crying out for the worst of the kinde Crucifige crucifie him ' apenéstaton thánaton saith St. Chrysostome summum supplicium saith another extremam poenam a third S. Paul more emphaticallie then they all the crosse the shame as we translate him Hebr. 12. Baronius observes that the Jewes never clamour'd to have our Saviour crucisied untill Pilate had giv'n them their option Shall I release unto you this man or Barabbas And then upon a sodain advantage they toke by this unfortunate occasion to quit Barabbas of his double due as he was a theefe and a murderer and cast the crosse upon our Saviours necke who was so farre from being either of both that he was Lord of life King of heaven and earth and sole proprietarie of the world Thus oftentimes are very unhappie opportunitier of mischiefe administred by such innocent adventures and furie by accident caried beyond designe I shall not exspatiate about the circumstances of his death onelie desire you but to glance upon the two specious objects they set up the one upon his right hand the other at his left In which to his last gaspe he might see the double image of their malice with out any reflection upon the least guilt in himselfe Brieflie such was the ignominie of his sufferings as put part of Christianitie to the blush and made many haeretikes about the crosse In the head of whom was Simon Magus who sayd Christ withdrew himselfe at the instant of death suffered onelie in the counterfeit of his person After him Cerinthus authour of that concision you reade of in St. Paul Beware of dogs beware of the concision which was a cutting or dividing Jesus from Christ and asserting that Jesus did both suffer and rise but that Christ was impassible forsooke his companie and left Jesus to suffer by himselfe In the reare of these comes Basilides with a fiction That Iesus and Simon meaning him of Cyrene who help'd to beare the crosse chang'd shapes by consent and so Simon suffered while Iesus slipt away in his disguise And these are taken to be the men whom St. Paul mentions with teares in his eyes Philip 3. Whose end was destruction because in this manner as I have told you enemies to the crosse But to take off your thoughts from these idle fancies I desire you to fixe them upon a serious object in my third generall and behold Pilate with amazement and horrour metamorpho'zd for a time into a statue till at length bloud melting in his veines and just wrath burning at his heart he speaketh with his mouth yet hath not patience to be explicite in a syllogisme he presseth I told you his argument in an enthymeme He is your King therefore non crucifigam I must not crucifie him Nay he yet contracts that into a quaestion and when neither humane miserie could move them to pitie nor setting Royal Majestie in their sight draw them to a remembrance of their dutie he thinkes to shake their obstinacie in pieces and strike dumbe the insolencie of their crie ' emphrátton ' autôn tà stómata Kaì pánton tôn categoreîn bouloménon xaì dejenùs hoti to oìkeio basileì ' epánestesan sayth St. Chrysostom by Crucifigam Regem Shall I crucife your King I know Interpreters differ about Pilates meaning and are as apposite as may be in rendring their conjecture upon his words St. Cyrill of Alexandria sayth That his first words Ecce Rex Behold your King might be spoken in compliance with the Jewes whose charge lay chieflie against him for accepting that title from the multitude at his entrance this day into the cittie and so Behold I deliver him up unto your pleasure whom some idle people among you publikelie crie up for the King of the Jewes And upon that ground Euthymius makes an ironie of his quaestion wherein he sayth Pilate rather mockes at Christ then reproacheth the Jewes What shall I crucifie your King The learned Grotius takes the clause with the Ecce to be in reproach but of what not their malice but their follie Which may seeme to be in favour of Theophylact who makes a longer speach for Pilate then in my text to this purpose allmost You that charge this man to have taken upon him the authoritie of King where did he doe it whence doe you collect it from the purple robe wherewith the souldiers arrayed him some rag of their owne having nothing but the counterfeit of the colour From a few thâ—enes gathered out of a hedge by the highway side and platted into a diademe to crowne him From a broken reed taken out of the water