THE DEVILISH CONSPIRACY, HELLISH TREASON, HEATHENISH CONDEMNATION, AND DAMNABLE MURDER, Committed, and Executed by the JEWS, against the Anointed of the LORD, CHRIST their KING. And the just Judgement of God severely executed upon those TTAYTORS and MURDERER'S. As it was delivered in a SERMON on the 4 Feb. 1648. being the Quinquages. Sunday, Out of some part of the Gospel appointed by the Church of England to be read on that Day.  LAM. 1.12. 
Is it nothing to you all ye that pass by? behold and see, if there be any sorrow like unto my sorrow which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce anger.  LAM. 5.16. 
The Crown is fallen from our head, woe unto us that we have sinned.  LAM. 3.64. 
Render unto them a recompense O Lord, according to the work of their hands.  Vers. 65. 
Give them sorrow of heart, thy curse unto them.  HORAT. 
— virtutem  
Sublatam ex oculis quaerimus invidi.  
London, Printed in the Year, M. DC.XL.VIII.   
LUKE 18. v. 31, 
The Son of man, v. 32. shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spit on: v. 33. And they shall put him to death.  
THe Words contain a Prophetical History of that most lawless, cruel and hellish murder of Gods Anointed, Christ the King of the Jews; and are as Prophetically appointed by our Church to be read on the Quinquagesima Sunday, which in this year, 1648. fell out to be the 4 of February.  
Now although in these words, there are but 3 tragical Acts: 

1. Traditio, the Treason or Conspiracy;  
2. Illusio, the mocking, or spiteful using;  
3. Occisio, the execution or murder of their King:    
Yet (to make it a complete Tragedy) two other Acts may be justly added out of other Gospels, viz:  
First, a precedent Act, expressing the double cause of this execrable fact, which was partly pretended, partly real.  
And the last subsequent Act, as the fruit and effect of all the foregoing treason, conspiracy, trial, condemnation, and murder. The Son of man, etc.  
To execute so much villainy and outrage, as this and other Texts speak of, had it been only against the bare Son of man, had been an act to be detested and abominated by all the Sons of Men, even Heathens, to whom he was betrayed; but this Son of Man is more to these Jews then the bare Son of Man; for he was their King, not only prophesied so to be, Isa. 62.11. & Zach. 9.9. but the Wisemen (Matth. 2.) coming to worship him, they inquire after him by this Title, Where is he that is King of the Jews? yea, and he is so proclaimed, Luke 19.38. Blessed be the King that cometh: and Pilate not only knew and confessed him so to be (by his question, john 19.15. Shall I crucify your King?) but confirmed and wrote it (to be commended to all posterity) by that superscription on the Cross, in three Languages, JESUS OF NAZARETH KING OF THE JEWS, adding, What I have written, I have written; and therefore not to be repealed: Yea, hear truth itself speak, though of himself, john 18.37. when Pilate asked him, Art thou a King? he plainly and affirmatively answers, To this end was I born, and for this cause came I into this world; to be a King: and though not de hinc, not from hence, (as Saint August: on the words) yet hîc, here on earth, to be a King.  
And this Son of Man the King, [their King] is the man, whom ye shall find so betrayed, despitefully used, and murdered by his own Subjects, the bloody, barbarous, and inhuman Jews.  
The original in the Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is generally rendered in Latin; tradetur, and Traditor, both in Ecclesiastical and Civil acts and writings, signifies in our English a Traitor; and this word here used by the Evangelist and Penman of the holy Ghost, none (except ignorant, or Jews) will deny to be the most proper significant word to express the illegal demeanour of Subjects against their King.  
And so only proper to them that I appeal to all the learned, or to the Searchers of the Scriptures, whether this or any other the like word was ever affixed or applied to any King for any act whatever of his against his Subjects. This Text, besides that, Luke 6.16. & Acts 7.52. proves the Actors against their King to be Traitors, wherein judas, the other Conspirators and the whole People of the Jews are expressly so called Traitors; but not one Text in all the Holy Bible ever called the Prince or King a Traitor for any act (were it never so false, so foul, so bloody) that was committed by the Prince against his Subjects; and in this the Laws of our Land follow and accord with that of Gods, and for that they may be justly called, as they are, holy Laws.  
Now although this Text barely saith, He shall be betrayed; but saith not, by whom: and although the Traitors would not willingly be discovered and made known to the world for fear of an after-reckoning, they knowing that the People loved him: yet, because other Gospels have both pointed them out and named them by their several qualifications, offices, and sects. I shall therefore here range and set them down in some order; beginning with the Arch-traitor, who by the Psal. 41.9. prophetically is thus deciphered, Mine own familiar friend in whom I trusted, which did eat of my bread: and Psalm. 55.12. it was not a (professed) Enemy, than I could have borne it, neither he that hated me, than I would have hid myself, and not have imparted my secrets unto him; but v. 13. it was thou my guide and mine acquaintance, yea more v. 14. (thou wert of my secret counsels) we took counsel together: it were lost labour to tell you whom the Prophet means in all this, since in one Chap. (Mat. 26.) Judas is no less than twelve times proclaimed to everlasting memory and infamy the Traitor.  
Yet though he were the Ringleader, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Traitor, for that he being a Servant, a menial Servant, a Counsellor of the secret Counsel, under colour of friendship betrayed him; yet because in Scripture sense, not only they are accounted Traitors, who are primarily immediate Actors in the condemnation or the execution, (such as were this ever to be branded Judas) nor they who Soldierlike went out with Swords to take hold of and lay him fast, nor the Court of Justice (or Council, as it is called) but who ever joined in the first, second, or any other conspiracy, plotting, counselling, assisting, consenting against this King, were no less than Traitors, (for so Mark 15.1. The Elders, Priests, Scribes, and the whole Council are involved and named to have delivered him up) therefore I shall take the leave and liberty to discover some of these close Traitors, who having washed their hands (as they think) from the last execution, would therefore persuade the world that they are innocent and free from this loud-crying Treason.  
And of these, we shall find in the Gospels specified and named, Scribes, Pharisees, Elders, Rulers of the People, Sadduces, Lawyers, the People, and the whole Council: Lord! what a bach of Treason is this? and was there ever the like Conspiracy of all sorts, sects, and places professing one Religion and Allegiance, yet to work the murder of their King?  
But (that the world may know and hate them in their wickedness, and may learn to beware of such, and the like) know that the Pharisees among the Jews were a Sect, not an Office, and most dangerous infestious & infectious to the people, because they were become most numerous and powerful: and that you may know them the better when you meet with them, 

1. Consider them in their Origination.  
2. Their Devotion.  
3. Their Tenets.  
4. And their Practices.    
And for the first, you shall never find a Pharisee mentioned in all the Old Testament, he being not a thing known or heard of in the ancient Jewish Church; but such as sprang up and crept out not long before the time of Reformation, and so soon as he peeps he professeth himself a Separatist from the rest of the Church, and from thence he hath his name or title Pharisee: and he is a thing outwardly (though hypocritically) holy even to superstition; not only in the matter of Tithes and holy Fasts (to which he was so great a Pretender, Luke 18.12. that he will have two Fasts in a Week, and Tithes of all) but in the observation of the Sabbath, he is so zealous (if not superstitious) and so hearty for the public treasury, that neither must the Disciples of Christ pick the ears of corn as they pass to put them in their mouths, Matth. 12.2. no nor may Christ cure a blind, or a lame man, though but by speaking a word on that day, without danger of a Council, v. 14.  
And though God's express Commandment be, Honour thy Father, thy natural, civil, spiritual Father; yet if by Corban, that is, a Gift, (or Contribution) Gods 'Cause (as they call it) may be benefited, than Caleato patrem, the commandment of God in this case (saith the Pharisee) is of none effect, but is null and void.  
And by these, and the like Tenets and Separations from others, they did too soon overspread the whole Land, and bewitched the People to their Faction, Luke 5.17. Insomuch that they became in a short time the only Oracles (as it were) among the People; witness that Interrogatory of the Jews, joh. 7.48. Do any of the Pharisees believe or follow Christ the King? which is as much as if they had said, You are not to believe and follow any, but where the Pharisees teach or lead the way: and the opinion of their knowledge and zeal grew so great, that their Persons, but especially their Faction, governed (saith josephus) not Jerusalem alone (the Metropolis) but upon the matter, all Judea too; insomuch that Herod himself (as the same Author hath it) was afraid to displease them.  
Would you know some other ways how they raised themselves into such Authority, and how thereby you may learn them out? then know that they were very much above other Jews for praying, praying often, long prayers, and openly, as Mat. 6. v. 23. and for preaching accordingly; insomuch that rather than they would be without the Word preached, they would go to hear john the Baptist, Matth. 3. but take this note by the way, that if john preach to them to do good works, rather than to hear and talk, they'll never care to heat him more: for after that Sermon I find not (though they loved preaching) that they over loved or heard Io: Baptist again.  
And to the advantage of their number and power some of these Pharisees could use their tongues very well; Christ gave them so much their due, when he said, Matth. 12.24. They being evil, yet speak good things: for so, when they came to entrap and ensnare Christ, Matth. 22.15. they begin (as judas the Traitor did, Matth. 26.16.) with Master: yea they would seem so tender of the preservation of Christ's person, that Luke 13.31. they will forewarn him of the Herodians, as such as were set to kill him; while themselves are yet still in all other things labouring to ensnare and undermine him.  
Some have put the Question, Whether these Pharisees may be saved? in Answer whereof I shall need to add no more than Christ's determination pronounced, Matth. 5.20. Unless your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of Heaven: so that although Paul a Pharisee (as Matthew a Publican) repenting and converted may; yet so long as they wilfully maintain, and obstinately practise, as such Pharisees did, they could not ordinarily be saved.  
And so with one observation more I shall leave them & all such as they are to God's justice & mercy; and the observation is, That at the first rising and commotion these Pharisees were most busy in tempting Christ, and setting the people on against him: yet in the later part tending to his Condemnation and Execution, they appeared not so much as the Scribes, who were overactive in all even to the last, not only in betraying, but killing Christ the King.  
Now these Scribes pretended especially to two things, whereby they raised themselves in the opinion of the seduced people:  
1. That they (as Luther on Mich. 4.2. spoke of the Anabaptists, so these) held, and made the world believe, that themselves and such as they, were the only Saints to be saved; and all the rest were but castawaies to be damned.  
The 2d thing was, their pretence to perfect understanding and frequent use of the Scriptures: And touching the latter of these two, Calv: against the Anabaptists, observes, that they, as these; and these, as they; stuffed out all their impertinent and wicked discourses with more impertinent Texts of Scripture, and continual mention of and Revelation of the Spirit.  
