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<DATE>2011-10-07</DATE>
<RESPSTMT>
<NAME>Judith Siefring</NAME>
<RESP>MURP</RESP>
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<ITEM>Proofed and reviewed.</ITEM>
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<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="imprimatur">
<PB REF="1" MS="y">
<P>Imprimatur,</P>
<CLOSER><SIGNED>Robertus Pory, <HI>S.T.P. Reverendi&s;simo in Chri&s;to Patri, Domino</HI> Gulielmo <HI>Archiepi&s;copo Cant. Sacellanus Domesticus.</HI></SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="title page">
<PB REF="1">
<P>THREE SERMONS <HI>PREACHED</HI> In the Cathedral Church of WINCHESTER.
<LIST>
<ITEM><HI>The Fir&s;t on Sunday,</HI> Aug. 19. 1660. <HI>at the fir&s;t return of the Dean and Chapter to that Church, after the Re&s;tauration of His Maje&s;ty.</HI></ITEM>
<ITEM><HI>The Second on</HI> Jan. 30. 1661. <HI>being the Anniver&s;ary of King</HI> Charles <HI>the First, of glorious memory.</HI></ITEM>
<ITEM><HI>The Third at the general A&s;size held there,</HI> Feb. 25. 1661.</ITEM>
</LIST></P>
<P>By EDWARD STANLEY, D.D. Prebendary of that Church.</P>
<P><HI>LONDON:</HI> Printed by <HI>J.G.</HI> for <HI>John Clark,</HI> at his Shop under St. <HI>Peters</HI> Church in Cornhill, 1662.</P>
</DIV1>
<DIV1 TYPE="dedication">
<PB REF="2">
<PB REF="2" MS="y">
<HEAD>To the Right Honourable, and the Right Reverend Father in God, <HI>GEORGE,</HI> Lord Bi&s;hop of <HI>Win|che&s;ter,</HI> and one of the Lords of His Maje&s;ties mo&s;t Honourable Privy Council.</HEAD>
<OPENER><SALUTE>MY LORD,</SALUTE></OPENER>
<P>THe&s;e Sermons were preached in your Ca|thedral, though be|fore it was yours: And you will give me leave to take this occa&s;ion to Congratu|late your coming thither. I wi&s;h your Lord&s;hip may &s;it long at the Helm of Government there, and that you may find the wa|ters untroubled. But the Church being yours now at the Printing of them, the Sermons ought to
<PB REF="3">be yours too, if they were worth your owning, or a publick De|dication.</P>
<P>Such as they are I pre&s;ent them to your Lord&s;hip, and crave your Protection for the Author of them, for 'tis po&s;sible he may want it. And though they were not de&s;igned to be publick when they were preached by me, as you will find in the Preface, yet now they are &s;o. If there be any <HI>Errata</HI> in them, as there may be &s;ome in Sermons of &s;o ha&s;ty a Conception, as I a&s;&s;ure your Lord&s;hip the&s;e were, you will be plea&s;ed to pardon them to</P>
<CLOSER><SIGNED>Your Lord&s;hips mo&s;t humble and mo&s;t devoted Servant, <HI>EDWARD STANLEY.</HI></SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="to the reader">
<PB REF="3">
<HEAD>To the Reader.</HEAD>
<P><HI>I</HI> Do not think there is any thing in the&s;e Sermons &s;o worthy of the publick view, that they &s;hould be thus expo&s;ed, without &s;ome other Inducement for it. Neither can I &s;ay, they are publi&s;hed by &s;pecial command, for they were preach'd far from Court. But two of them being commanded from me by a kind of nece&s;sity, and in my own defence, I was willing the third &s;hould be ca&s;t into the bargain, being all of them of kin, and the &s;ubject much the &s;ame. Tho&s;e which I under&s;tand my &s;elf to be charged with are the two lat|ter, and peradventure there was as much fault found with the former; for we live in a Capricious Age, in which the Confines of &s;in mu&s;t not be touch'd,
<PB REF="4">neither mu&s;t we come near it, or tread, though never &s;o gently, upon the utmo&s;t lines of it. The conception of the&s;e Ser|mons was &s;omewhat ha&s;ty, and without any long preparation, therefore the more to be excu&s;ed. The per&s;ons concer|ned are not &s;o, that have put me to this open Penance; who are &s;o far from re|pentance for their evil doings, that they are impatient of the mo&s;t mode&s;t re|proof of them.</P>
<P>Whether there be any thing here, that was peccant again&s;t the rules of Charity or Sobriety, or that was unfit for me to &s;peak, or them to hear, I make thee the Judge.</P>
</DIV1>
</FRONT>
<BODY>
<DIV1 N="1" TYPE="sermon">
<PB N="1" REF="4" MS="y">
<HEAD>A Sermon preached in the Ca|thedral Church of <HI>Winche|&s;ter,</HI> at the fir&s;t return of the Dean and Chapter to that Church after the Re&s;tauration of His Maje&s;ty.</HEAD>
<EPIGRAPH>
<BIBL><HI>PSAL. 14.11.</HI></BIBL>
<Q><P><HI>Quis dabit ex</HI> Sion <HI>&s;alutare</HI> I&s;|rael? <HI>Cum averterit Dominus captivitatem plebis &s;uae, exultabit</HI> Jacob, <HI>&amp; laetabitur</HI> I&s;rael.</P>
<P>Who &s;hall give &s;alvation unto <HI>I&s;rael</HI> out of <HI>Sion?</HI> When the Lord turneth the captivity of his people, then &s;hall <HI>Jacob</HI> rejoyce, and <HI>I&s;rael</HI> &s;hall be glad.</P></Q>
</EPIGRAPH>
<P>_THough I never de|&s;paired of Gods mercy to this poor Church and State, yet I dur&s;t not promi&s;e my &s;elf &s;o much happi|ne&s;s to &s;ee it; and I thought rather
<PB N="2" REF="5">of writing my own Epitaph near a Pulpit, then of &s;peaking out of it any more in this place: Yet &s;o the Divine Providence hath or|dered it, that I &s;hould out live the Storm in which thou&s;ands have peri&s;hed, that were more righteous then my &s;elf. This is one of Chri&s;ts miracles, that he hath &s;tilled the raging of the Sea; that though we were unworthily ca&s;t out, yet we are met again, <HI>in nave Eccle&s;iae:</HI> And whether it be the Quire, or the Body of the Church, it matters not; but here we are by Gods mercy, and the Ship it &s;elf is, we hope, &s;ecu|red; though much torn and ran|&s;ack'd, as you &s;ee. Let God onely have the glory of it, while my fir&s;t Sermon &s;hall be a Thank&s;giving; it ought to be &s;o, not one Thank&s;giving in a year, but it &s;hould be a year of Jubilee's and Thank&s;givings: For &s;uch a Deliverance as we have had all
<PB N="3" REF="5">the dayes in the year would be too few.</P>
<P>I will devote this to it, and confine my &s;elf to that Subject; and this Text will &s;upply me with fit materials, for it lands us at <HI>Exultabit</HI> Jacob, <HI>&amp; laetabitur</HI> I&s;|rael; The rejoycing of <HI>Iacob,</HI> and the gladne&s;s of <HI>I&s;rael.</HI></P>
<P>Gladne&s;s and Rejoycing is an Argument that hath been out of date with us for many years to|gether; our Harps have been hung upon the Trees that are therein, <HI>P&s;al.</HI> 137. nay,
'tis Gods mercy that we our &s;elves have e&s;caped it, and have been &s;uffered to &s;it weeping by the waters of <HI>Babylon;</HI> for we have been in a Captivity al&s;o. All that we could do for you was but to re|member it, and to weep for it; and while we were unju&s;tly char|ged with looking toward <HI>Babylon,</HI> and the cry was loud in every bo|dies ear, to come out of her, we
<PB N="4" REF="6">were carried into her whether we would or no; at lea&s;t we have had all the Temptations that could be to drive us thither; nay, have we not been forced to it <HI>Vi &amp; armis,</HI> while we have been dri|ven from our Habitations, ex|pell'd from our Hou&s;es and law|ful Po&s;&s;e&s;&s;ions? And &s;o if Con|&s;cience had not kept us back, the nece&s;&s;ity and wants of too many of us had been enough to fix us there. And yet, God be thanked, the Temptation is over|come; in &s;pight of Malice it &s;elf, and the Calumnies of wicked men, we are where we were &s;till at <HI>Sion,</HI> in our Judgments the &s;ame men, as to our Religion, though forced and driven away from it in our Per&s;ons. We have been, I &s;ay, in a kind of Captivi|ty for a great many years, and all we could do was to look towards <HI>Sion,</HI> and, as <HI>Daniel</HI> did in his Chamber, the Windows being
<PB N="5" REF="6">open, to pray toward it; but to come at it, and to di&s;charge our duties there, we were not &s;uf|fered.</P>
<P>Well, after a long Captivity, you &s;ee, it hath plea&s;ed God to bring us hither again; and what Thanks can be enough for us to render him for this mercy? <NOTE PLACE="marg">P&s;al. 137.6.</NOTE> <HI>If I forget thee, O Ieru&s;alem,</HI> and him that brought me hither, <HI>then let my tongue cleave to the roof of my mouth.</HI> The People &s;aid it of <HI>Ie|ru&s;alem</HI> when they were in <HI>Baby|lon,</HI> and we that are returned to <HI>Sion</HI> have rea&s;on to &s;ay in much more. <HI>Then if I prefer not Ieru&s;a|lem in my mirth,</HI> as it follows there; if I take not all occa&s;ions to do it, I were very unthankful. And here my Text leads me to it; 'tis a word in &s;ea&s;on, <NOTE PLACE="marg">Pro. 25.11.</NOTE> <HI>Like apples of Gold in pictures of Silver:</HI> Therefore let us view the&s;e Pi|ctures well, and feed upon the&s;e Apples; and 'tis not,
<PB N="6" REF="7">
<Q>&mdash;Pictura pa&s;cit inani;</Q> but if any thing, Golden Apples will &s;atisfie.</P>
<P>And here we have them in this Text, and upon this occa&s;ion:
<Q>Quis dabit &s;alutare I&s;rael? Who will give &s;alvation unto I&s;|rael, out of Sion? When the Lord, &amp;c.</Q></P>
<P>This P&s;alm begins with <HI>Dixit in&s;ipiens, The fool hath &s;aid in his heart, There is no God.</HI> The pro&s;pe|rity of the wicked is the &s;eed of Athei&s;m; and while Gods own People lay under a Captivity for no le&s;s then 70. years together, and their enemies, the <HI>Babyloni|ans,</HI> carried all before them; no wonder if &s;uch fools &s;prung up every where, where the &s;eed was &s;own, &s;uch as denied God in their hearts.</P>
<P>This hath been the old quarrel again&s;t Heaven: <HI>Crimen illud De|arum Scylla felix,</HI> as <HI>Sencca</HI> &s;ayes; That wicked men &s;hould pro&s;per
<PB N="7" REF="7">in the world, and good men be of the &s;uffering &s;ide, is a fault, we think, which Heaven cannot an|&s;wer. Who would &s;erve God upon &s;uch hard conditions? <HI>Ergo fru&s;tra, Then have I clean&s;ed my heart in vain, P&s;al.</HI> 73.13. If I mu&s;t &s;erve God for nought, nay, for that which is wor&s;e then no|thing; if I mu&s;t be per&s;ecuted for my Religion, for my Alle|geance, and performing that which was my duty both to God and Man, while the Violators of both are in a better condition; no wonder if we &s;ee a large field of Athei&s;m pre&s;ently, and &s;uch fools &s;pring up in every corner. The Devil waters the &s;eed; the&s;e pro&s;per in the world, &s;ayes he, pre&s;ently, and no body thrives but them&s;elves; and therefore they conclude from thence, either that there is no God, or, if there be, that he cares not for humane affairs.