and put into his hand for a Scepter Ou pánta ' autô ' eutelê xaì stole xaì trophè xaì ' oixos xaì oudè ' oixos Are not all things poore and beggarlie about him his raiment his food his house nay ' oixos ' oudè ' oixos his house and no hoose as he sayd trulie The sonne of man hath not where to lay his head But I follow interpreters of another straine such as favour Pilate in his beliefe and are not prone to censure him for his words Or the same rather dissenting from themselves and fairlie altering the ill propertie of the sense St. Cyrill first who upon Pilates washing his hands from the fact and persevering in the defense of our Saviour thinkes that at first he gentlie rebuk'd them and suggested to them that in as bad a condition as they see him this is he of whom not long since they had a beter opinion then they owne Ecce Rex Behold your King And that afterward he reproacheth their wicked humour to the purpose You that professed what words you heard Never man spake like this man You that acknowledg'd the miracles which he wrought Behold the dumbe speake the lame walke the blinde see and the dead are raised unto life You that upon these c. justlie built the beliefe you had that he was the Sonne of David and your King Is your great Hosanna turn'd to crncifige What shall I crucifie your King Theophylact next who observing Pilate very peremptorie in maintaining the title he had caus'd to be set up on the crosse with a froward answer Quod scripsi scripsi What I have writ I have writ sayth he did it ' amunóumenos tous Ioudáious in revenge of the Jewes who would give no eare to his Ecce Rex Crucisigam Regem but would persist in their rebellion against their King But let Pilates fayth be what it will about the person of Christ and his meaning as ambiguous as may be in this his conference with the Jewes his words I am sure must import the sense of the world at that time and apprehension they had of the just indemnitie of Kings and exemption from the ignominie of the crosse And indeed he that shall recollect with himselfe the awfull expressions dropt from the pens
REGICIDIVM JVDAICVM OR A Discourse about the Jewes crucifying Christ their King WITH An Appendix or supplement upon the late murder OF OVR BLESSED SOVERAIGNE CHARLES THE FIRST Delivered in a Sermon at the HAGVE before His Majestie of GREAT BRITAINE c. His ROYAL SISTER Her HIGNESSE the PRINCESSE of ORANGE BY RICHARD WATSON Chaplaine to the Rt. Honorable the LORD HOPTON Agnom rejecerunt Vulpem elegerunt Cassiodor HAGE Printed by SAMUELL BROUN English Bookeseller Dwelling in the Achter-om at the Signe of the English Printing house Anno M. D.C.XLIX To the Rt. Honoble the LORD HOPTON BARON OF STRATON c. One of the Lords of His Majesties most Honourable Privie Councel MY LORD Had not my known obligations cōmanded my praesent addresse unto your Lordp. to whose bountie for diverse yeares past still I owe as well my being as some benefit by those intervalls of studie wich our persecuted condition will admit the subject of this Discourse which I publish would have pointed out your patronage to my thoughts who have hitherto been such an eminent Assertour of Christianitie by your life of Monarchie by your Sword What defects are in it too late seeke your name for their cover having allreadie run their hazard of censure from them whose judgement I chieflie reverence whose sole displeasure I feare If it may be own'd by your Lordp. as the least title of my dutie discharged by your honour cōmended to any future opinion of my disavowing to the vvorld all old or new rebellion Judaisme I have the end of my vvishes farther incouragement to expresse my selfe MY LORD Yo Lordships most gratefull obsequious servant RICHARD WATSON St. John 19. ch. vers. 14. 