And from these two pretences they took upon them to be the only Interpreters and Expounders of the Scriptures, although (as Buxtorf. in Synag: judaic: of these Sects, praeter falsitatem & hypocrisin nihil habent) there was nothing in either, more than falsehood and hypocrisy: and Calv: adds of them, as of the Anabapt: that they were as proper Interpreters of Scriptures, as Hogs are Dressers of Vines: for (saith he) they expound not, but (as Saint Peter speaks of such, 2 Pet. 3.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) they pervert Scriptures: the word in the Original implies the practice of Glover's, and Shoemakers, who when the Leather will not reach home, they stretch and tear it by their teeth. And to examine the truth of this Assertion of Buxtorf: and Calvin, concerning these Scribes and Anabaptists, be pleased to take a taste of some of their Interpretations, as Buxtorf: and others have set them down; and by this little resolve, whether the whole race of them be extinct or not, or not rather living and yet triumphantly flourishing among us.  
Therefore when the Prophet Hosea 2.9. saith, I will espouse thee to myself in righteousness: and when the Prophet Joel 2.28. hath it, Your Sons and your Daughters shall prophesy; your Old men shall dream, and your Young men shall see visions: and when the Prophet, Mal. 4.2, 3. To you shall arise the Sun of righteousness, and ye shall tread down the wicked as ashes under your feet: All these, and many more the like, they expound and apply as Prophecies spoken of, and to themselves alone.  
And that they shall be Independent and free from all Government but their own, they have (if you will believe their interpretation) a plain undeniable Text, Hos. 3.4. where it is said, The Children of Israel (that is) the Faithful (which they say they are) shall remain without King, and without Prince, many days: and, I fear, the lying Spirit which put this Exposition in their heads, set them the more earnestly on work to betray and kill Christ their King, that they might remain independent without King or Prince many days; though I am not ignorant that by days, sometime they will understand (according to some other Prophecies) years.  
And they have another Text, that gives them the reason from that Prophecy of Hosea, Isa. 39.14. where it is said, Judgement, justice, and truth, and equity, are departed: that is (say they) from all but ourselves; who are all for judgement, and justice, against all, but ourselves.  
And if you ask them, what then shall become of all their Adversaries and Malignants? why? for that, they have a clear light from the Prophet, Obadiah 3.9. where it is expressly said, They shall be cut off by slaughter, (and this is their usual justice.)  
But if any ask them, does God approve such severity? yes, say they; and they give the reason for it, Isa. 60.12. who will not serve you shall perish, and be utterly wasted.  
But then I pray, when all your Enemies are thus wasted and destroyed, who shall reap and divide the spoil? why? that say they, the Spirit hath revealed, Isaiah 61.6. Ye shall eat the riches of the Gentiles, and in their glory ye shall boast yourselves: (that is) all the honour and wealth shall be taken from all others, and shall by you be conferred wholly on yourselves.  
And such Saints, such Scripturists, and such Expounders of Scriptures, were these Scribes; who are sent by the Council, Mat. 15.1. and these with some Herodians (Courtiers, so called) entangle, and draw Christ the King into their net, Mat. 22.16.  
This Sermon would swell to an unnecessary bulk if I should present the several Traitors, Actors in this damnable design; I shall therefore contract myself, and but point at them: as first:  
The People, upon whose score all must be laid; for, as the pretence in all was, salus populi, (that is, as the Jews said, ne gens pereat, that the Nation, the People perish not, be not destroyed) so these People must be ever ready at hand, out of all parts of the Countries, as well as of the City Jerusalem to serve turns; but their employments or services were especially seen in three things:  
1. That when Christ the King is to be forcibly taken and seized on, they must be pressed and sent out with Swords and Weapons to apprehend him, and bring him to the Great Council, Mark 14.  
2. Another service they were usually employed in, and that was, to petition for some base, unjust, or wicked thing; as that Barrabas a Thief and a Murderer might be released, Mat. 27.  
3. They are (as occasion serves, and the scene is laid) they are to come to the Judgement Hall, or place of Judicature, and there with foul mouths and loud voices, they must cry and bawl for justice and execution, Mat. 27.23, 25.  
And these People, as commending the times past which they never knew, and disallowing the present though it be fare the better; are easily up upon any the least Venite, or Alarm; they love to be doing, though it be not good: and when they are up, they ask not so much, quid fecit? what he hath done? against whom they rise? as quid facimus? why stand we still? let us act and be doing somewhat, it is no matter what: and yet all this they were to do, and did only as they were taught and hired, not by their own wills and motions; but as Cur-dogs set on by their Masters, Elders, and Rulers of the People.  
But enough of these People, unless they were better, and yet there were worse than these Actors; and they were (as before I touched) the Authors; their Rulers, which were either the Heads, or Chief of the several Tribes, or Families: or such as in their several Countries, Cities, or Burroughs, by their wealth, policy, or Authority, had gained the power in swaying them to choose, and refuse, to commend, or condemn, what they liked, or disliked: these you may find in the Jews first notorious Rebellion against the Prince, and the Church, Numb. 16. where the famous men in the Congregation were as those Heads or Rulers of the People: and although the Scribes, Pharisees, Elders bring some fuel and combustible matter, yet these Rulers set it all on fire.  
Now if any in favour or praise of their Nobility should tell me, that in this Treason there is no mention at all of any Lords: to this, I must desire such to know, that if the Jews had any other Nobility than such as before I mentioned, yet at this time the Jews were (as in our days) under the power of a conquering Army, and so were overawed by Pilate the Governor who ruled and judged all.  
2. If those Rulers or Princes of the People were as our Lords; then they must know that these men were deep in the first plotting & carrying on this Treason; and were as chief instrumental means in bringing Ch: the King to his end; though towards the end, or last act of the Tragedy (his condemnation and execution) for fear or policy they appeared not, or drew their necks (as we say) out of the collar; or for that they were in this case, and at this time, declared useless and dangerous.  
But besides these Actors, and Authors, Followers, and Leaders, (all Principals in Treason) there were Elders; and if they were Lay-ones, than they who would please themselves in the antiquity of their descent, may derive themselves from this stock: for, these in the Gospel are called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which rightly and properly sounds, Presbyters; though in our English, called, Elders.  
There is frequent mention of Priests in this Treason, and we know, of late, who are called Priests; even the Clergy, or preaching Elders: Jewish Elders, and Romish Priests, (like Sampson's Foxes) though their faces are averse, yet they are tied by the tails, and agree: 

1. That Kings are subject to them, at least in Scriptures.  
2. That Counsels may be called without them.  
3. They have potestatem Juris, the King facti.  
4. They may Excommunicate him.    
And then 5. who kills him merits.  
These both are Anti-Kings, and Counter-tenors to Monarchy: and if you will not believe or understand, that in this Treason those Priests were like our Romish Jesuits, yet you may well understand and believe them to be Mars his Priests, called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who in their Temples and Sacrifices scattered the fire of sedition and rebellion; and being appointed in the Church as Trumpets, yet upon the least grievance, or discontent of the People, they used their Trumpets as Sheba did, 2 Sam. 20.1. to stir up the People to their Tents, and to take up Arms though it be against Ch: their King: and indeed without these, or the like, never did Commotion or Rebellion take life or live long; so that to choke or strangle these, is the way to cut the throat of all Rebellion.  
I cannot omit, in a word, to put you in mind that the Gospels have minded us of some, who though comprised under those before mentioned, yet notified by an especial title, as called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or as in our English Bible, Luke 7.30. Lawyers, and these as chief pieces culled out of the rest, were (as I may call them) Chaire-men, for so Christ spoke of them, they sit in Moses Chair; and what they say (saith Christ) that is, when they speak and say the Law, do as they say and teach; but do not follow or imitate them in their ways and practices: for as Christ there said of them, they have rejected or frustrated the counsels of God (written in the Law) against themselves, and therefore, Luke 11.52. Woe unto you Lawyers, for ye have taken away the key of knowledge, (the Law) and instead thereof you teach, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the traditions of men, Mat. 15.3, 6. which traditions Saint Paul (Ephes. 2.15.) calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in our English not Laws or Canons, but Ordinances.  
In the 15. of Mark 1. we read of their Council, in which, or to which, most of the fore-specified Parties were assembled and gathered together; I cannot (I think no good Christian can) call it, as some of our Counsels have termed, Benedictum: but either Indoctum, Insanum, Sacrilegum, or as indeed this was, and so to be styled of all others from the beginning of the world to this day, Diaholicum. The Council of Trent in comparison of this was Divinum: and of it we may truly and properly apply that, Psal. 1.1. it is the Council of the , the way of Sinners, and the seat of the Scornful: and therefore all good men may say as Jacob, Gen. 49.5. Instruments of cruelty are in their hands, or their Swords are Weapons of violence; and may pray as he did, v. 6. O my soul, come not thou into their secret, unto their assembly be not thou united, for in their anger they slew a Man, v. 7. Cursed be their anger, for it was fierce; and their wrath, for it was cruel; I will divide them in Jacob, and scatter them in Israel: and why may not all the People say, Amen? for, though in this Council and Treason there were of several Sects and Factions, as Pharisees and Sadduces (who were as opposite as Lutheran and Calvinist) and Scribes and Herodians who differed in many things, and hated each other; yet they all in this conspire, and thence it is called in the worst sense, a Conspiracy; or as here a Council, to betray to death Ch: their King.  
And yet that all may not appear alike guilty, let me add, that though there be no Accessaries in Treason, or none more Traitors than others, in respect of its ordinary punishments: yet some are and may justly be said to be greater and more guilty in the Treason than others. And to this I desire it may be noted, that there being at this time but three apparent professed Sects among the Jews, into which, or some of which, all Jews of what Authority, Place, or Office soever had cut and divided themselves, viz. Pharisees, Sadduces, and Essenes', (of which latter sort happily Nicodemus and Joseph of Arimathea might be.) Now as these I find not mentioned in the New Testament, so nor to be Actors in this grand Rebellion, or Treason; for, they were peaceable men: but as the Pharisees of the two ruling Sects were the most numerous and potent, so were they the most forward and active in the leading part, to tempt and betray Christ; yet the Sadduces, who denied all Scripture that made against them. 2. The immortality of the Soul. 3. All punishment for evil after death: these (and upon these grounds and causes I may suppose) were the most active and cruel in hurrying the Lord of life to death, and killing Ch: their King.  
