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THE MARTYRDOME OF KING CHARLES, Or his conformity with Chriſt in his ſufferings.

In a Sermon on 1 Cor. 2.8. Preached at Bredah, before his MAIESTY of Great Bri­taine, and the Princeſſe of Orange.

By the Biſhop of Downe. June. 3. / 13. 1649.

PSAL. 2.2. The rulers take Counſell together, againſt the Lord, and againſt his anointed.
JOHN 15.20. The Servant is not greater than the Lord, if they have perſecuted mee, they will alſo perſecute you.

TERTVLLIAN. Chriſtiani nunquam ſunt inventi Caſsiani, HAGE.

Printed by Samuel Broun, Engliſh Bookeſeller, Dwelling in the Achter-om at the Signe of the Engliſh Printing houſe, Anno M.DC.XLIX.

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1. Corin. 2.8. Which none of the Princes of this world knew: for had they knowne it, they would not have crucified the Lord of Glory.

TO cleere the paſſage unto my text, I muſt firſt ſhew unto you the coherence of theſe words with that which goeth before: and if you will be pleaſed to look back, you will find, that the Apoſtle in this Chapter doth highly magni­fie his miniſtry, by ſhewing the exellency of his do­ctrine, both for matter and for manner. Firſt, for manner; for his preaching ſtood not in excellencie of ſpeech, ver. 1. not in the entizing words of mans wiſedome, but in demonſtration of ſpirit, and of power, ver. 4. Againe, the matter of his doctrine is wiſedome, which above all things is to be deſired, as may appeare by Salomon his choiſe, and Gods approbation of it. And it is not the wiſedome of men, but of God, ver. 5. not the wiſdome of this world, ver. 6. but the wiſdome that is from heaven, as farre above the wiſdome of men, as heaven is above earth, God above men. This wiſdome is not knowne by na­ture; for it is a miſtery, ver. 7. We ſpeak the wiſdome of God in a my­ſtery, even the hidden wiſdome. It is hid from the wiſe and men of un­derſtanding, hid from the princes of this world, as he ſayes, ver. 8. Which none of the Princes of this world knew: for had they known it, they would not have crucified the Lord of glory. So that the text containes a charge againſt the Princes of this world, wherein conſider firſt, the2 perſons accuſed, the Princes of this world: then the charge that is brought againſt them, which hath two parts. 1. They are charged with ignorance of the wiſdome of God; Which none of the Princes of this world knew. 2. They are charged with a heinous and horrible murther; They crucified the Lord of Glory. And (which will make up our third point) their ignorance of the wiſdome of God, led them to committing of that horrible murther; For had they known it, they would not have crucified the Lord of Glory. But they did crucifie him, and therefore they knew it not. Now I muſt be briefe in expounding of my text, becauſe an other taske will take up my time.

The perſons accuſed are called Princes, and Princes of this world. They are called Princes, becauſe they did excell others in power, rule, and dignitie; as namely Pilat who condemned Chriſt, Herod who conſented to the ſentence, Annas and Caiphas the high Prieſts who did proſecute him, and with them the Scribes, Phariſees, and Elders of the Jewes, who in Scripture are often called Princes of the people, Princes of the tribes, Princes of the congregation, Princes of Iſrael, Princes of Judah; becauſe being chiefe heads of their families, they were above others, in dignity and power: and it is familiar in Scripture to call them Princes, who are in any great authority. But they are not ſimply called Princes, but princes of this world; becauſe they were wicked Princes: they are called Princes of this world, as the devill is called the God of this world, 2 Cor 4.4. The God of this world hath blinded the mindes of them which believe not. And he is called the Prince of this world, often by our Saviour in St. Johns ghoſpell:Ioh. 12.31.14.30.16.11. The Prince of this world is caſt out, the Prince of this world is Judged, the Prince of this world is come. And all evill ſpi­rits are called Princes of the darkneſſe of this world. Epheſ. 6.12. Wicked men are called, men of the world who have their portion in this life, Pſalm. 17.14. And the children of this world, in oppoſition to the children of God;Luk. 16.8. The children of this world are wiſer in their generation, than the children of light. And the friends of the world, Jam. 4.4. Whoſoever will be a friend of the world, is the enemy of God. They are friends of the world, becauſe they love the world and the things of the world, where as thoſe whom God hath choſen out of the world, thoſe whom he hath tranſlated from the power of darke­neſſe unto the kingdome of his deare Sonne, have their hearts wea­ned from this world, their affections are ſet on things that are above. They are not of the world,1 Ioh. 4.4.5. 1 Ioh. 5.19. Ioh. 15.8. but of God. Thus you ſee that the world for the moſt part is taken in an evill ſenſe; the world lieth in wicked­neſſe, ſaith St. John, the world hateth mee, ſaith our Saviour, and a­gaine,Ioh. 17.9. Gal. 1.4. I pray not for the world. But eſpecially when it is called this world, in oppoſition to that world that is to come; Then are wee to3 underſtand a wicked world, as the Apoſtle tearmes it, this preſent evill world. Now the Apoſtle here ſpeaketh of the Princes of this world; amongſt whom we muſt not reckon Nicodemus, and Joſeph of Arima­thea; they were Princes of the people, as well as the reſt of the el­ders, and they were not ignorant of the wiſdome of God, nor conſenting to the death of Chriſt: but they are not to be accounted Princes of this world; and the Apoſtle here ſpeakes onely of the Princes of this world, and of them all he ſayes, that they were ig­norant of this wiſdome, which none of the Princes of this world knew.

This is the firſt part of their charge, they are charged with ig­norance of heavenly wiſdome, or, if you will, ignorance of that glo­ry prepared for us; the relative which may be referred unto both. In the verſe before he ſaith, We ſpeak the wiſdome of God in a myſtery, even the hidden wiſdome, which God ordained before the world unto our glory, then followeth, which none of the Princes of this world knew: that is which wiſdome of God none of the Princes of this world knew, or, which glory none of the Princes of this world knew. And indeed they were ignorant of both, as the Apoſtle proves in the words following: and firſt ignorant of the glory prepared for us, ver. 9. Eye hath not ſeen, nor eare heard, neither hath it entred into the heart of man, the things which God hath prepared for them that love him. And as they were ignorant of that glory prepared for us, the knowledge whereof is but a part of heavenly wiſdome; ſo were they altogether ignorant of that wiſdome of God, ver. 11, 12, 14. For who knoweth the things of a man, ſave the ſpirit of man? even ſo the things of God knoweth no man, but the ſpirit of God. Now we have received, not the ſpirit of the world, but the ſpirit that is of God, that we might know the things that are given us of God. But the naturall man receiveth not the things of Gods ſpirit, they are fooliſhneſſe unto him; neither can he know them, becauſe they are Spiritually diſcerned. This wiſdome is a myſtery, ver. 7. and therefore it is not knowne by nature; but by revelation from God. When St. Peter had made that excellent confeſſion of Jeſus, that he is Chriſt the Sonne of the Living God, our Saviour ſaid unto him, Bleſſed art thou Simon:Mat. 16.16.17. for fleſh and bloud hath not revealed it unto thee, but my Father. So that all who are indued with this wiſdome, are Theodidactoi taught of God, as our Saviour ſaith, Joh. 6 44. No man can come unto me, except the fa­ther draw him. And this he proves out of the Prophets, ſaying, it is written, they ſhall be all taught of God. Every man therefore, that hath heard, and learned of the father, commeth unto me. As if he had ſaid, no man can come unto me except the father teach him; for all that are taught of God, and onely they, come unto me: and therefore no man can come unto me except the father draw him, that is, move4 him effectually; for indeed Gods teaching is an effectuall working; he not onely opens the eyes of the underſtanding, but alſo convin­ceth the heart of the truth of his Doctrine, and inclines us to em­brace this wiſdome. So that a man may be learned in all the wiſdome of the Egyptians, in all the philoſophie of the Graecians, he may be as wiſe as Achitophell, whoſe counſell was eſteemed as the oracle of God; and yet be ignorant of this wiſdome, as our Saviour ſaith, Math. 11.25. I thank thee O father, becauſe thou haſt hid theſe things from the wiſe and prudent, and haſt revealed them unto babes. Yea, a man may be well learned in the Scriptures, and yet ignorant of this wiſ­dome; the Scribes and Phariſees were doctors of the law, and yet even of them the Apoſtle ſayes, which none of the Princes of this world knew.