15. And he sayth unto the Iewes Behold your King But they cryed out Away with him away with him crucifie him Pilate sayth unto them Shall I crucifie your King the chiefe Priestes answered We have no King but Caesar WEre not my text Scripture I should apologize for assuming such a sad subject the sound of which words must needes turne that strong current of griefe upon your eares which hath allreadie for divérse weekes stream'd forth abundantlie from your eyes And though it be were not this a weeke where in we 're every day obligd as well by Christian dutie as command of the Church preaching or praying mournfullie to commemorate the sufferings of our Saviour and like loyal subjects make some sparkes of our old allegeance rise out of those ashes which we cast on our heads upon the forowfull remembrance of so unjust a judgement pronuunc'd and executed upon so just a King I should mine owne selfe checke my imprudence and prevent your censure of my importunitie in this choyce But the whole Gospell for the day which I presume you observed was no other then St. Matthew's long narrative of the Jewes malicious proceedings against Christ my text but a part of the same in St. John with Pilates expresse declaring him to be their King Indeed the name of this day which is Palme Sunday speakes songs prayses victories and trophies Rami palmarum laudes sunt significantes victoriam sayth St. Austin But the service of the day speakes sorowes and sufferings betraying and murdering Holie Church not thinking worth her practical record their slight Hosannas their high way blessings upon the Sonne of David who within few dayes after could silentlie heare those Anathema maranatha's those judicial blasphemies against the Sonne of God Not deigning to preserve for sacred reliques those cast rags the garments I meane the multitude this day spread in his way to the Citie whose persons and lives ought in conscience dutie t' have obstructed his Fridays passage to the crosse The next Sunday the solemnitie for the Resurrection of Christ it will be mors in victoria death swallow'd in victorie but this day the first of Hebdomada Magna the great weeke appointed for us to meditate on his passion it is victoria in morte the palme turn'd into cypresse victorie drown'd in a deluge of bloud overwhelmed with the crueltie of death It should seeme Pilate whether upon some touch he had in his conscience with a partial illumination of Gods spirit or upon the circumstantial accomplishment of many know'n predictions of the Prophets or upon the grandure of our Saviours speach more then humane Majestie in his countenance he collected that which St. Chrysostom calls megálen sypónoian a great suspicion of some what more then ordinarie in his person Or whether scared by his wifes dreame and disswaded from the businesse by her counsel Or whether the principles of moral honestie prevailed with him to resolve against the condemnation of innocencie and instrumental completing the malice of the Jewes 't is notoriouslie evident what shifts he used what pretenses he fram'd either to retract them from their madnesse or withdrawe himselfe from any interest in the murder The first instance here of may be his transmitting the processe from his owne Court to the Sanhedrim of the Jewes Take ye him and judge him according to your Law St. Iohn 18. 31. Quae non sunt verbae concedentis sed horrentis crimen sayth Cajetan which are not words of concession but detestation of the fact aphosimenou sayth St. Chrysostom But this they put off with a non licet It is not lawfull for us to put any man to death either because the Romans had forbid them the legal cognizance of all capital causes which Maldonat sayth is the opinion of the most or as some lay to their charge though they might stone or strangle or burne crucifie they could not and none but that would satiate their malice because the most ignominious way of execution and as good not all as not wholelie to their purpose as they expresse it indefinitelie with out any limitation 'T is not lawfull for us to put any man to death A second instance of Pilates aversion may be the advantage he toke of a custome they had to free a malefactour at this time and so none fitter then he who were his person as bad as their malicious charges would make him must be least guiltie by his office or dignitie in all reason and justice most capable of their favour which made him use at least in our Evangelists storie the Royal title in his quaestion and say Shall I release unto you not Christ or him who you say makes himselfe to be the Sonne of God but your Soveraigne Iudaeorum Regem tht King of the Iewes vers. the 39. of that chapter And here their non licet could not passe for an answer for all though is was not indeed lawfull for them to put at least this man to death it was not onelie law but conscience and dutie and allegeance to save his life and restore him to his libertie But here comes in their clamour and crie for feare the Judge should be deafe at such a
