ the King in the Gospels is said, in respect of the Persons to whom, to be twice betrayed, and Delivered up.
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And when Christ and the Evangelists call these Conquerors, Gentiles, or Heathen, they speak in the Jewes Dialect, who as the Greeks called all but themselves, Barbarians; so these stiled all those that were Aliens or Strangers from the Covenant, Heathen, or Gentiles.
And when christ and the Evangelists call these Conquerors, Gentiles, or Heathen, they speak in the Jews Dialect, who as the Greeks called all but themselves, Barbarians; so these styled all those that were Aliens or Strangers from the Covenant, Heathen, or Gentiles.
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And further, all such Alien Heathen were in their account, and the language of the Gospel, Sinners: so Mat. 18.17. and more neerly, and by application, Marke 14.41. the Son of man shall be delivered up to Sinners: and so Mat. 26.45.
And further, all such Alien Heathen were in their account, and the language of the Gospel, Sinners: so Mathew 18.17. and more nearly, and by application, Mark 14.41. the Son of man shall be Delivered up to Sinners: and so Mathew 26.45.
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why may not Covenant-takers and Covenant-breakers be much more held as Heathens and Sinners? so that if a native Jew and Subject had protested, vowed, sworne and covenanted, to protect and defend the honour and person of Ch:
why may not Covenant takers and Covenant-breakers be much more held as heathens and Sinners? so that if a native Jew and Subject had protested, vowed, sworn and covenanted, to Pact and defend the honour and person of Changed:
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his King, I conceive for failer and breach hereof, he might as well if not more truly be called and so held an Heathen and a Sinner, an Infidel, an Atheist;
his King, I conceive for failer and breach hereof, he might as well if not more truly be called and so held an Heathen and a Sinner, an Infidel, an Atheist;
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but the Heathen-Jewes more scurrilously one while vote and declare him to be their King, John 6.15. and soone after vote and declare, nolumus hunc regnare, Luke 19.14. we will have no more Addresses to Him;
but the Heathen-Jewes more scurrilously one while vote and declare him to be their King, John 6.15. and soon After vote and declare, nolumus hunc Reign, Lycia 19.14. we will have no more Addresses to Him;
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so they fiercely cried out, Crucifie, crucifie Him! Luke 23.21. I might adde a precedent, subtile, malicious piece of mockery invented and practised upon Ch: their King;
so they fiercely cried out, Crucify, crucify Him! Luke 23.21. I might add a precedent, subtle, malicious piece of mockery invented and practised upon Changed: their King;
for, they made him believe, Luke 13.31. Herod was purposely set to kill him, and therefore they in a seeming love and tender to his safety, perswade him secretly to escape this danger by a close conveying himselfe to some retired place;
for, they made him believe, Lycia 13.31. Herod was purposely Set to kill him, and Therefore they in a seeming love and tender to his safety, persuade him secretly to escape this danger by a close conveying himself to Some retired place;
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and was not this a spightfull usage to send out armed men to take their King by force? the King saith it is no lesse, Mat. 26.55. Ye are come out as against a Thiefe with Swords, to take me.
and was not this a spiteful usage to send out armed men to take their King by force? the King Says it is no less, Mathew 26.55. You Are come out as against a Thief with Swords, to take me.
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and from mountaine to dale, not suffering him to rest, and not leaving him a safe hold wherein to lay his head? for so Ch: the King complaines that they had cast him into a condition worse then that of Birds or four footed Beasts; when he saith, Matth. 8.20. The Foxes have holes, and the Birds of the aire have nests, but the Sonne of man hath not where to lay his head.
and from mountain to dale, not suffering him to rest, and not leaving him a safe hold wherein to lay his head? for so Changed: the King complains that they had cast him into a condition Worse then that of Birds or four footed Beasts; when he Says, Matthew 8.20. The Foxes have holes, and the Birds of the air have nests, but the Son of man hath not where to lay his head.
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3. And was it not a spightfull usage of a King, to be led into the common judgment Hall by a Band of rude Soldiers (who not long before had been attended by the Best crying as he went, Hosanna, blessed be, or, God save the King? )
3. And was it not a spiteful usage of a King, to be led into the Common judgement Hall by a Band of rude Soldiers (who not long before had been attended by the Best crying as he went, Hosanna, blessed be, or, God save the King?)
and to hire the scumme of the People, or rascallity of the Soldiers, to call out for Justice and Execution? when they cried, Crucifie, crucifie him, Luke 23.31. 5. Was it not a spightfull usage of a King, when as he the King speaks to them in mild and civill language; as to Judas, Mat. 26.50. Friend, or Sir; but they to him, as Mat. 26.61.
and to hire the scum of the People, or rascality of the Soldiers, to call out for justice and Execution? when they cried, Crucify, crucify him, Lycia 23.31. 5. Was it not a spiteful usage of a King, when as he the King speaks to them in mild and civil language; as to Judas, Mathew 26.50. Friend, or Sir; but they to him, as Mathew 26.61.
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6. Was it not a spightfull usage of a King, to carry him out to Golgotha, there to suffer in an open place, which was more fit for the baiting of Beasts,
6. Was it not a spiteful usage of a King, to carry him out to Golgotha, there to suffer in an open place, which was more fit for the baiting of Beasts,
and K. David shewes how, when be saith, Psal. 55.21. & Psal. 59.7. their tongues are swords: & Psal. 140.3. they are poyson of Serpents, Killers all these:
and K. David shows how, when be Says, Psalm 55.21. & Psalm 59.7. their tongues Are swords: & Psalm 140.3. they Are poison of Serpents, Killers all these:
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and so Ch: the King was shamefully & most unjustly spit upon when they proclaimed him a Deceiver (of a trust) John 19.29. a Traytour by perverting the People and drawing them to destruction: and in this sense they might truly be said to spit upon Ch: the King.
and so Changed: the King was shamefully & most unjustly spit upon when they proclaimed him a Deceiver (of a trust) John 19.29. a Traitor by perverting the People and drawing them to destruction: and in this sense they might truly be said to spit upon Changed: the King.