Besides Officers and Sects there is a Faction mentioned in this Treason, as distinct from all the former; and they are in the Gospel, called, Herodians; and these were flattering Courtiers, who varied and changed their Opinions with the overruling and swaying part; and concerning these, and such like, Christ gave that saving cautionary counsel, Mark 8.15. Beware of the leaven of the Pharisees and Herodians, that is, of the contagious doctrines of the former, and the Foxlike subtleties of the latter. 2. Of their leaven of doctrine, for it is, 1. sour, 2. spreading, 3. tainting, and from their persons, Matth. 23. a Generation of Vipers: 1. multiplying, 2. infectious, 3. killing.  
There is further mention of Samaritans, who were to the Jews as Papists to Protestants, and branded by the Jews as inhuman and bloody men: and though Ch: the King did all he possible could for the Jews, and nothing at all for the Samaritans more than to pity them, and not suffer them to be destroyed, when some of his Disciples (like fiery Zealots) desired it: yet these would not join in the bloody act with the more seeming-holy Professors, but shall at last rise up and condemn them.  
But in stead of those, you shall find, Luke 22.66. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, word for word, the Presbytery (for they led the way) and Mark 15.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the whole Council of the professing Jews, they first or last have their hands in it. But I hear these Jews, John 8.3. boasting themselves to be Abraham's seed, the Faithful, & vers. 41. the Children of God: but here truth itself tells them what indeed they are, notwithstanding their vain hypocrisy, and he saith, v. 44. ye are of your Father the Devil, and the lusts of your Father ye do, who was a Murderer from the beginning.  
As the persons of the Traitors are not in this, or any other Text, laid together; so nor in this, or any other, is the manner expressed how they enterprised, plotted, or proceeded in this devilish Tragedy: of any one, that Text which Christ parabolically uttered, Mat. 21. comes the nearest to the point; where Christ saith, they seeing him (there called) the Heir, (but now their King) upon sight of such a sacred Majesty which would have begot an awful reverence in all, but such as they were; upon this sight, their eyes became bloodshot, and therefore forth with, from seeing, they proceed to saying, saying (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) within themselves; cogitaverunt, they said in themselves by meditation, so Mat. 2.38. 2. They said Mar. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is as Mat. 26.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, consultaverunt, they said among themselves by consultation. 3. They said (apud se) among themselves, (i) publicaverunt, by communication or publication to such as themselves. They said 4. let us join by an Association, League, and Covenant. 5. And then (venite) by a Combination let us rise ourselves, and raise all our Confederates. 6. ( occidamus) that we may kill him the Heir, Changed the King: in all which, we see the Devil wrought, as with Judas, he first entered into his heart, and poisoned his thought; and therefore against this, Solomon a wise King principally laboured, when he said, Eccles. 10.20. Curse not the King, no not in thy thought; for if this once infected, head, eyes, tongue, hands, all, will be presently working: for, it speaks as the Centurion in the Gospel, I say unto one, Go, and he goeth; and to another, Do this, and he doth it.  
I shall end this point with an Observation of that, Psal. 2.1. where the People are said to imagine a vain thing: and then, v. 3. The Rulers finding this, they took counsel against the Lords anointed: and those words Saint Peter, Acts the 4.25. expounds and applies to the seditious plot of the Jews, of which it is said, the Son of man shall be betrayed, as it follows.  
To the Gentiles, now, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek, and trado in the Latin, signify both to deliver up, and to betray; so Christ the King in the Gospels is said, in respect of the persons to whom, to be twice betrayed, and delivered up. Saint Mark hath them both in the 33. verse of the 12. chapped. where it is said, the Son of man shall be delivered to the Priests, and Scribes, (their Great Council) who shall condemn him; and then to the Gentiles, the Soldiers and Conquerors who shall mock and kill him.  
And when Christ and the Evangelists call these Conquerors, Gentiles, or Heathen, they speak in the Jews Dialect, who as the Greeks called all but themselves, Barbarians; so these styled all those that were Aliens or Strangers from the Covenant, Heathen, or Gentiles.  
And further, all such Alien Heathen were in their account, and the language of the Gospel, Sinners: so Mat. 18.17. and more nearly, and by application, Mark 14.41. the Son of man shall be delivered up to Sinners: and so Mat. 26.45. in both which places are understood these Roman Heathen.  
Now if those Romans were so called Sinners, and Heathen, because Strangers to the Covenant: why may not Covenant-takers and Covenant-breakers be much more held as Heathens and Sinners? so that if a native Jew and Subject had protested, vowed, sworn and covenanted, to protect and defend the honour and person of Ch: his King, I conceive for failer and breach hereof, he might as well if not more truly be called and so held an Heathen and a Sinner, an Infidel, an Atheist; then the Roman who never entered such a Protestation & Covenant. Literally then I confess by Gentiles are here in this place meant the Romans Strangers to Christ the King; but allegorically and tropologically the Jew's themselves (being guilty of more than the Romans were) may very well be held as Gentiles, and therefore I will hereafter say without more differencing them, he was betrayed, mocked, and killed by Heathen-Jewes.  
And yet before I pass upon the confounding their Titles, who were so closely joined in the Treason; I cannot but in one thing prefer the justice and ingenuity of these traitorous Jews, before the impudence and injustice of some other Traitors; who stick not to act all the parts of Treason and cruelty themselves, and in their own persons; as to be Conspirators, Counselors, Accusers, and after all to appoint themselves to be the Judges, and Executioners, of him whom they have betrayed: whereas these Jews, though they durst act the former parts, yet they had so much wit or grace, as to decline the latter; and therefore when they had betrayed and made him their King; fast, they delivered him, Mat. 20.19. Acts 21.11. to the Gentiles, the Romans; and that is to Pilate the Roman Governor, that he might act that lawless part, which themselves confessed, it was not lawful for them to do.  
And here now enters the second act of this direful sad Tragedy, wherein Christ the King is mocked; and that by the Jewish-Heathen, and Heathen-Jewes by several ways; the Jewish-Heathen they put a Crown of Thorns upon his Head, and a Reed in his Hand for a Sceptre; they take off his own, and cloth him in Players robes, and thus they mocked Ch: their King: but the Heathen-Jewes more scurrilously one while vote and declare him to be their King, John 6.15. and soon after vote and declare, nolumus hunc regnare, Luke 19.14. we will have no more Addresses to Him; and yet not long after this, they cry, Hosanna, blessed be the King, Luke 19.38. they declare to make Him a glorious King: and yet within few days after it, they vote and declare His death; for, so they fiercely cried out, Crucify, crucify Him! Luke 23.21.  
I might add a precedent, subtle, malicious piece of mockery invented and practised upon Changed their King; for, they made him believe, Luke 13.31. Herod was purposely set to kill him, and therefore they in a seeming love and tender to his safety, persuade him secretly to escape this danger by a close conveying himself to some retired place; when all this while, these trusty Counselors are those Herodians who hunted him into their net, thereby to take away his life: the former were scurrilous and malicious, but this last a treacherous bloody mock.  
We read, Mat. 27.27. that in stead of a Royal train and Guard fitting such a King, the common Soldiers, the rudest and the most barbarous of the People, and of them a whole Band, they must seize upon and take him; and to lead him, whither? not to his Chamber of presence, but to the common-Hall there to be tried for his life.  
And in stead of a Sceptre of Gold, the Ensign of Power and Rule; he shall have forced upon him a Sceptre of a Reed, to be bowed, and bend by their wind, and to be broken in pieces when they will.  
Instead of a Crown set with Jewels, jewels of prerogative beseeming such a King, they will plat a Crown of Thorns, malice, disgrace, and robbing him of all which of right belonged unto him.  
But he was not only mocked, but as it follows he was despitefully used by them: and was not this a spiteful usage to send out armed men to take their King by force? the King saith it is no less, Mat. 26.55. Ye are come out as against a Thief with Swords, to take me.  
2. Was not this a spiteful usage of a King when they hunted him, as King David complained, like a Partridge, and flew him from dale to mountain, and from mountain to dale, not suffering him to rest, and not leaving him a safe hold wherein to lay his head? for so Ch: the King complains that they had cast him into a condition worse than that of Birds or four footed Beasts; when he saith, Matth. 8.20. The Foxes have holes, and the Birds of the air have nests, but the Son of man hath not where to lay his head.  
3. And was it not a spiteful usage of a King, to be led into the common judgement Hall by a Band of rude Soldiers (who not long before had been attended by the Best crying as he went, Hosanna, blessed be, or, God save the King?)  
4. And was it not a spiteful usage of a King, (when he was in this common Hall) to countenance, set on, and to hire the scum of the People, or rascality of the Soldiers, to call out for Justice and Execution? when they cried, Crucify, crucify him, Luke 23.31.  
5. Was it not a spiteful usage of a King, when as he the King speaks to them in mild and civil language; as to Judas, Mat. 26.50. Friend, or Sir; but they to him, as Mat. 26.61. this Fellow (the Prisoner?)  
6. Was it not a spiteful usage of a King, to carry him out to Golgotha, there to suffer in an open place, which was more fit for the baiting of Beasts, than the decolling of a King?  
7. & Lastly, was it not a spiteful usage of a King, not to afford him a Sepulchre or place of Burial, but he must be beholding even for this to another man? and yet thus spitefully was Ch: the King used.  
My heart bleeds to think of their mockings, and spiteful usage of their most blessed King; and will leave them to be enlarged by our own Meditations; and for a brief close of this scene, shall only say that as a King may, so this King was killed by these Jews, before he was slain or put to death, and K. David shows how, when be saith, Psal. 55.21. & Psal. 59.7. their tongues are swords: & Psal. 140.3. they are poison of Serpents, Killers all these: so that calumny & slander, if it be not the first degree, it is a step I am sure to kill a King: and here with these weapons they first set upon Ch: the King, calling him Samaritan, John 4. Perverter of the Laws, Deceiver, etc.  
And spit on. A man may be said figuratively to be spit on, when by Declarations, Remonstrances, Pamphlets, or scurrilous terms he is reproachfully and uncivilly entertained: and so Ch: the King was shamefully & most unjustly spit upon when they proclaimed him a Deceiver (of a trust) John 19.29. a Traitor by perverting the People and drawing them to destruction: and in this sense they might truly be said to spit upon Ch: the King.  
But, not only this they did, which was too much; and more dangerous than what was after done by the Soldiers, who did vomit out their excrementitious froth upon him: of whom I may repeat a passionate expostulation or holy indignation once used by a Preacher on this occasion. What rheumatic Rascals (said he) were these Soldiers for, had they, or could they find no place to disgorge the scum of their ulcerous lungs, but on the Anointed of the Lord? All that I can say for these, is, they were not only Soldiers, but barbarous Heathens that did this: and yet if report be true, there hath not wanted even among such as profess themselves Christians, such a Soldier who hath done the like to his King; and if any such were, let him repent in time, lest God in justice spew him out of his mouth, as it is said Apoc. 3.16. or that he spit not & pour out (to the dregs) the full vials of his wrath and indignation upon him, and all such as have mocked, spitefully entreated, and spit on Ch: the King.  