sharpe thornes that pierc'd his head could not pricke them at the heart When he saw those stripes which had ploughed up and made long furrowes in his backe could by no meanes breake the drie barren ground in their breasts When no argument draw'n from such a spectacle of humane miserie could move them He becomes as he thinkes imperious in his Rhetoricke hopes the name of Majestie will awe them that they who would take no pitie on him as man will recollect themselves and reverence him as their Soveraigne Ecce Rex Behold your King But they who once have burst the chaines of humane Societie will breake the bonds of Soveraigntie asunder and cast away their cords from them They who have forgoten to be men to be mercifull one to another in love will scarce bethinke themselves to be subjects to be obedient all to any one in dutie When Seneca had defined crueltie to be a certaine fiercenesse of the mind in exacting of punishment he discovered a generation of bloudie men that could not be compriz'd in this definition such as no fault nor injurie preceding can be sayd neither to punish nor revenge but qui occidendi causa occidunt kill merelie because they will kill nec interficere contenti saeviunt nor are they content to kill onelie but torment too and rage in the maner of their murder And he knowes not what to style these mens distemper but a brutish savagenesse a raving madnesse both implying their incapacitie of doing or hearing any thing that is reason so that Ecce homo and Ecce Rex to tell them of man or King to use any rational argument to appease them is to take a lambe from a lions mouth to divert an evening wolfe from her prey it heightens their rage it inflames their furie impatient they are of hearing any thing that tends to that purpose nothing then but Tolle Crucifige Away with him Away with him crucifie him And this leades me to my second part the Jewes aversion from acknowledging Christ's supremacie of power aggravated first by the violence of their passion Clamabant They cried Secondlie by their vehement iterated expression Tolle Tolle Away with him Away with him Thirdlie by the crueltie of their tumultuarie condemnation Crucifige Crucifie him Aut ignorantia nos rerum aut insolentia iracundos facit sayd the Stoike 'T is either ignorance or insolence which in his sense is somewhat hapening beyond expectation or out of course that is the cause of our anger and furie Either of which though it can not fullie excuse the excesse of our passion may abate somewhat the delinquencie of such acts as very naturallie issue from the extremitie of the same To pleade either in behalfe of the Jewes were to denie that their fathers had a cloud by day and a pillar of fire by night to conduct them Habent Mosen Prophetas They have Moses and the Prophets and they shewed before of the coming of the just one St. Steven tells them Act. 7. I shall not stand to reproach them with those glorious beames of the sun of righteousnesse which will they nill they stroke themselves into the eyes of the Jewes to which the Wisemens starre in the East was but a sparkle the light that encircled the shepheards but a shadow The know'n accomplishment of the promise in Genesis That when the Scepter departed from Iudah should Shilo come evidenc'd First in Herod the Idumaean who was no native but a proselyte to the Jewes who transmitted the Scepter to his sonne Archilaus and he to Antipas who had a foreigner for his mother giving them that minded it assurance of the thing might very well put them upon search after the person and if our Saviours promise were valide in the 7. of St. Matthew Seeke and ye shall finde which Tertullian sayth with the rest of that nature was in this case directlie intended to the Jewes that search would have ended no otherwhere then in the cleare discoverie of Christ But they were Rebelles lumini as Iob speakes Rebells against the light in a proper sense for when this light that was the Sunne of righteousnesse the King of the Jewes was come into the world they loved darkenesse rather then light This darkenesse some of them loved in Herod whom they would needes in flaterie make that Anoynted of God instead of Christians were called Herodians This darkenesse others of them loved in the Serpent whom they commemorate as the founder of knowledge of good evill whose power and Majestie they say was lifted up in the brasen image by Moses in the wildernesse and in the sonne of man by that paterne as