A loud call to great mourning in a sermon preached on the 30th of January 1661, being the anniversary fast for the execrable murther of our Late Soveraign Lord King Charles the First, of Glorious Memory, before the Honourable Knights, citizens, & burgesses of the Commons House of Parliament, in the parish-church of Saint Margarets Westminster / by Nath. Hardy ...
The Hebrew word for mourning signifieth sunebri ritu lugere, a Funeral mourning, and that this day calls for: Finally, the mourning of the Text, is for the death of a Royal Person, and that is the dismall occasion of this dayes lamentation.
The Hebrew word for mourning signifies sunebri ritu lugere, a Funeral mourning, and that this day calls for: Finally, the mourning of the Text, is for the death of a Royal Person, and that is the dismal occasion of this days lamentation.
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Lace befits not a mourning Suit, nor flourishes of Rhetorick a mourning Sermon. On such a day and Text as this, the Preachers words should be sighs, his accents groans; and the Auditors tears are the best commendation of the Sermon. For this end, I am come this day, though not (as my Saviour saith in another case) to send fire, yet, to draw water, that this place may now become like that, where the Angel of the Lord delivered his sad message to the Israelites, Bochin, a place of Weepers; and happy will it be,
Lace befits not a mourning Suit, nor flourishes of Rhetoric a mourning Sermon. On such a day and Text as this, the Preachers words should be sighs, his accents groans; and the Auditors tears Are the best commendation of the Sermon. For this end, I am come this day, though not (as my Saviour Says in Another case) to send fire, yet, to draw water, that this place may now become like that, where the Angel of the Lord Delivered his sad message to the Israelites, bochim, a place of Weepers; and happy will it be,
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if as when all Israel were gathered together at Mizpeh, so the Representatives of our Israel (if that word may be used, which hath been so much abused ) being assembled together in the house of God, may draw water, and pour forth their tears before the Lord, for the Royal blood, which as on this day was poured out, and spilt as water upon the ground:
if as when all Israel were gathered together At Mizpeh, so the Representatives of our Israel (if that word may be used, which hath been so much abused) being assembled together in the house of God, may draw water, and pour forth their tears before the Lord, for the Royal blood, which as on this day was poured out, and spilled as water upon the ground:
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namely, the Quid, that there shall be a mourning; the Quantus, that it shall be a great mourning; the Ubi, that this great mourning shall be in Jerusalem; and the Quando, that it shall be in that day. But there are other circumstances, such,
namely, the Quid, that there shall be a mourning; the Quantus, that it shall be a great mourning; the Ubi, that this great mourning shall be in Jerusalem; and the Quando, that it shall be in that day. But there Are other Circumstances, such,
as though not expressed, must be supplyed for the right understanding of this Prophesie, namely, the Quare and the Qualis, the occasion and the kind of this mourning.
as though not expressed, must be supplied for the right understanding of this Prophesy, namely, the Quare and the Qualis, the occasion and the kind of this mourning.
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1. We need not go far to find out the occasion of this mourning, the preceding Verse will informe us in the last clause, where it is said, they shall mourn for him, by which it appeareth to be for some person; the clause before that saith, They shall look upon me whom they have pierced, by which is evident, that it was the piercing of some person which should occasion this mourning in them who did it;
1. We need not go Far to find out the occasion of this mourning, the preceding Verse will inform us in the last clause, where it is said, they shall mourn for him, by which it appears to be for Some person; the clause before that Says, They shall look upon me whom they have pierced, by which is evident, that it was the piercing of Some person which should occasion this mourning in them who did it;
and if you would know whom, the him, and the me intends, the first clause of that Verse tells you, it is the I who saith, He will pour his spirit upon the Inhabitants of Jerusalem, and he as the foregoing words expresse, is the Lord Jehovah; so that the meaning of these words is, that there should come a time, when the Jews should bitterly bewaile their hainous sinnes, by which they had not only offended but grieved, grieved but vexed, vexed but (as much as in them lay) also pierced the holy one of Israel.
and if you would know whom, the him, and the me intends, the First clause of that Verse tells you, it is the I who Says, He will pour his Spirit upon the Inhabitants of Jerusalem, and he as the foregoing words express, is the Lord Jehovah; so that the meaning of these words is, that there should come a time, when the jews should bitterly bewail their heinous Sins, by which they had not only offended but grieved, grieved but vexed, vexed but (as much as in them lay) also pierced the holy one of Israel.
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And if you please further to cast your eyes on that passage in St. Johns Gospel, whence you have a Quotation of those words in the former Verse, They shall look upon him whom they have pierced, and an application of them to Christ, upon the occasion of the Souldiers piercing him with a speare; we thereby learn, that the particular sinne of piercing and crucifying the Messiah, shall be the occasion of this mourning. 2. But further, whereas
And if you please further to cast your eyes on that passage in Saint Johns Gospel, whence you have a Quotation of those words in the former Verse, They shall look upon him whom they have pierced, and an application of them to christ, upon the occasion of the Soldiers piercing him with a spear; we thereby Learn, that the particular sin of piercing and crucifying the Messiah, shall be the occasion of this mourning. 2. But further, whereas
First, The prophesies in holy Writ are of two sorts, namely, threats and promises, both which are fitly signified by those two words, burden and vision, ( though sometimes promiscuously used ) threats being burdens of wrath, and promises visions of peace.
First, The prophecies in holy Writ Are of two sorts, namely, Treats and promises, both which Are fitly signified by those two words, burden and vision, (though sometime promiscuously used) Treats being burdens of wrath, and promises visions of peace.
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It is to be enquired, which of these mournings is here intended; the answer to which is returned by Expositors, both wayes, and accordingly this prediction, may be looked upon either as a threat or as a promise.
It is to be inquired, which of these mournings is Here intended; the answer to which is returned by Expositors, both ways, and accordingly this prediction, may be looked upon either as a threat or as a promise.
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1. The Ancients seem to incline to the former construction, as if the meaning of the words were, In that day, that is, Die vindictae divinae, in the day of Gods vengeance upon them for their sinnes, and especially for that sinne of piercing Christ, there shall be a mourning in Jerusalem, by reason of the calamities which should overwhelme them. To this purpose Theodoret where he saith, (speaking of Christs-crucifiers,) when they shall not long after see him coming with Majesty, NONLATINALPHABET, They shall,
1. The Ancients seem to incline to the former construction, as if the meaning of the words were, In that day, that is, Die vindictae Divinae, in the day of God's vengeance upon them for their Sins, and especially for that sin of piercing christ, there shall be a mourning in Jerusalem, by reason of the calamities which should overwhelm them. To this purpose Theodoret where he Says, (speaking of Christ's-crucifiers,) when they shall not long After see him coming with Majesty,, They shall,
and not unlike is that of St. Jerome, Tunc dolebunt à se crucifixum, cum viderint in claritate regnantem, They shall then bewaile him whom they crucified through envy,
and not unlike is that of Saint Jerome, Tunc dolebunt à se crucifixum, cum viderint in claritate regnantem, They shall then bewail him whom they Crucified through envy,
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Though the finall accomplishment shall not be till the last and great day of judgement, when he shall come in person to inflict that heavy doome of condemnation;
Though the final accomplishment shall not be till the last and great day of judgement, when he shall come in person to inflict that heavy doom of condemnation;
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I would to God, this were seriously, speedily and sadly thought on, by all sorts of impenitent sinners; That as they have their day of sinning, God will (sooner or later) have his day of punishing:
I would to God, this were seriously, speedily and sadly Thought on, by all sorts of impenitent Sinners; That as they have their day of sinning, God will (sooner or later) have his day of punishing:
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The Author of the Book of Wisdome passionately sets forth, the despairing language which the wicked utter at such a time, Groaning for anguish of spirit, they shall say within themselves, we wearied our selves in the way of wickednesse and destruction,
The Author of the Book of Wisdom passionately sets forth, the despairing language which the wicked utter At such a time, Groaning for anguish of Spirit, they shall say within themselves, we wearied our selves in the Way of wickedness and destruction,
What hath pride profited us? or what good hath riches with our vaunting brought us? all these things are passed away as a shadow, &c. I, the pleasure of sinne passeth away, but the sting remaineth to torture the sinner to eternity.
What hath pride profited us? or what good hath riches with our vaunting brought us? all these things Are passed away as a shadow, etc. I, the pleasure of sin passes away, but the sting remains to torture the sinner to eternity.
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Believe me (brethren) sin is big with sorrow and shame, which it must bring forth at the appointed time, In that day there shall be a great mourning.
Believe me (brothers) since is big with sorrow and shame, which it must bring forth At the appointed time, In that day there shall be a great mourning.
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2. But though this be an usefull meditation, I conceive the other to be the most genuine Interpretation, which construeth the mourning here spoken of to be penitentiall.
2. But though this be an useful meditation, I conceive the other to be the most genuine Interpretation, which construeth the mourning Here spoken of to be penitential.
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Indeed some Expositors glance at the mourning of the women, which was in die passionis, in the day of our Saviours passion, when beholding his sorrowes, their bowels yearned, and their eyes melted with tears, at which time also, others of the spectators smote their breasts, and were astonied.
Indeed Some Expositors glance At the mourning of the women, which was in die passionis, in the day of our Saviors passion, when beholding his sorrows, their bowels yearned, and their eyes melted with tears, At which time also, Others of the spectators smote their breasts, and were astonished.
But this mourning in Jerusalem was to be (as appeareth by the former Verse) not by the spectators, but the actors in that cruell Tragedy, those who pierced him:
But this mourning in Jerusalem was to be (as appears by the former Verse) not by the spectators, but the actors in that cruel Tragedy, those who pierced him:
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and since it is set down as an effect of the Spirit of grace and supplication, ( or as some read it lamentation) which was to be poured out upon them; it cannot rationally be expounded any otherwise, than to intend that godly sorrow which shall in that day, that is, die conversionis eorum, in the day of their conversion, be expressed by them for so hainous a crime.
and since it is Set down as an Effect of the Spirit of grace and supplication, (or as Some read it lamentation) which was to be poured out upon them; it cannot rationally be expounded any otherwise, than to intend that godly sorrow which shall in that day, that is, die conversionis Their, in the day of their conversion, be expressed by them for so heinous a crime.
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On the day of Pentecost the Spirit of God did in a visible and glorious manner, decend upon the Apostles, to furnish them with gifts, and fill them with courage for preaching the Gospel.
On the day of Pentecost the Spirit of God did in a visible and glorious manner, descend upon the Apostles, to furnish them with Gifts, and fill them with courage for preaching the Gospel.
At that time, one of the Apostles St Peter preached to the Jews, and set before them them the hainousnesse of the fact which they had committed, and when they heard this ( saith the Penman of the Acts) they were pricked in their hearts, and said to Peter and the rest of the Apostles, men and brethren what shall we do? Whilest they heard St Peters Sermon, the Spirit of grace was poured upon them, and so at once their ears, their eyes and hearts were opened to hear reproof, and see and bewail their wickednesse.
