THE GRAND CONSPIRACY OF THE Members against the Mind, OF Jews against their King. As it hath been delivered in the four following SERMONS.  
By JOHN ALLINGTON, [A sequestered DIVINE.]  
THE THIRD EDITION.  
LONDON, Printed by E. C. for R. ROYSTON, at the Angel in Ivy-lane, 1654.   

SERM. I. Preached, 1644.  ROM. 7. part of the 23. v. 
But I see another Law in my Members warring against the Law of my mind, &c.  
IN these words (though I say it not) some may, perchance, fancy a proper Emblem of the Times; for here is the inferior warring against the superior, the Lower house against the Higher, the Members against the mind, and, which is somewhat more, both pretend a legal combat, both plead the Law is on their side; for the Members, as well as the Mind, pretend a Law, Law against Law; I find a Law in my Members warring against the Law of my mind; so that both Mind and Members warring, give out, and boast they have Law for it, whilst each seek the destruction of other, they both profess, as legal, to justify their proceedings.  
In the grand Difference and sad Combustions of these days, no Man (I suppose) will hold a private Person to be a competent arbitrator; and yet in this great Dissension and Mutiny between Mind and Members, between Flesh and Spirit (I conceive) there is no man so little interessed, but it concerns him nearly to be able to say in which of these is the Legislative Power, it concerns every of us to be able to say whether it be in the power of the Mind, or the Members to propound a Law; whether it be in the power of the Mind or the Members to denounce a War; whether the Mind or the Members ought in this case, to have the Negative, or the overruling Voice.  
For, How shall it be found possible to compound this difference? How in this War can we possibly be able to say or determine on which side we ought to be? (for neutrals in this fight no men living can be) Whether we ought to side with the Mind or the Members? Whether the law of the supremest or of the lowest portion of the soul ought to sway the whole man? This (say we) cannot, before it evidently shall appear in whether of these God hath placed this Power.  
For, if the Members have the Power, if they must give the Law, it is then Rebellion in the Mind not to be ruled, or to war against them; But if the Mind have this pre-eminence, if Law and War shall prove only at her dispose, 'tis then Rebellion in the Members, not to be captive at her Will, not to be guided by her Law, not to lay down Arms whensoever she commandeth. So that the main business in this Text is too too like the discourse of these days, point of Prerogative, Supremacy, Monarchy; for this the Members would have, this they claim, this they war for; and this the Mind will not assent unto. For,  
This she challenges as her Royalty, as her Crown and Dignity, as her Right, and inseparable Authority; This she claims, and professeth to hold from God; with this she pleadeth, that she, and she only, is by God entrusted; yea, that she is in conscience bound to plant, not only a guard about her person, but being as the text implies, the Members are first in arms, she is also bound to muster up all the Forces she can, to the subversion and utter extirpation of what Law soever is enacted, or of what war soever shall be raised or commenced against the Mind: Now whether Mind or Members can in this case produce best evidence, the sacred records of Scripture will clearly manifest; in them we shall impartially see which doth usurp, and which usurpeth not; which may raise war, and which (without apparent Rebellion) may not stir a foot; which law we must, and which e contra we must not be ruled by. I find a law in my Members, &c.  
Law and War are points of great consequence: as then in high Courts points of that nature use to be; even so in the discussing of this Text shall we proceed. First we shall put it to the Question:  
1. Whether to Mind or Members God hath given power of 

Law?  
war?    
2. What is the Law of the Mind? And what the Law of the Members?  
3. Whether it be not damnable Rebellion to disobey or resist that part which God hath invested with this Power?  
4. Being resolved upon these questions, we shall see what ought to be every Christians resolution; Whether a man ought to be guided by the mind, or by his Members? yea, whether a man is not bound in conscience to war against the lower and inferior of them?  
1. Whether to Mind or Members God hath given power of 

Law?  
war?    
There is no power (saith the Apostle) but from God. 
Rom. 13.  God without doubt is the original of all power, of his fullness it is, that every thing which hath power, hath the power it hath; for that man is superior to the beast of the field, and not they to him; it therefore only is, because it pleased the Lord to give Man Power and Dominion over them, and not them over him. Or that Man, and not Woman, 
Gen. 1 2●.  is the nobler sex; that the Man over the Wife, and not the Wife over the Husband, hath the ruling or commanding power, this is also from the disposition of the Almighty, because to the first of all Wives he was pleased to say, 
Gen. 3.16.  Thy desire shall be subject to thine Husband, and he shall rule over thee.  
Whether then of the grand Contenders in the Text? Whether the mind or Members ought to have the prehemimence and the superior power? This we must learn from him, who is the fountain of all power, and the first ordainer of all Disparity; for what he hath given to the Members, the Members must have, and what he hath allotted to the Mind, the Mind must not be deprived of; where the power of Law, and the power of War hath by God been placed, that is the most proper seat, there we must maintain, there look for it.  
In the beginning of times, when it pleased God to create the World, we shall read that he therefore made Beasts to be subordinate, and under Man, 
Gen. 1.27.28.  because after his own Image, and according to his own likeness created he Man. Now between Mind and Members there is a much what like proportionable distinction, for as the Beasts and Brutes of the field, even so the Members, that is, the Passions, Flesh, and lower parts of Man, they are wholly led by Sense, and are in compare unto the Mind, no better than brutish, and void of understanding. As than man, by reason of his being created in the likeness of God, is therefore superior over the beast of the field: even so for as much as the Mind is that, wherein man is made like unto God, and the Members, those portions or passions by which man agreeth, and is like to Brutes, therefore must the Mind be superior to the Members, and have like power over them, as Man hath dominion over the Beast of the field.  
For as these two, Sense, and Reason, make the specifical difference between Man and Beast, even so doth it between Mind and Members; the Mind is that part of the soul in which God placed Reason; Understanding, Judgement, that part of the soul in which Grace, freedom of will, and choice of good is fixed and seated; whereas on the other side, by the Members we are to understand either the outward Senses, and corporal Members of the body; the sensual appetite, whether Concupiscible, or Irascible; that is, all our Passions and Affections, such as are, fear, joy, wrath, love, hope, grief, or the like. In a word, all whatsoever (which is indeed the Totum and all) all that we have (and may find the like in Brutes, all such) whether Passions, or Desires, or Affections, they are comprised and comprehended under this word [Members.]  
If then Man himself, because he is the Image of God, is therefore made superior to the Beasts which have no understanding; certainly than that part of man, in which this similitude or likeness doth consist, that power and portion of the soul, in which this Image of God is, that must needs be the supremest, noblest, and chief commanding portion, in that doubtless (if in any) there must reside the power of Law, War, and direction in all proceedings.  
Now the Apostle plainly tells us, the New man (that is, that part of man which beareth the Image of his Maker, and the likeness of his God) is that portion of the soul which is capable of Knowledge, 
Col. 3.10. Eph. 3.24.  capable of righteousness and true holiness. And this must needs be the mind of man, for the Affections and Members they cannot rise to so high a pitch; hinder they oft both may, and do, but lead or guide they cannot, into the paths of righteousness.  
Col. 3.5. You have these words, mortify your Members which are upon earth. The power of life and death cannot be in any other but the supreme hand; whereas then the spirit of God saith, mortify your Members, whereas it puts a kind of killing power (and that over the Members too) this manifestly infers the mind to be the superior faculty; yea, the Mind is that in which God hath placed the power of both Law and War.  
Again, if (as before I have proved) Eve was therefore subject unto Adam, because she once daring to direct, misled her husband; then for certain, the Affections, Senses, Members, they must all be captivated and subject to the Mind, for they never lead, but they misguide the mind, they never counsel, but (as we very well phrase it) they Transport the soul. That this our kingdom is not now, as in our state of more innocency it was wont to be (a pleasing paradise) that now so many Swords are drawn, and so many sluices of blood let open; is not this because we have (even yet) too many uxorious Adams? because we have yet too many that suffer their Eves to lead them? or, to give it in the phrase, and bounds of my Text, is it not because things are managed rather by disaffected passions, then by Law and Conscience, rather by jarring Members than a composed Mind?  
The Scripture assureth, if the blind lead the blind (both will at length precipitate) both will fall into the ditch; the eye and light of the soul is the mind of man, in it and it only shineth the light of grace; all the Affections, Passions, and carnal Desires, they are as so many Clouds, darkening and eclipsing this blessed light, and therefore if by them we shall suffer ourselves to be led, if we shall square our actions by their Law, and order all our doings to give them content, we shall too late find we have followed a blind guide, and that both Mind and Members must infallibly perish in this course.  
In the first verse. of the following Ch. they who are in Christ Jesus, they who in him would be found without condemnation, they must walk, not after the Flesh, but after the Spirit: a plain evidence, that not the Passions, Lusts and Affections, not the Flesh, and Members thereof, but the Spirit (that is the mind of man endowed with the Spirit) that is it that must lead the way, that is it that must give the Law and Rule of walking; we must not walk after the Flesh, but after the Spirit; not after the Members, but according to the Mind.  
Ecclus. 37.16. Let Reason go before every Enterprise, and counsel before every action. That part and portion of the soul, in which God hath placed Reason, counsel, Conscience, Grace, that is it which must give direction to every Enterprise; our judgement, and not our lusts, our Mind, and not our Members, which have the power of Law and War. Pass we then to the second Considerable, let us see what is the Law of the Mind, and what is the Law of the Members.  
The Law of the mind is indeed no other but the Law of God, for I delight in the Law of God concerning the inward Man. 
Verse 22.  The inward Man, that is the Mind, Spirit, and better part of man, that acknowledging (like a Monarch) no superior but God only, will not yield to any but God's Law, and therefore saith the regenerate mind, I delight in the Law of God.  
The Law of the Members, that is indeed rather a tumultuous Ordinance than a Law, it is rather a mutinous Enforcement than a legal Course; it is, saith the Apostle plainly, 
Verse 25.  the Law of Sin, a Law which hath nothing of a Law in it, for it is indeed the breach of all Law, it is sin (saith St. Paul) and yet because the Members have so voted it, it must be called a Law, I see (saith the Text) Another Law in my Members.  
Another Law, a Law clean contrary to the Law of the Mind; a Law (I may well say) clean contrary to the Law of God: For, as in all Monarchies, it is the Law and Order of God Almighty that Subjects receive from, and not give unto their sovereign Laws; even so it is the Law of God, the mind unto the members, not the members unto the mind prescribe a Law: all our senses, all our members, all our actions, and all our thoughts are bound to follow her guidance, they must come and go, do and suffer, when and what she prescribeth.  
Sure I am, it hath been resolved of old (but wanting books I cannot cite the Authors) in matters of high consequence and concernment, that they who are bound to obey, are not so much to attend the reason as the authority of a command; the Subject is not bound to sift his sovereign, for if he were, I see not how it could be said, 
Prov. 25 3.  The King's heart can no man search out: yea very good proof I have to say, our Saviour commanded St. Peter to do what he understood not, 
Job. 13.7.  What I do (saith the Master) thou knowest not now, and yet, under a fearful commination, he urged his Obedience. And indeed were it not thus between mind and Members, were not the senses and affections to obey the mind till they were satisfied, and saw reason for it; if that old saying be true, Amare & sapere ipsi Jovi non datur, that lust and wisdom can never consist together, then for certain no exorbitant passion would ever become obedient and pliable to the soul.  
But indeed, so absolute a Monarch is the mind to the soul of man, that if any one affection, any one sense, passion, or member shall dare to do any things against her judgement and her resolve, that Person is really disaffected, that Sense infallibly malignant, and that member without all question delinquent in the Court of Heaven: For look what is said of a King, and by a King, the same is very appliable to the sovereignty of the mind, 
Eccles. 3.4.  Where the word of a King is, there is power. Where the Mind hath said the word, there is no power in Man, to warrant the gainsaying of it; and if the following Interrogation in that verse must positively be read, that is,— No man may say unto the King, What dost thou? Then is this regal pre-eminence a most pertinent explication of the Minds superexcellency; for to it, no Sense, no Member, no Passion, no Affection may say, What dost thou? Yea, so severely hath God subjected the whole man to the direction and Law of the mind, that albeit the Mind misguides, albeit she issues forth an Order, which will destroy the Members, yea, and the whole man to boot: yet meant erronea ligat, yet for as much as the mind or Conscience is the supreme Judicatory in men, for as much as the Mind is (as we have sworn our sovereign is) the only supreme, sin we needs must, should we not follow her even in a wrong direction, much more if we adhere not close, whilst yet her Law is the Law of God, and all her Judgements consonant to his glory. In a word, the Law of the regenerate Mind is to go before, to guide and order even the whole man in the paths of righteousness.  
Now the Law of the Members, that is (as the Text speaks) Another Law, that is a clean contrary course: for whereas it is the legal and divine prerogative of the mind to give Law unto the whole man: the Members finding this a curb unto their liberty, and a main suppression of their desires, they strive by all means possible to subvert this Order, to change this Government, to overthrow this fundamental Law; for they being carnal will not endure a spiritual governor, they being many, will not abide that the mind being but one, should overrule them, and therefore (as if it were their Charter, their privilege, and their right) they strive to give law unto their mind, and resolve to wage a war, if she be not led by them.  
James 4.1. From whence are Wars and Contentions amongst you? are they not hence, even of your lusts that fight in your Members?  
The lower House of this natural Parliament in Man, consists of many Members, of many Lusts, of many disordered passions; all which, though they Combine, Covenant, and so far agree, as to war against the mind, yet they have also their several designs, and their particular ends; for as when there was no King in Israel, 
Judg. 17.6  Every man did what seemed good in his own eyes; even so, to the end that every man may walk as his Lusts lead him, that every Lust may be a Law unto itself, therefore as against a common enemy, the Lusts and Members are continually warring against the Mind.  
Nor only so, but as St. James observes, They fight in our Members too; The lust's war against, and quarrel one with another; and indeed no wonder, for amongst equals who should command? who obey? Why should not Wrath have as much command as Joy? Why not Joy as much as Love? Why not Love as much as any? That Member which desires a Monopoly of pleasure, wars against that, which stands upon Honour and Repute: and that Member, whose design is Honour, endures not that which is bent upon Wealth and Riches. The Lusts of Man (even like contrary winds) they rage and swell one against the mind, they admit a league; they are all like those wicked Citizens (in this they agree) We will not have this Man reign over us. 
Luk. 19.14.  The Law of the mind shall not rule, regulate or order us; so that, as St. James hath taught us, even thence are Wars and Contentions, because our lust's fight in our Members.  
Eccles. 10.7. I have seen (saith Solomon) Servants on Horses, and Princes walking as Servants on the ground. That sight of Solomon, is indeed that which the Mind and Members differ and war about; for the Members, they, though Servants, would be on Horses; Yea, they would have the Mind, though their Prince, to walk and wait upon them. And this is apparent from the words next following in the Text, for that which St. Paul complains of, (though it bear the name of a Law) himself showeth was flat Tyranny; for the Members endeavour to make even a very slave of the Mind— I see a Law in my Members warring against the Law of my Mind, and leading me Captive unto the Law of sin, which is in my Members [leading me Captive] Nothing will content the Members, unless they may captive and enslave the Mind; and for this I am confident, there are very few of us, but may find in our souls, even an experimental proof.  
For, what Passion can you imagine in the soul, which, whilst it is predominant, expects not from the Mind, what service and assistance soever it shall please to challenge, yea, the Mind must leave all, and give diligent attendance to it only?  
Is the soul of any of us inflamed with Malice, and the thirst of Revenge? Is there a Mordecai whom we stomach, and will have removed from the King's gate? Doth not this Passion solicit the Mind, to contrive the means, and to lay the plot how this cruelty may be satisfied? Yea, is not the Court full of terror and disturbances? Is not the Mind a restless wretch? Is she not perpetually vexed and molested, unless she pass what Bill soever this Tyrant in that behalf shall present unto her?  
Or, suppose covetousness and desire of gain to be predominant, can the Mind be quiet? Will this passion be satisfied with either Reason, or Conscience, or any manner of Moderation?  
Acts 5. So Religious was the Princely part, and so devout was the mind of Ananias and Saphira, that in judgement and Piety, they thought all they had but a competent Oblation for the Lord's service: But when their Members and covetous affections began to mutiny, when the fear either of future want, or the carnal and Covetous thought that they had promised too much; when these began to bustle and gather head, when these had raised a Tumult and Combustion in the soul; the poor distracted Mind, even against Honour, Conscience, yea, to her own undoing, is forced to repeal what she had before enacted: and though no less than the robbing of God was concerned in it, assent she gives to their violent importunity. And therefore very lively is St. Paul's expression, I see a Law in my Members, leading me Captive to the Law of sin. Nothing can or will content the Members: No Law, no Peace, unless they may lead the mind Captive, and make her the sovereign become a slave unto their Lusts. Pass we therefore to the third considerable, viz. Whether it be not damnable Rebellion to disobey or resist that part which God hath invested with this power.  
3. Of Rebellion indefinitely Samuel hath said, it is as the sin of Witchcraft, a sin most abominable before God. Nor indeed have I yet met with any, who question the guilt or Damnability of this crime, uno ore (for aught I know) all men in this agree: That which is indeed Rebellion, is a crying sin, and a most damnable design; all the difference and doubt is, what indeed Rebellion is, and what that power is which is damnable to resist.  
I must not forget that my text is between the Mind and the Members, and that Rebellion at this time concerns me no further, but only as it respects the outward and the inward man, the Monarchy and Government of every regenerate and good soul.  
Now for the better stating and explicating of this, I have observed from Scripture, that every Jar, War, and opposition is not Rebellion; for Rebellion it was not, for the Kings of Judah, and the Kings of Israel to wage War against each other; Rebellion it is not for Subject to contest with Subject, neither is it a Rebellious act for the sovereign to Tyrannize over, and oppress his people.  
For as by Scripture phrase, I am warranted to speak, Rebellion is ever the opposing of some higher power, and in special of that power which by the Ordinance of God, they (who rebel, oppose and resist) are bound to obey and suffer under; so that it is an act of Rebellion to withdraw from, or stand against that power, under which till some difference, distaste, opportunity or grudge arose, we ever held ourselves bound to live and to be governed by.  
For, let the ground of Israel's Revolt from Rehoboam their natural King be what it may be, (sure I am) when they so did, the Scripture saith, Israel rebelled against the house of David: 
1 King. 12.19.  Let the case be what it may be, when Edom deserted Judah and made a King over themselves, the Spirit of God saith, 
2 Chron. 22.8.  Edom rebelled from under the hand of Judah; yea, and albeit some countenance the fact, and seek by a Religious pretence to war●ant the attempt, yet, when the Citizens of Libnah turned from their lawful (though Idolatrous) King Jehoram, the Scripture phrase in the Geneva Translation is, 
Vers. 10.  Then did Libnah rebel; whence to me it seems very clear, that we are bound under peril of Rebellion and the guilt thereof, to obey or suffer under that, whether it be Part, Person, or Faculty, which God hath invested with the power of giving, or prescribing Law unto us.  
And indeed if you please to rely upon the Geneva Translation, I then needed not to have thus wheeled about; for though our last Translation read it, I see a Law in my Members, Warring against the Law of my Mind, it is there said, I see a Law in my Members Rebelling against the Law of my Mind. And indeed from the premised instances it seemeth very clear, that all war against that power which ought by God's Ordinance to be obeyed, is indeed Rebellion.  
Rom. 14.23. St. Paul hath delivered it as a rule beyond exception, Whatsoever is not of Faith is sin. Now that sin (if deliberately done) cannot but be Rebellion: for, Faith being in that place no other thing than the Law of the Mind, than the Judgement of Reason and Conscience; Faith being in that Text no other thing, but the Order and Direction of the Supremest power; for a man not to do according to these directions, not to obey and be ruled by the highest Commander in the Soul; for a man not to submit to the Mind, which is to him God's Vicegerent, is indeed to rebel at once, both against God, and his Heavenly Ordinance.  
And in this respect, it seemeth to me, that God in holy Writ, doth so oft call sinning Israel, a Rebellious people; a people who would rather be led by their own lusts, than by his Law, by their own affections, then by their own mind.  
Ezek. 2.5. Son of Man (saith God) I send thee to the Children of Israel, to a Rebellious Nation that hath rebelled against me.  
They in God's esteem, Rebelled even against him, against God himself, who would neither submit to that power which God gave his Prophets, nor yet to that wherewith he had endowed their minds, for the due ordering of the Affections, Actions, and endeavours of all turbulent and inferior Members.  
Gal. 5.17. The Flesh lusteth contrary to the Spirit, and the Spirit contrary to the Flesh. Flesh and Spirit, Mind and Members, they are ever contrary and one against the other. War (as will appear in the next point) will ever be between them, for their deeds and their designs are contrary. But as I never read, neither can conceive, that a King, compared to his Subjects, can be a rebel▪ So neither do I conceive it imaginable, how the war waged by the Mind against the Members, can be Rebellion; nor on the contrary, how that which they raise against the mind, can possibly be any other: For between superior and inferior, there cannot possibly be a War waged, but Rebellion it must be, and how the higher powers can be guilty of this crime, I am yet to learn. Whether then it be in the body politic, or in the natural Polity and Order of every particular, every soul must be Subject to the higher, or, as the original, the supper-excelling power: As the Subjects to the King, even so at least must the Members be to the Mind; which to make the more clear and evident, we will pass to the last considerable, and that is the Result or resolution of a Christian, viz. Whether a man ought to be guided by his Mind, or by his Members, yea, whether a man is not bound in Conscience to War against the lower and inferior of them.  Boetius l. 1. m. 7. 
— Si vis lumine claro cernere verum  
Gaudia pelle, pelle Timorem.  
He, who would walk as a Child of the light, and would clearly discern truth from error, must (as Boetius well admonisheth) clear his soul of the thick mist of passion; neither Joy, nor Fear, nor Hope, nor Grief, nor any other affection may sway, or be predominant in the Soul: For, 
Nubila mens est, victaque sraenis, haec ubi regnant.  ibid.  
The mind is clouded, hood-winked, yea, as the Law of the Members would have it, the Mind is Captivated and enslaved where these reign.  
Medea in the Poet confessed the Law of the mind showed her good things, yea the better way,— Video meliora proboque, I see and approve what's best; but such was the violence of her Members, such the confusion of her enraged affections, that she concludes (Deteriora sequor) not with the better mind, but with her violent and over-powerful Members.  
Pilate at the arraignment of our Blessed Saviour protested, that according to the Law of his Mind, his Judgement, his Conscience, he saw nothing worthy of death in him; yea, he called for water, and washing his hands, said, 
Mat. 17 24  I am innocent of the blood of this just man. And yet for all that, rather than the people should want a Sacrifice, rather than endure those terrible things which his troubled affections and passions present unto his Mind, in despite of Mind, Law, or Conscience, he doth (not as his Judgement, but) as his Fears command to please the many, he delivereth up the Innocent. And indeed from hence, even from the Law of the Members it is, that such there are of whom the Prophet complains, who call evil good, 
Esa. 5.20.  and good evil, which make darkness light, and light darkness, who call bitter sweet, and sweet bitter. In these sad times of distraction, wherein the dearest things we have, our Goods, our lives, yea, our Mind, our Consciences are at stake; It behooves every of us sadly, and severally to consider, what is, and what hath been the main principle and direction of all our present Actions; whether the Mind or the Members, whether judgement or passion, whether Conscience, or only carnal, smi●ter and by-ends? I do verily believe, there never were more bitter conflicts then now there are between Mind and Members, between Flesh and Spirit; yea, it is to be feared, the Mind, that is, the Judgement, Reason and Consciences of too too many of us, are so overwhelmed and hurried on with violent passion, rash engagements, and resolute ●xorbitances; that it will be very hard to reinthrone the Prince, and to set the Mind again, where God hath placed it; very hard to dispossess the soul of those, which without all peradventure are truly malignant, and evil counsellors; such as will do all they can to keep back all saving, peaceable, and sound intelligence; for such without all doubt, is the endeavour and Law of our insinuating and tyrannising Members: Nothing will they relish, but private interest.  
The Law of the Mind of old was, Give unto Caesar the things that are Caesar's, and unto God the things that are God's. The Law of the Members is, let us make him like one of us, and as for God vote him incapable of any property. The Law of the Mind was, That even for well-doing we should patiently suffer; The Law of the Members is, that we suffer nothing which we can resist. The Law of the Mind did run thus, It is a snare for a man to devou● that which is sanctified, 
Prov. 20.  or that which is holy; But the Law of the Members pronounceth (as St. Peter did sometime in a dream) that things are common, 
Acts b●.  though they appertain to Heaven: The Law of the Mind was, After the vow inquire not, 
Heb. 13.  that is, be assured, what is once vowed to God, no after-thoughts can disannul: The Law of the Members is, such vows were superstitious acts, and we may convert to other use, what in piety our forefathers gave unto their God. The Law of the Mind was, Obey those that are set over you, that is, saith Hemingius (who was no Papist, nor suspected) the Pastors and governors of the Church; The Law of the Members is, ye shall be so far from obeying, that ye shall vow the extirpation and their rooting out. By the Law of the Mind, Bishops and spiritual Overseers they are bound to watch over, and to give account for Souls; but by the Law of the Members, Ghostly Fathers may not command their Children, nor may they, who are bound to give an account, pass any binding sentence without lay-approbation: Yea, whereas in all former Reformations, the Law of the Mind ever was, that the better form actually should be, before the worse were put away: The Law of the Members is, that we swear to extirpate what we have, before we can so much as conjecture what shall be. Nor indeed can I imagine what other guide, or what other Law, but the Law of the Members steereth, and directeth those Pens and Tongues, who under the Vizard of Popery, strive to make odious all exterior piety; who for the better Liberty of the Subject, have lately Printed, and by an Argument e concesso claimed, 
Doctrine and Discipline of Divorce: a book dedicated to the P. and Assembly.  that 'tis more lawful by Scripture to put away a perverse Wife, then to rebel against a Tyrannous Prince; yea, that there is a necessity both in Charity, and Conscience, for that Man and Wife to be divorced, whose dispositions naturally disagree, who cannot live loving●y and quietly together; yea, it hath now past the press for a Popish Practice to make a Sermon upon a Text. I should tire both you and myself should I follow those, who thus follow the extravagancy of their Members, the rancour, violence and exorbitance of their passions.  
Plutarch in his Tract of Superstition tells us, there was one Tyribastus, who, when he should have been apprehended by the Persian, drew his Cemiter, and (as he was a valiant man of his hands) defended himself valiantly; but as soon as they who came to lay hands on him cried out, and protested, that they were to attach him in the King's Name, and by Commission from his Majesty, he laid down his weapon aforesaid immediately, and offered both his hands to be bound and pinioned.  
An example strongly convincing me, that even the Law and light of Nature, were it not clouded with carnal and perverse affections, even that glimmering light were enough to teach the Mind, that resist we may not against God's ordinance. Tyribastus threw down his Cemiter, and apprehends, in the very Name and Authority of a King, a Majesty, and Reverence not to be resisted.  
The very Pagans whose Gods were Idols, yet for as much as in their apprehension they were as Gods, of those their Temples there were such venerable estimators, that what they sought to have secure indeed, 
Pat●icius Sines●●lis. l. 8. Tit. piet. 15.  they reposed in their shrines. Thus did Alexander (that great Commander) who in the Temple of the Sun in Sicily, laid up a great treasure; and one Clastenes a most noble Greek, fearing the plundering of his Estate by Tyrants, laid up his daughter's dowry in the Temple of Juno Samia, and till this very day among learned Christians it is determined sacrilege, Non sacrum de sacro tollere, to steal from an Holy place a common and unholy thing. This I am sure was and is the Law of the mind.  
But the Law of our Sacrilegious and ungodly members is such, that it will not allow, no not to God himself a Property, nor the Church to be a Sanctuary for its own goods: like the Roman Pagan precedents, they seem to profess the Son of Mary unworthy to be served in costly vessels making all holy things so common, that they are now become primi occupantis, catch that catch may; The ready way to provoke God (if not already so far incensed) to give such over even to a reprobate mind; that is, to follow the Law of the Members; which undoubtedly will at length bring even to the gates of death.  
Eccles. 18.30, 31. Go not after thy lusts, but refrain thyself from thine Appetites, (for) if thou givest thy Soul the desires that please her, she will make thee a laughing stock to thine enemies that malign thee. The ready way to captivate the Mind, and to bring its sovereignty under the power of Malignant Enemies; is to give way to thy Lusts, and to let the Members prescribe a Law unto thee; let them but have their desires, and thou shalt soon be made a laughingstock to thy Enemies round about thee: It is very likely, as the devil to our Saviour, thy Members may promise thee a condition most glorious: 
Mat. 4.8.  All the kingdoms of the World, and the glory of them will I give thee; That is, all possible content and Honour: But if thou once fall down and worship, if thou wilt suffer thy Mind to prostitute, and yield up itself unto the Members, they will soon (instead of a glorious state) bring thee to an ungracious servitude. They will not allow thy Mind a Negative in any thing, for the ambition of sin is, to reign in our mortal Bodies.  
What then must the Mind do? without doubt war it must; for as therefore the inferior may not War, because it hath a superior to appeal unto: even so on the contrary, for as much as the Mind is the Supreme, War she may, yea War she must against the Members; for she for them, not they for her, must be accountable to God.  
Ever since the days of Job, it hath passed for a rule, The life of Man is a warfare; and ever since the Prophet Micah's time, it hath been delivered as a Caveat, 
Mic. 7.6.  A man's enemies are those of his own house. Now the Generalissimo, or chief Commander in this War it hath ever been the regenerate Mind; The Mind of man (even in all ages) hath been entrusted, yea commanded to this War, commanded to charge upon, to subdue and reduce the Members.  