himselfe professeth in the 3. of St. Iohn the likenesse whereof Tertullian sayth they us'd in their sacrilegious mysteries preferring the Devill himselfe before Christ and from thence were called Ophitae Thus like sillie children they chang'd the bread that came downe from heaven for a stone and the fish that their father gave them for a Serpent St. Paul indeed in the 3. of the Acts notes that they and their rulers did out of ignorance crucifie Christ And Christ on his crosse pray'd Father forgive them for they know not what they doe But it may be sayd That St. Pauls charitie might possiblie get the uper hand of his fayth and yet our Saviours words were unquaestionable truth relating to their fatal imprecation Let his bioud be upon us and our children made when they litle thought how long that purple veine would be runing how many generations of their children they plung'd into this river of bloud Their knowledge of this might else have amus'd and startled them in the act And in this sense perchance our Saviour might speake it Ignorant They know not what they doe But let their knowledge be what it will I am sure it could not be greater then their malice which brake out into this extremitie of passion that the Evangelist sayth not ' élegon they spake but ' ecráugesan they cried An affectus sint corpora Wherher the passions of the mind be not bodies hath been a question sprung in moral Philosophie Such strange alterations have they made such shapes and representatives of themselves as seeme more then effects of immaterial formes more then bare impressions of a spirit Thus of tentimes hath feare shot that bloud to the heart which shame had flushed up in the face and shew'd her selfe in the image of death Thus when joy had painted out to the life the verdant spring in the countenance of man hath sorrow sent his moysture to the root and as if it were the autumne of his age parched up his skin like a leafe But quod aliiaffectus apparent hic eminet whereof other affections are the shadow anger seemes to be the substance it selfe what they in a transitorie apparition this in a permanent habit and real Doth modest shame discover it selfe in a gentle blush
passe away like the dawing of the morne Anger driueth furioussie like the Sun up to the meridian of his rage Doth sorrow sigh and sob it in a corner or whisper in the secrecie of a wood Anger cries aloud in the streetes and clamours to a tumult in the mercate What had been stillie dropt by tender-hearted pitie in a teare Anger raiseth in the noyse of an earthquake and throwes about the world in a a tempest Wrath is cruel and anger is outragious sayth the Wiseman Prov. 27. 4. Chrysostom renders this ' ecráugesan ' epebóon which is they bellowed it out like an oxe And otherwhere paraphrasing upon my text saith he pros ' aptoistéran mâllon ' apotauroúmenoi gnómen they were raised in their mindes up to the fiercenesse of a bull A similitude very expressive of a licentious headie multitude in a rage which sayth Tullie non dilectu aut sapientia ducitur ad judicandum sed impetu is not lead to judgement by discretion and wisdome but hurried by the violence of their passion With such beastes as these was good King David encompassed Ps. 22. Many oxen are come about me fat bull of Basan close me in on every side Vituli tauri 't is renderd by St. Hierom as if young and old had been all of this temper all in a crie and a terrible one too They gape upon me with their mouthes Sicut leo rapiens rugiens as it were a ramping and roaring lion Vers. 13. If you observe the historie of their actions who are crying in my text they all speake the fiercenesse of their wrath and most irrational extremitie of their passion First for the surprisal of his person they must have no lesse then a band of armed men and other Officiers of the Pritstes and Pharises with swords and staves when he was onelie with a few Disciples in a garden Then whereas they had him daylie in the Temple they must come with this power of darkenesse in the night And in this night thought as the learned Grotius observes at the time of full moon too bright for such an interprise as theirs they must blaze their furie metà phanôn kaì lampádon in lanternes and torches and feigne a senselesse difficultie in the search When they have got his person in their power they must binde him before they carie him away scarce trusting him with the libertie of