<Q>Scilicet is &s;uper is labor e&s;t.&mdash;</Q>
<PB N="8" REF="8">They do but laugh at Religion, and the profe&s;&s;ors of it.</P>
<P>Hence you may &s;ee the &s;ad effects of it, in this P&s;alm you may make the Parallel of it your &s;elves, (for I de&s;ire not to rub up|on the &s;ore more then I mu&s;t needs) and ob&s;erve, how our Athei&s;ts and theirs have jump'd. <HI>Their throat is an open &s;epulchre,</HI> Ver&s;e 4. <HI>With their tongues they deceive, the poy&s;on of A&s;ps is under their lips.</HI> There's Honey and Gall very near one another: 'tis not <HI>Fel in corde,</HI> that's further off, Poy&s;on in their hearts; but un|der their lips; while the Honey is upon them they deceive with their tongues. Then, <HI>Their feet are &s;wift to &s;hed bloud,</HI> at the next Ver&s;e. No Athei&s;t makes any Con&s;cience of that: they do not fear le&s;t their Brothers bloud, like <HI>Abels,</HI> &s;hould cry to God, while they make God no better then the Image of <HI>Baal,</HI> that can|not
<PB N="9" REF="8">hear the cry of it. Hence <HI>velo|ces pedes,</HI> their feet are very &s;wift upon &s;uch a de&s;ign, no murther &s;hall &s;tick with them; nor any other de&s;truction neither, though it tend to the ruine and de&s;olati|on of whole Kingdoms. For that's the way they tread in, <HI>In|felicitas in viis, De&s;truction and unhappine&s;s is in their wayes, and the way of peace have they not known.</HI> No, that's a way they were never acquainted with; but, like <HI>Jehu,</HI> they drive furi|ou&s;ly, from one wickedne&s;s to another; but to look back to the wayes of Peace and Accommo|dation, is a crime unpardonable; <HI>For there is no fear of God before their eyes,</HI> in that Ver&s;e: there the fool peeps out of them again; there is no God, and there is no fear of him, 'tis all one; for if there were a God, they mu&s;t fear him whether they would or no.</P>
<PB N="10" REF="9">
<P>And yet they fear their own &s;hadows in the mean time: <HI>They were afraid where no fear was,</HI> Ver&s;e 9. Athei&s;ts are the mo&s;t cowardly men in the world; you know what we owe to their fears and jealou&s;ies. They &s;tudy no|thing but &s;elf-pre&s;ervation, and fear them that can kill the body onely; but to fear Hell-fire, and him that can ca&s;t them into that for their evil deeds, that's <HI>Ter|riculamentum puerorum,</HI> but a Bugbear to affright Children. Hence they turn <HI>Cannibals</HI> at the 8. Ver&s;e, all &s;uch workers of wic|kedne&s;s, that <HI>They eat up my peo|ple as it were bread;</HI> and if they eat the bread that &s;hould &s;u&s;tain them,
'tis all one.</P>
<P>Why then is it a wonder, if in the mid&s;t of &s;uch calamities men cry out for a deliverance, and wait for the per&s;on that brings it? That we have in the Text, and 'tis pardonable if they &s;eem to
<PB N="11" REF="9">grow impatient for it, after &s;o many years Captivity. <HI>Quis da|bit &s;alutare I&s;rael? Who &s;hall give &s;alvation unto I&s;rael? &amp;c.</HI></P>
<P>Here then we have,
<LIST>
<ITEM>1. The Captives mourning.</ITEM>
<ITEM>2. His Deliverance and Tri|umph.</ITEM>
</LIST></P>
<P N="1">1. The Captives mourning in the fir&s;t words, <HI>Who &s;hall give &s;al|vation unto I&s;rael?</HI></P>
<P N="2">2. The Deliverance and Tri|umph in the later, <HI>When the Lord turneth the Captivity of his peo|ple, &amp;c.</HI></P>
<P>In the fir&s;t Part,</P>
<P N="1">1. Thing to be con&s;idered is the thing they want or long for, that's Salvation or Deliverance.</P>
<P N="2">2. The per&s;on that &s;hould bring it or work it for them; and who that &s;hould be they cannot tell them&s;elves, onely <HI>Quis dabit,</HI> they enquire after him, and in what quarter of the world he is to be found; who &s;hall give &s;alva|tion?</P>
<PB N="12" REF="10">
<P N="3">3. Having better bethought them&s;elves, they will not look abroad for him, but <HI>ex Sion:</HI> Thence he mu&s;t come when all's done, out of <HI>Sion;</HI> not out of <HI>Ba|bylon,</HI> the place of their Captivi|ty, but out of <HI>Sion.</HI></P>
<P>In the &s;econd Part we have,</P>
<P N="1">1. The mi&s;ery the People lay under, and from which they de&s;i|red to be delivered; that's no le&s;s then Captivity and ab&s;olute Slavery.</P>
<P N="2">2. The Author of their deli|verance, that no other then God him&s;elf, for Man could not do it; <HI>Cum averterit Dominus, When the Lord turneth the Captivity.</HI></P>
<P N="3">3. The manner how he brings it to pa&s;s, which is very &s;trange and unu&s;ual, he turns it, as if he would turn a River to the Spring|head.</P>
<P N="4">4. The next thing is the Per|&s;ons that are delivered, they his own People, <HI>Jacob</HI> and <HI>I&s;rael,</HI> as
<PB N="13" REF="10">it follows, <HI>Captivitatem plebis &s;uae, The captivity of his people.</HI> For which you have</P>
<P N="5">5. The Peoples Triumph in the la&s;t place, and that expre&s;&s;ed in two words, that you may not think 'twas an ordinary triumph in them, <HI>Exultabit &amp; laetabitur, Then &s;hall</HI> Jacob <HI>rejoyce, and</HI> I&s;rael <HI>&s;hall be glad.</HI></P>
<P>I mu&s;t begin with the Mourn|ing part, the Deliverance and Triumph &s;hall follow after.</P>
<P><HI>Who &s;hall give &s;alvation unto</HI> I&s;|rael <HI>out of</HI> Sion? Where the</P>
<P>Fir&s;t thing to be con&s;idered is the thing they long for, which is Salvation or Deliverance.</P>
<P>And becau&s;e Contraries do be&s;t illu&s;trate one another, we will joyn the Captivity with it, and handle them together; the Cap|tivity with the Salvation, and &s;o 'tis But Salvation and Delive|rance out of Captivity. Did I &s;ay <HI>But?</HI></P>
<PB N="14" REF="11">
<P>Why, can there be any delive|rance greater then that? Capti|vity is the greate&s;t cro&s;s that can befall us in the world: for we are carried from our &s;elves by it, and put out of our own power. He that is Captive is under the do|minion of another, and &s;lavery is the be&s;t he can look for, for he may kill him if he plea&s;e: He hath <HI>pote&s;tatem vitae &amp; necis,</HI>
<NOTE PLACE="marg"><HI>Grot. de jure belli, lib.</HI> 3.</NOTE> ac|cording to the <HI>Roman</HI> Law; <HI>Ser|vus qu&ograve;d &s;ervatus,</HI> &s;ayes <HI>Donatus;</HI> he may do what he will with him, either kill him, or keep him alive. And the <HI>Babylonian</HI> Law certainly was no better, we have rea&s;on to think it was wor&s;e, if wor&s;e might be, becau&s;e they were a le&s;s-civi|lized People: And <HI>Jeremy,</HI> that was one of the Children of the captivity, and felt it, did not write his <HI>Lamentations</HI> for nothing; <HI>O vos omnes, qui tran&s;itis;</HI> ('twould move a &s;tone that which he &s;ayes there, or any that have not hearts
<PB N="15" REF="11">of &s;tone; and 'twas &s;poken of the People in Captivity, though af|terwards applied to the &s;ufferings of Chri&s;t:) <HI>O all you that pa&s;s by the way, &s;ee and con&s;ider, if there be any &s;orrow like unto mine, Lam.</HI> 1.12. <HI>with which God hath afflicted me in the day of his fierce anger:</HI> 'tis <HI>vindemiavit me</HI> in the Vul|gar, as if he had trodden them in a Wine-pre&s;s; and we have that word in the 15. Ver&s;e of the Chapter, <HI>He hath trodden the Wine-pre&s;s of the Virgin;</HI> that is, He hath broken and brui&s;ed her therein. Surely Gods anger was very fierce when it came to that, and the <HI>Babylonians</HI> mercies were very cruel. Do but remember the fiery Furnace in <HI>Daniel,</HI> <NOTE PLACE="marg">Dan. 6.<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"></NOTE> and the Den of Lions, into which him&s;elf was ca&s;t; and then you will conceive the Captivity to be, as it de&s;erves to be conceived, very &s;ad.</P>
<P>And 'twas very long and la&s;ting
<PB N="16" REF="12">too, for no le&s;s then 70. years it continued; and they &s;aw &s;everal Changes in it, till at la&s;t God rai&s;ed up the &s;pirit of <HI>Cyrus</HI> to de|liver them, as you may read <HI>Ezra</HI> 1.1. And under &s;uch a Captivity is it a wonder if the People long for a Redeemer? Of their redemption from the &s;lavery of Sin I &s;peak not, by the great Redeemer of <HI>I&s;rael,</HI> Chri&s;t Je&s;us, of which this Redemption was a Type, and which ought to &s;tir up our longing much more, but of our redemption from the &s;lavery of Men onely, which is intended as the proper work of this day.</P>
<P>And &s;urely the news of a deli|verance would be very welcom, though it be but Temporal, to men that are in Captivity, as the <HI>Jews</HI> were here. The <HI>Mournings</HI> of &s;uch may be heard far, when but their <HI>Sighs</HI> reach to the ears of God him&s;elf: <HI>Let the powerful
<PB N="17" REF="12">&s;ighing of the Pri&s;oners come before thee, P&s;al.</HI> 79. But their mour|ning is like the mourning of <HI>Ha|dadrimmon, great mourning, Zech.</HI> 12.11. And then 'tis no wonder, I &s;ay, if the People long for a De|liverance, the next thing in the Text.</P>
<P N="2">2. <HI>Quis dabit &s;alutare</HI> I&s;rael? <HI>Who &s;hall give &s;alvation unto</HI> I&s;|rael? You may turn it into a &s;igh if you will, according to another reading of it, <HI>O that the &s;alvation were come!</HI></P>
<P>And &s;uch A&s;pirations cannot be concealed in hearts that be op|pre&s;&s;ed with grief: Sorrow will break out at the lips as well as at the eyes of men. &mdash; <HI>Ingentes &s;tu|pent,</HI> &mdash; They may &s;ometimes &s;ilence us, 'tis true, but yet they will be heard ever and anon, ei|ther in a &s;igh in one reading, or in a di&s;tinct voice in another, 'tis all one; but Deliverance is the thing they would have, every
<PB N="18" REF="13">body under&s;tands that, <HI>Who &s;hall give &s;alvation?</HI></P>
<P N="3">3. <HI>Ex Sion,</HI> we will put that into it too. The <HI>Jews</HI> looked for their &s;alvation out of <HI>Sion,</HI> though they were Captives at <HI>Babylon,</HI> yet their &s;alvation they thought mu&s;t come from <HI>Jeru|&s;alem.</HI> They were right, as to their &s;piritual Redemption from &s;in, and they had read <HI>Balaam's</HI> Prophecy no doubt, <HI>Orietur &s;tella ex Jacob, There &s;hall come a &s;tar out of Jacob, and a &s;ceptre &s;hall ari&s;e out of I&s;rael, and &s;hall &s;mite the corners of Moah, and de&s;troy all the children of Seth, Num.</HI> 24.17. Therefore out of <HI>Sion</HI> their Re|deemer was to come, &s;o far they were right.</P>
<P>Onely they mi&s;took the Re|demption he was to work for them; and &s;o did many others after them, even the Di&s;ciples them&s;elves, <NOTE PLACE="marg">Luk. 14.21.</NOTE> when they cried, <HI>Nos &s;perabamus, But we tru&s;ted that it
<PB N="19" REF="13">was he that &s;hould have redeemed I&s;rael;</HI> that was from their Tem|poral Captivity, as they imagi|ned, bringing a Temporal King|dom with him, in the mean time forgetting what the Angel &s;aid at his birth, <HI>He &s;hall &s;ave the people from their &s;ins.</HI></P>
<P>No, their &s;ins they were not &s;o &s;en&s;ible of, but of their pre|&s;ent &s;ufferings by men; and therefore <HI>Ibi digitus,</HI> he that will deliver them from them, is the onely Redeemer they look after. Why, he mu&s;t come from <HI>Baby|lon,</HI> or from the <HI>Medes</HI> rather, pointed at long before he was born for this deliverance, <HI>I&s;aiah</HI> 44.28. <HI>That &s;aith of Cyrus, He is my &s;hepherd, and &s;hall perform all my plea&s;ure, &s;aying to Jeru&s;alem, Thou &s;halt be built, and to the Tem|ple, The foundation &s;hall be laid.</HI> Well, if we may be a&s;&s;ured of that, that we &s;hall be delivered, 'tis no matter whence the Deli|verer
<PB N="20" REF="14">comes, <HI>Dummodo con&s;tat de re,</HI> &s;o we may be a&s;&s;ured of the thing, no matter for per&s;ons, or places either: <HI>Out of Sion,</HI> we will leave that out of the Text, rather then fail of what we de|&s;ire, <HI>Who &s;hall give &s;alvation unto I&s;rael?</HI></P>
<P>I have done with the Mour|ning part, I &s;hould now come to the Deliverance and Triumph: But all this concerns the <HI>Jews</HI> Mourning onely; 'tis but <HI>Plan|gentes in plateis,</HI>
<NOTE PLACE="marg">Eccles. 12.5.</NOTE> in <HI>Eccle&s;iastes, Man goes to his long home, and the Mourners go about the &s;treets.</HI> We mu&s;t bring them home to our Hou&s;es too, and make a part of this Pomp our &s;elves, or we do nothing.</P>
<P>And if ever any People had cau&s;e to mourn, this Nation had it too. Let the <HI>Babyloni&s;h</HI> Cap|tivity hereafter not be mentio|ned, we in <HI>England</HI> have out|done them; in this at lea&s;t, that
<PB N="21" REF="14">the <HI>Jews</HI> were Captives to &s;tran|gers, we to our own Country|men:
<NOTE PLACE="marg"><HI>Cic. de Off. l.</HI> 1.</NOTE> <HI>Magnum e&s;t ii&s;dem uti &s;a|cris, &s;epulchra habere communia:</HI> Why, all that is nothing; The &s;ame Religion and the &s;ame Graves could not excu&s;e us, but we were made &s;laves unto them.</P>
<P>Nay, tho&s;e that ruled over us for the mo&s;t part were our &s;er|vants: <HI>Dominati &s;unt &s;ervi no&s;tri, <NOTE PLACE="marg">Lam. 5.</NOTE> Servants have ruled over us.</HI> And then, abating that we were not carried abroad, and forced into Exile, though that hath been the ca&s;e with too many of us, and with Him e&s;pecially who &s;hould have ruled over us in the mean time, wherein come we &s;hort of the <HI>Jews?</HI></P>
<P>I would not be thought ambi|tious to aggravate our mi&s;eries: Indeed I cannot; and there was never le&s;s need of an Orators In|vention then on this &s;ubject, be|cau&s;e when we have &s;aid all we
<PB N="22" REF="15">can, as the Queen of <HI>Sheba</HI> &s;aid of <HI>Solomons</HI> Wi&s;dom, <HI>Half is not told you.</HI></P>
<P>I wi&s;h I had not &s;uch a Field to walk in; a Field, not to gather flowers in, but a <HI>Golgotha,</HI> a place of dead mens Skuls, or of Bones; an <HI>Aceldama,</HI> a Field of bloud, in which every &s;tep I make, I mu&s;t be over &s;hooes in it. <NOTE PLACE="marg">Plin Pa|<GAP DESC="illegible" RESP="OXF" EXTENT="3 letters">g<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">r.</NOTE> And how then can I be &s;ilent? <HI>Utinam e&s;&s;et ratio minuendi,</HI> as he &s;aid in his Panegyrick, Let &s;ome body &s;hew me the way to le&s;&s;en them, for there's no fear of multiplying our mi&s;eries.</P>
<P>But 'twas an ab&s;olute Capti|vity we were in as well as the <HI>Jews:</HI> Our Lives at the devoti|on of others, and there was not a year pa&s;t but there mu&s;t be &s;ome new Rubricks in our Calendar; they &s;peak of Red-letter-men, they have made the Calendar red indeed with the bloud of per&s;ons of all ranks, of Citizens, of
<PB N="23" REF="15">Gentlemen, of Clergy-men, of Nobles; &s;hall I &s;ay of a King too? <HI>O tell it not in Gath, nor pub|li&s;h it in the &s;treets of Askelon.</HI> Let Hi&s;tories pa&s;s it over in &s;ilence, let the Annals of that year be buried in oblivion, let Forty eight be expunged out of our account, and the Thirtieth of <HI>January</HI> out of the Calendar of <HI>England;</HI> 'tis a day to be remembred with hor|ror, a day of darkne&s;s and black|ne&s;s for ever. This Rhetorick is to be pardoned me,
<Q><L>&mdash; Igno&s;cite, &s;i quid</L>
<L>Intumuit pietas, <NOTE PLACE="marg">Claudian.</NOTE> &mdash;</L></Q> He is a fool that is not eloquent upon this &s;ubject, and a ju&s;t In|dignation forces it from me. Yet I pardon the Contrivers of it, and &s;o may others too, for I my &s;elf was not innocent: If I had been, and you that hear me, that glorious Prince could not
<PB N="24" REF="16">have &s;uffered: <HI>But the Crown is fallen from our heads, and woe unto us becau&s;e we have &s;inned,</HI> as the Prophet makes the <HI>Lamentation, chap.</HI> 5. <HI>ver.</HI> 16. I remember 'twas the ob&s;ervation of Mr. <HI>Vow|ell,</HI> one that &s;uffered for the King, <HI>That there were &s;ome people in the world, who once a year &s;a|crificed men to the Devils, like tho&s;e who offered their children to Molech.</HI> I did not think they had lived in this I&s;land, till we &s;aw tho&s;e Anniver&s;aries kept here.</P>
<P>But the&s;e are the effects of a Captivity, where mens lives are at the devotion of others: And then that their E&s;tates were &s;o 'tis no wonder: The other was the Anniver&s;ary, this the Daily, Sacrifice of the&s;e <HI>Jews;</HI> we were <HI>killed all the day long</HI> in this &s;en&s;e, <NOTE PLACE="marg"><GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">&s;al. 44.2.</NOTE> in our Livelyhoods and our E|&s;tates: And it had been more mercy to &s;ome, that wanted bread in the mean time, if they
<PB N="25" REF="16">had been killed out-right.</P>
<P>But Captive men mu&s;t be con|tented with any thing, nay, with nothing.</P>
<P><HI>&mdash; Quod captis &s;at e&s;t,&mdash;vivamus.</HI> For the Conquerors told us, All was their own. And &s;o they did not blu&s;h to tell God too, their <HI>Levites</HI> e&s;pecially, when they thanked him for &s;uffering them to &s;it under their own Vines, and their Fig-trees; when alas! all this while they were other mens. <HI>Alas, Ma&s;ter, it was borrowed,</HI>
<NOTE PLACE="marg">2 Kings 6.5.</NOTE> I will not &s;ay, it was &s;tollen; while they have eaten other mens bread, and could not afford us the crums that fell from their Ta|bles, not by their good wills, a Tenth part in&s;tead of a Fifth. I am &s;orry for their uncharitable|ne&s;&s;e.</P>
<P>But what was become of their Religion in the mean time? Why that was gone with the re&s;t, they have mixed&mdash;<HI>&s;acra profanis,</HI>
<PB N="26" REF="17">and wrapped up all together, and are gone with it. <NOTE PLACE="marg">Joh. 20.2.</NOTE> <HI>They have ta|ken away my Lord, and I know not where they have laid him, Mary</HI> &s;aid weeping: We have no cau&s;e to laugh, when we tell you they had taken away his Service, his Sacra|ments, his Rites, and the Govern|ment of the Church, &amp; the Main|tenance thereof, and we know not where they have laid them too; &s;urely 'twill be hard to find them again in &s;uch a Confu&s;ion as they have made; but God, we tru&s;t, will gather them out of the du&s;t and rubbi&s;h of the Temple, and re&s;tore them to their ancient &s;plendor, that we may wor&s;hip God in the Beauty of Holine&s;s again.</P>
<P>In the mean time no man will blame us, if while we &s;ate by the waters of <HI>Babylon,</HI> during the time of our Captivity, we have been heard to &s;igh &s;ometimes, and to aske after a Deliverance. <HI>Nemo felicitatis &s;uae oblivi&s;citur,</HI>
<PB N="27" REF="17">as <HI>Seneca</HI> &s;ayes, We cannot for|get our former happine&s;s. And this hath been our imployment for want of a better, <NOTE PLACE="marg">Luk. 7.32.</NOTE> like <HI>Chil|dren &s;itting in the Market-place,</HI> becau&s;e no man hath hired us. Who will give &s;alvation? God help us, we have had too much lea&s;ure to enquire and to aske af|ter it, <HI>Quis dabit,</HI> whence our de|liverance &s;hould come, whether from the Ea&s;t, or from the We&s;t, from the North, or from the South; for we had our Times to hope for it from all Quarters: And then as one failed, by and by we were ready to &s;ay as <HI>Mordecai</HI> did to <HI>He&s;ter,
<NOTE PLACE="marg">He&s;t 4.14.</NOTE> Deliverance &s;hall come another way.</HI> But one way or other we had to expect it &s;till, and <HI>Quis dabit</HI> was the onely &s;ong of <HI>Sion</HI> then, in&s;tead of all other Anthems of the Church, <HI>Who &s;hall give &s;alvation?</HI></P>
<P>Indeed the <HI>Jews</HI> might have taught us not to expect it from
<PB N="28" REF="18"><HI>Babylon,</HI> though we thought &s;ometimes it might come from thence.