2 Cor. 10.4, 5.  The weapons of our Warfare (saith St. Paul) are not carnal, but mighty through God. ask you what to do? It straight followeth, To the pulling down of strong holds, casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.  
A larger Commission was never granted then the Regenerate mind hath; For should the Members garrison themselves (as they too oft do) within the strong works of Ambition, Pleasure, Profit, she is (even by him that is able) promised relief enough, even to the pulling down of those strong holds; nay, she may not leave so much as an imagination, nay, not any thing that exalteth itself against the knowledge of God.  
Yea, what power can be desired in a Commission, which she hath not? To lead Captivity Captive power she hath, for to the obedience of Christ, she is bound to bring into Captivity even every thought: Power over life and limb she hath, for saith our Saviour, If thy right hand offend thee, ●ut it off; 
Mat 5.29.30.  if thy right eye offend thee, pluck it out. Power she hath to afflict, to kill, yea to put her enemies and Rebels to the most not only painful, but most shameful death.  
mortify your Members which are upon Earth, yea, not only so, but our Flesh, 
Col. 3.5.  Affections, Lusts, they must be crucified. 
Gal. 5.24.  They must, because they have been traitors and Rebellious, be put not only to death, but to a shameful death; not only must we mortify but crucify the Members. And indeed, till the Mind shall thus do, we can neither look for peace nor truth.  
Affectus corrumpunt Intellectum. As Bribes blind the wise, even so the Affections and Members they corrupt and pervert Judgement. As Justin Martyr of old, Scimus quosdam ad iracundiam suam evangelium pertrahentes, observed, that some made the gospel to be suitable to their fury: even so nothing must be truth, nothing must pass for good or godly, nothing must men make conscience of, where the Members, Lusts and Passions are predominant; nothing may such a Mind pass, either for Law or truth, but only what liketh and pleaseth them.  
And as no Truth, even so no Peace, where there are ruling Members; ruling Members being ever as Turbulent to the Mind, as ruling Elders will prove unto the Church. And therefore if whilst yet we may, see we will what belongs to our Peace, resolve we must to submit to the Ordinance of God; to bring every thing under that Obedience, which he hath made the supreme; that is, the Subjects to their King, and the Members to the Mind. So shall we enjoy unity of Spirit in the bond of peace, so shall we indeed be (as St. Peter speaks) A chosen Generation, 
1 Pet. 2.9.  a royal Priesthood, an holy Nation, a peculiar People.  
Perchance some may dream, unless the Members may have power to curb the Mind, the Mind as supreme may with all impunity oppress and destroy the Members; whereas indeed, so fearful vengeance as for the supreme Offender, there is none treasured up. For as those blessings which are the immediate issues of God's own hands, are far more excellent than those, which by ordinary means are conveyed to us; even so those wretches, those miscreants, which God hath reserved to his own immediate punishing, those of all Creatures are most miserable.  
Tophet was ordained of old, Yea, 
Isa. 30.33.  for the King it was prepared; The King who because Supreme can in this life have no Avenger for him, (Witness God's Truth, though his Subjects use no other than right Christian Weapons, Prayers and Tears) there is torture enough prepared. And indeed, look but into our own breasts, we may find conjecture enough of this severity, for whoever (as the Apostle speaketh) is, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, self-convicted, whosoever is, as the Poet renders it, surdo verbere caesus, lashed with the sting of an invisible whip; whosoever is, as Jeremy told Pashur, he should be, Magormissabib, a terror to himself: 
Jer. 20.4.  This bosom-vengeance, this secret and private Executioner, as it is upon the Supremest power, so is it the severest torture. And therefore it highly concerns the Mind to preserve itself, and to order according to God's Law, the motion of every Member. For the power of Law and War it is in the Supreme, and that is the Mind, and therefore her Members must have no other but the Law: she from God, and they from her must take their Government. So shall men be able to give God the glory, and to suppress that unnatural War which sin fomenteth in the Members.  
Rom. 6.12. Let not sin reign in your mortal bodies. Whosoever gives Law unto us; it is he that reigns over us; unto what member or lust soever we yield to obey, that's our King, that's our governor, ambition, luxury, covetousness, malice, these are they which would reign, these are they which would give Law unto us, but I have abundantly showed you, it is the Mind, and the Mind only, which God hath entrusted with this power, not sin under any pretence of Law whatsoever; but the regenerate Mind is that must reign over our mortal bodies, not the Law of the Members, but the Law of the Mind is that we must hold to; yea, for this Law we must war, in defence of this Law we are bound even to die the Death. So fight I, saith St. Paul, 
1 Cor. 9.27.  not as one that beateth the air; but as one who had a real enemy to subdue, for it straight follows, contund● corpus meum, I beat, I chastise, I bruise my body; he would rather live upon Bread and water, then suffer his members to give Law unto him. And indeed this is the fight, that good fight we are all to finish; this that fight, in which striving we must resist unto blood, every imagination, every thought, every desire, lust, or act which exalts itself against that knowledge and Law of God. This we are to bring under, this we must lead captive, for not a member can go to Heaven, which doth not orderly follow the Mind thither. In a word, to conclude all, It is an observation amongst controversial Writers, and too true, That when men's affections and Members do frame Opinions, and pass laws, men are much more earnest in defence of such errors, then are sober Christians in the maintenance of what the mind and solid judgement proposeth to them: there is no diligence, no care, no means wanting in the pursuit of that which the affections and members declare expedient. And indeed, in this my heart's desire is, the minds of us all should be instructed by our common enemy, that is, to follow with more earnestness the War and Duties which God requireth we should manage against the Rebellious Members; so shall God of his Mercy then give grace unto the Mind, that it may subdue the Members, that so the whole man may from this his Militant Kingdom of Grace, be translated and advanced to his eternal and Triumphant Kingdom of Glory, and that for Christ Jesus sake, the only King, without rebellious members: To whom with the Father, and the holy Spirit, be all Honour and Glory now and for ever, Amen.  
Sit Deo omnis gloria.   


THE GRAND CONSPIRACY OF Jews against their King. A SERMON Preached in August, 1647.  ROM. 5.7. 
Scarcely for a Righteous Man will one die, yet, peradventure for a Good Man some would dare to die.  
LONDON, Printed by E. C. for R. ROYSTON, at the Angel in Ivy-lane, 1654.   

SERM. II. Preached, 1647.  JOHN 18.36. 
Jesus answered, My Kingdom is not of this World; if my Kingdom were of this World, then would my servants fight, that I should not be delivered to the Jews.  
OUr Blessed SAVIOUR, 
Mat. 2.  Born King of the Jews, is in this Chapter brought in question for his life, accused, arraigned, and condemned for the defence of his birthright. A dangerous thing (it seems) to be born a King. But yet behold, he hath a personal Treaty for it, and that not in Patmos, but in the City royal he is brought before Pilate, to whom, even in Jerusalem, as my Text tells you, he put in this answer, My Kingdom, &c.  
In the words are here two generals,  
I. An Assertion, a Kingdom I have, but my kingdom is not of this World.  
II. The Proof of this Assertion, If my Kingdom were of this world, then would my servants fight, &c.  
1. O● the Assertion, a Kingdom I have, but my Kingdom is not of this World.  
That Christ had and hath a kingdom, this the very first Particle in his answer doth imply, Regnum meum, my Kingdom; now a kingdom there must be, in which he hath a property, or else he could never have said, My kingdom is not of this World: and again, If my Kingdom were of this World, then would my servants fight. And indeed thus Pilate understood him, for in the verse immediately following, Pilate replieth, Art thou a King? Yea, in his Condemnation Pilate thus testifieth of him, 
Joh. 19.19.  Jesus of Nazareth the King of the Jews.  
A King he was, and a King of the Jews too, for, Tell the Daughter of Zion, 
Mat. ●1. 5.  Behold, thy King cometh unto thee meek, and sitting upon an ass. The King of Zion, a meek King, and this was indeed his ruin; for a meek King is no fit King to be King of Jews. Had he come to Zion as a lion of the Tribe of Judah, had he come in fury, had he manifested his power in the confusion of some thousands of them, than he should have been King; then Grandees as well as the boys would have cried out, Hosanna in the Highest. But if he come without his Militia, if he come meek and sitting upon an ass, if he be content for the peace and happiness of his people to make himself a Sacrifice, to veil his Majesty, and lay by his sceptre: Then, as if he were in a condition not fit to govern, they apprehend his person, Declare against him, and though they can prove nothing, they deliver him up to be judged by a foreign power. So that, what we sometimes said of a neighbour King, that he was Rex Galliae, but not Gallorum, King of France, but not of French men: Even so might our Blessed Lord and Master say, he was Rex Mundi, sed non Mundanorum, He was King of the world, though not King of the Men of this world; a Kingdom he had, but saith he, My kingdom is not of this world.  
Now for the better explication of this assertion, we shall proceed by these three degrees:  
1. The kingdom of Christ is over this world.  
2. Christ hath a kingdom in this world.  
3. The kingdom of Christ is not of this world.  
First, The Kingdom of Christ is over this world. Psal. 99.1. The Lord is King, be the People never so impatient. The Lord is King, even our blessed Lord and Saviour, and that not only as God, 
Mat. 28.18  but even as Man also. For being it is said that All power is given to him both in Heaven and in Earth; Clear it is that he hath, and that he hath as Man too, power and dominion even over the whole World. For being it is said, All power, the Power of sovereignty and Dominion cannot be exempted: And, being it is said, All power is given, This shows in what capacity he hath this power, to wit, in that by which he is lower than the Father, 
Isa. 49.  in that by which he is made capable to receive ex dono, to take of gift, in that by which he is become the Saviour of the world. So that indeed the same person, who was the Saviour, he is also the sovereign of mankind.  
And this may not improbably teach us▪ that Kings, his vicegerents, they are proportionably Saviours, as well as sovereigns, nursing Fathers as well as potent Princes: So that to withdraw from the protection of a sovereign, it is to despise and throw off a Saviour. He who was the Saviour of the world, he is also King of Kings, and as St. Paul speaketh, The only Potentate. 
1 Tim. 6.15.  And he under whose wings we have been securely safe, let the sad want of him now say, it was Christus Domini, the Lord's Anointed, the only Potentate, the only supreme governor of this kingdom.  
Or, take the point thus, Is it so that he, whose kingdom is not of this world, hath for all that Power and Dominion over all the Kingdoms of this world? Maugre then all the designs, plots, jealousies and fears, that devil or Man can set on foot; Our Lord the King shall reach his end, 
Psal. 2 3.  Our Lord the King shall break their Bonds in sunder, and cast their Cords from him. For to him all power is given.  
Indeed if in the perusal of the gospel, we should stand to observe the Industrious malice of his Enemies, we shall find their plot and design was, even root and branch to cut him off; they endeavoured to kill him with shame, and to bury him with Infamy: 
Mat. 27.64  For when as a Malefactor they had put him to death, their greatest care and thought of heart was, to prevent his Resurrection. And therefore their great suit to Pilate is, Command that the Sepulchre be made sure. Rebels are afraid of a King, though he be in his grave.  
And indeed they had cause so to be, for though his Kingdom was not of, yet I have showed unto you it was over this world, over their designs, over their Plots, over their Malice; in so much that you may read, that very stone, which they rejected, it became the corner stone; And that very sovereign, whom they ignominiously laid in the grave, and thought to secure by soldiers, he had (Witness those very soldiers) a glorious Resurrection, so that indeed there is no contesting against sovereignty.  
As the Kingdom of Christ is over this world, even so Christ, whose Kingdom is not of this world, yet hath a Kingdom in this world.  
If you peruse the gospel, you cannot but find that even then, when the major part, and prevailing party was most against him; even then, this sovereign had some loyal Subjects, he had in his lowest condition some, who though timorously, yet most cordially stuck unto him; so that he always had a Kingdom, even in this world. And this is apparent from that last solemn prayer of his, where when he prayed for these, for these who were loyal and true of heart, his Petition runs thus, 
Joh. 17 15.  I pray not that thou shouldest take them out of the world: Out of the world he would not have his Subjects taken, for though not of the world, he was resolved, and doth to this hour preserve a kingdom in this world.  
And this the Jews, his Adversaries, did too well perceive; for such was his goodness, such his meekness, such his charity, that he did indeed draw all men after him.  
Whilst he was yet at liberty, and the people might have access unto him, they flocked unto him from all places, 
Mat. 19  and he healed them; Multitudes followed him, and he without respect to what part they took, touched and cured such as came unto him. In so much that his Malignant persecutors are not ashamed to vote what was done, digito Dei, with the finger of God, to be done by Beelzebub the Prince of Devils: not ashamed to say, 
Joh. 11.48.  If we let him alone, all men will believe on him. If we let him alone, the people will leave us; if we let him alone, he will recover his king●ome; if we let him alone, what will bec●me of us? So apparent it was, 〈◊〉 to his Jews, that he had a party, 〈◊〉 he had a kingdom in this ●●●ld.  
●nd indeed a kingdom he hath in this world, a kingdom whereof it concerns every one of us to be a Subject▪ for those only who have been Zealous of his Laws, and loyal to his person, Those only are they who shall sit upon Thrones, those they who shall reign with him hereafter.  
Indeed we have now amongst us a Generation of Saints, who reckon much upon that old Millenary error, who believe those thousand years are now approaching, in which the earth shall abound with peace, plenty, pleasure, in which the Saints shall reign, rule, and enjoy what ever their soul's lust after, in which Christ shall descend, & manifest that he hath a kingdom in this world. And unlikely it is not, but the conceit of this Epicurean paradise, may be a cause that many run such mad couses as they do, confidently believing they shall presently have a Kingdom in this world.  
Job. 19.25. I know that my Redeemer liveth, and that he shall stand at the latter day on the earth. Now if it must be the last day before our Redeemer shall manifest himself, and stand upon the earth; Or if, as it is, Heaven must receive him, until the times of restitution of all things: 
Act. 3.21.  How then can he be a thousand years with his Saints upon earth, before the last day? Yea, how can he be expected to live upon the earth at all, whose last coming is described to be not on the earth, but in an higher Element? 
1 Thes. 4.16.  For, The Lord himself shall descend from Heaven with a shout, with the voice of the archangel, and with the trump of God,— And then observe the sequel,— The dead in Christ shall rise first, than we which are olive and remain, shall be caught up together with him in the clouds to meet the Lord— Observe, where not below, but in the clouds; not on the earth, but in the air. We shall be caught up to meet the Lord in the air; and then lest peradventure it might be thoughts he would descend lower, and live upon the earth with us, it immediately followeth, And so shall we ever be with the Lord. 
Vers. 17.   
As loyal Citizens to entertain their long absent King, put on their best robes, and go out to meet him: Even so when Christ the King of glory shall return, all, who have been loyal Subjects, all, who have been obedient Christians, all who have faithfully kept their allegiance to this sovereign, all such they shall be caught up in the clouds, they shall go out to meet the Bridegroom, yea, they shall ever be with the Lord their King.  
Rom. 8.17. If so be that we suffer with him, we shall also be glorified with him. Those who have stuck to their King in his low condition, those who have been content to suffer for him, those who looking upon his bitter sufferings have been moved by so patient an example to suffer with him, those also shall fare as he fareth, they shall be glorified with him.  
Mat. 19.28. Verily I say unto you (saith the King in my Text) ye which have followed me in the Regeneration, ye who for my sake have been sequestered from Houses, Lands, and the comfort of wife and children— When the Son of Man shall sit in the Throne of his glory (then) ye also shall sit upon twelve Thrones. The King hath a special eye upon his suffering Subjects, he is resolved to bring them to Honour, resolved, when he is upon a Throne himself, to enthrone them also.  
Whereas then our Saviour and sovereign told Pilate, that His kingdom was not of this world, yet you see most apparently, he hath a kingdom in this world, he hath Subjects whom he doth most dearly tender, such whom he doth intend shall sit on Thrones and reign with him.  
But for such a kingdom as our new Saints imag●ine, for such a time, in which all power shall be given unto them, and they shall rule as Kings upon earth; that our King in this world hath such a Kingdom, cannot I conceive stand with this next position,— My kingdom is not of this world. My kingdom is not after the guise, pomp, and manner of this world.  
Now for the better explicating of this main point, we shall consider of this proposition, according to the double acceptation of the preposition, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, de, of, from.  
1. My kingdom is not de mundo, Not of this world.  
2. My kingdom is not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, From this world.  
First, My kingdom is not de mundo, Not of the world.  
There is a great deal of difference being of the world, and in the world. Abraham, Isaac, Jacob, and all the Holy men in those days. Peter, Paul, Nathaniel, and all the Saints of their time; these were as much in the world, as Cain, Esau, Manasses, Judas: Christ himself was as much in the world as any sinner was, but of the world neither they nor he were.  
In the world then, are all those who live in the world, whether good or bad, whether Rebellious, or righteous: But of the world those only are, who conform themselves unto the world; for as it is one thing to live in the Flesh, and another worse thing to live according to the Flesh: 
Rom. 8.  Even so it is one thing to live in the world, and a far worse thing to live according to the World; for as they who live according to the flesh, deny nothing to themselves which the flesh requireth, but satisfy their lusts in the desires thereof: Even so, such as live according to the world, such who are men of this world, they so live unto it, that they know no King but the world▪ For, they will obey nothing, profess nothing, defend nothing, but what pleaseth the world; Let their King be never so much vilified and dishonoured, let him be assaulted with Swords and Staves, let him be arraigned, condemned, and nailed to a cross; The men of this world they are resolved to hold their own, they are resolved they will not part with their interest for his Honour.  
Whereas then our Saviour and sovereign tells Pilate, My kingdom is not of this world: The meaning of this expression clearly is, my Subjects are not men worldly minded, my kingdom is not of such who are wedded to the world. As if he had thus said to Pilate,— Whereas I stand here accused for the affectation of a Crown, and for being no friend to Caesar; the truth is, there need be no such jealousies, or fears of me; for nor do I, nor mine, affect such a kingdom as he hath, My kingdom is not of this world. My kingdom is not of such, who study either for the Honour, the Pleasure, or the Profits of this world: My kingdom is only of such, who prefer me their King, even before themselves: My kingdom is only of such, who as I myself, by patience and sufferings make their way to glory.  
Mat. 16.24. If any man will come after me, let him deny himself. And whosoever will save his life shall lose it, and whosoever will lose his life for my sake, shall find it.  
He who here saith, My kingdom is not of this world, he teacheth his Subjects a Self-denying Ordinance, teaching them as so many resolute soldiers, to renounce and die unto the world. So that indeed the kingdom of Christ is of such only, who look neithe upon life nor livelihood, when the honour and glory of their Saviour and sovereign is at stake.  
Those then who violate his Statutes by their Ordinances, those who prefer their Votes to his laws, those who counterfeit his Seals, subvert his fundamental Government, and make his Sacraments of no effect, such as these are not only in, but of the world. Such may be Rebels in, but not Subjects of his kingdom; for he who said, My Kingdom is not of this world, he in so saying excludes all Rebellious, Malicious, Refractory, and Worldly people.  
Secondly, As our Saviours and sovereign's kingdom is not de mundo, of the world, so neither is it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, neither is it from the world; for as Saint Paul in the Front of his Epistle writes himself Paul an Apostle, not of men, neither by man, but by Jesus Christ, and God the Father: Even so our glorious and gracious sovereign in the Text, he may write himself Jesus Christ the King, not of the world, neither by the world, but by God the Father; not of the world, I have showed you, not from the world, will as readily appear.  