his legs when Pilate demands their accusation against him faine would they have sentence passe with out a charge upon Pilates implicite fayth in their honest word that had he been no malefactour they would not have delivered him to the Iudge And after many passages of this kind when Pilate presseth upon them that he was their King they make an open sepulcher of their mouth and burie Royal Majestie in a crie But this crie of theirs was not merelie a confus'd nothing to stop Pilates mouth about their King ' athetoûsi dôxas as St. Jude speakes They set aside or despise dominions Away with him away with him are words of scorne contempt and derision by which they doe as it were spit Regal aurhoritie in the face St. Cyprian calls them violenta suffragia Tertullian in the abstract suffragiorum violentiam which I will English no otherwise then the madmens verdict This is gladius linguae the sharpe sword of the tongue that cuts off the legal processe of a Court pierceth law and justice to the heart When the Herald calls for the cap and knee for due reverence to be render'd to the King these raging waves fome out no thing but their owne shame Away with him away with him is all can be got from the madnesse of this people When the Judge commands silence in the Court and would have a quick hearing of the cause as in the 59. Isai. By the strength of their crie is judgement turn'd away backward and justice bid to stand afarre off Non juris ordinem quaerunt sed furore vincere volunt sayth one They looke not after the method of the law they will cast him not in judgement but furie That the Prophecie in the 53. of Isai. might be fullfilled De judicio sublatus est He was taken away from prison and from judgement Thus in the propriety of Davids expression was our Saviour made a scorne of men and the King of the Jewes an out cast of his people And what was done by the Jewes unto the King was afterward by the Romans to his subjects decreed to the death and when their owne sinnes had draw'n downe vengeance upon their heads when any publike calamitie toke hold of them Christianos ad leones it was solemne with them to surround their Magistrates in tumults and crie to have the Christians cast unto the lions And not onelie so but as if they had learn'd their lesson from the Jewes and desired to maintaine as well their words as their actions Christiani tollantur Away with the Christians was a second forme of their tumultuarie clamours But there remaines yet a third aggravation of their furie in my text They are not content to have him taken out of their sight they are not satisfied with the nullitie of his power the imprisonment of his person they must quench the thirst of their malice in his bloud not onelie Tolle but Crucifige Away with him crucifie him Death and life are in the power of the tongue sayth the Wiseman Prov. 18. 21. Which power never playes the tyrant more then when it gets into those habitations of crueltie the mouthes of a rebellious multitude in a crie These if any are the madmen he speakes of Prov. 26. who out of their burning lips and wicked heart cast not words but firebrands arrowes and death St. Austin makes the mouthes of the Jewes fiercer executioners then their hands and their tongues sharper instruments then the nailes that fastened our Saviours bodie to the crosse Vnde occidistis gladio linguae Et quando percussistis nisi quando clamâtis crucifige Now the two principles of popular furie are for the most part ignorance and malice By the one they are not able to judge of the species or kinde much lesse the degree of that which they take to be a crime and being jealous that what may be bad is the worst they proportion revenge by their illimited sensitive appetite never weigh it in the ballance of reason By the other they become exquisite inventours and as curious about the circumstance or forme as violent about the substantial part or matter of their mischiefe Such is this jurie of raging Jewes in my text who doe not onelie outrun judgement in their hast Away with him away with him nor in their rage throw mercie out of the Court by crying kill him or put him to death but specificate execution at their pleasure and exercise the tyrannie thereof as wel in the shame as the torment by