In the 20 of S. John, v. 5. we read that when Pilate, a Stranger, an Heathen and an Idolater, had seen and presented the King thus spitefully entreated, he said, to the bloud-thirsty-miscreant Jew's, Behold the Man: as if he had said, See how disgracefully and wickedly you have used him already; and therefore if you have any spark of manhood left in you, for humanity sake, proceed no further, but behold him as an object of all pity, a deserted, afflicted, scorned, spitefully-used man: but the sight of this man which would have melted the eyes of a savage Tiger into water, hardens them as rocks, and prompts them on to the increase of his misery, and their own villainy; for seeing him even then, and so miserable, than they say, as Mat. 21. Come let us without delay (not granting time, or reprieve) let us kill him: for so it follows in the story in the Text, for, they shall kill him.  
But before we enter upon this bloody act, it will be proper and pertinent to the whole, to set down the several grounds and causes, moving these Traitors thereunto; which we shall clearly collect and express as we find them storied in the Gospels.  
And these were either pretended, such as themselves feigned, and held forth as causes: or such as were really and truly the motives and causes of this their kill Ch: the King. Now the causes pretended we find to be: First, that which is generally used in raising the People into a Rebellion, the Innovation, Alteration, or Destruction of Religion: and with this, the Jews closely charged him, Mat. 5.17. where Christ himself by way of Answer, saith, Think (or say) not, that I am come to destroy the Law, or the Prophets; I am not come to destroy, but to fulfil: and in that Chap. he instanceth and proves, that they by their own Expositions and Traditions, were the Innovators: and himself the keeper of the Law of Moses and of the Prophets.  
And after this, when they thought him too strict in the point of reverence in the Temple, in that he drove out the Prophaners thereof, Mat. 21.12. (which they conceived was lawful for them to do) No, saith he, for God himself saith of this material Temple or Church, My house shall be called an house of prayer, but [You] you have made it a den of Thiefs, or a Stable, and place for theft and profanation.  
2. They charge him often and with loud out-cries, that in the matter of Sabbath-keeping, he is too lose, and a Profaner thereof: to which he Answers, that themselves are (in this) Jewishly superititious, and not he the Profaner; for, saith he, Mark 2.27. The Sabbath is made for man, that is, for the preservation of man: by necessary actions and recreations conducing to his life and health on that day.  
3. They closely charge him with abridging them the liberty of Divorces upon any cause, which they said was granted them by Moses, Mat. 5. & Mat. 19 No, (saith he) it is not I, but you that altar the Law in this: for Mat. 5.32. Whosoever shall put away his Wife saving for the cause of Fornication, causeth her to commit Adultery; but to this whole charge he gives one general answer, wherein he shows that they were Innovators; for, saith he, Mat. 19.8. What ye now teach and profess, was not from the beginning: but ye by forsaking the old good way prescribed, and by following the traditions and expositions taken up from your latter Rabbins, you (Mat. 15.3, 6.) have made the commandment of God of none effect; and thereby, v. 9 you teach for doctrines the commandments of men: & John 7.19. Moses did give you the (ancient good) Law, (which you would wrest and force against me) yet none of you keepeth the Law.  
A second general pretended charge upon which they proceed to his condemnation, is expressed, John 11.48. If we let him alone, all men will believe on him, (and adhere to him against us) and so we may lose our place and Nation; where we see plainly, that salus Populi, the safety and liberty of the People is their main pretended cause: which cause hath no other ground or bottom, but that which themselves created for their own wicked ends, to wit, some fears and jealousies, that if we let Him alone the Nation will be destroyed: and hereupon from this charge grounded upon their own disguised and counterfeit fears, the whole Council gives sentence, it is expedient that he (the one Man) die for the People. v. 50. To which I may reply as M. W. Sedgwicke one of the Armies Prophets, in his Justice upon the Army, p. 5. O ye Jews, ye miserably abuse this Maxim, and the People too, like a company of Deceivers and Mountebanks, who talk of curing, saving, delivering, while that they do but waste, spoil, and destroy the People, and therefore all your swelling words are but as the attire of an Harlot, whereby as you make yourselves more vendible, so you make yourselves more abominable.  
A third general pretended charge against him, we find, Mark 15.2. He calls himself King, and he that is so, can be no friend to Caesar, that is, to the Conqueror: and we (John 19) are resolved and profess, that we will have no other King (hereafter) but the Conqueror Caesar.  
Will you now that I sum up the whole charge of these Jews against Ch: the King?  
Why the first part is, That he is a Tyrant, in that he hath endeavoured to change and destroy our Laws, thereby robbing us of our liberty; which he traversed and denied, Mat. 5.19.  
The second charge is, He is a Traitor and an Enemy to the State: for, Luke the 23.2. he perverteth the Nation, and that two ways, 1. By forbidding tribute and power of Governing to the Conqueror. 2. By calling himself their King.  
The third charge is, that his course tends to the destruction & murder of the People which is implied in those words, Joh. 11. We must not let him live, but kill him lest the Nation perish.  
Pardon, I pray, this one short digression, while I become a Rehearser of what the Army's Remembrancer hath borrowed from Master Sedgwicke, (whom he calls the Army's justice) These men are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Devils, exquisite Accusers; and such wicked Spirits are now abroad, like those, Ezek. 21.32. brutish men, skilful to destroy: Brutish, not sparing the holiest nor honourablest things, Kings, Lords, Ministers, Scripture, Ordinances, Oaths, they lay all waist; and yet in the greatest brutishness. And yet though there be the most sensual and beastly confusion, yet they will do it artificially, skilfully, saying, all is for God, justice, Religion; and that they do it by the power of Christ, and the power of God, in Religion: And see (saith he) how old studied Professors of Religion, when once their consciences are defiled, and they begin to trade in the world with a pretence that it is for God, they are so cunning that no bonds of honesty or faith can hold them; and there can be no such complete and very Knaves as a Jesuit and a Pharisee: and how close these words come home to these Layers of this charge, judge ye; for, they who are the only Breakers of the Law accuse Him for destroying the Law, and thereupon his charge is to be a Tyrant; they have perverted the Nation, and slaughtered the People, whereby they incur the name and guilt of Traitors and Murderers, Matth. 22. & Luke 7.52. and yet they charge him to be the Traitor, Enemy to the State, and Murderer: but let this be remembered what there falls from them, John 11.50. He must die for the People, that is, for our Laws and Liberties; and so is become by his death your Martyr, your Sacrifice, and your Saviour.  
Hitherto you have heard the Jews feigned, false, unjust charge against Ch: the King, with a short vindication of him, and a recrimination to them; which that it may more plainly appear, be content (I pray) with a little more pleasing patience to be rightly informed what the real true causes were, which moved these accursed Jews to so horrid an act as to kill Ch: the King: And the general leading cause is in one word, that they are Hypocrites, a Generation of Vipers, Sons of Belial, Children (indeed) of the Devil: for, so Ch: told them, John 8.44. Ye are of your Father the Devil; he was a Murderer from the beginning, and the lusts and the works of your Father ye will do: and therefore from such a viperous generation and Devilish brood, what can be expected less than murder?  
And from this source, see another cause bubbling, as it were; for, when they perceived and found that he spoke as never man did, John 7.46. 2ly, That he did all things well, Mark 7.37. yea, wonderfully well, John 11.45. and that by these means the People loved, believed, and adhered to him, John 11.48. which they by no means would have had the People perceived or done: these rare endowments and virtues, like the glorious rays of the Sun upon putrified matter, work and beget the poisonous Brats of envy, hatred, and malice; and thereupon and therefore, as it is, Mat. 27.18. Mark 15.10. for envy they delivered (or betrayed) him to death.  
A third real cause, that although they knew by experience that Ch: the King in his life was so tender and meek, that he studied the saving of all that would not wilfully perish; and so patiented and merciful at his death, that he forgave and prayed even for his Murderers: yet the guilt of their hate, malice, and murder, against him was of so deep a stain, that they could not, that they would not believe either; and therefore as their elder Brother Cain, they crying out, Our sins are greater than he can forgive us: can find no other way to save or secure themselves but by his death: and this is a real main cause why these bloody Jews did kill Ch: the King.  
A fourth real cause may be conceived, that he was their King not by their election and free will, but by the Title of an Heir: for, so Mat. 21. before they resolved to kill him, they premised, this is the Heir; so that though his other graces and virtues might have preserved him as a Man, yet this alone shall destroy him for being their natural, rightful born King; for, such Jews will never serve and obey any but either a Conqueror who holds them to it by dint of Sword, or some tame Creature who will serve their turns, and obey their wills.  
But the fifth cause comes nearer home to the root of all, and that is expressed, John 11.48. If we let him alone, suffer him to live, and not kill him; some Foreigners, (Romans) will come and take away our place: we have now a toleration for our Religion, any Sect is free in God's service and worship, to choose and profess what he will; be he Pharisee, Sadducee, or other: and we have yet an Anarchy, no Government but that of the Conqueror, who so long as we honour, humour, and feed him and his, leaves us to wallow in all sins as we lust: whereas if this Ch: the Anointed live, and get the power; be we Scribe, Pharisee, Presbyter, yea the whole Council, he will not suffer or endure this, but will take away our places, our usurped power and authorities: and therefore in the next vers. 49. Ye know nothing at all: and ver. 50. nor do ye consider that it is expedient he (the one man) idie: their fear of loss is the first immediate real cause of their kill Ch: the King.  
The second & last immediate fundamental cause of his death, is, their desire and hope to get and hold all the Power & Authority which is the Kings: and so we find it, Mat. 21.8. This is the Heir, let us kill him, and let us seize on his inheritance. Saint Luke hath it, that the inheritance (fiat) may become ours: which S. Mark expresseth by erit, and then certainly it shall and will be ours; none when he is dead can keep us from it, so long as we hold in (which we will always do) with Caesar the Conqueror: and now believe this to be as true as Gospel itself is, that pretend the Jews change of Religion, destruction of Laws, loss of Liberty, or what else to be the cause of killing the King; all are but forged, feigned, and held out to deceive the people, and blind the world: for this (habebimus) is the cause, when all is done; We will kill Ch: the King, and so seize on his inheritance.  