At that time, one of the Apostles Saint Peter preached to the jews, and Set before them them the heinousness of the fact which they had committed, and when they herd this (Says the Penman of the Acts) they were pricked in their hearts, and said to Peter and the rest of the Apostles, men and brothers what shall we do? Whilst they herd Saint Peter's Sermon, the Spirit of grace was poured upon them, and so At once their ears, their eyes and hearts were opened to hear reproof, and see and bewail their wickedness.
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and so great, that according to the Emphasis of the Greek word, NONLATINALPHABET, there used, it was as if the sharpest points of many poisoned Daggers,
and so great, that according to the Emphasis of the Greek word,, there used, it was as if the Sharpest points of many poisoned Daggers,
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And of the word here used by the Septuagint, it was such a sorrow as did cut, and vexe, and wound their spirits: nor yet was their sorrow confined to their hearts, but it breaketh out at their lips, and no doubt testified it self in their gesture, for the Hebrew word in the Text properly refers ad externum gestum, to the outward behaviour.
And of the word Here used by the septuagint, it was such a sorrow as did Cut, and vex, and wound their spirits: nor yet was their sorrow confined to their hearts, but it breaks out At their lips, and no doubt testified it self in their gesture, for the Hebrew word in the Text properly refers and externum gestum, to the outward behaviour.
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where you may observe, that turning to God must be accompanied with weeping, mourning, and renting the heart with sorrow for our sins, whereby we have turned from him: and which seemeth a riddle, but is an undoubted truth, we must at once turn to God with all our hearts, and with a broken heart;
where you may observe, that turning to God must be accompanied with weeping, mourning, and renting the heart with sorrow for our Sins, whereby we have turned from him: and which seems a riddle, but is an undoubted truth, we must At once turn to God with all our hearts, and with a broken heart;
Indeed on the one hand, conversion could it be without contrition, will not serve, Non sufficit mores in melius commutare, saith St. Angustine, nisi etiam de his quae facta, satisfiat deo per penitentiae dolorem, humilitatis gemitum, & contritionis sacrificium;
Indeed on the one hand, conversion could it be without contrition, will not serve, Non sufficit mores in Better commutare, Says Saint Augustine, nisi etiam de his Quae facta, satisfiat God per penitentiae dolorem, humilitatis gemitum, & contritionis Sacrificium;
It is not enough to amend our manners for the time to come, unlesse we make satisfaction for what is past, by the sorrow of repentance, groans of humility, and sacrifice of contrition.
It is not enough to amend our manners for the time to come, unless we make satisfaction for what is past, by the sorrow of Repentance, groans of humility, and sacrifice of contrition.
But on the other hand, it is impossible, true conversion should be without contrition, Wash you, make you clean, saith God by the Prophet Isaiah, to the Jews, to intimate, that we cannot be made clean, unlesse we first wash our selves with the tears of penitential grief. Godly sorrow ( saith St. Paul,) worketh repentance, as the sharp needle maketh way for the thred.
But on the other hand, it is impossible, true conversion should be without contrition, Wash you, make you clean, Says God by the Prophet Isaiah, to the jews, to intimate, that we cannot be made clean, unless we First wash our selves with the tears of penitential grief. Godly sorrow (Says Saint Paul,) works Repentance, as the sharp needle makes Way for the thread.
True, the Prophet Joel saith, Rent your hearts and not your garments, but that must be taken as a comparative, not an absolute negation. In that day, saith the Prophet Isaiah, did the Lord God of hosts call to weeping and mourning, to baldnesse and to girding with sackeloth, where every word refers to external expression;
True, the Prophet Joel Says, Rend your hearts and not your garments, but that must be taken as a comparative, not an absolute negation. In that day, Says the Prophet Isaiah, did the Lord God of hosts call to weeping and mourning, to baldness and to girding with Sackcloth, where every word refers to external expression;
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This I am sure was the practice of the people of God of old, who at the times of their solemn humiliation, were wont to rend their garments, sprinkle ashes upon their heads, put on sackcloath, and the like. And if we reflect upon the practice of the primitive Christians, we shall find penetents prostrate at the Church doore, with neglected haire, hollow eyes, withered faces, bare feet, begging the prayers of Saints, washing the feet of Lazars, never thinking they could abase themselves sufficiently.
This I am sure was the practice of the people of God of old, who At the times of their solemn humiliation, were wont to rend their garments, sprinkle Ashes upon their Heads, put on Sackcloth, and the like. And if we reflect upon the practice of the primitive Christians, we shall find penitents prostrate At the Church door, with neglected hair, hollow eyes, withered faces, bore feet, begging the Prayers of Saints, washing the feet of Lazars, never thinking they could abase themselves sufficiently.
But alas! how is the face of Christendome, especially in our parts altered? Repentance is grown stately, and even upon such dayes as these, and that in the solemn Assemblies, instead of bare feet, we may behold naked breasts; of weeping eyes, wanton looks;
But alas! how is the face of Christendom, especially in our parts altered? Repentance is grown stately, and even upon such days as these, and that in the solemn Assemblies, instead of bore feet, we may behold naked breasts; of weeping eyes, wanton looks;
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To disfigure our faces that we may be seen of men, indeed is pharisaical, but yet with the penitent publican, we ought to expresse our fear by standing afar off;
To disfigure our faces that we may be seen of men, indeed is pharisaical, but yet with the penitent publican, we ought to express our Fear by standing afar off;
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These external expressions are, effecta, indicia, & incitamenta, the genuine effects, manifest testimonies, and strong incentives of our internal affections. Which way soever the soul goeth, it draweth the body after it; we cannot testifie to men our inward disposition, but by our outward deportment;
These external expressions Are, effecta, indicia, & Incitamenta, the genuine effects, manifest testimonies, and strong incentives of our internal affections. Which Way soever the soul Goes, it draws the body After it; we cannot testify to men our inward disposition, but by our outward deportment;
yea, rectius in re affectatâ mens conservatur si corpus simul adhibeatur, the mind cannot but be more intent upon any service when the body accompanieth it:
yea, rectius in re affectatâ Mens conservatur si corpus simul adhibeatur, the mind cannot but be more intent upon any service when the body accompanieth it:
3. Great sinning calls for great mourning, Grandi plagae prolixa est medicina, grande scelus grandi indiget satisfactione, saith St. Ambrose truely, violent diseases require strong potions, festred sores, eating corasives, and haynous sins heavy sorrow.
3. Great sinning calls for great mourning, Grandi plagae Prolix est medicina, Grande scelus Grandi indiget satisfaction, Says Saint Ambrose truly, violent diseases require strong potions, festered sores, eating corrasives, and heinous Sins heavy sorrow.
Not that there can be an adequation betwixt the guilt of sinne which is infinite, and our mourning which how great soever can be but finite; but that there should be some analogy and proportion between the measure of the one and the other. Not that this is required per modum solutionis, as a payment of the debt, to which our sins obliege us, that must be done by Christs blood, not our tears. Could we weep an Ocean, it were not a satisfactory compensation to God for the least offence, much lesse for great faults; but that hereby we may expresse that we have a sense of sin in some sort proportionable to the haynousnesse of it.
Not that there can be an adequation betwixt the guilt of sin which is infinite, and our mourning which how great soever can be but finite; but that there should be Some analogy and proportion between the measure of the one and the other. Not that this is required per modum solutionis, as a payment of the debt, to which our Sins oblige us, that must be done by Christ blood, not our tears. Could we weep an Ocean, it were not a satisfactory compensation to God for the least offence, much less for great Faults; but that hereby we may express that we have a sense of sin in Some sort proportionable to the heinousness of it.
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Accordingly we find this to be the practice of penitents in holy Writ, Manessah was humbled greatly, St. Peter wept bitterly, not drops but rivers of tears ran down Davids eyes, and Mary Magdalens were in such abundance that they washed her Saviours feet.
Accordingly we find this to be the practice of penitents in holy Writ, Manessah was humbled greatly, Saint Peter wept bitterly, not drops but Rivers of tears ran down Davids eyes, and Marry Magdalene were in such abundance that they washed her Saviors feet.
when they have told a lye, sworne an Oath, or committed any sin, though of a grievous nature, A, God forgive me, I am sorry for it, is with them, sufficient repentance. But, Be not deceived, God is not mocked with such slight sorrow, for such offences.
when they have told a lie, sworn an Oath, or committed any since, though of a grievous nature, A, God forgive me, I am sorry for it, is with them, sufficient Repentance. But, Be not deceived, God is not mocked with such slight sorrow, for such offences.
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Our Saviour speaketh of a Devil which cannot be cast out, but by prayer and fasting, nor can notorious faults be repented of without mourning and weeping. He that falleth into the midst of the River, must swim hard to get to shore, whilest he who falls in by the bank side easily creepeth up;
Our Saviour speaks of a devil which cannot be cast out, but by prayer and fasting, nor can notorious Faults be repented of without mourning and weeping. He that falls into the midst of the River, must swim hard to get to shore, whilst he who falls in by the bank side Easily creeps up;
he that sinketh into the mud, must take more pains to cleanse himself, than he that only steps into a puddle. Idle words should trouble us, but rash oaths must p••plex us; unclean thoughts call for a sigh, but actual adulteries for deep groans; if we have drawn iniquity with cords and cartropes, we must not think to draw repentance with threds; if our sins are not only clouds but thick clouds, we must not look to escape without a shoure of tears:
he that sinks into the mud, must take more pains to cleanse himself, than he that only steps into a puddle. Idle words should trouble us, but rash Oaths must p••plex us; unclean thoughts call for a sighs, but actual adulteries for deep groans; if we have drawn iniquity with cords and Cartropes, we must not think to draw Repentance with threads; if our Sins Are not only Clouds but thick Clouds, we must not look to escape without a shower of tears:
excellently St. Cyprian expostulateth with the Apostate, Putas ne tu Deum cito posse placari? &c. Dost thou imagine that God will quickly be appeased, whose Temple thou hast sacrilegiously violated,
excellently Saint Cyprian expostulateth with the Apostate, Putas ne tu God Quick posse placari? etc. Dost thou imagine that God will quickly be appeased, whose Temple thou hast sacrilegiously violated,
Surely as that Father excellently goeth on, Orare oporlet impensius, diem luctu transigere, vigilijs noctes ac fletibus ducere, &c. it behoveth all sorts of great sinners, to pray and beg earnestly, to spend their day in sorrow, and their night in tears;
Surely as that Father excellently Goes on, Orare oporlet impensius, diem luctu transigere, vigilijs Noctes ac fletibus ducere, etc. it behooveth all sorts of great Sinners, to pray and beg earnestly, to spend their day in sorrow, and their night in tears;
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it is true here, as our transgressions abound, so must our humiliations; if our sins have been red as scarlet, our shame must be red as crimson; if our sins have been a floud, our tears must be a river. Finally,
it is true Here, as our transgressions abound, so must our humiliations; if our Sins have been read as scarlet, our shame must be read as crimson; if our Sins have been a flood, our tears must be a river. Finally,
4. Our greatest mourning for our sins ought to be, because by them we have pierced God. That of Christ to the women, Weep not for me, but weep for your selves, would in this sense be inverted;
4. Our greatest mourning for our Sins ought to be, Because by them we have pierced God. That of christ to the women, Weep not for me, but weep for your selves, would in this sense be inverted;
we must not weep so much in reference to our selves as him: not so much because of the calamity our sins will bring upon us, as the injury and dishonour that is done to God. What was Josephs argument for prevention of sinne to which he was tempted, How shall I do this wickednesse and sin against God? should be our reasoning in humiliation for the sinnes we have committed. I have done this wickednesse and sinned against God:
we must not weep so much in Referente to our selves as him: not so much Because of the calamity our Sins will bring upon us, as the injury and dishonour that is done to God. What was Josephs argument for prevention of sin to which he was tempted, How shall I do this wickedness and since against God? should be our reasoning in humiliation for the Sins we have committed. I have done this wickedness and sinned against God:
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For this reason it is that penitential sorrow is called by St. Paul NONLATINALPHABET, a sorrow according to God, because for sin chiefly, not as it is inflictum paenae, that which brings punishment on us, but offensivum Dei, that which is offensive unto God.