Harding.  That which was of old the Popish Position of Parsons the Jesuit, is now grown the Darling Doctrine of these Times, viz. That Kings have their Authority from the People, as if the People were the Centre, and the King only a Ray or Beam of Majesty.  
Sure I am, with the King in the Text it was not so, he neither had, nor would have any suffrage from the people. My kingdom (saith he) is not of this world. That I am King, it is not from any Aid or Assistance the world can give. Regnum meum non est hinc, My Kingdom is not hence. And indeed, not only himself, but his Father also beareth witness to this Truth: For, I have set my King upon my Holy Hill of Zion, 
Psal. 2.6.  I (saith the Lord) I, whose the Hill of Zion is, ego constitui Regem, as Vatablus, I have appointed, or, I have set up my King, not from the World, but from the Father, he holds his kingdom. And indeed it is remarkable in the gospel, that when the people in a grateful mood would needs have made a King of him, our Saviour by all means declined it: For, 
Joh. 6.15.  When Jesus perceived that they would come, and take him by force, to make him a King, he departed again into a mountain himself alone. He would rather live as a Sparrow upon the housetop, alone upon a mountain, then be a King of the people's making; yea, he so abhorred their assistance to Regality, that the Vulgar Latin renders it Fugit, he not now as at other times only withdrew himself, but he fled away: and therefore no wonder to hear such a King say,— My kingdom is not of this world, or, My kingdom is not hence. Which the better to conceive of, we will pass to the proof of this Assertion, in these words, If my kingdom 〈◊〉 of this world, then would my servants fight, that I should not be delivered to the Jews.  
From which words we shall deduct and proceed upon these three Observations:  
1. The kingdom of Christ hath no need of a Sword to set it up.  
2. Where there is such a King there is no coordination, no Medium between Christ and his servants.  
3. How far Subjects are servants, viz. to defend their sovereign from injury or imprisonment. My servants would fight that I should not be delivered to the Jews.  
First for the first, The kingdom of Christ hath no need of a Sword for to set it up; for in this the kingdom of Christ differeth from the kingdom of this world. A King and Kingdom of this world, the Subjects and servants thereof must fight for: But, saith our Saviour to Pilate, My kingdom is such an one, that you see I have not a man so much as to plead or fight for me. And indeed it is the singular and great glory of Christ's kingdom that i● hath planted itself without a Sword, and made a Conquest of the world without blood.  
1 Chron. 22. When David in his prosecution of his pious intendment had made large provision toward the building of a Temple to the Lord, he calling to his Son Solomon told him, My Son, the Word of the Lord came to me saying, Thou hast shed blood abundantly, and hast made great War; thou (therefore) shall not build a house unto my name, &c.  
God would not that the very Type and Figure of the kingdom of his Son should be erected by a swordman; yea, though he was otherwise a man after God's own heart; yet because a warrior, because a Fighter, though but of the Lord's own battles, God will not have an house built by him; Solomon, the man of Peace, he it is that must do it.  
Certainly then, the way to set up Christ upon his Throne, the way to enlarge his kingdom, and advance his sceptre, is not to enter into a Conspiracy, to swear a Covenant, and to take up arms; for if it so were, than were Christ's kingdom of this world; for it is the way of the men of this world, by force and fighting, to manage their Designs, so that they who would put such a form upon Christ's kingdom, which never ●in any place under heaven, but by So●●tion and the Sword got sooting, They are like to those insolent Subjects, who conceit they may give Law unto their King, or like those rebellious Servants who in stead of fighting for, do fight against their Master.  
Indeed, the King of this kingdom, our blessed Lord and Saviour, he hath an Army, but it is of Martyrs: he hath Servants, who strive, and who do defend his kingdom, but 'tis by their own and not by the blood of others: he hath soldiers, and fighting Ministers, but 'tis not with carnal weapons: he hath Laws, and Statutes, and Seals, and Ordinances, but none of these More Hominum, after the vain manner or humour of men, and therefore very well might say, My kingdom is not of this world.  
1 Cor. 1.23. Christum praedicamus Crucifixum, we preach Christ crucified. Did ever any Subject, who desired to make his King glorious, and his kingdom eminent, publish the infirmities and preach the shame of his sovereign? Did ever ambassador for the glory of his Master, report in foreign parts how his Subjects had sold, vilified, banished and imprisoned their sovereign? (All too true.) Is it not rather the custom of the world to magnify his power, amplify his greatness, and extol him at least for an high and mighty Potentate?  
Now behold, and see the wonder: He whose kingdom is not of this world, by a course clean contrary to the world, he hath made himself the most glorious kingdom in the world; For, not by the Arm of flesh, but by the foolishness of preaching; not by glorying in his Victories, but in publishing of his Sufferings; not by the Sword, but by his cross hath he been highly exalted, 
Phil. 2.9.  and got him a Name above every Name: we preach Christ crucified (saith the ambassador.) Now look upon all the kingdoms of the World, and tell me of any one King, who without a Sword, hath captivated and subdued a People: Whereas if you look upon the King in my Text, you shall scarce find a People under Heaven, which first or last he hath not conquered; for His sound is gone forth into all Lands. 
Rom. 10: 18.   
All Lands, those who had the strongest and the most mighty Princes, those who had the most learned Doctors, and the most famous Orators, those who had the best settled Laws, and the most religious customs; all these veiled and threw down their glory, all these (and that without a Sword) gave way unto the cross, so that the opposite and clean contrary erection of this kingdom might move and warrant this King to say, My Kingdom is not of this world.  
Indeed if we look into the beginning of his Reign, we shall find Swords enough drawn against his Subjects: for to have been a Christian, to have professed Loyalty; it was Malignancy enough, 'twas capital, 'twas indeed All. Bonus vir Cajo-Sejus, modo Christianus; Cajo-Sejus was a good man, only he was a Christian: and indeed the worst Tyrants had to object in those days; it only was their Allegiance, only because they protested, and according to protestation stuck close to the Lord's Anointed.  
Now here again is the wonder of this Kingdom, that lex nova non vindicat se ultore gladio. These poor oppressed Subjects, they did not combine and make an Army, they did not associate and make an head, they did not whet their Swords and make ready their arrows, but they laid down their lives, they resigned up their bodies, they neither feared nor cared what man could do unto them. Et sic crevit Ecclesia. And hence it was that this Kingdom became so ample, hence it was the world became so full of worthies, and hence it was that Christ came to have a Kingdom that is not of this world.  
A kingdom and Generation of Subjects who are resolved to drink of the same Cup, and to be baptised with the same baptism wherewith their King was. A kingdom and Generation of Subjects, who either long to be where their King is, or extremely desire that he may gloriously return to them: A kingdom and Generation of Subjects, who joy in nothing like their King; A kingdom and Generation of Subjects, who are readier to be sacrificed then to rebel against a sovereign. So that  
The Motto of both King and Subject is, Vincit qui pa●itur. The patient abiding of the meek shall not for ever be forgotten. And indeed the Triumphs, Trophies, and Conquests of Patience are to be found nowhere but in the Annals of this kingdom. This is the only kingdom, that without a Sword gets victories: And therefore most emphatically, and above all kingdoms is it here said, My Kingdom is not of this world: Sufferings, not the Sword, hath set up Christ's kingdom. Pass we therefore to the second Observation; which is,  
Where there is such a King, there is no coordination, for no Medium in the Text between Christ and his Servants. If my kingdom were of this world, my Servants would do their duties, my Servants would fight for me.  
Since Authority hath been disputed, though the Word hath been kept, the Power of a King hath been much eclipsed, so that now we may admit of this distinction; a King nominal, and a King real, a Person so called, and a Personage that is so indeed.  
Theopompus King of Sparta, 
Lib. Moral. Tract. Against an unlearned Ruler.  to take off the Odium of absolute Royalty, brought in (as Plutarch observes) those five Members called the Ephori, and these (as is observed) so ordered and moulded the Lacedaemonian State, that (after) Kings had nothing left but the Name only: And indeed with such, with nominal Kings, a coordination may very well be; but than they cannot take up the words of my Text and say, My kingdom, My Servants, or my Subjects, But, our kingdom, our Servants, and our Subjects will fight for us: For indeed no nominal King can be the only Supreme, nor hath any nominal King more than his share, and his personal interest in the Government.  
Now such a King was not the King in the Text, he was not only in Name, but most really, and in power a King: God his Father, who set him upon the holy hill of Zion, he joined none in Commission with him, he appointed no Ephori, no five Members, no Committees for to oversee him; to him was given {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the whole Authority, 
Mat. 21.  all Power. The Government was settled upon his, and his only shoulder: He and he alone was Princeps pacis, 
Isa. 9.6.  the Prince of Peace: He and he only it was that could settle his Kingdom in peace: so that with such a King as he, impossible it is there should be a coordination; as possible to have two Saviours of the world, as two sovereigns of one and the same kingdom, so that he might very well say, My Kingdom, for he had no compeer, no fellow in it: he might very well say, My Servants, for no coequal, he had to fight for him.  
Indeed it is most apparent, our King in the Text he had a council, a great council, a council inspired with the holy Ghost: He had twelve Apostles, yet though there were twelve of them, he was Vniversis major, he was greater than his body, for Colos. 1.18. He is the head of the body; 
Col. 1.18.  he is the Head of his Church.  
And indeed, as the head of no man is said to be the head of the arm, or the head of the hand, or the head of any particular member, but the head of the whole, the head of the body; even so the King in my Text, he who is said to be the head of his Church, he is not head of this or that particular Member, or of every personal body, but he is the head of the whole, as they make one body.  
It is most true, every Member may say, this is my Head, and every subject may say, this is my King; but it is the Head, and the Head only, which can say, This is my body; the King, and the King only who can say, This is my kingdom. So that there may be as well two Heads to one Body, as two coordinate Supremes in one kingdom. The King in my Text (it is most clear) approves no such, where he hath to do; for he saith peremptorily, my kingdom, my Servants, all but myself are inferiors, all but myself are Subjects; If my kingdom were of this World, my Servants would fight for me.  
Indeed, if we look upon the great council of this King, if we look upon the Apostles, we shall find they are in an hot contention, and make great debate, who should be the greatest among them. For when the King in my Text told them, Luke 23.22. Truly the son of Man goeth— It presently follows, There was strife among them which of them should be counted the greatest. coordinate powers they will justle: Take away this one King, and we shall find none. For as plur●litas Deorum est nullitas, As he who makes many, makes no God, even so he who in one Kingdom makes more than one, makes indeed no King at all. For Mat. 26.31. Smite the shepherd and the Sheep shall be scattered. Take away the head, and the body, like the limbs of Medea's Brother, they will lie useless, and scattered about the kingdom. For when the King in my text was but apprehended, and taken away by soldiers, you shall find even of his dearest servants, and of his Bosom Counsellors there was not a man stuck unto him.  
So that indeed a kingdom admits no other then of this Division, sovereign and Servants, King and Subjects; for take sovereignty from the King, and the World shall soon find he will grow a Servant quickly; for as the Disciples, even so all coordinates', they are ambitious to write this stile, my kingdom, my Servants. And so to the last considerable.  
How far Subjects are Servants, which according to my Text hath this extent, Servants to defend their sovereign from both injury and imprisonment: For, saith the King in my Text, If my kingdom were of this world, my Servants would fight; and then adds for what, That I should not be delivered to the Jews.  
1. They would fight.  
2. They would fight in this cause, that I should not be thus abused, that I should not be thus delivered to the Jews.  
1. My Servants would fight.  
Our Blessed sovereign being to make his Plea before a Pagan Judge, before one who regarded neither Moses nor the Prophets, useth not Scripture but Reason to convince him, and that such a Reason as the very Law of Nations had agreed upon, viz. That Subjects ought to fight for their King: And therefore concludes negatively, In as much as none fight for me, my kingdom is not of this World, for if it were, my servants would fight.  
My Servants. This word Servant it may have a Despicable, and it may have an Honourable estimate; It may imply a Subject and somewhat more, or it may imply a Subject and somewhat less.  
In that phrase of Scripture, Servants obey your Masters; The word Servant there, it implieth somewhat less than a Subject, one who is either a Slave, or serves for Hire, or is under despicable and mean commands. But in these places of Scripture, 
●●mb. 12.7. Psa. 78.70. Hag. 2.23.  where it is said, My servant Moses, David my servant; O Zerubbabel my servant; Here Servant is more than a Subject, for it is an Honour even to Kings themselves to be God's Servants.  
Whereas then it is said in the Text, My servants, that is, such who as I am not their Master, but their King, relate unto me: By Servants we are not to understand such who are under a despotical, or magisterial, but such who are under a paternal and a regal Go●ernment, My servants, that is, My Subjects. As if it were said; If my kingdom were of this world, my Subjects would fight for me.  
Indeed if we look upon the King in the Text, as we are Christians, we cannot but acknowledge that His kingdom, it is of all kingdoms the most absolute, in so much that Kings, our sovereigns, they are but his Servants. Yea, Angels and Devils, Heaven, Earth, and all that therein is are his Subjects, and all (if he please) ready to fight for him, according to that, Judg. 5.20. The stars in their courses fought against Sisera; Or, according to the saying of his at his apprehension, Mat. 26.53. Where for his King he might have had more than twelve legions of Angels. But being (as you have heard) his kingdom is not of this world, we are to look upon this reason of his, only as it relates to the Kings of this world, for upon that supposition, doth he make this inference, Then would my Servants fight for me.  
My Servants would fight. My Servants, They must be the Servants of a royal Master, the Servants of a King, or no fighting; for Fighting it is the ultimate and last refuge, in so much that not the Sword, but the Laws must decide all private quarrels: No fighting where an Appeal lies, and appeal we both may and must, till we come to the Supreme. But when the Supreme is violated, he may take up the phrase in my Text, and say, Then shall my servants fight.  
Mat. 26. When St. Peter in defence of his Master drew his Sword, the King in my Text (to show that his kingdom was not of this world) commands, Put up again thy Sword into its place, vers. 52. As if he had said, 
Vers. 52.  let the Sword rest there, till some temporal King commands it: And then adds this reason. For, All they that take the Sword, shall perish with the Sword. All those who are not (as the Text implies) Regis Ministri, the King's Men, the King's Servants; All such for drawing their own Swords, deserve to perish by the Sword, by his Sword who may say in the words of my text, for as much as I have a kingdom in this world, my Servants shall, and will fight for me.  
My servants would fight. To fight is to hazard Life and limb, the dearest things of this World. To fight, it implieth the leaving of Wife and Children, house and home, and to go where the Fight is: So that it may very well be doubted whether those servants have done their Duties, or those subjects discharged their Allegiance, who have lost only the paring of their nails, or the hair of their head; I mean nothing but their extraordinaries, nothing but their wonted wantonness and fullness for the Redemption of their sovereign.  
The King in my Text tells us, The Servants of a distressed King, 
2 Sam. 11.11.  they should rather be Commanders than Compounders, they should resolve, as did good Uriah, whilst The ark▪ and Israel, and Judah abide in Tents, and my Lord Joab, and the Servants of the King are encamped in the open field; so long they will not joy in their own houses, they will not eat and drink and lie with their Wives. If my kingdom were of this World (saith our Saviour) then would my Servants, (not plot how to save, restore, and secure themselves) but my Servants would fight. Those who are able and have hearts, they should not spend only their Breath, but even their blood, not only their Estates, but even themselves; when the case is so sad, that if they fight not, the King must suffer. Were my kingdom of this world, my servants (saith our Saviour) would fight, yea {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, they would fight even to an Agony, rather than permit me thus to be delivered to the Jews.  
And so we pass to the last particular— the cause which may both move and warrant for to fight, and that is injuries against royal Majesty. Subjects must rather fight, then see their sovereign delivered up to Jews.  
2. My Servants would fight, that I should not be delivered to the Jews.  
The Jews considered before they proved Rebellious, and did despite unto their King; they were the most glorious Nation under Heaven, God's people, a people Honourable at home, and Feared abroad: but when they had so far degenerated as to fall foul both upon God's Prophets, and God's anointed, when they stoned the one, and blasphemed the other; from that time even unto this day they are become the most hateful and odious people under Heaven, a people into whose hands rather then a King should come, my servants would fight, saith the King in my Text.  
By Jews in the Text than we may aptly understand not only the people of the Jews, but people of any Nation or language whatsoever, that shall be so Jewish, as to endeavour to make their King odious, so Jewish as to assault, arraign, and crucify their King; Subjects or Servants ought to fight, rather than to suffer their King to be in such hands.  
Maximilian the Emperor passing his censure upon four great kingdoms, 
R. 