In the ſecond place hee charges them with an heinous and horrible murther, they crucified the Lord of Glory, where every circumſtance in the text doth aggravate the murther. 1. The perſon murthered is the Lord of Glory. 2. The death inflicted on him was crucifixion, the moſt ſhamefull and accurſed death in the World. 3. The per­ſons who did this, were they his owne people, who of all others ſhould not have done it, even they crucified the Lord of Glory. The perſon murthered is the Lord of Glory, our bleſſed Saviour Jeſus Chriſt. Hee is the Lord, as we confeſſe in our Creede, by reaſon of the do­minion which he hath over all, and particularly over his church. He is the Lord, by right of creation; For all things were made by him, and without him was not any thing made that was made. Ioh. 1.3. By him were all things created that are in heaven, and that are in earth, viſi­ble and inviſible, &c. Col. 1.16. Hee is the Lord, by right of inheri­tance; for he is the heire of all things. Heb. 1.2. Hee is the Lord by the right of donation; for the father is brought in ſaying unto him, I ſhall give thee the heathen for thine inheritance, and the uttermoſt parts of the earth for thy poſſeſſion. Plalm. 2.8. So he ſaith, Matth. 28.18. All power is given unto me in heaven and in earth. Hee is the Lord by the right of redemption; for he who redeemeth a captive becomes his Lord, and Chriſt when we were captives, hath redeemed us, by giving himſelfe a ranſome for us: wee were redeemed (ſaith St. Peter) not with ſilver or gold, or corruptible things, but with the precious bloud of Jeſus, as of a lambe undefiled. Finally he is our Lord too by the right of conqueſt; for after that hee had redeemed us, by paying a ranſome unto God for us, Satan the Jailor would not let us goe, but kept us faſt bound in the fetters of ſinne; and therefore hee is falne to come with a mighty hand, and outſtretched arme, and vio­lently take us out of his gripes: Hee is the ſtronger man mentio­ned in the goſpell, who hath overcome the ſtrong man, taken his armour from him,Col. 2.15. and divided the ſpoyle. He hath ſpoiled principali­ties5 and powers, triumphing over them. And as he is the Lord, ſo the Lord of Glory, that is, a glorious Lord, by an Hebraeiſme. He is cal­led the King of Glory, Plal. 24.7. Lift up your heads, O ye gates, and be ye lift up, yee everlaſting doores, and the King of Glory ſhall come in. And the God of Glory, by St. Steven. Act. 7.2. The God of Glory ap­peared to our father Abraham. And here, as alſo Iam. 2.1. He is cal­led the Lord of Glory. Glory properly ſignifies beauty, praiſe, ho­nour; and it is ordinarily uſed in ſcripture, to expreſſe that Maje­ſty and perfection of bliſſe, which God injoyes from all eternity, and which in ſome meaſure he communicates unto his bleſſed An­gells, and Saints in heaven. Now well may our Saviour be called the Lord of Glory, becauſe he is the brightneſſe of Gods Glory, and the ex­preſſe image of his perſon. Heb. 1.3. He did injoy Glory with the Father from all eternity, as he ſayes, Ioh. 17.5. And now O father, glorifie thou mee, with thine owne ſelfe, with the glory which I had with thee be­fore the world was. And againe he prayeth for his Diſciples, ſaying, ver. 24. Father, I will that they whom thou haſt given me, be with me where I am, that they may behold my glory. And as he injoyed glory with the father from all eternity; ſo after a ſhort ecclipſe of that glo­ry here on earth, and after he had overcome the ſharpeneſſe of death, he was received up into glory. 1 Tim. 3.16. He is crowned with glory and honour. Heb. 2.9. And he tells us that at the laſt day, he ſhall come in the clouds of heaven, with power and great glory. Mat. 24.30.25.31.Then ſhall he ſit upon the throne of his glory. Finally he is called the Lord of glo­ry, becauſe he is the author of glory unto others: for ſaith the Apo­ſtle, when Chriſt who is our life ſhall appeare, then ſhall ye alſo appeare with him in glory. Coloſſ. 3.4. He gives unto his ſervants eternall life, which in ſcripture is called glory, a Kingdome of glory, a crowne of glory, an eternall weight of glory.

This is the perſon who was murthered, and therefore the murther was moſt hainous; For if it be a greater ſinne, for a man to murther his father, than to kill a ſtranger; to murther the King, than to kill a fellow ſubject; to murther an innocent perſon, then to kill a male­factor; Then how heinous a murder was it, to kill him who was more than all theſe, even our everlaſting father, the King of Kings, and Lord of glory, and withall a perſon ſo innocent, that no guile was found in his mouth, none could convince him of ſinne?Heb. 7.26. hee was holy, harmeleſſe, undefiled, ſeparate from ſinners, and made higher than the heavens: And yet this was done; they crucified the Lord of glory. But here you may ſay unto me: how could the Lord of Glory be cruci­fied? ſeeing he is God, and God is impaſſible, he cannot ſuffer. For anſwer, you ſhall underſtand, that there is ſo ſtraight an union and conjunction between the two natures of Chriſt, in one perſon, that6 that which is proper onely to the one nature, is vouched, not (as ſome fooliſhly imagine) of the other nature; but, it is vouched of the perſon being denominated from the other nature. This kind of ſpeech is by the fathers called koinonia idiomatôn, a communica­tion of properties. And it is a plaine Synecdoche, very uſuall in ſpeech, whereby that which is proper onely to the part, is praedica­ted of the whole. We have divers inſtances of it in Scripture. Acts. 3.15. Yee killed the prince of life. Chriſt was killed onely as man, and yet, becauſe the ſame man was alſo God, he ſaies, yee killed the prince of life. Acts. 20.28. Feede the church of God, which he hath purchaſed with his owne bloud. Chriſt had bloud onely as he was man; but becauſe the ſame man was alſo God, his bloud is called, the bloud of God. Iohn. 3.13. No man hath aſcended up to heaven, but he that came down from heaven, the ſonne of man which is in hea­ven. Chriſt deſcended from heaven, onely in reſpect of his divine nature, and he was in heaven at that time, when he was ſpeaking unto Nicodemus here on the earth, onely as he was God, and yet be­cauſe the ſame perſon was alſo man, he ſaith, the Sonne of man which is in heaven. So here, Chriſt was crucified onely as he was man, and yet becauſe the ſame man was alſo God, the Apoſtle ſaies, they crucifi­ed the Lord of glory.

And ſo I come unto the ſecond circumſtance, the kind of death that he ſuffered: it was crucifixion, the moſt ſhamefull and ignomi­nious death in the world. The Apoſtle mentions ſcandolum crucis: the offence of the croſſe. Galat. 5.11. and the ſhame of the croſſe too. Hebr. 12. . There is more ſhame in it than in any other death, and therefore the Heathen tearmed the croſſe, arborem infoelicem, and ſti­pitem infamem; a wretched infamous tree. This death was ſo infa­mous, that the Romans did not inflict it upon any, but onely ſuch as were eſteemed baſe rogues, and notorious malefactors. And therefore we finde in the Eccleſiaſticall Hiſtory, that albeit St. Paul ſuffered martyrdome at Rome, as well as St. Peter, yet they could not crucifie St. Paul: he being a Romane, had the priviledge of a gentleman, and was beheaded; but Peter being but a fiſherman by his trade, was eſteemed a baſe fellow, and ſo crucified as was his Maſter. That which made this death more ſhamefull and ignomi­nious, was, becauſe all that were crucified, were firſt ſcourged be­fore they were crucified, and that was peculiar to this death of the croſſe. Now for a man to be ſcourged, is a foule diſgrace, a vile and ſervile puniſhment, not to be offered unto any but unto bond­ſlaves: and therefore he in the comedy ſaies in great diſdaine, loris? liber ſum: hee tooke it in great ſcorne, the whippe ſhould bee once named unto him who was free borne. And yet our Saviour9 being to be crucified, was firſt ſcourged. And as this was a ſhame­full, ſervile, and ignominious death; ſo was it a moſt execrable and curſed death; for ſayes the Apoſtle, it is written, curſed is eve­ry one that hangeth on a tree, Gal. 3.13. It was not onely eſteeemed ſo by men, but it was ſo indeed, being accurſed by the mouth of God himſelfe; for it is ſaid, Deut. 21.23. Hee that is hanged is curſed of God. And therefore Chriſt ſuffering this death, the Apoſtle ſayes, that he was factus maledictum, made a curſe for us. And as this death was an ignominious and accurſed death; ſo alſo a moſt pain­full death. Firſt, his fleſh was torne with whippes: They ploughed on his backe (ſaith the Pſalmiſt) and made long furrowes on it. Then his hands and his feet were bored with the nailes, and the hands and feet of all other parts are moſt ſenſible, by reaſon of the tex­ture of all the ſinewes there. And being thus nailed unto the tree, his whole body was ſtretched out on the croſſe, as on a rack, till all his bones were out of joint, as was foretold by the Pſalmiſt. This ſtretching was ſuch, that it made his very ribbes and bones, breake through the fleſh and the skinne, which muſt needs be a paine out of meaſure painfull. Therefore the heathen tearmed the croſſe, cruciabile lignum, a tree of torture; and moſt ſharpe and bitter paines, have their name from the croſſe, being called cruciatus. Chriſt was no leſſe than ſix houres in this torment; even from the third houre, untill the ninth, and all that while in perfect ſenſe; for it is ſaid, he cryed with a loud voice, and gave up the ghoſt. He did not crie with the faint voice of a dying man, but with a loud voice, to ſhew that his〈◊〉ſtrength was not one whit abated. This death was deviſed for our Saviour, not ſo much by Pilat and the Souldiers, as by the Jewes; for they cried out, crucifie him, crucifie him. Ioh. 18.31 When Pilat ſaid unto them, take yee him, and judge him according to your law: they anſwered, it is not lawfull for us to put any man to death. And this came to paſſe, ſaith the Evangeliſt, that the ſaying of Jeſus might be fulfilled, which he ſpake, ſignifying what death he ſhould die. Now what was that which he ſpake ſignifying what death he ſhould die? we find it Matth. 20.19. The ſonne of man ſhall be betrayed unto the chiefe Prieſts, and to the Scribes, and they ſhall condemne him to death, and ſhall deliver him to the Gentiles, to mock and to ſcourge, and to cru­cifie him. Thus they put off his triall from themſelves, unto the Ro­mane Governour, of purpoſe, that he might ſuffer that Romane death. At firſt they condemned him of blaſphemie, and then hee ſhould have been ſtoned; but that death ſeemed too mild, for it would have diſpatched him quickly: Therefore they indite him a new of treaſon, for ſpeaking againſt Coeſar, that ſo he might ſuffer the death of a traitor, even that ignominious, accurſed, and painfull death of the croſſe. No leſſe could ſatisfie their malice.

10And who were they that did all this? even his owne people, they who were his brethren, and kinſmen according to the fleſh, they crucified the Lard of glory; they unto whom he came, and for whom he came, for he was ſent unto the loſt ſheep of the houſe of Iſrael; they amongſt whom he had preached the word of life, for it behooved the Goſpell firſt to be preached unto them; They among whom hee had wrought many miracles, and unto whom he had done many good workes; even they were ſuch unthankfull traitors, that they crucified the Lord of glory.