and is become allmost aequal to his subjects hath suffer'd a diminution of Majestie is devested of much of his just legal dignitie and power Customes Courts Monopolies Taxes Militia Bishops all pretended grievances I could make are either taken away or limited to my purpose But then conscience layes the other Ecce at his doores Ecce Homo Behold the man Behold I am that man that set my hand to that rebellious remonstrance and my heart to have it throw'n into his coach I that man who by seditious tumults affrighted him and his from their palace I that persecuted him in my purse or my person and hunted him like a partridge in the wildernesse I that at such or such a battel levell'd many a piece at his quarter sent many a curse to his Royal Person with the shot I that bid faire to corrupt his governer and lay him in his garrison I that when the bargaine would not hold inveigled him out in a strange disguise by many specious promises to protect him I that when I had him in my hands Judas like kiss'd him and betray'd him into his prison And then as in the 34. of Iob There is no darknesse nor shadow of death where these workers of iniquitie may hide themselves Their owne guilt is a perpetual thunderclap in their eares and a fixed flash of lightning in their faces No promise of mercie can cleare their jealousie No act of oblivion setle their feare Despaire turnes Regnare nolumus to Nolumus vivere They that cried before We will not have this man to reigne crie ten times lowder We will not We dare not suffer this man to live And what then remaines but Tolle crucifige Away with him Away with him crucifie him And Pilate sayth unto them Shall I crucifie your King And here I must againe tell the our Judge is nothing like that Pilate in my text because he did not put it to the quaestion saying Shall I crucifie but when he entred first into the Judgement Hall gave good assurance to his clamorous Jewes saying in effect Crucifigam I will crucifie your King You therefore that have got the best estates by plunder and pillage the highest places by supplanting sequestring the greatest names by rebelling and murdering You that have stucke malice at the point of your sword and wreakt it in the bowells of your brother You that have broke the barres of Religion run away with the reignes of government and law You that have draw'n all kind of iniquitie with cords and all sinne as it were with a cart-rope You that as it followes in the 5. of Esai say Let him make speed and hasten his worke that we may see it Feare nothing Have patience a while I will but gull ignorance with a forme take the stoole of wikednesse wherein to doe justice imagine mischiefe for law and then your wish you shall have for Crucifigam Regem I will crucifie your King It remaines in the words of my text And the chiefe Priestes answered We have no King but Caesar But our Pilate as I told you not putting it to the quaestion Our Priestes have sav'd the labour of this answer which is not withstanding in part taken up by their forward disciples who render this account of their 7. yeares instruction by the new light to have Monarchie crucified as well their King enacting and boldlie proclaiming to the world Habebimus nullum We will not have any one for our King I could yet goe on in the antiparallel aggravate their malice and transcendent crueltie as otherwise so from the place which they chose wherein to murder their innocent King which was no Golgotha a sad place of dead mens skulles but a place for the living to rejoyce and banquet as if Cannibal like they meant to feast on his flesh and carowse it in the cup of deadlie wine for so I beleeve they and their posteritie will finde it the bloud of their Soveraigne I shall onelie take notice of Pilates last courtesie to Christ who when he could not prevaile for his life set a crowne upon his head at his death for such sayth Origen was that title he writ Iesus of Nazareth the King of the Iewet St. Chrysostom sayth he erected it for a trophie hosper ' epì tropaÃou tinos houto tà grámmata etheke lamprà n ' aphiénta phonen kaì tèn nÃken deloûnta kaì tèn basileian ' anakerytonta But our Judge and his Jewes in stead of giving crownes pull downe Kigdomes hide them as deep in oblivion as they can that they may lay the firmer foundation for their new modell'd government in a state But if he that built his house upon sand was likelie to finde such an uncertaine foundation how sliperie will his be who undertakes to erect a republike on bloud If there be a woe for him that buildeth his house by unrighteousnesse