Princes So that to withdraw from the protection of a Soveraigne it is to despise and throw off a Saviour He who was the Saviour of the world he is also King of Kings and as St. Paul speaketh The only Potentate And he under whose wings we have been securely safe let the sad want of him now say it was Christus Domini the Lords Anointed the only Potentate the only supreme Governour of this Kingdome Or take the point thus Is it so that he whose Kingdome is not of this world hath for all that Power and Dominion over all the Kingdoms of this world Maugre then all the designes plots jealousies and fears that Devill or Man can set on foot Our Lord the King shall reach his end Our Lord the King shall break their Bonds in sunder and cast their Cords from him For to him all power is given Indeed if in the perusall of the Gospell we should stand to observe the Industrious malice of his Enemies we shall find their plot and designe was even root and branch to cut him off they endevoured to kill him with shame and to bury him with Infamy For when as a Malefactor they had put him to death their greatest care and thought of heart was to prevent his Resurrection And therefore their great suit to Pilate is Command that the Sepulchre be made sure Rebels are afraid of a King though he be in his grave And indeed they had cause so to be for though his Kingdom was not of yet I have shewed unto you it was over this world over their Designes over their Plots over their Malice in so much that you may read that very stone which they rejected it became the corner stone And that very Soveraign whom they ignominiously laid in the grave and thought to secure by Souldiers he had witnesse those very Souldiers a glorious Resurrection so that indeed there is no contesting against Soveraignty As the Kingdom of Christ is over this world even so Christ whose Kingdom is not of this world yet hath a Kingdom in this world If you peruse the Gospell you cannot but finde that even then when the major part and prevailing party was most against him even then this Soveraigne had some Loyall Subjects he had in his lowest condition some who though timorously yet most cordially stuck unto him so that he alwayes had a Kingdom even in this world And this is apparent from that last solemne prayer of his where when he prayed for these for these who were Loyall and true of heart his Petition runs thus I pray not that thou shouldest take them out of the world Out of the world he would not have his Subjects taken for though not of the world he was resolved and doth to this hour preserve a Kingdome in this world And this the Jews his Adversaries did too well perceive for such was his goodnesse such his meeknesse such his charity that he did indeed draw all men after him Whilest he was yet at liberty and the people might have accesse unto him they flocked unto him from all places and he healed them Multitudes followed him and he without respect to what part they took touched and cured such as came unto him In so much that his Malignant persecutors are not ashamed to vote what was done digito Dei with the finger of God to be done by Beelzebub the Prince of Devils not ashamed to say If we let him alone all men will believe on him If we let him alone the people will leave us if we let him alone he will recover his kingâ—ome if we let him alone what will becâ—me of us So apparent it was 〈◊〉 to his Jews that he had a party 〈◊〉 he had a Kingdome in this â—â—â—ld â—nd indeed a Kingdome he hath in this world a Kingdome whereof it concerns every one of us to be a Subject for those only who have been Zealous of his Laws and Loyall to his person Those only are they who shall sit upon Thrones those they who shall reign with him hereafter Indeed we have now amongst us a Generation of Saints who reckon much upon that old Millenary error who believe those thousand years are now approaching in which the earth shall abound with peace plenty pleasure in which the Saints shall reigne rule and enjoy what ever their souls lust after in which Christ shall descend manifest that he hath a Kingdome in this world And unlikely it is not but the conceit of this Epicurean paradise may be a cause that many run such mad couses as they do confidently believing they shall presently have a Kingdom in this world Job 19.25 I know that my Redeemer liveth and that he shall stand at the latter day on the earth Now if it must be the last day before our Redeemer shall manifest himself and stand upon the earth Or if as it is Heaven must receive him untill the times of restitution of all things How then can he be a thousand years with his Saints upon earth before the last day Yea how can he be expected to live upon the earth at all whose last coming is described to be not on the earth but in an higher Element For The Lord himself shall descend from Heaven with a shout with the voice of the Arch-angel and with the Trumpe of God And then observe the sequell The dead in Christ shall rise first then we which are olive and remain shall be caught up together with him in the clouds to meet the Lord Observe where not below but in the clouds not on the earth but in the Aire We shall be caught up to meet the Lord in the Aire and then lest peradventure it might be thoughts he would descend lower and live upon the earth with us it immediately followeth And