In the laſt place, the Apoſtle tells us, that their ignorance of the wiſdome of god, led them to the committing of that horrible mur­ther: for had they knowne it, they would not have crucified the Lord of glory. But here ye may ſay unto me, did theſe malicious Iewes ſinne onely out of ignorance, as did Paul in perſecuting the Church? O no; they ſinned out of malice, againſt knowledge and con­ſcience; for they knew that Ieſus was a good and juſt man, and had given him that teſtimonie, that he had done all things well; they knew that he was a great Prophet, a teacher come from God; they were in ſome ſort too covinced that he was the Chriſt,Mark. 7.37. Ioh. 3.2. for Ioh. 11.47. they held a councell againſt him, ſaying, what ſhall we doe? this man doth many miracles, if we let him alone, all men will believe on him, name­ly, that he is the Chriſt. Where ye may behold them fighting againſt the light of their owne knowledge, wherewith our Saviour ex­preſly charges them, Ioh. 7.28. Yee both know me, and yee know whence I am, and Ioh. 15.24. Now have they both ſeen and hated both me and my father. This appeareth further by that which is ſaid in the parable of the houſholder, Matth. 21.31. A certaine houſholder planted a vineyard, and let it out to husbandmen, and went unto a farre countrey. And when the time of the fruits came, he ſent his ſervants to receive them; and the husbandmen took his ſervants, beat them and kil­led them: againe he ſent other ſervants, and they did unto them likewiſe. Laſt of all he ſent unto them his ſonne, ſaying, they will reverence my ſon. But when the husbandmen ſaw him, they ſaid, this is the heire, come let us kill him, and ceaſe on his inheritance. And ſaith the Evangeliſt ver. 45. when the chiefe Prieſts and the Phariſees heard this parable, they perceived that he ſpake of them. So that they had ſome knowledge of Chriſt: but it was not the true knowledge; they were not indued with heavenly wiſdome, nor taught of God; for their heart did ſtand out againſt the light which did ſhine on their underſtanding, and (as Solomon ſaith) They hated knowledge, and, did not chooſe the feare of the Lord. Prov. 1.29.Therefore ſaith our Saviour unto them, yee neither know me, nor my father, Ioh. 8.19. So that even ſinnes of malice committed againſt knowledge and conſcience, yet are accompanied11 with ſome kind of ignorance. This is cleare in the crucifying of Chriſt, for they knew that it was evill to kill him that was innocent and juſt; but this knowledge was onely habituall and generall, they did not actually know that it was evill, at the inſtant when they did it, or they did not conſider it; or though they knew that it was evill, yet they did not know, that that evill was not to be done, for the obtaining of a greater good which they propoſed to themſelves, namely, the retaining of their places and dignities, which they fea­red to loſe if he were acknowledged for the Meſſias. Thus it holds true that the Philoſopher ſaid, omnis malus ignorans, there is ſome ignorance in every ſinne; for ſeeing the will cannot poſſibly affect evill, as it is evill, but that the ſame is ſtill preſented unto it, under the maske of good, it followeth neceſſarily, that every one that ſinneth, is ſome way ignorant of good and evil. For which cauſe Solomon ſayes, nonne errant omnes?Prov. 14.22. Pſalm. 14.4. Pſalm. 53.4. doe they not all erre that worke ini­quitie? And David oftner than once in the Pſalmes ſaith, have all the workers of iniquitie noe knowledge? Indeed they have no true knowledge. And therefore howſoever ſome have commended igno­rances as the mother of devotion, I may ſay more truly, that is the mother of errour; our Saviour ſaid ſo much to the Saduces, Matth. 22.29. Yee do erre, not knowing the Scriptures. It is the mo­ther of Idolatrie, Galat. 4.8. When ye knew not God, yee did ſervice unto them which by nature are no Gods. It is the mother of pride and arrogance, Rom. 10.3. Being ignorant of the righteouſneſſe of God, they went about to eſtabliſh their owne righteouſneſſe. It is the mother of luſt, Theſſ. 4.5. The Gentiles which know not God, walke in the luſt of concupiſcence. Finally, it is the mother of all ſinne, Epheſ. 4.18. Having their underſtanding darkned, through the ignorance that is in them: and being paſt feeling, they gave themſelves over unto laſciviouſ­neſſe; to worke all uncleanneſſe with greedineſſe. And on the other part, all grace is from the true knowledge of God, 2 Pet. 1.2. Grace and peace be multiplied unto you, through the knowledge of God, and of Ieſus our Lord. As this knowledge brings grace and peace, ſo it brings glory; for ſaith our Saviour, This is life eternall, to know thee the only true God, and Ieſus Chriſt whom thou haſt ſent. Ioh. 17.3This knowledge is the wiſdome of God, which the Apoſtle here magnifies ſo much, Which none of the Princes of this world knew: for had they knowne it, they would not have crucified the Lord of glory.

I Have now done with my text, but not with the Princes of this world; for I am to preſent unto you another ſad tragedy, ſo like unto the former that it may ſeeme but vetus fabula per novos hiſtrio­nes, the ſtage onely changed, and new actors entred upon it, o­ther Princes of this world, yea, of the darkneſſe of this world, Farre12 worſe than then Pilat, the high Prieſts, Scribes, and Phariſees, who have lately murthered, (if not the Lord of glory, yet I am ſure) a glorious Lord, though not Chriſt the Lord; yet the Lords Chriſt, Gods annointed. This is a parricide ſo heinous, ſo horrible, that it cannot be paralled by all the murthers that ever were committed ſince the world began, but onely in the murther of Chriſt. And in­deed the providence of God gave me firſt occaſion to inſtitute this parallell: for that day that our gracious Soveraigne was murthe­red, being the 30. of January, a day for ever to be noted with a black coale, as his Majeſtie was at divine ſervice, before he was led forth unto the ſcaffold, the chapter that was read unto him, was the ſeven and twentieth of St. Matthews goſpell, which containes the paſſion of Chriſt; and that chapter was read not by choiſe but by the direction of the rubrick, it being the leſſon appointed for that day, ſo that we could not but conceive, that the murther then to be acted, was like unto that which in the chapter is deſcribed. And indeed you will finde it very like unto it, if you will but conſider the three circumſtances which I before obſerved in my text, the dignity of the perſon murthered, the kind of death that hee ſuffered, and the qualitie of the murtherers.

The perſon that was now murthered, was not the Lord of glory, but a glorious Lord, Chriſts owne Vicar: his lieutenant and vice­gerent here on earth, within his dominions. And therefore by all lawes, divine, and humane, he was privileged from any puniſhment that could bee inflicted by men. Albeit hee was as inferiour to Chriſt, as man is unto God; the creature, unto the immor­tall Creator; yet was his privilege of inviolability farre more clear than was Chriſts. For Chriſt was not a temporall Prince, his King­dome was not of this world, and therefore when he vouchſafed to come into the world, and to become the ſonne of man, hee did ſubject himſelfe unto the law; hee who onely could chooſe when to be borne, made choiſe to be borne at that time when there was a decree for taxing all the world; that ſo ſoone as he was borne, he might be inrolled a ſubject unto Caeſar:Luc. 2.1. hee lived as a ſubject, payed tribute unto Caeſar; he ſubmitted unto Pilats juriſdiction, acknowledging that hee had power given him from above. But our gracious Soveraigne was well knowne to bee a temporall Prince,oh. 19.11. a free Monarch, and their undoubted Soveraigne, to whom they did allowe, and had ſworne allegience; and therefore he could not be judged by any power on earth. He diſclaimed their au­thority, as he well might; for they had no power at all over any, much leſſe over him: and what power they uſurped was not de ſuper, as Pilats, but de ſubter, from beneath, even from the angell of the13 bottomleſſe pit, whoſe name is Abaddon; For as he ſeekes the deſtruction of all men, ſo eſpecially of Kings, becauſe by their go­vernment, peace is preſerved, juſtice executed, and religion main­tained. But from above they had no power: for God never gave unto the people power over their King; as is evident by Scripture, by the law of nature and nations, by the knowne lawes of England, by cleare and undeniable reaſons, and by the conſtant doctrine and practiſe of the true, ancient, and Catholick Church; as were eaſie for me to ſhew, if time would permit. And yet thoſe mon­ſtrous traitors, have ſacrilegiouſly invaded Gods throne, and uſurped his office, whoſe peculiar it is to be Judge of Kings, and ſo have ventured to try, judge, condemne, and execute their King, in deſpite of all law, reaſon, religion, nature, and God himſelfe. As it is in the parable of Jotham, they have advanced the bramble, above the cedar of Lebanus, while they ſet the people, even the ba­ſeſt of the people, on the bench, and placed the King a priſoner at the bar. So they have overthrowne the order of God and nature, diſ­ſolved the bands of humane ſociety, bringing in a meer confuſion, and diſſipation of all things.

This was ſuch a thing, as hath not beene knowne ſince the world beganne: Pilat knew by the light of nature,Ioh. 19.15. that a King is not to bput to death; therefore he ſaid unto the Jewes, Shall I crucifie your King? As if he had ſaid, if Jeſus be a King, he is not to be put to death; but it is ſaid he is your King, and ſhall I then do ſuch an act againſt the law of nature and nations? And the chiefe prieſts, as impudent and malicious as they were, they did not deny the pro­poſition, that a King is not to be put to death; but they denyed the aſſumption, that Jeſus was their King, ſaying, we have no King but Caeſar. But theſe murtherers are worſe than the Iewes, for they con­feſſed him to be their King, and yet tooke upon them, to judge, condemne, and put him to death. And as they are worſe than Iewes, ſo they are worſe then Pagans: for Tully pleading before Caeſar, for Diotarus King of Galatia, albeit he was but a tributary King, yet he doth challenge that privilege unto him, ſaying, ita inuſita­tum eſt, Regem capitis reum eſſe, ut ante hoc tempus ſit inauditum. For a King to be guilty of death, is ſuch a thing as hath not been heard of. And as they are worſe than Iewes and Pagans, ſo they are even worſe than devils; for the devils never riſe up againſt their prince, though he be as bad as can be: but the Puritans rage againſt their King, be he never ſo good, as indeed our gracious Soveraigne was the beſt of Kings. Never was there yet any prince that ſate upon a throne, who was beyond him for piety and prudence,14 for all heroicall and chriſtian graces. But here I dare not ven­ture to praiſe him, leſt coming ſhort, I may ſeeme to wrong him; that is a theame fitter for the tongues of Angells, than of men; and therefore as Apelles did, ſo will I, draw a vaile over that which I am not able to expreſſe, and deſire all men to judge what he was, by his divine meditations; of which booke I hare boldly ſay, that ſince the ſpirit of prophecy ceaſed, never yet was there any booke written, with ſo great ſtrength of reaſon, depth of judgement, height of de­votion, and elegancy of ſtile, as that golden Manual. That will tell you what we have loſt, and how heinous the murther was. As he was the Lord, and their Lord, he had no ſuperior on earth, and ſo could not be tried; as he was a glorious and gracious Lord, he ought not to have beene condemned. As Chriſt was above the law, being the ſonne of God; ſo was he above the cenſure of humane lawes, he being a King. As Chriſt was moſt innocent, there was no guile or guilt found in him; ſo was he innocent of all the crimes objected againſt him. As he was a King, he did repreſent Gods perſon here on earth; and as he was a good King, full of grace; he was a moſt lively image of Chriſt, ſo lively an image of him, that amongſt all the Martyrs, who followed Chriſt unto heaven bearing his croſſe, never was there any, who expreſſed ſo great conformity with our Saviour in his ſufferings, as he did.