For, this [habebimus] we will have, is the largest Commander, and the greatest Sinner in the world; the intention, plot, and action of every man's ends in having his pleasure, his profit, and his will is the Devils first seedplot; and is the commotion or confusion of all: for what is the Rulers study? but to have his power enlarged: what the Inferiors plea? but to hold or increase his liberty: whereas could any General Council determine and make it durable what every man should have, all would soon be at peace; whereas so long as this one Verb (we will have) reigns in the Superior, and rageth in the Inferior, say what we will, we can expect no better then, Kill, kill, that we may have.  
And as by inheritance in this Gospel, Mat. 21. was primarily and principally meant the inheritance of the Vineyard: which Vineyard, Isa. 5. & Cant. 2. is expounded to be the Church: so having the Church inheritance first brought the doctrine of killing into the Church, quid vultis dare? is the Jews question in this case; & omnia haec, is the Devils answer: and such a dialogue betwixt the Devil, and a Jew, for the Church inheritance, is enough to bring Ch: the King to his death, that the Jew by the Devil's help may have the inheritance of the Church: which rather then Ch: the King would surrender up unto them, it being his rightful inheritance, and committed to his trust by God himself, he would rather suffer this ignominious death; and for this he deserves to be everlastingly Chronicled as the Churches nursing Father, Patron, Protector, and Martyr, in that he was killed in defence of the Church.  
But these Jews and Conquerors betwixt them (even while they speak this, let us kill that we may have) have that inheritance in their power and possession already: what need they then kill the King that they may have, what they have? but having oftentimes (as here now) begets more than a bare having: and therefore the Greek word in S. Matth. c. 21. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is, that we may hold it, as we have got it by force, the Sword and blood: for sin, and this sin especially of forcible entrance will not easily be led out of its old tract; the Whore in the Apoc. c. 17. having tasted and delighted herself with blood, will not cease from swilling more till she be drunk with the blood, and that blood not of the coursest or most common, but the purest, the holiest, the blood the Saints in the Church: unjust Purchasers (be it of Christ's inheritance) never think of restitution, but retention: how to hold it as they got it, by the sword, by blood, yea by the blood of the rightful Heir Ch: the King.  
So much the word in the original will easily bear, without much force, and (I conceive) somewhat more; that is, Let us kill him, that we may have and hold more than what we yet have, or more than ever he had; let us never leave killing till we have all: as much as our eyes can see, or our hearts desire; for, ambition and usurpation are violent and greedy, which, like the Daughters of the Horseleech, are still gaping and crying, Give, give, and more, more, yea of blood; and never think themselves full till they break with fullness of blood.  
I shall end this point with this one short observation, Changed the King (like a Monarch) whose institution was from Heaven, heavenly, held his inheritance, Church and all, in one single Person; but these Husbandmen (the Jews) liked not this, though they thrived best under it; but they will have it among themselves: no more Monarchy by a King, and Princes of the People; but a pure Democracy, though that the worst, and the basest of all Governments; it is like the Acephali, which have faces of men in their breasts, but without an head; such a Monster it is; and yet this for the present pleaseth us, and therefore we will kill him the only true Heir and rightful King, that we (the people) may have the inheritance; but I must and cannot but tell these men, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is more ancient than these Jews; and the Sceptre in the hand of one is more steady and upright, then in the hands of many; and as we find one soul to govern one body, and when it leaves to be one, the body is dissolved: so we may observe that the greatest Empires that ever were, grew great by Monarchy; which soon crumbled away when shared among the many: in God's name let all that love peace and unity, cry, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let us have one King; and away with (habebimus) we the many will have the inheritance and govern: for, as killing got you this, so the keeping of it must continue and hold in killing.  
And this is the last bloody act presented by the Jews in this Tragedy, that they kill him, him Ch: the King: what? but a word and a blow? no not so, S. Luke 20.14. saith, before they did this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they took it into serious consideration and reasoned or argued the case, and upon the debate their first Resolve is, as Luke 19.14. nolumus hunc regnare, we will have no more addresses to him as to King; or we will have no more King. And upon this a second Resolve follows, as is expressed, John 11.50. Expedit, it is expedient that one (that one, the King) should die: and yet though from the first they plotted this, if he yielded not up his inheritance (as is evident through the whole context of the story) yet John 7.20. they deny it, that they have any such intention; for then the people would not have joined with them: and therefore they give out, as Luke 20.19. that he must be brought to the Great Council: but we know, ab Inferis nulla redemptio, from that lower House, or their hellish Council, there is no redemption.  
Object. But Caiphas our Chieftain hath a Revelation from heaven to do this.  
To this the Army's Prophet M. Will: Sedgwicke shall Answer, saying, p. 4. When we tell them of the Laws of God and Man; they fly to an extraordinary call, as Phinehas; and thus they halt betwixt two opinions, being neither true to God or Man, but are like the Beasts in the Revelation, whose heads are crowned with the most glorious Titles, of the presence of God, the people of God, the cause of God; while their hearts are absurd, cruel, beastly, monstrous. I have before spoken of the several Actors, and therefore shall add but little, more than one Question; and a short Answer thereunto: For, it being so, that the Nation is said, John 18.35. to deliver or betray him; and in this Nation of every place, Sect, or condition of men; the most had some way or other acted first or last to the taking the King. The Question will be, Whether all these were Traitors, as guilty of his death, though in this last act they had no hand in killing him? For resolution whereof I must remember you with a general received Maxim in our Law, Quicquid movet ad mortem, what ever though un inanimate thing, as a Cart, much more the Beast, but undeniably the man, that moves or acts that which led to, or drew on the death of any man; is guilty of his death. 2. But if you shall add to this, that in the act of Treason not only they who directly kill the King, or who were privy or assenting thereunto; but all who any way did assent, assist, or contribute to the unjust taking him, whereby and whereupon his life was taken away; are all guilty of Treason, and of his death, than the Question is resolved affirmatively.  
Which, and much more you will find proved by God's censure and judgement to be just in this very act; for Mat. 21.41. Christ saith, the Lord will miserably destroy those Husbandmen, and for what? was it for killing the Heir the King? for that was yet but in consultation; but say that it was for that conspiracy and as acted, yet it was not only for that, but for that they consulted and acted how to take away his inheritance: which unjust end or design of theirs, drew on this unlawful act to kill him; and therefore not only they who killed him, but who plotted the taking away of his inheritance (whereupon his death followed) were punished as Traitors and Murderers; for, so it is, vers. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lord will (as it after came to pass) destroy (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) them, that is, those who not only killed him, but who consulted to rob him of his just rights and inheritance; yea more, those who beat and wounded his Servants sent to require and defend his right, those also the Lord in justice will miserably destroy; for in that they were, as they are called, Acts 7.52. Traitors and Murderers.  
I could, and I think I should add one note more, that not only these who any way from first to last contributed in any kind, were guilty of this barbarous murder; but they who had power and means and used them not, in the defence of the Heir, and resistance to this bloody act, were no less (though not in so high a degree) Traitors and Murderers. Our general axiom, Qui non vetat quum potest, will bear out that position, And I pray consider, whether Christ's own words, John 18.36. will not (without any great straining) imply thus much, where he said, If my Kingdom were of this world, my Servants (and Subjects) would (that is) they would as of right bound, and should, they would fight for, and defend me from death; which if they do not, in suffering me to be killed when they might and should have resisted and defended, they have killed me.  
And I desire all those who so often and with such vehemency have squeezed that Text to blood, Jud. 5.23. to consider, whether God's word there may not have its due weight, to the maintenance of this position, where it is said, Curse ye Meroz, curse ye bitterly the Inhabitants thereof; because they came not to the help of the Lord against the mighty.  
It hath been a long and a great dispute, whether Antichrist be come? and who it is? and if I be not much mistaken, this and some other Texts in the Gospel will easily and plainly resolve this Question; for where it is said they, Apostates, Pharisees, Sadduces, etc. they the man of sin, the Nation of the Jews, they oppose themselves against Christ, they sit in the Temple, and set themselves above all, deposing & murdering Kings, are not these the first great Antichrist, who make themselves, what Christ alone is, King of Kings, and Lord of Lords? Apoc. 19.16. Qui Christi sunt crucifixerunt carnem, the Tyrant flesh, Gal. 5.24. qui Antichristi Regem, the Anointed of the Lord: so that by this Text you have one step to the discovery of Antichrist. But enough of these and too much, unless they were better; and yet from such wicked persons, Actors. I must now (according to the Text) seed you on to that most damnable act of theirs the murdering their King.  
But in aftertimes the Devil (grown wiser) hath furnished his Scholar's Regicides, with Arguments to prove the kill of Kings; which neither the Jews, nor any Religions, ever found out, save only some corrupted Christians:  
1. And the ground of their first Argument is taken from 1 Pet. 2.13. (for the Devil is as good a Scripturist as these Saints, and as good an Interpreter, and both alike) where the Apostle saith, that the Kingly Office, is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and therefore though the King be singulis major, and though par in parem non habet potestatem; yet the people, the creator and maker of the King (as it appears he is, by the Text) hath power to destroy his own creature if he fail in the end of his creation.  
Answ. Saint Peter writing here to the Jews, who held their Royal Government, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be divine and immediate from God and to stand in force without the election or ordination of man might call, the Heathen dominion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an humane ordinance or creature, for so creature sometimes notes what is heathenish, or not heavenly: and if so, than the Argument of the Apostle holds the more strong for Ch: and all Christian Kings; being the Apostle commands the subjection, not resistance; the obedience, not murdering of such humane creatures, as Heathenish Kings.  
2. In some part, and in some degrees the jurisdiction of the best Kings for extent may be humane, of man; but that concludes not that the power of managing the Sword is simply humane and not divine; for as Saint Paul and Saint Peter spoke, by and from the Spirit, (infallible truth) so Saint Paul expressly professeth, Rom. 13. that this power of the Sword is in the King; the Supreme, as Saint Peter here styles him, and that to be not from man, humane; but from God, divine.  
3. Were the Kingly Office an humane creature, yet the person or manhood of the King is not such, his person or manhood is God's creature; so that from this Text taken in their own sense, the most that can be enforced were, that they might in some cases dethrone whom they had exalted; but kill him, the person, the man they cannot, they may not; for this God made, and not they.  
Object. But nature and reason teach us to defend ourselves, and to kill what would destroy us, rather than to be killed.  
Resp. 2 Cor. 20. the wisdom and reason of worldly men is foolishness with God: and the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him, 1 Cor. 2.14.  
Secondly, although nature and reason, in the general, dictates so much unto us, yet nature and reason have laid some restraints upon this Maxim, in respect of Persons; for, suppose the head of a man intoxicated or distracted, should endeavour the hanging or drowning the body; might the body (to preserve itself) destroy this head? and the King, in respect of his Subjects, hath the like relation; and therefore is so called both in Gods and our Laws, the Head of the People.  