and his chambers by wrong and there is that woe Ieremie 22. what is there for him that frameth his new fabrike by murder The stone shall crie out of the wall and the beame out of the timber shall answer And what this crie and answer shall be the Prophet Habakuk tells you the second of his Prophecie 12. Vaeilli Woe unto him that buildeth a towne by bloud and stablisheth a citie by iniquitie But to conclude all Maugre the wicked policie of our Jewes in racing his name altering his stampe burning his papers and leprous may that arme be that brings such pretious fuell to the fire I say for all this their politike malice our Royal martyr hath not onelie no thankes to his Judge the crowne and trophie of a title but the everlasting stupendious monument of a booke rais'd higher then the Pyramids of Aegypt in the strength of language and well proportion'd spiring expression built with out an hyperbole to heaven in divine meditations and raptures to which the Babel of other mens thoughts fall downe and lies like an heape of confus'd uselesse rubbish upon the earth It is recorded of St. Paul That when his head was stroke off there issued no bloud but pure milke out of every orifice of his veines Nec mirum sayth St. Ambrose Abundâsse lacte nutricium Ecclesiae And no wonder is it that abundance of milke should come from the nurse of the Church Never Church had such a Kinglie nursing father as this in his life and never Saint gave better milke at his death So sweet is the relish of his words such a miraculous meeknesse in his speach as if he had as well been fed with his Saviours food in the infancie of his life as he tasted the bitter cup of passion at his death Of whom you know it was Prophesied of old Buter and honey shall he eate that he may know to refuse the evil and chuse the good And may our hopefull Jonathan our gracious Sovgraigne with his fathers blessing not Sauls curse breake his fast every day in this honey and thereby let his eyes be enlightned as Jonathans were 1. Sam. 14. That he may every day more and more see and avoyd the enemies of his peace Let him every day take one drop at least thereof upon the top of his rod Let that sweeten his rod of affliction to him And let his other rod his rod of revenge dipt in this honey chastise gentlie his enemies for him And may he grow up in the strength of this food to all the moral vertues fortitude temperance magnanimitie and the rest to all the divine graces of his father till having reignd with as much righteousnesse honour and much more peace after him here he may by no other then the hand of heav'n be translated in the fulnesse of time to reigne with him in glorie hereafter Amen Amen Glorie be to God Tract. 49. in Ioann S. Matth. 21. 1. Cor. 15. 54. Hom. in 18. 19. Ioan. S. Matth. 27. 19. Kaì epì pragma ou synkechoremenon autois 〈◊〉 othountos St. Iohn 18. 39. Vers. 40. Advers. Iud. Cornell a Lapid. Baron A. 34. 9. 9. Tract. 35. in 27. Matth. Apol. c. 21. P. Gagn. Ambian Ch. 53. De Clem. l. 2. c. 4. Senec. De Ira. l. 2. c 31. St. Matt. 2. St. Luke 2. 49. 10. Baron Apparat. De Praeser advers. haeret c. 8. 24. 1 3. 5. Iohn 3. 19. Tert. De Praeser c. 15. Ibid. c. 47. St. Luke 23. 34. S. Matth. 27. 25. Sen. Ep. 106. Id. De Ira l. 1. c. 1. Tous 7. Hom. 83. Bro Planc St. Iohn 18. S. Matth. 26. 47. S. Ioh. 18. 12. S. Iohn 18. 30. Advers. Demetria Apol. c. 21. Ep. S. Iude Tolet. Ps. 22. Tertull. Apol. Baron An. 301. Tract. in Ps. 36. Paul Apul. An. 34. S. Matth. 27. 38. Baron An. 60. Phil. 3. 2. Tert. De Praescript cap. 46. Tow 7. Hom. 84. S. Maeth 9. 20. S. Matth. 29. 24. Reverentiae Bilati istud etiam fuit Stgnum Orig. Tract. 35. in 27. Matth. S. Iohn 7. 46. St. Iohn 19 22. ' Ameinómenos `omoû dé ' apologouménos hypèr toû Christoû D. Chrys. Hom. 84. Lib. 2. De Ir. c. 30. Ibid. l. 1. c. 2. Lib. 28. Tom. 7. Hom. 83. St. Ioh. 18. 14. Nihil ausuram plebem principibu amotis C. Tacit. An. 1. 2. Deut. Hopou gà r hoi archontes ' emictérizon tì chre peri teû eoinoû pléthous logizesthai Theophyl in Luc. 23. Vid. Hug. Grot. De Imper. San Matt. Potest circ Sacra 9. 16. Exod. 32. 1. Kings 12. Gen. 3. Ps. 53. 1. Pet. 2. 17. 1. Sam. 12. 12. Act. 7. 51. Act. 2. 2. Baron An. 4. An. 51. An. 315. D. Chrysost. Hom. 2. in Ind. S. Ioh. 19. 12. Prov. 22. S. Ioh. 18. 36. Apol. c. 21. Epinan K. Ch. 1. Eix Basil. Lib. 3. De Ira. c. 19. Philip 2. 7. Tom. 7. Hom. 84. St. Matth. 7. 26. Eikòn Básilic Serm. 68.