And this will further appeare by the ſecond circumſtance in my text, the kind of death that he ſuffered, which was not the death of the croſſe, but aequivolent unto it, for two things were in the croſſe which made it ſo odious, paine, and ſhame; the Apoſtle joynes them together,Heb. 12.2. Jeſus endured the croſſe, deſpiſing the ſhame. Our Soveraigne ſuffered both, I beginne with the paine. Indeed Chriſts croſſe be­gan at his cratch; for no ſooner was he borne, than perſecuted by Herod; and his whole life afterwards was a perpetuall gain­ſaying of ſinners:Verſ. 3. So I may ſay of our Soveraigne, that the ten laſt yeares of his life, was ſuch a gaine-ſaying of ſinners; all that time he fought with beaſts, even with unreaſonable men, who were reſolved to be ſatisfied with nothing, but with the utter deſtruction of him and his. To bring that to paſſe, firſt of all they did aſperſe him with many foule and falſe calumnies, againſt their owne knowledge and conſcience, only to render him odious unto his people; they ſlandered the foote-ſteps of Gods anointed; their tongues, and their pennes too, were ſharper than ſwords, pier­cing deepe into his ſoule: many ſcandalous pamphlets were every day caſt abroad, which (as he ſaies in his booke) like ſparkes in great conflagrations, did flie up and downe to ſet all places on fire. From every15 pulpit was ſounded a trumpet to rebellion, the Embaſſadors of peace being made the heralds of warre. And as our Saviour by the phariſees was called an impoſtor, a deceiver and perverter of the people, a blaſphemer, a Samaritan, and one that had a devill: So, ſuch language, and worſe too, was beſtowed upon his Sacred Majeſty, by a phariſaicall broode of men, who are great pre­tenders to religion, but utterly void of it. They have a ſhew of godli­neſſe, but have denyed the power thereof. Ioh. 8.59.When our Saviour was at Ie­ruſalem, the phariſees ſtird up the people to ſtone him, whereupon he withdrew himſelf: ſo when the King was at Weſtminſter, tumults were raiſed, ſtones and blaſphemies caſt out againſt him, that he was faine to remove from thence, and then they cryed out againſt him, for deſerting his Parliament, though it was the thing they moſt deſired, and they knew very well that he would have been glad to be with his Parliament, as he often offered, if he could have been there with a­ny ſafety. Being thus forced to retire from London, they ſeized all his houſes and furniture, forts, magazins, ſhips, and revenues; they hunted him like a partridge, from mountaine to mountaine, that he might have juſtly taken up the complaint of our Saviour,Mat. 8.20. that The fox­es had holes, and the birds of the aire had neſts, but himſelfe had not where to lay his head. When our Saviour had withdrawne himſelfe from Ieruſalem, The Chiefe Prieſts and the Phariſees gave a commandement,Ioh. 11.57. that if any man knew where he were, he ſhould ſhew it, that they might take him: So upon his Majeſties flight, ſuch a commandement was given, a more cruell and bloudy ordinance was made, that whoſoever ſhould harbour or conceale the Kings perſon, or did know where he was harboured, unleſſe he did immediately reveale it, ſhould forfeite his eſtate, and die without mercy as a traitor.

As our Saviour was rejected of his owne people,Ioh. 1.11. He came unto his owne and they received him not: So was our Soveraigne rejected by his owne people; they would not owne him for their King; but diſ­claimed his authority, and yeelded their ſervice unto his enemies; and as the Iewes denyed the holy one, and the juſt, and deſired a mur­therer to be granted to them:Act. 3.14. So they denyed their holy and righteous King, and deſired the Parliament might rule over them: in this they preferred robbers and murtherers worſe than Barabas, chooſing rather to live in bondage, under their Iron yoke; than to injoy the liberty of ſubjects, under the peaceable governement of a moſt gracious King. As our ſaviour was rejected by his owne people, ſo was he forſaken of his owne Diſciples; when the time came that he was to make his ſoule an offering for ſinne, then one of his owne Diſciples betrayed him, an other denyed him, all forſooke16 him,Iſa. 63.6. and left him to tread the winepreſſe alone: So when our Soveraigns afflictions grew great, ſome of his ſervants betrayed him like Iu­das, others denyed him, and almoſt all forſooke him; albeit they had got well by him, yet they were loth to ſuffer with him. And which was yet much worſe, he was forceably deprived of the com­fort of his deareſt wife, his moſt ſweet and beloved children, and for a long time had none to converſe with, but beaſts more ſavage, than thoſe which did company with our Saviour in the wilderneſſe. When Chriſt was on the croſſe, one of the theeves who was cruci­fied with him railed on him, becauſe he did not relieve them: ſo when our Soveraigne was at Oxford, ſome who ſuffered with him, upbraided him, and added griefe to his afflicted ſoule, even railing on him, becauſe he did not helpe them, when indeed he could not. As our Saviour was tempted: ſo was our Soveraigne, tempted to diſtruſt, to perjury, to ſacrilege, to atheiſme; tempted to deny God, by forſaking his religion, and deſtroying the church, which his righteous ſoule abhorred. As the devill made great proffers unto Chriſt, of all the Kingdomes of the world, ſaying, All theſe will I give thee,Mat. 4 9. if thou wilt fall downe and worſhip me: So great proffers were made unto our Soveraigne, that they would make him a glori­ous King, if he would humble himſelf unto his Parliament, and wor­ſhip the Idoll which they had ſet up. Beſides, his ſoule was daily tor­tured with reiterated unreaſonable propoſitions, and inſolent de­mands, as abſurd as thoſe which the devill made unto Chriſt.

The enemies of our Saviour ſought how they might take him by craft and put him to death. Much more craft and deceit too, was uſed to catch our Soveraigne in their pit. Mark. 14.1.As when Chriſt was at Ieruſalem, the Phariſees not daring then to lay hands on him, becauſe they fea­red the people; ſought to fright him with Herod, Saying unto him, get thee out,Luk. 13.31. and depart hence, for Herod will kill thee: when it was they them­ſelves that intended to kill him: So when his Majeſtie was at Hamp­ton Court, his enemies perceiving, that the hearts of the people were ſo turned towards him, that it was not ſafe to lay violent hands on him; they did cunningly ſuggeſt feares unto him, that there was a plot to kill him, and ſo they made him flie into the ſnare which they had layed for him in the Ile of Wight, where they thought that Rolph ſhould have diſpatched him by poiſon or poinard; but that being diſcovered, they reſolved to doe it in a more publicke way. Our ſaviour was apprehended at night:Mat. 26.51. ſo was our Soveraigne in a darke cold winter night, taken out of his bed in the Ile of Wight, and carried unto Hurſt Caſtle. Mat. 25.59.They ſought falſe witneſſe againſt our Saviour: ſo did they againſt our Soveraigne; for open proclamation17 was made with ſound of trumpet, that all who could informe againſt the King, ſhould come to the painted chamber, and give in their evi­dence: and what was it they intended to prove? even that he had done that whereof they themſelves only were guilty, in raiſing armes and making a warre in the Kingdom. The people being ſuborned by the Prieſts, cried againſt our Saviour, Away with him,John 19.15. crucifie him: ſo ſome of the ſouldiers were ſuborned, and hired to cry a­gainſt our Soveraigne, Juſtice, Execution. Our Saviour was mocked, They wagged their heads at him: ſo our Soveraigne had the tryall of cruell mockings. Chriſt was reviled: ſo was our Soveraigne reviled by his enemies, eſpecially their falſe Prophets:Matth. 27.29, 39, 41. Hugh Peters inſtead of comfort, did reach Gall and Vinegar unto Gods anointed, in the agony of his ſufferings, as the Jews formerly had done unto Chriſt. Our Saviour was ſpit on: ſo was our Soveraigne;Matth. 27.30. John 18.12. Bradſhaw and Cooke did ſpit out the froth of their ulcerous lungs againſt him to his face, and a barbarous ſouldier did really ſpit in his face. Our Saviour was bound: ſo there was as intent to have bound our Sove­raigne, as himſelfe obſerved on the Scaffold, by the rings which were faſtned to the block. Our Saviour was watched the night be­fore he ſuffered; for he was apprehended at night in the Garden and carried away unto the High Prieſts houſe, where he was haited all night: in the morning ſent to Pilate, from him to Herod, then back again to the common Judgement hall, where he was condemned, and at the third houre led forth to be crucified. But our Sove­raigne was watched many nights before he ſuffered; for all the time of his tryall, his chamber was filled with barbarous ſouldiers, who deprived him of his reſt, and of all manner of privacy, which was more bitter unto him then death. At laſt our Saviour ſuffered death: ſo did our Soveraigne, at the very ſame houre of the day; for our Saviour gave up the ghoſt at the ninth houre, which is our three of the clock in the afternoon: the ſame houre put a period to our Soveraignes life, and to the happineſſe of three King­domes.

I have now taken a briefe view of the paine: in the next place, conſider the ſhame, and then you will ſee a perfect croſſe. What greater ſhame and diſgrace could be offered unto a King, then inſtead of a Royall train, a guard fitting the Majeſty of his perſon; to be watched and warded, and dragged from place to place, by the com­mon ſouldiers, the moſt rude and barbarous of all the people. But in this he was like unto his Saviour alſo. Matth. 26.25.They came againſt him as a­gainſt a thiefe, with ſwords and ſlaves. As our Saviour was hurried from place to place from Annas to Caiphas, from him to Pilat, from Pilat to Herod, and thence back to Pilat, to the common Judgement hall:18 ſo was our Soveraigne hurried from the Iſle of Wight to Hurſt caſtle, from thence to Windſor, from Windſor to St. James, from thence to Weſtminſter to the common Judgement hall, to be tried as a malefactor at the Bar, where no priſoner was ever tried, but in the Kings name, and by his authority, for that Hall was never inveſted with any power of judicature, without the King, much leſſe againſt him: but (as he ſayes in his Book) They thought fit to adde the mockery of juſtice, to the cruelty of malice (as they who crucified Chriſt) that ſo they might deſtroy him with the greater pomp. They pretended juſtice and religion to cover their perjury and paracide, and ſo did eſtabliſh iniquity by a Law, and father their ſin upon God, who is the author of juſtice. And as his tryall was publique, and diſgracefull, ſo was his execution: it hath been a cuſtome to hang notorious traytors before their own doors for their greater ſhame: ſo did they put our Soveraigne to death, in a moſt inſulting manner, on an open ſcaf­fold, erected before his Royall Pallace, as if they meant to bid a defiance both to God and men. Now joyn theſe together, and tell me if ever any man might more juſtly then he, take up that complaint which was uttered in the perſon of our Saviour, by the Spirit of Prophecy,Lam. 1.12. Behold and conſider all ye that paſſe by, if there be any ſorrow like unto my ſorrow.