Thirdly, but can there be a better Expounder of the Law of nature or reason then God himself in this case? which if you grant, than (I pray) go through the whole Book of God both in the Old and New Testament, and tell me, if God hath not every where enjoined subjection, and forbade even resistance against the worst Kings?  
2. Whether throughout the Bible those that were led by God's Spirit did not follow this rule strictly, as David to Saul, & c?  
3. Tell me whether you find the least print of any precept or counsel given to any Subject to put their King to death?  
4. Whether ever any Subjects mentioned in all God's Book, ever pleaded any Text or good example in warranty or excuse of such an act?  
5. Whether (for the most part) all Offenders in this kind have not, throughout God's Book and Law, received condign punishment from heaven, or earth, or both? and if all this holds true and good, I cannot but wonder, that men that Scriptures, should forsake Scriptures, and betake themselves to reason and nature; when as still it cannot be denied that the Scripture of God is the best Expositor of nature and reason.  
Object. But vox Populi, vox Dei, what all the People say, may be interpreted to be as the voice of God.  
2. Hear Pilate as well as divers Texts in the Gospels, thy Nation, John 18.35. which may be expounded the people of the Jews in general, they have delivered thee unto me.  
Resp. Had this been really and absolutely true, that all the Jews had delivered Christ to death, yet it could not have justified the act any more than the number of Sinners can make a sin just and lawful.  
2. Though in this case of Ch: it be said, the People or Nation; yet no more could rightly & strictly be thereby understood, than that those who were then present, or who conspired & delivered him to be slain; and this was not all the people of the Jews; it is therefore too unjustly & too figuratively charged upon all, when it is done but by a few of them all.  
Object. But you'll say, it was done by the Council, the Representative of all.  
Resp. This Council by money, corruption, and usurpation had a great deal enlarged their power.  
2. But had their power or privilege been greater, it could neither make good, evil; nor evil, good.  
3. But to the point, if you consider what Ch: the King had done for the people, and how the people loved him; you will easily collect from several passages in the Gospels, that the voice of the people was not for killing him.  
And if you will yet press, that the voice of the People of God was for it, and that is as the voice of God.  
I must answer, that if all be such as call themselves so, than the Conspirators, Numb. 16. and then these Jews that acted against the Lords Anointed, were the people of God: for these so styled themselves the holy; yea Numb. 16.3. the word [Holy] may be rendered [Saints.] And these are they who shall put him to death.  
They shall put him to death: which Translation (by the leave of the learned and judicious) I would gladly change, and for this [they shall] I would read [they will] in stead of [put to death] I would render it, they will kill and murder him: for although, for the most part, future tenses are rendered indifferently by shall, or will; yet here to take away all shadow or plea from the malice of the act, by laying it on the determinate counsel of God, as Acts 4.28. I would read not [they shall] but [they will.]  
2. Not [put to death] but kill, or slay; for a lawful Judge may put to death a Malefactor, without stain or guilt of sin; but if the Party executed were innocent, and the Judge not vested with just authority, the man is truly and rightly said to be murdered.  
And indeed, I know not upon what cause or slip the same word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here, is Englished by (put to death) and in other Texts, as Mat. 21.39. by slay, John 5.16. & John 8.44. by Murder. And all other Scriptures that speak of Christ's death, in relation to the Actors, render it by kill, slay, or murder.  
But if any ask the Question why not imprison or secure his Person, as to Jo: Baptist: or banish him, as to John the Apostle?  
I must answer, 1. that generally when Tyrants & Usurpers of rule begin, they scarce ever end but (as here) in killing: for, usurpation and unjust possession never think their title well sealed, but in blood: so it was in the case of Naboth.  
2. The desire of having, begets as great a fear to lose, as it wrought care to get, and both put together, make having and holding bloody Purchasers and Possessors: and therefore being there may be a rescue, an escape, or reprisal from prison, and a recall or return from exile; but none from death; therefore, Usurpers and unjust Possessors for the most part (I mean, in cases of Supreme power) confirm this title by killing.  
But this (some may object) cannot be so truly spoken of this sentence here, for he had, as we say, a fair Trial.  

1. His Charge.  
2. Witnesses.  
And 3. a lawful Judge.   
To answer all which, I pray consider that (whatever they pretended) truly and really his Charge and Accusation was, that he was King of the Jews; and so it is expressed, Matth. 26.60. & Mark 14.57. And when the Jews desired Pilate to alter the Inscription; and to add not that he is, but that he said, he was King of the Jews: No, saith Pilate, What I have written, I have written: and that is true, and so his accusation was, which (sure) can be no sufficient charge to kill him for being their King.  
2. Then for the Witnesses, it is recorded, Mark 14.46. that such as they were did not agree, but it is more probable that they did not need, or did not make much use of Witnesses; for when he was first condemned by the Jewish Council, the Judge and Commissioners being resolved to condemn him without Witnesses, said among themselves, Mat. 29.65. What need have we of Witnesses? and they never ask, what saith our Law in this case? but, vers. 66. What think ye? and then presently, without more ado in the same ver. and as Mark 14.64. they all of them, nemine contradicente, did as they had from the first conspired; they all did vote him guilty of death. And in one word to prove the illegality of the Jew's proceed in all, two Evangelists, Mat. 26.4. Mark 14.1. faithfully record, that by subtlety, so S. Matth. by craft; so S. Mark, they sought to kill him; and it could not be otherwise done by them: for, although to deceive the world, they gave it out, that they had a Law by which he might be tried, yea put to death, John 19.7. yet never did they, or could they cite or produce any such Law; but contrarily to the witnessing a known truth, and their own greater condemnation, they themselves confessed, John 18.31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is not lawful, or we have no law, or lawful authority to put any to death: Authority they had left unto them in some cases according to Moses his Law to put some Malefactors to death, but in this case they confessed they had none; and yet they will by craft and subtlety condemn and kill him; and this was all the Trial that the Jews did, or could pretend unto, or did use on their parts in the condemnation of Ch: their King.  
The Jews themselves then having neither Law, nor lawful Authority, for their condemning and killing Ch: their King; there remains only to examine how lawfully it was done by Pilate? where first it cannot be denied but that the Romans being the conquerors of the Jews, and that Pilate being their Governor, he had power to judge in capital cases according to law. Christ himself confessed thus much to Pilate, who ask Christ, John 19.10. Knowest thou not that I have power to crucify, or put thee to death? to this Christ, v. 11. by a tacit confession, answered, thou couldst have no power at all against me, except it were given thee from above; and yet this power is to be understood, given from above by permission, and not by commission; the Jews themselves had primitively authority from above by commission granted to them from God himself by Moses; whereas all the power that Pilate now had over the Jews, came in only by the Sword; and so fare and no farther was he, or could he be a lawful judge over them.  
But as he came to be a judge by the Sword, so (I am sure, and all the world must confess) to his just condemnation, that be was a most unjust judge in giving sentence against Ch: the King: for, whereas by the Laws of the Romans (the Conquerors) none were to die except according to their Laws he were proved guilty of the thing charged against him; yet he sentenceth him at the same time when he could not but openly profess that he could find no fault in him worthy of death, as John 18.38. And yet if it be demanded, why then he would sentence him against law, his conscience, and all common justice? the Gospels give the reason, where Saint Mark saith, ch. 15. v. 15. he did it to content the people, & Luke 22.24. he did it as it was required by them that set him on the work: you may remember that Pilate counselled the jews, John 18.31. to judge Ch: the King according to their law. this was honest and just counsel; would he had followed it himself: but I perceive now he is made the judge, he forgets his own counsel and law, most unjustly and damnably condemns the just One, Acts 3.1. and all to content them, who made him judge in this case, and to do for them as they before had required.  
But some happily will tell me, in all this there was nothing but a lowly submission to Providence; nay further, to the determinate counsel of God; for so it was in this special case, as it is expressed by Saint Peter, Act. 4.27, 28. Pilat and the people of Israel did whatsoever the hand and counsel of God had determined before to be done: But I must desire such to consider, (1) that it was done by God's counsel, and therefore that was secret, and not known to them: and therefore could not be pleaded for, or by them, (2) though the Text saith, God had determined it to be done, yet it saith not (at least not explicitly) that it was determined to be done by them; and therefore if the counsel had been revealed to them, yet this could not plead their indemnity, unless it had been made known, that they should have been the Actors; (3) though God's counsel and determination were most just, yet they most unjust in doing all without lawful and sufficient Authority: (4) had they known God's mind, and that his mind had been, that they should have been the Actors, yet God's end being in all this, salus Populi, the salvation of all People; and their end, ambition, malice, rapine; God's providence and counsel cannot at all justify them, but their own deeds and consciences (if they have any) must, and will condemn them.  
And the speedy execution after the sentence, cannot but aggravate the heinousness of the fact; for, it is said, Psal. 14.6. (and some think prophetically of this) Their feet were swift to shed blood; for, all was ended in few days, and as mostly all bloody acts are speedy (for, who thirsts for blood, as others for drink, are never at rest till they have it) so by the speediness of so bloody an execution, you may judge of the unnatural thirst and unsatiable desire they had to his blood.  
But they having this in design before, and having for some years been working to this end, it may be mervailed, why before this, they had not executed their intention: or why they deferred it so long, seeing delay might have frustrated all their plots and endeavours: and to this you must know, that in their putting the execution off to this time, there was neither wit wanting, nor will on their parts to have done it sooner: for, the People loved him, & Luke 22.2. they feared the People: but more especially you must consider, that it could not be so safely and cunningly done, until upon such occasion as then they took, when all of them were drawn up to Jerusalem the great City. Lastly, till than there were some Factions and oppositions betwixt Pilate the Governor or chief Commander for the Roman Conqueror, and betwixt Herod the chief Ruler of the Jews; and till this were either composed, or deadened, it had not been safe to have put this design in execution; whereas now this being done, this becomes their time for doing that, which long before they had designed, studied, and laboured to bring it to pass.  
And this general time being come, it also seemed good to the Holy Ghost to specify the more especial time, when this execution was, namely, on the Eve to the Feast, (or Holiday) and on that day for two reasons: The one expressed, John 18.28. lest they should be defiled. O hellish Saints! they fear not the shedding innocent blood, and that of the Lords Anointed; but they fear to do it on their Holiday: 2. Not on the Feast, for this being a day put apart for an holy meeting, and all at liberty to go abroad, under colour (at least) of going to the Temple; there might on that have happened some resistance; and so St Matthew hath expressed it, Mat. 26.5. Not on the Feast-day, lest there be an uproar among the People; whom they feared, and that because they now loved Ch: the King.  