so shall we ever be with the Lord As Loyall Citizens to entertain their long absent King put on their best roabs and go out to meet him Even so when Christ the King of glory shall return all who have been Loyall Subjects all who have been obedient Christians all who have faithfully kept their Allegeance to this Soveraign all such they shall be caught up in the clouds they shall go out to meet the Bridegroom yea they shall ever be with the Lord their King Rom. 8.17 If so be that we suffer with him we shall also be glorifyed with him Those who have stuck to their King in his low condition those who have been content to suffer for him those who looking upon his bitter sufferings have been moved by so patient an example to suffer with him those also shall fare as he fareth they shall be glorifyed with him Mat. 19.28 Verily I say unto you saith the King in my Text ye which have followed me in the Regeneration ye who for my sake have been Sequestred from Houses Lands and the comfort of wife and children When the Son of Man shall sit in the
so much mischief to and dishonour against is the Heir Even so which of us is it that cannot say this is the will of God thus God will have it and yet for all that as the Husbandmen against the Heir even so we Rebell and engage even against Gods will This is the Heir and this Heir he was Christus Domini the Lords Anointed for this is that Heir of whom it is written Heb. 1.2 In these last dayes he hath spoken by his Sonne whom he hath appointed Heir of all things This is that Sonne and Heir who is said to be the Lord the Christ the Anointed of God And indeed his being thus his being Gods Anointed his being such an Heir as had no superiour but his Father no equall upon earth His being such an Heir as was next and immediate under God such an Heir as was not simply the Landlord but the King of the Vineyard The Covenanting and Combining and making an head against such an Heir This this is the Treason the Villany and the abomination in the Text So that the point for instruction may be this Point 2 Persons Eminent either for Honour or for holinesse they are of all other the most liable to Envy Spleene Hate and Malice Vncti Domini The Lords Anointed Priests and Princes they are of all conditions most hated and to their power most abus'd and scorn'd by Vulgar people Psal. 98.1 Dominus regnavit iraseantur populi The Lord hath raigned and as St. Augustine infers the people are vext and angry at it They would not that God himself should be a King for the most part the people are of their seditious temper who cryed out All the Congregation is Holy all as fit to rule as Moses and Aaron Homines nulli magis repugnant quam illi contra quem sentiunt imperium tenere Xenophon long since though he excepteth Cyrus told the World men are so averse to none as to him they finde to hold the Reins and to beare rule over them And Plutarch in a Tract of his Omni populo inest aliquod Malignum querulum in imperantes People are generally Malignant and querulous against their Governors yea saith Seneca quamvis id agat princeps ut ne quis merito te oderit erunt tamen semper qui te oderint Though thou being a Prince dost nothing whereby any one should deservedly hate thee yet for all that there will be alwayes some that will hate thee And though our English Translation doth not speak it out Tremelius as a Text of Gods owne word thus translates it Non esse finem ulli populo de ullo qui praesit ipsis The people are never content with their Governour And then in his Comment addes Populus ne quidem in Sapiente principe sive Rege acquiescit The people will not be content no not with a wise King And indeed we have had evidence enough yea too much of this truth For though the Heire in my Text was Gods owne Sonne of the same Essence Wisdome and goodnesse with the Father yet content he could not give you such discontent the Abjects and his Subjects tooke at him that they fear'd not to say This is the Heire this is he that stands between us and a Kingdome come let us combine and kill him So averse to Honour and Authority are an undisciplin'd Multitude that though God send them a King from Heaven send downe his owne Sonne to be their King they will not Reverence nay they will not suffer him so much as to live among them This is the Heire come let us kill him Secondly as I have shewed who this Heire was Christus Domini the Lords Anointed we must now consider what he was Heire of And for that to any one who please to peruse his writings there will appeare evidence enough for whether we consider his Birthright or his Inauguration whether we consider what he was born to or what he was invested with we shall finde he had a Princely yea a Royall Inheritance His Birth-right that we have in these words Where is he that is borne King of the Jews He was borne a King but indeed it was but a petty Kingdome he was born to The Land of Jury and the Kingdome of the Jewes it was but a small Dominion But if we consider his Inauguration and the Additionalls to his Birth right we shall then finde him an Heire of great Consequence For though where his Birth-right is spoken of he is onely stiled King of the Jewes yet if we looke upon his Investiture and Gods Designation we shall finde it was not onely the Land of Judea but even the whole World was his inheritance And therefore it is