<NOTE PLACE="marg">Salu&s;t.</NOTE> <HI>Aut in mederi potes, aut omittenda e&s;t cura omnibus,</HI> as 'twas &s;aid of <HI>Cae&s;ar</HI> in the Hi&s;tori|an, and that either a Catholick or a Chri&s;tian King, or both toge|ther, would do it, and help him who was the true Defender of the Faith.</P>
<P>But this was an Error in us; and though the <HI>Iews</HI> had it not there, yet <HI>ex Sion,</HI> out of <HI>Sion</HI> was our deliverance to come. God would not have us to be behold|ing to the King of <HI>Sodom,</HI> <NOTE PLACE="marg">Gen. 14.23.</NOTE> or to any forreign State, to bring home <HI>Abraham,</HI> or to &s;ay, I have en|riched the People: But our de|liverance mu&s;t come out of <HI>Sion;</HI> tho&s;e of our own Religion, of our own Nation, mu&s;t do it. And, God be thanked, they did; we know not how dear it might have co&s;t us had it been otherwi&s;e. 'Tis not good to lay the Cloth to
<PB N="29" REF="18">&s;trangers; it may be when they had eaten our Meat, the Di&s;hes would not have &s;ufficed them. But <HI>Sion</HI> mu&s;t deliver it &s;elf, and free us from the&s;e Oppre&s;&s;ions; el&s;e the Remedy might have been as bad as the Di&s;ea&s;e, and the Patient have &s;uffered by them both.</P>
<P>It was Gods infinite mercy this, and let him onely have the glory of it, that we fell into the hands of &s;uch Phy&s;icians that were tender of us, and have wrought this Cure upon a &s;ick State without any Phlebotomies at all. We had been u&s;ed &s;o much to bloud-letting before, that they knew 'twould do us no good; and therefore it mu&s;t be <HI>&s;ine &s;anguine,</HI> without bloud now, when our Sacrifices are re&s;tored, though <HI>Pilate</HI> mixed bloud with them when the War began. We owe this under God to the Con|duct of a wi&s;e General, who&s;e
<PB N="30" REF="19">memory &s;hall be glorious for it, and who conquer'd without fight|ing: It was <HI>vidi, vici,</HI> a maiden Victory he obtained, and his Eyes onely were triumphant. But this ble&s;&s;ing we have <HI>ex Sion,</HI> that our deliverance came out of <HI>Sion;</HI> for though it were a Northern Army, they had none of the Nor|thern Ice in them; but mo&s;t, if not all, of them were our own Countrey-men and Friends.</P>
<P>I have &s;aid enough of the fir&s;t part of the Text, and kept you too long in mourning. And yet if you con&s;ider how long we have kept our &s;elves in it, and that 'tis but proportionable to that, you will pardon me. 'Twas a long Captivity, almo&s;t the third part of the <HI>Babylonian:</HI> And how ma|ny are delivered from the bon|dage of the Body, while they waited for this deliverance of the Nation? Our Fathers and Bre|thren are gone mo&s;t of them while
<PB N="31" REF="19">they expected it, like tho&s;e <HI>I&s;rae|lites</HI> that dyed in the Wilderne&s;s, <NOTE PLACE="marg">Num. 14.23.</NOTE> and could never get further then the fir&s;t part of this Text, <HI>Who &s;hall give &s;alvation unto I&s;rael out of Sion?</HI> 'Tis Gods infinite mer|cy to me, which I mu&s;t ever mag|nifie, that I live to preach upon the &s;econd, and to have a &s;hare in this Triumph.</P>
<P N="2">2. <HI>When the Lerd turned the Captivity of his People, &amp;c.</HI> And my di&s;cour&s;e now &s;hall be mo&s;t at home, the Argument of a De|liverance being more plea&s;ing. And here,</P>
<P N="1">1. God &s;tands in the gap, the Author of this deliverance, <HI>Cum averterit Dominus, When the Lord turneth the captivity.</HI> The <HI>Iews</HI> might have &s;aid, <HI>Cyrus</HI> turned it, <NOTE PLACE="marg">2 Chron. 26.</NOTE> that &s;ent them back, or <HI>Darius,</HI> or <HI>Artaxerxes</HI> abroad; or el&s;e <HI>Ezra</HI> turned it, or <HI>Nehemias,</HI> or <HI>Zerubbabel</HI> at home: All the&s;e contributed much toward it, and
<PB N="32" REF="20">yet 'tis, <HI>Cum averterit Dominus, When the Lord turneth the cap|tivity.</HI></P>
<P>'Tis not good to admire In|&s;truments when the Workman him&s;elf is in place; as if a man &s;hould commend his Club, and take no notice of <HI>Hercules:</HI> and Men are but the In&s;truments of God, as a &s;word in the hand of a Giant. Gods &s;courges wicked men are, as 'twas &s;aid of <HI>Tamber|lane,</HI> that he was <HI>Flagellum Dei;</HI> they may kill or &s;ave, be glori|ous In&s;truments of our delive|rance, or cur&s;ed In&s;truments of our de&s;truction. But the Hand and the Contrivance is Gods. Therefore let all fle&s;h be &s;ilent, not &s;o much as named, in a Deli|verance e&s;pecially. But let God onely have the glory of it, for he onely hath done it; no body el&s;e could. Men cannot work Miracles; <NOTE PLACE="marg">Exo. 8.19.</NOTE> but the Magicians &s;aid it was <HI>Digitus Dei,</HI> when it came
<PB REF="20">to that: This is the Finger of God, and therefore let not the Arme of Fle&s;h interpo&s;e in it.</P>
<P>Gods hand is in our ordinary deliverances, which he works for us every day; and 'tis an i&s;&s;ue of his Providence that we &s;leep in &s;afety every night. <HI>There is no Evil in the city which God hath not done,</HI> and therefore no Good much more. But there be &s;ome deliverances which are written at length, and not in Figures, as they u&s;e to &s;ay, that is, they are legible to every eye, even a blind man may &s;ee them. Here Gods finger comes in too; like <HI>Apelles</HI> upon the Table, no body could do it but him&s;elf, and therefore no body would touch the Pencil after him: Or like <HI>Hercules,</HI> we might know he had been there by the print of his foot. So God leaves the print of his hand and his finger behind him in &s;ome de|liverances, which no Mortal dares
<PB N="32" REF="21">to counterfeit; for if he &s;hould, every body would &s;ee the Forge|ry, and he de&s;erved to be pu|ni&s;hed.</P>
<P>And &s;uch a Deliverance was ours: the Characters of it are &s;o plain and di&s;tinct, that are cannot po&s;&s;ibly mi&s;take. When God wrote <HI>Mene Tekel</HI> upon the wall of the Kings Palace, while he ca|rou&s;ed in the Ve&s;&s;els of the San|ctuary, <NOTE PLACE="marg">Dan. 5.5, 6.</NOTE> the Text &s;ayes, <HI>The King &s;aw part of the hand that wrote it, and his countenance was changed, and his knees &s;mote one again&s;t ano|ther.</HI> Here was Gods hand vi&s;ible in a judgment, and I pray take notice, 'twas for Sacrilege. And did we think that any &s;in when time was? if we did, methinks we &s;hould have been afraid of the Hand too. But his hand is as vi|&s;ible in &s;ome mercies as in &s;ome judgments; when 'tis as it were <GAP DESC="foreign">, and no hand can do it but his: Not all the Magi|cians
<PB N="37" REF="21">in the world; they his ju&s;t their Art produce Frogs, an<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> truck in ordinary wares like &s;o many <HI>Hocus-Pocus's;</HI> but when it comes to a deliverance, e&s;peci|ally a extraordinary one, &s;uch as a dividing the Sea, and carrying the <HI>I&s;raelites</HI> thorough it; then <HI>Mo|&s;es</HI> his hand onely mu&s;t do it, by Gods immediate power and com|mand: Then 'tis, <NOTE PLACE="marg">Ex. 14.16.</NOTE> <HI>Extende ma|num tuam, Stretch out thy hand ever the &s;ea, and divide it.</HI> And le&s;t any man &s;hould think <HI>Mo&s;es</HI> had done it by his own hand, and not Gods, therefore <HI>David</HI> a&s;cribes it to God onely, and not to <HI>Mo&s;es, P&s;al.</HI> 136.12. <HI>In manu potenti, &amp; brachio excel&s;o,</HI> he brought out <HI>I&s;rael</HI> from among them. He that did all the re&s;t there, <HI>with a mighty hand and &s;tretched out arm.</HI> Alas! <HI>Mo&s;es</HI> his hands were not &s;o you know, they grew heavy, and were fain to be &s;tayed up, <NOTE PLACE="marg">Ex. 17.12.</NOTE> not long after <HI>Aaron</HI> and <HI>Hur</HI> did it;
<PB N="32" REF="22"><GAP DESC="illegible" RESP="OXF" EXTENT="1 span"> they were not mighty o<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> them&s;elves, no more were his arms neither. And though they &s;ay Kings have long arms, and may reach far; yet 'tis but with|in their own &s;phere, when all's done they can reach no further, but they have bones and fle&s;h in them as well as other mens. 'Tis God onely that can do things <HI>brachio excel&s;o, with a &s;tretched-out arme,</HI> and no body el&s;e.</P>
<P>And whether Gods arme were not &s;tretched out in our Delive|rance I need not aske you. 'Tis true, there was no &s;uch apparent Miracle in it, as the dividing the Sea, or cutting the <HI>Briti&s;h</HI> Ocean in &s;under, to bring over the King on dry land: No, that was need|le&s;s in his ca&s;e, when he had &s;o many Ships ready to convey him. And God doth not work Mira|cles when ordinary remedies are at hand, though that was Miracle enough, even the &s;udden &s;ub|mi&s;&s;ion
<PB N="37" REF="22">of the Sea men to his ju&s;t power. It might be &s;aid of him in a qualified &s;en&s;e, which the People &s;aid of our Saviour when he a&s;&s;waged the Tempe&s;t, <HI>What manner of man is this, whom both the wind and the &s;eas obey?</HI> For there had been a Tempe&s;t as well at Sea as at Land. They u&s;e to &s;ay, <HI>If it be foul weather upon the Land, 'tis wor&s;e at Sea:</HI> Yet I know not how the Sea was ap|pea&s;ed, and there was a Calm upon the &s;udden, and all con&s;pi|red to the completing the Mi|racle here.</P>
<P>But upon the Land how many Miracles have been wrought? Fir&s;t, that more then 30. Ty|rants, as they were once at <HI>Athens,</HI> &s;hould upon the &s;udden, when they thought their Power &s;ecured, and them&s;elves &s;cant Mortals, be wrought out by one, when that one &s;hould be arre&s;ted by death in the mid&s;t of Tri|umphs,
<PB N="38" REF="23">and he had as much need of a Remembrancer as the <HI>Ro|mans</HI> had in theirs, That he was a Man, when the Son of that Man, or Mon&s;ter rather, &s;hould &s;o ea&s;ily quit his power to them that could not keep it, but were forced to call in the old Riders again; for the Commonwealth, as it mu&s;t be called, was tyred be|fore, and yet they mu&s;t again bow down their backs to them.</P>
<P>Well, the wheel of Provi|dence was now going, and every Change &s;eemed a Deliverance to us: It was &s;o as to the event; for as if they had been playing a game at Che&s;s, while their de&s;ign was to check him, they did but take up one another to make room for the King.</P>
<P>But we for the pre&s;ent had lit|tle ea&s;e by it; we did but change for the wor&s;e &s;till. The old flies were le&s;s to be dreaded, <HI>quoniam hipleni,</HI> as the Hor&s;e &s;aid in the
<PB N="39" REF="23">Fable, while the new ones came with &s;harper Appetites upon us. Onely &s;ome comfort there was in the very Change. <NOTE PLACE="marg">Mal. 3.6.</NOTE> We are &s;ub|ject to it in our &s;elves, and all that is about us: Onely God can &s;ay, <HI>Ego non mutor, I am not chan|ged:</HI> We are, therefore we love it, and make a vertue of it, and are glad of Changes every hour. 'Tis &s;trange none &s;hould be for the better, that among &s;o many Ca&s;ts there &s;hould be none good. We were u&s;ed indeed as our Sa|viour was, <NOTE PLACE="marg">Luke 23.</NOTE> &s;ent from <HI>Annas</HI> to <HI>Caiphas,</HI> from <HI>Caiphas</HI> to <HI>Pilate,</HI> from <HI>Pilate</HI> to <HI>Herod,</HI> and then back again to <HI>Pilate;</HI> but where was Ju&s;tice all this while? for the Judges we &s;ee. Indeed we had too much of that &s;ometimes, and their very mercies were cruel-But here was no Deliverance, but from one Tormentor to ano|ther, not a good ca&s;t yet. Why, all were good, and they did Gods
<PB N="40" REF="24">work, and the Kings, when they were mo&s;t again&s;t him.</P>
<P>We are now in this la&s;t year of Providences, &s;o many and &s;o great, that it may be much more ju&s;tly called <HI>Annus mirabilis</HI> then that of 88. was. Providences abroad in the general peace of Chri&s;tendom, that <HI>Janus</HI> his Temple might have been &s;hut up again; which I take to be not the lea&s;t of Gods Providences to us, for that peace conduced to ours: And Providences at home, even to a Miracle, that the Hills &s;hould be brought low, tho&s;e Mountains of proud and &s;elf-intere&s;ted men which were thought in&s;uperable, that the Vallies &s;hould be exalt|ed, and the way laid even, as it were, <NOTE PLACE="marg">Luke 3.5.</NOTE> and <HI>prepared for him,</HI> as <HI>Iohn the Bapti&s;t</HI> &s;aid of our Savi|our at his coming, and all rubs out of it, that all fle&s;h might &s;ee the &s;alvation of God, and the de|liverance of this Nation. For it
<PB N="41" REF="24">is Salvation, though but Tempo|ral, that which was chiefly inten|ded in this Text, and a delive|rance out of Captivity, <HI>Who &s;hall give &s;alvation unto I&s;rael?</HI></P>
<P>And now you are all ready to an&s;wer, <HI>Cum averterit Dominus,</HI> it is Gods &s;alvation, and it is he onely that hath given it, and therefore we give him onely the glory of it; not unto us, nor un|to him we mo&s;t admire in it, as his In&s;trument, but unto him. And let it be entred into our Re|cords, and made the Title-page of the Hi&s;tory of our Times, <HI>Hoc fecit Dominus,
<NOTE PLACE="marg">Mat. 21.42.</NOTE> This hath God done, and it is marvellous in our eyes.</HI> And as our Saviour &s;aid of the Woman that anointed his feet, <HI>Where&s;oever this Go&s;pel &s;hall be read,</HI> for it is good Tidings too, <HI>there &s;hall this al&s;o be told;</HI> not which &s;he, but he him&s;elf hath done for us. His Doing is much more con&s;picuous if we con&s;ider,</P>
<PB N="42" REF="25">
<P N="2">2. The Manner of it in the next circum&s;tance of the Text, <HI>Cum averterit, When he Turns the captivity.</HI> The Turning of the <HI>Jewi&s;h</HI> Captivity was very &s;trange and very &s;udden; for we find it in the la&s;t of the <HI>Chronicles,</HI> after he had de&s;cribed the de&s;truction of <HI>Ieru&s;alem,</HI> and the Peoples car|rying away, immediately at the next Ver&s;e, <HI>Now the Lord &s;tirred up the &s;pirit of Cyrus, that he made a Proclamation, and &s;aid, Who is there among you of his people, the Lord his God be with him, and let him go up to Ieru&s;alem,</HI> 2 <HI>Chron.</HI> 36.22. This was all the prepa|ration toward it, God &s;tirred up the heart of <HI>Cyrus,</HI> and the Cap|tivity was turned upon the &s;ud|den.</P>
<P>And &s;o was ours too; God &s;tirred up the hearts of &s;ome worthy Per&s;ons, and after &s;ome Turns among our Oppre&s;&s;ors, that went off the &s;tage as <HI>Praelu|dium's</HI>
<PB N="43" REF="25">to it, our Captivity was turned too. <NOTE PLACE="marg">Salu&s;t.</NOTE> <HI>Et tandem vicit for|tuna Reipublicae,</HI> as the Hi&s;torian &s;aid.</P>
<P>'Twas turned as a River to the Spring-head,
<Q>&mdash; Xanthe retro propera, &mdash;</Q> Rivers do not u&s;e to do &s;o, but they run to the Sea. And &s;o did our Rivers, the current of the Nation was &s;o, after &s;uch a tract of time, the cour&s;e of the &s;tream was almo&s;t grown naturall, into the Sea, or into a Gulph rather, like <HI>Scylla</HI> and <HI>Charybdis,</HI> that &s;wal|lowed, and devoured every thing.</P>
<P>Here then was the Miracle, that God turned the &s;tream upon it &s;elf, one Army upon ano|ther, the people upon tho&s;e that had mi&s;-led them, they came down like a Torrent, 'twas not &s;afe for any body to &s;tand in their way. 'Twas an&s;werable to what the people prayed for, <HI>P&s;al.</HI> 126.5. <HI>Turn our Captivity, O Lord, as
<PB N="44" REF="26">the Rivers in the South.</HI> What was the naturall cour&s;e of the Ri|vers in the South, I know not. But I know the Rivers in the North had a &s;trange turn at this time, when a man might &s;ee the whole &s;tream of the Nation run a contrary way upon the &s;uddain, to what they had been u&s;ed.</P>
<P>This is that, that makes us yet think we are but in a Dream, we cannot think we are awaked, to &s;ee &s;uch a turn as this is, but that we Dream of happine&s;&s;e one|ly. And yet we are awaked, God be thanked for it. And the Lord hath turned our Captivity.</P>
<P>Ours, thats the Captivity</P>
<P N="3">3. Of his people. We do not de&s;erve that title, whatever the <HI>Iews</HI> did.