Let us now ſee how he did bear this: even as his Saviour had done,Hebr. 12.2. Who for the joy that was ſet before him, endured the croſſe, deſpiſing the ſhame. He contemned an earthly Crown, for the aſſured hope he had of an immortall Crown, that fadeth not away: and ſo like his Saviour; when he was reviled, he reviled not again; but was led as a ſheep unto the ſlaughter,Luc. 23.34. and opened not his mouth. As Chriſt prayed for them that crucified him: ſo did our Soveraigne poure out many devout prayers for his enemies, which might ſerve to melt their hearts, if they were not harder then the nether mill ſtone. As Chriſt wept over Jeruſalem: ſo did our Soveraigne weep over his three Kingdoms,Luc. 19 41. being more ſorry for the miſeries that are to come upon them,Luc. 23.74. Ʋerſ. 28. then for all that hath happened unto himſelfe. As women beholding Chriſts paſſion wept: ſo many women behol­ding their Soveraigne on a Scaffold, wept bitterly, unto whom he might have ſaid, as our Saviour did unto the other, Weep not for me, yedaughters of Jeruſalem,Eph. 5.25. but weep for your ſelves. Chriſt gave him­ſelfe for the Church: he dyed for the people: ſo our Soveraigne, in another ſenſe, gave himſelfe for the Church, and died for his people; for he might have ſaved his life, if he would have conſen­ted to deſtroy the Church, and enſlave his people. So that (as he ſaid on the Scaffold) he was the martyr of the people,Matth. 26.39. martyred by them, and for them. When our Saviours agony began, he prayed19 unto his father, that that Cup might paſſe from him;Hebr. 5 7. but with a ſubmiſſion to his will. He offered up prayers and ſupplications with ſtrong crying and tears, unto him that was able to ſave him from death. So was our Soveraigne frequent and inſtant in prayer unto God; but as for removing the bitter cup he was to drink, he prayed only with a ſubmiſ••••unto the will of his heavenly father. Luke 22.48.When our Saviour was in his agony, There appeared an Angel unto him from Hea­ven ſtrengthning him: ſo almighty God did from above miniſter abun­dance of comfort unto our Soveraigne; otherwaies it had not been poſſible for him to have endured his croſſe with ſuch cheerfull patience as he did. When Chriſt was apprehended, he wrought a miraculous cure for an enemy, healing Malcus his eare,Luke 22.53. after it was cut off ſo it is well known that God enabled our Soueraigne, when he was in priſon to work many wonderfull cures, even for his ene­mies, and yet all that could not move theſe hard-hearted Jewes, who ſought his life: he might have ſaid unto them, as our Saviour did unto the other, Many good works have I ſhewed you,John 10.32. Matth. 27.52. for which of them do you perſecute me? When our Saviour ſuffered, there were ter­rible ſigns and wonders; for there was darkneſſe over all the Land, the earth did ſhake, the Rocks clave aſunder, the vaile of the Temple was rent, and the graves were opened: ſo during the time of our Soveraignes tryall, there were ſtrange ſigns ſeen in the ſky, in divers places of the Kingdome; and it was thought very prodigious, that when he ſuffered the Ducks forſook their pond at St. James, and came as far as Whitehall, fluttering about the Scaffold: ſo that our Soveraigne might have ſaid unto his murderers, as it is in Job 12.7. Aſk the beaſts and they will tell thee, and the fowles of the Heaven,Matth. 27.54. Thomlinſon. and they will instruct thee: what an unnaturall murder ye are now com­mitting. When our Saviour ſuffered, the Centurion beholding his paſſion was convinced that he was the Sonne of God, and feared greatly: ſo one of the Centurions who guarded our Soveraigne, be­holding his moſt Chriſtian, pious, and magnanimous carriage, was convinced, and is to this day ſtricken with great fear, horrour, and aſtoniſhment. When they had crucified our Saviour;John 19.23. they parted his garments amongſt them, and for his coat, becauſe, being without ſeam, it could not eaſily be devided, they did caſt lots: even ſo ha­ving crucified our Soveraigne, they have parted his garments amongſt them, his Houſes and Furniture, his Parks and Revenues, his three Kingdoms; and for Ireland, becauſe it will not eaſily be gained they have caſt lots, who ſhould go thither to conquer it, and ſo take it to themſelves. In all theſe things our Soveraigne was the lively Image of our Saviour.

20NOw if your patience will goe along with me while I conſider the third circumſtance in the Text, the quality of the mur­derers, their you will finde the paralell to hold alſo; Our Saviour was crucified by his own Nation: They crucified the Lord of Glory. They who were his brethren and kindſmen, according to the fleſh. John 18.35.So Pilat told him, Thine own Nation have delivered thee unto me. More particularly the great Councell conſulted againſt him, hyred Judas to betray him, ſent Souldiers to apprehend him, falſly accuſed and injuſtly condemned him. The great Councell was their high court of Sanhedrim, which was their ſtanding Parliament. In it were many members of divers Callings and Profeſſions: ſome Prieſts and chiefe Prieſts; ſome Elders, and thoſe lay-Elders; for as there was a Parliament againſt Chriſt, ſo alſo a Preſbytery: ſome Scribes and Lawyers, who were Chair-men, for they ſate in Moſes Chaire. They drew alſo into this conſpiracy againſt Chriſt wicked Herodians, whom otherwiſe thoſe preciſe Jewes could not endure. And were they not ſuch who murthered our Soveraigne? His own Nation, his great Councell the Parliament, the Preſbytery, ſome Prieſts, (but they are Jeroboams Prieſts of the baſeſt of the people) ſome Scribes and Law­yers. And they drew into that combination too, wicked Herodians, that is, diſſembling Courtiers, and profane Ruffians; and as pure as they would ſeem to be, yet were they content to endure all their God dammees to gain their aſſiſtances for to damn and condemn their So­veraigne.

As Chriſts Enemies were of divers profeſſions, ſo alſo of divers Sects and Religions, ſome Phariſees, ſome Saduces; and thoſe were very oppoſite one againſt the other, yet both joyned together a­gainſt Chriſt: To crucifie him even Herod and Pilat were made friends:Act. 4.27. For (as the Apoſtles ſay) againſt thine holy Sonne Jeſus, both Herod and Pontius Pilat, with the Gentiles and people of Iſrael were gathe­red together. So the enemies of our Soveraigne were of divers Sects and Religions, ſome Papiſts, ſome Preſbyterians, ſome Independents; And though they be at oddes enough between themſelves, their heads are as farre aſunder as Sampſons Foxes, yet being linked by the tayles, they banded againſt the Lord, and againſt his anoynted. The Papiſt may ſeem to have little hand in that murder, yet they contributed very much unto it: For they raiſed a moſt horrid and bloudy Rebellion in Ireland, and moſt falſly pretended the Kings commiſſion for it, whereby they enraged his other Subjects againſt him; they weakned his Forces there: deſtroying many who would have aſſiſted their Soveraigne, and keeping others ſo buſie that they could not come to his reliefe; they promiſed him great ayd, but when he depended upon it, they utterly failed him. The Preſ­byterians are deeply imbrued with his blood: for they aſſaulted21 him both in England and Scotland, deprived him of all power and means, declared him unworthy to raign, and ſo weakned him, that it was an eaſie matter for the Independants, who are drunk with his bloud, for to kill him. The Presbyterians framed both the Major and Minor Propoſitions, and the Independants, drew out the concluſion: for thus the Presbyterians both preached and publiſhed; a tyrant is to be oppoſed and deſtroyed: but the King is a Tyrant. Then comes the Independants and draw forth the concluſion which natu­rally follows from the premiſſes: Ergo let him be deſtroyed. Or to uſe their own diſtinction which they have ſo much abuſed; the Preſ­byterians murderd the King in his politicall capacity, the Indepen­dants in his naturall capacity. Thus our Soveraign, as well as our Sa­viour was crucified between two theeves, but neither of them a good theefe. Theſe two factions (as his Majeſty well expreſſes it in his Book) Are the twins which lately one wombe incloſed, the younger ſtriving to prevaile againſt the elder; what the Presbyterians have hunted after, the Jndependants ſeeke to catch for themſelves. And indeed they have taken the prey out of their mouths: They who at firſt were but journey men unto the other, have now ſet up for themſelves.

Albeit theſe be the chiefe murderers: there be many others who though (as himſelf ſaith) Their hands are not embrued in his bloud by acting and conſenting to his death, yet they are ſprinkled with his bloud by deſerting him. Even all thoſe who had power and means, and did not uſe them for his defence. Seneca.For Non caret ſcrupulo occultae ſocietatis qui manifeſto diſcrimini non occurrit. By the Law of nature and Nations, all ſubjects are bound to defend their Kings Perſon, Crown, and dig­nity. Our Saviour ſaid unto Pilat: If my Kingdom were of this world,Joh. 18.36. then would my ſervants fight, that J ſhould not be delivered to the Iews. Where he inſinuates that the ſervants and ſubjects, of an earthly King, are bound to fight for his defence: And therefore all thoſe who did not aide him according to their power, have incurr'd the curſe of Meroz. Judge: 5.23. Curſe ye Meroz (ſaid the Angell of the Lord) curſe ye bitterly the inhabitants thereof: becauſe they came not to the help of the Lord, to the help of the Lord againſt the mighty. Beſides theſe neutrals, who becauſe they were not for the King, were againſt him, there are many who fought for their ſoveragin, who have yet by their ſins fought againſt him: their debauched carriage gave much advan­tage to his enemies, & provoked God to forſake their armies: by their rapine and plunder they did alienate the hearts of the people from their Soveraigne, and by their ſtrifs and emulations, they loſt the Kingdom and that gracious King: there was a ſtrife amongſt Chriſts followers which of them ſhould be the greateſt; but the ſtrife that was among the Kings followers for places and preferments, was farre more hurtfull and pernicious. Yea, as all of us were in22 ſome ſort,Rom. 4.25. guilty of Chriſts bloud; for our ſinnes were the meritori­ous and procuring cauſe of his death: He was delivered to death for our offences. So the ſinnes of every one of us hath added force unto this great ſtroke and wound given unto theſe Kingdoms in his Ma­jeſtes death. As the good King Joſiah was taken away by a violent death, for the ſins of Iudah, that God might the more freely powre out the fiercneſſe of his wrath: ſo was our Gracious Soveraigne ta­ken away for the puniſhment of our ſinnes, that the iniquities of theſe ſinfull nations being now finiſhed and come to an height by an horrible rebellion and particide, hee might powre out the violls of his wrath upon them, there being now nothing to hinder the ſtroke of his vengeance, when he is taken away, yea made away by them­ſelves, who like Moſes ſtood in the gap, between the ſinnes of his people, and Gods judgements. So that we may all of us take up that lamentation,Lam. 5.16. which the Church made for the death of Ioſiah: The Crownt is fallen from our head; woe unto us that we have ſinned