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an Heathen and an Idolater, had seen and presented the King thus spightfully entreated, he said, to the bloud-thirsty-miscreant Jewes, Behold the Man: as if he had said, See how disgracefully and wickedly you have used him already;
an Heathen and an Idolater, had seen and presented the King thus spitefully entreated, he said, to the bloud-thirsty-miscreant Jews, Behold the Man: as if he had said, See how disgracefully and wickedly you have used him already;
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But before we enter upon this bloudy act, it will be proper and pertinent to the whole, to set downe the severall grounds and causes, moving these Traytours thereunto;
But before we enter upon this bloody act, it will be proper and pertinent to the Whole, to Set down the several grounds and Causes, moving these Traitors thereunto;
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which we shall clearly collect and expresse as we find them storied in the Gospels. And these were either pretended, such as themselves fained, and held forth as causes:
which we shall clearly collect and express as we find them storied in the Gospels. And these were either pretended, such as themselves feigned, and held forth as Causes:
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And after this, when they thought him too strict in the point of reverence in the Temple, in that he drove out the Prophaners thereof, Mat. 21.12. (which they conceived was lawfull for them to doe) No, saith he,
And After this, when they Thought him too strict in the point of Reverence in the Temple, in that he drove out the Profaners thereof, Mathew 21.12. (which they conceived was lawful for them to do) No, Says he,
to which he Answers, that themselves are (in this) Jewishly superititious, and not he the Prophaner; for, saith he, Marke 2.27. The Sabbath is made for man, that is, for the preservation of man:
to which he Answers, that themselves Are (in this) Jewishly superititious, and not he the Profaner; for, Says he, Mark 2.27. The Sabbath is made for man, that is, for the preservation of man:
3. They closely charge him with abridging them the liberty of Divorces upon any cause, which they said was granted them by Moses, Mat. 5. & Mat. 19. No, (saith he) it is not I, but you that alter the Law in this: for Mat. 5.32. Whosoever shall put away his Wife saving for the cause of Fornication, causeth her to cōmit Adultery;
3. They closely charge him with abridging them the liberty of Divorces upon any cause, which they said was granted them by Moses, Mathew 5. & Mathew 19. No, (Says he) it is not I, but you that altar the Law in this: for Mathew 5.32. Whosoever shall put away his Wife Saving for the cause of Fornication, Causes her to commit Adultery;
but to this whole charge he gives one general answer, wherein he shewes that they were Innovators; for, saith he, Mat. 19.8. What ye now teach and professe, was not from the beginning:
but to this Whole charge he gives one general answer, wherein he shows that they were Innovators; for, Says he, Mathew 19.8. What you now teach and profess, was not from the beginning:
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but ye by forsaking the old good way prescribed, and by following the traditions and expositions taken up from your latter Rabbins, you ( Mat. 15.3, 6.) have made the commandement of God of none effect;
but you by forsaking the old good Way prescribed, and by following the traditions and expositions taken up from your latter Rabbis, you (Mathew 15.3, 6.) have made the Commandment of God of none Effect;
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and thereby, v. 9. you teach for doctrines the commandements of men: & John 7.19. Moses did give you the (auncient good) Law, (which you would wrest and force against me) yet none of you keepeth the Law.
and thereby, v. 9. you teach for doctrines the Commandments of men: & John 7.19. Moses did give you the (ancient good) Law, (which you would wrest and force against me) yet none of you Keepeth the Law.
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A second generall pretended charge upon which they proceed to his condemnation, is exprest, John 11.48. If we let him alone, all men will believe on him, (and adhere to him against us) and so we may lose our place and Nation;
A second general pretended charge upon which they proceed to his condemnation, is expressed, John 11.48. If we let him alone, all men will believe on him, (and adhere to him against us) and so we may loose our place and nation;
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which cause hath no other ground or bottome, but that which themselves created for their owne wicked ends, to wit, some feares and jealousies, that if we let Him alone the Nation will be destroyed:
which cause hath no other ground or bottom, but that which themselves created for their own wicked ends, to wit, Some fears and jealousies, that if we let Him alone the nation will be destroyed:
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and hereupon from this charge grounded upon their own disguised and counterfeit fears, the whole Councell gives sentence, it is expedient that he (the one Man) die for the People. v. 50. To which I may reply as M. W. Sedgwicke one of the Armies Prophets, in his Justice upon the Army, p. 5. O ye Jewes, ye miserably abuse this Maxime,
and hereupon from this charge grounded upon their own disguised and counterfeit fears, the Whole Council gives sentence, it is expedient that he (the one Man) die for the People. v. 50. To which I may reply as M. W. Sedgwick one of the Armies prophets, in his justice upon the Army, p. 5. Oh you Jews, you miserably abuse this Maxim,
while that they doe but waste, spoyle, and destroy the People, and therefore all your swelling words are but as the attire of an Harlot, whereby as you make your selves more vendible,
while that they do but waste, spoil, and destroy the People, and Therefore all your swelling words Are but as the attire of an Harlot, whereby as you make your selves more vendible,
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so you make your selves more abominable. A third generall pretended charge against him, we find, Mark 15.2. He calls himselfe King, and he that is so, can be no friend to Caesar, that is, to the Conquerour:
so you make your selves more abominable. A third general pretended charge against him, we find, Mark 15.2. He calls himself King, and he that is so, can be no friend to Caesar, that is, to the Conqueror:
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The third charge is, that his course tends to the destruction & murder of the People which is implied in those words, Joh. 11. We must not let him live, but kill him lest the Nation perish.
The third charge is, that his course tends to the destruction & murder of the People which is implied in those words, John 11. We must not let him live, but kill him lest the nation perish.
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Pardon, I pray, this one short digression, while I become a Rehearser of what the Armies Remembrancer hath borrowed from Master Sedgwicke, (whom he calls the Armies justice ) These men are NONLATINALPHABET, Devils, exquisite Accusers;
Pardon, I pray, this one short digression, while I become a Rehearser of what the Armies Remembrancer hath borrowed from Master Sedgwick, (whom he calls the Armies Justice) These men Are, Devils, exquisite Accusers;
And yet though there be the most sensuall and beastly confusion, yet they will doe it artificially, skilfully, saying, all is for God, justice, Religion;
And yet though there be the most sensual and beastly confusion, yet they will do it artificially, skilfully, saying, all is for God, Justice, Religion;
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and thereupon his charge is to be a Tyrant; they have perverted the Nation, and slaughtered the People, whereby they incurre the name and guilt of Traytours and Murderers, Matth. 22. & Luke 7.52. and yet they charge him to be the Traytour, Enemy to the State, and Murderer:
and thereupon his charge is to be a Tyrant; they have perverted the nation, and slaughtered the People, whereby they incur the name and guilt of Traitors and Murderers, Matthew 22. & Lycia 7.52. and yet they charge him to be the Traitor, Enemy to the State, and Murderer:
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which that it may more plainly appeare, be content (I pray) with a little more pleasing patience to be rightly informed what the reall true causes were, which moved these accursed Jewes to so horrid an act as to kill Ch: the King:
which that it may more plainly appear, be content (I pray) with a little more pleasing patience to be rightly informed what the real true Causes were, which moved these accursed Jews to so horrid an act as to kill Changed: the King:
And the generall leading cause is in one word, that they are Hypocrites, a Generation of Vipers, Sonnes of Belial, Children (indeed) of the Devil: for,
And the general leading cause is in one word, that they Are Hypocrites, a Generation of Vipers, Sons of Belial, Children (indeed) of the devil: for,
for, when they perceived and found that he spake as never man did, John 7.46. 2ly, That he did all things well, Marke 7.37. yea, wonderfully well, John 11.45. and that by these meanes the People loved, believed, and adhered to him, John 11.48. which they by no means would have had the People perceived or done:
for, when they perceived and found that he spoke as never man did, John 7.46. 2ly, That he did all things well, Mark 7.37. yea, wonderfully well, John 11.45. and that by these means the People loved, believed, and adhered to him, John 11.48. which they by no means would have had the People perceived or done:
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these rare endowments and virtues, like the glorious rayes of the Sunne upon putrified matter, worke and beget the poysonous Brats of envie, hatred, and malice; and thereupon and therefore, as it is, Mat. 27.18. Marke 15.10.
