Tricoenivm Christi in nocte proditionis suæ The threefold svpper of Christ in the night that he vvas betrayed / explained by Edvvard Kellett.

PAR. 13.

A Third Argument may be this; when they consulted to take Iesus, and kill him, they sayd, Matth. 26.5. Not on the Feast-day, lest there be an uproare among the people; they were so superstitiously addicted to their seeming-strict observation of their Feasts; that if they had taken, or killed any man, in such a solemnity, it would have made an uproare, or mutiny; therefore it was told to Christ, as an un∣usuall, and offensive matter, that Pilat had mingled the Galilaeans blood with their Sa∣crifices, Luke 13.1. as I conceive, these Relators intended to have made this bloody deed of Pilat, an occasion of a new commotion, & consulted with Christ, to that end: Iudas Galilaeus, Act. 5.37. rose up, in the dayes of Taxing; and the dayes of taxing were about the birth of our Saviour, Luke 2.1. &c. Then Judas Galilaeus stood up, and hee would have the free-borne of the Iewes, the sonnes of God forsooth, to pay no tribute; though he perished, and all, as many as obeyed him, were dispersed, as it there followeth; yet those scattered ones continued, and propagated their He∣reticall opinions, after Iudas Galilaeus, his death; and most especially, they prevai∣led in Galilee: In the time of Christs publike teaching, the Pharisees laid a double trappe for Christ, about this point, Is it lawfull to give tribute to Caesar, or not, Matth. 22.17. They fully supposed, he would have answered, yea, or no; and if hee an∣swered, yea; their emissary-Disciples would have taken advantage, as if Christ had favoured the Romanes, not the Iewes; the Prince, and not the people; and so might have stirred up the giddy people against him; if Christ had denied it, to be lawfull, to give tribute; the Herodians (whom also they sent) would have seized on him, as an author of rebellion, as a follower of Iudas the Galilaean: but Christ did then most divinely breake their net in peeces, and established the lawful∣nesse of paying Tribute; so soone as he was borne. Ioseph, and the thrice-blessed Virgin did, in all likelihood, pay Taxation-money for him, as well as for

themselves; that Ioseph was taxed, no man may doubt; that Mary also was taxed, is proved from the words, Luke 2.5. Ioseph went up, to be taxed with Mary; for that holy Virgin was the onely daughter, which had nor brother, nor yet sister, sayth Aeuthymius on Iohn; and heire of her father, and had land by him, saith Lyranus, (on Luke 19.25.) and Eusebius Emissenus at large, in his Homily, of the Nativity of Mary. The Taxe was to be done, Capitatim, by poll; and so our Saviour not ex∣cluded. I am sure, as by precepts, he upheld the Magistrates authoritie, Matth. 22.17. so, he payd tribute for himselfe, and for Peter, the then Representative body of the Church; and rather wrought a miracle, than he would not pay Tribute, a Fish, after a wonderfull manner bringing money in his mouth: nor did he appeale from the judgement seate of Caesar; his Apostle appealed unto it, and both S. Paul, and Peter called for obedience of the people to their Magistrates, both Civill, and Ec∣clesiasticall; but, after Christ, and his Apostles were dead, who signed this obedient Truth, with their blood, and opposed the denyers of tribute: then the Galilaean opinion of Zelotes prevayled amaine, as witnesseth Josephus (Antiq. 18.2.) and a∣gaine (antiq. 20.3.) and once more (De Bello Iudaico. 7.29.) insomuch, as to that one particular amongst others, both Iewes, and Gentiles doe ascribe the besieging of Hierusalem: Now the remnant of those scattered Mutiners, who sometimes fol∣lowed Iudas Galilaeus, in likelihood, came up to Hierusalem, to worship (with in∣tentions too-high swolne, and revolting) whom Pilat prevented, by mingling their owne blood, with their owne sacrifices. Pilates act indeede had beene a most un∣godly act, if he had not had most certaine intelligence of their resolved rebellion: but Christ found no fault at all with Pilat, but confessing that the Galilaeans were sinners, and great sinners (Tertullian, ad Nationes, 1.17.) calleth Commotions, and conspirations against Princes, Crimina Ʋaesaniae, frantique sinnes) yet addeth, other Galilaeans (understand it, of the same factions) were as great sinners; and even of themselves, who related this prodigious act (for he knew their thoughts marching along, in all likelihood, with those rebellious ones) he saith, Except yee repent, yee shall all likewise perish, Luke 13.1. &c. So much for the explanation of that misunder∣stood story, and the third Argument. That the Iewes apprehended not Christ, on their Feast-day, for feare of an uproare; but, after hee, with his Disciples had re∣ceived the Passeover; and before themselves received it; they tooke him, they crucified him.