But howſoever our Saviour had many enemies, yet his moſt violent adverſaries were the Phariſees, and if you will but obſerve how they are deſcribed unto us in the Goſpell, Ill all not need to make any application. The Phariſees were the moſt ſtrict and preciſe ſect of the Jewes,Matth. 6.16. the Puritans of that age, they were men of a ſad countenance and great auſterity; they did bow down their heads like a Bulruſh, when as their inward parts burnt altogether with de­ceipt: they were outwardly (though hypocritically) holy Whited ſepulchers beautifull without, and within full of uncleaneſſe. Great pre­tenders they were to religion, and deſired to be accounted more pure than others,Matth. 23.27. the only ſaints upon earth, and ſo did ſeparate from the reſt of the Church, and from thence were they called Phari­ſees. Matth. 6.5.7. Matth. 23.14.12.2. Luke 11.45.46.They pretended (eſpecially ſuch of that ſect as were Scribs) great knowledge of the Scriptures, and revelations of the Spirit: they were much for preaching, made long prayers, and that openly, to be ſeen of men, uſed vaine repetitions: Under colour of long prayers they devoured widdowes houſes. They were ſuperſtitiouſly zealous of keeping the Sabboth, but great profaners of the temple; they made Gods houſe a houſe of merchandiſe, and Denne of theeves, for which they were ſharply reproved by our Saviour, as they often quarelled him for breaking the Sabboth Whereas the fift com­mandement injoynes us to honour our Father, not onely our natu­rall Father,Mark. 7.11. but alſo our civill father, who is Parens Patriae: they made this commandement void by their Corban, that is a gift where by Gods cauſe, or rather their own ends is advanced. They did draw the people after them, who were ſo much addicted unto them, that they would not beleeve nor follow any without their allowance; for that is the rule they gave to the people,Ioh. 7.28. Have any of the Phari­ſees23 beleeved on him? And indeed their faction was ſo popular, that (as I••ephus teſtifieth) they governed not onely Jeruſalem, but all Judea too. They did bind heavy burdens upon other mens ſhoulders,Matth. 23.4. Verſ. 6. Verſ 23. which themſelves did not bear, and ſo they made the way to heaven ſtraite to others, and wide to themſelves. They were invited to feaſts, and loved to ſit at the head of the Table. They made conſcience of ſmaller matters, as of ceremonies, but omitted the weightier mat­ters of the law, judgement and mercy. Now would you not thinke that the ſoules of theſe Phariſees by a pythagorean tranſmigration, were entred into our new reformers.

As the murtherers of our Soveraign reſemble the crucifiers of our Saviour; ſo we find them acting all the ſame parts. And firſt Judas who ſold his Maſter, of all that conſpired againſt Chriſt, is moſt odious; for he was his diſciple, a domeſtick ſervant, one whom he truſted with his purſe; and yet he, his familiar friend, who did eat of his bread lift up the heele againſt him. So our Soveraigne was ſold at a greater price than our Saviour, by thoſe who had as neere a relation unto him, as Iudas had unto Chriſt: for they were his countrey men, brought up with him, his ſervants and familiar friends, whom he truſted with his purſe, with his counſels and his perſon, cheriſhed in his boſome, and inriched with many princely favours. In many reſpects they were farre worſe than Iudas: for when Iudas ſold his Maſter, he thought he would not have ſuffered, but have eſcaped by a miracle, as he had ſometimes done before. This is the con­jecture of the Fathers, and may be probably gathered out of the Text; for it is ſaid, Then Iudas when he ſaw that he was condemned,Matth. 27.3. repeated himſelf: ſo that before, he thought it ſhould not have come to that, but that Chriſt would have eſcaped, and he gone away with the money. But the Judaſes who ſold their Soveraign knew very well that he could not eſcape, being delivered into the hands of his ene­mies. Againe Judas ſaw not the horror of his ſinn before hee had committed it; if he had, it is probable he would not have done it, but theſe men ſaw and knew very well what horrible fact it was to deliver up their King, as may appear by Lowdon his Speech, there­in he profeſſed that it is againſt the law of Nations for them to de­liver up a ſtranger, who had put himſelfe under their protection, much more to deliver their King. And yet all that was onely for forme ſake, that he might better beat the bargain, and raiſe the price, as did appeare by the event. Beſides they have acted many more parts than Judas did: for they were the firſt that tooke armes againſt him, ingaging all his Subjects by a ſolemn League and Cove­nant, to diſtroy the Church and the King, they deveſted him of all authority within that Kingdome, Seazed his Caſtles and revenewes, and by their example and Covenant, incouraged their Brethren in24 England to doe the like: and when his Majeſty was like to have prevailed againſt his Rebels in England, they, notwithſtanding that the King, to ſecure them on his ſide, had gratified them, by granting them all their unreaſonable and impious demands, yet came in the ſecond time with a great army, to aſſiſt ſtrangers againſt their natu­rall King. And they have perſecuted all the Kings party in that Kingdom, impriſoning, baniſhing, forfeiting and barborouſly mur­thering, even under colour of juſtice, all that adhered unto him. Alas poor Judas did none of theſe things, but would have reſcued his Maſter out of the councels hands, if it had beene in his power; and yet becauſe he ſold him for money, he is odious and infamous unto all generations: Oh then what ſhall theſe men be? Finally Iudas repented, was ſwallowed up of ſorrow, confeſſed his ſinne, made reſtitution, for he gave back the money, and made ſome ſatisfaction too, for hee tooke revenge upon himſelfe when he betook him to the halter. But we ſee not as yet ſo much repentance in theſe Judaiſes.

Here let no man thinke that I charge that horrible crime upon the Scottiſh Nation: I know it was not the fault of the Nation; but of that religion wherein moſt of them were brought up. Yea, and albeit the greateſt part of that Nation be infected with the leaven of Knox and Buchanan, yet are they not all alike guilty. Some of them and the farre greateſt part, were meerly couſened out of their loyalty,1 Sam. 15.11. by their blind guides; Like thoſe wo hundred who fol­lowed Abſolom out of Jeruſalem, in their ſimplicity, knowing no thing of his treaſon; for they were made to beleeve that their reli­gion was in danger to be overthrowne, and that they were bound in conſcience to take armes to defend it, and to aſſiſt their bre­thren in England; yet ſo as that they never intended any violence unto the Kings perſon, and did from the bottome of their hearts, abhorre the delivering him up unto his enemies. Others againe never approved of any of their proceedings againſt the King, knowing that their rebellion was moſt unlawfull: yet did they in ſome ſort comply with the Rebels, for fear of loſing their eſtates, their liberties, their lives: theſe are more like unto Peter who out of fear denyed his Maſter, than to Iudas, who ſold him out of cove­touſneſſe. Beſides both theſe, there are many other noble Gentlemen, who expreſſed as much loyalty to their Soveraigne, as ever ſubjects did, and gave as good proofe of it, by their ſervice, under the banner of that moſt renowned Lord, the Lord Marquis of Montroſſe, the glory of this age, and honour of this Nation. All theſe being de­ducted, it will appear, that it was the ſmalleſt part of that Nation, who acted Judas his part, howſoever by craft, they had got the power into their hands and uſed the tongues of their fiery preachers, to25 charm the diſcontended people, from making any oppoſition againſt their proceedings. And even theſe too, as infamous as they are, have not diſhonoured their Nation more, than their brethren of England have done theirs: as the Scribes and Phariſees ex­preſſed more malice againſt our Saviour, than Judas did; ſo thoſe who murthered our Soveraign, expreſſed more malice, than they that ſold him: and are to be accounted the greater Traytors, be­cauſe of the reward which they gae unto the other. For God him­ſelf aggravates he whordome of Iſrael, by this circumſtance, that ſhe gave a reward unto her lovers. Ezech 16.33.34. Thou art not like other women for they receive gifts, but thou giveſt a reward to all thy lo­vers. As ſhe is a more ſhameleſſe whore, who hires men for her luſt, than ſhe that proſtitutes her body for a reward: ſo are they to be ac­counted the greateſt Traytors, who not only did riſe up againſt their Soveraign, but alſo hired others into a Rebellion, and to betray him into their hands.

From Judas come we to the great councell. The Parliament is the great Councell, and hath acted all and more againſt their Lord and Soveraign, than the other did againſt Chriſt: they conſulted how to put him to death, gave mony to betray him, ſent ſouldiers to apprehend him. In that great Councell Annas and Caiphas were chiefe: In this Cromwell and Ireton; and Cromwell prophe­cyed a Caiphas did, uſing almoſt the ſame words, Jt is expedient that he dye, ad unleſſe he dye the Nation will periſh Bradſhaw and Cook are the Scrbs and Lawyers, who fiercely purſued him: they curſt them­ſelves with his bloud, as the others did with Chriſts; for Bradſhaw ſpoke to this purpoſe on the Bench: Our Lives are threatned, if wee medle with his blood; but whatſoever ſhall befall us, we will doe juſtice upon him. And is not this juſt as the Scribes and Phariſees ſaid His bloud be upon us and on our Children. Fairfax was Pilat the Governour,Matth. 27.25. who ſeemed unwilling to conſent to his death, and ſought to waſh his hands of his bloud, by laying it upon others. And his wife La­dy Pylat, who diſwaded the murther of our Soveraign, more than the other did the killing of Chriſt. The Army are the Souldiers who apprehended him, watched him, mocked him, reviled him, cryed juſtice and execution againſt him, and at laſt crucified him, and parted his garments amongſt them. Revel. 11.8.And London is the great city spiritually Sodome where our Lord was crucified.