<NOTE PLACE="marg">P&s;. St. 12.</NOTE> <HI>But my people would not hear my voice, and</HI> I&s;rael <HI>would not obey me.</HI> God complaines of them; And certainly we have not been very forward to hear it, el&s;e we had not been puni&s;hed as they were.</P>
<PB N="45" REF="26">
<P>But whatever their puni&s;h|ments were, you &s;ee, God owns them for his people &s;till. And God u&s;eth to puni&s;h his peo|ple more &s;everely, then he doth others: Becau&s;e their of|fence is more unpardonable, as a Rebellious Childs is then a Ser|vants. <HI>Et tu Fili,</HI> &s;uch an ingra|titude mu&s;t needs go near the Fa|ther. <HI>To whom much is given, <NOTE PLACE="marg">Lu. 12.48.</NOTE> of him much &s;hall be required,</HI> and therefore if he &s;mart for it, he mu&s;t thank him&s;elf. And yet 'tis <HI>quos diligo,</HI> &s;till he loves them whom he cha&s;ti&s;eth, and he will not renounce them for his Chil|dren for all that.</P>
<P>And yet &s;ome men have en|deavoured to make us believe, That tho&s;e that were under the Rod were none of his Children, and that Temporal Pro&s;perity was the onely mark of Gods fa|vour. This is one of the new Doctrines indeed, but the old was
<PB N="46" REF="27">quite contrary: And yet how of|ten have we been told to our Heads, as we u&s;e to &s;ay, That our Cau&s;e was not good becau&s;e the i&s;&s;ue was not &s;ucce&s;sful? In the mean time I have often wondred at their Foreheads, that would tye Goodne&s;s and Succe&s;s al|wayes together; which if it were true, mu&s;t make Chri&s;tians to be wor&s;e then Turks.</P>
<P>Well, how&s;oever I may be out|faced, I &s;hall never fall into this Here&s;ie, as long as I &s;ee <HI>Plebis &s;uae</HI> in the Text, and Gods own Peo|ple in a Captivity too. There|fore that mu&s;t comfort us in the remembrance of our &s;ufferings; and now that we are out of them, oblige us to that which this Text calls for in the la&s;t place,</P>
<P N="4">4. The Peoples Triumph and Thankfulne&s;s, <HI>Exultabit Iacob &amp; laetabitur I&s;rael, Then &s;hall Iacob re|joyce, and I&s;rael &s;hall be glad.</HI></P>
<P>Then it &s;eems 'tis a Duty in|cumbent
<PB N="47" REF="27">upon us to give Thanks for a Deliverance. We &s;ay, He can do little, that cannot &s;ay, I thank you: And that Courte&s;ie that is not worth Thanks, is worth nothing. And yet how many tongue-tyed men are there in the world, that cannot bring out &s;uch a word? when it comes to that, they have an impediment in their &s;peech, and yet they can &s;peak any thing el&s;e very plain. <HI>Mole&s;tum hoc verbum, Rogo, Sene|ca</HI> &s;ayes: Some men do not love to aske a good turn, and others love as little to acknowledge it; but let the benefit lye in the mid|dle, and we'l take it; as for <HI>Rogo</HI> or <HI>Gratias ago,</HI> at both ends of it, we think 'tis none of our bu&s;i|ne&s;s; e&s;pecially to &s;ay, I thank you; there be very few that can pronounce it.</P>
<P>But to &s;ay, I thank God, me|thinks no body &s;hould be a&s;ha|med of that, <HI>Who gives liberally,
<PB N="48" REF="28">and upbraids not, James</HI> 1.5. <GAP DESC="foreign">, He doth it &s;imply without any reaches in it: They be not <HI>Munera in hamo,</HI> as mens gifts oftentimes u&s;e to be. And then he doth not re|proach us with them neither, nor ca&s;t them in our di&s;h when the meat is eaten: And therefore we &s;hould be &s;ure to thank him, and to &s;ay grace before we ri&s;e from the Table; yet we forget it I know not how. As among the Lepers in the Go&s;pel, <HI>Ubi &s;unt no|vem?</HI> &s;carce one in ten that re|turns to give thanks.</P>
<P>But for Deliverances, &s;uch ble&s;&s;ings as the&s;e, that are not &s;er|ved in to us once or twice a day, as our meat is, but once or twice it may be in our whole lives, e&s;pecially &s;uch a Deliverance as this, there is not onely Thanks, but Joy and Exultation due to it: as the Prophet <HI>Zachary</HI> &s;ayes, <HI>Exulta filia Sion, <NOTE PLACE="marg">Zach. 9.9.</NOTE> Rejoyce greatly,
<PB N="49" REF="28">O daughter of Sion, &s;hout, O daugh|ter of Jeru&s;alem: Behold thy King comes.</HI> 'Twas &s;poken indeed of the King of Kings, and their &s;pi|ritual deliverance from their &s;ins; but, <HI>Ecce, rex tuus venit, Behold, thy King comes,</HI> e&s;pecially com|ing as he doth, after &s;uch an <HI>In|terregnum</HI> as we have had, doth de&s;erve an Exultation from us too.</P>
<P>And to give the People their due, they have expre&s;&s;ed it: I think no King was ever received with the like; &s;o many re-itera|ted Triumphs; when they had done they begun again,
<Q>&mdash; Nec dum finitus, &mdash;</Q> A man would think they would never have done; &s;o loud in their Acclamations, &s;o prodigal of their wood in their Bonfires, as if now that the King is come near them, they &s;hould never need any fire again, and his Sun would warm them &s;till.</P>
<PB N="50" REF="29">
<P>This was not to be blamed in them, for we have a Triumph warranted in the Text; not one|ly <HI>exultabit,</HI> but <HI>laetabitur;</HI> when one is done t'other &s;hall begin, like one Bonfire after another; <HI>Then &s;hall Jacob rejoyce, and I&s;rael &s;hall be glad.</HI></P>
<P>And 'tis not onely <HI>Jacob,</HI> but <HI>I&s;rael;</HI> le&s;t any &s;hould make ex|cu&s;es, all mu&s;t appear at this So|lemnity. And &s;ome; it may be, did excu&s;e it at the fir&s;t Triumph with their Buying of Farms, or Yokes of Oxen, or the like, &s;ome pretences they had, as many as were over-wary or under-willing, that is, not &s;o well-affected as they &s;hould be. Why, the&s;e came in at the &s;econd or third Cour&s;e, and there was a kind of <HI>Coge introire</HI> at la&s;t, they were in a manner compelled to come in, becau&s;e they dur&s;t not &s;tay with|out. But now all joyn in the Re|joycing; I hope 'tis hearty, and
<PB N="51" REF="29">not onely from the Teeth out|ward: However it comes with a <HI>Nemine contradicente,</HI> No man doth, or no man dares, contra|dict it.</P>
<P>Why any body &s;hould I know not, unle&s;s they take it ill to be happy, to be freed out of &s;lave|ry, to &s;ee Peace e&s;tabli&s;hed, Re|ligion and the Wor&s;hip of God re&s;tored. If this be a wrong to them,
<Q>&mdash;Pol me Occidi&s;tis Amici&mdash;</Q> The mad man was wronged, when he was re&s;tored to his Wits again. But I will not &s;uppo&s;e any body in that condition, though there have been di&s;tempers a|mong us heretofore, I hope we are all come to our &s;elves now, and that we joyn heartily in this Triumph.</P>
<P>And yet &s;ome <HI>Elder</HI> Brothers are apt to find fault, and to repine at the Mu&s;ick and <GAP DESC="illegible" RESP="OXF" EXTENT="1 word"> Dancing, to aske, <GAP DESC="illegible" RESP="OXF" EXTENT="1 span"> Journey, <HI>If</HI> and
<PB N="52" REF="30">as he did, as if 'twere too much or too light for &s;uch an occa&s;ion. I would not be thought to coun|tenance any Exce&s;s, or to ju&s;tifie all mens extravagancies at &s;uch a time; but do rather reprove them: And when I have done that, I mu&s;t tell you again, as the Father did him in that Parable, <HI>It is meet that we &s;hould make mer|ry and rejoyce:</HI>
<NOTE PLACE="marg">Iu. 15.32.</NOTE> for not this thy Brother, but thou&s;ands of thy Brethren were civilly dead, that is, ruined and undone, and now they are alive again, they were lo&s;t and they are found. There|fore &s;ome Exultation may be al|lowed, if it be one friske it may be excu&s;ed, the Occa&s;ion is not ordinary: <HI>Exultabit Jacob, Jacob &s;hal rejoyce greatly,</HI> as the daughter of <HI>Sion</HI> was bid to do before, as they would leap out of their skins, no moderate joy mu&s;t &s;erve the turn.</P>
<P><GAP DESC="illegible" RESP="OXF" EXTENT="1 span"> Moderation cal|led
<PB N="53" REF="30">for by St. <HI>Paul,</HI> after a re-ite|rated joy, as 'tis here, <HI>Again I &s;ay, <NOTE PLACE="marg">Phil. 4.5.</NOTE> Rejoyce, but let your Moderation be known to all men.</HI> The word is <GAP DESC="foreign">, and 'tis rendred <HI>Mo|de&s;tia;</HI> and both are needful at this time, a Yielding and a Mo|de&s;ty, now we may &s;eem to have the advantage of our Enemies. The le&s;s there was of it on their &s;ide when time was, let there be the more of it on ours now; and we mu&s;t not <HI>in&s;ult,</HI> though we may <HI>exult,</HI> for this Deliverance. But let your Moderation be known, 'tis nece&s;&s;ary for the heal|ing of our Breaches, and not one|ly God, but the King, calls upon us for it.</P>
<P>This is but an Expre&s;&s;ion of our Thankfulne&s;s to God; and yet the be&s;t expre&s;&s;ion of that, when we have &s;aid all we can, is our Obedience. No doubt we have all of us promi&s;ed much,
<NOTE PLACE="marg">Gen. 28.20.</NOTE> as <HI>Iacob</HI> did in his Journey, <HI>If God
<PB N="54" REF="31">will be with me,</HI> if he will but de|liver us out of this Bondage, then the Lord &s;hall be our God. The&s;e were our <HI>Tabulae votivae,</HI> &s;uch Vows we have made, or at lea&s;t &s;hould have made, every one of us; let us be careful to perform them, and expre&s;s our thankfulne&s;s that way. Tho&s;e be the be&s;t Trophies we can &s;et up, in the Reformation of our Lives; as old <HI>Zacha|ry</HI> &s;aid in his Song, and 'twas a Song of Triumph too,
<NOTE PLACE="marg">Luk. 1.74.</NOTE> <HI>Ut libera|ti &s;erviamus, That we being deli|vered out of the hands of our ene|mies, might &s;erve him without fear, in holine&s;s and righteou&s;ne&s;s before him all the dayes of our life.</HI></P>
<P>'Tis a great happine&s;s to &s;erve God without fear; we have not done &s;o for many years together: but as Chri&s;t came to his Di&s;ci|ples, &s;o did we to him, the doors being &s;hut.
<Q>&mdash; Et aperto vivere voto, &mdash;</Q>
<PB N="55" REF="31">Every body could not do it; not that they were a&s;hamed of their Petitions, for they were &s;uch as were allowed by Authority, but for fear of their Enemies. And now that this fear is removed, let the Service, I pray you, be per|formed with more Reverence, with Reverence and Fear &s;till, of God though not of Men. But let's remember the Service, the Service of the Church, not to neglect that, as formerly we have done; and the Service of God e&s;pecially, that we pay him that Obedience in our Lives which is due to him.</P>
<P>That the World may not con|demn us of unthankfulne&s;s, that it be not &s;aid of us as it was of his own People, <NOTE PLACE="marg">P&s;al. 78.</NOTE> <HI>Yet for all this they &s;inned more again&s;t him:</HI> 'tis re|peated twice in that P&s;alm, and one &s;in of unthankfulne&s;s is too many.</P>
<P>But I will not &s;u&s;pect it in a
<PB N="56" REF="32">People &s;o obliged as we are: Be|ing &s;o delivered, as it is our duty, &s;o I doubt not but it &s;hall be our bu&s;ine&s;s to &s;erve him, even to &s;erve him all the dayes of our Lives.</P>
<P><HI>Now to God the Father, &amp;c.</HI></P>
</DIV1>
<DIV1 N="2" TYPE="sermon">
<PB N="57" REF="32">
<HEAD>A Sermon preached in the Cathe|dral Church of <HI>Winche&s;ter,</HI> on <HI>Jan. 30. 1661.</HI> being the Anniver&s;ary of the Death of the late King <HI>Charles I.</HI> of glorious memory.</HEAD>
<EPIGRAPH>
<BIBL><HI>LAMENT. 4.20.</HI></BIBL>
<Q><P>The breath of our no&s;trils, the Anointed of the Lord was taken in their nets, of whom we &s;aid, Under his &s;hadow we &s;hall live among the heathen.</P></Q>
</EPIGRAPH>
<P>_THis Book is a Book of <HI>Lamentations,</HI> and &s;o is this Day; a Day, wherein to la|ment the lo&s;s of a King; a dumb man would &s;peak, as one did in <HI>Herodotus</HI> to &s;ave a Kings life. But this Book is called <GAP DESC="foreign">, <HI>Jeremy's Lamen|tations,</HI> the Prophet wrote it in tears, &s;o 'tis &s;aid in the Vulgar
<PB N="58" REF="33">Tran&s;lation, <HI>Sedit Jeremias flens &amp; planxit, Jeremy wept and la|mented when he wrote it:</HI> And well he might, for the occa&s;ion of it was very &s;ad, even the Cap|tivity of <HI>Jeru&s;alem;</HI> the People were carried to <HI>Babylon,</HI> and the City and Temple de&s;troyed; and among the &s;poils there was <HI>Spi|ritus oris no&s;tri,</HI> even he that was <HI>The breath of their no&s;trils, the Anointed of the Lord.</HI> And there|fore if the Prophet breath out no|thing but Lamentations and Sighs upon &s;uch an occa&s;ion, 'tis no wonder.</P>
<P>We are indeed this day upon the like &s;ubject, a day of Lamen|tations it is: Let the Prie&s;t weep between the Porch and the Al|tar, and &s;o let the People too; for when the <HI>breath of our no&s;trils</HI> is gone, the People and Prie&s;ts are both alike, no better then dead trunks every one of us.</P>
<P>Did I &s;ay, A Day of Lamenta|tions?