For this reason it is that penitential sorrow is called by Saint Paul, a sorrow according to God, Because for since chiefly, not as it is inflictum Paenae, that which brings punishment on us, but offensivum Dei, that which is offensive unto God.
The Jews were the instrumental causes, by whose instigation, but all men were the meritorious causes, for whose transgressions he was pierced; and therefore saith the Prophet Isaiah, The Lord hath laid on him the iniquity of us all.
The jews were the instrumental Causes, by whose instigation, but all men were the meritorious Causes, for whose transgressions he was pierced; and Therefore Says the Prophet Isaiah, The Lord hath laid on him the iniquity of us all.
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It was the hypocrisie of our hearts that mocked him, the bribery of our hands which buffeted him, the oaths of our mouths that spit in his face; we betrayed him with our wanton kisses, we whipt him with the cords of our oppression, and gave him gall and vinegar to taste by our intemperance; our pride in hair, apparrel, ornaments, platted a crown of thorns upon his head, and stript him of his garments; Finally, our many mighty sinnes, were the nails which pierced his hands and feet, and the speare that was thrust into his side. The Lord of glory was brought to shame for our shamefull lives;
It was the hypocrisy of our hearts that mocked him, the bribery of our hands which buffeted him, the Oaths of our mouths that spit in his face; we betrayed him with our wanton Kisses, we whipped him with the cords of our oppression, and gave him Gall and vinegar to taste by our intemperance; our pride in hair, apparel, Ornament, plaited a crown of thorns upon his head, and stripped him of his garments; Finally, our many mighty Sins, were the nails which pierced his hands and feet, and the spear that was thrust into his side. The Lord of glory was brought to shame for our shameful lives;
So that I may justly bring this home to every man in this Congregation, with Nathans, Tu es homo, Thou art the man that piercedst Christ; and every one of us, were that question put to us seriously, which was to him scoffingly, Prophesie who smote thee? may without the gift of prophecying returne the answer, It is we that smote him.
So that I may justly bring this home to every man in this Congregation, with Nathans, Tu es homo, Thou art the man that piercedst christ; and every one of us, were that question put to us seriously, which was to him scoffingly, Prophesy who smote thee? may without the gift of prophesying return the answer, It is we that smote him.
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And now methinketh every one of us should look upon him whom we have pierced, and bespeak him in this or the like penitent language, Blessed Jesus, my sinnes pierced thy side, and hands,
And now methinketh every one of us should look upon him whom we have pierced, and bespeak him in this or the like penitent language, Blessed jesus, my Sins pierced thy side, and hands,
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and feet, shall they not my heart; they bruised thy body, shall they not my soul; they fetched blood from thee, shall they not tears from me; they made thee heavy to the death, shall they not make me penitent to life; the Heavens were hung in black at thy passion, and shall not I be cloathed in mourning;
and feet, shall they not my heart; they Bruised thy body, shall they not my soul; they fetched blood from thee, shall they not tears from me; they made thee heavy to the death, shall they not make me penitent to life; the Heavens were hung in black At thy passion, and shall not I be clothed in mourning;
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Oh! my brethren, let us both duly meditate on our Redeemers sufferings, and our sins as the cause of those sufferings; and that so long, till our hearts be not only bruised but broken, our head not only become dew but waters, and our eyes not as a bucket but a fountaine of tears.
Oh! my brothers, let us both duly meditate on our Redeemer's sufferings, and our Sins as the cause of those sufferings; and that so long, till our hearts be not only Bruised but broken, our head not only become due but waters, and our eyes not as a bucket but a fountain of tears.
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And thus I have given a dispatch to the mourning, which was the matter of the prediction, I now proceed to the other, which is brought in by way of allusion, in those words, As the mourning of Hadadrimmon in the valley of Megiddon.
And thus I have given a dispatch to the mourning, which was the matter of the prediction, I now proceed to the other, which is brought in by Way of allusion, in those words, As the mourning of Hadadrimmon in the valley of Megiddo.
The mourning of Hadadrimmon in the valley of Megiddon was a great mourning. The mourning of Jerusalem, shall be as great as the mourning of Hadadrimmon.
The mourning of Hadadrimmon in the valley of Megiddo was a great mourning. The mourning of Jerusalem, shall be as great as the mourning of Hadadrimmon.
1. I begin with the absolute consideration of the clause which implyeth the mourning of Hadadrimmon to be very great; in discussion whereof I shall enquire,
1. I begin with the absolute consideration of the clause which Implies the mourning of Hadadrimmon to be very great; in discussion whereof I shall inquire,
1. The Septuagint construe Hadadrimmon and Megiddon, as appellatives, and read the clause thus, NONLATINALPHABET, of a pomegranate cut down in the fields, of which reading the Greek Fathers give a double construction.
1. The septuagint construe Hadadrimmon and Megiddo, as appellatives, and read the clause thus,, of a pomegranate Cut down in the fields, of which reading the Greek Father's give a double construction.
Theodoret borroweth the allusion from the noise which the woodcleaver maketh, when in hewing down a pomegranate or any other tree, he fetcheth as it were a groan at every blow he maketh:
Theodoret borroweth the allusion from the noise which the woodcleaver makes, when in hewing down a pomegranate or any other tree, he Fetches as it were a groan At every blow he makes:
but St. Cyril more probably conceiveth, that it alludeth to the grief of the owner, whose Orchard of pomegranates is cut down against his will; as we have sometimes beheld in the late war, a goodly Grove or Orchard for the safety of an adjacent Garison hewed down, to the sorrow of the possessour.
but Saint Cyril more probably conceiveth, that it alludeth to the grief of the owner, whose Orchard of pomegranates is Cut down against his will; as we have sometime beheld in the late war, a goodly Grove or Orchard for the safety of an adjacent Garrison hewed down, to the sorrow of the possessor.
By the more learned among the Hebrews saith Vatablus, Hadadrimmon is thought to be the name, oujusdam viri insignis ac cluri, of some famous and eminent person, who was cut off at Megiddon, to the great sorrow of the people.
By the more learned among the Hebrews Says Vatablus, Hadadrimmon is Thought to be the name, oujusdam viri insignis ac cluri, of Some famous and eminent person, who was Cut off At Megiddo, to the great sorrow of the people.
and consequently the mourning in the valley of Megiddon, is the mourning for Josiah, who was there slain: And it is called the mourning of Hadadrimmon, either because near that place he received his deaths wound, or in that place the mourning for him began.
and consequently the mourning in the valley of Megiddo, is the mourning for Josiah, who was there slave: And it is called the mourning of Hadadrimmon, either Because near that place he received his death's wound, or in that place the mourning for him began.
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2. That which is next to be resolved is, Wherein this mourning appeareth to be great? The Answer to which is returned from that in the Chronicles, And all Judah and Jerusalem mourned for Josiah,
2. That which is next to be resolved is, Wherein this mourning appears to be great? The Answer to which is returned from that in the Chronicles, And all Judah and Jerusalem mourned for Josiah,
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It is not unworthy our observation, that the two preceding similitudes of a first-born and onely Son, are designed to expresse intensivenesse of sorrow:
It is not unworthy our observation, that the two preceding Similitudes of a firstborn and only Son, Are designed to express intensiveness of sorrow:
and yet as if these were not full enough, here is another similitude annexed, which therefore doubtlesse was a sorrow exceeding the former, and consequently this mourning of Hadadrimmon was very intense.
and yet as if these were not full enough, Here is Another similitude annexed, which Therefore doubtless was a sorrow exceeding the former, and consequently this mourning of Hadadrimmon was very intense.
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It was made an Ordinance in Israel, either that every year there should be a sorrowfull commemoration of him, or that the singing men and the singing women, should upon all mournfull occasions speak of him in their lamentations:
It was made an Ordinance in Israel, either that every year there should be a sorrowful commemoration of him, or that the singing men and the singing women, should upon all mournful occasions speak of him in their lamentations:
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yea to perpetuate the mourning, Jeremiah composed Lamentations, which some conceive to be that which is extant, those words seeming very apposite to Josiah where it is said, The breath of our Nostrils, the annointed of the Lord was taken in their pits, of whom we said under his shadow we shall live among the Heathen.
yea to perpetuate the mourning, Jeremiah composed Lamentations, which Some conceive to be that which is extant, those words seeming very apposite to Josiah where it is said, The breath of our Nostrils, the anointed of the Lord was taken in their pits, of whom we said under his shadow we shall live among the Heathen.
But the whole scope of that Book plainly refers to the Captivity, which was after Josiahs death, and therefore it was some other which Jeremy composed, thereby endeavouring that what Venus saith in the Poet concerning her Adonis, — Luctus monumenta manebunt.
But the Whole scope of that Book plainly refers to the Captivity, which was After Josiahs death, and Therefore it was Some other which Jeremiah composed, thereby endeavouring that what Venus Says in the Poet Concerning her Adonis, — Luctus monumenta manebunt.
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No wonder if upon all these considerations, in progressu temporis abiit in proverbium, as one well observeth, it became a Proverb among the Hebrews, planctus Hadadrimmon, as planctus Adonidis was among the Gentiles, and both designed to expresse an exceeding great sorrow.
No wonder if upon all these considerations, in progressu Temporis Abiit in Proverb, as one well observeth, it became a Proverb among the Hebrews, planctus Hadadrimmon, as planctus Adonidis was among the Gentiles, and both designed to express an exceeding great sorrow.
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3. But why this great mourning of Hadadrimmon? that is the last Question, which when answered, we shall find that it was not a foolish humour, fond passion, but a just and rational, though a great mourning.
3. But why this great mourning of Hadadrimmon? that is the last Question, which when answered, we shall find that it was not a foolish humour, found passion, but a just and rational, though a great mourning.