written The Son who though born only King of the Jewes yet Haeredem constituit Hee hath appointed and made him Heire of all things And Aske of me and I will give thee the Heathen for thine inheritance and the utmost parts of the Earth for thy possession So that as the Poets fondly intituled a Goddess of theirs to three Dominions Diana upon Earth Luna in Heaven and Proserpina in Hell even so really and truly this Heire had just title to Three mighty Kingdomes To Heaven and the Inhabitants thereof by Creation To Earth and people thereof by purchase To Hell and the vassals thereof by Conquest for it is written Jesus knew that the Father had given all things into his hands And yet against a King of three Kingdomes behold a Conspiracy This is the Heire come let us kill him Whence the point of Instruction may bee this Point 3 Since the Covetous and Ambitious feare not difficulties the Religious and Conscientious should much lesse doe it Behold in my Text a Prince of Power a Solomon yea a greater than Solomon and yea behold the Covetous and the Ambitious They neither feare his Power nor Reverence his Wisdome neither Regard his Majesty nor feare his Judgements But on they go yea on they so industriously did goe that notwithstanding he was Gods Anointed notwithstanding their King notwithstanding so True and so Right an Heire they kill and cast him out of his own Inheritance Shall now Rebellion be thus active and shall Religion bee dull and sluggish Can Covetousnesse and Ambition so heat and heighten the Spirits that men attain to base ends will venture through a Sea of Bloud yea to unthrone a King Certainly then to attaine the Kingdome of Heaven to be a co-heire with the Heire in my Text and to gaine a glorious and Righteous Inheritance This should move the Conscientious and the Religious to Master all Difficulties For if the Husbandman spared nothing they could doe to take away the Glory and to take away the Inheritance from him whom they knew and confessed to be the undoubted Heire What should not we who are listed under his name what should not we who glory to be called Christians what should not we doe to
's our King that 's our Governour ambition luxury covetousnesse malice these are they which would reign these are they which would give Law unto us but I have abundantly shewed you it is the Mind and the Mind only which God hath entrusted with this power not sin under any pretence of Law whatsoever but the regenerate Mind is that must reign over our mortall bodies not the Law of the Members but the Law of the Mind is that we must hold to yea for this Law we must war in defence of this Law we are bound even to die the Death So fight I saith St. Paul not as one that beateth the Aire but as one who had a reall enemy to subdue for it straight followes contundâ— corpus meum I beat I chastise I bruise my body he would rather live upon Bread and water then suffer his members to give Law unto him And indeed this is the fight that good fight we are all to finish this that fight in which striving we must resist unto bloud every imagination every thought every desire lust or act which exalts it self against that knowledge and Law of God This we are to bring under this we must lead captive for not a member can go to Heaven which doth not orderly follow the Mind thither In a word to conclude all It is an observation amongst controversall Writers and too true That when mens affections and Members do frame Opinions and pass Lawes men are much more earnest in defence of such errors then are sober Christians in the maintenance of what the mind and solid judgement proposeth to them there is no diligence no care no means wanting in the pursuit of that which the affections and members declare expedient And indeed in this my hearts desire is the minds of us all should be instructed by our common enemy that is to follow with more earnestnesse the War and Duties which God requireth we should manage against the Rebellious Members so shall God of his Mercy then give grace unto the Mind that it may subdue the Members that so the whole man may from this his Militant Kingdom of Grace be translated and advanced to his Eternall and Triumphant Kingdom of Glory and that for Christ Jesus sake the only King without rebellious members To whom with the Father and the holy Spirit be all Honour and Glory now and for ever Amen Sit Deo omnis gloria THE GRAND CONSPIRACY OF Jews against their King A SERMON Preached in August 1647. ROM. 5.7 Scarcely for a Righteous Man will one dye yet peradventure for a Good Man some would dare to dye LONDON Printed by E. C. for R. ROYSTON at the Angel in Ivie-lane 1654. SERM. II. Preached 1647. JOHN 18.36 Jesus answered My Kingdom is not of this World if my Kingdom were of this World then would my servants fight that I should not be delivered to the Jews OUr Blessed SAVIOUR Born King of the Jewes is in this Chapter brought in question for his life accus'd arraign'd and condemn'd for the defence of his Birth-right A dangerous thing it seems to be born a King But yet behold he hath a Personall Treaty for it and that not in Patmos but in the City Royall he is brought before Pilate to whom even in Jerusalem as my Text tels you he put in this answer My Kingdom c. In the words are here two generalls I. An Assertion a Kingdom I have but my Kingdome is not of