these rare endowments and Virtues, like the glorious rays of the Sun upon Putrified matter, work and beget the poisonous Brats of envy, hatred, and malice; and thereupon and Therefore, as it is, Mathew 27.18. Mark 15.10.
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A third reall cause, that although they knew by experience that Ch: the King in his life was so tender and meek, that he studied the saving of all that would not wilfully perish;
A third real cause, that although they knew by experience that Changed: the King in his life was so tender and meek, that he studied the Saving of all that would not wilfully perish;
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but by the Title of an Heire: for, so Mat. 21. before they resolved to kill him, they premised, this is the Heire; so that though his other graces and virtues might have preserved him as a Man,
but by the Title of an Heir: for, so Mathew 21. before they resolved to kill him, they premised, this is the Heir; so that though his other graces and Virtues might have preserved him as a Man,
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But the fifth cause comes nearer home to the root of all, and that is exprest, John 11.48. If we let him alone, suffer him to live, and not kill him;
But the fifth cause comes nearer home to the root of all, and that is expressed, John 11.48. If we let him alone, suffer him to live, and not kill him;
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and ver. 50. nor doe ye consider that it is expedient he (the one man) idie: their feare of losse is the first immediate reall cause of their killing Ch: the King.
and for. 50. nor do you Consider that it is expedient he (the one man) idle: their Fear of loss is the First immediate real cause of their killing Changed: the King.
Saint Luke hath it, that the inheritance (fiat) may become ours: which S. Marke expresseth by erit, and then certainly it shall and will be ours; none when he is dead can keep us from it,
Saint Lycia hath it, that the inheritance (fiat) may become ours: which S. Mark Expresses by erit, and then Certainly it shall and will be ours; none when he is dead can keep us from it,
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which Vineyard, Isa. 5. & Cant. 2. is expounded to be the Church: so having the Church inheritance first brought the doctrine of killing into the Church, quid vultis dare? is the Jewes question in this case;
which Vineyard, Isaiah 5. & Cant 2. is expounded to be the Church: so having the Church inheritance First brought the Doctrine of killing into the Church, quid Wills Dare? is the Jews question in this case;
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and such a dialogue betwixt the Devil, and a Jew, for the Church inheritance, is enough to bring Ch: the King to his death, that the Jew by the Devils help may have the inheritance of the Church:
and such a dialogue betwixt the devil, and a Jew, for the Church inheritance, is enough to bring Changed: the King to his death, that the Jew by the Devils help may have the inheritance of the Church:
But these Jewes and Conquerours betwixt them (even while they speake this, let us kill that we may have ) have that inheritance in their power and possession already:
But these Jews and Conquerors betwixt them (even while they speak this, let us kill that we may have) have that inheritance in their power and possession already:
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the Whore in the Apoc. c. 17. having tasted and delighted her self with bloud, will not cease from swilling more till she be drunke with the bloud, and that bloud not of the coursest or most common,
the Whore in the Apocalypse c. 17. having tasted and delighted her self with blood, will not cease from swilling more till she be drunk with the blood, and that blood not of the Coursest or most Common,
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but the purest, the holiest, the bloud the Saints in the Church: unjust Purchasers (be it of Christs inheritance) never think of restitution, but retention:
but the Purest, the Holiest, the blood the Saints in the Church: unjust Purchasers (be it of Christ inheritance) never think of restitution, but retention:
for, ambition and usurpation are violent and greedy, which, like the Daughters of the Horse-leech, are still gaping and crying, Give, give, and more, more, yea of bloud; and never think themselves full till they breake with fulnesse of bloud.
for, ambition and usurpation Are violent and greedy, which, like the Daughters of the Horseleech, Are still gaping and crying, Give, give, and more, more, yea of blood; and never think themselves full till they break with fullness of blood.
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I shall end this point with this one short observation, Ch: the King (like a Monarch) whose institution was from Heaven, heavenly, held his inheritance, Church and all, in one single Person;
I shall end this point with this one short observation, Changed: the King (like a Monarch) whose Institution was from Heaven, heavenly, held his inheritance, Church and all, in one single Person;
and yet this for the present pleaseth us, and therefore we wil kill him the onely true Heire and rightfull King, that we (the people) may have the inheritance;
and yet this for the present Pleases us, and Therefore we will kill him the only true Heir and rightful King, that we (the people) may have the inheritance;
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or we will have no more King. And upon this a second Resolve followes, as is expressed, John 11.50. Expedit, it is expedient that one (that one, the King) should die:
or we will have no more King. And upon this a second Resolve follows, as is expressed, John 11.50. Expedit, it is expedient that one (that one, the King) should die:
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and yet though from the first they plotted this, if he yeilded not up his inheritance (as is evident through the whole context of the story) yet John 7.20. they deny it, that they have any such intention;
and yet though from the First they plotted this, if he yielded not up his inheritance (as is evident through the Whole context of the story) yet John 7.20. they deny it, that they have any such intention;
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but are like the Beasts in the Revelation, whose heads are crowned with the most glorious Titles, of the presence of God, the people of God, the cause of God;
but Are like the Beasts in the Revelation, whose Heads Are crowned with the most glorious Titles, of the presence of God, the people of God, the cause of God;
The Question will be, Whether all these were Traytours, as guilty of his death, though in this last act they had no hand in killing him? For resolution whereof I must remember you with a generall received Maxime in our Law, Quicquid movet ad mortem, what ever though un inanimate thing,
The Question will be, Whither all these were Traitors, as guilty of his death, though in this last act they had no hand in killing him? For resolution whereof I must Remember you with a general received Maxim in our Law, Quicquid Movet ad mortem, what ever though un inanimate thing,
Which, and much more you will find proved by Gods censure and judgment to be just in this very act; for Mat. 21.41. Christ saith, the Lord will miserably destroy those Husbandmen, and for what? was it for killing the Heire the King? for that was yet but in consultation;
Which, and much more you will find proved by God's censure and judgement to be just in this very act; for Mathew 21.41. christ Says, the Lord will miserably destroy those Husbandmen, and for what? was it for killing the Heir the King? for that was yet but in consultation;
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for, so it is, vers. 41. NONLATINALPHABET, the Lord will (as it after came to passe) destroy (NONLATINALPHABET) them, that is, those who not onely killed him,