And the Evangelists have not omitted to record to Posterity the most special time of the day, as well as of the day itself; and that time saith one, Mark 15.25. was the third hour; which Saint Luke, and Saint John say, was about the sixth hour; and yet Saint Mark 15.34. saith, that at the ninth hour he gave up the Ghost: which some thus reconcile, that the time appointed, or the time when they began to prepare for the execution was the third hour (at our ninth in the morning) but the execution itself began about the sixth (which is about the time of our high noon) and that all was finished, and that Chr: expired about the ninth hour (that is our three in the afternoon.)  
I had almost forgot to tell you an especial piece of observation which to the Holy Ghost seemed good to be recorded, that Ch: being basely, falsely, and illegally accused, and charged; yet he answered not to their charge: for so Mark 14.60, 61.  
And if I be asked the reason why he answered not, it standing him upon in defence of his innocency, and life? 1. I must confess I cannot answer, where the Scripture is silent and answers not. 2. There was in this that secret will, counsel, and providence of God, which (being not revealed to me) I may not with reverence or modesty pry into. 3. His answering might have administered occasion to their further lying, and subordination of false Witnesses. 4. Though true it were that at that time the Sword had got a power, yet that he held not that power sufficiently lawful in his case and person to examine, try, and condemn him, and therefore he answered not.  
But being S. Mat. 26.63. saith, he held his peace; and S. Luke, from the Prophet, Isaiah 53. & Acts 8.32. say, that as a Lamb before the Shearer dumb, so opened he not his mouth; may we thence conclude that he said nothing at all?  
Resp. No, for 1. speak he did and answer, the Gospels are express in the affirmative: but, 2. in that he was said to hold his peace and to be silent, it was in relation to the false charge and illegal authority, and to these he opened not his mouth, but was silent: 3. He spoke nothing, in Saint Hieron: exposition, that is, nihil durum, nihil asperum, nothing which might justly provoke the Jews, or offend the Hearers; so he spoke nothing, 4. in that they would not hear him what he would have said for himself, it may be said, and not improperly, that he did not, or would not answer.  
And that they would not hear him was utterly contrary to all laws of heaven and earth. Chr: himself, at the last general judgement, will admit it to known, notorious self-condemning Sinners: and among the Jews, Nicodemus, John 7.51. and for the Romans, Festus, Acts 25.16, professed, that neither People, nor Law condemned any before they suffered and heard him to speak for himself; yet such, as this, was the justice shown here to Ch: the King.  
And, what then? died he as he was at the Bar, silent, not speaking for himself, or others? quite contrary; and therefore now, I beseech you, lift up your hearts, and open your ears, and hear O earth what the Anointed of the Lord saith before his departure from the earth, and his ascent to heaven; and, a little before his death and departure, he spoke to God his Father for himself, as Luke 23.46. Father, into thy hands I commend my spirit; and yet a little before that, he pardoned and prayed for his Enemies and Murderers, when he said, Luke 23.24. Father, forgive them, for they know not what they do: some know not what they do, being simply ignorant, and seduced; others are wilfully blind: so that the one knows not what he doth for the present, he is ignorant of the wickedness of the act, the other knows not what he doth for the consequent, he knows not what will be the punishment of the fact: yet Father, saith this Lamb, even while they are about to slaughter him, Father, forgive them: and whatever he spoke after this was no worse then what Saint John hath recorded, John 20.19, 21. Peace be unto you: and would any but Devils take this Ch: this King, thus dying, to be a Wolf? or will not any upright Christian say, he was a Lamb, and deserved to live as a Shepherd and a Ruler of the flock?  
After the prayer and blessing of Ch: the King, there is little more to be noted from the Gospels, than what the Attendants were at his death, and what his burial was: And to the first, know, that some were present who betrayed him; such hearts, such foreheads these monsters of men had. 2. A Guard of Soldiers, and this but necessary to keep Ch: the King from rescue, and the Traitors from the rage of the People. 3. There were Women, and these, as by Sex (and as Mothers of Children) the most tenderhearted: so of these (among his Wellwishers) were the most. 4. Of all his Apostles and Disciples I find but one, who John 19.26. was the Disciple whom he loved. 5. This most glorious King had no Funeral Sermon at his Burial; that would not be permitted by his malicious Persecutors, who held any Enlogie of him, an Obloquy to them; and yet one of his Apostles, Acts 4. preached one to the Jews; which was after enlarged by the Evangelists; and since commended to all Ages, as an everlasting stain to their bloody murder, & an everlasting Trophy to his neverdying name. 6. I cannot omit, what I may justly conceive is recorded as an extraordinary mercy of God, that among all the Soldiers who in the last acts of the condemnation and execution of Ch: were the chief Rulers and Commanders, yet one even among them was Ch: his Convert; for, one was so enlightened by the true Spirit of God, that Mat. 27.54. he, with others, said, truly this was the Son of God.  
Which certainly was sent by inspiration, and revealed from heaven, to be engraven as an everlasting Epitaph, which God did sooner, in his providence, furnish him with then with a Tomb; which now, when all things else were finished, was only wanting; and so still might have been, for these wretched, covetous, accursed Jews, had he not been beholden to an honourable Counsellor, Mat. 27.57. who found him out one; of which Sepulchre, though S. Mat. ch. 27.60. names the owner, yet S. Mark 15.46. & S. Luke 23.53. say, he was laid in a Sepulchre, without naming whose it was.  
But methinks these Jews, who pretended so much to Scripture, and themselves to be such holy Saints, should (in such a case) have set before their eyes the demeanour of that Saint indeed, David, and his demeanour towards Saul the King; which King, though he were rejected by God, and that David by God's appointment was Anointed King in his stead; yet when Saul was put into David's hands, and that David's Servants persuaded him to do justice upon him, 1 Sam. 24. David stayed his Servants, and would not let them rise against Saul. Nay, further, though Saul did daily pursue David to take away his life, 1 Sam. 26. and Abishai told David, that God had delivered [SAUL] his Enemy into his hands, and therefore desired that he might smite him: No, saith David, for who can stretch forth his hand against the Lords Anointed, and be guiltless? verse. 10. Nay, David goes further, vers. 11. the Lord shall smite him; but, God forbidden, that I should stretch forth my hand against the Lords Anointed.  
But may we not wonder that these Jews given much to read the Scriptures would never consider what holy Job had said, in ch. 34.18. Is it fit to say to a King, thou art wicked? or that Ps. 105 Touch not mine Anointed; or that Eccles. 8.4. Who may say unto the King, what dost thou? or that they should not consider what severe judgements God shown upon those who risen up against Moses their Ruler, Numb. 16. or against Jehu (in his posterity) Hos. 1.4. for destroying King Ahab and his Family; and against the men, 2 Kings 21. who slew Amon their King: I say it may be wondered that they had not remembered or cast their eyes, at some time or other, upon these or the like Scriptures.  
No, God hath so blinded them that they either could not, or would not see any Old light; but, instead of all such, they are now altogether for New lights: and therefore welfare that, which never failed such Jews. Revelation forsooth, and this shall do the feat for all; for, Caiaphas their chief Ruler, by the Spirit in an abominable measure poured out upon him, sees that with a pair of Spectacles set upon his fiery shining Nose, that none else could discern, viz: John 18.14 Expedit, it is expedient (saith he) that one (and therefore this one Ch: the King must be he, who) must die for the People: and this expedient thus delivered to the Guild, or Fraternity of Spirited Men, makes them as extatically mad, cry out, as it were with one voice, Crucify, kill, and murder him.  
And yet, after this expedient thus declared. I would they had listened to Pilate, who, though an Heathen and a corrupt Judge; yet hearing them so fiercely crying out to crucify their King, astonished (as it were) at such an unheardof execrable voice, asks, what? is it possible that you would I should crucify your King? as if he had said, O ye Jews! do ye believe or acknowledge a God? or nature? or reason? or have you any Law? or Religion? and will ye contrary to all these put your King to death? why your God, your Religion, your Law, your own reason; yea, and all People, be they never so heathenish, will condemn you for this, but in despite, as it were, of all reason, Law, Religion, nature, or God himself they will kill him their King.  
And yet Pilate will not leave them so; therefore, as hoping to bring them to hear some reason, and to be moved to some compassion, he brings Ch: forth unto them, and bespeaks them thus, Ecce homo, John 19.5. behold, he is a man destitute of help, shamefully and unjustly used, man hath bowels; O ye Jews, therefore for humanity sake, pity him as a man: Again, when he asks, Shall I crucify your King? John 19.15. he sets him now before them as a King, and from hence seems to reason thus, You hold, in your Religion, that your God ordains Kings; for God's sake therefore behold and pity him as a King. Nay, yet more, he is your King: yours divers ways; by descent of the line of K. David; yours for you, and your good; for, he lived, and dies in defence of your Laws; for your own sake therefore, if not for Gods, or humanity, pity him as your King: but that, which might have moved Devils, for they rage's not against their own Prince be he never so great a Devil, yet prevails not with these who are worse than Devils; and therefore by how much the more his virtue and goodness plead for him, by so much the more they are incensed against Him; so that nothing will satisfy these ravenous Beasts but his blood, and therefore they will kill him.  
Once more, give me leave to plead for him the King from his own words & passes: they cry out to the Judge fiercely against him, Crucify, crucify him, Mat. 27. and he cries more hearty to God his Father for them, Pater ignosce, Father forgive them, Luke 23.24. they cursed themselves with his blood, saying. Sanguis ejus super nos, His blood be upon us and our posterity, Mat. 27.25. he blessed them with the same blood, saying sanguis meus propter vos, behold my blood that is shed for you, and all my people, Luke 22.20. never King shown more tender love and regard to Subjects, yet never did Subjects return worse respect or requital to their King: the Ancestors of these Jews said to their King, 2 Sam. 5.1. we are caro tua, thy own flesh; and no man, faith Saint Paul, Ephes. 5.30. I say none but a mad man, or a Jew hath this hated his own flesh.  
But when this King perceived and saw that all their drift was to get his inhoritance 3. had it not been better for him, and his people, to have parted with that than thus to lose his life? no, this King inspered from above knew well what he did, when he thus suffered; for, in it he hath proved and declared himself to be a King, a just King, a magnanithous King, a religious King, and a right good Shepherd, who layeth down his life for his Flock. and will not destroy them by saving his own life; and therefore he resolves, rather than I will betray the rights of the Crown, the Laws, and Liberties of the People, let them kill me.  