this World II. The Proof of this Assertion If my Kingdom were of this world then would my servants fight c. 1. Oâ— the Assertion a Kingdom I have but my Kingdom is not of this World That Christ had and hath a Kingdome this the very first Particle in his answer doth imply Regnum meum my Kingdom now a Kingdome there must be in which he hath a property or else he could never have said My Kingdome is not of this World and again If my Kingdom were of this World then would my servants fight And indeed thus Pilate understood him for in the verse immediately following Pilate replieth Art thou a King Yea in his Condemnation Pilate thus testifyeth of him Jesus of Nazareth the King of the Jews A King he was and a King of the Jews too for Tell the Daughter of Sion Behold thy King cometh unto thee meek and sitting upon an Asse The King of Sion a meek King and this was indeed his ruine for a meek King is no fit King to be King of Jews Had he come to Sion as a Lyon of the Tribe of Judah had he come in fury had he manifested his power in the confusion of some thousands of them then he should have been King then Grandees as well as the Boyes would have cryed out Hosanna in the Highest But if he come without his Militia if he come meek and sitting upon an Asse if he be content for the peace and happinesse of his people to make himself a Sacrifice to vail his Majesty and lay by his Scepter Then as if he were in a condition not fit to governe they apprehend his person Declare against him and though they can prove nothing they deliver him up to be judged by a Foraine power So that what we sometimes said of a neighbour King that he was Rex Galliae but not Gallorum King of France but not of French men Even so might our Blessed Lord and Master say he was Rex Mundi sed non Mundanorum He was King of the world though not King of the Men of this world a Kingdom he had but saith he My Kingdome is not of this world Now for the better explication of this assertion we shall proceed by these three degrees 1. The Kingdome of Christ is over this world 2. Christ hath a Kingdome in this world 3. The Kingdome of Christ is not of this world First The Kingdom of Christ is over this world Psal. 99.1 The Lord is King be the People never so impatient The Lord is King even our blessed Lord and Saviour and that not only as God but even as Man also For being it is said that All power is given to him both in Heaven and in Earth Clear it is that he hath and that he hath as Man too power and dominion even over the whole World For being it is said All power the Power of Soveraignty and Dominion cannot be exempted And being it is said All power is given This shewes in what capacity he hath this power to wit in that by which he is lower then the Father in that by which he is made capable to receive ex dono to take of gift in that by which he is become the Saviour of the world So that indeed the same person who was the Saviour he is also the Soveraign of mankinde And this may not improbably teach us that Kings his Vice-gerents they are proportionably Saviours as well as Soveraignes nursing Fathers as well as potent
David for the King of Sion there to lay his head upon the block there to wear a Crowne of Thornes and there judicially to be put to death where he and he only should have sate upon the Throne Indeed it was not done before his Palace it was not done before his own doors but it was done in Occidentali parte it was done in the West part of the City it was there done where it might bring most disgust and distaste upon him Mans Calvariae id est decollatorum Mount Calvary that is according to Jerome the place of common Execution the place where Malefactors were beheaded now there where that same day a couple of theeves were to be put to death there and in the midst of them as if he had been like to one of them as a Tyrant a Traytor a Murtherer and a publick enemy they Crucifyed their King and they put to death even the Lord of glory So that indeed not only the place but the very instrument of his death that he should be nayled to the Crosse be numbred among transgressors and dye a Malefactor this is to a King to a righteous innocent King a thing bitterer then death Secondly And in a word then to conclude this point when the Jews were so Rebellious as to conspire and attempt the Killing of their King they added this wickednesse above all they killed him after the most ignominious way after the most irksome and tedious invention that those times had They were not so mercifull as to lay an Axe unto his throat or a Sword unto his Heart but in the places most remote in the Hands and Feet where they might multiply anguish and not hasten death where they might wound but not kill where they might afflict but not dispatch there they tormented there they tortured there they studyed to grieve and vex his righteous Soul So that of all the sad spectacles under Heaven of all the cruelties that ever the Beasts of the people presented to the world there is none like to oppressed Majesty never is Ambition Envy Malice or what brutish affection soever so predominant never is Rage and Fury so highly and so full fed as when it drinks the bloud Royall So that the saddest object that was ever yet recorded it was this in my Text the Betraying the Buying the Arraigning the Deriding and the Crucifying of their King Pilate