for, so it is, vers. 41., the Lord will (as it After Come to pass) destroy () them, that is, those who not only killed him,
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I could, and I thinke I should adde one note more, that not onely these who any way from first to last contributed in any kind, were guilty of this barbarous murder;
I could, and I think I should add one note more, that not only these who any Way from First to last contributed in any kind, were guilty of this barbarous murder;
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will not (without any great straining) imply thus much, where he said, If my Kingdome were of this world, my Servants (and Subjects) would (that is) they would as of right bound,
will not (without any great straining) imply thus much, where he said, If my Kingdom were of this world, my Servants (and Subject's) would (that is) they would as of right bound,
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And I desire all those who so often and with such vehemency have squeezed that Text to bloud, Jud. 5.23. to consider, whether Gods word there may not have its due weight, to the maintenance of this position, where it is said, Curse ye Meroz, curse ye bitterly the Inhabitants thereof;
And I desire all those who so often and with such vehemency have squeezed that Text to blood, Jud. 5.23. to Consider, whither God's word there may not have its due weight, to the maintenance of this position, where it is said, Curse you Meroz, curse you bitterly the Inhabitants thereof;
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It hath been a long and a great dispute, whether Antichrist be come? and who it is? and if I be not much mistaken, this and some other Texts in the Gospel will easily and plainly resolve this Question;
It hath been a long and a great dispute, whither Antichrist be come? and who it is? and if I be not much mistaken, this and Some other Texts in the Gospel will Easily and plainly resolve this Question;
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for where it is said they, Apostates, Pharisees, Sadduces, &c. they the man of sin, the Nation of the Jewes, they oppose themselves against Christ, they sit in the Temple,
for where it is said they, Apostates, Pharisees, Sadducees, etc. they the man of since, the nation of the Jews, they oppose themselves against christ, they fit in the Temple,
and set themselves above all, deposing & murdering Kings, are not these the first great Antichrist, who make themselves, what Christ alone is, King of Kings, and Lord of Lords? Apoc. 19.16. Qui Christi sunt crucifixerunt carnem, the Tyrant flesh, Gal. 5.24. qui Antichristi Regem, the Anointed of the Lord:
and Set themselves above all, deposing & murdering Kings, Are not these the First great Antichrist, who make themselves, what christ alone is, King of Kings, and Lord of lords? Apocalypse 19.16. Qui Christ sunt crucifixerunt Carnem, the Tyrant Flesh, Gal. 5.24. qui Antichrist Regem, the Anointed of the Lord:
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But in after-times the Devil (growne wiser) hath furnished his Schollars Regicides, with Arguments to prove the killing of Kings; which neither the Jewes,
But in Aftertimes the devil (grown Wiser) hath furnished his Scholars Regicides, with Arguments to prove the killing of Kings; which neither the Jews,
yet the people, the creator and maker of the King (as it appears he is, by the Text) hath power to destroy his owne creature if he faile in the end of his creation.
yet the people, the creator and maker of the King (as it appears he is, by the Text) hath power to destroy his own creature if he fail in the end of his creation.
Answ. Saint Peter writing here to the Jewes, who held their Royall Government, NONLATINALPHABET, to be divine and immediate from God and to stand in force without the election or ordination of man might call, the Heathen dominion, NONLATINALPHABET, an humane ordinance or creature, for so creature sometimes notes what is heathenish, or not heavenly:
Answer Saint Peter writing Here to the Jews, who held their Royal Government,, to be divine and immediate from God and to stand in force without the election or ordination of man might call, the Heathen dominion,, an humane Ordinance or creature, for so creature sometime notes what is Heathenish, or not heavenly:
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and if so, then the Argument of the Apostle holds the more strong for Ch: and all Christian Kings; being the Apostle commands the subjection, not resistance;
and if so, then the Argument of the Apostle holds the more strong for Changed: and all Christian Kings; being the Apostle commands the subjection, not resistance;
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for as Saint Paul and Saint Peter spake, by and from the Spirit, (infallible truth) so Saint Paul expresly professeth, Rom. 13. that this power of the Sword is in the King;
for as Saint Paul and Saint Peter spoke, by and from the Spirit, (infallible truth) so Saint Paul expressly Professes, Rom. 13. that this power of the Sword is in the King;
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3. Were the Kingly Office an humane creature, yet the person or manhood of the King is not such, his person or manhood is Gods creature; so that from this Text taken in their owne sense, the most that can be inforced were, that they might in some cases dethrone whom they had exalted;
3. Were the Kingly Office an humane creature, yet the person or manhood of the King is not such, his person or manhood is God's creature; so that from this Text taken in their own sense, the most that can be enforced were, that they might in Some cases dethrone whom they had exalted;
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Secondly, although nature and reason, in the generall, dictates so much unto us, yet nature and reason have laid some restraints upon this Maxime, in respect of Persons; for, suppose the head of a man intoxicated or distracted, should endeavour the hanging or drowning the body;
Secondly, although nature and reason, in the general, dictates so much unto us, yet nature and reason have laid Some restraints upon this Maxim, in respect of Persons; for, suppose the head of a man intoxicated or distracted, should endeavour the hanging or drowning the body;
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2. Heare Pilat as well as divers Texts in the Gospels, thy Nation, John 18.35. which may be expounded the people of the Jewes in generall, they have delivered thee unto me.
2. Hear Pilat as well as diverse Texts in the Gospels, thy nation, John 18.35. which may be expounded the people of the Jews in general, they have Delivered thee unto me.
Object. But you'l say, it was done by the Councell, the Representative of all. Resp. This Councell by money, corruption, and usurpation had a great deale inlarged their power.
Object. But You'll say, it was done by the Council, the Representative of all. Resp. This Council by money, corruption, and usurpation had a great deal enlarged their power.
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I must answer, that if all be such as call themselves so, then the Conspirators, Numb. 16. and then these Jewes that acted against the Lords Anointed, were the people of God:
I must answer, that if all be such as call themselves so, then the Conspirators, Numb. 16. and then these Jews that acted against the lords Anointed, were the people of God:
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for although, for the most part, future tenses are rendred indifferently by shall, or will; yet here to take away all shadow or plea from the malice of the act, by laying it on the determinate counsell of God, as Acts 4.28.
for although, for the most part, future tenses Are rendered indifferently by shall, or will; yet Here to take away all shadow or plea from the malice of the act, by laying it on the determinate counsel of God, as Acts 4.28.