We have now taken a view of the actors in both tragedies, and of their ſeverall parts: in the third place, if you will conſider their proceedings you ſhall find them alike too, ſave only that the pro­ceedings againſt our Soveraign were more illegall, and in many things more cruell. Their accuſation againſt Chriſt was onely ge­nerall, that he was a blaſphemer, a deceaver, and one that perverted26 the nation; but wherein they could not ſhew: & dolus verſatur in gene­ralibus. So was the charge againſt our Soveraign generall, and as farre from truth too, as that he was a tyrant, and which is ridiculous a Traytor: but they could prove no particular crime againſt him. When Pilat deſired the Jewes to bring a particular accuſation againſt Jeſus ſhewing what evill he had done: They anſwered, if he were not a malefactor,Matth. 22.23. Joh. 18.30. we would not have delivered him up unto thee. And ſuch is the plea that the murtherers uſe for themſelves, if the King had not been a wicked tyrant, the Parliament would not have uſed him as they have done. The Jewes pretended a Law for killing of Chriſt, ſaying unto Pilat who was a ſtranger, We have a Law and by our law he ought to die. But they had no ſuch law to produce. Ioh. 19.7.So the murtherers of our So­veraign labour to perſwade ſtrangers, that they acted according to the Laws of their own Land; but their conſciences can tell them that they did it without Law, and quite contrary to the Law of the land, the Law of God, the Law of nature and nations. Chriſt was con­demned, not by any rule of Law, but by the vote of Parliament: Cai­phas asked the queſtion, What think ye? they anſwered he is guilty of death. So was our Soveraign condemned by vote,Matth. 26.66. Crumwell the Caiphas asked the reſt, What think ye? and they all being packt by him, and choſen for the purpoſe, anſwered he is worthy to die. In Chriſts firſt triall before the great councell, his enemies were his judges; but in his ſecond triall, when he was ſentenced to death, Pilat onely was judge, who was willing to have releaſed him, and his enemies were only his accuſers: but in the whole proceedings againſt our Soveraign, his enemies were not only accuſers and parties, but alſo his judges, the moſt profeſſed enemies he had; and the moſt deſperate Traytors that ever the ſunne did ſhine on, who had acted ſo much villany, that they could not imagine any ſafety for themſelves, unleſſe he were deſtroyed, and all that belong unto him. The Jewes confeſſed that they had no power of life and death, ſaying, It is not lawfull for us to put any man to death:Joh. 18.31. But that high court of juſtice (as they term it) which was erected for his Majeſties triall, had leſſe power, it was not lawfull for them to put any man to death, much leſſe their Soveraign: for the great councell of the Jewes had ſome power, being inſtituted by God himſelfe; it was proper for them to judge of blaſphemy, if they had judged aright; though power of life and death was taken from them by the Roman con­querour: but the court that condemned our Soveraign had no power at all, neither is it any court, as not being inſtituted by any who had authority; they did honour themſelves, and ſo their honour is nothing. The great councell that condemned Chriſt; was rightly conſtituted of all its members, and under no force: ſo was not the27 councell that condemned our Soveraign; for the better part of it, the houſe of the Lords, was wholly layed aſide; and the houſe of Commons often purged, ſo that the tenth man legally elected, was not preſent, and thoſe that were their, under ſuch a force, that they muſt ſay, and doe, as their Caiphas would have them. Ioh. 8.54.Chriſt was allowed to ſpeake for himſelf, and Pilat deſired him to make anſwer unto thoſe things they witneſſed againſt him, and marvelled greatly that he anſwered not. But our Soveraign was not allowed to ſpeak for himſelf, he was condemned before he was heard:Matth. 27.13.14. Bradſhaw and Cook, two foule mouthed Dogges, interrupted him, and told him plainly, that the court would not allow him to ſpeak, nor hear his reaſons; for they knew well that they were not able to reſiſt the wiſ­dom and the ſpirit by which he ſpak. So that their proceedings were more illegall than the proceedings of the Jewes.

And as their proceedings were more illegall, ſo in many things more cruell too. Ioh. 19.25.Chriſts followers were not barred from comming unto him; for his mother ſtood by the croſſe, and other women of her kindred, ſo did the beloved Diſciple: but our Soveraign was not allowed any of his ſervants or friends, to attend him, during the time of his tryall, and long before: he could not ſo much as obtain a­ny of his Chaplains to Miniſter ghoſtly comfort unto him, which (as he ſayed in his Book) Was a greater rigour and barbarity, then is ever uſed by Chriſtians to the meaneſt Priſoners and greateſt malefactors; whom though the juſtice of the Law deprive of worldly comforts, yet the mercy of religion allows them the benefit of their clergy, as not aiming at once to de­ſtroy their bodies, and to damne their ſoules. Theſe murtherers were more cruell: for having deprived him, of all things elſe, they were even loth that he ſhould ſave his ſoul: and therefore as they denyed him the ſervice of his Chaplains, ſo the ſouldiers by their rude and barbarous carriage in his Chamber, did as much as they could, hinder his pri­vate addreſſes unto God. A great company of people and of women,Luc. 23.27. bewailed and lamented Chriſts death, without any check or re­proof: but men could not expreſſe any ſorrow for his Majeſties death, without the danger of their own life, and when ſome ſilly women wept bitterly ſeeing his Majeſties execution, they were mocked, threatned, and ſome of them beaten. The Jews did not much trouble the followers of Chriſt, before his death,Joh. 9.35.12.10. only the blind man whom he cured, was excommunicated for confeſſing him, and Lazarus was threatned: but none of them ſuffered: yea when they apprehended our Saviour they ſuffered his Diſciples to depart as he himſelf deſired, ſaying, If ye ſeeke me,Ioh. 18.8. let theſe goe their way. Yea and after Chriſt had ſuffered, they would not have perſe­cuted his followers, if they could have been ſilent; for at firſt the councell only admoniſhed them, Not to speak at all,Act. 4.18. nor Preach in the28 name of Jeſus. But theſe murtherers moſt cruelly perſecuted all his Majeſties friends and followers, putting many of them to death, for their loyalty, even in his life time, which much grieved his righte­ous ſoul: and they cut off others after his death; for his precious bloud was not ſufficient to quench their thirſt; as they thirſted after Royall bloud ſo alſo after Loyall bloud: and herein they imitate the ſavage Tartars, who, when their great Chain dyes, they caſt many of his deareſt friends into the grave after him. When our Saviour was upon the Croſſe he commended his Mother to the beloved Diſciple, and that was not envyed, nor the diſciple queſtioned for it: but when our Soveraign on the Scaffold commended thoſe who were neereſt unto him,Ioh. 19.26. and delivered ſuch ſmall Tokens as were left him; unto one who was by to be given unto them, as the pledges of his love;Ioh. 19.38.39. that was envyed, the party queſtioned, and the Tokens taken from him. Our Saviour was not denyed a buriall; for two hono­rable counſellers took a care of his Funerall, and the Jewes, as ma­licious as they were, did not oppoſe it, onely they deſired a watch to be ſet upon his Sepulcher. But our Soveraign was denyed this honour, though three honorable counſellers begged his body, to have buryed it in the Sepulcher of his Fathers, they could not obtain it: but the murtherers carryed away his Corps to Windſor, thinking there to hide it in a private corner, where no man ſhould know: and thoſe honorable counſellers following after, with much adoe, ob­tained to have the diſpoſing of it, in a more ſeemly place; but with­out all Funerall ſolemnity: which yet in a moſt ſumptuous manner is beſtowed upon a baſe rigicide, Doriſlaus, that all the world may ſee, they preferre a Barabas before the Lords annointed. The Jewes could not indure to heare Chriſt magnified, after they had cruci­fied him and therefore they raged againſt the Goſpell which con­taines the Hiſtory of his life: As much have theſe Jewes raged againſt his Majeſties Book, the iſſue of his divine ſoul, and laboured by all meanes to ſuppreſſe it; but they can no more obſcure his glory that ſhineth in that book, then they can obſcure the ſunne in the firma­ment: Finally they are more malicious than the Jewes, becauſe they committed this parecide, more directly againſt their knowledgd and conſcience; for the Jewes did not cleerly know that Jeſus was the Chriſt; they expecting a Meſſias to come with great pompe and worldly glory, were offended at the baſeneſſe of his birth, and many of them ſeduced to beleeve that he was an impoſtor. There­fore ſayed our Saviour,Luk. 23.34. Act. 3.17. Father forgive them, for they know not what the do. And Saint Peter, Through ignorance ye did it. And our Apoſtle, If they had known it they would not have crucified the Lord of glory. But the murtherers of our Soveraign, knew very well that he was their King, their undoubted Soveraign, and a moſt pious29 Prince, and yet even for that cauſe, and no other, but becauſe he was their King, they put him to death.