abhorred and yet gave way unto it the Jews denied and abjuâ—â—d it yet did it they were ashamed to own yet not affraid to act the villany Shall I Crucifie your King saith Pilate and do you think we would say the Jews We have no King but Caesar A plain evidence that it was Fear Passion Envy which against all Conscience Law Right or Reason thus barberously used a King So that all now remaining is to see what use we should make of it and that I shall dispatch under these three heads 1. It should teach us to be patient 2. It should teach us to be charitable 3. It should teach us to be penitent First it should teach us to be patient looking in all our crosses and troubles on a Crucified King Well known is that Motto Bona agere mala pati Regium est To do good and suffer evill it is a Royall and Kingly part and indeed never did any King so act this part as the King in my Text for if we look upon his concessions and acts of grace we shall find that they were beyond all that were ever granted And on the otherside if we look upon the injuries and indignities he suffered if we look upon the provocations and vexations the Insolence and Malice Jealousies and Feares did heap upon him we shall finde him a Patient beyond President so that indeed it is hard to say whether this King did more good or suffered more evill for us such good he did that except the integrety of his soul he Sacrificed all the rest Such evill he endured he lost but all which man could deprive him of such good he did that preserving what might make him a Saviour he gave up even all as he was a Soveraign such evill he indured that those very wretches for whom he suffered triumphed in his miseries and though his Subjects gloried to insult upon him So that indeed there cannot be an exacter piece of patience then this harrowed and Crucified King 1 Pet. 2.2 Christ suffered for us leaving us an example that ye should follow his steps Our King not only suffered for satisfaction but also for imitation so that indeed we are not only to look upon him as a Saviour but also as a sufferer not only who suffered for us but also as one who made himselfe an example to teach us to suffer and indeed in what can we suffer in which we have not him for an example Honour Freedome Estate Friends Life these are the darlings that we dote upon and in which of these can we so deeply suffer in as our King did In Honour we cannot for his is the Throne and ours but the Footstoole he the Fountaine and we but the wast of his fulnesse And yet in point of Honour never was such a sufferer as he was and indeed they could never have made him such a sufferer had they not first wounded and devested him of his Honour we shall see in Num. 16. that grand and first conspiracy of Corah Dathan and Abiram it began with aspersions and calumniating authority vers. 3. Ye take too much upon you they endevoured to make Moses and Aaron appeare Tyrants and usurpers upon the people even so when the Jews had a designe and a desire to Crucifie their King the first thing they endevour is to make him odious and to lay they care not how false so prevalent Treasons misdemeanours or any things hatefull to his charge John 2.17 of whom it is there written The zeal of thy house hath eaten me up even him they accuse and traduce unto the people as one who would destroy the Temple He of whom it was written By me Kings Reign he who gave it in expresse charge Matth. 22.21 To give unto Caesar the things that are Caesars yet even he Luke 22.2 stands there indicted for forbidding tribute to be paid to Caesar and for being no friend to Caesar He who indeed was ipsa veritas Truth it self him they charge as an Impostor or a Deceiver He in whose mouth there was found no guile he who was as a Lamb with out spot even him as a Malefactor and a Villain they deliver up He who was the only one to save him they traduce and charge for the perverter of the people Now I beseech you which of us should not with alâ— patience heare and bear the calumny of the people which of us shoulâ— no arme against accusations slanders and evill Tongues when you see the King of Glory the King of Righteousnesse the King of Peace he had his honour laid in the dust
Jerusalem to you my death is the â—arbinger of many deaths For in the 29. vers. Behold the days are coming in the which barrennesse shall be held a blessing in which you will hold it easier to lie under the weightiest mountaine then under the burthen of my bloud You will rue the time that ever you Crucified your King And therefore Weep not for me but for your selves And indeed good Kings are sure Survivors must feel their losse good Kings are sure they passe to peace but seldome or never leave peace behind them And therefore the taking away of a King a good King cals for penitence and especially the taking away of this King In the fourth verse of our present Chapter Behold saith Pilate I bring him forth unto you that you may know I finde no fault in him a faultlesse King cannot be put to death without a fault would you know then whose fault it was It was Pilates fault it was the Jews fault it was the Gentiles fault yea which is more it was thy fault and my fault it was the fault even of us who live at this day our sins as well as his Subjects voted him to death It was our Pride that brought him into derision our Covetousnesse made