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And indeed, I know not upon what cause or slip the same word, NONLATINALPHABET, here, is Englished by (put to death) and in other Texts, as Mat. 21.39. by slay, John 5.16. & John 8.44.
And indeed, I know not upon what cause or slip the same word,, Here, is Englished by (put to death) and in other Texts, as Mathew 21.39. by slay, John 5.16. & John 8.44.
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I must answer, 1. that generally when Tyrants & Usurpers of rule begin, they scarce ever end but (as here) in killing: for, usurpation and unjust possession never think their title well sealed, but in bloud:
I must answer, 1. that generally when Tyrants & Usurpers of Rule begin, they scarce ever end but (as Here) in killing: for, usurpation and unjust possession never think their title well sealed, but in blood:
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To answer all which, I pray consider that (whatever they pretended) truly and really his Charge and Accusation was, that he was King of the Jewes; and so it is expressed, Matth. 26.60. & Marke 14.57.
To answer all which, I pray Consider that (whatever they pretended) truly and really his Charge and Accusation was, that he was King of the Jews; and so it is expressed, Matthew 26.60. & Mark 14.57.
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or did not make much use of Witnesses; for when he was first condemned by the Jewish Councell, the Judge and Commissioners being resolved to condemne him without Witnesses, said among themselves, Mat. 29.65. What need have we of Witnesses? and they never aske, what saith our Law in this case? but, vers. 66. What thinke ye? and then presently, without more adoe in the same ver. and as Marke 14.64. they all of them, nemine contradicente, did as they had from the first conspired;
or did not make much use of Witnesses; for when he was First condemned by the Jewish Council, the Judge and Commissioners being resolved to condemn him without Witnesses, said among themselves, Mathew 29.65. What need have we of Witnesses? and they never ask, what Says our Law in this case? but, vers. 66. What think you? and then presently, without more ado in the same for. and as Mark 14.64. they all of them, Nemine Contradicting, did as they had from the First conspired;
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they all did vote him guilty of death. And in one word to prove the illegality of the Jewes proceedings in all, two Evangelists, Mat. 26.4. Marke 14.1. faithfully record, that by subtilty, so S. Matth. by craft; so S. Marke, they sought to kill him;
they all did vote him guilty of death. And in one word to prove the illegality of the Jews proceedings in all, two Evangelists, Mathew 26.4. Mark 14.1. faithfully record, that by subtlety, so S. Matthew by craft; so S. Mark, they sought to kill him;
but contrarily to the witnessing a known truth, and their owne greater condemnation, they themselves confessed, John 18.31. NONLATINALPHABET, it is not lawfull, or we have no law, or lawfull authority to put any to death:
but contrarily to the witnessing a known truth, and their own greater condemnation, they themselves confessed, John 18.31., it is not lawful, or we have no law, or lawful Authority to put any to death:
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there remaines onely to examine how lawfully it was done by Pilat? where first it cannot be denied but that the Romans being the Conquerours of the Jewes,
there remains only to examine how lawfully it was done by Pilat? where First it cannot be denied but that the Roman being the Conquerors of the Jews,
Knowest thou not that I have power to crucifie, or put thee to death? to this Christ, v. 11. by a tacit confession, answered, thou couldst have no power at all against me,
Knowest thou not that I have power to crucify, or put thee to death? to this christ, v. 11. by a tacit Confessi, answered, thou Couldst have no power At all against me,
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the Jewes themselves had primitively authority from above by commission granted to them from God himselfe by Moses; whereas all the power that Pilat now had over the Jewes, came in onely by the Sword;
the Jews themselves had primitively Authority from above by commission granted to them from God himself by Moses; whereas all the power that Pilat now had over the Jews, Come in only by the Sword;
for, whereas by the Lawes of the Romans (the Conquerours) none were to die except according to their Lawes he were proved guilty of the thing charged against him;
for, whereas by the Laws of the Roman (the Conquerors) none were to die except according to their Laws he were proved guilty of the thing charged against him;
and all common justice? the Gospels give the reason, where Saint Marke saith, ch. 15. v. 15. he did it to content the people, & Luke 22.24. he did it as it was required by them that set him on the worke:
and all Common Justice? the Gospels give the reason, where Saint Mark Says, changed. 15. v. 15. he did it to content the people, & Lycia 22.24. he did it as it was required by them that Set him on the work:
for so it was in this speciall case, as it is exprest by Saint Peter, Act. 4.27, 28. Pilat and the people of Israel did whatsoever the hand and counsell of God had determined before to be done:
for so it was in this special case, as it is expressed by Saint Peter, Act. 4.27, 28. Pilat and the people of Israel did whatsoever the hand and counsel of God had determined before to be done:
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and therefore could not be pleaded for, or by them, (2) though the Text saith, God had determined it to be done, yet it saith not (at least not explicitly) that it was determined to be done by them; and therefore if the counsell had been revealed to them,
and Therefore could not be pleaded for, or by them, (2) though the Text Says, God had determined it to be done, yet it Says not (At least not explicitly) that it was determined to be done by them; and Therefore if the counsel had been revealed to them,
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yet this could not plead their indemnity, unlesse it had been made knowne, that they should have been the Actors; (3) though Gods counsell and determination were most just,
yet this could not plead their indemnity, unless it had been made known, that they should have been the Actors; (3) though God's counsel and determination were most just,
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as others for drinke, are never at rest till they have it) so by the speedinesse of so bloudy an execution, you may judge of the unnaturall thirst and unsatiable desire they had to his bloud.
as Others for drink, Are never At rest till they have it) so by the speediness of so bloody an execution, you may judge of the unnatural thirst and unsatiable desire they had to his blood.
when this execution was, namely, on the Eve to the Feast, (or Holy-day) and on that day for two reasons: The one exprest, John 18.28. lest they should be defiled. O hellish Saints!
when this execution was, namely, on the Eve to the Feast, (or Holiday) and on that day for two Reasons: The one expressed, John 18.28. lest they should be defiled. Oh hellish Saints!