<PB N="59" REF="33">Indeed it &s;hould not be called a Day, wherein the Sun ne|ver &s;hined. 'Tis &s;aid, <HI>There was darkne&s;s over all the Land untill the ninth hour,</HI> when they cruci|fied Chri&s;t. A man might &s;up|po&s;e it &s;o over this Land of ours, when they murthered the King, and that they came with Lan|thorns and Torches, as they did to apprehend Chri&s;t, though 'twere at high Noon: For &s;ure the Sun would not own the acti|on, nor &s;ee the murther of Gods Anointed, and therefore let it not be numbred among&s;t the dayes any longer. But
<Q>&mdash; Mira cano, &s;ol occubuit. &mdash;</Q> 'Tis a &s;ad &s;tory to remember, the Sun &s;ate at high Noon. I can|not &s;ay,
<Q>&mdash; Nox nulla &s;equuta e&s;t,</Q> as 'twas &s;aid of the death of ano|ther Prince; for after the death of this, there was a continued night among&s;t us, no day-light
<PB N="60" REF="34">for &s;o many years together; till at la&s;t the Sun returned, the &s;ame Sun or a brighter, his Fathers own <HI>Son</HI> it was, and now, God be thanked for it, 'tis day-light again with us.</P>
<P>But for the day of the Kings death, I would have it wiped out of the Calendar, as there is a day put into the Calendar &s;ometimes in <HI>February, Dies intercalaris</HI> 'tis called; &s;o I would have the Thirtieth of <HI>January</HI> put out, for it will be a reproach to us,
<Q>&mdash; Titulum&abque; effeminat anni.</Q> 'Tis pity it &s;hould be remembred, but that the wi&s;dom of our Supe|riours will have it &s;o, let it be a day of blackne&s;s and darkne&s;s for ever.</P>
<P>And yet we remember the deaths of other Martyrs, the dayes of their deaths are in the Martyrologies of the Church in|&s;tead of their Birth-dayes, in which they were born to Immor|tality;
<PB N="61" REF="34">and therefore the death of this ble&s;&s;ed Saint and Martyr de&s;erves to be remembred too: To be remembred for tho&s;e Princely Vertues that &s;hined in him that day, more then in any other of his life. <HI>How glorious was the King of I&s;rael this day? Micah</HI> &s;aid it of <HI>David</HI> in a &s;coff, but 'twas true in earne&s;t: among the many &s;coffs that were put up|on that glorious Saint, this might be one too; but 'twas a &s;ad truth neverthele&s;s. How glorious was he in his Meekne&s;s, in his Pati|ence, in his Magnanimity, in his Charity, in his Contempt of the world, and all the Glory of it? For he had more Tentations to love it then all his Subjects be|&s;ides, and therefore how glorious was he in the de&s;pi&s;ing of it? how glorious was the King of <HI>England</HI> this day? as 'twas &s;aid of the Proto-Martyr St. <HI>Stephen,</HI> &s;o it might be &s;aid of this Royal Mar|tyr
<PB N="62" REF="35">too, <HI>All that &s;ate in the Coun|cil &s;aw his face as it had been the face of an Angel.</HI> But that their eyes were holden that they could not know him, as 'twas &s;aid of Chri&s;t, <HI>Certainly they could not have condemned him. But I &s;ay unto you, That even Solomon in all his glory was not clothed like one of The&s;e;</HI> not like an <HI>ordinary</HI> flow|er, and therefore not like <HI>this flower, This Lilly of the Vallies, this Lilly among Thorns,</HI> as
'tis &s;aid of Chri&s;t there. And certainly if any Lilly be&s;ides Chri&s;t were planted &s;o, this was he<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> Among the Thorns indeed, that pricked him, and did him all the injuries they could. <HI>Like the Ro&s;e in Sha|ron,</HI> as 'tis in that Ver&s;e, <HI>Cant.</HI> 2.1. (there are Prickles enough too) <HI>and the Lilly of the vallies.</HI> Never any Lilly &s;tood <HI>lower</HI> in the Val|ley, and was clothed with more humility, and therefore the more glorious in that re&s;pect; and
<PB N="63" REF="35">therefore the more fit to be ta|ken notice of this day. 'Tis <HI>Solo|mon</HI> in his <HI>glory, in all his glory;</HI> mo&s;t <HI>richly</HI> apparelled he was, if the <HI>inward</HI> Clothing of the Mind be of any value.</P>
<P><HI>The Kings Daughter is all glo|rious within:</HI> and &s;o was the King him&s;elf, a true Son of that Mo|ther, the Spou&s;e of Chri&s;t. And therefore He was cloathed like her, <HI>glorious within,</HI> how&s;oever the wrought Gold in His outward cloathing was taken from Him.</P>
<P><HI>Et hinc lachrymae,</HI> here the La|mentation begins. When once they begin to <HI>unking</HI> Him, and to take His Purple, and His Royal Authority from Him, 'twas no hard matter to prophecy what would be the end of the Tragedy. Dead men they &s;ay have no Teeth, or cannot Bite: and though they had Him &s;afe e|nough in their Nets, yet they did not think him &s;o, nor them&s;elves
<PB N="64" REF="36">neither, till He was pa&s;t Biting; The <HI>Chaldeans</HI> were &s;atisfied with le&s;&s;e Barbarity then this: and yet here's matter enough for a La|mentation, though it were but <HI>Captus in Laqueis,</HI> and there be no <HI>Murther</HI> of a King mentioned, <HI>The breath of our no&s;trils, the A|nointed of the Lord was taken in their Nets, of whom we &s;aid, Under his &s;hadow, we &s;hall live among the Heathen.</HI></P>
<P>In this Text then we have the Prophets Lamentation, for the &s;ad condition of a King. And yet, who this King was, Interpreters agree not, whether it were <HI>Jo|&s;iah,</HI> or <HI>Zedekiah,</HI> or whether it were <HI>Chri&s;t</HI> him&s;elf, He that was the King of Kings, and Lord of Lords. But a King it was, for here we have all the Characters of Him, <HI>&s;piritus Or is no&s;tri,</HI> and <HI>Chri&s;tus Domini,</HI> and <HI>In umbra tua vivemus, the breath of our no|&s;trils, the Anointed of the Lord, and
<PB N="65" REF="36">under his &s;hadow we &s;hall live a|mong the Heathen;</HI> of whom but a King, can this be &s;aid? It mat|ters not what King, for even the wor&s;t of Kings is &s;acred, and the lo&s;&s;e of Him to be lamented. Suppo&s;e Him to be <HI>Zedekiah,</HI> and He was none of the be&s;t; as in|deed the Chronology, and the re&s;t of the matter of this Book &s;eems to point at Him. But if it were <HI>Jo&s;iah,</HI> as St. <HI>Jerome</HI> and the Hebrew Interpreters think, or if it were <HI>Chri&s;t</HI> as mo&s;t Inter|preters &s;ay, what Mourning could be &s;ufficient? <HI>Mary</HI> &s;tood by the Sepulchre weeping: and well &s;he might, for &s;uch a lo&s;&s;e. But we will not re&s;train it to any particu|lar, becau&s;e 'tis proper enough to all, and we may apply it to one whom the Prophet never Dream't of, even <HI>&s;piritus Oris no|&s;tri,</HI> He that was <HI>the breath of our no&s;trils,</HI> Ours of this Nation, who breathed by him, and dyed with him.</P>
<PB N="66" REF="37">
<P>Fir&s;t then we will ob&s;erve the Characters of him, as they are gi|ven here in the Text, that you may learne to e&s;teem of him, as he de&s;erved.</P>
<P>Secondly, the calamity that befell him, that you may lament the lo&s;&s;e of him.</P>
<P>The Characters of him are three.</P>
<P N="1">1. <HI>Spiritus Oris no&s;tri, he was the breath of our no&s;trils,</HI> and thats an endearing expre&s;&s;ion of him.</P>
<P N="2">2. <HI>Chri&s;tus Domini,</HI> that's a &s;a|cred expre&s;&s;ion of him, he was the Anointed of the Lord.</P>
<P N="3">3. <HI>In umbra tua vivemus,</HI> that will make us know the benefit we had by him, and what we &s;uf|fer by the lo&s;s of him, <HI>under his &s;hadow we &s;hall,</HI> or we will, <HI>live among the heathen.</HI></P>
<P>And this la&s;t hath been ac|knowledged by our &s;elves: We have it <HI>Ex ore tuo,</HI> out of our own
<PB N="67" REF="37">mouths, and out of theirs too, who it may be afterwards would have denied it.</P>
<P><HI>Cui diximus,</HI> to whom, or of whom, we our &s;elves have &s;aid and acknowledged this.</P>
<P>And when we have &s;aid that, I wi&s;h we had no more to &s;ay of it: But there is that behind which cannot be concealed, and we mu&s;t all of us lament, according to the tenour of the Text, and the duty of the Day.</P>
<P><HI>Captus e&s;t in laque is ip&s;orum, He was taken in their nets.</HI></P>
<P>I begin with the fir&s;t Character of him, an endearing Expre&s;&s;i|on, as I told you, he was <HI>the breath of our no&s;trils.</HI> And what can be dearer to us then that? If our life be dear to us, our breath mu&s;t needs be &s;o; for we live no longer then we breath. God Almighty, when he made Man, <HI>He breathed into him the breath of life, and Man became a living &s;oul,
<PB N="68" REF="38">Gen.</HI> 2.7. <HI>In&s;piravit in faciem ejus &s;piraculum vitae,</HI> there's the breath of life, and this God breathed in|to him; but before that he was not a living &s;oul, but a lump of dead earth. 'Tis the breath of life that di&s;tingui&s;heth us from the Clay that lies in the &s;treets.
<Q>&mdash;Ex meliore luto.</Q> 'Tis true, &s;ome men may be made of better Clay then others, but
'tis all Clay till the breath of life be breathed into us. Why then learn to value this breath, for then 'tis a living &s;oul &s;traight. And this God in&s;pires, not onely into the fir&s;t man, but into every man that comes into the World. And in this, that he might make Kings like him&s;elf, <HI>Dixi Dii e&s;tis,</HI> he is plea&s;ed to impart this ho|nour to them, that either they in&s;pire &s;ouls, or at lea&s;t they are the &s;ouls of their Subjects; for here he gives them &s;uch an At|tribute, <HI>Spiritus or is no&s;tri,</HI> they
<PB N="69" REF="38">are <HI>the breath of our no&s;trils.</HI> 'Tis &s;aid of him&s;elf, <HI>In illo vivimus, In him we live, move, and have our being, Acts</HI> 17. and if Kings be <HI>the breath of our no&s;trils,</HI> we live in them too. That they are &s;o, the Prophet acknowledgeth it here, in behalf of all the People, who lived and breathed no other|wi&s;e but by him.
<Q>&mdash; Quod &s;piro tuum e&s;t. &mdash;</Q> We are beholding to him that we live, for it would not be <HI>vita vi|talis</HI> without him. We were bet|ter be dead, then to live in &s;lave|ry or mi&s;ery; and I appeal to all that hear me, what manner of life we lived after he was taken from us.</P>
<P>But would any man be guilty of his own death, a <HI>Felo de &s;e? No man ever hated his own fle&s;h,</HI> <NOTE PLACE="marg">Eph. 5.29.</NOTE> &s;aith St. <HI>Paul;</HI> and therefore one would think no man &s;hould hate his own Spirit, his Soul much le&s;s. Why the King is the Soul
<PB N="70" REF="39">of every man; and would any man hate or hurt that? would he &s;in again&s;t his own Soul &s;o much, as to entertain the thought of any hurt toward him? If he do it, he &s;ins &s;o: Fir&s;t, becau&s;e the King is his Soul here, <HI>the</HI> very <HI>breath of his no&s;trils:</HI> And, Secondly, be|cau&s;e his &s;oul &s;hall be &s;ure to be puni&s;hed for it hereafter, both bo|dy and &s;oul in Hell-fire.</P>
<P>And yet for all this Kings are not &s;ecured from violence, though they are as near to us, and &s;hould be as dear to us, as our &s;ouls.</P>
<P>If we mark the Expre&s;&s;ion, one would wonder how this &s;hould come to pa&s;s: To catch a Spirit in a Net, as 'tis here in the Text, <HI>Captus e&s;t in laqueis,</HI> a man can hardly conceive it. One may as &s;oon paint a Voice, &mdash; <HI>Pinge &s;o|num,</HI> &mdash; as lay hold on a Spirit or a Breath. The Nets mu&s;t be ve|ry fine, and artificially made, as
<PB N="71" REF="39">the Poets feign of <HI>Vulcans</HI> Nets; and commonly there wants no Art in making of them, in which <HI>the breath of our no&s;trils</HI> mu&s;t be taken.</P>
<P>But what pity is it that Kings are but a Breath? e&s;pecially good Kings, whom it doth con|cern the People that they &s;hould be Immortal? <NOTE PLACE="marg">P&s;al. 81.7.</NOTE> <HI>But ye &s;hall dye like men,</HI> that's a &s;ad &s;entence upon Princes. They that are the <HI>breath of our no&s;trils,</HI> that the breath &s;hould be in their no&s;trils too, and they &s;hould be no more then a Breath; this is but a &s;ad Con|templation upon it. And yet 'tis true, they are but Trea&s;ure in Earthen Ve&s;&s;els, when all's done no better then ordinary Pitchers, and as ea&s;ily broken as any of them. And thence 'tis that we are bid to Cea&s;e from them, <HI>Cea&s;e ye from Man, <NOTE PLACE="marg">I&s;a. 2.22.</NOTE> who&s;e breath is in his nostrils, for wherein is he to be accounted of?</HI></P>
<PB N="72" REF="40">
<P>In the mean time to make no more of the breath of Princes, then we do of ordinary men, e&s;pe|cially of Murtherers and Male|factors, to take away their breath from them, and our own too, by violent hands; this addes to the Calamity much, and 'tis &s;uch a frailty of Princes, which God and Nature never intended. For if they be <HI>the breath of our no&s;trils,</HI> we mu&s;t let them live as long as they can, <NOTE PLACE="marg">Quintil.</NOTE> <HI>Quorum accendit fragi|litas pretium;</HI> like Cry&s;tal Gla&s;|&s;es, we &s;hould be the more tender of them for that rea&s;on, le&s;t while we &s;horten their dayes, we &s;horten our own.</P>
<P>And this is one of the Prero|gatives of Kings, That they can|not dye alone, <NOTE PLACE="marg">Tert. Apol.</NOTE> but <HI>Vobi&s;cum con|cutitur Imperium,</HI> in <HI>Tertullian:</HI> The Earthquake is univer&s;al, and all the People mu&s;t dye with them;
<NOTE PLACE="marg"><HI>Jo&s;. Antiq. lib.</HI> 17. <HI>c.</HI> 8.</NOTE> 'tis fit they &s;hould.