Regum  
Hom.  
Asin.  
Diab.    Germany, Spain, France, and England. He makes the King of England to be worse than Rex Judaeorum, than King of Jews, for he plainly calls him, Rex Diabolorum, the King of Devils, conceiting that none but Jews or Devils would lay hands upon God's Anointed. So that indeed were it only to avoid this scandal, only to prevent the Dishonour and Curse, which Rebellion brings upon a Nation, Subjects ought rather to fight, then to see their King delivered up to the Power and Malice, either of Jews or Devils. My servants would fight that I should not be delivered to the Jews, saith the Text.  
Would fight. Fighting I have showed, and we all know it is the hazard of our lives, a hazard that may not rashly and for every punctilio be undertaken: A man who would fight and die as a Christian, he must first sit down and consider whither his soul shall go, if he die in that fight.  
It is well known there are in the World, who will sooner fight for a Mistress (I had almost said a whore) then for a King; who are hotter in vindication of a lie, then of ten thousand lies put upon a sovereign: who will sooner draw upon refusal of the King's health, then to keep a King's Head upon his shoulders: rather upon a Rescue (though for just debt) then for the Redemption of a King, suffering even for their Liberties. But for these and the like fights, Scripture hath no warrant, for these and the like quarrels no good King would say, Then shall my servants fight.  
To speak then only a word of so great a point, I conceive this is a sure foundation [No man may fight, or venture his life for that, which in cool blood, judgement and right reason is not dearer than life] and of this nature there are not many things in the World. No profit, no pleasure can be this good; for skin for skin, and all that a man hath, he ought in right reason to part with, rather than his life; for of all things pleasant and profitable, Life is the dearest.  
Indeed Bonum Honestum, that good which is Honest, Honourable, Religious, for those there are cases in which a man may dare to die; for virtue, 
1 Tim. 4.8.  Piety, and public goods, they may be dearer than life itself; for seeing godliness hath not only a promise of this life, but also of that which is to come; a life lost or laid down for it, may have what this World cannot give, an heavenly recompense.  
Rom. 5.7. Peradventure for a good man some would dare to die. The Rule of Charity is, Love thy Neighbour, as, not better than thyself, so that indeed to lay down our life to save another's, unless there be in that other some excellency which may counterpoise a life, we may not be so far wanting to ourselves as to lay down a life. So that in a word, to give issue to the present point; I conceive, according to the Tenor of my Text, it must be a public person, a person exalted either by Majesty or Piety above his Brethren, a person whose life is of more consequence than are many particulars, for whom many particulars may dare to lay down their lives, for whom many particulars may dare to fight.  
In the Body natural, right reason tells us we ought to venture any Member rather than the head, for as much as the head, it is the guide, the governor, the preserver of the whole: even so in the Body politic, for as much as all but the head are Members; for the Head, for the Supreme, for the Protector, and Defender of the whole, there is not a Member but may dare to fight, yea not a Member (which is able) but when that's in peril must fight. For according to the vote even of all Nations, saith our Saviour unto Pilate, were I such a King as you take me for, my Servants would take up Arms, my Servants would not suffer me thus to be delivered to the Jews.  
Act. 4. The Jews (you may find) w●ere so averse unto their sovereign, and so extremely bent to destroy his memory, that their great council, the Sanhedrim, forbade all further addresses to him, straightly commanding, vers. 18. That the Apostles should not speak at all, or teach in the Name of Jesus: They would have nothing done in the Name of their King.  
Now here began the trial of his Subjects, here was the experience of the loyalty of his Servants; for when it was now grown capital, and deemed as Treason to speak in the Name of their King, when they were straightly commanded to take no Commission in his name, nor to teach in the Name of Jesus: Behold even then, Act. 8.28. They filled Jerusalem with their Doctrine, not fearing to charge the very council with the blood and infamy of their King, ver. 30. saying, whom ye slow, and hanged on a Tree.  
Now as the spiritual Subjects of Christ were thus tried, when Christianity was at stake, even so then are secular and temporal Subjects tried, when Monarchy and Regality is in question: As then Christians, by suffering, must uphold the spiritual, even so Subjects by fighting must uphold the temporal: for were I a temporal King, saith our Saviour in my Text, before the Jews should thus insult over me, my servants would fight. My Servants for a royal and a public would not spare to lay down the lives of their private persons.  
2 Sam. 21. The men of David swore unto him, Thou shalt go no more out with us to battle, that thou quench not the Light of Israel. They would spend their own lives rather than see the light of Israel put out; they will much rather venture their own persons, than the person of their King; yea, they plainly tell him, and that to his face, 
2 Sam. 18.3.  Thou art worth ten thousand of us. So that you see in right reason to defend a King, to defend him upon whose person depends the peace and prosperity of a kingdom, to defend him who is worth ten thousand, that is all of us; there is (I say) in conscience and right reason, cause and warrant enough, that the servants of such an one fight, yea, die for him.  
Instances might be given (and those not a few) even of Pagans, who, albeit they had no after-hopes, as Christians have, yet for a public good, for the peace and safety of a kingdom they have dared to die. Codrus the Athenian, Curtius the Roman, both gave themselves up for the good of their Country. And indeed, whether it be to King or Country, none of us are upon the trial, none of us can be said to be well affected till we are even upon our peril; when the King is in danger to be delivered to his enemies, then is the time, then must his servants fight. Were my kingdom of this world, now, even now at this time, (saith the King in my Text) my servants would fight, for they would not now I should be thus delivered to the Jews. To close this point.  
That same distinction, which Chancellor Elsmore in his days pronounced dangerous, and Judge Cook in his pronounced damnable; even that which those Patriots would not pass for Law, some Divines of late have past for gospel, preaching it lawful to fight against a King in his personal, so they fight for him in his politic capacity.  
I confess I cannot make this to agree with my Text, for my Text it speaks only of that capacity, in respect to which, a King may be taken, delivered up, Arraigned, Condemned, crucified; my servants would fight that I should not be delivered to the Jews, saith my Text. Now how our Saviour could be delivered in any but a personal capacity, how he could be bought, and sold, apprehended, and nailed to a cross, but only in a personal capacity, imagine I cannot. And in this, and this only capacity the Text requires, that his Subjects fight for him; my servants would fight, that I (that this very person of mine) should not be delivered.  
In a word, to draw up all, Every man, who fights, should seriously consider whether God will reward him for so fighting; consider whether in the face of God he can say with St. Paul, I have fought a good fight, 
2 Tim. 4.7.  for without a good fight no Crown.  
He who fights for his own ends, and his private interest, he who kills men (as some do beasts, for their skins) for their estates, he who without any regard to the Cause, fights on; such as these can hardly say, I have fought a good fight.  
The good fight, which St. Paul fought, 
Rom. 7. 2●  it was against his Rebellious Members; the war he waged, it only was to reduce them into subjections, and to bring them into obedience to the Mind. And indeed, the good fight supposed in the Text, it is against Rebellious Members, 'tis against traitors, 'tis against such who violate sovereignty, and are vexatious to the Lord's Anointed. For against such (saith our Saviour in my Text) against such would my servants fight, who would deliver me to the Jews: Then would my servants fight, that I should not be delivered to the Jews.  
Well, to the Jews he is delivered; they had him: yea, saith the Scripture, they hanged him, they made him away, they did him all the despite that devil or Malice could invent; yea, 'tis recorded that they gave money, and bought him for this end. And shall we leave him in their hands? Truly no.  

Act. 3.13.  For, The God of Abraham, and of Isaac, and Jacob, The God of our Fathers hath glorified his son Jesus, whom ye delivered up. He who was basely and perfidiously bought and sold, and delivered to the Jews, him, saith St. Peter, hath God glorified. Though then as he did his Son, God may for a time permit even a good and a Righteous King to suffer, yet even then, when his Servants either cannot or will not fight for him, then shall the God of his Fathers glorify him.  
Hos. 1.7. I will have mercy upon the house of Judah, and will save them, (I beseech you observe the manner how) Not by Bow, nor by Sword, nor by battle, by Horses, or Horsemen, but I will save them by the Lord their God. When there is no servant to draw a Bow, no Subject to manage a Sword, no Army to fight a battle, when there is no visible appearance of any force, than is God's hour to show mercy upon the house of Judah.  
And indeed till mercy comes to Judah, there is little hopes of it in the meaner Tribes: Yea, it is most evident in the gospel, that curse, which for betraying and murdering their King, is fixed upon the Jews: this cannot be taken off, till they strive and study to restore their sovereign. No Act of indemnity, but from him; No Messiah, no deliverer, but him, whom they have thus vilified, no Salvation till they make addresses, and return unto this King.  
Hos. 11.1. Then shall the Children of Judah, and the Children of Israel be gathered together, and appoint themselves one head. When Judah the royal, and Israel the Rebellious party, when these shall both accord under one head, then shall they be gathered, when they acknowledge and submit unto their only head, their King, then shall they be happy. And indeed the happiness of us all depends upon the glorious return of our gracious Soveraignn. For,  
Col. 3.4. When Christ, who is our life, shall appear, then shall ye also appear with him in Glory. When Christ our King shall return in glory, then, and not till then can we be glorious; that then we may all be glorified, so come and come quickly Lord Jesus. To whom as being King of Eternal glory, be all honour and glory, now and for ever, Amen.  
Sit Deo omnis gloria.    


THE GRAND CONSPIRACY OF Jews against their King. A SERMON Preached in January, 1649.  JER. 26.14, 15. 
As for me, behold I am in your hand: do with me as seemeth good and meet unto you. But know ye for certain, that if ye put me to death, ye shall surely bring innocent blood upon yourselves, and upon this City, and upon the Inhabitants thereof, &c.  
LONDON, Printed by E. C. for R. ROYSTON, at the Angel in Ivy-lane, 1654.   

SERM. III. Preached, 1649.  JOHN 19.15. 
Pilate saith unto them, Shall I crucify your King?  
IN these words we have two Persons of remarkable Cognizance, the precedent, and the Prisoner; Pilate, and the King. And indeed we cannot well understand the Text, before we consider how the precedent dealt with his Prisoner, how Pilate behaved and carried himself towards the King; Act. 3.13. you may read, St. Peter sharply checking the Jews for denying him in the presence of Pilate, when he was determined to let him go; when Innocency and Majesty stood at the bar, Pilate, though a Pagan precedent, had so much honesty, so much Conscience, so much Compassion, that he studied rather to give an Absolution than a Sentence, he was determined, saith the Scripture, yea {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, from thenceforth, or a● some of the learned, for this caus● because a King, and because innocent, Pilate sought to release him Pilate was so far from being ambitious to pass sentence upon a King, that he assayed and tried many a way to put it off. I shall name four which are evident; 