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there might on that have hapned some resistance; and so St Matthew hath exprest it, Mat. 26.5. Not on the Feast-day, lest there be an uproare among the People;
there might on that have happened Some resistance; and so Saint Matthew hath expressed it, Mathew 26.5. Not on the Feast day, lest there be an uproar among the People;
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as well as of the day it selfe; and that time saith one, Marke 15.25. was the third hower; which Saint Luke, and Saint John say, was about the sixt hower; and yet Saint Marke 15.34. saith, that at the ninth hower he gave up the Ghost:
as well as of the day it self; and that time Says one, Mark 15.25. was the third hour; which Saint Lycia, and Saint John say, was about the sixt hour; and yet Saint Mark 15.34. Says, that At the ninth hour he gave up the Ghost:
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which some thus reconcile, that the time appointed, or the time when they began to prepare for the execution was the third hower (at our ninth in the morning) but the execution it selfe began about the sixt (which is about the time of our high noone) and that all was finished,
which Some thus reconcile, that the time appointed, or the time when they began to prepare for the execution was the third hour (At our ninth in the morning) but the execution it self began about the sixt (which is about the time of our high noon) and that all was finished,
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I had almost forgot to tell you an especiall piece of observation which to the Holy Ghost seemed good to be recorded, that Ch: being basely, falsly, and illegally accused, and charged;
I had almost forgotten to tell you an especial piece of observation which to the Holy Ghost seemed good to be recorded, that Changed: being basely, falsely, and illegally accused, and charged;
and providence of God, which (being not revealed to me) I may not with reverence or modesty prie into. 3. His answering might have administred occasion to their further lying,
and providence of God, which (being not revealed to me) I may not with Reverence or modesty pry into. 3. His answering might have administered occasion to their further lying,
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and condemne him, and therefore he answered not. But being S. Mat. 26.63. saith, he held his peace; and S. Luke, from the Prophet, Isaiah 53. & Acts 8.32. say, that as a Lambe before the Shearer dumb, so opened he not his mouth;
and condemn him, and Therefore he answered not. But being S. Mathew 26.63. Says, he held his peace; and S. Lycia, from the Prophet, Isaiah 53. & Acts 8.32. say, that as a Lamb before the Shearer dumb, so opened he not his Mouth;
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and to these he opened not his mouth, but was silent: 3. He spake nothing, in Saint Hieron: exposition, that is, nihil durum, nihil asperum, nothing which might justly provoke the Jewes, or offend the Hearers;
and to these he opened not his Mouth, but was silent: 3. He spoke nothing, in Saint Hieron: exposition, that is, nihil durum, nihil Rough, nothing which might justly provoke the Jews, or offend the Hearers;
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Chr: himselfe, at the last generall judgement, will admit it to knowne, notorious self-condemning Sinners: and among the Jewes, Nicodemus, John 7.51. and for the Romans, Festus, Acts 25.16, profest, that neither People, nor Law condemned any before they suffered and heard him to speake for himselfe;
Christ: himself, At the last general judgement, will admit it to known, notorious self-condemning Sinners: and among the Jews, Nicodemus, John 7.51. and for the Roman, Festus, Acts 25.16, professed, that neither People, nor Law condemned any before they suffered and herd him to speak for himself;
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and therefore now, I beseech you, lift up your hearts, and open your eares, and heare O earth what the Anointed of the Lord saith before his departure from the earth, and his ascent to heaven;
and Therefore now, I beseech you, lift up your hearts, and open your ears, and hear Oh earth what the Anointed of the Lord Says before his departure from the earth, and his ascent to heaven;
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and yet a little before that, he pardoned and prayed for his Enemies and Murderers, when he said, Luke 23.24. Father, forgive them, for they know not what they doe:
and yet a little before that, he pardoned and prayed for his Enemies and Murderers, when he said, Lycia 23.24. Father, forgive them, for they know not what they do:
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so that the one knows not what he doth for the present, he is ignorant of the wickednesse of the act, the other knows not what he doth for the consequent, he knows not what will be the punishment of the fact:
so that the one knows not what he does for the present, he is ignorant of the wickedness of the act, the other knows not what he does for the consequent, he knows not what will be the punishment of the fact:
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yet Father, saith this Lamb, even while they are about to slaughter him, Father, forgive them: and whatever he spake after this was no worse then what Saint John hath recorded, John 20.19, 21. Peace be unto you: and would any but Devils take this Ch: this King,
yet Father, Says this Lamb, even while they Are about to slaughter him, Father, forgive them: and whatever he spoke After this was no Worse then what Saint John hath recorded, John 20.19, 21. Peace be unto you: and would any but Devils take this Changed: this King,
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so of these (among his Wel-wishers) were the most. 4. Of all his Apostles and Disciples I find but one, who John 19.26. was the Disciple whom he loved.
so of these (among his Wellwishers) were the most. 4. Of all his Apostles and Disciples I find but one, who John 19.26. was the Disciple whom he loved.
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5. This most glorious King had no Funerall Sermon at his Buriall; that would not be permitted by his malitious Persecutors, who held any Enlogie of him, an Obloquie to them;
5. This most glorious King had no Funeral Sermon At his Burial; that would not be permitted by his malicious Persecutors, who held any Enlogie of him, an Obloquy to them;
and since commended to all Ages, as an everlasting stain to their bloudy murder, & an everlasting Trophee to his never-dying name. 6. I cannot omit, what I may justly conceive is recorded as an extraordinary mercy of God, that among all the Soldiers who in the last acts of the condemnation and execution of Ch: were the chiefe Rulers and Commanders,
and since commended to all Ages, as an everlasting stain to their bloody murder, & an everlasting Trophy to his never-dying name. 6. I cannot omit, what I may justly conceive is recorded as an extraordinary mercy of God, that among all the Soldiers who in the last acts of the condemnation and execution of Changed: were the chief Rulers and Commanders,
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yet one even among them was Ch: his Convert; for, one was so inlightned by the true Spirit of God, that Mat. 27.54. he, with others, said, truly this was the Son of God.
yet one even among them was Changed: his Convert; for, one was so enlightened by the true Spirit of God, that Mathew 27.54. he, with Others, said, truly this was the Son of God.
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Which certainly was sent by inspiration, and revealed from heaven, to be ingraven as an everlasting Epitaph, which God did sooner, in his providence, furnish him with then with a Tombe;
Which Certainly was sent by inspiration, and revealed from heaven, to be engraven as an everlasting Epitaph, which God did sooner, in his providence, furnish him with then with a Tomb;
and so still might have been, for these wretched, covetous, accursed Jewes, had he not been beholden to an honourable Counsellour, Mat. 27.57. who found him out one;
and so still might have been, for these wretched, covetous, accursed Jews, had he not been beholden to an honourable Counselor, Mathew 27.57. who found him out one;
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of which Sepulchre, though S. Mat. ch. 27.60. names the owner, yet S. Marke 15.46. & S. Luke 23.53. say, he was laid in a Sepulchre, without naming whose it was.
of which Sepulchre, though S. Mathew changed. 27.60. names the owner, yet S. Mark 15.46. & S. Lycia 23.53. say, he was laid in a Sepulchre, without naming whose it was.