And this leads me to the laſt conſideration, or the ends and cauſes that moved them to murder, both our Saviour, and our Soveraigne, which were the very ſame. The cauſe pretended for crucifying of our Saviour, was Salus populi, the ſafety and liberty of the people, which is the common pretence of all Rebels: Caiphas ſaid,John 11.50. It is expe­dient that one man die, (meaning Jeſus) and that the whole Nation periſh not. The ſame was pretended for the murther of our Soveraigne; Crumwell ſaid, Unleſſe he die, the whole Nation muſt periſh. But as that which was pretended to be for the good of the people, proved the bane of the people, bringing a fearfull deſtruction upon them: ſo alſo will this, becauſe they killed their King, therefore ſhall the Nation periſh. Thoſe who promiſed liberty unto the people, and ſtile themſelves, cuſtodes libertates Angliae, have brought them under grea­ter ſlavery and bondage, then the Jews are at this day. Now that people who ſtood ſo much with their King, upon their priviledges, and the property of their goods, have nothing which they can call their own. The true cauſe that moved them to crucifie Chriſt, was envy, which Pilat obſerved,Matth. 27.18. For he knew that for envy they had delive­red him. So the ground of all the proceedings againſt our Soveraign, was envy and malice; but if you will aſk me the reaſon why they did ſo much maligne him, none can be given, but becauſe he was their King; for as the Jews ſaid, Whoſoever maketh himſelfe a King,John 19.12. ſpeaketh againſt Caeſar. So may I ſay, whoſoever is a King, though made by God as he was, ſpeaketh againſt the Parliament: for it is as inconſi­ſtant with the grounds of theſe mens religion, to have a King, as to have a Biſhop: that Text which they formerly miſ-applied againſt Biſhops, The Kings of the Gentiles exerciſed dominion over them:Matth. 20.25. but it ſhall not be ſo among you. I ſay that Text now fits their turn bettter againſt Kings then it did againſt Biſhops; for indeed between Kings over Gentiles, and Miniſters of the Goſpell, there is no right oppoſition; but between Kings over Gentiles, and Kings over Chriſtians there is a fit antitheſis: and ſo howſoever the Gentiles have Kings, yet they being Chriſtians, will have no King over them. And now tell me whe­ther Kings will not rather deſire to have their Subjects Pagans, then ſuch Chriſtians as they are, who are worſe then the Rebels mentioned in the Goſpell; they ſaid onely, Nolumus hunc regnare; but our Refor­mers are come to Nolumus ullum regnare ſuper nos, they will have no King at all. They are the true ſeed of Korah; for as Korah and his com­plices, Twhundred and fifty Princes of the aſſembly, (all of them Par­liament men) gathered themſelves together againſt Moſes and againſt Aaron, and ſaid unto them: ye take too much upon you, ſeeing all the con­gregation are holy, and the Lord is among them,Numb. 16.3. wherefore then lift you up30 your ſelves above the congregation of the Lord? So theſe Rebels have riſen up againſt the King and the Prieſt, upon the very ſame grounds: they are all holy, and therefore need no Biſhop to direct them: and the Lord is among them, and therefore they need no King to governe them.

An other reaſon that moved the Jews to crucifie our Saviour, was a deſire to retaine their places and dignities, which they feared to looſe, if he ſhould be acknowledged for the Meſſias. This is expreſſed Joh. 11.48. If we let him alone, all men will believe on him, and the Romans will come and take away our place. The ſame was the cauſe why they murthered our Soveraigne, that they might keep thoſe places, and that power which they had got into their hands. And they are farre more unrighteous then the Jews; for the Jews ſought onely to retain thoſe places whereof they were lawfully poſſeſſed, and which of right did belong unto them; but theſe murderers were not content to en­joy what was their own; but killed their King, that they might keep thoſe Places, Revenues, and power, which they had ſacrilegiouſly uſur­ped and taken from him. Like Achab they killed and took poſſeſſion: He firſt killed before he took poſſeſſion;1 King. 21.19. but theſe murderers firſt took poſſeſſion, and then to maintain their poſſeſſion, killed their King, the right owner, and barred all his heires from ſucceeding. As the Huſbandmen in the Parable ſaid, This is the heire, come let in kill him,Matth. 21.38. Luc. 20 14. and ſeaze upon his inheritance. Or, (as St. Luke hath it) that the in­heritance may be ours. So have they killed the true Heire, and ſeek to deſtroy all his Heires, that the inheritance which they ſeized on long before, may be theirs for ever: even all his Houſes and rich Fur­niture, his Parks, Navy, Revenues, and all his Power and Authority: and not only the Inheritance of the Crown, but alſo the Patrimony of the Church, Gods own Inheritance; and the Inheritance alſo of every man elſe, whom they at their pleaſure can make a Delinquent. But as is ſaid in the Parable,Verſ. 40, 41. When the Lord of the Vineyard commeth, he will miſerably deſtroy thoſe wicked men. So we all know that he brought a fearfull deſtruction upon the Nation of the Jews: and certainly he will bring the like upon thoſe murderers, who have followed their example, and gone far beyond them in all manner of wickneſſe; Their damnation ſleepeth not. We know what hath been heretofore the end of Rebels. What became of Korah, Dathan, and Abiram, with their com­plices? they did not die the common death of all men, but the earth opened her mouth, and ſwallowed them up, ſo that they went down quick into Hell. Optatus calls unto the Donatiſts to remember their example, ſaying, Aspicite perditos magiſtros vestros. And yet the Dona­tiſts never came ſo neer unto Korah and thoſe Rebels; as the deſpe­rate Traytors of whom I ſpeak What became of Abſolom and Achi­tophel,Num. 17.31, 32 of Shimei and Sheba, of Adonijah and Joah, of Zimri and Joſabed,31 of the two Eunuches who conſpired againſt King Aſſuerus, and of many more, of whom we read both in ſacred and prophane ſtory? Did they not all periſh in the gainſaying of Korah? So let all thine enemies periſh, O Lord; but upon the Kings head let his Crown flouriſh.

Thus you ſee that as the Princes of the world crucified the Lord, of glory, ſo others worſe then they, have crucified our glorious Lord. I wiſh that my detection of that murder might finde ſuch ſucceſſe, as St. Peters diſcovery had in the firſt Sermon that he preached, Act. 2. When he had convinced them that Jeſus whom they had crucified is Lord and Chriſt, They were pricked in their hearts, and ſaid,Act. 2.37. Men and brethren what ſhall we do? They repented, and became very zealous to advance the Kingdom of Chriſt: ſo let us be zealous to advance the Kingdom of our glorious martyr, in the perſon of his Sonne. Let the ſame ſpirit inflame us, which came upon Amaſa, 1 Chr. 22.11. Then the spirit came upon Amaſa, and he ſaid, thine are we, O David, and on thy ſide, thou ſonne of Jeſſe: peace, peace be unto thee, and to thine helpers: for thy God helpeth thee. Indeed God is the Guardian of Kings, hath a ſpe­ciall care of their preſervation, becauſe they are his Deputies and Vicegerents on Earth, by whom he procureth the ſafety of his peo­ple. And therefore he hath been often ſeen to ſtretch out his naked arme for their defence. And his arm now is not ſhortned, nor his affection changed: and therefore in his own good time, when he hath chaſtized us for our ſins, he will certainly, Sir, look upon the juſtice of Your cauſe, he will bruiſe your Enemies with a rod of Iron, he will divide them in Jacob, and ſcatter them in Iſrael; for Your cauſe is Gods own cauſe. And as it is Gods cauſe, ſo it is the cauſe of all Kings: they are deeply concerned in it, and ought to purſue thoſe bloudy Paracides, who now invade your Throne, tanquam hoſtes hu­mani generis, as the common Enemies of mankind, and violaters of the law of nature, who have diſſolved the bonds of humane ſociety, and overthrowne the order of God and nature.

ANd now to draw to a concluſion, I will reflect a little upon my Text. The Apoſtle tels us,Iam. 3.17. that the ignorance of the wiſdom of God, led the Jews to the committing of that horrible mur­ther, For if they had known it, they would not have crucified the Lord of Glory. I may ſay ſo much of the murtherers of our Soveraigne, they were ignorant of the wiſdom of God, becauſe utterly deſtitute of the true Religion: for the true Religion is the wiſdom of God, The wiſ­dome that is from above, which (as St. James ſayes) is firſt pure, then peaceable, &c. The true Religion is ſaid to be pure, becauſe (as Lactan­tius obſerves) it allows of nothing which in it ſelf is evill, or known to be evill by the light of nature; and ſo it alloweth in no way of23 any Rebellion againſt Princes. The true Religion delivered unto us in Scripture, and••••ed in the true ancient and Catholick Church, doth teach us to honour and obey the King as Gods Miniſter ſet over us, andhat the injuries of Kings, though never ſo great, are to be indured by their Subjects; who have no otheremedy, and are to uſe no other Arms againſt their King, be he never ſo wicked, but prayers and tears; that they are to pray for him unto God, who hath the hearts of King in his hand, and can turn them when he thinks fit. That in no caſe they are to reſi••the King by force, nor take upon them to judge him, becae he hath no Superior here on Earth; but is reſerved to Gods tribunall, to whom only he oweth an account of his actions. As for that doctrine of oppoſing, depoſing, and killing of Kings; it was firſt brocht in the Court of Rome a thouſand yeers after Chriſt, to maintain the Popes faction againſt the Emperor and other Princes; and hath been ſince hotly defended by the Jeſuits, and others of the Popes paraſites: and what they have ſpued out of their mouth, the Puritanes have licked up borrowing all their arguments, and indeed have gone ſo far beyond their Maſters, in all treaſonable doctrins and practice, that in compariſon of them, even the Jeſuits now may be accounted loyall Subjects. But that is not the wiſdom of God; But the wiſdom of this world that come to nought. Verſ. 6. James 3.15.That wiſdome deſcendeth not from above; but is earthly, ſenſual, axd divelliſh. The Church of England did abhor that doctrine of reſiſtance, and in the point of ſubjection, as in other things, followed the true ancient Catholick Church. That Religion onely, among all Chriſtian Religions, doth promiſe ſafety and ſecurity to Kings, ſubmitting them neither to Pope, Parliament, Preſbytery, nor People; but unto God only, by whom and from whom they raigne. In the profeſſion and maintenance of that Religion, which your glorious Father ſeal'd with his bloud. God will yet eſta­bliſh your Throne, and make you to poſſeſſe the Gates of your ene­mies, which Almighty God grant, &c.

FINIS

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TextThe martyrdome of King Charles, or His conformity with Christ in his sufferings. In a sermon on I Cor. 2.8. / preached at Bredah, before his Maiesty of Great Britaine, and the Princesse of Orange. By the Bishop of Downe. June 3. 13. 1649.
AuthorLeslie, Henry, 1580-1661..
Extent Approx. 96 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images.
Edition1649
SeriesEarly English books online.
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Bibliographic informationThe martyrdome of King Charles, or His conformity with Christ in his sufferings. In a sermon on I Cor. 2.8. / preached at Bredah, before his Maiesty of Great Britaine, and the Princesse of Orange. By the Bishop of Downe. June 3. 13. 1649. Leslie, Henry, 1580-1661.. [2], 23 [i.e. 32], [2] p. Printed by Samuel Broun, English bookseller, dwelling in the Achter-om at the signe of the English Printing house,Hage :Anno M.DC.XLIX. [1649]. (Last page misnumbered 23.) (Annotation on Thomason copy: "Aug: 15".) (Reproductions of originals in Cambridge University Library and the British Library.)
Languageeng
Classification
  • Charles -- I, -- King of England, 1600-1649 -- Sermons -- Early works to 1800.
  • Sermons, English -- 17th century.

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  • STC Wing L1164
  • STC Thomason E569_10
  • STC ESTC R22162
  • EEBO-CITATION 99871623
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