him poor our Pomp that stripped him our Wrath that wounded him It was our Drunkennesse that made him thirst our Lust that procured his thornes our Riot that drew his bloud so that indeed it concerns not only the Jews but even us also to be penitent it concernes not only his immediate persecutors but even us also to be humbled and be cast downe for the death of our King for not his Enormous crimes but the Rebellion of his Subjects brought him to his end Act. 3.19 when Saint Peter had laid before the Jewes the murther of their King he exhorteth them in these words Repent ye therefore and be converted that your sins may be blotted out no way to be delivered from the bloud of their King but by penitence they must repent that ever they voted repent that ever they apprehended repent that ever they Arraign'd Condemn'd and Crucified their King Pilate in all emâ—nent languages proclaimed their guilt Hebrew Greek and Latine spoke their shame but not a Declaration in all the languages under heaven not all the oratory in the world no not any thing in the world but what St. Peter specifieth nothing but acknowledgement nothing but repentance can purge this guilt Repent therefore and be converted that your sins may be blotted out The way to change our guilt into an Interest the way to avoid the curse and procure the blessing of this bloud it is to be truly penitent to be heartily sorrowfull to be grieved and pricked at the very heart that we have done that for the which Royall and Divine Majesty did so deeply suffer Nor only must we repent saith St. Peter but convert also that is we must set the King upon his throne we must as Saint Paul renders it 2 Cor. 10.4 Pull down all strong holds cast down every imagination and bring every thought to the obedience of our King For he who was despised rejected of men even he was the beloved the Anointed of the Lord he who was insolently triumphed over and trampled upon by his Subjects yet even he was more then Conquerour yea he who was cut off from the Land of the living even he yet liveth and liveth the King of glory So that indeed unlesse we be converted unlesse we suffer him to raign over us unlesse we kisse reverence and obey the Son we perish from the right way we cannot avoid the guilt of his bloud In a word to conclude all with that in Rom. 8.17 If so be that we suffer with him we shaâ—l also be glorifyed with him if the King could not but by sufferings enter into his glory why should we dream or reckon upon a smoother way If he through Thorns and shame through anguish sorrow and shamefull death if he through bloud even his own bloud was forced to march unto his throne how can we hope to sit on thrones unless we will trample on thornes No Crosse no Crown It is enough for the Servant to be as his Lord enough for Christians since their King before was not even after death to be glorious And indeed did we as he so look upon the joy that is set before us as to spurne at the splendid vanities of this World had we an Eye piercing into the Heavens we would then as did he indure the Crosse and despise the shame we would not then to go to God much fear or care what man can do unto us Let us then in all our sorrowes all our sufferings in all the changes and chances of these sad Times remember we are the professed Servants of a Crucified King of a King who as to the immaturity injustice shame scorn and cruelty of his death suffered more then we can fear and all this to take away the sting of our sufferings to teach us looking upon him not to fear to suffer to teach us that his sufferings are the sanctification of ours to teach us not to value our bloud in his cause who was pleased to shed his upon the Crosse for us To that King then who bore our shame let us asscribe al honour to that King that bare our sorrowes let us give all praise to that King who gave his life for us let us give up our lives so shall we who believe him Crucified behold him glorified and out of his fulnesse receive such a glory as shall never be taken from us Which he vouchsafe who was Crucifyed for us Jesus Christ the righteous To whom be all honour and glory now and for ever Amen THE GRAND CONSPIRACY OF Jews against their King A Demonstration of the highest insolencies proceed from men of the lowest and most base Extractions THE Husbandmen Kill the Sonne Vine-dressers Kill the Heire Peasants Kill the Lords Anointed Virg. Aen. 12. v. 236. Nos patria amissa Dominis parere superbis Cogimur Herc. oet. ad fin Act. 2. O quod superbae non habent unquam Domus Fidele semper Regibus nomen LONDON Printed by E. C. for R. ROYSTON at the Angel in Ivie-lane 1654. Herc. oet. ad fin Act. 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Homer Iliad 7. de foeminis Capt. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} I. SIns of Ignorance sins of Knowledge some wittingly and some unwillingly put the Heir to death II. Persons eminent either for Honour or Holinesse they are the most liable to Envy Spleen Hate and Malice The Heir in whom Honour and Holinesse met in a most eminent degree him above all others did the Husbandmen put to the most Ignominie and most affliction Lam. 1.12 III. Since Covetous and Ambitious persons fear no difficulties the Conscientious and Religious should much lesse do it IV. All Conditions are comprehended under Coloni to teach that all