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not taking captive, for which a ransome might have been accepted, but death, from which there is no return to life: When we mourn for the dead, we mourn (in this respect) as without hope of enjoying their society any more in this world, and therefore no wonder if it be in a great measure.
not taking captive, for which a ransom might have been accepted, but death, from which there is no return to life: When we mourn for the dead, we mourn (in this respect) as without hope of enjoying their society any more in this world, and Therefore no wonder if it be in a great measure.
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The King is not only superiour, but supream in his Kingdome, so that when he dieth, the Sun as it were sets, fit it is a night of sad mourning should follow. Thou art worth ten thousand of us, say the people to King David, not flatteringly but truly;
The King is not only superior, but supreme in his Kingdom, so that when he Dieth, the Sun as it were sets, fit it is a night of sad mourning should follow. Thou art worth ten thousand of us, say the people to King David, not flatteringly but truly;
3. The King whose death is bemoaned, was their King who mourned for him, it was the King of Judah whom all Judah lamented. Behold we are thy bone and thy flesh, (said the Tribes of Israel to David, ) so may all people say of their own native King; can it choose but grieve a man to have his bone broken, or flesh mangled; yea, what the head is to the body, that is the King to his Kingdome, if any one of the members be in pain, the rest are sensible of it,
3. The King whose death is bemoaned, was their King who mourned for him, it was the King of Judah whom all Judah lamented. Behold we Are thy bone and thy Flesh, (said the Tribes of Israel to David,) so may all people say of their own native King; can it choose but grieve a man to have his bone broken, or Flesh mangled; yea, what the head is to the body, that is the King to his Kingdom, if any one of the members be in pain, the rest Are sensible of it,
4. This their King whose death they bemoaned was a good King, and that must needs aggravate their mourning. The Chaldee paraphrast maketh mention here, of a mourning for two Kings, Ahab the son of Omri, and Josiah the son of Ammon.
4. This their King whose death they bemoaned was a good King, and that must needs aggravate their mourning. The Chaldee Paraphrast makes mention Here, of a mourning for two Kings, Ahab the son of Omri, and Josiah the son of Ammon.
it seemeth he is a very bad King, for whose death the people have not cause to mourn. Josiah was a good, a very good King, (how good will appear anon,) no wonder if there were a great mourning. Those characters, The light of our eyes, and The breath of our nostrils, though in some sort they belong to all, yet more especially to good Kings: well may our eyes weep when their light is put out, and we sigh, when the breath of our no strils is ready to expire.
it seems he is a very bad King, for whose death the people have not cause to mourn. Josiah was a good, a very good King, (how good will appear anon,) not wonder if there were a great mourning. Those characters, The Light of our eyes, and The breath of our nostrils, though in Some sort they belong to all, yet more especially to good Kings: well may our eyes weep when their Light is put out, and we sighs, when the breath of our no strils is ready to expire.
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A good King is, Pastor populi, the Shepheard of the people, no wonder if the sheep be scattered, when the Shepheard is smitten. Pater patniae, The Father of his Countrey, well may the children grieve when their Father dyeth.
A good King is, Pastor People, the Shepherd of the people, no wonder if the sheep be scattered, when the Shepherd is smitten. Pater patniae, The Father of his Country, well may the children grieve when their Father Dies.
This good King used his utmost endeavour to quench the fire of Gods displeasure; but notwithstanding (saith the Text) The Lord turned not from the fiercenesse of his great wrath, wherewith his anger was kindled against Judah:
This good King used his utmost endeavour to quench the fire of God's displeasure; but notwithstanding (Says the Text) The Lord turned not from the fierceness of his great wrath, wherewith his anger was kindled against Judah:
and accordingly he began the execution of his wrath, in bereaving them of so good a King; and had they not reason to mourn for his death, whenas it was that which their own sins had accelerated.
and accordingly he began the execution of his wrath, in bereaving them of so good a King; and had they not reason to mourn for his death, whenas it was that which their own Sins had accelerated.
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8. Lastly, The fall of this King was a presage of fatal ruine to this Kingdome, what the pillar is in the house, the corner stone in the building, that is, a pious King to his people;
8. Lastly, The fallen of this King was a presage of fatal ruin to this Kingdom, what the pillar is in the house, the corner stone in the building, that is, a pious King to his people;
and surely as the removing of the pillar, and taking away of the corner stone, weakneth the edifice, so doth the death of such a King (especially) shake his Kingdom.
and surely as the removing of the pillar, and taking away of the corner stone, weakeneth the edifice, so does the death of such a King (especially) shake his Kingdom.
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Besides God had declared by Huldah the Prophetesse, to this King and people, That he would gather him to his Fathers in peace, that his eyes might not see all the evill which he should bring upon Jerusalem:
Beside God had declared by Huldah the Prophetess, to this King and people, That he would gather him to his Father's in peace, that his eyes might not see all the evil which he should bring upon Jerusalem:
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So that to sum it up, since it was not captivity but death, and that not late but early, natural but violent, of no mean man but a King, and he not a stranger but a native, not a Tyrant but a good King;
So that to sum it up, since it was not captivity but death, and that not late but early, natural but violent, of no mean man but a King, and he not a stranger but a native, not a Tyrant but a good King;
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and this both the consequent of their sins, and forerunner of their ruine, just cause there should be a great mourning of Hadadrimmon in the valley of Megiddon.
and this both the consequent of their Sins, and forerunner of their ruin, just cause there should be a great mourning of Hadadrimmon in the valley of Megiddo.
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2. There remaineth nothing now to be discussed in reference to the Text, but the particle of similitude As, which knits the two mournings together by way of resemblance of one to the other, and foretels, that the mourning in Jerusalem should be as great as that of Hadadrimmon.
2. There remains nothing now to be discussed in Referente to the Text, but the particle of similitude As, which knits the two mournings together by Way of resemblance of one to the other, and foretells, that the mourning in Jerusalem should be as great as that of Hadadrimmon.
The mourning of Hadadrimmon (as you have already heard) was great in three respects, but as the known saying is of similitudes in general, that they do not run upon all four feet;
The mourning of Hadadrimmon (as you have already herd) was great in three respects, but as the known saying is of Similitudes in general, that they do not run upon all four feet;
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But as the mourning of Hadadrimmon was perpetual, so no doubt was the mourning of the converts in Jerusalem to their dying hour. And in the mystical Jerusalem, the Church of Christ, the mourning for our crucified Jesus, shall continue to the worlds end.
But as the mourning of Hadadrimmon was perpetual, so no doubt was the mourning of the converts in Jerusalem to their dying hour. And in the mystical Jerusalem, the Church of christ, the mourning for our Crucified jesus, shall continue to the world's end.
And as to that which the similitude chiefly aims at (being as it were the edge of the knife) the measure of the mourning; this particle as, is not only a note of quality, but equality, nay, redundance, and intimateth, that the sorrow for Christ pierced, should be as great, nay, greater than that which was for Josiah slain, and good reason upon a double account.
And as to that which the similitude chiefly aims At (being as it were the edge of the knife) the measure of the mourning; this particle as, is not only a note of quality, but equality, nay, redundance, and intimateth, that the sorrow for christ pierced, should be as great, nay, greater than that which was for Josiah slave, and good reason upon a double account.
whereas these were the enemies of Christ and actors in that dismal Tradegy, who had so much the more cause to weep bitterly, for that blood whereof themselves were so deeply guilty.
whereas these were the enemies of christ and actors in that dismal Tradegy, who had so much the more cause to weep bitterly, for that blood whereof themselves were so deeply guilty.
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and a better than Josiah is here, one of whom he was but a Type, and to whom therefore far inferiour: so that what it was said by Lamech of Cain and himself in case of vengeance, may be fitly used concerning Josiah and Christ in case of sorrow: If Josiah were to be lamented seven fold, truly Jesus seventy times seven, the guilt of his bloud being not seventy times onely,
and a better than Josiah is Here, one of whom he was but a Type, and to whom Therefore Far inferior: so that what it was said by Lamech of Cain and himself in case of vengeance, may be fitly used Concerning Josiah and christ in case of sorrow: If Josiah were to be lamented seven fold, truly jesus seventy times seven, the guilt of his blood being not seventy times only,
That which I shall observe from hence is, that whereas the cause of the mourning of Hadadrimmon was an evill of afflliction, and the cause of the mourning in Jerusalem was an evil of sin, Our sorrow for sin ought to be as great,
That which I shall observe from hence is, that whereas the cause of the mourning of Hadadrimmon was an evil of affliction, and the cause of the mourning in Jerusalem was an evil of since, Our sorrow for since ought to be as great,
as if one, two, nay three, were not sufficient to expresse the greatnesse of that sorrow which ought to be for our sins. The truth is, the least iniquity is a greater evill than the greatest calamity, and consequently the committing of the one, ought to be matter of sadder lamentation, than the suffering of the other. But alas!
as if one, two, nay three, were not sufficient to express the greatness of that sorrow which ought to be for our Sins. The truth is, the least iniquity is a greater evil than the greatest calamity, and consequently the committing of the one, ought to be matter of sadder lamentation, than the suffering of the other. But alas!
how unlike is our practice to this prediction? how far short is our mourning for sin, of our worldly sorrow? if God be pleased to take from us any near or dear relation, any earthly comfort whatsoever, we are ready to fall into a bitter passion,
how unlike is our practice to this prediction? how Far short is our mourning for since, of our worldly sorrow? if God be pleased to take from us any near or dear Relation, any earthly Comfort whatsoever, we Are ready to fallen into a bitter passion,
and mourn even to murmuring; but though we provoke our gracious God by our sins, we passe it over with little or no contrition. Like Ulisses, who wept more for the losse of his dog than his wife, and that Citizen, who was more grieved for the losse of his Hen called Roma, than the ruine of the City called by that name:
and mourn even to murmuring; but though we provoke our gracious God by our Sins, we pass it over with little or no contrition. Like Ulysses, who wept more for the loss of his dog than his wife, and that Citizen, who was more grieved for the loss of his Hen called Roma, than the ruin of the city called by that name:
Oh! let us be exhorted to heighten and enlarge our mourning for our sin, and as those Disciples prayed, Lord increase our faith, so let us, Lord increase our repentance. It is easie to exceed in worldly, but not in godly sorrow: Let our tears for afflictions be only to the ankles, but let those for our transgressions be to the knees, nay, chin; they cannot be too high unlesse over head and ears.
Oh! let us be exhorted to heighten and enlarge our mourning for our sin, and as those Disciples prayed, Lord increase our faith, so let us, Lord increase our Repentance. It is easy to exceed in worldly, but not in godly sorrow: Let our tears for afflictions be only to the ankles, but let those for our transgressions be to the knees, nay, chin; they cannot be too high unless over head and ears.
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I must not shut up this without a slave for weak Christians, who may perhaps conclude against themselves as destitute of godly mourning, because they are sometimes more affected with, and afflicted for worldly troubles.
I must not shut up this without a slave for weak Christians, who may perhaps conclude against themselves as destitute of godly mourning, Because they Are sometime more affected with, and afflicted for worldly Troubles.
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1. If our mourning be not greater intensively, yet it may and must be extensively for our crimes than our crosses; our tears for a worldly misfortune may be like a land-floud, more violent; but for sin, they must be like a river, more permanent.