1. By proposal of his Innocency.  
2. Of his sorrows.  
3. Of his Majesty.  
4. Of their own Credit, and Reputation.    
First, He would have put off the Sentence, because indeed there wa● nothing worthy a Sentence in him Behold I bring him forth to you, that 〈◊〉 may know I find no fault in him, v● No fault, no sentence: yea, and as 〈◊〉 it were an indignity for less than 〈◊〉 King to judge a King, he sends him to his peer, to Herod, Luke 13.7▪ he would have King Herod● verdict, before he passed his own; yea, h● presseth his judgement for to quit him, I find no fault in him, no nor yet Herod. But whom Malice delivers up, Innocence must not acquit; for Envy like Rebellion hath always a design against the person; yea, the more worth in the person; the more eager is his Persecution, Joh. 7.46. when the Officers sent to apprehend him, brought this answer, never man spoke like this man; his wisdom and sufficiency so astonished them, they were now more than ever set against him; when they saw such was his perfections, that he was ready to convert and draw all men after him, as it is in Joh. 11.50. then as Cajaphas, so they, it is expedient for us that he die the death for us, who cannot reign if he live; for us, who cannot live, if he do; for us, whose design hath been against his government; for us, it is expedient that one, yea, this one should die; his Wisdom, his Innocence, his Perfections, his Integrity; all his excellencies we are to look upon, as so many perils, and therefore to Pilate's proposal of his Innocency and Integrity, the chief Priests Officers return this Acclamation, crucify him, crucify him.  
Secondly, As by proposal of his Innocency, even so also of his sorrows, Pilate sought his delivery: for whereas in most men, there is so much natural compassion, that when we see a very Malefactor in bitterness of spirit, our bowels yearn, and we grow tender; Pilate thought to produce an Innocent in such a plight, to show one who had not deserved a stripe, even to satisfy them so scourged, that his blood might become a mantle to him. Pilate, I say, thought this, this if any thing might save his life, and therefore in this plight he saith, Behold the Man: but no sorrows which are not mortal, no sufferings which are not deadly, no blood but the heart blood can satisfy the malicious; and therefore albeit crowned with Thorns, and flayed with Whips, they still cry, Execution, Execution, let him be crucified, let him be crucified.  
Thirdly, Not only by proposal of his Innocency and his sorrows, but as he was a King, as he was the seat of Majesty, as he was royal, so also Pilate sought his deliverance, and therefore in the verse immediately before the Text, he saith unto the Jews, Behold your King, ver. 14. Of the same person of whom he said, Behold the Man, he now changing his style saith, Behold your King: as if he thus said, if his sorrows as a man move you not, behold him as a King: Behold a King deprived of all his comforts, spoiled of all his goods, sold by his Brethren, apprehended by his Subjects, scourged as a Villain, derided as a fool: Behold a King, who hath no other use of Majesty, but to aggravate his misery. Behold a King, whose sufferings are as transcendent as his person. Behold a King, who hath suffered things bitterer than death. Behold a King, yea, your King, how he hath suffered even every thing but death. And will not this satisfy and content you? No, even all this will not do: For as some timorous fools, who though an eel be flayed, fear it while it yet stirs; and as cowards think no safety while life appears, even so the Rebellious Jews, as if their King might have outlived his wounds, recovered his losses, and turned his Reed into a sceptre; when Pilate said, Behold your King; as if King were the bitterest of all Corrasives, they cry out more fierce than ever, Tolle, Tolle, away with him, away with him, Justice and Execution both, crucify him, crucify him: And so we are brought to my Text, which was the last attempt; for when Pilate saw that neither his innocency, nor his sorrows, nor his Majesty could prevail, he than urgeth even their own credit: As if he had thus said, If neither his being without a fault, nor his being in so heavy a plight, nor yet his being a King; yet for your own respects, and for your own repute spare the Sentence; for what is done unto your King will fall upon yourselves, it will be dishonourable to you, and the whole Nation, when it shall be said, your King was crucified. And thus you have the coherence and the reason why Pilate said unto them, shall I crucify your King?  
Now for the methodical and better handling of the words, we shall consider of these two points, 1. To put a King to death, is against the judgement both of Jew and Gentile, Pilate and the chief Priests. 2. What Jew and Gentile do against Judgement and Conscience, that they do most barbarously, crucify a King  
1. To put a King to death is against the judgement both of Jew and Gentile. Jew and Gentile, it was the old division of the World; and thus St. Paul takes it, Rom. 2.9. where saith he, Tribulation and anguish upon every Soul of man that doth evil, of the Jew first, and also of the Gentile; that is upon every soul, upon all men; so that indeed the judgement of Jew and Gentile, it is the judgement of the whole World. Now that the judgement of Jew and Gentile were against this damnable and most horrid act, the putting of a King to death, this is evident, should we go no further than the present verse; for Pilate the Representative of the Gentiles, the chief Priests, and Heads and Rulers of the Jews, both these in this very Text declare against it. First, besides all that hath been already said, these very words in my Text argue Pilate's disavowing of it, Shall I crucify your King? Shall I pass Sentence of Death upon a King? Shall I deal with your King as with a Rogue? Send him to the Gibbet? Shall I do this? not I, ver. 6. if you will deal so with him, do it yourselves, and therefore Pilate saith unto them, take ye him and crucify him; his Judgement and his Conscience abhorred the cruelty. And indeed no wonder, for if, as a Roman Historian, 
Quintus Curtius.  Regium nomen gentes, quae sub Regibus sunt, pro Deo colunt: If the Gentiles, who lived under Kings, esteemed the very name of a King as a deity, no wonder to hear a Roman precedent startle at the Sentence of a King. No wonder to hear Pilate say, Shall I crucify your King? For they who thus had the very name, they must needs have the person in veneration. Now as the Gentiles, so the very Jews in Judgement abhorred the very fact, abhorred the putting of their King to death. For when Pilate said, Shall I crucify your King? Mark what immediately followeth, the chief Priests answered, We have no King but Caesar: we have no such King, he is no King of ours; were he our King, we would not conspire his ruin; were he our King, we would not have apprehended and arraigned him; were he our King, we would not thus prosecute him: The chief Priests answered, We have no King but Caesar.  
The Jews than it is evident, not in his regal, but in his personal capacity, did persecute our Saviour, not as King, but as Jesus of Nazareth they brought him to his block. For in the 19 ver. when Pilate had made this inscription, J. N. R. J. Jesus of Nazareth King of the Jews, the chief Priests became suitors to him to change the title, and to write, he said I am King of the Jews, ver. 21. they would not by any means he should be crucified under the notion and title of a King. Indeed as of one aspiring to it they would have had it, but that they should be such cursed wretches, as to bring a real King unto a cross; this even the Jews abhorred, write him not King, but that he said I am King. And indeed no wonder, for if we search the Scriptures, and observe but how highly, and to what end the Spirit of God useth the Name of a King, we shall find the Jews had very good reason to reverence a King. For to show that the person and stile of a King implies a full confluence of excellencies, when the Spirit of God makes an extraordinary allusion, you shall find he usually borroweth from a King. Judg. 8.18. When Gideon asked Zeba and Zalmunna, What manner of men they were whom they slew at Tabor? They answered in the 18. vers. as thou art, so are they, each one resembled the Children of a King. The high expression for ornament or beauty it is borrowed from a King, as the children of a King. Psal. 45.14. The King's Daughter is all glorious within: yea, and without too, for in the 15. v. She shall be brought unto the King in raiment of needlework. When the Spirit of God speaks of Grace, and glory, both allusions relate unto the King; yea, so are the styles of God and King interwoven in holy writ, that God is pleased not only to be called by theirs, but to allow them to be called by his Name. Psal. 10.18. The Lord is King for ever and ever, the Lord our God he is a King: And as God is a King, even so the Jews knew it was no blasphemy to call a King a God; for I have said, ye are God's, saith the Lord: yea the most odious and highest accusation that could be forged against poor Naboth, was in 1 King. 31.10. Thou didst blaspheme God and the King. Whereas then the Jews were in the Book of God thus instructed of the Majesty, and excellency of a King, Exod. 2.28. Their Law forbidding them to revile their God, or so much as in thought to curse the King, Eccles. 10.20. 'tis no wonder to hear them disclaim their sovereign, and to deny him their King, whose life they hunted after; Shall I crucify your King, saith Pilate? The chief Priests answered, We have no King but Caesar.  
Though they destroyed and made away him who was indeed their King, yet they would not subscribe, they would not as King own either the butchering or betraying of him, so that you see both Pilate and the chief Priests, both Jew and Gentile, they would both wash their hands from this foul offence, they would not, did not put a King to death. The Judgement both of Jew and Gentile was against it.  
The Application of this point shall teach us, to take heed that we do not betray our Consciences, that we do not either for fear, or favour, for covetousness or malice go against our own Consciences, do against our own Judgement. Most true it is that of the Poet, Nemo repente fit turpissimus, No man at the first mounts to the height of wickedness; but he who declines his Judgement, and he who can stretch or shrink his Conscience, as advantage admonisheth, such a one is preparing to all manner of enormities.  
Pilot and the chief Priests in my Text, they are fearful examples of this truth, for when Fear sat upon the Bench, and Malice stood Solicitor at the bar; the poor King with all his Innocence, and for all his wisdom, was sure to miscarry in the trial: Mat. 27.24. When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water and washed his hands, saying, I am innocent of the blood of this just person: See here in Pilate, how Affection and Judgement, how Fear and Conscience struggle: his Judgement that tells him the person was just, the blood innocent, the King faultless, and therefore as if the washing of his hands would have cleared his Conscience, he calls for water and doth that; but him, whom his Judgement and Conscience pronounced innocent, him whom as a just person and a King, he would have delivered, even him, when fear suggested the fury of a multitude, when fear suggested a complaint to Caesar, when fear startled him with the hazard of himself, than I say, even him whom Judgement acquitted, Fear condemns; him, whom Conscience pronounced just, Fear delivers up him, who as a King, he was loath to crucify, even him, though a King, and a just one too, he will rather send to a cross, then venture a cross himself. So that indeed not only the King in my Text, but even Pilate, the Lord President himself, he had in stead of a sceptre, but a Reed, a Reed shaken with the wind, a Reed not able to stand in judgement, a sceptre that must bend as fear would have it.  
When Caiaphas sat in council on the King in my Text, you shall find he did not consider what was just, but what was safe; John 11.49. Ye know nothing at all: as if he had said, if ye move upon Principles of Right, Law, and justice, ye can do nothing, by them ye cannot take him away; but if ye consider the exigences of State, the safety of ourselves, the security of the people, then expedient it is that one should die, ver. 50. And indeed which of us is there that hath not a Caiaphas in his bosom? Which of us is there that doth not rather consider the expediency than the justice of an Action? which of us do not consider whether what we do be not rather secure, then conscionable? much more poising an outward broil, than an inward peace; and is not this the way to become as so many pilate's? Men who will sacrifice both Judgement, Loyalty, Conscience and all honesty to avoid an inconvenience. When Pilate gave ear unto his fears, he fears not with the same lips to sentence, whom but now he pronounced without a fault.  
Now the good God grant that there be not a curse impending over this Land, even for such Judges; for such who have rather steered by their fears, then by their Consciences; for such who have rather for expediency then Justice, condemned the Innocent.  
Again, as Pilate's fear, even so the Pride, the Ambition and Malice of the chief Priest, these also perverted judgement, and these made the Conscience pass what they pleased: Mat. 27.18. Pilate knew that for envy they had delivered him, the persecution of the King was a mere piece of envy; they had nothing to lay to his charge, nothing could they prove, nay, nothing did they pretend but some State and forged suggestions: John 11.48. If we let him alone all men will believe on him, and the Romans shall come and take away both our King and Nation. Because they were jealous of the Romans, therefore must he be taken away, whereas indeed the Romans were reserved to be the avengers of his blood. The Romans came not till that time was come, in which his blood was required of them and their children, vers. 12. Sometimes his charge is, he made himself a King, whereas indeed he was no admitted, no elected, but a native King, born King of the Jews, Mat. 2.2. yea in vers. 7. He ought to die, because he made himself the Son of God; see the peevishness of envy, they accuse him for being what he could not but be from all eternity, the begotten of the Father, and no sooner born, then born a King; and yet because the Son of God, and because a King, he must die the death; yea, yet 'tis worth the time to see, how when Envy and Malice persecutes, so the person falls, they care not by what means; care not to ruin themselves, so they see but his fall: The chief Priests in my Text, those who pretended their King must therefore die, because if not, Venient Romani, the Romans will come in, even these, rather than he shall not die, will lay down even their own necks to the Roman servitude; for as if they were the fast friends, and greatest honourers of Caesar, who but they cry out, We have no King but Caesar? crucify Christ, destroy Jesus, for behold we are for the Roman party, no King but Caesar.  
They who know any thing of the Jewish story, cannot but know Caesar, the Roman foreign power, those were to the Jews the most hateful things under Heaven: and yet to glut their spleen, and to satisfy their envy, behold Caesar preferred to Christ, and a foreign jurisdiction before their own King: to such a madness are men brought, when leaving judgement and conscience, they follow the wild bias of corrupt affections.  
I shall conclude this point with that of the Prophet isaiah, Isa. 8. 6. For as much as the people refuse the waters of Shiloah that go softly, for as much as this people, for as much as the Jews, would not have him to reign over them, who like the waters of Shiloah, was meek, calm and quiet, behold what the Lord threatened, and they found, now therefore saith the Lord, vers. 7. I will bring upon them Waters of the River, strong and many: they who could not be content with a calm, behold the Lord threatneth to send them a tempest; they who must needs make away a quiet and a peaceable King, a King of their own, upon such the Lord threatens, and hath sent the waters of the River strong and many, and these, as it is in the same verse, shall come up over all his Channels, and go over all his banks. And indeed what is juster than an inundation, even of blood itself, to sweep away such a people who have broken down all the banks, violated all the muniments, and loosened, all the ties of Religion, Law, Reason, Conscience? for thus did Pilate, and thus did the Jews, when the one for fear, and the other for envy, delivered to death the Lord of life: for as you have heard, the Judgement and Conscience of both concluded it was not lawful, it was not warrantable to crucify a King.  
And so pass from their Passion to our Saviours, from their judgement, to their Execution, and shall thence evidently prove this second general; That what Jew and Gentile do against Conscience, and Judgement, that they do most barbarously crucify a King. Judgement, Reason, Conscience, are those lights and gifts by which men are exalted and dignified above Beasts; so that indeed when Men degenerate from these, they became as Beasts, making as they do, only their Lusts and Passions to be their guides: and hence it comes, that whereas every man should be homo homini Deus, as a God and helper to another, most men are as the inverted saying, homo homini Lupus: speak I of Job? of David? or of the Lion? In my Text we have an example when the Superior falls in 〈◊〉 the hand● of the Inferior; Asperius nihil est humili x surgit in altum, Exalted beggary makes the exactest tyranny▪ Satis est prostrasse Leoni, To the offended lion, to injured Majesty, submission may pass for satisfaction; but if the lion himself chance to be brought under, then as it is in the fable Calcat jacentem vulgus, The very ass will find a heel to kick him. Job. 29.25. Job, who when he dwelled as a King in the Army, when it pleased God to suffer him to be plundered, sequestered, and brought low, you shall read, whose Fathers he disdained to set with the dogs of his flock, Job 30.1. even these had him in derision. King David, though a good man, and a good King, yet in Psal. 35.15. In mine adversity, saith he, they rejoiced, they, who? It followeth, the Abjects, the very scum of the people, gathered themselves together against me; and would you know how they used him? they did tear him and ceased not. But what speak I of Job? of David? or of the Lion? In my Text we have an example surpassing all; for when the lion of the Tribe of Judah fell into the hands of the Beasts of the people, when the King of the Jews fell into the hands of his Subjects, when God himself yielded up himself unto the power of men; never was there such a piece of cruelty, as was then committed; never did wolf so use a Lamb, as the Lamb of God was used; for, which is the sum and Catastrophe of this woeful Tragedy, they Crucified their King.  
Pilate who as you have heard, had the examination of the cause, when he had sifted and scanned all he could; when he heard all that could be said, and examined all that could be proved, his conclusion is, he could find nothing but envy in the whole: Pilate knew that for envy they had delivered him, Mat. 27.18. And indeed this envy, though it grew not mature and to the height till now, yet we find it begun even in the beginning of his reign: for what was it but envy which moved Herod to make him run before he could go? what but ambition to the throne made him to seek his life? and indeed run through all his reign, and you shall find it was only the envy of his graces, that occasioned all affront● and disgrace unto him: For in the very hour and power of darkness, such was the lustre of his innocence, that the precedent evidently saw it was for envy they delivered him: Gen. 37. you shall find how when Joseph the type of the King in my Text was envied and hated of his Brethren (though they knew no evil in the World by him) yet they could not speak peaceably unto him, ver. 4. Envy is the bitterest persecutor in the World, Dan. 6.3. for as much as in Daniel there was an excellent spirit, the Princes who envied him (though they could quarrel at nothing but his piety) never left plotting against him, till they brought him to the Lions, v. 16. Our Blessed Lord the sovereign in my Text, when envy took him to task, it never gave over till it brought him to the grave; nor would envy bring him thither but after an envious manner, Crucifying and killing him, even all the day long, exactly verifying this our second observation, that what they did against Judgement, and Conscience, they did most barbarously. A glimpse of it I shall endeavour to give you under these two heads:  
1. The Nobleness of the sufferer, A King.  
2. The ignobleness of his sufferings, They crucified him.  
First, Let us look upon the nobleness of the sufferer, A King. It is a ●a● much commended in this La● of ours, that no man shall be tried but per Pares, by his equals, by his peers; and indeed there may be an excellent reason couched in it, for it is only Peers, only Equals, only such who are liable to the same casualties, who are truly compassionate, and throughly sensible of the like miseries.  
Indeed sometimes, as the Father towards the Children, even so pater patriae, the Father of his country, the King and Ruler of his people, he is touched with, is tender and sensible of the grievances and pressures of his people; and for this very end it was, the King in my Text was born, for this very end it was he died, he was both the Saviour and Martyr of his people.  
But so rare is a reciprocal Sympathy from the people to the King, that it is not improbable, therefore the King is above their Judgement, because amongst his Subjects he can have no Peers, none of his own rank, no equals, and therefore no impartial Judges of his sufferings.  
And of this there can be no greater precedent, than the person in my Text; for as there was never any sorrow like his sorrow, even so never less regard than he had; for behold a King upon the cross, and his Subjects reviling, mocking, and deriding of him: so that indeed before we can be truly and throughly sensible of this passion, of the passion of a King, we must put on higher than ordinary affections, we must be exalted, and through the grace of his blood, Rev. 1.6. we must be made Kings ourselves, that is, men of more high and royal conceptions; we must take it into a very serious consideration, how great a person, how Noble, how royal he was that suffered for us.  
I know there are some in the world, who are ready to say, what is a King but a man? As if there were nothing more in a King, then in an ordinary capacity: whereas to any man minding the book of God, it is evident, the King is far above his People, as the Hill above the Vale, or the Bramble below the Cedar: Gen. 17. When God renewed his Covenant, and promised a blessing extraordinary unto Abraham, he tells him, that he will not only make him exceeding fruitful, but he would add this blessing also, Kings shall come out of thee, vers. 6.  
Now if to be the Father of Kings were no more, then to be the Father of ordinary men, God in saying, Kings shall come out of thee, had said just nothing; and yet God, you see, as a special and singular favour, after the promise of a numerous issue, even of whole Nations, adds, as more than all that, Kings shall come out of thee; so that Kings in God's esteem are more than ordinary men, more than whole Nations. As God, so the man after God's own heart, he thought, and knew so highly of a King, that he taxes it as one of the greatest favours upon Earth, to be allied to a King: 1 Sam. 18.23. Is it a light thing to be son in Law to a King? Yea, that cursed wretch Jesabell, who though she was full of blood and iniquity, yet saith Jeh● (then acting by God's Spirit) in 2 Kings 9.34. Bury her, for she is a King's Daughter.  
So that indeed, if we should weigh Kings in the balance of the Sanctuary, it will be found that Kings will weigh much more than ordinary men: Whereas then it is said in my Text, Shall I crucify your King? We shall betray the passion, if we take not serious cognizance of the Subjects.  
When Divines meditate, and speak of the Incarnation, we think it no mean portion, of that great blessing that God hath pleased to send, not some new Creature, not an angel, not a Seraphim, but his son, that the son became flesh, that God blessed for ever, would become a Babe, this it even astonished apprehension.  
Now as it is not possible we should conceive as we ought, of the Incarnation, unless we consider who was Incarnate, and who it was took flesh upon him: even so of the Passion, Agony, and bitterness of his sufferings, we can never take any tolerable estimate, or any valuable proportion, unless consideration be first had of the nobleness, and who was the person that did suffer: God (qui omnia disponit suaviter) who sweetly disposes all things, though he had been pleased his Son should be borne, yet had not his wisdom had use of this relation, he would never have had him been born a King; or had he been born a King, he would never have taken such order for the proclamation of it; he would never have brought wise men to Jerusalem, to proclaim him King, neither would he ever have so guided the pen of Pilate, as to write upon the cross, Jesus of Nazareth King of the Jews; but that his will was and is, we should look upon him a King, as well as a Saviour.  
Amongst us men (even the most envious of us) we look upon the fault and failings of Kings, as the most eminent wickedness. A wicked King, a Tyrant, a murderer, we think the most execrable of all sinners; as some thought of those, on whom the Tower of Siloe fell, Luk. 13.4. even so men generally hold of wicked Princes, even that they are sinners above them, that dwell about them.  
To apply this then to our present purpose, if it be so that the eminency of Princes, and the excellency of Kings so dignify and exalt their persons, that the same crimes in them are much more abominable, then in meaner persons; certainly then as their crimes, even so their sufferings must be proportionably aggravated by their persons the sufferings of a King must needs be as far beyond the sufferings of a Subject, as are the sins of a Prince beyond the sins of a Peasant.  
Whereas then the person in my Text is a suffering King, we must not look upon his Sufferings as the sufferings of an ordinary person, for look by how much his person, by so much doth his Passion exceed the Sons of men; for if it be (as doubtless it is) a great amplification of God's goodness, that he who suffered was a Son, it must yet be more that this Son was a King: for as an extraordinary favour of God to his people Israel, as the Psalmist says, Psal. 136.17, 18. He smote great Kings, and flew mighty Kings for their sakes.  
When Kings suffer, Heaven hath a great hand in it, 2 Sam. 18. The people of God, the Children of Israel, would not let David their King go out to battle with them, because say they in the 3. ver. Thou art worth ten thousands of us: The Sufferings of the King must have at least this valuation, for as God knows how many thousands suffer in a King, even so we may as soon count the Stars, as say for how many millions of men this King did suffer.  
A reason then why this son of God, blessed for ever, was not only born of a Virgin, but born a King, and died a King; A reason of this may very well be, because he was to suffer the bitterest of all torments, because he was to suffer sorrow beyond Parallel, because he was to suffer such sorrow, like to which there was no sorrow; and this as man he could not have done, had he not been put into the most high and most honourable condition. For whether we look upon the tenderness of his constitution, the exquisiteness of his torture, the anguish and duration of the whole; all this had it been in the relation of a Subject, all this had it been in him, as a person of low condition, could not have amounted to what he did; for neither tenderness nor torture, neither pain nor shame, neither smart nor sorrow, is so considerable and so valuable in any, as a royal Subject.  
Whereas then, the Sufferer in my Text, is not only a God, but a King also; not only a Saviour but a sovereign, in what capacity soever we look upon him, whether it be as God, or weather it be as Man: He was the only Supreme, and sovereign sufferer in the world.  
Pass we then from the nobleness of the Sufferer, to take a glimpse of the ignobleness of his Passion, employed in this word crucify, they crucified their King, ver. 11. It was said of old, Multorum manibus grande levatur opus, many hands make light work; but if we would piercingly and exactly look upon this Passion, upon this murdering of a King, we shall find many hands indeed, but for work the heaviest that ever was read of; and how could it well be other, when the miseries of this poor King was to satisfy the malice of two parties? Mat. 27.1. When the morning was come, all the chief Priests, and as the Greek hath it▪ the lay-Presbyters, or the Elders of the people, took counsel against Jesus to put him to death; they who prepared, plotted, and purposed their King's destruction, they who raised an Army, and sent Swords and staves to apprehend him, these were (you see) an Assembly of Priests and Elders, yet these were not they that did the deed, these were not the Executioners, these Voted, but these did not crucify: Now in verse 27. of the same Chapter, you shall find the soldiers of the governors took Jesus into the common Hall, and gathered unto him the whole band of soldiers, and they stripped him, they fooled him, verse 28. they crowned, they mocked him, they spit upon him, verse 29. and when they had sported enough at his sorrows, then in the 35. verse of the Chapter, They Crucified him; they (not the Presbyters or Elders) but the soldiers brought him to the block, they Crucified him. Not barely and simply put him to death, but they put him ad mortem erucis, to the death of the cross; and indeed this had not been envy's masterpiece, had it not been so, had they not clothed him with shame▪ as well as macerated him with pain; had they not put him as well to an ignominious, as an irksome death, Envy would have seemed too dull, and too cool a persecutor.  
And therefore to express the zeal and activity of their cruelty, it is not said here, they slew, but they Crucified him, that is, they inflicted on him the extremity of shame, sorrow, death. To a person of Honour, and especially to the fountain of Honour, to a King, shame and dishonour, it is bitterer than death: so that indeed it is hard to say, whether the disposition to, and manner of his death, was not more affliction to the King, than death itself: for if we look upon these three particulars (though we must pass over a thousand bitternesses:)  
1. What was done before they brought him to the Court of Justice?  
2. What was done there?  
3. What after Sentence? we shall find there was nothing done, but what speaks Tyranny and Malice.  
For first, to take off the appearance of their Envy, and to make Malice seem zeal unto the public: behold the King must be brought as a Prisoner to the bar, and as a Malefactor before the Court of Justice: but if we observe the trial, we shall find nothing but envy and Malice in it.  
For in a place I now cited, Mat. 27.7.  
I showed unto you how the Priests and Elders took counsel against Jesus to put him to death, before ever they brought him to the Court of Justice, before ever any process drawn, or witnesses found out, the Priests and Elders had resolved upon the question, they sat in council, and had agreed, the King must die, the precedent must and should give the Sentence of death upon him: So that indeed the bringing him before a Judge, the bringing the King before Annas, Caiaphas, Herod and Pilate, this his appearance at four several Courts, it was only to put a fair Face upon an ugly Sentence, it only was, by the mockery of justice to cloak the cruelty of malice; for before ever he came thither, the council had determined, Jesus their King must die.  
Secondly, see the carriage of the business when it came there, and we shall find that he was not tried by any course of Law, or by any legal principles: for if we look upon him as before Caiaphas, before the chief Priests and the Elders, Mat. 26.59. we shall find that all his Judges were parties, for the Scripture expressly saith, the chief Priests and Elders, and all the council sought false witness against Jesus, all the council, all that sat his Judges, or that did rise up in judgement against him, they conspired and plotted how to put their King to death; or look we upon him as he stood before Pilate, before the precedent, and we shall find it was the Multitude, it was the Tumult, it was Voices, not Law, that carried the cause against him. When Pilate saw that he could not prevail any thing, but that rather a Tumult was made, Mat. 27.24. than he released Barabbas, and delivered Jesus to be Crucified; Tumult and Votes, not Law or Justice, brought the King unto his cross.  
Indeed in the 25. ver. of the said 27. Chapter of St. Matthew it is written, Then answered all the people, his blood be on us, and our children; the chief Priests and Elders, the prime and close managers of this design, they interest and entitle the people to it, as if this had been an Act of the whole people, as if it had been the people's desire to have their King cut off, all the people said, his blood be upon us, and upon our Children. Whereas indeed if we look close into the story, we shall find, that had the people been let alone, they would have been as they were some five days before, all for the King, they would have prosecuted their former engagement, and have brought their King to his City with safety and honour; they were more inclinable, as it is in Mat. 21. to cry Hosanna, then crucify, and had rather have strewed their garments in his way, then have embrued his in blood: Mat. 27.20. The chief Priests and Elders persuaded the multitude, the Leaders and Commanders they overruled the people; yea if it were as hard to get into pilate's, as it was into Caiapha● Court, there might then be more, or at least but few present at his trial▪ but such who were the Creatures and followers of the chief Priests and Elders; for you shall find in the 18. of Saint John and the 17. verse, That the door was shut, and Sain● Peter got not in, but upon the interest of St. John; and no wonder if they spoke as they were taught, crucify him, crucify him: yea, St. Peter in Acts▪ 3.17. imputes it to the ignorance of the people, which Pilate flatly lays to the fury of Rulers▪ and indeed, no People, nor Rulers, but were extremely ignorant of what they did, when they did this, the foulest of attempts, crucify their King.  
Thirdly▪ as you have seen what they did before they came unto the Court, and how things were carried there, even so if we look upon what was done after Sentence, we shall find nothing but Cruelty, nothing but a studiyd mixture of Infamy and sorrows.  
And this will appear from these two things, 

1. The place.  
2. The Instrument of his death.    
First, the place, Jerusalem, the royal City, the City of David; and must it not needs be an aggravation of shame, and sorrow for the son of David, for the King of Zion, there to lay his head upon the block, there to wear a crown of Thornes, and there judicially to be put to death, where he, and he only should have sat upon the Throne? Indeed it was not done before his Palace, it was not done before his own doors, but it was done in Occidentali parte, it was done in the West part of the City, it was there done where it might bring most disgust and distaste upon him. man's Calvariae, id est decollatorum, Mount Calvary, that is, according to Jerome, the place of common Execution, the place where Malefactors were beheaded; now there where that same day a couple of thieves were to be put to death, there, and in the midst of them (as if he had been like to one of them) as a Tyrant, a traitor, a murderer, and a public enemy, they crucified their King, and they put to death even the Lord of glory: So that indeed, not only the place, but the very instrument of his death, that he should be nailed to the cross, be numbered among transgressors, and die a Malefactor, this is to a King, to a righteous innocent King, a thing bitterer than death.  
Secondly, And in a word then to conclude this point, when the Jews were so Rebellious as to conspire and attempt the Killing of their King, they added this wickedness above all, they killed him after the most ignominious way, after the most irksome and tedious invention, that those times had.  
They were not so merciful as to lay an Axe unto his throat, or a Sword unto his Heart, but in the places most remote, in the Hands and Feet, where they might multiply anguish, and not hasten death; where they might wound, but not kill; where they might afflict, but not dispatch; there they tormented, there they tortured, there they studied to grieve and vex his righteous Soul: So that of all the sad spectacles under Heaven, of all the cruelties that ever the Beasts of the people presented to the world, there is none like to oppressed Majesty: never is Ambition, Envy, Malice, or what brutish affection soever so predominant, never is Rage and Fury so highly, and so full fed as when it drinks the blood royal; So that the saddest object that was ever yet recorded, it was this in my Text▪ the Betraying, the Buying, the Arraigning, the Deriding, and the Crucifying of their King.  
Pilate abhorred and yet gave way unto it, the Jews denied and abju●●d it▪ yet did it; they were ashamed to own▪ yet not afraid to act the villainy, Shall I crucify your King? saith Pilate, and do you think we would? say the Jews. We have no King but Caesar. A plain evidence that it was Fear, Passion, Envy, which against all Conscience, Law, Right or Reason, thus barbarously used a King: So that all now remaining, is to see what use we should make of it, and that I shall dispatch under these three heads.  

