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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65266	Regicidium Judaicum, 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 Hague ... by Richard Watson ...	Watson, Richard, 1612-1685.	1649 (1649)	Wing W1093; ESTC R31816	23,015	28

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 th●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

into his closet a while take the chaire in the Court of his conscience and then passe sentence upon his King No Rebellion and Atheisme are duo magna mendacia two impes of the Devill the father of lies begot by him upon the deceitfulnesse of the heart in a mist or cloud of pretenses and shewes humanitie can not owne them for its off spring and Reason discovers them to be a bastard brood when she brings them to conscience goes about to trie them in the light Feare God and Honour the King were commands not made but reviv'd by St. Peter they had their first impresse in the first borne of Adam and in the native habit sticke as close as a worse businesse original sinne to the soules of the rest all though they often denie them in their practice The Soveraigne Majestie of God in heaven and of his Vice-gerent on earth in spight of all the rebellious Indepedent crew in the world will preserve a seate for it selfe in the acts or words or thoughts of Christian of Pagan of Jew In the heate of their rejection of Christ you see they lay hold in profession at least of a Heathen Emperour for their King Habemus Caesarem We have Caesar But let us looke a litle aswell into the actions as words of Caesars good subjects in my text and see whether they doe as they speake whether they give to Caesar the things that are Caesars and by their practicke obedience owne him for their Soveraigne I shall not need to tell you they were the sonnes of them that for a long time had the best of Kings for 't is sayd the Lord himselfe was their King and they were the worst subjects in the world How doth the Prophet Esai crie out Heare ô heavens and give eare ô earth for the Lord hath spooken I have nourished brought up children they have rebelled against me Ch. 1. How doth he preferre before them the oxe and the asse the one for knowing his owner and the other his masters crib And for such of them as should have been wiser then the rest Principes populi the very representatives of the people they were rebellious and companions of theeves Vers. 23. Their Prophets were conspiratours and their Priests violatours of the law Ezech. 22. And yet I 'le warrant you this dutifull crew had the confidence at that time to professe Grotius tells us they did it very solemnlie in their Talmud Habemus Deum We have God for our King But to let their stubborne auncestours alone Aetas parentum pejor avis tulit hos nequiores St. Steven sayth of these good men in my text that they were sclerotrácheloi ' aperíptmetoi stffienecked and uncircumcized in heart That they did pneúmati ' antipíptein we translate it resist but the word is more emphaticall and signifies to fall forward or presse against the Holie Ghost Now they that did thus on purpose with stand the rushing wind of the Spirit of God were very unlikelie to be fairlie guided by the breath in the nostrils of their King No it was their malice to Christ that made them pretend such subjection to Caesar Quem tyrannum hostem reputabant profitentur Regem ut Iesu crucisixionem obtineaent sayth Cajetan And if we looke into the historie of those times we shall finde this one people of the Iewes make more worke for the Roman Emperours and their Vice-Roys then all the rest throughout their dominions in the world No sooner came Pilate to his charge to succed Gratus the Praesident of Iurie but bringing certaine images of Caesar as others say golden bucklers to dedicate at Hierusalem all our good subjects are in an uproare and never leave bringing tumults to his doores till he translates them and his solemnitie to Caesarea Not long after he borowes but a litle of their corba their holie treasure to imploy about the making of a conduit our good people fall to their old trade petition him to lay his building aside but they humblie speake it ore gladii in the most dutifull expression of the sword In Claudius time they were such dutifull subjects that he was faine to banish them all out of Rome And in Vespasians so loyal-hearted at Hierusalem that he sent Titus his sonne to besiege them who put 110000. of them to the sword And so observant were they of the good Christian Emperour Constantines commands that to keep them in awe he was faine either to cut off their eares or stigmatize them otherwise in their bodies and so marke them for slaves that would not keep the impression of subjects in their hearts And thus have you a short essay of them their fathers their children who would sooth up Pilate so handsomelie in my text with Habemus Caesarem We have Caesar for our King There remaines now nought but the last particle of all the last of the Chiefe Priestes answer to Pilate being the Jewes final rejection of Christ Alium non habemus We have none bnt Caesar for our King The most willfull answer that ever was render'd by men pretenders to gravitie and judgement the most incongruous to Pilates demand For had Christs Kingdome entrench'd upon Caesars he that was his Provincial Substitute durst not doubtlesse at the same time owne his place and his desire to praeserve the life of him to the ruine of his Master But Pilate was well satisfied in the point by the discourse that passed between our Saviour and him and so in all likelihood were the chiefe Priestes too if their malice had not more perverted their will then ignorance blinded their understanding hereof For the Common people who are not the best masters of reason and the very worst moderatours of passion upon slender grounds to raise a tumult for their Patriots advantage to sell a litle breath for a sixpence crie Tolle Crucifige Away with him crucifie him is no great deviation of nature their earthie souls incline them to the center of profit and their servile spirits make them not onelie readie at hand to fetch and carie but mastivelike with open mouth furiouslie to assaile if commanded onelie by the eye or the fingar But for the chiefe men the Rulers of the people no lesse then the States of the Parliament of the Jewes which Maldonate sayth consisted of the chiefe Priests Elders and Scribes as it is in the 50. of Esai Not onelie to kindle a fire and compasse themselves about with the sparkes and walke in the light of their owne fire But hope to smother their guilt in the smoke For them to professe subjection to Caesar and thence to vouch their rejection of Christ for them to tell Pilate to his face that he can be no friend to Caesar unlesse he become a murderer of Christ this is very wilfullie to walke in the way of the froward wherein the Wiseman tells us are thornes and snares they can not but pricke their