'Tis ob&s;erved by Hi&s;torians, <HI>Jo&s;ephus</HI>
<PB N="73" REF="40">and others, That <HI>Herod</HI> the Great when he dyed, that he might be &s;ure the People &s;hould make La|mentations at his Funeral, he took order that many of the No|bility of <HI>Iewry</HI> &s;hould be put to death the &s;ame day with him: But it was a needle&s;s fear if his Government had been good. A King cannot go out of the world without the tears of his Subjects, becau&s;e they dye as well as he. Po&s;&s;ibly there may be no Mour|ners becau&s;e there be no Men, all civilly dead, and none left to bury him, or to mourne for him: But el&s;e Mourners there mu&s;t be enough, like the Daughters of <HI>Ieru&s;alem,</HI> whom Chri&s;t bids to weep for them|&s;elves, as if all the men were ab|&s;olutely dead there, or were to dye &s;hortly after, when Chri&s;t dyed that was their King. And therefore weep for your &s;elves, and not for me; at your own
<PB N="74" REF="41">Funerals, as often as a good King is buried. And &s;o <HI>David</HI> lament|ed over <HI>Saul,</HI> though he was to &s;ucceed him in the Kingdom, 2 <HI>Sam.</HI> 1.17. 'tis one of the Le&s;|&s;ons appointed for this day; and he bid them in the next Ver&s;e, <HI>Teach their children the u&s;e of the Bow:</HI> That comes in by a <HI>Paren|the&s;is,</HI> and it &s;eems at fir&s;t &s;ight &s;omewhat impertinent to the matter; but whatever the pro|per meaning of it may be, it might be to mind them, that now the King was dead, they might expect nothing but death too, and cutting of Throats; and there|fore they mu&s;t &s;tand upon their guards, and <HI>teach their children the u&s;e of the Bow. Behold, it is written in the book of Ja&s;her,</HI> as it follows; it &s;tands upon Record there, as a thing worth the re|membring. And at the 24. Ver&s;e it is, <HI>Ye daughters of I&s;rael,</HI> again <HI>weep over Saul,</HI> as if the men
<PB N="75" REF="41">were dead &s;till, <HI>who clothed you in Scarlet, with other delights, who put on ornaments of gold upon your apparel;</HI> and 'tis no wonder if the Women weep for the lo&s;s of him then. But you &s;ee by all this what we lo&s;e when we lo&s;e a King, &s;omething be&s;ides Orna|ments and good Cloaths, even the better part of us, our Souls and Lives; when he dyes, all are civilly dead too, for he is <HI>Spiritus oris no&s;tri, The breath of our no&s;trith.</HI></P>
<P>I have done with the fir&s;t Cha|racter of a King, I come now to the &s;econd.</P>
<P N="2">2. <HI>Chri&s;tus Domini, The A|nointed of the Lord.</HI> And that as I &s;aid, is a &s;acred expre&s;&s;ion of him, for they were only &s;acred per|&s;ons, that were wont to be <HI>A|nointed:</HI> Kings, Prie&s;ts, and Pro|phets all to be Anointed alike, and none were Anointed but them. Some men in the late times of Confu&s;ion, while they
<PB N="76" REF="42">made bold to take away the Hedge and Inclo&s;ure about the King, made bold to give a new Interpretation of that Text too, <HI>Touch not mine Anointed,</HI> and it mu&s;t be not Kings only, but ordi|nary per&s;ons that were meant there. As they would have all the Lords people to be Prophets, and Prie&s;ts, which are forbid to be touched too in that place, &s;o they would have all the Lords people to be Kings, while they attributed this Title of Kings to them al&s;o: And all the Saints and &s;ervants of God, &s;ay they, are as much Gods Anointed as the King. For this Anointing is but <HI>Gratia gratis data,</HI> or <HI>Gratia Gratum faciens</HI> at mo&s;t, &s;ome pe|culiar Gift or Grace in Gods Children, and &s;o all are alike concerned in it, and &s;o <HI>Ecce hic e&s;t Chri&s;tus,</HI> loe, here is Chri&s;t, here is Gods Anointed, and loe there, as it was in Chri&s;ts own time &s;o in
<PB N="77" REF="42">ours, as many Chri&s;ts or Anoin|ted ones as Chri&s;tians, and <HI>Chri|&s;tos meos,</HI> concernes every body.</P>
<P>But if you look into that P&s;alm, you will find it otherwi&s;e, and who they were that were meant by it, <HI>P&s;al.</HI> 105.9, 10. Ver&s;es, even the Patriarchs ex|pre&s;&s;ed by name, <HI>He made a Co|venant with</HI> Abraham, <HI>and an Oath unto</HI> I&s;aac: <HI>And confirmed the &s;ame to</HI> Jacob <HI>for a Law, &amp;c.</HI> And <HI>Jacobs</HI> Children you know, were called the twelve Patriarchs, which afterward multiplyed into a Nation; But of them 'twas principally intended, and of o|thers, but by way of participati|on, in the opinion of all Interpre|ters, till the&s;e new Glo<GAP DESC="illegible" RESP="OXF" EXTENT="3 letters">s &s;prung up like Gourds in a night; <HI>Touch not mine Anointed.</HI> And the&s;e Patriarchs we are to know, were Princes in their times, not onely as a Prince, <HI>Thou ha&s;t power, thou ha&s;t prevail'd with God, Ge.</HI> 42.28.
<PB N="78" REF="43">as 'twas &s;aid of <HI>Jacob,</HI> but they were Princes indeed: 'Tis &s;aid &s;o of <HI>Abraham</HI> expre&s;ly, <HI>Princeps Dei es apud nos, Thou art a Prince among us, Gen.</HI> 23.5. a Mighty Prince as we read it, and &s;o he &s;hewed him&s;elf, when he gave Battel and &s;lew 4 Kings at once, <HI>Gen.</HI> 14. The like might be &s;aid of <HI>I&s;aac</HI> and the re&s;t of them; And their very name &s;peaks them to be &s;uch, <HI>Patriar|chae,</HI> not onely Fathers, but Prin|ces in their Generations. And therefore <HI>Chri&s;tos meos,</HI> for all that can be &s;aid to the contrary, will concern Kings &s;till.</P>
<P>And Kings are Gods Anoin|ted after a more peculiar manner: the Character they have here in the Text &s;peaks them &s;o. 'Tis not <HI>Uncti,</HI> but <HI>Chri&s;ti,</HI> they are called &s;o here in the Text, and in that P&s;alm too, <HI>Nolite tangere Chri&s;tos meos, Touch not my Chri&s;ts.</HI> And not onely in that,
<PB N="79" REF="43">but in many other places which might be alleadged, 'tis applyed to Kings, and to Kings onely. As God is plea&s;ed to vouch&s;afe them his name, <HI>Dixi Dii e&s;tis,</HI> I have &s;aid ye are Gods, &s;o Chri&s;t vouch|&s;afes them his, I have &s;aid ye are Chri&s;ts <HI>Me&s;siahs,</HI> in the Hebrew, and <HI>Chri&s;ti mei,</HI> my Chri&s;ts in the Greek and Latine, and all In|terpreters tran&s;late it &s;o, not <HI>Uncti,</HI> but <HI>Chri&s;ti.</HI></P>
<P>Why then this mu&s;t make their per&s;ons &s;acred in a very high degree, not onely holy, but the holy of holies; as the inmo&s;t place of the Temple was, &s;o is the per&s;on of the King. Let there be a Vaile between, as 'twas in the Temple, and no pro|fane per&s;on come near him. His Sacred Maje&s;ty is a Title that belongs to him without flattery. <HI>For 'tis holy oyle that he is Anoin|ted with, P&s;al.</HI> 89.21. <HI>Oleo &s;an|cto meo, I have found</HI> David <HI>my
<PB N="80" REF="44">&s;ervant, with my holy oyle have I Anointed him.</HI> And his Pre&s;ence was wont to be called <HI>Sacra ve&s;ti|gia,</HI> and his Writs <HI>Sacri Apices,</HI> holy almo&s;t every thing about him, and &s;uch as &s;hould beget a Reverence in the people.</P>
<P>Since the foundations of Go|vernment were &s;haken, he that &s;hall look back, and remember the Indignities that were put up|on the per&s;on of our late Dear Soveraigne, how every wicked and profane per&s;on did not onely touch him, which they are forbid to do in that P&s;alm, but throng him and pre&s;&s;e him too, as the Multitude did Chri&s;t; and that, not out of any affection to &s;ee him, but for wor&s;e ends, which I had rather forget then mention, he will think the Reverence was lo&s;t here, and the Anointing for|gotten in the Text. When eve|ry hand was lifted up again&s;t him, &s;o many hands at the Sentence,
<PB N="81" REF="44">and a hand to execute that upon the Scaffold, did they think the Lords Anointed was there, or did they remember the holy oyle at that time? Since all holy things were profaned, they made no reckoning of that, and therefore 'tis for the Intere&s;t of Princes to keep up the Value of holy things, and not to &s;uffer them to be trampled upon by the Multi|tude. But 'tis worth the ob&s;er|ving, which was &s;aid of <HI>Saul</HI> in the Chapter before cited,
<NOTE PLACE="marg">2 Sam. 1.21.</NOTE> <HI>The &s;hield of</HI> Saul <HI>was vilely ca&s;t away, as though he had not been Anointed with oyle;</HI> And was not the &s;a|cred Head of the King it &s;elf u&s;ed &s;o?
<Q>&mdash;Horre&s;co referens,&mdash;</Q> As if he had not been Anointed with oyle too, or as if never any &s;uch Ceremony had been u&s;ed. I would not be thought, <HI>Ambitio|&s;us in malis,</HI> or to aggravate the offences of any. For how can I?
<PB N="82" REF="45">Language is too narrow for it.
<Q><L>&mdash;Si Linguae Centum &s;int,</L>
<L>Oraque Centum,&mdash;</L></Q> If I had as many Tongues as the Giant had hands, but <HI>Chri&s;tus Do|mini,</HI> was forgotten, that he was Anointed with oyle when tho&s;e hands were lifted up, and the Nets were &s;et in the Text. If they had known, they would not have <HI>Crucifyed the Lord of life,</HI> the A|po&s;tles Charity &s;o far excu&s;ed the <HI>Iews;</HI> and I am willing my Charity &s;hould think the &s;ame of the&s;e: they did not know him at that time; in their practical un|der&s;tanding they did not; and 'twas a ju&s;t Judgement of God upon them, for their &s;hutting their eyes &s;o long before, and their not knowing of him when they might. Well, <HI>Chri&s;tus Domini,</HI> I have &s;aid enough upon that, that men may know him better hereafter, and take heed how they touch
<PB N="83" REF="45">him. For the King is a Sacred per&s;on, <HI>The Anointed of the Lord,</HI> thats the &s;econd Character of him.</P>
<P N="3">3. The third is, <HI>In umbra tua vivemus, under his &s;hadow we &s;hall live among the Heathen.</HI></P>
<P>'Tis no wonder, if we expect to live by him, <HI>for he is the breath of our no&s;trils before,</HI> and I have &s;aid enough of that already. <HI>But we &s;hall live under his &s;hadow,</HI> that &s;peaks the protection of a King. To live under his &s;hadow, is to live under that. As Bea&s;ts &s;helter them&s;elves under the &s;hadow of a tree, &s;o men are &s;heltered under the protection of a King. You may have heard of the Royall Oak, or you have read the Dream of <HI>Nebuchadnezar,</HI> of a tree that reached to Heaven, and covered the Earth, under which the Bea&s;ts of the field had &s;hadow, and the Foules of the aire dwelt in the Boughes of it. And <HI>Da|niels</HI>
<PB N="84" REF="46">Interpretation of it was this, <HI>Dan.</HI> 4.22. <HI>Tu es Rex, it is thou O King, thy greatne&s;s reacheth to Heaven, and thy Dominion to the end of the Earth, and all had &s;ha|dow and protection by it.</HI></P>
<P>What the benefit of this Pro|tection is, we have known by the want of it; tho&s;e that live <HI>&s;ub Dio,</HI> that have no Canopy or Co|vering, but that of the Heavens, are expo&s;ed to the injuries of all weather; whether it be hot or cold, wet or dry, they have no fence for it, but they mu&s;t bear it out with head and &s;houlders, as we u&s;e to &s;ay. And this was our Ca&s;e for many years together: what &s;torms have we endured? what mi&s;eries have we felt? or what have we not felt rather? and all this for want of a Cove|ring, and of a Protector, and that &s;hadow and comfort we might have enjoyed by him.</P>
<P>We had indeed one at la&s;t that
<PB N="85" REF="46">called him&s;elf &s;o, a Protector he would needs be: but, alas! his &s;hadow was but Mock-&s;hade, or Night-&s;hade rather, that was fa|tal and deadly to all that &s;tood under it. <HI>Requie&s;cite &s;ub umbra mea,</HI> as the Bramble &s;aid in <HI>Jo|thams</HI> Parable, <HI>Re&s;t under my &s;ha|dow,</HI> when, alas! he had no &s;ha|dow for them. Whereas the &s;ha|dow of a lawful King is life to his Subjects; <HI>&s;ub umbra ejus vive|mus, Under his &s;hadow we &s;hall live. The &s;un &s;hall not burn thee by day, nor the moon by night,</HI> as 'tis <HI>P&s;al.</HI> 121.6. <HI>He that dwells under the &s;hadow of the mo&s;t High,</HI> he hath tho&s;e privileges and many more, <HI>P&s;al.</HI> 91.1. and &s;o hath he that lives under the &s;hadow of a lawful King; <HI>He &s;hall defend thee under his wings,</HI> as 'tis there, <HI>and thou &s;halt be &s;afe under his feathers;</HI> whereas they that want them have no &s;afety at all, but are ex|po&s;ed like &s;o many Chickens to
<PB N="86" REF="47">be a prey to the Kites.</P>
<P>And what the plea&s;ure of the &s;hade is in hot weather we all know, and mo&s;t of us remember how happily we lived under it.
<Q>&mdash; Hic nemus, hic ip&s;e tecum con&s;umerer avo.&mdash;</Q> We could have been contented to live and dye under it too; but thus we lived for many years to|gether. We could not &s;ee when we were well, but out of the &s;hade we would go, and out of Gods ble&s;&s;ing into the warm Sun, and down goes the Tree him&s;elf, and farewell the &s;hade of him; and what we got by it you all know.</P>
<P>We are now by Gods ble&s;&s;ing got into the &s;hade again;
<Q>&mdash; Non deficit alter amens.&mdash;</Q> Another Tree is &s;prung up from the &s;ame Root, God be thanked for it, and we will learn, I hope, to value the Tree better hereafter,
<PB N="87" REF="47">and the &s;hadow we enjoy by him.</P>
<P>But if we have no &s;hadow, in what a ca&s;e are we many times? <HI>Jonah</HI> will tell you, though it were but the &s;hadow of a Gourd, and not of a Tree, that &s;prung up and withered in a night, yet when he wanted it, and the Ea&s;t wind blew, and the Sun beat upon his head, then he wi&s;hed with him|&s;elf to dye &s;traight, and, <HI>it is bet|ter</HI> &s;ayes he, <HI>to dye then to live, Ionah</HI> 4.8. And &s;o 'tis, and the Bramble I told you of but now knew it, he that called him&s;elf Protector, and that there was no way to take the people better, then to &s;ay, Come under my &s;ha|dow.</P>
<P>E&s;pecially if we con&s;ider that which followes in the Text, <HI>Inter Gentes,</HI> that we live among the Heathen, as it was the ca&s;e of the <HI>Iews</HI> here, they had many ene|mies about them, <HI>Aegyptians, A&s;&s;yrians,</HI> and they that dwelt at
<PB N="88" REF="48"><HI>Tyre,</HI> and I know not who be|&s;ides, that did but watch their op|portunity to make a prey of them. Therefore a Protector was nece&s;&s;ary, and to have &s;helter and a &s;hadow &s;omewhere: and &s;o 'twas for us, con&s;idering among whom we live, <HI>inter gentes,</HI> that we have Enemies round about us, Nations of a different Religion, or if of the &s;ame, that drive other Intere&s;ts then ours, and therefore if not profe&s;&s;ed Enemies, yet &s;u&s;pected Friends at be&s;t, and therefore 'tis good to keep in the &s;hade, not to lo&s;e our Protector if we can chu&s;e.</P>
<P>Well, we had him, and &s;o had the <HI>Jews</HI> too, and we promi&s;ed our &s;elves all imaginable happi|ne&s;s under him.</P>
<P><HI>Cui diximus, vivemus, Of whom we &s;aid, We &s;hall live under his &s;ha|dow.</HI> This is but a Pathetical remembrance of their lo&s;s, and the happine&s;s they enjoyed under
<PB N="89" REF="48">their King: like Children that have lo&s;t their Parents, or Pa|rents that have lo&s;t their Chil|dren, in whom they promi&s;ed them&s;elves much Comfort and Content; but now they are de|prived of them.</P>
<P>'Tis not good to &s;et our hearts upon any thing in this world, le&s;t we lament the lo&s;&s;e of it too &s;oon, with a <HI>Cui diximus,</HI> we pro|mi&s;ed our &s;elves &s;uch and &s;uch things by him.