1. If our mourning be not greater intensively, yet it may and must be extensively for our crimes than our Crosses; our tears for a worldly misfortune may be like a landflood, more violent; but for since, they must be like a river, more permanent.
We have oft-times heard one sick of the gout or toothach, roar extreamly, whilst he that is sick (perhaps) of the plague, saith nothing, and yet this latter doubtlesse is inwardly more sorrowfull, by how much the disease is more desperate;
We have ofttimes herd one sick of the gout or toothache, roar extremely, while he that is sick (perhaps) of the plague, Says nothing, and yet this latter doubtless is inwardly more sorrowful, by how much the disease is more desperate;
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our passion may break forth more violently upon some emergent losse, and yet our will may be far more displeased at the sin we have acted, than the comfort we have lost.
our passion may break forth more violently upon Some emergent loss, and yet our will may be Far more displeased At the sin we have acted, than the Comfort we have lost.
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If we cannot mourn so much as we ought, let us mourn that we can mourn no more, and let us to our utmost, strive that our penitential sorrow may exceed all other whatsoever.
If we cannot mourn so much as we ought, let us mourn that we can mourn no more, and let us to our utmost, strive that our penitential sorrow may exceed all other whatsoever.
I shall now endeavour to perform the Printers in laying on the sheets, and as it were pressing it home by a punctual and particular Application, to the dolefull occasion of this dayes solemn Assembly.
I shall now endeavour to perform the Printers in laying on the sheets, and as it were pressing it home by a punctual and particular Application, to the doleful occasion of this days solemn Assembly.
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This Scripture (as you have already heard) speaketh of a double mourning, The one, principal and directly intended, to wit, mourning for Christ the King of Kings and Lord of Lords, who was pierced to death by nails upon the Crosse.
This Scripture (as you have already herd) speaks of a double mourning, The one, principal and directly intended, to wit, mourning for christ the King of Kings and Lord of lords, who was pierced to death by nails upon the Cross.
And loe, this day minds us of a third mourning, to wit, for Charles the First, King of England, Scotland, France and Ireland, who was sentenced to death,
And lo, this day minds us of a third mourning, to wit, for Charles the First, King of England, Scotland, France and Ireland, who was sentenced to death,
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] Those who first raised a rebellious Army against him, went so far as to secure, (that is, in plain English, to Imprison him,) and their Army will not stay there, they go on to Behead him. Indeed as himself tells us, there are but few steps between the Prisons and Graves of Princes, but yet whilst only a Prisoner, there was hope of being released.
] Those who First raised a rebellious Army against him, went so Far as to secure, (that is, in plain English, to Imprison him,) and their Army will not stay there, they go on to Behead him. Indeed as himself tells us, there Are but few steps between the Prisons and Graves of Princes, but yet while only a Prisoner, there was hope of being released.
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Besides, He whose death we bemoan, was no lesse than a King, one of the greatest Monarchs in Europe, was our King by the indubitable right of succession to the Crown.
Beside, He whose death we bemoan, was no less than a King, one of the greatest Monarchs in Europe, was our King by the indubitable right of succession to the Crown.
where (by the way) the strange providence of God would be observed, Oliver the Wolfe dyeth in his den, whilst Charles the Lamb is brought to the slaughter.
where (by the Way) the strange providence of God would be observed, Oliver the Wolf Dies in his den, while Charles the Lamb is brought to the slaughter.
To which end I must intreat you to sit down, whilst I shall let you see how clearly the various lineaments of the one are to be discerned in the other.
To which end I must entreat you to fit down, while I shall let you see how clearly the various lineaments of the one Are to be discerned in the other.
1. We do not find any grosse personal crime laid to Josiahs charge. It is said by the son of Syrack, that except David, Hezekiah, and Josiah, all the Kings of Judah were defective, he meaneth apostatizing from God to Idols:
1. We do not find any gross personal crime laid to Josiahs charge. It is said by the son of Syriac, that except David, Hezekiah, and Josiah, all the Kings of Judah were defective, he means apostatizing from God to Idols:
His act indeed of going to war with Pharaoh Necho is questionable, but at worst we must call it a sin of ignorance, since no doubt, he that believed and trembled at the book of the Law, would not have gainsaid Pharaoh Nechos disswasion, had he been sure that what he spake, was from the mouth of the Lord.
His act indeed of going to war with Pharaoh Necho is questionable, but At worst we must call it a since of ignorance, since no doubt, he that believed and trembled At the book of the Law, would not have gainsaid Pharaoh Nechos dissuasion, had he been sure that what he spoke, was from the Mouth of the Lord.
But as to those vices which too often Kings, especially whilst young, indulge unto; we read not that he is charged with them. Such an one was Charles the First, unspotted either with incontinence or intemperance, so that even his most malicious enemies could not lay either to his charge;
But as to those vices which too often Kings, especially while young, indulge unto; we read not that he is charged with them. Such an one was Charles the First, unspotted either with incontinence or intemperance, so that even his most malicious enemies could not lay either to his charge;
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This was verified in Charles the first, who declined in matter of practice both hypocritical precisenesse, and prophane licentiousnesse, and in matters of Religion, turned neither to the faction of the Schismatick, nor the superstition of the Papists:
This was verified in Charles the First, who declined in matter of practice both hypocritical preciseness, and profane licentiousness, and in matters of Religion, turned neither to the faction of the Schismatic, nor the Superstition of the Papists:
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for which cause he commended the Church of Englands Religon to his Son Charles the Second, as keeping (to use his own language better than which I cannot) the middle way between the Papists superstitious Tyranny,
for which cause he commended the Church of Englands Religion to his Son Charles the Second, as keeping (to use his own language better than which I cannot) the middle Way between the Papists superstitious Tyranny,
Great was the zeal of our Charles in this respect, witnesse that Mother-Church of St. Pauls in our Metropolis, to which himself contributed very largely, he excited many others;
Great was the zeal of our Charles in this respect, witness that Mother-Church of Saint Paul's in our Metropolis, to which himself contributed very largely, he excited many Others;
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And though the iniquity of the late times, (perhaps as well out of spleen against him, as irreverence to God,) hath debased, defaced, and almost ruined it, by making it at once a den of thieves, and a stable for beasts:
And though the iniquity of the late times, (perhaps as well out of spleen against him, as irreverence to God,) hath debased, defaced, and almost ruined it, by making it At once a den of thieves, and a stable for beasts:
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Yet (I hope) the piety of this present age being so highly encouraged by our Soveraigne that now is, will make haste to fulfill that religious design in reedifying, beautifying, and restoring it to its pristine splendor.
Yet (I hope) the piety of this present age being so highly encouraged by our Sovereign that now is, will make haste to fulfil that religious Design in re-edifying, beautifying, and restoring it to its pristine splendour.
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4. Josiah had a great regard to the Priests and Prophets of the Lord, it is said of him, that he set the Priests in their charges, and incouraged them in the service of the Lord:
4. Josiah had a great regard to the Priests and prophets of the Lord, it is said of him, that he Set the Priests in their charges, and encouraged them in the service of the Lord:
he advised with Hilkiah the high Priest, sent to Huldah the Prophetesse; and Jeremiahs lamenting his death, intimateth, that he countenanced him in his life;
he advised with Hilkiah the high Priest, sent to Huldah the Prophetess; and Jeremiah's lamenting his death, intimateth, that he countenanced him in his life;
he counted them worthy of the double honour, both of Reverence and Maintenance, and therefore would not suffer either contempt of their Office, or alienation of their Revenues.
he counted them worthy of the double honour, both of reverence and Maintenance, and Therefore would not suffer either contempt of their Office, or alienation of their Revenues.
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I am so much a friend to all Churchmen, that have any thing in them beseeming that sacred Function, that I have hazarded my own interests chiefly upon conscience and constancy to maintain their Rights, whom the mere I looked upon as Orphans,
I am so much a friend to all Churchmen, that have any thing in them beseeming that sacred Function, that I have hazarded my own interests chiefly upon conscience and constancy to maintain their Rights, whom the mere I looked upon as Orphans,
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5. Josiah was very carefull to restore the worship of God to its antique and primitive administration; as appeareth in that famous Passeover, which was celebrated by him and his people, according to the Ordinance of Moses, and at the observation of which, that it might be the more solemn and splendid, were the Singers imployed according to the Command of David.
5. Josiah was very careful to restore the worship of God to its antique and primitive administration; as appears in that famous Passover, which was celebrated by him and his people, according to the Ordinance of Moses, and At the observation of which, that it might be the more solemn and splendid, were the Singers employed according to the Command of David.
It was not for nothing, that the name Josiah was given him, which according to the most probable Etymology I have met with, is as much as the fire of the Lord.
It was not for nothing, that the name Josiah was given him, which according to the most probable Etymology I have met with, is as much as the fire of the Lord.
The fire of his zeal did purge the Land from that idolatry which had been committed, breaking down the Altars of Baalim, the Images that were in high places, cutting down the groves,
The fire of his zeal did purge the Land from that idolatry which had been committed, breaking down the Altars of Baalim, the Images that were in high places, cutting down the groves,
It is likely some of our fanatick zelots, will be ready to blame King Charles, for not imitating Josiah in pulling down those things and places which had been abused to Romish superstition, as he did those which had been the instruments of Heathenish Idolatry.
It is likely Some of our fanatic zealots, will be ready to blame King Charles, for not imitating Josiah in pulling down those things and places which had been abused to Romish Superstition, as he did those which had been the Instruments of Heathenish Idolatry.
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It was not lawfull for the Jews to make use of the idolatrous places for the worship of the true God, since they were confined to that particular place which the Lord had chosen, neither were the Images and Idols capable of being so made use of. But here the case was far otherwise, since those places and things were easily converted to a religious, which had been perverted to a superstitious use.
It was not lawful for the jews to make use of the idolatrous places for the worship of the true God, since they were confined to that particular place which the Lord had chosen, neither were the Images and Idols capable of being so made use of. But Here the case was Far otherwise, since those places and things were Easily converted to a religious, which had been perverted to a superstitious use.
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Besides, I suppose none will assert, that there is as vast a distance between a Protestant and a Papist, as there was between a Iew and a Gentile, or is now between a Christian and a Pagan;
Beside, I suppose none will assert, that there is as vast a distance between a Protestant and a Papist, as there was between a Iew and a Gentile, or is now between a Christian and a Pagan;
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As for our late Soveraigne, ( however falsly calumniated in this particular,) he was (though a prudent) yet a real and zealous adversary to whatsoever is truely called Popery, nor was he backward upon all just occasions to shew himself so. But the truth is, (as our sad experience informeth us) there were another sort of men, whose head-strong violence at that time deserved and required his just indignation.
As for our late Sovereign, (however falsely calumniated in this particular,) he was (though a prudent) yet a real and zealous adversary to whatsoever is truly called Popery, nor was he backward upon all just occasions to show himself so. But the truth is, (as our sad experience Informeth us) there were Another sort of men, whose headstrong violence At that time deserved and required his just Indignation.