1. It should teach us to be patient.  
2. It should teach us to be charitable.  
3. It should teach us to be penitent.   
First, it should teach us to be patient, looking in all our crosses and troubles on a Crucified King. Well known is that Motto, Bona agere, & mala pati Regium est, To do good, and suffer evil, it is a royal, and Kingly part; and indeed never did any King so act this part, as the King in my Text; for if we look upon his concessions, and acts of grace, we shall find that they were beyond all that were ever granted.  
And on the otherside, if we look upon the injuries and indignities he suffered, if we look upon the provocations, and vexations, the Insolence and Malice, Jealousies and fears did heap upon him, we shall find him a Patient beyond precedent, so that indeed it is hard to say, whether this King did more good, or suffered more evil for us; such good he did, that except the integrity of his soul, he Sacrificed all the rest.  
Such evil he endured, he lost but all which man could deprive him of; such good he did, that preserving what might make him a Saviour, he gave up even all, as he was a sovereign; such evil he endured, that those very wretches, for whom he suffered, triumphed in his miseries, and (though his Subjects) gloried to insult upon him. So that indeed there cannot be an exacter piece of patience than this harrowed and Crucified King: 1 Pet. 2.2. Christ suffered for us, leaving us an example, that ye should follow his steps.  
Our King not only suffered for satisfaction, but also for imitation; so that indeed we are not only to look upon him as a Saviour, but also as a sufferer; not only who suffered for us, but also as one who made himself an example to teach us to suffer▪ and indeed in what can we suffer, in which we have not him for an example? Honour, freedom, Estate, Friends, Life, these are the darlings that we dote upon; and in which of these can we so deeply suffer in, as our King did? In Honour we cannot, for his is the Throne, and ours but the footstool; he the fountain, and we but the wast of his fullness. And yet in point of Honour never was such a sufferer as he was, and indeed they could never have made him such a sufferer, had they not first wounded, and devested him of his Honour: we shall see in Num. 16. that grand and first conspiracy of Corah, Dathan, and Abiram, it began with aspersions, and calumniating authority, vers. 3. Ye take too much upon you, they endeavoured to make Moses and Aaron appear Tyrants, and usurpers upon the people: even so when the Jews had a design and a desire to crucify their King, the first thing they endeavour is, to make him odious, and to lay (they care not how false, so prevalent) Treasons, misdemeanours, or any things hateful to his charge, John 2.17. of whom it is there written, The zeal of thy house hath eaten me up, even him they accuse and traduce unto the people, as one who would destroy the Temple. He of whom it was written, By me King's Reign, he who gave it in express charge, Matth. 22.21. To give unto Caesar the things that are Caesar's, yet even he, Luke 22.2. stands there indicted for forbidding tribute to be paid to Caesar, and for being no friend to Caesar. He who indeed was ipsa veritas, Truth itself, him they charge as an Impostor, or a Deceiver; He in whose mouth there was found no guile, he who was as a Lamb with out spot, even him as a Malefactor and a Villain, they deliver up. He who was the only one to save, him they traduce, and charge for the perverter of the people. Now I beseech you, which of us should not with al● patience hear, and bear the calumny of the people? which of us shoul● no arm against accusations, slanders▪ and evil Tongues, when you see the King of Glory, the King of righteousness, the King of Peace, he had his honour laid in the dust, and had those things, which he never thought▪ much less did, laid to his charge. Are we accused for Popish perverters of Religion, and as a Roman party? It is no more than our King was, who was charged to destroy that Temple, of whose least profanation he was extremely zealous. Are we defamed, reviled, persecuted, and undone, for what we never either thought or did▪ 'Tis but our Kings case. Should we be mocked as fools, spit upon as Jews▪ whipped as rogues, boxed as boys, and all this injuriously too? Yet in all things we have a royal precedent, a King, and the best of Kings suffering all this. So that in point of honour, never was a greater violation than what he suffered; first the funeral of his Honour, and then the Obsequies of himself.  
Again, as Dishonour, even so Restraint, it is a pressing grievance, especially when the estate that should sweeten, and the Friends that should comfort, are taken also; and yet if it please God to put us to it, it is no more than his own Son, no more than his own Anointed, no more than the King endured. In the 18▪ of John, ver. 12. The Band, the captain, and Officers of the Jews, took Jesus, and bound him; the soldiers not only took, but bound the King; not only so, but so disquieted him, that as if they had a desire to have distracted him, they suffered not his eyes to sleep, nor the Temples of his head to take any rest: Yea, not only so, but they crowned him with thorns, and so amazed him with cruelty, that had not he been more King of his Passions, then of his Subjects, miseries and sorrows would have prevented the Court of Justice.  
Nor do they only take his freedom, but his Revenue also, dividin● his garments, as 'tis in the 23. verse▪ and casting lots for his coat. As fo● his allowance, we can read of nothing but gall, and vinegar; they fed hi● with nothing but reproach, scorn, an● the bread of affliction; yea, where● ordinary and common prisoners hav● the comfort of their friends, of the twelve, till after Sentence we find no● so much as one, (not so much as 〈◊〉 Chaplain with him.) So that inde● as a great aggravation of his misery and as a considerable augmentatio● of his sorrows, the Prophet in hi● person saith, Isa. 63.3. I have trod 〈◊〉 winepress alone, and of the people the● was none with me: none who woul● carry comfort were suffered to have access, or address unto him. So that indeed, there was never such a captivity, never such a restraint, as this poor King had.  
And therefore, should any of 〈◊〉 come to that sad condition, as to lo●● freedom, Estate, and which is bitterer, the consolation of our Friends; let us still remember the Son of God, the Son of David, the King of glory ●ndured all this.  
And yet there is a greater evidence ●f his patience, than all this; and ●hat is, in this last act, in his so patient ●ubmitting to an unjust Sentence, in the meek resignation of his sacred Majesty to the stool of wickedness: ●ohn 18.6. He no sooner said to the ●arty that came to look him, I ●m he, ●ut for all their Swords and Staves, ●hey went backwards and fell to the ●round: a plain evidence that he ●ad power within to have blasted ●heir enterprise; but when he saw it was God's will that those Savages ●hould be his Instruments, when he ●new his hour was come, then see his patience, he drinks the cup, carrieth ●is own cross; and when he came to Calvary, when he came to that West where the Sun of righteousness was ●o set, he laid his head upon the block, ●●retching his arms at length, and so 〈◊〉 a Sheep to the slaughter, yields without murmuring to be made a Sa●rifice: So that if this example will ●ot, I know not what can move us to ●e patient.  
Mat. 10.24. The Disciple is not above his Master, the Servant above his Lord. If then the King be bound in chains, why should the Nobles murmur at links of Iron? If the King, the royal heir, be cast ou● of his Inheritance, out of Kingdome● Why should Subjects repine and fre● at meaner losses? If the King were left comfortless, and trod the winepress alone, what sorrow can befall us which is not of meaner consequence? In a word if the Heaven● have joys and recompense enough for a suffering King, if to go from a corruptible to an incorruptible Crown, be an advantageous change▪ there can then be neither Pleasure▪ nor Honour, nor any profit in thi● World so desirable, but it may an● ought to be patiently lost, for God glory, and the preservation of a goo● conscience. For therefore also migh● our Saviour die a King, to teach u● that no person is too great to suffe● for God's sake; no Glory, no Reve●nues, no Treasure, no not the Crow● itself but is inferior to a Conscience: St. Paul, Heb. 12. after he ha●●pent a long series of examples as the most prevalent of all precedents, heat ●ast brings in the sufferings of the King; exhorting in verse. 2. To look ●nto Jesus the Author and finisher of our Faith, who for the j●y that was set be●ore him, endured the cross despising the ●●ame.  
And indeed it was to no end after ●im to bring any, for he was the su●reamest of all sufferers; so that what ●olomon▪ Eccles. 2.12. says of the Action, the same may I say of the Passion of a King, what can the man suffer, that ●uffers after the King?  
Behold then a Suffering King, ●uffering in the strength of his years, 〈◊〉 umbilico terrae, 
So says Beda of Calva●y.  in the midst of the World, in the midst of his King●omes.  
Behold John and Mary, and what ●riends he had helpless spectators, ●ehold in Luk. 23.48. All the people ●hat came together to that sight, be●olding the things which were done, ●●ote their breasts: and yet behold or all that, some of his Subjects such ●nsolent revolters, that they exalt ●nd triumph over their King, living, dying, dead; living, as you have heard, they accused him for a Malefactor, and what not? dying they upbraided him, and mocked, saying, Mat. 27.42. If thou be a King, show thyself: dead, they insulted, saying, ver. 63. Impostor ille, We remember that that deceiver said while he was yet alive, After three days I will rise.  
Come then in these sad times what cross may come, be it the loss of credit, freedom, goods, friends, life, we have a pattern, and we are bound to look upon it; for, saith the Apostle, Heb. 12.3. Consider him that endured such contradiction of sinners; consider what the King suffered, and be thou patient.  
The second use, as the consideration of a crucified King, should move us to be patient, the Disciple not being above his Master; even so, if we survey the Patient, we shall find an example as full of Charity as of Patience, Luk. 23.34. Father forgive them, for they know not what they do.  
Love and Charity, St. James calls them, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, James 2.8. The Kingly, the royal Law; and indeed the King in my Text, as an employment truly regal, fulfilled it to a title, and for proof I shall need appeal no further, then to these his last words, Father forgive them; them, who? those even under whose Tyranny I now suffer, those that have been the causes, and contrivers of my death, those who have flayed my skin, those who have furrowed my back, those who with thorns have crowned my head, those who with their nails, wounds and Crosses, have brought me to this present extremity, even them, forgive them, O my Father. Nor only doth he pray but plead for their forgiveness, for he not only saith, Father forgive them, but therefore forgive them, because they know not what they do.  
Should we look into our own souls or almost into any but a royal breast, we shall find another account, another temper; for we do not use to extenuate, but to aggravate our injuries, we do not use to excuse but to accuse our adversaries; what was done casually, we are apt to say was done purposely, and what was done ignorantly, we are apt to say was done wilfully: Whereas if you look upon the carriage and charity of the King, you shall find him so far from heightening, that he lesseneth all his injuries, forgive them, for they know not what they do; what Pilate attributed to Envy, the King extenuates and imputes to ignorance, forgive them, for they know not.  
And indeed Subjects do not know what it is to take away a King, 
Virg. Georg. lib. 4. — Rege incolumi mens omnibus una est, Amisso ruper● fidem: Look what the Poet says of the King of Bees, the same is as true of the King of men, in his safety lieth theirs; for though the Crown be to him that wears it a wreath of cares, yet to the Subject it is vinculum pacis, his bond of peace: the Hive, so long as the King of Bees reigneth, it aboundeth with Honey, abides in safety, every, even the poorest Bee enjoys its Cell; no plundering drones, no sequestering Hornets, no dissension while he is in power, but (amisso) take him away, than it just happens to the poor Bees, as it did to the Subjects of this despised King: Mat. 26.31. Smite the Shepherd, and the Sheep shall be scattered; crucify the King, and farewell the Kingdom; so that very well might the sovereign say, they did not know what they did, when they thus barbarously murdered and slew their King, Father forgive them, for they know not what they do.  
And have not we here a lesson well worth the learning? Shall God and the King be charitable, and shall not we? Shall they forgive, and we persecute? Shall they be merciful, and we Tyrants one to another? It was worthy a King, and a King worthy our remembrance, who said, I thank God, I never found but my pity was above my anger.  
Had not the King in my Text been a King, whose wrath was much below his pity, of all men we had been most miserable. If so then we would have that in us, which we commended in others, that in us which we glorify in our King, we must then not only magnify, but imitate our King; we must judge charitably, forgive heartily our very enemies.  
Our late King's charity persuaded him, that it was not his person but his errors, which his Subjects Rebelled against; it was not their malice, but their scruples that put them upon it; just like the King in my Text, rather to weakness then wilfulness, rather to infirmity then to obstinacy, rather to ignorance then envy, he imputes the high miscarriages against him, Father forgive them, for they know not what they do.  
I shall conclude this point with that heroic, 
Plu. Mor. p. 422.  and remarkable death of Photion in Plutarch's morals, who when his Citizens had brought him to his last draught, a little before he took off his Hemlocks, they asked him if he had any thing else to say? whereupon addressing his speech unto his Son, he thus said, I charge thee, and beseech thee, not to carry any rancour and Malice in thy heart to the Athenians for my death; he charged him as a King, and besought him as a Father, to bury all injuries in the grave with him: His last Memento, his last remembrance to his Son, was, remember thou revenge not.  
Now if Magnanimity in a Heathen did this, what should charity in a Christian, especially being animated with such royal precedents as we are? Though our blessed King in my Text, suffered such indignities, even the foulest that malice could impose on Majesty, though they spit upon him, whipped him, and upon his very cross derided him, yet in the bitterness of that pain, behold his charity, Father forgive them.  
And so I pass to the last use of this point, and that is, that it should make us penitent; for it will appear, that it was not his, but our sins; not his, but our Enormous crimes that Crucified the King: 1 Sam. 12.25. the Prophet tells the people thus, If ye shall do wickedly, ye shall be consumed, both you and your King; not only ye, but your King, so that you see the wickedness of a people may be the cause of a King's destruction: If you do wickedly, not only you, but your King also shall come to ruin, ye and your King shall perish.  
And indeed, which of us that is a Christian, doth not know that the King in my Text, was not only slain by, but even for his Subjects: Isa. 53.3. He was wounded for our transgressions, he was bruised for our iniquities, yea in vers. 7. He was cut off from the Land of the living, but still it was for the iniquity of his people, for i● straight follows, for the transgression of my people was he stricken; yea, not only of this King in my Text, but also of that good young King Josia: in the vulgar Latin it is thus written, Lam. 4.20. Cap●us est in peccatis nostris, The Anointed of the Lord is taken in our sins, for the sins of the people God took away their King. So that the loss of King, and a good King, may very well call for penitence.  
That sad book of the Lamentations, it is conceived to be principally penned for the slaughter of their good King Josiah, for it is said, 2 Chron. 35.25. Behold they are written in the Lamentations, the Lamentations made for their good King they are upon Record, for indeed his loss was, as it appears in the next Chapter, the forerunner of the loss of all.  
The King in my Text (our blessed Lord and Saviour) when he had his cross upon his back, he was more troubled with the foresight of the misery of his people, then with his own death; and therefore saith, in Luk. 23.28. Daughters of Jerusalem, weep not for me, but weep for yourselves; weep not for me, saith the King, for I am passing unto glory; where I go, no disturbance can be, no distu●bance in the World, but to you the daughters and Inhabitants of Jerusalem, to you my death is the ●arbinger of many deaths. For in the 29. vers. Behold the days are coming, in the which barrenness shall be held a blessing; in which you will hold it easier to lie under the weightiest mountain, then under the burden of my blood. You will rue the time, that ever you Crucified your King: And therefore, Weep not for me, but for yourselves. And indeed, good Kings are sure Survivors must feel their loss: good Kings are sure they pass to peace, but seldom or never leave peace behind them. And therefore the taking away of a King, a good King, calls for penitence, and especially the taking away of this King.  
In the fourth verse of our present Chapter, Behold saith Pilate, I bring him forth unto you, that you may know I find no fault in him; a faultless King cannot be put to death without a fault: would you know then whose fault it was? It was Pilate's fault, it was the Jews fault, it was the Gentiles fault, yea, which is more, it was thy fault, and my fault, it was the fault even of us, who live at this day, our sins as well as his Subjects voted him to death.  
It was our Pride that brought him into derision, our covetousness made him poor, our Pomp that stripped him, our Wrath that wounded him; It was our drunkenness that made him thirst, our Lust that procured his thorns, our Riot that drew his blood: so that indeed it concerns not only the Jews, but even us also to be penitent; it concerns not only his immediate persecutors, but even us also to be humbled, and be cast down for the death of our King; for not his Enormous crimes, but the Rebellion of his Subjects brought him to his end: Act. 3.19. when Saint Peter had laid before the Jews the murder of their King, he exhorteth them in these words, Repent ye therefore, and be converted, that your sins may be blotted out; no way to be delivered from the blood of their King, but by penitence: they must repent that ever they voted, repent that ever they apprehended, repent that ever they arraigned, condemned, and Crucified their King.  
Pilate in all em●nent languages proclaimed their guilt, Hebrew, Greek and Latin spoke their shame; but not a Declaration in all the languages under heaven, not all the oratory in the world, no not any thing in the world but what St. Peter specifieth, nothing but acknowledgement, nothing but repentance can purge this guilt; Repent therefore and be converted, that your sins may be blotted out.  
The way to change our guilt into an Interest, the way to avoid the curse, and procure the blessing of this blood, it is to be truly penitent, to be heartily sorrowful, to be grieved and pricked at the very heart, that we have done that, for the which royal and Divine Majesty did so deeply suffer. Nor only must we repent, saith St. Peter, but convert also; that is, we must set the King upon his throne, we must, as Saint Paul renders it, 2 Cor. 10.4. Pull down all strong holds, cast down every imagination, and bring every thought to the obedience of our King. For he who was despised, rejected of men, even he was the beloved, the Anointed of the Lord; he who was insolently▪ triumphed over, and trampled upon by his Subjects, yet even he was more than conqueror; yea he, who was cut off from the Land of the living, even he yet liveth, and liveth the King of glory.  
So that indeed, unless we be converted, unless we suffer him to reign over us, unless we kiss, reverence, and obey the Son, we perish from the right way, we cannot avoid the guilt of his blood.  
In a word, to conclude all with that in Rom. 8.17. If so be that we suffer with him, we sha●l also be glorified with him; if the King could not but by sufferings enter into his glory, why should we dream or reckon upon a smother way? If he through Thorns and shame, through anguish, sorrow, and shameful death; if he through blood, even his own blood, was forced to march unto his throne; how can we hope to sit on thrones, unless we will trample on thorns? No cross, no Crown. It is enough for the Servant to be as his Lord, enough for Christians (since their King before was not) even after death to be glorious.  
And indeed, did we as he so look upon the joy that is set before us, as to spurn at the splendid vanities of this World, had we an Eye piercing into the Heavens, we would then, as did he, endure the cross, and despise the shame; we would not then to go to God much fear or care what man can do unto us. Let us then in all our sorrows, all our sufferings, in all the changes and chances of these sad Times, remember we are the professed Servants of a Crucified King; of a King, who as to the immaturity, injustice, shame, scorn and cruelty of his death, suffered more than we can fear, and all this to take away the sting of our sufferings, to teach us looking upon him not to fear to suffer; to teach us that his sufferings are the sanctification of ours; to teach us not to value our blood in his cause, who was pleased to shed his upon the cross for us. To that King then, who bore our shame, let us ascribe all honour; to that King that bare our sorrows, let us give all praise; to that King who gave his life for us, let us give up our lives; so shall we, who believe him Crucified, behold him glorified, and out of his fullness receive such a glory, as shall never be taken from us. Which he vouchsafe, who was crucified for us, Jesus Christ the righteous. To whom be all honour, and glory, now and for ever, Amen.    


THE GRAND CONSPIRACY OF Jews against their King. A Demonstration of the highest insolences proceed from men of the lowest and most base Extractions. THE 

Husbandmen Kill the son.  
Vine-dressers Kill the heir.  
Peasants Kill the Lord's Anointed.    Virg. Aen. 12. v. 236. 
Nos patria amissa Dominis parere superbis  
Cogimur—  Herc. Oet. ad fin. Act. 2. 
O quod superbae non habent unquam Domus,  
Fidele semper Regibus nomen—  
LONDON, Printed by E. C. for R. ROYSTON, at the Angel in Ivy-lane, 1654.   
Herc. Oet. ad fin. Act. 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}— Homer. Iliad. 7. de foeminis Capt. 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  

I. sin's of Ignorance, sins of Knowledge, some wittingly and some unwillingly, put the Heir to death.  
II. Persons eminent either for Honour, or holiness, they are the most liable to Envy, Spleen, Hate and Malice. The Heir in whom Honour and holiness met in a most eminent degree, him above all others, did the Husbandmen put to the most ignominy, and most affliction: Lam. 1.12.  
III. Since Covetous and Ambitious persons fear no difficulties, the Conscientious and Religious should much less do it.  
IV. All Conditions are comprehended under Coloni, to teach that all have somewhat so to Husband, as they will answer it to God himself.  
V. Combined wickedness and united Malice produceth strange villainies, what great great things then might united Devotions, and an associated piety bring about?  
VI. Deliberation and reasoning within ourselves, and among ourselves, more requisite in Religion, and what concerneth God, then in Rebellion and murdering of the Heir.  
VII. Sin must be nipped in the bud, for incredible even to sinners themselves are the mischiefs, to which a prevailing wickedness may bring, witness Hazael, David, the Husbandmen in my Text.   
SERM. IV. Preached, 1649.  LUKE. 20.14. 
This is the Heir, come let us kill him, that the inheritance may be ours.  
IN this Parable you have the Character of as good a Lord, and of as ungrateful a people as ever lived; a Lord, who for the good of his Vineyard, and for the welfare of his people, did all that could be done: And a people, who for the ruin, Dishonour, and Disadvantage of this good Lord, most unthankfully did no less, than even all they could do.  
The good endeavours of the Lord, you may read in these words, 
Isa. 5.3, 4.  O Inhabitants of Jerusalem and men of Judah, judge I pray you between me and my Vineyard; 
Serm. 4.  what could have been done more to my Vineyard that I have not done to it? The good Lord, though indeed our God and our King, He puts himself upon his people, he would have the Vineyard, to say whether he had not done his part! And indeed, for a thriving Vineyard, or for an happy people, what had he not provided? What had not he condescended to?  
A good Soil, Heaven watered not a better: A good fence, for no Nation better Laws: A strong Tower; no Church better Ordinances. And, (to keep a right understanding between him and his) Messenger after Messenger, Prophet after Prophet, yea he sent his own Son to compose all differences.  
But see the Rebellious ingratitude of an ungodly Nation; That Lord, who crowned their Earth with fatness, him they crown with thorns: That Fence, which for their security this good Lord planted, they pull up; That Tower, which this good Lord fortified, they dismantle: Those Messengers which this good Lord sent, them they Murder; yea, to himself, who gave them Wine, they give Gall; and even him who kept every one of them peaceably under his own Vine, even him they Maliciously and Treacherously cast out of his own Vineyard; for so it is in the very next verse, They cast him out of the Vineyard, yea they said— This is the Heir, come let us kill him, &c.  
In which words these generals are considerable; 

1. A Confession. This is the Heir.  
2. A Combination. Come, let us kill him.  
3. An Ambitious instigation. That the inheritance may be ours.    
In the confession these particulars.  
1. Who this Heir was? Christus Domini,— The Lord's Anointed.  
2. What he was Heir to? A kingdom at least— Rex Judeorum.  
In the Combination.  
1. The quality and condition of the Combiners, 

Agricolae.  
Coloni.   