<Q>&mdash; At tibi ego Ignarus Thalamos,&mdash;</Q> While we provide for our Chil|drens Weddings, many times their friends come to their Fune|rals, and while we build upon the lives of our Parents, the Fathers of our Country, and make Pane|gyricks upon Princes, we lo&s;e them before the Speech is ended; &s;uch is the frailty of humane things; <HI>Cui diximus vivemus, we &s;aid, we &s;hall live under their &s;ha|dow,</HI> and we live to &s;ee them bu|ryed
<PB N="90" REF="49">before us. Here we &s;hould write Lamentations again, and we want a <HI>Jeremy</HI> to Weep it out.</P>
<P>But <HI>Cui diximus, vivemus,</HI> minds us of &s;ome what el&s;e too, of Indignation, as well as of La|mentation for a King. For 'tis not onely <HI>we &s;hall,</HI> but <HI>we will live, Vivemus,</HI> the future ten&s;e both. And if we &s;aid, <HI>we will live under his &s;hadow,</HI> how came the Tree to be cut down?</P>
<P>And this we all &s;aid, as well as the <HI>Jows,</HI> we have it, <HI>Ex ore tuo,</HI> for them, and they for that King were guilty of no &s;uch Cruelty. And &s;o we had it out of our mouthes too; how many <HI>Ho&s;an|nahs</HI> were &s;ung to this Ble&s;&s;ed Saint and Martyr, immediately before the War: how many De|clarations of Loyalty, and ma|king him a Glorious King in it? And with the &s;ame Breath the Tree is bla&s;ted, and afterward cut
<PB N="91" REF="49">down by them. Well, this <HI>Cui diximus</HI> &s;tands upon Record, to the Eternall Infamy of the&s;e Pa|ricides, they them&s;elves &s;aid it over and over, nay, they &s;ware it too in their Oaths of Allegeance to the King more then once, <HI>Un|der his &s;hadow we will live,</HI> and yet they would not for all that, For</P>
<P>I mu&s;t come now to the la&s;t Act of the Tragedy, and I wi&s;h I could be excu&s;ed from &s;peaking to it, becau&s;e no body would be|lieve it, if we had not &s;een it Act|ed before our eyes.</P>
<P>But can any man believe it yet, or his own eyes, that believes what we have &s;aid already, that he is <HI>&s;piritus oris no&s;tri,</HI> and <HI>Chri|&s;tus Domini,</HI> and <HI>in umbra ejus vi|vemus, The breath of our no&s;trils, the Anointed of the Lord, and we will live under his &s;hadow,</HI> and yet that he &s;hould read <HI>Captus e&s;t in Laqueis ip&s;orum,</HI> after all this
<PB N="92" REF="50">he is taken in their Nets.</P>
<P>If you under&s;tand it of <HI>Jo&s;iah</HI> or <HI>Zedekiah,</HI> the <HI>Jews</HI> are to be excu&s;ed from it: For they were guilty of no &s;uch wickedne&s;&s;e, as I &s;aid but now. 'Tis true, <HI>Jo|&s;iah</HI> was &s;lain at <HI>Megiddo,</HI> and ta|ken in the Nets of <HI>Pharaoh Ne|cho,</HI> and &s;o was <HI>Zedekiah</HI> taken in the Nets of the <HI>A&s;&s;yrians,</HI> and carryed Captive to <HI>Babylon,</HI> but his own &s;ubjects had no hand in it. They lamented his lo&s;&s;e; <HI>Ieremy</HI> here doth it in the name of all the people, who could have been contented to live under his &s;hadow, and though he was none of the be&s;t Kings neither.</P>
<P>But if you will have it to be a Prophecy, and under&s;tand it of Chri&s;t, then indeed the <HI>Iews</HI> were Regicides too. Will ye Cruci|fy your Ring? <HI>Pilate</HI> asked them that Que&s;tion, and they &s;aid they would; <HI>anguis ejus &s;uper nos, his bloud be upon us, and upon our Children.</HI></P>
<PB N="93" REF="50">
<P>Well, though in the Propheti|cal &s;en&s;e of the Text, the Paral|lel hold good, and the <HI>Iews</HI> were as bad as any of us, yet in the Li|terall &s;en&s;e they were better, <HI>In laqueis ip&s;orum,</HI> mu&s;t be meant of the <HI>A&s;&s;yrians,</HI> or <HI>Pharaoh Ne|cho,</HI> and not of the <HI>Iews.</HI> But in the Prophetical &s;en&s;e, the <HI>Iews</HI> cannot wa&s;h their hands of it nei|ther. No more can &s;ome of us, from being as bad as any <HI>Iew</HI> of them all. And <HI>In laqueis ip&s;orum,</HI> brings it home to our Regicides too; Therefore let them take it among them, <HI>In their Nets the Lords Anointed was taken.</HI></P>
<P>Theirs! what would &s;ome men give now to be excu&s;ed from this? Why, any bodies ra|ther then Theirs. Theirs, that is, the Nets of &s;ome Forraign Enemie, if you will, of the Na|tions among whom they lived in the Text, &s;uch threds &s;hould be &s;pun abroad by <HI>Pharaoh Necho,</HI> or
<PB N="94" REF="51">the <HI>A&s;&s;yrians,</HI> by <HI>Almaynes,</HI> or <HI>Italians,</HI> or <HI>Spaniards,</HI> or &s;ome &s;trange Nation.
<Q>&mdash;Ho&s;tium tell us habet,&mdash;</Q> But I hope they live not in <HI>Eng|land,</HI> 'tis no Home-made-Cloth, or Thred either. And yet it is for all that <HI>Ip&s;orum,</HI> we can car|ry it no further, then to the Doors of our next Neighbours, tho&s;e that breathed by him, and lived by him, under his &s;hadow, and under his Protection: <HI>Ip&s;o|rum</HI> is Latin for Engli&s;h-men, <HI>In their Nets he was taken,</HI> to revive again an ob&s;olete Ob&s;ervation long out of date with us, to the di&s;honour of the Nation, as if the Kings of <HI>England</HI> were Kings of Devils, and not of men.</P>
<P>But what? In the Nets of his own &s;ubjects? Can they ju&s;tifie a War again&s;t their King? Indeed the Threds of this Net, the Do|ctrines of Rebellion, and depo|&s;ing and Murthering of Princes
<PB N="95" REF="51">were fir&s;t &s;pun abroad in the &s;hops of the <HI>Je&s;uites.</HI> And &s;ince I know not how, we are more per|fect in them then they. As 'tis with many other Commodities, for which we were at fir&s;t behold|ing to our Neighbours, but now we make them as well at home, they be grown &s;taple with us; &s;o you may have the&s;e now in every Weavers &s;hop, as well as in the <HI>Je&s;uites.</HI> They will tell you in plain Engli&s;h, for, <HI>In ordine ad &s;piritualia,</HI> hath been tran&s;lated into all Languages, that to ad|vance the Kingdom of Chri&s;t, that is, their own Kingdom and not his, and to promote the Cau&s;e, 'tis lawful to take Armes, to Murther Kings, and to com|mit any Villany in the world. And yet St. <HI>Paul</HI> tells us, that no Cau&s;e will ju&s;tifie this: He Preaches &s;ubjection to Princes, <HI>Let every &s;oul be &s;ubject, and there|fore every body much more: and
<PB N="96" REF="52">they that re&s;i&s;t &s;hall receive to them&s;elves Damnation.</HI> And &s;o St. <HI>Peter</HI> Preaches the &s;ame, and the Primitive Fathers of the Church after them, as, if we had &s;o much lea&s;ure, 'twere very ea&s;ie to &s;hew you. I will in&s;tance one|ly in two, one of the Greek Fa|thers, and one of the Latin. St. <HI>Gregory Nazianzen</HI> for the Greek, and he &s;ayes, that when <HI>Julian</HI> the Apo&s;tate had de&s;ign|ed the Ruine of the Chri&s;tians, he was di&s;appointed only by their Teares, <NOTE PLACE="marg">Naz. Orat. <GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">. in Juli|anum.</NOTE> <GAP DESC="foreign">, they made u&s;e of no other Weapons again&s;t the per&s;ecutor but Tears, and yet almo&s;t all his Army were Chri&s;tians. And &s;o St. <HI>Ambro&s;e</HI> in the like Ca&s;e, <NOTE PLACE="marg"><HI>Lib.</HI> 5. <HI>Orat. in Auxent.</HI></NOTE> <HI>Dolere potero, potero flere, I can weep and lament,</HI> &s;ayes he, <HI>but I cannot re&s;i&s;t; Nec po&s;&s;um nec debeo, I ought not to re|&s;i&s;t it if I could.</HI> The&s;e were all the Nets tho&s;e Primitive Chri|&s;tians
<PB N="97" REF="52">made u&s;e of, to catch and Embalme their Per&s;ecutors in their Teares, like a flie in a drop of <HI>Amber.</HI> But for any other Nets they never knew the u&s;e of them, till the&s;e late Modern times, wherein many new Inven|tions are di&s;covered, and this a|mong the re&s;t, for &s;ubjects to make Nets for their Kings.</P>
<P>But this, I mu&s;t tell you, is in Invention deviating from Ju&s;tifie and Right, as the Wi&s;e man &s;ayes there, <HI>God made man upright, but he hath &s;ought out many Inventi|ons;</HI> they are but crooked ones, as many turnings in them, as in a Labyrinth, and the upright man whom God made, will never a|way with them; for they are Nets of their own making, and not his. And they be made to a mi&s;chievous end, to catch the feet of Princes.</P>
<P>Mighty Hunters it &s;eems they are, like <HI>Nimrod,</HI> that no prey
<PB N="98" REF="53">will &s;erve them but their King. Why ordinary Hunters <HI>Moll ort praeda &s;aginantur,</HI> as 'tis in <HI>Quin|tillian,</HI> and &s;o ordinary Dogs too,
<Q>&mdash;Praeda Canum Lepus e&s;t,&mdash;</Q> A Hare will &s;erve their turn. Theirs was the Lion, a &s;port, if I may call it &s;o, not u&s;uall among us in <HI>England,</HI> what ever it may be among <HI>Africans</HI> or <HI>Indians.</HI> But &s;o it mu&s;t be,
<Q>&mdash;Placet in vulnus&mdash;Maxi|ma Cervix.</Q> And they lov'd the &s;port too wel, a Company of Hell-hounds they were; and you cannot but re|member it, to go a King-catch|ing, with Reverence be it &s;poken by us to the Sacred Maje&s;ty of Kings, 'twas their pa&s;time, as well to talk of it, as to act it.</P>
<P>And how often their Nets were &s;et for him, 'twould be but a &s;ad &s;tory to repeat. As the Devil &s;ets Nets every where,
<PB N="99" REF="53"><HI>Totus mundus Diaboli Laqueus,</HI> &s;ayes St. <HI>Gregory,</HI> &s;o did the&s;e men too. He could not &s;et his foot in any corner of his King|dom, but there was a Net &s;et for him. <HI>They have &s;et traps in my way, and in the way wherein I went, have they privily laid a &s;nare for me,</HI> as <HI>David</HI> complained, <HI>P&s;al.</HI> 142.3. Hunted he was from one place to another, till at la&s;t he fell into the Noo&s;e, and <HI>Captus e&s;t in Laqueis ip&s;orum, he was ta|ken in their Nets.</HI> He that &s;hall remember how he came into our Neighbour I&s;land, by a Train, and how fa&s;t they held him there when they had him, cannot think this Text ill applyed, but he will look upon it as a Prophe|cy of him too.</P>
<P>But yet take him alive for all that;
<Q>&mdash; <GAP DESC="foreign">, &mdash;</Q> as he &s;aid to <HI>Agamemnon:</HI> though you have hunted for him, and ta|ken
<PB N="200" REF="54">him, yet de&s;troy him not. <HI>Zedekiah</HI> was not de&s;troyed, though he were taken. A living Dog is better then a dead Lion; they did what they could to pre|fer a Dog before him, for he mu&s;t not live.
<Q>&mdash; Timete &s;uperi fata. &mdash;</Q> Here's the heighth of all Impie|ty: Next to the Crucifying of Chri&s;t the King of Heaven, I chal|lenge any Hi&s;tory to match it; for he was de&s;troyed not in Bat|tel, as <HI>David</HI> &s;aid of <HI>Saul, Forte in praelium de&s;cendens peribit, Per|adventure he may fall in the battel;</HI> and &s;o there might be &s;omething of Chance in it, and not of Ma|lice, becau&s;e Bullets di&s;tingui&s;h not; Not by the hands of a wic|ked A&s;&s;a&s;&s;inate, as &s;ome other Princes have mi&s;carryed, but as they would have the world be|lieve, by the hand of Ju&s;tice. That he might be like his Saviour in all things, he mu&s;t be arraigned, but
<PB N="101" REF="54">before wor&s;e Judges then <HI>Pilate;</HI> for he cryed, <HI>What evill hath he done?</HI> and &s;o wa&s;hed his hands, for a te&s;timony that he would have no hand in &s;hedding the blood of Chri&s;t; whereas the&s;e wa&s;hed their hands in his blood: they held up their hands to ju&s;ti|fie the Sentence, and with their hands &s;ub&s;cribed the Sentence of Death.</P>
<P>And &s;o 'twas acted accordingly. Will Po&s;terity believe it?
<Q>&mdash; Nec audent Fata tam va&s;tum nefas &mdash; Admittere.&mdash;</Q> Yet &s;o it was, a Scaffold erected at the Court gate, <HI>In ludibrium Maje&s;tatis,</HI> in defiance of Maje&s;ty, and the King was murdered at high Noon. And 'tis &s;aid there was a Net upon the Scaffold too, in ca&s;e of re&s;i&s;tance, to make good the <HI>Captus in laqueis</HI> in every par|ticular, though this Lamb before the Shearers gave them no occa|&s;ion to make u&s;e of it.</P>
<PB N="102" REF="55">
<P>And by this time I &s;uppo&s;e it may be &s;ull Sea with you, and you call for ju&s;tice upon the Murtherers. They have felt it &s;ome of them, and they have &s;uffered de&s;ervedly for it; the &s;troke of Ju&s;tice found them out at la&s;t, and Gods Providence is magnified in his care of humane affairs.</P>
<P>But while we call for ju&s;tice upon others, are we our &s;elves in|nocent?
<Q>&mdash;Ne &s;aevi magne &s;acerdos.&mdash;</Q> Something there is in the Text yet, that may draw us into the Con&s;piracy too, as well as we think of our &s;elves, and as &s;evere as we are to other men.</P>
<P>If the Vulgar Tran&s;lation read the Text right, in&s;tead of <HI>Captus e&s;t in laqueis ip&s;oru~,</HI> it is there <HI>Cap|tus e&s;t in poccatis no&s;tris,</HI> He was taken, not in <HI>their Nets,</HI> but in <HI>our &s;ins.</HI></P>
<P>Murther, they &s;ay, will out;
<PB N="103" REF="55">and then though &s;ome have been puni&s;hed already, yet there be many more that de&s;erve it; and we our &s;elves are of that number. Talk no more of the <HI>Indepen|dents,</HI> or the <HI>Presbyterians,</HI> or the <HI>Anabapti&s;ts,</HI> or any Sectary be|&s;ides, the Net was &s;pun by all of us, in our &s;ins he was taken.</P>
<P>And 'tis mo&s;t true; A good King cannot mi&s;carry, but for the &s;ins of the people. If you under|&s;tand it of <HI>Io&s;iah,</HI> this reading of the Text proves it. And there|fore the advice is good in <HI>Tertul|lian, E&s;to tu Religio&s;us in Deum, <NOTE PLACE="marg">Ter. Apol.</NOTE> &s;i vis illum propitium Imperatori;</HI> the way to pre&s;erve a good King, is to be good our &s;elves; and for a bad one, 'tis as true, that he mi&s;carries &s;eldom but upon that account. To look no further then <HI>Zedekiah</HI> in the Text, that you may be &s;atisfyed, the people &s;pun the Net in which he was ta|ken, as well as him&s;elf, look into
<PB N="104" REF="56">the 36. <HI>chap.</HI> of the &s;econd of <HI>Chro. ver.</HI> 14. there you &s;hall meet with a <HI>Moreover,</HI> like an <HI>In&s;uper,</HI> after an account, after he had &s;poken of <HI>Zedekiah,</HI> what he was, and what befell him in that Chapter, <HI>Moreover,</HI> &s;ayes the Text, <HI>All the chief of the Prie&s;ts, and the people tran&s;gre&s;&s;ed very much, and he &s;ent his Me&s;&s;engers and they de&s;pi&s;ed them, therefore he brought upon them the King of the Chaldees;</HI> and therefore 'tis true which the Prophet &s;ayes here, and 'tis the be&s;t reading of the Text, <HI>Cap|tus e&s;t in peccatis no&s;tris, The peo|ples &s;ins were the chiefe&s;t Nets, in which the King was taken.</HI></P>
<P>And they be very &s;trong ones. When the <HI>Phili&s;tines</HI> are upon him, no <HI>Samp&s;on</HI> can break them, but his &s;trength then is no more then an ordinary mans.</P>
<P>Why, if that be true, what have we to &s;ay for our &s;elves? &s;uppo&s;e we were now at the Bar
<PB N="105" REF="56">of Gods Ju&s;tice, though the Clemency of the King hath par|doned us here, and we were Ar|raigned for the Murther of his Father; I &s;ay, what have we to &s;ay for our &s;elves?