As to the matter of Gods worship, his desire and design was (like Iosiahs) that it might be decently and solemnly performed, that the ancient and primitive usages (when Christianity first began to flourish,) might be brought again into practice:
As to the matter of God's worship, his desire and Design was (like Josiahs) that it might be decently and solemnly performed, that the ancient and primitive usages (when Christianity First began to flourish,) might be brought again into practice:
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so may I truely affirme, the publick outward worship of God was not so reverently, decently ( and yet not superstitiously) celebrated in any time of the former Kings of England, as it was in the former part of the Reign of King Charles the first.
so may I truly affirm, the public outward worship of God was not so reverently, decently (and yet not superstitiously) celebrated in any time of the former Kings of England, as it was in the former part of the Reign of King Charles the First.
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6. Iosiah was a man of a very tender heart, when he heard the curses which were denounced out of the Book of God against Ierusalem and the inhabitants thereof, he rent his cloaths and humbled himself before God, bewailing and trembling at the miseries which we•e coming upon his Subjects.
6. Josiah was a man of a very tender heart, when he herd the curses which were denounced out of the Book of God against Ierusalem and the inhabitants thereof, he rend his clothes and humbled himself before God, bewailing and trembling At the misery's which we•e coming upon his Subject's.
And was not Charles the First a tender hearted King? how did his heart smite him for giving way to the death of the loyal and wise Earl of Strafford, Will you believe his own words? This tenderness and regret ( saith he ) I find in my soul for having had any hand (and that very unwillingly, God knows,) in shedding one mans bloud unjustly,
And was not Charles the First a tender hearted King? how did his heart smite him for giving Way to the death of the loyal and wise Earl of Strafford, Will you believe his own words? This tenderness and regret (Says he) I find in my soul for having had any hand (and that very unwillingly, God knows,) in shedding one men blood unjustly,
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though under the colour and formalities of justice, and pretences of avoiding publick mischiefs, which may (I hope) be some evidence before God and man to all posterity;
though under the colour and formalities of Justice, and pretences of avoiding public mischiefs, which may (I hope) be Some evidence before God and man to all posterity;
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that I am far from bearing justly the vast load and guilt of all that blood, which hath been shed in this unhappy War. How deeply was he sensible of the Irish outragious cruelties? Hear his appeal, God knows, as I can with truth wash my hands in innocency,
that I am Far from bearing justly the vast load and guilt of all that blood, which hath been shed in this unhappy War. How deeply was he sensible of the Irish outrageous cruelties? Hear his appeal, God knows, as I can with truth wash my hands in innocency,
When through the unhappy division between him and his two Houses of Parliament, and his enforced recesse from them, he foresaw what calamities were likely to befall his Kingdom of England, how did his heart bleed? with what earnestnesse did he once and again importune his enemies to a Treaty, and when with much ado he obtained one, what fair terms of peace did he offer? Shall I give you his own language? Though I could seldome get opportunity to Treat,
When through the unhappy division between him and his two Houses of Parliament, and his Enforced recess from them, he foresaw what calamities were likely to befall his Kingdom of England, how did his heart bleed? with what earnestness did he once and again importune his enemies to a Treaty, and when with much ado he obtained one, what fair terms of peace did he offer? Shall I give you his own language? Though I could seldom get opportunity to Treat,
7. That expression concerning Iosiah is very emphatical, Now the rest of the acts of Iosiah and his goodnesse, or (according to the Hebrew) kindnesses.
7. That expression Concerning Josiah is very emphatical, Now the rest of the acts of Josiah and his Goodness, or (according to the Hebrew) Kindnesses.
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he seldome (or never) suffered any service done to him to passe unrewarded, and he was still ready to, yea, accordingly did Pass many Acts of grace and favour to his people.
he seldom (or never) suffered any service done to him to pass unrewarded, and he was still ready to, yea, accordingly did Pass many Acts of grace and favour to his people.
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but his last deeds were bad, hearkening to the wicked counsel of the idolatrous and bloody Princes of Iudah, but Iosiah his deeds were good first and last.
but his last Deeds were bad, Harkening to the wicked counsel of the idolatrous and bloody Princes of Iudah, but Josiah his Deeds were good First and last.
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In the eighth year of his Reign, whilst he was yet young, ( as being but the sixteenth year of his age, ) he began to seek after the God of David his Father;
In the eighth year of his Reign, while he was yet young, (as being but the sixteenth year of his age,) he began to seek After the God of David his Father;
Our Charles was at the first in his tender years a Prince of great hopes, nor did he forsake that path of Religion and virtue, which at first he had taken up to the last.
Our Charles was At the First in his tender Years a Prince of great hope's, nor did he forsake that path of Religion and virtue, which At First he had taken up to the last.
Notwithstanding many strong temptations and sore tryals, he retained his integrity. Hear his own words, What tumults and Armies could not obtain, neither shall restraint.
Notwithstanding many strong temptations and soar trials, he retained his integrity. Hear his own words, What tumults and Armies could not obtain, neither shall restraint.
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and the wellfare of my People, and how fully did he verifie his saying? The cursed proposals of his cruell enemies, he with scorn refused, even then when death (as it were) looked him in the face, having no doubt before his eyes that of our Saviour to the Angel of the Church of Smirna, Be thou faithfull to the death,
and the welfare of my People, and how Fully did he verify his saying? The cursed proposals of his cruel enemies, he with scorn refused, even then when death (as it were) looked him in the face, having no doubt before his eyes that of our Saviour to the Angel of the Church of Smyrna, Be thou faithful to the death,
The remembrance of Charles the First, is like the Composition of the perfume that is made by the Art of the Apothecary, it is sweet as honey in all mouths,
The remembrance of Charles the First, is like the Composition of the perfume that is made by the Art of the Apothecary, it is sweet as honey in all mouths,
yet with all the remembrance of his death, by which we were bereaved of so excellent a Prince, cannot but be bitter as gall and wormwood, and would be accompanied with sighs and groans.
yet with all the remembrance of his death, by which we were bereft of so excellent a Prince, cannot but be bitter as Gall and wormwood, and would be accompanied with sighs and groans.
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So much the rather, when we sadly take notice (what I shall by and by enforce) that this good King like Iosiah suffered for the badnesse of his people:
So much the rather, when we sadly take notice (what I shall by and by enforce) that this good King like Josiah suffered for the badness of his people:
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What fears of utter ruine to come upon City, Countrey, Kingdom, did possesse our spirits when our Caesar was taken from us? That malice which deprived us of him, debarred us of the rightful Heir, so that for many years there was no King in Israel.
What fears of utter ruin to come upon city, Country, Kingdom, did possess our spirits when our Caesar was taken from us? That malice which deprived us of him, debarred us of the rightful Heir, so that for many Years there was no King in Israel.
now a single, and then a many-headed monster usurped the rule over us; during whose Tyrrany, what heresies and blasphemies, what confusions and distractions, what decimations of the Laity, Silencing of the Clergy, murthering of both, slavery and bondage upon all, so that we were no better than captives in our own Land. Who can lay these things to heart, and not wish with the Prophet Ieremy, Oh that my head were waters,
now a single, and then a manyheaded monster usurped the Rule over us; during whose Tyranny, what heresies and Blasphemies, what confusions and distractions, what decimations of the Laity, Silencing of the Clergy, murdering of both, slavery and bondage upon all, so that we were no better than captives in our own Land. Who can lay these things to heart, and not wish with the Prophet Ieremy, O that my head were waters,
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let us this day do together, and openly pour out our lamentations before God and man, nor let the distance of time abate our sense of that grievous blow which was then given:
let us this day do together, and openly pour out our lamentations before God and man, nor let the distance of time abate our sense of that grievous blow which was then given:
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yea, let it be mournfully remembred to all Generations, and that not only with tears of commiseration for the sad loss, but chiefly of compunction, for the great sin, which is the other branch of the Application.
yea, let it be mournfully remembered to all Generations, and that not only with tears of commiseration for the sad loss, but chiefly of compunction, for the great since, which is the other branch of the Application.
so let there be a mourning this day in the Cities of London and Westminster, yea, throughout the Kingdomes of England, Scotland and Ireland, for the Decollation of King Charles the First.
so let there be a mourning this day in the Cities of London and Westminster, yea, throughout the Kingdoms of England, Scotland and Ireland, for the Decollation of King Charles the First.
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far be it from me, could those glorified Saints know what was done here below, as (I am sure) the blessed Virgin Mary would be enraged against the Papists, for attributing (as it were) to the mothers milk, what only belong to the sons blood;
Far be it from me, could those glorified Saints know what was done Here below, as (I am sure) the blessed Virgae Marry would be enraged against the Papists, for attributing (as it were) to the mother's milk, what only belong to the Sons blood;
so I doubt not but that blessed Martyr Charles, would be incensed against any who should name his death the same day with his Saviours, as if there were any comparison between the value of the one and the other.
so I doubt not but that blessed Martyr Charles, would be incensed against any who should name his death the same day with his Saviors, as if there were any comparison between the valve of the one and the other.
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They charge him with raising a war against the Parliament, how justly, let the date of the Commissions on both sides decide, it is his own Appeale, and that not long before his death.
They charge him with raising a war against the Parliament, how justly, let the date of the Commissions on both sides decide, it is his own Appeal, and that not long before his death.
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They accuse him for being a Traytor to his people, which was so far from being true, that it was impossible, since he never received any trust from them.
They accuse him for being a Traitor to his people, which was so Far from being true, that it was impossible, since he never received any trust from them.
I cannot here passe by that which was very remarkable, that even those who raised the war against him, voted his concessions at the Isle of Wight to be so far satisfactory, as that they were a just ground for a peace;
I cannot Here pass by that which was very remarkable, that even those who raised the war against him, voted his concessions At the Isle of Wight to be so Far satisfactory, as that they were a just ground for a peace;
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notwithstanding which, the Rebels Army proceeded to compass his death, and yet (I doubt not) but some of the Centurions beholding his behaviour at his death, said within themselves, certainly this was a righteous man.
notwithstanding which, the Rebels Army proceeded to compass his death, and yet (I doubt not) but Some of the Centurions beholding his behaviour At his death, said within themselves, Certainly this was a righteous man.
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2. In putting Christ to death they crucifie a King, so the Magi affirm; where is he that is born King? simulnatus simul Caesar, he was a King by birth. So was he who was on this day murthered, Who can stretch forth his hand against the Lords annointed and be guiltlesse? was Davids Question, and justly; nay, will you hear one of their own putting the Question? Who did ever hear of any King put to death for any crime? ( never indeed till in this monstrous age) the greatnesse of his Person being in worth above any crime as civil.
2. In putting christ to death they crucify a King, so the Magi affirm; where is he that is born King? simulnatus simul Caesar, he was a King by birth. So was he who was on this day murdered, Who can stretch forth his hand against the lords anointed and be guiltless? was Davids Question, and justly; nay, will you hear one of their own putting the Question? Who did ever hear of any King put to death for any crime? (never indeed till in this monstrous age) the greatness of his Person being in worth above any crime as civil.