But methinks these Jewes, who pretended so much to Scripture, and themselves to be such holy Saints, should (in such a case) have set before their eyes the demeanour of that Saint indeed, David, and his demeanour towards Saul the King;
But methinks these Jews, who pretended so much to Scripture, and themselves to be such holy Saints, should (in such a case) have Set before their eyes the demeanour of that Saint indeed, David, and his demeanour towards Saul the King;
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and would not let them rise against Saul. Nay, further, though Saul did daily pursue David to take away his life, 1 Sam. 26. and Abishai told David, that God had delivered [ SAUL ] his Enemy into his hands, and therefore desired that he might smite him: No, saith David, for who can stretch forth his hand against the Lords Anointed, and be guiltlesse? vers.
and would not let them rise against Saul. Nay, further, though Saul did daily pursue David to take away his life, 1 Sam. 26. and Abishai told David, that God had Delivered [ SAUL ] his Enemy into his hands, and Therefore desired that he might smite him: No, Says David, for who can stretch forth his hand against the lords Anointed, and be guiltless? vers.
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But may we not wonder that these Jewes given much to read the Scriptures would never consider what holy Job had said, in ch. 34.18. Is it fit to say to a King, thou art wicked? or that Ps. 105 Touch not mine Anointed; or that Eccles. 8.4. Who may say unto the King, what doest thou? or that they should not consider what severe judgements God shewed upon those who rose up against Moses their Ruler, Numb. 16. or against Jehu (in his posterity) Hos. 1.4. for destroying King Ahab and his Family;
But may we not wonder that these Jews given much to read the Scriptures would never Consider what holy Job had said, in changed. 34.18. Is it fit to say to a King, thou art wicked? or that Ps. 105 Touch not mine Anointed; or that Eccles. 8.4. Who may say unto the King, what dost thou? or that they should not Consider what severe Judgments God showed upon those who rose up against Moses their Ruler, Numb. 16. or against Jehu (in his posterity) Hos. 1.4. for destroying King Ahab and his Family;
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No, God hath so blinded them that they either could not, or would not see any Old light; but, instead of all such, they are now altogether for New lights: and therefore welfare that, which never failed such Jewes.
No, God hath so blinded them that they either could not, or would not see any Old Light; but, instead of all such, they Are now altogether for New lights: and Therefore welfare that, which never failed such Jews.
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for, Caiaphas their chiefe Ruler, by the Spirit in an abominable measure poured out upon him, sees that with a paire of Spectacles set upon his fiery shining Nose, that none else could discerne, viz: John 18.14 Expedit, it is expedient (saith he) that one (and therefore this one Ch: the King must be he, who) must die for the People:
for, Caiaphas their chief Ruler, by the Spirit in an abominable measure poured out upon him, sees that with a pair of Spectacles Set upon his fiery shining Nose, that none Else could discern, videlicet: John 18.14 Expedit, it is expedient (Says he) that one (and Therefore this one Changed: the King must be he, who) must die for the People:
yet hearing them so fiercely crying out to crucifie their King, astonished (as it were) at such an unheard-of execrable voice, askes, what? is it possible that you would I should crucifie your King? as if he had said, O ye Jewes!
yet hearing them so fiercely crying out to crucify their King, astonished (as it were) At such an unheard-of execrable voice, asks, what? is it possible that you would I should crucify your King? as if he had said, Oh you Jews!
doe ye believe or acknowledge a God? or nature? or reason? or have you any Law? or Religion? and will ye contrary to all these put your King to death? why your God, your Religion, your Law, your owne reason;
do you believe or acknowledge a God? or nature? or reason? or have you any Law? or Religion? and will you contrary to all these put your King to death? why your God, your Religion, your Law, your own reason;
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O ye Jewes, therefore for humanity sake, pity him as a man: Againe, when he askes, Shall I crucifie your King? John 19.15. he sets him now before them as a King, and from hence seems to reason thus, You hold, in your Religion, that your God ordaines Kings;
Oh you Jews, Therefore for humanity sake, pity him as a man: Again, when he asks, Shall I crucify your King? John 19.15. he sets him now before them as a King, and from hence seems to reason thus, You hold, in your Religion, that your God ordains Kings;
they crie out to the Judge fiercely against him, Crucifie, crucifie him, Mat. 27. and he cries more heartily to God his Father for them, Pater ignosce, Father forgive them, Luke 23.24. they cursed themselves with his bloud, saying.
they cry out to the Judge fiercely against him, Crucify, crucify him, Mathew 27. and he cries more heartily to God his Father for them, Pater Ignosce, Father forgive them, Lycia 23.24. they cursed themselves with his blood, saying.
and all my people, Luke 22.20. never King shewed more tender love and regard to Subjects, yet never did Subjects returne worse respect or requitall to their King:
and all my people, Lycia 22.20. never King showed more tender love and regard to Subject's, yet never did Subjects return Worse respect or requital to their King:
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And so being cometo this, a cannot but remember a sweet meditation that Saint Bernard used upon the words of Saint Peter, when Chr: would wash his feet; the Apostle in an awfull reverence breaks out, O Master, Tu mihi pedes! thou to wash my feet! on which the Father descants thus, Quid est Tu? quid est mihi? quid est pedes? and concludes, cogitanda sunt, non dicenda:
And so being cometo this, a cannot but Remember a sweet meditation that Saint Bernard used upon the words of Saint Peter, when Christ: would wash his feet; the Apostle in an awful Reverence breaks out, Oh Master, Tu mihi pedes! thou to wash my feet! on which the Father descants thus, Quid est Tu? quid est mihi? quid est pedes? and concludes, cogitanda sunt, non dicenda:
they the feet; to murder him the head; they the scumme of the People, to slaughter him the Anointed of the Lord; they the lowest of Subjects; to butcher him their King:
they the feet; to murder him the head; they the scum of the People, to slaughter him the Anointed of the Lord; they the lowest of Subject's; to butcher him their King:
An English Chronicler (in the Life of Henry the 3.) saith, They that kill a Christian King commit a four-fold murder: 1. Homicide, killing a man. 2. Parricide, killing their publich civill Father. 3. Christicide, killing the Anointed of the Lo:
an English Chronicler (in the Life of Henry the 3.) Says, They that kill a Christian King commit a fourfold murder: 1. Homicide, killing a man. 2. Parricide, killing their public civil Father. 3. Christicide, killing the Anointed of the Lo:
suppresse, or destroy all the heavenly fruits of his divine soule, witnesse Saint Luke throughout the Acts of the Apostles, where we find that these miscreant Iewes forbade all to preach or speake,
suppress, or destroy all the heavenly fruits of his divine soul, witness Saint Lycia throughout the Acts of the Apostles, where we find that these miscreant Iewes forbade all to preach or speak,
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or the good of any who loved or adhered unto him; yea, if Nicodemus dare but say, as he did, Iohn 8.51. that by their Law none should be judged before he be heard;
or the good of any who loved or adhered unto him; yea, if Nicodemus Dare but say, as he did, John 8.51. that by their Law none should be judged before he be herd;
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I pray remember his words, though in a parable, Mat. 21. when he speaking of this act of the Iewes, he saith, these Iewes will have the inheritance, and their meanes to have and hold it, is, by killing the Heire; so that,
I pray Remember his words, though in a parable, Mathew 21. when he speaking of this act of the Iewes, he Says, these Iewes will have the inheritance, and their means to have and hold it, is, by killing the Heir; so that,
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for with the bloud of Saints, men holy in life, and Martyrs, Witnesses of Gods truth. It is recorded, Mark 12.8. that these Traytours killed him, and cast him forth of the Vineyard;
for with the blood of Saints, men holy in life, and Martyrs, Witnesses of God's truth. It is recorded, Mark 12.8. that these Traitors killed him, and cast him forth of the Vineyard;
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after that they had killed and cast him forth, it presently followes in the next words, v. 9. God the Lord of the Vineyard will come and destroy the unjust bloudy Actors,
After that they had killed and cast him forth, it presently follows in the next words, v. 9. God the Lord of the Vineyard will come and destroy the unjust bloody Actors,
And should not this move a Iew to tremble and repent? it had this operation, by the mercy of God on many of them, as it appeares, Acts 2.37. for they hearing Saint Peter to open their sin, they were pricked in their hearts, and said, what shall we doe? that is, to be saved? to which the Apostle applies a double counsell:
And should not this move a Iew to tremble and Repent? it had this operation, by the mercy of God on many of them, as it appears, Acts 2.37. for they hearing Saint Peter to open their since, they were pricked in their hearts, and said, what shall we do? that is, to be saved? to which the Apostle Applies a double counsel:
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and deluded by) this untoward Generation, which Christ, Mat. 23.33. calls a Generation of Vipers, which will eat out the bowels of those who give them their life.