feet as they goe they can not but be taken in the net When our Saviour strictlie commands them to pay tribute they pretend that at the same time he prohibites paying dutie to Caesar When he tells them his Kingdome is not of this world they are zealous to shew their subjection is Habemus Caesarem they have Caesar and none but Caesar for their King Whereas well they might know and were bound to take notice of what St. Cyrill of Alexandria sayth he evidenc'd to them in speach `óti tês toû Kaísaros basileias ' oue ' estì polémiot that Christ and Caesar are no such inconsistents in government the very same subjects may they have and yet be no corrivals in dutie The chiefe Priestes might have sayd Habemus Caesarem We have Caesar indeed and yet Habemus alium we may have another We may have Christ for our King But ' ap ' ' eláctizen ' en roútois `o `egapémenos Israèl xaì tês pròs Teòn philias ' anaphandòn ' exálletai most elegantlie sayth Chrysostom In these words beloved Israël Kickes away Christ with the heel and in publike viewe leapes out of her friendship with God But they that kick'd against and leap'd from this relation to God and as I shew'd you eve'n now leap'd in were very desultorie very uncertaine in their subjection to Caesar have been justlie since kick'd away and rejected by both continuing still in that forlorne condition wherein 1400. yeares since and more I say againe 1400. yeares since that you may see how soon and that you may see how long revenge followes rebellion at the heeles Tertullian very sadlie describ'd them dispersi palabundi coeli sui extorres vagantes per orbem sine homine sine Deo Rege dispersed vagrants banish'd from Christs Kingdome in heaven and from Jurie then Caesars now the Turkes province on earth wandring up and downe in the world having neither God nor man for their King Desino hoc infigo Thus have I done with Pilate the Jewes and the chiefe Priestes in the leter as they beare a part in the Historie of the Gospell Yet some others there are very nearlie concerned if not in the doctrine I am sure in the use and due application of my text deuteroi Iudâioi such as deserve the name of second Jewes beter then the Paulian heretikes that had it And there is déuteros xritès a second Judge I shall not doe him the honour to say a second Pilate he acted very litle of his part not any that I know but passing an uglie sentence upon his King And there are déuteroi hiereis second Priestes and those chiefe ones too even they of the Assemblie and Sanhedrin it selfe who as silent uninteressed as they seem'd when that traytourous charge was brought into the Court have for above 7. yeares together made the pulpits ring and the presse groane with the strength of their crie and weight of their bookes I say not of their arguments to give notice to the world that with out covenanting you know who sayd it against reason conscience honour oath reforming the reformation it selfe against Scripture and Apostolicke institution so many hundred yeares precedential practice and undeniable Catholike profession Non habebimus hunc We will not have CHARLES for our King And there is déuterot Christos a second Christ an anoynted of God that came as neare as ever King did to our Saviour in his life and I dare say never any so neare in the similitude of his death And there is déuteros Ioúdas a second Judas not as the first onelie with a band of men and a few pike-stav'd officers at his heeles but not many yeares since in the head of a cursed numerous armie and cursed be the memorie of that man unlesse bless'd with repentance before his death that so perfidiouslie sold and betray'd him And here you have set in your viewe persons enough for a second tragoedie Quinto productior actu one that would admit of a sixt act surpassing severall circumstances of the other if your griefe would give the patience to heare it or had I just abilities to compose it Instead whereof I shall crave your favour to repeate my text with some short allusive paraphrase upon the words And he sayth unto the Iewes Behold your King Which He in the moral is our mocke-Judge but no rightfull successour of that relenting Pilate in my text because he went not about to stop the peoples crie by moving their pitie reproaching their insolence saying Ecce Rex Behold your King He expos'd him to their crueltie and scorne reviv'd their calling for Iustice Iustice saying like a miscreant as he was Ecce carcer Behold there the prisonor at your barre Never any President in the world tooke more paines then Pilate did to deliver guiltlesse innocencie from death Nor any more then our unjust Judge imploy'd industrious malice to condemne it To that purpose as in the 6. of Amos Turning judgement into gall and the fruit of rihhteousnesse into hemlocke that he might be sure to give Majestie its bane Lactantius and St. Chrysostom are of opinion that Pilate did not positivelie passe sentence upon Christ but gave onelie permission to the Jewes to execute as before he had to judge when he sayd Take ye him and judge him according to your law But ours I beleeve durst not trust the people with the libertie of that power I rather thinke if his hand had been as strong as his heart cruel he would have sav'd the State the charges of a vizard by becoming the barefac'd executioner himselfe Pilate much affected to discourse with our Saviour propounds quaestions is attentive to answers seemes very solicitous about his Kingdome and truth And thou a King then and what is truth both in the 18. Chapter of St. Iohn but our furious Rhadamanth breathes out nothing but brimstone and fire he takes the spunge himselfe and dips it in the sharpnesse of his speach stops the mouth of condemn'd Soveraigntie indulgeth not the libertie of a word Will you heare me a word SIR a strange request to be made by a King to a rebell a stranger to be denied by a subject to his Soveraigne We 'll take Seneca's divination for the reason Timuit ne quam liberiorem vocem extremus dolor mitteret ne quid quod nollet audiret afrayd he was he should heare what he litle desired lest the last breath of a dying man an innocent King design'd for murder should cast a cloud of horrour on his soul But to keep neare to the words of my text Wherein our Praesident faild of the parallel with Pilate I beleeve the conscience of every Jew did supplie I beleeve it call'd upon him often enough saying Ecce Rex Behold my King Behold that King who in compliance with my wilfull and unreasonable demands ' exénosen heautòn as 't was sayd of our Saviour hath evacuated himselfe