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The truth is, Kings are Gods Vicegerants upon earth, their persons inviolable, and their actions unquestionable, yet these Miscreants lay violent hands upon the Lords annointed.
The truth is, Kings Are God's Vicegerants upon earth, their Persons inviolable, and their actions unquestionable, yet these Miscreants lay violent hands upon the lords anointed.
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Indeed here the disparity is vast, since he whom the Iews pierced was not only a King but a God, God Man, and in respect of his Deity, the eternal Son of God, equal with the Father.
Indeed Here the disparity is vast, since he whom the Iews pierced was not only a King but a God, God Man, and in respect of his Deity, the Eternal Son of God, equal with the Father.
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3. The murther of the Messiah was not done in a corner, but openly, not sodainly, but deliberately, and that in a formal way of arraigning, accusing, condemning and executing, was it not so here? they would not strangle him in his Chamber, he was not slain in heat of blood, but he is brought with premeditation to the Bar as a Malefactor;
3. The murder of the Messiah was not done in a corner, but openly, not suddenly, but deliberately, and that in a formal Way of arraigning, accusing, condemning and executing, was it not so Here? they would not strangle him in his Chamber, he was not slave in heat of blood, but he is brought with premeditation to the Bar as a Malefactor;
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his enemies adding (to use his own words) the mockery of justice to the cruelty of malice, and at length in the presence of his people, at the Gate of his Pallace he is triumphantly Executed.
his enemies adding (to use his own words) the mockery of Justice to the cruelty of malice, and At length in the presence of his people, At the Gate of his Palace he is triumphantly Executed.
4. Christ was pierced by the Iews, his own Countreymen, of whom he came according to the flesh, by those who of right ought to have been his Subjects, and to whom he had vouchsafed many kindnesses;
4. christ was pierced by the Iews, his own Countrymen, of whom he Come according to the Flesh, by those who of right ought to have been his Subject's, and to whom he had vouchsafed many Kindnesses;
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Here, the Accusers, Witnesses, Iudges, Souldiers and Executioner were all of his own people: whereas the Romans were heathens, and the Iews Moses his Disciples; These, were such as called themselves Christians, nay, professed the same Reformed Religion with him whom they destroyed.
Here, the Accusers, Witnesses, Judges, Soldiers and Executioner were all of his own people: whereas the Romans were Heathens, and the Iews Moses his Disciples; These, were such as called themselves Christians, nay, professed the same Reformed Religion with him whom they destroyed.
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Should both Houses of Parliament have conspired to erect such a Iudicatory, (which God forbid) it had been altogether illegal, much more, if onely one? The whole House of Commons have not, nor (when rightly constituted) ever did, challenge to themselves alone, (except in reference to their own Members) a Iudicatory power over the estate or life of the meanest Subject, much lesse over their lawfull King.
Should both Houses of Parliament have conspired to erect such a Judicatory, (which God forbid) it had been altogether illegal, much more, if only one? The Whole House of Commons have not, nor (when rightly constituted) ever did, challenge to themselves alone, (except in Referente to their own Members) a Judicatory power over the estate or life of the Meanest Subject, much less over their lawful King.
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and that not the whole, nor yet the half, but only a remnant, (the rest of their fellow Members having justly deserted them, or being violently secluded from them) most illegally gave a power to some of themselves, the Army and others, to undertake and accomplish this desperate and horrid design.
and that not the Whole, nor yet the half, but only a remnant, (the rest of their fellow Members having justly deserted them, or being violently secluded from them) most illegally gave a power to Some of themselves, the Army and Others, to undertake and accomplish this desperate and horrid Design.
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Malice and murder, ingratitude and hypocrisie, insolence and impudence, false-swearing and forswearing, rebellion and treason, wilfullnesse and obstinacy, are those black lines which do all center in this one black design and dismal fact, of taking away the life of Charles the First.
Malice and murder, ingratitude and hypocrisy, insolence and impudence, False-swearing and forswearing, rebellion and treason, wilfulness and obstinacy, Are those black lines which do all centre in this one black Design and dismal fact, of taking away the life of Charles the First.
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Surely if King David watered his couch and his bed with tears for the murder of Uriah his Subject, what flouds of tears ought they to pour out day and night, who being ▪ Subjects, rebelliously and traiterously murdered their King.
Surely if King David watered his couch and his Bed with tears for the murder of Uriah his Subject, what floods of tears ought they to pour out day and night, who being ▪ Subject's, rebelliously and traitorously murdered their King.
Oh! let it be our hearty prayer in their behalf, that by an unfeigned and propo•••nal sorrow, for shedding the blood of their King, and through faith in the bloud of Christ, they (with some of those who crucified him) may obtain remission of their sins, and salvation of their souls;
Oh! let it be our hearty prayer in their behalf, that by an unfeigned and propo•••nal sorrow, for shedding the blood of their King, and through faith in the blood of christ, they (with Some of those who Crucified him) may obtain remission of their Sins, and salvation of their Souls;
and well may we, when the Royal Martyr himself did so affectionately and zealously pray for them, as you may read at large in the last leaf of his incomparable Book.
and well may we, when the Royal Martyr himself did so affectionately and zealously pray for them, as you may read At large in the last leaf of his incomparable Book.
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But if through Gods just judgment, ( like their Father the Devil) they be given up to impenitency, yet let us mourn, and that partly for them, even upon this account, that they do not mourn for themselves:
But if through God's just judgement, (like their Father the devil) they be given up to impenitency, yet let us mourn, and that partly for them, even upon this account, that they do not mourn for themselves:
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according to that example of a devout Father, who told a wicked wretch, Hoc plango quod teipsum non plangis, I bewail this, that thou dost not bemoan thy self.
according to that Exampl of a devout Father, who told a wicked wretch, Hoc Plango quod teipsum non plangis, I bewail this, that thou dost not bemoan thy self.
Chiefly for the sin it self, and that not only upon our own account, it being our duty to mourne for the abominations which are acted by others, least otherwise they in some sort become our own;
Chiefly for the since it self, and that not only upon our own account, it being our duty to mourn for the abominations which Are acted by Others, lest otherwise they in Some sort become our own;
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but principally upon the account of Religion, which hath been made to stink (that I may allude to Jacobs phrase) in the nostrils even of Turks and Pagans, by the committing of this horrid fact.
but principally upon the account of Religion, which hath been made to stink (that I may allude to Jacobs phrase) in the nostrils even of Turks and Pagans, by the committing of this horrid fact.
As their hands were imbrewed in his blood which were lifted up at the sentence in the Hall, so all their hands are sprinkled with it, which were stretched forth against him in the field. He that maketh another drunk, is not only directly guilty of his drunkennesse, but indirectly of what other sins he then commits, though perhaps it was far from his intention, that he should commit them.
As their hands were imbrued in his blood which were lifted up At the sentence in the Hall, so all their hands Are sprinkled with it, which were stretched forth against him in the field. He that makes Another drunk, is not only directly guilty of his Drunkenness, but indirectly of what other Sins he then commits, though perhaps it was Far from his intention, that he should commit them.
but neverthesse, the assistance to that Rebellion involveth in the guilt of, and therefore engageth to a deep sorrow for this blood which prosperous successe at last emboldned the Rebels to shed.
but neverthesse, the assistance to that Rebellion involveth in the guilt of, and Therefore engageth to a deep sorrow for this blood which prosperous success At last emboldened the Rebels to shed.
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But I must crave leave to call upon those who assisted and endeavoured his welfare, to mourn also for their oaths and curses, intemperance and incontinence, loosenesse and profanenesse, by which God was provoked to blow upon his Counsels, blast his Armies, and deliver him up to the will of his enemies. Josiah was slain by an Aegyptian, but the sins of his people caused God to take him away.
But I must crave leave to call upon those who assisted and endeavoured his welfare, to mourn also for their Oaths and curses, intemperance and incontinence, looseness and profaneness, by which God was provoked to blow upon his Counsels, blast his Armies, and deliver him up to the will of his enemies. Josiah was slave by an Egyptian, but the Sins of his people caused God to take him away.
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Christ was put to death by the Jews, but we all procured it by our sins; it was so in this case, the Scotch Rebel-Army basely delivered and sold him to the English Rebels Army, who barbarously condemned and executed him.
christ was put to death by the jews, but we all procured it by our Sins; it was so in this case, the Scotch Rebel-Army basely Delivered and sold him to the English Rebels Army, who barbarously condemned and executed him.
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But even the English Royal loyal Army were too too guilty, whilst notwithstanding, the goodnesse of their Cause, through the badnesse of their lives, they lost the Field, upon which those sad events followed.
But even the English Royal loyal Army were too too guilty, while notwithstanding, the Goodness of their Cause, through the badness of their lives, they lost the Field, upon which those sad events followed.
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Let us all therefore lay our hands upon our hearts, smite upon our breasts, and every one say in the bitternesse of our souls, I am that Jonah, for whose sake that terrible tempest came upon the Pilate and the Ship, King and Kingdom.
Let us all Therefore lay our hands upon our hearts, smite upon our breasts, and every one say in the bitterness of our Souls, I am that Jonah, for whose sake that terrible tempest Come upon the Pilate and the Ship, King and Kingdom.
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And yet further, let us mourn, yea, mourn and weep, that notwithstanding our sins brought such dreadfull judgments upon our King and Kingdom, our persons and families, those judgments have not wrought any reformation in our lives, so that though we have been humbled we are not humble, and have been sorely smitten, we have refused to receive instruction.
And yet further, let us mourn, yea, mourn and weep, that notwithstanding our Sins brought such dreadful Judgments upon our King and Kingdom, our Persons and families, those Judgments have not wrought any Reformation in our lives, so that though we have been humbled we Are not humble, and have been sorely smitten, we have refused to receive instruction.
