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 NOw 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 assaulted 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 in some sort Rom. 4.25 guilty of Christs bloud for our sinnes were the meritorious and procuring cause of his
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 â—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 the 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 bâ— put 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 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
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 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 the 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 to 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
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 accompanied 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. 17.3 This 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 Farre 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
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 Twâ— hundred 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 up 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 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