Tenants.  
Husbandmen  
Farmers.    
2. The manner of their Combining— They associated— Come.  
3. Their Consultation— They reasoned among themselves.  
4. Their conclusion. Let us kill him.  
In the Ambitious Instigation.  
1. An acknowledgement of the Heirs just Title— No Feoffee in Trust, no Elective owner but an Inheritance.  
2. A Resolution to make themselves Successors to what he was Heir— That the Inheritance may be Ours.  
First, We are 〈◊〉 to begin with the Confession, This is the Heir.  
Whether we look into the Acts, or into the Epistles of Saint Paul, we shall find there was in this great business, in the making away of this Heir, and in the making away for his Inheritance, two sorts of people; one whose original design it was, and others who merely through Credulity and Ignorance were engaged in it.  
1 Cor. 2.8. Had they known it, they would not have Crucified the Lord of glory: And I wot (now Brethren) through ignorance ye did it, 
Act. 3.17.  as did also your Rulers.  
Whether we look upon the Princes and Lords of Israel, or whether we look upon the Vulgar and Commons of the Land, some of both the Apostle doubteth not to say, through ignorance they did it, some of either knew not that that was the Heir.  
But as some knew not, even so my Text positively affirms of other some, they knew it well enough; for they could directly say,— Hic est Haeres, this is the Heir; This is the person that is most considerable, this is he that must be removed, this is he that must be caught. Our plots are vain, the Dominion and Inheritance cannot be ours, unless this, this the Heir be taken away.  
Point. 1 The lesson then for our Instruction is, That there are sins of Ignorance, and that there are sins of Knowledge; sins of Infirmity, and sins of Obstinacy; some wittingly, and some unwillingly killed the Heir. Some resolved to do it, though they knew it; some others indeed did it, but they knew not what they did.  
Now it would seriously be considered, whether the sins that we do commit, yea and have committed even against the Heir, God's Anointed, be sins of Ignorance, or sins of Obstinacy? Whether we sinned against this Heir, as not knowing of him to be our sovereign, or because we knew to do our duty, might be a crossing of our Lusts, and an undoing to us.  
Nicodemus and Joseph of Arimathea, these both knew and were well enough informed, that this was the Heir, they knew he was the King of Israel: But such was the fear and awe of the Jews upon them, that they durst not appear for him. They durst not confess and say, this is the Heir, 
Luk. 23.51  for though Joseph consented not to his death, yet we never find that in his life he durst show himself clearly on his party. Indeed Nicodemus once gave him a visit, but it was in the night, as if it had been a work of darkness to adore the light, or an act of Rebellion to do homage to his King. The Rulers, Lords, and council of State, what by his Declarations published by his Prophets, Treaties with him, and Answers from him, they were so far convinced, that even at their very council-table, they were forced to say— If we let him alone, all men will believe on him; 
Joh. 11.47.  yea so great and clear was the manifestation of his worth, and wisdom, that so far were the people undeceived, that even they cried out, 
Mar. 7.37.  Bene omnia fecit; he hath done all things well. So that though ignorance in some might abate more than in some others, yet so clearly were most convinced this was the Heir, that the guilt of wilful murder it came heavily even upon the whole Nation.  
It would then by us be seriously and timeously considered, whether those sins will be allowed as sins of Ignorance, which we act against Knowledge? or those sins of Infirmity which we act merely to save a penny, or to satisfy a Lust?  
This is the Heir. As the ungrateful Husbandmen could not but confess, this whom we intend so much mischief to, and dishonour against, is the Heir. Even so, which of us is it that cannot say, this is the will of God, thus God will have it; and yet for all that, as the Husbandmen against the Heir, even so we rebel and engage even against God's will.  
This is the Heir, and this Heir he was Christus Domini, the Lord's Anointed, for this is that Heir of whom it is written, Heb. 1.2. In these last days he hath spoken by his son, whom he hath appointed Heir of all things. This is that son and Heir, who is said to be the Lord, the Christ, the Anointed of God; 
Act. 4.26, 27.  And indeed his being thus, his being God's Anointed, his being such an Heir as had no superior but his Father, no equal upon earth; His being such an Heir, as was next and immediate under God, such an Heir as was not simply the Landlord, but the King of the Vineyard, The Covenanting and Combining and making an head against such an Heir: This, this is the Treason, the villainy, and the abomination in the Text. So that the point for instruction may be this,  
Point. 2 Persons Eminent, either for Honour or for holiness, they are (of all other) the most liable to Envy, spleen, Hate and Malice. Vncti Domini, The Lord's Anointed, Priests, and Princes, they are of all conditions most hated, and (to their power) most abused and scorned by Vulgar people.  
Psal. 98.1. Dominus regnavit, iraseantur populi, The Lord hath reigned (and as St. Augustine infers) the people are vexed, and angry at it. They would not that God himself should be a King; for the most part, the people are of their seditious temper, 
Numb. 16.3.  who cried out, All the Congregation is Holy, all as fit to rule as Moses and Aaron.  
Homines nulli magis repugnant, quam illi contra quem sentiunt imperium tenere. 
Vid. Keck. in Politic. pag. 173.  Xenophon long since (though he excepteth Cyrus) told the World, men are so averse to none, as to him they find to hold the Reins, and to bear rule over them. And Plutarch in a Tract of his, Omni populo inest aliquod Malignum, & querulum in imperantes— People are generally Malignant and querulous against their Governors; yea, saith Seneca— quamvis id agat princeps, ut ne quis merito te oderit, erunt tamen semper qui te oderint. Though thou being a Prince, dost nothing whereby any one should deservedly hate thee, yet for all that there will be always some that will hate thee. And though our English Translation doth not speak it out— Tremelius as a Text of God's own word thus translates it,— Non esse finem ulli populo de ullo qui praesit ipsis, The people are never content with their governor: And then in his Comment adds, 
Eccles. 4.12. — Populus, ne quidem in Sapiente principe, sive Rege, acquiescit, The people will not be content, no not with a wise King. And indeed we have had evidence enough, yea, too much of this truth; For though the heir in my Text was God's own son, of the same Essence, wisdom and goodness with the Father, yet content he could not give you, such discontent the Abjects, and his Subjects took at him, that they feared not to say, This is the heir, this is he that stands between us and a kingdom, come let us combine, and kill him. So averse to Honour and Authority, are an undisciplined Multitude, that though God send them a King from Heaven, send down his own son to be their King, they will not Reverence, nay they will not suffer him so much as to live among them. This is the heir, come let us kill him—  
Secondly, as I have showed who this heir was, Christus Domini, the Lord's Anointed, we must now consider what he was heir of. And for that, to any one who please to peruse his writings, there will appear evidence enough; for whether we consider his Birthright, or his Inauguration; whether we consider what he was born to, or what he was invested with, we shall find he had a Princely, yea, a royal Inheritance.  
His birthright, that we have in these words, 
Mat. 2.2.  Where is he that is borne King of the Jews? He was borne a King, but indeed it was but a petty kingdom he was born to. The Land of Jury, and the kingdom of the Jews, it was but a small Dominion. But if we consider his Inauguration, and the additionals to his Birth right, we shall then find him an heir of great Consequence; For though where his birthright is spoken of, he is only styled King of the Jews, yet if we look upon his Investiture, and God's Designation, we shall find it was not only the Land of Judea, but even the whole World was his inheritance. And therefore it is written, 
Heb. 1.2.  The Son (who though born only King of the Jews) yet Haeredem constituit, he hath appointed, and made him heir of all things. And, ask of me and I will give thee the Heathen for thine inheritance, 
Psal. 2.8.  and the utmost parts of the Earth for thy possession. So that as the Poets fondly entitled a Goddess of theirs to three Dominions, Diana upon Earth, Luna in Heaven, and Proserpina in Hell; even so really and truly this heir had just title to Three mighty kingdoms; To Heaven, and the Inhabitants thereof, by Creation; To Earth, and people thereof, by purchase; To Hell, and the vassals thereof, by Conquest; for it is written, Jesus knew that the Father had given all things into his hands. 
John 13.3.  And yet against a King of three kingdoms, behold a Conspiracy, This is the heir, come let us kill him. Whence the point of Instruction may be this,  
Point. 3 Since the Covetous and Ambitious fear not difficulties, the Religious and Conscientious should much less do it.  
Behold in my Text a Prince of Power, a Solomon, yea a greater than Solomon; and yea behold the Covetous and the Ambitious; They neither fear his Power, nor Reverence his wisdom; neither Regard his Majesty, nor fear his Judgements; But on they go, yea on they so industriously did go, that notwithstanding he was God's Anointed; notwithstanding their King, notwithstanding so True, and so Right an heir, they kill and cast him out of his own Inheritance.  
Shall now Rebellion be thus active? and shall Religion be dull and sluggish? Can covetousness and Ambition so heat and heighten the Spirits, that men attain to base ends, will venture through a Sea of blood! yea, to unthrone a King! Certainly then, to attain the kingdom of Heaven, to be a coheir with the heir in my Text, and to gain a glorious and Righteous Inheritance; This should move the Conscientious, and the Religious to Master all Difficulties. For, if the Husbandman spared nothing they could do, to take away the Glory, and to take away the Inheritance from him, whom they knew and confessed to be the undoubted heir; What should not we, who are listed under his name, what should not we who glory to be called Christians? what should not we do to restore the heir unto his own, and to recount unto Christ all glory possible? I am even ashamed to say it, and yet most true it is, thousands and ten thousands take more pains, and are at more cost to descend to Hell, than the most of Christians are to ascend, and get to Heaven. So that they who injure, wrong, and abuse the heir, they who killed and cut off the Lord's Anointed, they did and do it a great deal more heartily, than do we who profess to Honour, Worship, glorify, and be loyal Servants to him.  
Rom. 8▪ 29▪ Whom he did foreknow he also did predestinate to be conformed to the Image of his Son— To the glorious and beatifical Image of the Son, to this we all would and desire to be conformable: But to the Passionate Image, to the suffering condition of him, to be cast out of our own Vineyards for him, as he hath been for us, this we have not Christian patience enough to hear of. 
Phil. 3.10.  And yet this (Witness St. Paul) even the Fellowship of his sufferings, a Conformity to his death, as well as to his glory, is to be expected by us.  
God forbid, God forbid, we should have such Difficulties between us and Heaven, as necessarily are between Husbandmen and a Kingdom: And yet, as it followeth, the Husbandmen did so combine, and so associate, they mastered all their Obstacles. And therefore if we would have a kingdom, and that a Heavenly one, we must so resolve, as to Master all lets, which the better to encourage us in, we shall pass from the Confession to the Combination, to see whether this their Industrious mischief will not shame us into an Holy Industry. For that Husbandmen, Men of Earth, Terrae filii, that such as these should be able to undermine such an heir; This must needs enforce an unwearied Industry. Pass we then to a survey of it, in these words, Venite, Occidamus, Come let us kill him. And here I premised these four particulars,  
1. The quality and condition of the Combiners, Coloni, Husbandmen.  
2. The manner of their Combining,— They associated. Venite, Come.  
3. Their consultation. They reasoned among themselves.  
4. Their Conclusion. Let us kill him.  
First, of the quality and condition of the Combiners, and that you have in the beginning of this verse,— When the Husbandmen saw him.  
By Husbandmen we must here understand even people of all Conditions, and indeed people of All Conditions are accessary to the murder of this heir. First, that by Husbandmen we are to understand not only Coloni, but as the Italian, Colonelli, not only the base, but the honourable, not only Clowns but Colonels, not only the people, but also the Priests, this is apparent, for it is written, 
Vers. 19 — The chief Priests and the Scribes the same hour sought to lay hands on him— And that (as it followeth) for this very reason, because they perceived He had spoken this Parable against them— They perceived that they were in the account of these Husbandmen.  
Secondly, not only chief Priests and Scribes, Lords and great ones, but also vulgar and mean ones, the very s●umme of the people were also concerned in it. And therefore you shall read, 
Vers. 9 — He began to speak this Parable, ad plebem; He spoke it to the people, to the Vulgar, to the Meaner sort. And indeed he very well knew it was their madness, that was to complete this mischief, and their many hands that were to divide this Inheritance.  
Point. 4 The point then for our instruction is, that whether High or Low, Rich or Poor, we are in the esteem of God, Coloni, Husbandmen. That is, every one of us hath somewhat so to Husband, as we will answer the Husbandry of it, to God himself.  

Bern. super Cant. serm. 63.  Viro sapienti vita sua est vinea. Every wise man's life and Conversation, is a Vineyard, whereof the heir in my Text is and aught to be the Lord; So that indeed unless we bring forth fruit to him, unless we yield to him the due Harvest of Tribute, Honour, and Obedience, unless our lives be such as speak his glory, we can scarce avoid the very guilt in my Text, which is the casting him out of his own. For, though the heir in my Text, and the Lord of our Vineyard, is now taken away and in the Heavens, yet he may be, and daily is, cast out of his Vineyard; For if we obey not whom he hath appointed to succeed him; if we obey not his laws, and so order our lives (which are his Vineyards) as he hath given in command, what do we but cast him out of his Vineyard? If our obstinate wills, like those Rebellious Citizens, cry— No●umus hunc Regnare, we will not that he rule over us, but we will be Laws unto ourselves, are we not then resolved to be the Lords, 
Luke 19.14.  and no more the Husbandmen?  
Again, that all conditions are couched under this homely Appellative, Coloni, Husbandmen; This should teach us, that the proudest, and the highest of us are but in a subordinate condition; we are not Pares, we are not Peers, we are not Equals, we are not coordinate with the heir of the Vineyard; for we are Coloni, the Husbandmen, but the heir he is Dominus Vineae, He is the Lord of the Vineyard.  
Lastly, Whereas the Lord when he spoke this parable directed his speech, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, to the Plebeians, to Commons, to the Vulgar; a reason of this may be, because they are commonly sensible of no● injury but their own, at least of none above their own. Like that rich churl Nabal, 
1 Sam. 25.5.  they are ready to say, who is David? Though David God's Anointed, was a Protection, and a Wall of Defence unto him, 
Vers. 16.  yet when David was in distress, so little was this Clown affected with the Sufferings of a King, that you shall find he prefers his Sheep shearers before a sovereign; 
Vers. 11.  he would not spare of what he had provided for them, to give part unto a King. And just so it was with the Hinds, and Husbandmen in my Text; Of the heir, and of his sufferings; of the Lord, and of his losings; of the son and of his losses, the Husbandmen, the Farmers, the Occupiers and Tenants to the Vineyard they had no regard. 
Lam. 1.12.  Yea, as if the very Demand of Rent itself had been a grievance, when the heir came in Person to demand his Due, they presently combine and say, come, come, this is the heir, come, Now, this is the Time; Now we have the heir in our power, now or never is the time to make us a Free People. And this is the second considerable in the Combination, They associated, Venite, Come.  
And indeed without an association it could never have been done.  
For so just an heir, one who could do nothing to forfeit his Inheritance; so great an heir, one who had no Judge upon the Earth above him; so strong an heir, as had the power of kingdoms in his hand; so wise an heir, that they Trembled to Treat with him; 
Luk. 2.47.  being (as it is) astonished at his understanding, and Answers,— Such an heir could not be robbed of his birthright, nor deprived of his Inheritance, but it must be done with violence, and that violence could never had hands enough, without an Association.  
Point. 5 The point then for our Instruction is, to behold the strength of Combined wickedness. How an united Malice produceth strange villainies? 
Lessius de Jure & Iust. cap. de Magia. 45.  Of the devil himself it is observable, though he be the Prince of darkness, and hath in himself, a very powerful Malice, yet, even he, unless united, cannot do nigh so much mischief, as in Conjunction. And therefore when he hath any notable villainy to bring about, when he would effect and do such a masterpiece, as this in my Text, to disinherit an heir royal, or subvert kingdoms, he than doth, just as the Husbandmen in my Text did, He associates; He saith to the discontented and disaffected Sons of Men, Venite, come; Come and join but your Hands to my Head, and we will have our wills, such and such shall not reign over us. And indeed to such an Associate and combined Malice, where the devil is the Counsellor, and Man the Actor, God permits a great deal more mischief to be done, than he will to a single Malice. Yea, without peradventure, to an Association of villainies (though all men) God permits much more than he will to any single Tyrant.  
Act. 4.25. The Apostles speaking of the very Association in my Text, speaking of the people saith— The people imagine vain things. But when there was to the people an Association of great ones— when as it followeth— The Kings of the Earth stood up, 
Verse 26.  and the Rulers were gathered together against the Lord, and against his Christ: Then, as followeth in my Text, the Father gave such way unto this Malice, that they took, yea they killed the Heir.  
The use we are to make of this point is, to take heed that we do not engage, and associate with the Devil, that we do not strengthen his malice; for he was not more busy to bring the heir to his death, than he is at this hour to suppress his kingdom; he would not by any means that Christ should rule, or live within us; and yet sure we are, if we associate not, 
Mat. 16.18.  the Gates of Hell cannot prevail.  
Again, Is it so, that an Association and a Combination in wickedness strengthens the hands, and impowereth malice? what then would an Association in godliness and good things do? Indeed Religion itself, if we attend the Word, it is only an Holy Combination, a Religation or Obligation to the things of God. Should we then but change that wicked Venite in my Text to that holy Venite of the Church; Did we but so come, and so worship, and so fall down before the Lord our Maker, as it behooveth penitents, and a chastised people; such an Association it would move even God himself to be our Helper; such an Association it would preserve every man in his Vineyard, and restore the right heir unto his own. And so we shall pass from the Summons, to the Meeting, from the Association to the Consultation.  
They reasoned among themselves, saying, This is the heir, Come.  
They reasoned among themselves. Their first meeting it is (as the French) Parlar, to parley, to consult, to lay the business; And indeed as there were many Hands to do it, so there was a need of many heads to plot it. And yet if you observe it, they were selected Heads, 
Inter seipsos in secreto consilio. Capit. super. Mat. 21.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, They reasoned (not before others of another judgement, or before such as were true of heart, but) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. They reasoned among themselves, when there was none with them, but such as themselves▪ when they were as in a close Committee, than they reasoned upon this matter, than they took it into debate what should be done with the heir.  
The point then put to the question, and that which they were to reason of, we may find by the connexion of the precedent to this present verse; for, saith the Father there, 
Vers. 13.  I will send my beloved son: and then followeth to what end, and that is to see whether they will reverence him, or no? Now upon this they meet, upon this they consult, and in the negative they conclude, and vote they will not reverence. So that their debate and reasonings, was probably upon these two heads:  
1. Upon what they had done.  
2. Upon what they were resolved to do: And both these we have within the confines of our parable.  
First, an Epitome of what they had done, we have in the 10.11. and 12. verses; and that briefly is, A contempt of their Lord, in the abuse of his Messengers. 
Mat. 21.35.  And indeed the first step to pull down the Master it is to trample upon the Minister; They beat, they put to shame, yea they put to Death such as were sent unto them. Not only did they deny their Duties, to pay their Tribute, and to send fruit; but as if those whom the Father sent, had been so many evil Counsellors, they take, and hang them up as malefactors. Yea, and that they then do, when indeed all their messages were messages of peace.  
Now having been not only rebellious in denying their Obedience, but also ungrateful, even unto blood, in the slaughter of the Prophets▪ The Husbandmen might very well fall a Reasoning what was now to be done, whether Reverence, or Resistance, whether a Submission to the heir; with an Act of pardon and Oblivion? Or a proceeding to higher mischiefs? which was to Revile, rebel, and to cut off even the heir himself▪ It is resolved upon the question they will own no guilt; They will confes● no fault, what they have done, whether in usurping the Vineyard, Denying their Dues, or Butchering the Messengers, they will acknowledge nothing. Yea, as if the heir had necessitated, and put them upon all these villainies, they Resolve further, they will be Avenged upon the heir, and that is the second point they Reason, and consult about— They Reasoned among themselves, saying, this is the heir, come— let us take some order with him, let us so deal with him, that the Inheritance may be ours; so deal with him, that he may be countable to us, not we to him; In a word, they Reasoned, saying— This is the heir, come let us kill him. So that the second and main part of their Reasoning was how to dispose, and order what was requisite to this end; And indeed this required a great deal of Reasoning too. For, if we look but upon vers. 5, 6. of this Chapter, we shall find they stood in such Awe of the people, that they durst not pass a rash judgement, no not upon the baptism of John, much less upon the heir in the Text. And therefore they first reason among themselves how to take off the people, and how to make him despicable in their esteem. And indeed, to sum up that long work in a word, this they did by taking his revenue and his Honour from him. For take from the heir his Vineyard, take even from Majesty itself what should support it, Reverence and revenue, and then the heir will be looked upon more like a Carpenters Son, than the Lord of a Vineyard; so that in denying to reverence the son, they raised a Scaffold for the ruin of him: And that's the Consequence of their Treaty, after they had reasoned among themselves, they conclude,— Occidamus, Let us kill him.  
Point. 6 The point for our instruction then may be this, Is it so that the Husbandmen in my Text would not venture upon an Act of Rebellion, no not upon Oppression, nor murder, but they would first meet, reasoning not only {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, but also {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}; reasoning not only within themselves, but also among themselves? Certainly then, either Acts of Religion must be of less consequence than Acts of Rebellion, and the things of this World more to be stood upon, than the things of God, or else Consideration, Deliberation, and Reasoning both within ourselves, and among ourselves, is as requisite in the ways of godliness, as in the ways of wickedness. Shall the Husbandmen reason and deliberate how to do service to the Devil, and shall we think what comes first, or what lies uppermost, good enough to give unto our God? Certainly if an Assembly, counsel, and Reasoning were found requisite for the disinheriting, and dishonouring of the heir, we cannot be too careful, too curious, or too considerate when we are about those performances, which must honour, and advance the heir. The Husbandmen consulted, and reasoned among themselves how they might kill the heir: much more than concerns it us to Reason, Consult and study how to get this heir to live and reign with us. And so I pass to the last Act of this Horrid Combination— and that is the fatal and unparalleled precedent and Conclusion— Occidamus, Let us kill him.  
When Catiline was deeply engaged in his Conspiracy, He concluded, His ills were such, he could not be safe; but Audendo majora, by attempting greater. The Husbandmen in my Text, they had committed so many outrages, and so many enormous villainies against the Lord of the Vineyard, 
Hom. 69. oper▪ imperf.  that, as Saint Chrysostom observes,— x veniam peccatorum petiisse debuissent, When they should have come humbly to have craved pardon for them— just as seditious Catiline, scelere certant, they contend in wickedness, and priora ultimis superare contendunt, strive by the last to exceed the former. As Cain thought of his sins, even so thought these Husbandmen of their exorbitances, such they were as the heir could never forgive, and therefore no safety but by his death,— Occidamus, even in our own Defence we must kill him. And indeed from the killing of Prophets, to the killing of Kings, is an easy progress. For as God Almighty (for their protection) thus coupled them— Touch not mine Anointed, 
Psal. 105.15.  and do my Prophets no harm, even so (in order to their Destruction) the devil thus: First he teacheth to despise the Prophets, and to harm them; and then, to Men th●● fleshed, fleshed in the scorn and blood of Prophets, such they shall make nothing to touch, yea to cut off God's Anointed.  
Luke 13.34. O Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them that are sent unto thee.— When Jerusalem was grown so daring as to kill her Prophets, than when the Lord of the Prophets, when God's Anointed, when the heir himself came amongst them, they fear not to lay hands upon him, and to say,— Hic est Haeres, This is the heir,— Occidamus, Let us kill him.  
Point. 7 The point for our instruction is, that we crush the Crocodile in the egg, and that we permit not sin to grow and encroach upon us: for incredible (yea, even to ourselves) are these mischiefs which a prevailing wickedness may bring us to.  
2 Kings 8. When the Prophet Elisha told Hazael, that the time would come in which he should fire the strong holds of Israel, slay the young men with the sword, dash their children. and rip up the women with child, Hazael was so amazed with this, that he cryeth out,— Is thy Servant a dog that he should do this? He thought it was not possible he should become such a Savage. And yet when, like the Husbandmen in my Text, when he had destroyed the heir, and killed the King, when he had made himself Supreme, there was not a supremer Tyrant in the World. In this Nation of ours, how many Hazael's are there? How many are there who have acted that, which seven or eight years ago, they would have abhorred to have thought upon? Little did David when he first beheld Bathsheba, think upon the murdering of Uriah, and yet when Adultery had engaged him, than (as if necessity had no Law) Uriah must die to save his Credit. Engaged sinners they know not what they do, they are just like to one who would maintain a lie, and that cannot be done, but by multiplying of lies.  
The Husbandmen in my Text, for as much as their proud souls would not acknowledge and confess a guilt, there was no way in the World for them to justify what they had acted, but to act it out; Their Swearing, Lying, Killing and Stealing, could not be made good, but by Stoning, Killing, undoing and murdering of all Gain-sayers. As they dealt with the Prophets, so they were forced to deal with the Son, this is the Heir, this is he who will Sentence us, if we do not slay him, and therefore Occidamus, let us kill him.  
Whosoever then would do his Duty, either towards God, or toward Man, he must nip in the bud what ever he finds but putting forth against it. 2 Cor. 10.5. The Apostle in behalf of the Heir in my Text, challengeth length that every thought be brought into Captivity; and indeed unless we there stifle it, wickedness will soon grow to what we never thought it would.  
Eccles. 10.10. Curse not the King, no not in thy thought. Had the Husbandmen observed this Rule, had the Husbandmen preserved their thoughts, had they had the Son in Reverence there, Reverend thoughts would have been such a Religious curb, they would never have proceeded to say,— Occidamus, Let us kill him. But when in stead of Reverence, 
Plutarch in Engl. p. 307.  Envy, spite, covetousness, Ambition, and the thirst after kingdoms, had filled their thoughts, when Husbandmen, like Agathocles, from making pots, began to think of making laws, and from the Forg● began to think of a Throne: No wonder then if they proceed to say This is the Heir, Venite, Occidamus come let us kill him, that the Inheritance may be ours. And so we ar● brought to the last considerable,  
Their Ambitious Instigation, Th●● the Inheritance may be ours.  
And here are two points considerable,  
1. An acknowledgement of the Heirs just Title— No Feoffee i● Trust, no Elective owner,— B●● an Inheritance.  
2. A Resolution to make themselves successors to what he w●● Heir,— That the Inheritance may 〈◊〉 ours.  
First, here is an acknowledgement 〈◊〉 the heirs just Title, An Inheritance.  
Inheritances they are looked upon as the best of Titles, as including the most unquestionable of all properties. For he who is only a Feoffee in Trust, he hath only a relative Interest, and must be countable to those, for whom he is entrusted: He who hath only an Elective and conditional property, of his property the same may be said, that we proverbially say of Service, it is no Heritage. But he who comes as Heir into a possession, he who holds what he hath as Inheritance; such an one we look upon as an absolute owner, as one who so holds, that nothing but Treason or his own Exorbitances, can deprive him.  
1 Kings 21. Poor Naboth, for as much as his Vineyard was his Inheritance, Ahab (though a King) could neither Command, nor Exchange, nor buy it of him. Jezabel herself was fain to lay blasphemy and Treason to his charge, yea, 
Ver. 10.  to take away his life, before the Vineyard that was an Inheritance could be gotten from him.  
Whereas then the Husbandmen in my Text, acknowledge the person whom they killed to be an Heir, and his Vineyard to be an Inheritance. The point for our Instruction may be this,  
Point. 8 Ambition and covetousness, as they fear no difficulties, so they stagger at no guilt. Those who are resolved to satisfy such Lusts, they make no conscience of any ways, nor do they scruple at any wickedness.  
The Inheritance in my Text I have showed unto you, it was not less than a kingdom: Now in a kingdom the two main things considerable, they are these, Power and Profit; and both these the Husbandmen confessed were none of theirs: both the Militia and the Reditus, both the Tower in the Vineyard, and the Fruits of the Vineyard, they acknowledge to be the Heirs, yea, they acknowledge it to be the Heirs Inheritance, to be undoubtedly his. And yet, so ambitious are they of the power, and so avaricious and covetous of the profits, that though his, and though his Inheritance, they thought it fit, and were resolved they would have it from him. And when thus resolved, no Guilt, no villainy, no not blood itself shall be scrupled at; Occidamus, let us kill him, that the Inheritance may be ours.  
The Poet could long since say, 