and deluded by) this untoward Generation, which christ, Mathew 23.33. calls a Generation of Vipers, which will eat out the bowels of those who give them their life.
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And the execution ended, let me put you in mind how the people were affected therwith, which is exprest, Luk. 23.48. where it is said, and all the people beholding the things that were done smote their breasts:
And the execution ended, let me put you in mind how the people were affected therewith, which is expressed, Luk. 23.48. where it is said, and all the people beholding the things that were done smote their breasts:
the least that ye can doe, and to this I must exhort you is, to smite your brests: and yet as Ch: himselfe taught, Luke 23.28. Weep not for me, but weep for your selves:
the least that you can do, and to this I must exhort you is, to smite your breasts: and yet as Changed: himself taught, Lycia 23.28. Weep not for me, but weep for your selves:
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as in the words following the Text it was prophesied, He shall rise againe. 2. He shall ascend, and for an earthly ignominious Crowne, he shall receive an Heavenly glorions one. 3. And throughout the world where the Gospel is preached,
as in the words following the Text it was prophesied, He shall rise again. 2. He shall ascend, and for an earthly ignominious Crown, he shall receive an Heavenly glorious one. 3. And throughout the world where the Gospel is preached,
then much more this bloud of Ch: the King, the Text speaks it, Mat. 21.41. God will miserably destroy them, and will let out his Vineyard to others.
then much more this blood of Changed: the King, the Text speaks it, Mathew 21.41. God will miserably destroy them, and will let out his Vineyard to Others.
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but in them a destruction threatned, he will destroy: 1. Personally, them. 2. Nationally, their Vineyard or Church. 3. Both, totally, not by letting the Vineyard or People out for a time,
but in them a destruction threatened, he will destroy: 1. Personally, them. 2. Nationally, their Vineyard or Church. 3. Both, totally, not by letting the Vineyard or People out for a time,
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Neither was this long in acting, for Judas the Arch-Traytor, either before, or soone after the death of his Master, whom he had betrayed, hanged himself; and so payed himselfe his owne wages;
Neither was this long in acting, for Judas the Arch-Traytor, either before, or soon After the death of his Master, whom he had betrayed, hanged himself; and so paid himself his own wages;
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or what care we, Go and be hang'd. 2. Pilat the Judge, not long after the execution of Christ, whom he sentenced, was put out of his place, was exiled his Country,
or what care we, Go and be hanged. 2. Pilat the Judge, not long After the execution of christ, whom he sentenced, was put out of his place, was exiled his Country,
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and killed himselfe. 3. Caiphas and Herod died through misery or violence. 4. Many of the Jewes, who were alive at that time of Christs suffering, lived to see the great City Jerusalem destroyed, 1100000. at least, of their Country men slaughtered,
and killed himself. 3. Caiaphas and Herod died through misery or violence. 4. Many of the Jews, who were alive At that time of Christ suffering, lived to see the great city Jerusalem destroyed, 1100000. At least, of their Country men slaughtered,
but the third part, who were all for robbing, spoiling, killing, and therefore regarding neither Church nor State, put all in such a confusion and combustion, that the Romans became Conquerours more by the Jewes divisions than by their owne Armes.
but the third part, who were all for robbing, spoiling, killing, and Therefore regarding neither Church nor State, put all in such a confusion and combustion, that the Roman became Conquerors more by the Jews divisions than by their own Arms.
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And lastly, whereas these Jewes pretended three speciall causes why they would put Ch: the King to death: 1. Lest by his life the Romans should invade and change their Lawes. 2. Lest their Nation should perish. 3. Lest the People should believe and follow him:
And lastly, whereas these Jews pretended three special Causes why they would put Changed: the King to death: 1. Lest by his life the Roman should invade and change their Laws. 2. Lest their nation should perish. 3. Lest the People should believe and follow him:
for the conquering Romans did invade and change their Lawes. 2. Did destroy City and Country. 3. And the People farre and neare both of Jewes and Gentils have believed on,
for the conquering Roman did invade and change their Laws. 2. Did destroy city and Country. 3. And the People Far and near both of Jews and Gentiles have believed on,
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And thus we see God to be an upright Judge in the execution of his owne antient Law-given, Gen. 9.6. Who so sheddeth mans bloud, by man shall his bloud be shed.
And thus we see God to be an upright Judge in the execution of his own ancient Law-given, Gen. 9.6. Who so sheds men blood, by man shall his blood be shed.
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2. A strict Defender of his inherent prerogative, as it is written, vengeance is mine. 3. A faithfull Performer of his covenanted promise, I will revenge saith the Lord, Rom. 12.19. we read, Acts 5.11.
2. A strict Defender of his inherent prerogative, as it is written, vengeance is mine. 3. A faithful Performer of his covenanted promise, I will revenge Says the Lord, Rom. 12.19. we read, Acts 5.11.
and I pray God the like feare may touch our hearts, and worke in them a timely and hearty repentance, that God in his mercy may avert all judgments which deservedly are threatned to fall upon us, and this Land;
and I pray God the like Fear may touch our hearts, and work in them a timely and hearty Repentance, that God in his mercy may avert all Judgments which deservedly Are threatened to fallen upon us, and this Land;
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