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Nay once more, let us mourn, yea, be afflicted, and mourn, and weep were it possible a Sea of tears, to consider, that notwithstanding God hath pleased in the midst of judgment to remember mercy, and commanded an unexpected and blessed change for us;
Nay once more, let us mourn, yea, be afflicted, and mourn, and weep were it possible a Sea of tears, to Consider, that notwithstanding God hath pleased in the midst of judgement to Remember mercy, and commanded an unexpected and blessed change for us;
so that instead of usurping Tirants, we enjoy our native Rightfull King; instead of that black, (so the Martyr justly calls it) we have a white Parliament; that instead of no Lords, new Lords, by no just power; we have both old and new Lords of a right extraction, an House of Lords spiritual and temporal, according to its ancient constitution; that so much villified Order of Bishops, being by the providence of that God who only worketh great marvels, (as it is in the Collect) restored to their pristine splendor; that in the roome of a pack of bloody Rebels, we behold a full House of Commons, whom for their loyalty to the King, and zeal for the Church, all generations shall call blessed;
so that instead of usurping Tyrants, we enjoy our native Rightful King; instead of that black, (so the Martyr justly calls it) we have a white Parliament; that instead of no lords, new lords, by no just power; we have both old and new lords of a right extraction, an House of lords spiritual and temporal, according to its ancient constitution; that so much vilified Order of Bishops, being by the providence of that God who only works great marvels, (as it is in the Collect) restored to their pristine splendour; that in the room of a pack of bloody Rebels, we behold a full House of Commons, whom for their loyalty to the King, and zeal for the Church, all generations shall call blessed;
and whose dissolution I hope I shall not see, till the house of David and the house of Aaron be more firmly seiled. That by the means of such a King and such a Parliament, we obtain safety, liberty, tranquility and prosperity, together with that which is far more prctious, the liberty, and shall we trust in due time, the uniformity of Gods publick worship. I say, that notwithstanding God hath punished us lesse than our iniquities deserve,
and whose dissolution I hope I shall not see, till the house of David and the house of Aaron be more firmly seiled. That by the means of such a King and such a Parliament, we obtain safety, liberty, tranquillity and Prosperity, together with that which is Far more prctious, the liberty, and shall we trust in due time, the uniformity of God's public worship. I say, that notwithstanding God hath punished us less than our iniquities deserve,
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and hath given us such a deliverance as this, we do again break his Commandments, and that with an high hand, hard heart, and stiffe neck, most ungratefully returning monstrous iniquities for miraculous mercies.
and hath given us such a deliverance as this, we do again break his commandments, and that with an high hand, hard heart, and stiff neck, most ungratefully returning monstrous iniquities for miraculous Mercies.
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Nor must we think we have done enough in mourning, ey, though it be a great and bitte• mourning, no, there is something further required, that our humiliation may find acceptation, and therefore give me leave to commend unto you a double item.
Nor must we think we have done enough in mourning, ey, though it be a great and bitte• mourning, no, there is something further required, that our humiliation may find acceptation, and Therefore give me leave to commend unto you a double item.
1. One (and that which in some measure I am prevented in,) is that pretious Royal bloud, which on this day was villanously shed, must not only be deeply mourned for by all,
1. One (and that which in Some measure I am prevented in,) is that precious Royal blood, which on this day was villanously shed, must not only be deeply mourned for by all,
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but throughly avenged by those to whom the sword of justice is committed. Justice, justice was the loud cry of that hellish Crew, to that infernal Court, may it not be justly the cry of all Loyal Subjects now.
but thoroughly avenged by those to whom the sword of Justice is committed. justice, Justice was the loud cry of that hellish Crew, to that infernal Court, may it not be justly the cry of all Loyal Subject's now.
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That good King whilst he lived, prayed for mercy, but now dead his blood calls for vengeance. In the dark night of persecution, we often prayed to God how long Lord holy and true, wilt not thou avenge;
That good King while he lived, prayed for mercy, but now dead his blood calls for vengeance. In the dark night of persecution, we often prayed to God how long Lord holy and true, wilt not thou avenge;
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2. But secondly, those sins which any way procured this dayes fatal blow, would not only be mourned for, but turned from by our selves, and (as much as may be) suppressed in others, I have already intimated, There were sins, ey,
2. But secondly, those Sins which any Way procured this days fatal blow, would not only be mourned for, but turned from by our selves, and (as much as may be) suppressed in Others, I have already intimated, There were Sins, ey,
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On the one hand, Schisme, Sedition, Rebellion, Treason, were those sins which did instrumentally procure his death, & you have done well, (Loyal Worthies) exceeding well, to use the best means for the restraint & reformation of them by severe and extensive Laws. Taking care that Rebellion (to which the other sins are subservient ) may be destroyed in that which was its principal engine, the Illegal League and Covenant made by a faction in two Nations, without the consent, yea, against the command of their lawful Soveraign, and in its rotten principles, those doctrines which give power to two Houses of Parliament in some cases, to take up Arms without or against the Kings command, and distinguish betwixt the personal and politick capacity of a King, as to the point of resistance, which till they be utterly disclaimed both by Clergy and Laity, there may be just suspition of new Insurrection upon the first occasion.
On the one hand, Schism, Sedition, Rebellion, Treason, were those Sins which did instrumentally procure his death, & you have done well, (Loyal Worthies) exceeding well, to use the best means for the restraint & Reformation of them by severe and extensive Laws. Taking care that Rebellion (to which the other Sins Are subservient) may be destroyed in that which was its principal engine, the Illegal League and Covenant made by a faction in two nations, without the consent, yea, against the command of their lawful Sovereign, and in its rotten principles, those doctrines which give power to two Houses of Parliament in Some cases, to take up Arms without or against the Kings command, and distinguish betwixt the personal and politic capacity of a King, as to the point of resistance, which till they be utterly disclaimed both by Clergy and Laity, there may be just suspicion of new Insurrection upon the First occasion.
On the other hand, Swearing and Drunkennesse, Chambering and Wantonnesse, Pride and Profanenesse, are among the number of those sins which were the meritorious causes that wrought His and his Kingdoms ruine. Oh! let not these escape your severest censure. Revive and reinforce the old Laws, and if it be needfull, prepare new, for the more carefull observation of Gods publick worship upon all holy dayes, especially the Lords-day; together with effectual restraint of those want on vanities and wicked vices which abound among us.
On the other hand, Swearing and drunkenness, Chambering and Wantonness, Pride and Profaneness, Are among the number of those Sins which were the meritorious Causes that wrought His and his Kingdoms ruin. Oh! let not these escape your Severest censure. Revive and reinforce the old Laws, and if it be needful, prepare new, for the more careful observation of God's public worship upon all holy days, especially the Lord's day; together with effectual restraint of those want on vanities and wicked vices which abound among us.
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That you may the better prevaile with others by your Laws for a speedy and thorough reformation, begin it I beseech you at your own persons and families, that you may be patterns to those among whom you live, of piety, sobriety, and all manner of virtue.
That you may the better prevail with Others by your Laws for a speedy and thorough Reformation, begin it I beseech you At your own Persons and families, that you may be patterns to those among whom you live, of piety, sobriety, and all manner of virtue.
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when the Lord should have washed away the filth of the daughter of England, and should have purged the blood of London and Westminster from the midst thereof, by the spirit of judgement, and by the spirit of burning.
when the Lord should have washed away the filth of the daughter of England, and should have purged the blood of London and Westminster from the midst thereof, by the Spirit of judgement, and by the Spirit of burning.
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that his spirit may come and passe through the whole Land, and sit as a refiner and purifier of silver, upon both those parties which have been so long divided. That so we may from the bottome of our hearts, bemoan, detest and abandon, not only one the sin of the other, but both their own sins. Oh my Brethren!
that his Spirit may come and pass through the Whole Land, and fit as a refiner and purifier of silver, upon both those parties which have been so long divided. That so we may from the bottom of our hearts, bemoan, detest and abandon, not only one the sin of the other, but both their own Sins. O my Brothers!
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would but the one party mourn for, and leave of their execrable hypocrisie; and the other their abominable profannesse; the one their mock cantings, and the other their fond rantings; the one their spiritual, and the other their corporal pride and drunkennesse; the one their impious forswearing and false swearing, the other their vain and rash swearing; the one their schismatical separation from,
would but the one party mourn for, and leave of their execrable hypocrisy; and the other their abominable profannesse; the one their mock cantings, and the other their found rantings; the one their spiritual, and the other their corporal pride and Drunkenness; the one their impious forswearing and false swearing, the other their vain and rash swearing; the one their Schismatical separation from,
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and the other their atheistical neglect of the publick worship. Finally, the one their seditious and rebellious, both principles and practices, and the other their vicious & licentious conversations; & both their mutual strifes, envyings and animosities, there would be no need either to fear the return of those judgments, under which we so long groaned, or to doubt the continuance of those blessings which at present we enjoy.
and the other their atheistical neglect of the public worship. Finally, the one their seditious and rebellious, both principles and practices, and the other their vicious & licentious conversations; & both their mutual strifes, envyings and animosities, there would be no need either to Fear the return of those Judgments, under which we so long groaned, or to doubt the Continuance of those blessings which At present we enjoy.
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It is high time that I should now dismiss you till the Evening Service, when I doubt not but the abler gifts and longer warning of my Reverend Brother, will supply my manifold defects. Nothing now remaineth but our praises and prayers, our praises in behalf of the Father, our praises and prayers in behalf of the Sonne: And I beseech you let us all joyn together
It is high time that I should now dismiss you till the Evening Service, when I doubt not but the abler Gifts and longer warning of my Reverend Brother, will supply my manifold defects. Nothing now remains but our praises and Prayers, our praises in behalf of the Father, our praises and Prayers in behalf of the Son: And I beseech you let us all join together
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In hearty thanksgiving to Almighty God, for Charles the First of glorious memory; that excellent pattern which he gave (as on this day) of meekness & charity, and withall of courage & magnanimity, in the midst of his sufferings. For Charls the Second our now gracious Soveraign, that he hath at length recompensed his and his Fathers deep sufferings upon his head with choice blessings; So that God seemeth by his happy return and settlement, to promise that he will comfort him and us according to the years wherein he hath afflicted him,
In hearty thanksgiving to Almighty God, for Charles the First of glorious memory; that excellent pattern which he gave (as on this day) of meekness & charity, and withal of courage & magnanimity, in the midst of his sufferings. For Charls the Second our now gracious Sovereign, that he hath At length recompensed his and his Father's deep sufferings upon his head with choice blessings; So that God seems by his happy return and settlement, to promise that he will Comfort him and us according to the Years wherein he hath afflicted him,
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In earnest supplications, not for Charles the First (he needeth not our Prayers ) but Charles the Second (who I am sure deserveth them) that he may be such a one every way as his Royal Father was, except his sufferings; that he may be like to Josiah, except in the fewness of his dayes, and sadness of his end. Finally, that he may have a long, peaceable, prosperous and glorious Reign over us, that so whereas our mourning for the Fathers Decollation, is like that of the converted Jews, for killing the Prince of life;
In earnest supplications, not for Charles the First (he needs not our Prayers) but Charles the Second (who I am sure deserveth them) that he may be such a one every Way as his Royal Father was, except his sufferings; that he may be like to Josiah, except in the fewness of his days, and sadness of his end. Finally, that he may have a long, peaceable, prosperous and glorious Reign over us, that so whereas our mourning for the Father's Decollation, is like that of the converted jews, for killing the Prince of life;
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our Joyes for the Sons Restauration, may be like that of the Shepheards, yea, the Angels at the birth of Christ, when they sang that heavenly Anthem, Glory to God on high, on earth peace, good will towards men;
our Joys for the Sons Restauration, may be like that of the Shepherds, yea, the Angels At the birth of christ, when they sang that heavenly Anthem, Glory to God on high, on earth peace, good will towards men;
and as our mourning for the one is like that of Hadadrimmon for Josiahs slaughter, our Joy for the other may be like that which was in Jerusalem at King Solomons Coronation, And let all the people say, Amen. FINIS.
and as our mourning for the one is like that of Hadadrimmon for Josiahs slaughter, our Joy for the other may be like that which was in Jerusalem At King Solomons Coronation, And let all the people say, Amen. FINIS.
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