Juvenal. satire. 5. ver. 175. — Quae Reverentia legum,  
Quis metus, aut pudor est unquam properantis avari?   
The covetous, and such as are resolved to enrich themselves, they neither reverence the laws, fear God, nor have any shame or honesty in them. Just like the Husbandmen in my Text, who though they knew the Heir, and knew his Title, knew what was his, and how it was his, yet against all the Law of man, against all the fear of God, yea, against all common shame and honesty, they are resolved to cast him out of his Vineyard, to seize what they acknowledge his, yea, his Inheritance, and to hold it as it were their own.  
As covetousness, even so Ambition, it driveth through all enormities: For as the Disciples, who that they might fit highest, and nighest unto the Heir in my Text, resolved they would be baptised with any baptism, 
Mat. 20.22  and drink of any Cup: Even so they, who are resolved to build their nests, on high, they who are resolved to make themselves greater and higher than God would have them; oaths, Titles, Laws, Conscience, or what ever bars a good Christian, they must all be held as almanacs out of date, as Trifles, and not to be stood upon by such as they are.  
It is reported of Agrippa, the Mother of Nero, that she was so highly besotted with the ambition of having a son to be an Emperor, that she poisoned her Husband, and cared not herself for to be killed; so he might reign. If now ambition to make way for another, can make the wife to make away her Husband, be content herself for to be murdered; no wonder then if the Husbandmen in my Text, that they themselves might reign, and they themselves might have the Inheritance; no wonder if they, that the Vineyard might be theirs, reasoning among themselves, concluded, saying, This is the Heir, let us kill him, that the Inheritance may be ours. Ambitious and Covetous wretches they know not godliness, but gain, nor care whose that should be, which by craft, or power, they can make their own. Be it an Inheritance, and be it known to be so, yea, be it, his Inheritance, who is immediate Heir to the Almighty: be it the Inheritance of God's anointed, even the Son of God, yet even his Inheritance (be the guilt what it may be) they are resolved to make their own; for though they confess and acknowledge he had the Right and Title of Inheritance to his Vineyard, yet they say, Come let us kill him, that the Inheritance may be ours.  
The use we ought to make of this point is, That we be content (as servants ought to be) to serve God, in what place, or office he please, and not proudly to thrust ourselves into such places and dignities as he never ordained for us, or us for.  
To be Husbandmen and Labourers in God's Vineyard, 
Mat. 21.  to this we have a Call, to this we are hired; But of Labourers to make ourselves Lords, and from Husbandmen to make ourselves Heirs: This is that we cannot do, but by running (as the Husbandmen in my Text did) even through hellish villainies.  

Saty. 6.  Vos ego pupillos moneo, quibus amplior est Res,  
Custodite Animas.—  
Juvenal long since observed, when those who had the Wardship, and were only Guardians to rich Heirs, had a desire (as the Husbandmen) to make the Inheritance theirs: Then the next thought it was of Vipers, mushrooms, or some dispatching poisons: They who cannot be content in the conditions in which God hath placed them; those who will ride as Princes, when it is God's Will they should walk as Servants; since they cannot reach their Ends, cannot feed their Ambition, cannot satisfy their Avarice, but they must leave the ways of God, and to gain what the devil proffers,— The kingdoms of the world, and the glory of them, they must fall down and worship, that is, agree to do even whatever he will have them.  
1 Kings 21. When Jezabel without the usurpation of poor Naboth's Vineyard could find no conveniency in a kingdom, this petty covetousness it put her upon high designs, for she issued out the King's Writs, summons and calls, as to a Court of Justice, the Elders and the Nobles, proclaims a day of Humiliation, commands a Fast, 
Ver. 9  calls Naboth as to a trial, suborns Witnesses, overrules the Judges: And all this only with the mockery of Religion, and Justice, to cloak the cruelty of murder and oppression.  
Now, if the thirst of such a petty thing as Naboth's vineyard, 
Ver. 2.  if the unjust desire but of a Garden plot, of a place only to sow Herbs in, could move a King and Queen, Ahab and Jezabel, to wash their hands in the blood of a Subject, what wickedness will they boggle at? What mischief will they decline? Yea, what Abomination will they not act and dare, who strive to make themselves Kings, and to share a Vineyard, which is rather a kingdom of kingdoms, than a Garden-plot?  
Venite, Occidamus, come (say the Husbandmen in my Text, in plain English) let us murder, make away, let us kill the Heir. For as he, who would have a Golden Fleece, must not fear to pill, no, nor if need be, to kill the Lamb; so neither must we the Heir, if we would have the Inheritance to be ours. And that is the last considerable in the Text.  
The husbandmen's Resolution to make themselves successors to what he was Heir, in these words,— That the Inheritance may be ours.  
Forasmuch as the Inheritance in the Text is expressed by a Vineyard; Vineyard in Scripture phrase denotes and deciphers a selected people, 
Ver. 9  a people upon whom God looks, not only as men, but as men under such a profession, so that Vineyard indeed signifieth— Ecclesia Dei, the Church of God: For, though the whole world be the Heirs, yet only his chosen are his Vineyard, only such as fear and serve him, they only are his Inheritance.  
Whereas then, the Husbandmen in my Text say— Let us kill the Heir, that the Inheritance may be ours.  
For the understanding hereof, we must consider of this Inheritance, or Vineyard two manner of ways: 

1. Spiritually.  
2. Secularly.    
Spiritually; the Inheritance of Christ being the salvation and redemption of his Church; of this they could not rob him, that is such an Inheritance that cannot be taken from him. And therefore, a little before they laid violent hands upon him, the Heir gives thanks unto the Father, saving,— Those that thou hast given me I have kept, 
Joh. 17. 1●.  and none of them are lost but the Son of perdition: Though they had power to take his Life, and shed his blood, yet they could not deprive him of his Glory, his spiritual Estate, and ghostly Inheritance, that they could not take from him.  
Indeed, secularly and temporally considered, his kingdom in this world, his earthly Vineyard, and his temporal Inheritance, that which he least esteemed; this was that which they were most inflamed upon, therefore they reasoned, associated, and resolved to kill the heir, that his secular Inheritance might be theirs.  

Homil. 40. in Mat. 21.  St. Chrysostom in his explication of this very Parable, makes this Observation,— Postquam introivit in Templum,— After our Saviour entered into the Temple, and began to purge the House of his Father from sacrilege and profanation, when the Heir endeavoured to bring Religion to its purity, when he began to cast out those things, in quibus Sacerdotes avari delectabantur, in which the popular and covetous Clergy took delight, tunc praecipue cogitarunt eum occidere. Then, saith he, even from that time, than when they saw the people were like to be undeceived, and, as the Father goeth on,— Non erit populus iste possessio nostra, that they no longer were like to have power over them; then did they gather an Assembly, reason, and conclude, they must either kill the Heir, or lose the People; so that if you would know what the Inheritance was, which the Husbandman killed the Heir for; in a word it was— the Power and the Profits of the people; or, to continue the Metaphor in the parable; they killed the Heir, that the Towers and the Fruits of the Vineyard might be theirs.  
Point. 9 The point then for our instruction may be this; Wicked, worldly, and carnal men, they prize no inheritance to what is carnal, and of this World, whereas the Heir, and those who are spiritually his, they mind nothing to an Heavenly Inheritance. Occidamus, let us kill, and take possession, saith the worldly,— Non habemus hic,— we have here no continuance, saith the godly; let us Eat and drink, rant and be merry, for This is our Inheritance, (say the men of this World) let us take off our Hearts, let us wean our Souls, and, since the Heir is killed, let us look rather for Crosses then for crowns, say those of his party. In a word, that Religious resolution, Hanc animam concede mihi, tua caetera sunto; Spare the Soul, and take the rest: This must be the care of all good Christians. No matter what becomes of these Earthly Tabernacles, can we but assure the Heavenly Inheritance to be ours; and indeed, nothing can be so ours, nothing can be durable and as an Inheritance to us, but that only; for though the Husbandmen killed the Heir, and therefore killed him, that they might seize and share the Inheritance; yet when they had thus done, when they had thrown him out of his Vineyard, when they had cut him off from the Land of the living, yet even then they could not say, The Inheritance is ours. For though they all agreed to divide the Heir, to divide the Inheritance proved a sharper business.  Let us kill the Heir, that the Inheritance may be ours. 
Ours? whose? Ours say the chief Priests, Ours say the Elders, Ours say the men of war, Ours say the Elders, for we are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, we are the chief of the people, Ruling Elders; We are those who plotted and laid the business; Ours say the chief Priests, for we brought on the people, we raised an Army, we bought the Heir. Ours say the men of war, for we did the business, we sought, we caught, we killed the Heir, and therefore the Inheritance shall be ours.  
And indeed, could we pierce deeply into the design, there was not an hand lift up against the Heir, but it was for some Inheritance; so that if in such a crying abomination, as the murdering of the Heir, there be any thing condemnable, it is that the Husbandmen without any mask of Religion, or cloak of godliness; without any pretence of freeing themselves from Tyranny, Arbitrary Government, or any manner of oppression; They Declare clearly, (what more subtle Rebels would not) that the reason they prosecute, bought, arraigned, and killed the Heir, it merely was for his Inheritance— That the Inheritance may be ours.  
Point. 10 Whence the point I shall raise for our Instruction is,— That we glorify God in the acknowledgement, and in the confession of our wickedness. Let us not pretend what the good God knows we intend not.  
Among us of the ministry, how many are there who cry out, the gospel, the gospel; they must Preach the gospel; when indeed they make that chiefly their gospel which will gain them an Inheritance? How many are there who have thrust into, and invaded other men's Vineyards, Preaching this, and Praying that, (Merely as the Husbandmen kill the Heir) that their brother's Inheritance may be theirs! How many are there who plead at the Bar of Injustice, under pretence of Law? How many are there who lay their hand upon the Sword, under Colours of holiness and Religion? How many are there Protest, Covenant, Engage, and tenter their Conscience, under pretence of this, and under colour of that? Whereas indeed, would they, as did the Husbandmen, confess and speak ou●— All they do, say or swear, it only is, that the Inheritance may be ours.  
Ours, not his. Monarchy as founded in Unity, is an enemy to division; 
Luk. 12.13  Anarchy as founded in Confusion, is as averse to Unity; as then the Heir would not meddle with the Dividing of an Inheritance, so neither would he have had his own Divided.  
But the Husbandmen, who had none, unless they could get his, they who thought it ill, that one should have so much, and they so little, one a whole Vineyard, and they not a Cluster; They like worldly wisemen cry out, Divide & impera, Not his, but ours.  
Point. 11 Here then, in stead of a point of Instruction, I may for Instruction change that question of our saviour's concerning the baptism of John, 
Ver. 4●  into this,— Whether for One to have Rule over Many, or for Many to take the Rule and Dominion from one, be from Heaven, or of Men? Now the Text, it is positive, for One, and for one only; one Vineyard, one heir, one Lord of all. Indeed this Lord was a Steward; but as appears in that Chapter, not the Peoples, but the Fathers. 
Mat. 21.8.  He had power to call the Labourers, but the Labourers had none to call him to an account. So that not from Heaven, but from Men, not vox Dei, but vox Populi; It was not the voice of God, but the voice of Men; The voice of low and poor conditioned men, the voice of labouring and Husbandmen, who said, Not one, but many, not his, but ours.  
Our Inheritance. They who endure not an Inheritance in the Heir, when themselves have got it, than they could be well content to say, Our Inheritance: But see how differently unjust men, and the just God account, for that which the Husbandmen call ours, and our Inheritance; that the just God makes to them as Jonah's Gourd, 
Jon. 4.7.  a thing of no continuance. So that the Husbandmen, when they cast out the Heir, they were as far mistaken, as if the Mariners in Jonah's story, had in stead of the Prophet cast out the pilot. For whom they cast out was not the cause, but must have been the calmer of the Tempest. One whose biding in the Ship, one whose want in the Vineyard, was the utter ruin of it. And therefore it followeth, 
Ver. 16.  The Lord (in stead of confirming their title) shall destroy the Husbandmen; and in stead of giving them Inheritances, He shall take the Vineyard from them, and give it to others.  
Point. 12 The point then for our Instruction is,— If we would have power to call any thing Ours; if we would have a durable inheritance, we must have a care that we come righteously by i● and that we spend what we have to God's glory; for being the sin of the Husbandmen was the denying to the Heir the profits of his Vineyard; God will undoubtedly take that Vineyard from us, which we shall deny him the fruit of.  
There is a story of a certain Tradesman of Constantinople, 
Part 4. of Causins' Holy Court.  who gave all the wealth he had gathered in his whole life, to wear the imperial Crown but for an Hour, and so in an Hour became of a conceited King, a real Beggar. The Husbandmen in my Text, or all, who as they did, by Usurpation and unjust ways seek Inheritances, they perchance may, as did that Foolish Tradesman, aspire, get and wear a Crown. But as he, 'twill be but for an Hour. For never were the Conveyances of any sound and firm Title writ in blood.  

1 King. 21.23.  Jezabel drew up the Conveyances of poor Naboth's Vineyard in his own blood, but it was canceled quickly, and washed out with hers. Athalia (like the Husbandmen in my Text) with the blood of Heirs, 
2 King. 11.  with blood royal writ her cl●●me. But for as much as blood will not as Ink dry up, after few years it was blotted out again; Yea, the Lord himself conplaines of some, Who built up Zion with blood, 
Mich. 3.10  and Jerusalem with iniquity; some it seems would have had the reformation both of Church and State, Zion and Jerusalem, writ in blood, and drawn up with deceitful Hands, Hands full of iniquity; But than it straight followeth, Therefore shall Zion for your sake be ploughed as a field, 
Ver. 12.  and Jerusalem shall become Heaps, &c.  
And indeed (would time permit) it were not hard to show these Husbandmen, who by the Red Sea of the Heirs blood, thought to bring themselves to Canaan, in stead of Canaan brought upon themselves a Miserable Desolation.  
The Priests and Presbytery, those who first conspired, and plotted against the Heir, those who reckoned upon large Vineyards, and golden Inheritances; even these by their own stratagem, were frustate in their hopes, and deprived of their Inheritance. For as they by pretence of Just and Holy men, sought to undermine the Heir, 
Ver. 20.  and to engross the richest Vineyards: Even so another Generation, under pretence of more zeal, and under pretence of more purity, Those whom Josephus calls the zealous, they enter upon their possessions, and they cast even them out of their Vineyards; yea both the one and the other, when the Romans came, were themselves served as they served the Heir, they were killed, and were cast out of their Inheritance; yea, it was made capital for any of these Husbandmen, so much as to look towards their Inheritance. So that of whatever shall be got by blood, Usurpation and unjust ways, of that God will not suffer us to have an Inheritance, nor permit any of us long to say, This is ours.  

Ps. 37.18.  To conclude all, The Lord knoweth the days of the upright, and their Inheritance shall be for ever. Whosoever desires to have a durable Inheritance, whether it be here or hereafter; the way to it is righteousness and uprightness: He who would hold as an Inheritance, and have the blessing of God to descend upon him and his, he must be sure there be nothing in his Estate, which belongeth either to God, to Cesar, or to the Poor, who hath no Helper, no Achan● Wedge, no Devoted Treasure, no Naboth's Vineyard, no Poor man's Acre, no not the least parcel of the heirs inheritance. For (as you have heard) those who so highly dared, as to possess his Vineyard, and to call what was the Heirs their own; in stead of being heirs, the Father hath made them Vagabonds to this day: so that what the Heir in his persecution said of himself, the same may to this day be said of those rebellious Husbandmen, The Foxes have Holes and the Birds of the air have Nests but in that Zion, which they sought to build with blood, and in that Jerusalem which they thought to establish by iniquity; those, their children who slew the Heir, they have not where to lay their heads. And so, Lord, let it be to all those who have evil will to Zion, so to them who delight in blood.  
Indeed, the Inheritance of the Saints, and that which all good men look after, it was purchased with blood, and with the blood of the Heir too: But, 'twas not purchased for such who delight in blood, for such who glory in their shame, nor for such who still continue murdering of the Heir.  
If so then, when this transitory Inheritance shall fail, we would be received into everlasting habitations: If we would be joint Heirs with the Heir in my Text, and share with him in his incorruptible Inheritance: Know we must, Transit Haereditas cum onere, This Inheritance passeth to none, but carrieth peculiar burdens and conditions with it, such as are— Penitence, Faith, Obedience, Charity, meekness, Humilitity, and whatsoever is agreeable to sound Doctrine: So that in a word, I shall close with that of St. Paul, 
Rom. 3.1.  If we suffer with him, we shall also be glorified with him. The way to be joint Heir with the Heir in my Text, is not (as the worldly wise) to comply with all Interests: but it is so to set our souls upon Conscience, and heavenly Inheritance, that we esteem no worldly heritage, nothing that we call ours, not our goods, not our blood, in order and relation unto it. For indeed, if we respect the comfort and duration of it; we can Inherit, that is absolutely possess as ours, nothing at all till we come to that; All then remaining is, that we betake ourselves unto our prayers, that so our guilt of that blood may be exchanged into the Merit of it, and that we for his sake may be made coheirs of such an Inheritance, as never shall be taken from us. Hear us, O Father, for this thy glorious Heirs sake, Jesus Christ. To whom with thee and the holy Ghost, be all honour and glory, now and for ever. Amen.  
Deo Haeredi sit omnis gloria.  
THE END.