And so being cometo this, a cannot but remember a sweet meditation that Saint Bernard used upon the words of Saint Peter, when Chr: would wash his feet; the Apostle in an awful reverence breaks out, O Master, Tu mihi pedes! thou to wash my feet! on which the Father descants thus, Quid est Tu? quid est mihi? quid est pedes? and concludes, cogitanda sunt, non dicenda: give me leave in imitation to ask, quid est illi? quid est occident? quid est Illum? they the worst, to kill him the best of men; they the feet; to murder him the head; they the scum of the People, to slaughter him the Anointed of the Lord; they the lowest of Subjects; to butcher him their King: o infandum scelus! cogitanda, non dicenda, we cannot express the heinousness of the fact, but they are to be laid up in the closerts of our breasts, and we are to remember, and in after better times to think on all that hath been done in order to this killing him the King.  
An 
* Speed.  English Chronicler (in the Life of Henry the 3.) saith, They that kill a Christian King commit a  murder: 1. Homicide, killing a man. 2. Parricide, killing their publich civil Father. 3. Christicide, killing the Anointed of the Lo: Changed 4. Deicide, killing as much as in them is God himself, being the King is God's Vicegerent; and of Kings, God himself saith, you are Gods: livor post fata quiescit, was anciently true, that men let dead men rest in peace; but Devils, Beasts, and such jews as these degenerate in this from all mankind, and therefore are not alone content to murder Ch: their King, but that they will crucify him again when he is dead; and that not only in his Disciples and Servants, but in his neverdying name, which (like Flies) they endeavour to corrupt, and to blast; suppress, or destroy all the heavenly fruits of his divine soul, witness Saint Luke throughout the Acts of the Apostles, where we find that these miscreant Iewes forbade all to preach or speak, and punished all who durst be so justly holy as to publish any thing which might redound to his glory, or the good of any who loved or adhered unto him; yea, if Nicodemus dare but say, as he did, john 8.51. that by their Law none should be judged before he be heard; which was Changed the King's very case: even for this, Nicodemus is checked as a Malignant, and near to be made a Delinquent; for, ver. 52. curstly the jews reply unto Nicodemus, art thou of Galilee? art thou one of the pack? if we find it so look to yourself, for all that adhere to him, [the King] or too the Gospel of peace, first or last, shall suffer for, or with him. Oh more than devilish jews! Ye see, and observe the wonderful wisdom and justice of God, who in this, as in other wicked plots, turns the point upon the Sinners, and wounds them with their own weapons; for, nothing did or could advantage the propagation and growth of Ch: the Kings most glorious name, more than their forcible suppression of it. S. Luke having finished the Gospel or Chronicle of Ch: the King, saith, c. 24. 46. so it behoved Christ to suffer: and if you ask, why so? 1. Because it was foretold, Mat. 21. 2. As S. Paul speaks, 1 Cor. 11.19. it behoved that the heresies, rebellions & wickednesses might be made manifest. 3. That for this wicked act God may let the jews, as the whole world see, that he had just cause to destroy them, as it is threatened, Mat. 21.39. And 4. that Changed the King may rise again and reign in everlasting glory with his Father in Heaven, as it follows in the words after my Text.  
And now they have made an end of him, I would gladly end here; but these jews not ending all in killing him, they make me to follow them, and to observe that in killing him their purpose is to kill more than him, and herein to imitate the savage Tartars, who, when their great Cham dies, they cast many of his nearest friends into the grave after him: and so this issue here of his [the Kings] blood is not stinched in the blood of him alone. I pray remember his words, though in a parable, Mat. 21. when he speaking of this act of the jews, he saith, these jews will have the inheritance, and their means to have and hold it, is, by killing the Heir; so that, as long as there is an Heir, the jews voice is, as there, Hic Heres est, This is the Heir, Come, let us him, that the inheritance may be ours.  
And this very thing Ch: the King foresaw and foretold not long before his death, when he said, Mat. 23.34. Behold! I send unto you Prophets and Wisemen, and some of them you shall kill, and some ye shall persecute from City to City: and this Ch: the King spoke not only by a prophetic Spirit, but out of the consideration of their former actions, for Lazarus the Nobleman, john 12. who adhered to Changed him they sought to put to death, even even in Christ's life time; and therefore now let all his Friends and Followers look to themselves; for, when they have digged up the root, they will not leave a branch, nor a bough, not any prop that supported either. Peter being but suspected by a Wench to have been a Follower of Ch: nay, but to have been in his company, had he not denied it, he had paid dearly for it, had he escaped his life: and none can expect better, now they have killed him Ch: the King. S. Basil said of Herod, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, His meat was the flesh, and his drink was the blood of men; and as it is said of the Whore Rev. 17.6. so of such, they are, 1. Unsatiable, therefore drunk. 2. Unmerciful, for, drunk with blood. 3. Unjust, for with the blood of Saints, men holy in life, and Martyrs, Witnesses of God's truth.  
It is recorded, Mark 12.8. that these Traitors killed him, and cast him forth of the Vineyard; whereas had they first ejected and cast him forth by their Law, their sin had been the less: but first to kill him, and that upon his own ground, (his own Vineyard) and then after that to cast him out and declare against him, and his title for ever, thereby to take and hold the inheritance to themselves; is but to lay the foundation of their Babel in the blood of Gods Anointed, their lawful, rightful King, and so to strengthen one sin by another worse; which Gods justice will not suffer long to prosper, lest the wicked should think God altogether such an one as themselves, Psal. 50.21. and therefore the Prophet in the same Psalm subjoins, but I will reprove thee; and, in the forementioned Gospel, after that they had killed and cast him forth, it presently follows in the next words, v. 9 God the Lord of the Vineyard will come and destroy the unjust bloody Actors, and will give the Vineyard to others.  
And should not this move a jew to tremble and repent? it had this operation, by the mercy of God on many of them, as it appears, Acts 2.37. for they hearing Saint Peter to open their sin, they were pricked in their hearts, and said, what shall we do? that is, to be saved? to which the Apostle applies a double counsel: the first, v. 38. repent: and the second, v. 40. save yourselves from (and no longer be seduced, and deluded by) this untoward Generation, which Christ, Mat. 23.33. calls a Generation of Vipers, which will eat out the bowels of those who give them their life.  
And the execution ended, let me put you in mind how the people were affected therewith, which is expressed, Luk. 23.48. where it is said, and all the people beholding the things that were done smote their breasts: and now, oh ye people, having in this sad discourse, or short history beheld what hath been done to the Anointed of the Lord Ch: the King; the least that ye can do, and to this I must exhort you is, to smite your breasts: and yet as Ch: himself taught, Luke 23.28. Weep not for me, but weep for yourselves: so beat not your breasts for me, but beat them, and repent you of your sins committed against Heaven and me, which were the cause of my death, and will be your destruction, if in time you repent not.  
And weep not, beat not your breasts for me; for, it is come to pass, as in the words following the Text it was prophesied, He shall rise again. 2. He shall ascend, and for an earthly ignominious Crown, he shall receive an Heavenly glorions one. 3. And throughout the world where the Gospel is preached, and further this shall be spread, which hath been done by the Jews to Ch: the King.  
And thus the Tragical Acts being ended on the Sufferers side; the Actors there are now to be made Sufferers in another Tragedy; for, the Tragedy ends not in the blood of Him in the Text, Changed the King; but calls for blood, more blood, the blood of these Jews: for, if the blood of Abel, which living and animated could not speak, yet being wickedly shed receives a voice to be heard as high as Heaven: then much more this blood of Ch: the King, the Text speaks it, Mat. 21.41. God will miserably destroy them, and will let out his Vineyard to others.  
In this Tragedy there are but two Acts: 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is set down, Mat. 21.40. but in them a destruction threatened, he will destroy: 1. Personally, them. 2. Nationally, their Vineyard or Church. 3. Both, totally, not by letting the Vineyard or People out for a time, but by alienating or giving utterly away them, and it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to others, (that is) Aliens, or Strangers.  
Neither was this long in acting, for Judas the Arch-traitor, either before, or soon after the death of his Master, whom he had betrayed, hanged himself; and so paid himself his own wages; and that without all pity or regard of those Jews for whose sake he betrayed his Lord; for, they said, what is that to us? Mat. 7.4. or what care we, Go and be hanged. 2. Pilat the Judge, not long after the execution of Christ, whom he sentenced, was put out of his place, was exiled his Country, and killed himself. 3. Caiphas and Herod died through misery or violence. 4. Many of the Jews, who were alive at that time of Christ's suffering, lived to see the great City Jerusalem destroyed, 1100000. at least, of their Country men slaughtered, and all the rest of them either to be captivated by their Enemies, or to be scattered over the face of the earth, and to this day to live as Vagabonds, odious to all, and pitied of none. And lastly, so it came to pass, that as several Factions conspired together to kill Ch: the King; so it pleased God to blind these Jews at the time of the Roman Siege, that the one part of them were zealous for the Temple, the Church: another part, who cared not much for the Church, yet were willing to have a good peace on reasonable terms: but the third part, who were all for robbing, spoiling, kill, and therefore regarding neither Church nor State, put all in such a confusion and combustion, that the Romans became conquerors more by the Jews divisions than by their own Arms.  
And lastly, whereas these Jews pretended three special causes why they would put Ch: the King to death: 1. Lest by his life the Romans should invade and change their Laws. 2. Lest their Nation should perish. 3. Lest the People should believe and follow him: All these pretended fears, as leading causes to his death, are by God's righteous judgement, soon after, brought upon them; for the conquering Romans did invade and change their Laws. 2. Did destroy City and Country. 3. And the People fare and near both of Jews and Gentiles have believed on, and followed this Christ the crucified King. And thus ofttimes God crosseth man's policy, turning the edge and point of his own weapons upon himself; we have found it so done to the Brethren of Joseph, to Pharaoh, to Achitophel, to Jeroboam, and thousands more: and here saith the Jew, It is expedient that our King die lest the Nation perish; and God saith, the Nation shall perish because ye have wickedly murdered your King.  
And thus we see God to be an upright Judge in the execution of his own ancient Law-given, Gen. 9.6. Who so sheddeth man's blood, by man shall his blood be shed. 2. A strict Defender of his inherent prerogative, as it is written, vengeance is mine. 3. A faithful Performer of his covenanted promise, I will revenge saith the Lord, Rom. 12.19. we read, Acts 5.11. that, upon the judgement executed on Ananias and Saphira, the Text saith, and great fear came upon all the Church, and upon as many as heard these things; and I pray God the like fear may touch our hearts, and work in them a timely and hearty repentance, that God in his mercy may avert all judgements which deservedly are threatened to fall upon us, and this Land; and this let us humbly beseech God to grant, for the passion and mediation of his only Son, and our alone Lord and Saviour Christ Jesus.  
FINIS.