'Twould be in vain to plead Not Guilty, and to lay the fault upon others, for <HI>Captus e&s;t in peccat is no&s;tris</HI> will confute us, and &s;o far reconcile all parties, <HI>He was taken in our &s;ins.</HI></P>
<P>But our be&s;t defence would be a penitent Confe&s;&s;ion of the fact.
<Q>&mdash;Me, me, ad&s;um,&mdash;qui feci,&mdash;</Q> It is I that have &s;inned, but the&s;e Sheep, what have they done? And tho&s;e Wolves too that tore him in pieces, what have they done more then any of us? It is u&s;ually &s;aid, one of the Adver&s;e parties held the King by the Haire, while the other cut off his Head. That the former of the&s;e take it not ill, we will allow them more Company; for alas!
<PB N="106" REF="57">we held him as well as they. We were not upon the Scaffold to hold him; no more were they. But we were &s;omewhere el&s;e. Like Witches, that can kill a man and never come near him.
<Q>Necte tribus nodis.&mdash;</Q> So we might tie knots, or thru&s;t pins into him, and yet &s;it at home by the fire, or upon our Thre|&s;holds, and never come &s;o near him as to touch his haire at all.</P>
<P>Beloved, I hope no body will take it ill, that I make &s;uch a Compari&s;on, or rank tho&s;e that were the Kings good &s;ubjects, with tho&s;e that were not &s;o. But it would be thought upon &s;eri|ou&s;ly by every one of us, and this day e&s;pecially more then up|on any other, how far every one of our particular &s;ins contributed to the death of our King.</P>
<P>There be many Threds, you know, that mu&s;t go to the ma|king up of a Net. And if it be a
<PB N="107" REF="57">Net with Cords, as it mu&s;t be a &s;trong one for &s;uch a purpo&s;e as this, to take the feet of a King in, there mu&s;t be many more.</P>
<P>Therefore let's con&s;ider, what particular &s;ins we our &s;elves con|tributed to the heap, and the ma|king of this Net. For I will not mention tho&s;e &s;ins which were almo&s;t Epidemical to the Nati|on, our Compliances and &s;ilence when we &s;aw the Thieves come|ing, and the Murtherers &s;etting their Nets for the King, we did not cry out as we &s;hould have done, and &s;o we were Acce&s;&s;aries, at lea&s;t, Con&s;enters; we &s;aw a Thief and con&s;ented unto him by our &s;ilence, if not principals as they were. And in Crimes of this high nature, Felony and Trea&s;on, the Law &s;ayes all are Principalls; but our Luke|warmene&s;&s;e in Religion, neither hot nor cold, like the <HI>Laodiceans,</HI> the neglect of our Duties in our
<PB N="108" REF="58">&s;everall Stations, both Lay-men and Clerks, our Swearing, our Drunkenne&s;&s;e, our Profanene&s;s, our Pride, our Covetou&s;ne&s;&s;e, our Envy, our Malice, our Back|biting; all the&s;e, and many, infi|nitely many more put together, will make a Net with a witne&s;&s;e; 'tis more then a threefold Cord, and 'tis no wonder if the feet of the be&s;t King in the world were taken in them.</P>
<P>Let us &s;it down and lament this day, for the wickedne&s;&s;es we our &s;elves were, and I doubt it &s;till are, guilty of. We &s;ee what a Thred we have &s;pun, to the cut|ting off the life of a King: And can we think to e&s;cape without Repentance? or becau&s;e the <HI>Gali|laeans</HI> or &s;ome others were greater &s;inners then we, therefore we are none at all? I tell you, nay, <HI>but except ye repent, ye &s;hall all likewi&s;e peri&s;h.</HI></P>
<P>Though you were none of the
<PB N="109" REF="58">Kings Judges, nor his Accu&s;ers, nor ever were in Armes again&s;t him, or gave any countenance to the Rebellion; yet like the Witches I told you of, you might contrive his mi&s;chief at home; &s;o you did, in your Parlours, in your Clo&s;ets, in your Shops, and in your Chambers.</P>
<P>And therefore <HI>Enter into your chambers again, be &s;till, and con&s;ider this;</HI> for your own &s;akes, for the &s;ake of Gods Anointed, le&s;t you bring him into the Net too: And nothing el&s;e can do it,
<Q>Bella Telemacho paras,&mdash;</Q> And if you love the King think of it, for &s;urely <HI>Thou al&s;o art one of them,</HI> and &s;o was I, and every one of us; we may be kin to, and love the Traytor, though we hate the Trea&s;on never &s;o much. But let us all &s;hew &s;ome &s;everity again&s;t our &s;elves too, to put away Gods wrath from the Nation; &s;ome vindicative ju&s;tice in our tears
<PB N="110" REF="59">and ab&s;tinences this day, as it hath fallen upon others in a &s;everer manner.</P>
<P>And then God will have mer|cy upon us, he will keep the feet of his Anointed out of the Nets of wicked men, he will pre&s;erve this Church and Kingdom from violence, and he will bring us to his Kingdom in Heaven.</P>
<P><HI>Which God grant, &amp;c.</HI></P>
</DIV1>
<DIV1 N="3" TYPE="sermon">
<PB N="111" REF="59">
<HEAD>A Sermon preached in the Cathe|dral Church of <HI>Winche&s;ter,</HI> on <HI>Feb. 24. 1661.</HI> at the A&s;|&s;izes held there.</HEAD>
<EPIGRAPH>
<BIBL><HI>ISAIAH 1.26.</HI></BIBL>
<Q><P><HI>Et re&s;tituam judices tuos ut fuerunt prius, &amp; con&s;iliarios tuos &s;icut antiquitus: po&s;t haec voca|beris civitas ju&s;ti, urbs fidelis.</HI></P>
<P>And I will re&s;tore thy judges as at the fir&s;t, and thy coun&s;ellors as at the beginning: afterward thou &s;halt be called the city of righteou&s;ne&s;s, the faithful city.</P></Q>
</EPIGRAPH>
<P><HI>_ET re&s;tituam judices tu|os.</HI> Here's a Re&s;tau|ration promi&s;ed in the Text, and that implies a De&s;olation before; if you look back to the 7. Ver&s;e of the Chapter, you &s;hall find it &s;o, <HI>Terra ve&s;tra de|&s;erta, Your country is de&s;olate, your
<PB N="112" REF="60">cities are burnt with fire.</HI> There's as much de&s;olation as the fire could make; and the &s;word no doubt did its part too, <HI>for &s;tran|gers devoure your land,</HI> in that Ver&s;e; and in the next Ver&s;e, <HI>Sion is left as a cottage, and as a lodge in a garden of Cucumbers.</HI> And <HI>if the Lord of ho&s;ts had not left us a very &s;mall remnant, we &s;hould have been as Sodom, and we &s;hould have been like unto Gomor|rah,</HI> Ver&s;e 9. and that &s;peaks de|&s;olation again.</P>
<P>One of the chief &s;ins that brought it upon them was the <HI>perverting of judgment,</HI> at the 21. Ver&s;e. How is the faithful City become a Harlot? It was full of Judgment, Righteou&s;ne&s;s lodged in it, but now Murtherers, <HI>Nunc autem homicidae;</HI> Murthe|rers were got into the Judges room; and then the be&s;t of them were no better then <HI>companions of thieves,</HI> Ver&s;e 23. Con&s;enters at
<PB N="113" REF="60">lea&s;t, while they loved Gifts and followed after Rewards, and refu&s;ed to judge the Fatherle&s;&s;e, or to let the Cau&s;e of the Wid|dow come before them.</P>
<P>In the mean time the people were but in a &s;ad condition, you will believe. And no &s;ooner had God ea&s;ed him&s;elf of his Adver|&s;aries at the 24. Ver&s;e, but pre|&s;ently he had compa&s;&s;ion on them, with the turn of a hand as it were, <HI>Et convertam manum, I will turn my hand upon thee, and purely purge away thy Dro&s;&s;e, and take away all thy Tinne,</HI> at the Ver&s;e immediately before the Text. And when that's done, the greate&s;t in&s;tance of his Mercy was this,</P>
<P><HI>Et restituam judices tuos, And I will re&s;tore thy judges as at the fir&s;t, and thy coun&s;ellors as at the beginning: afterward thou &s;halt be called the city of righteou&s;ne&s;s, the faithful city.</HI> Where</P>
<PB N="114" REF="61">
<P>Fir&s;t, we have as I told you, a Re&s;tauration promi&s;ed, <HI>Et re&s;ti|tuam,</HI> that's the fir&s;t thing: take the per&s;on with it, for 'tis Gods doing and not mans, <HI>I will re|&s;tore.</HI></P>
<P>Secondly, the per&s;ons re&s;to|red. Tho&s;e are of very great con&s;ideration in a Community, <HI>Judices tuos, &amp; con&s;iliaries tuos, Thy Judges and thy Coun&s;ellors.</HI></P>
<P>Thirdly, the Qualification of the per&s;ons, they mu&s;t be, <HI>Ut fue|runt prius, &amp; &s;icut antiquitus,</HI> none of the new Module, or fitted for a new fangled Government, <HI>But thy judges as at the fir&s;t, and thy coun&s;ellors as at the beginning.</HI> And this gives</P>
<P>A new name to the Communi|ty, as if they were new Chri&s;tned by good Judges and faithfull Coun&s;ellors, <HI>Afterward thou &s;halt be called the city of righteou&s;ne&s;s, the faithful city.</HI></P>
<P>I begin with the Re&s;tauration
<PB N="115" REF="61">as it is promi&s;ed here, <HI>Et re&s;titu|am, And I will re&s;tore.</HI> This re|&s;toring is an Act of infinite Mer|cy in God, con&s;idering how all the world is &s;et upon De&s;tructi|on and De&s;olation. The Devil him&s;elf is called the de&s;troyer, <HI>Abaddon,</HI> or <GAP DESC="foreign">, <HI>Apoc.</HI> 9.11. The exterminating Angel: but when he was gone, <HI>Vae unum abiit,</HI> follows upon it, one woe went with him. And no wonder then if wicked men be of the &s;ame Trade with the Devil, and de|light in nothing but De&s;truction. <HI>De&s;truction and unhappine&s;s is in their wayes, P&s;al.</HI> 14. 'Tis a roade they can never get out of, a way they have to de&s;troy them&s;elves, and, if they can, to de&s;troy others with them.</P>
<P>He that &s;hall look over the World, and con&s;ider what De&s;o|lations have been made in every corner of it at one time or other, will &s;ee the print of the Devils
<PB N="116" REF="62">foot in all places, and that the de&s;troyer hath been there.</P>
<P>Even in the holy places them|&s;elves. When ye &s;hall &s;ee the Abomination of De&s;olation &s;tanding in the holy place, That we have &s;een in this, and many other places be&s;ides; the Abo|mination of De&s;olation got into Churches, no place could be ex|cu&s;ed from Violence; but then 'twas time to flie into the Moun|tains, and every body to &s;hift for him&s;elf. 'Tis a complaint the Prophet makes of &s;uch men as The&s;e, <HI>Locum ejus de&s;olaverunt, For they have devoured Jacob, <NOTE PLACE="marg">P&s;al. 79.7.</NOTE> and laid wa&s;te his dwelling place.</HI> And if they make thus bold with Gods hou&s;e, 'tis no wonder if they make no bones of devou|ring one another, and there be a De&s;olation in other places too. A very Wilderne&s;&s;e every place was become; <HI>God &s;u&s;tained his own people forty yeares in the Wil|derne&s;&s;e,</HI>
<PB N="117" REF="62">and we have been &s;u|&s;tained half that time here: In a Wilderne&s;&s;e where there hath been nothing but De&s;olation and De&s;truction in every corner of the Land.</P>
<P>If there were not a time to ga|ther &s;tones in <HI>Eccle&s;ia&s;tes,</HI> as well as there is a time to ca&s;t them a|way, and a time to Plant, as well as to pull up that which is Plant|ed, we might look for a De&s;ola|tion indeed, and that there would not be one &s;tone left upon ano|ther; not onely in the Temple, but in the City, yea and in the Country too: And this time of gathering and planting is Gods time, the time of pulling up and eradicating is the Devils and Wicked mens. Root and Branch! Unmerciful men, that could think of &s;uch an eradicati|on as that was. <HI>Charitas autem Aedificat:</HI> Surely there was no Charity among them.</P>
<PB N="118" REF="63">
<P>Well, 'twas time God &s;hould think of Planting and Re&s;toring, le&s;t all &s;hould have become an ab&s;olute Wilderne&s;s indeed. And God takes upon him this Work, <HI>He that is the repairer of the Brea|ches, that is re&s;olved to &s;ave you, and to build the Cities of Judah, P&s;al.</HI> 102. That &s;ayes to <HI>Ieru&s;a|len, Thou &s;halt be inhabited, and to the Cities of Iudah, Ye &s;hall be built, and I will rai&s;e up the decayed places thereof, I&s;a.</HI> 44.26.</P>
<P>This is a work proper for God Almighty. 'Tis an ea&s;ie thing to pull down, every hand can do that, like Scholars that may be perfect in the Analyticks, and 'tis all the Logick mo&s;t men have. But to compo&s;e and put toge|ther, that requires Skill and Strength in the Architect. He mu&s;t be a wi&s;e builder, as 'twas &s;aid of him in the Go&s;pel; and &s;o he mu&s;t be Strong and Rich, and have many other Qualifica|tions
<PB N="119" REF="63">be&s;ides; le&s;t it be &s;aid of him as 'tis there in that Chapter, <HI>This man began to build, and was not able to fini&s;h,</HI> St. <HI>Luke</HI> 14.30. That's the ca&s;e of many in the world, they are not able to fini&s;h. God is, he is Omnipotent, able to fini&s;h, and willing to fini&s;h too.</P>
<P>Therefore he delights in ma|king. And if he had not made the World, it had not been made till this time: And if he had not made every thing that's in it, it had lain in its fir&s;t <HI>Chaos</HI> &s;till. But there is a Chapter of the Creati|on in <HI>Gene&s;is,</HI> and St. <HI>Iohn</HI> &s;ums it up in a Ver&s;e: <HI>Omnia per ip&s;um facta &s;unt, All things were made by him, and without him was made nothing that was made,</HI> St. <HI>Iohn</HI> 1.3. As all things were made by him, &s;o all things were marred by the Devil. And therefore it mu&s;t be the &s;ame hand again to re&s;tore, as well as to make.</P>
<PB N="120" REF="64">
<P>And that keeps God Almigh|ty alwaies imployed, <HI>Pater meus operatur u&s;que adhuc,
<NOTE PLACE="marg">Jo. 5.17.</NOTE> My Father worketh hitherto, and I work, in re|&s;toring and repairing the breaches which the Devil and wicked men make in the world.</HI> And till the time of the Re&s;titution of all things be come, he will never be at re&s;t, but he is mending and re|&s;toring of &s;ome thing or other &s;till. <HI>And then at the day of judge|ment there will be a re&s;titution of all things,</HI> Acts 3.21.</P>
<P>But this <HI>all things</HI> is but a ge|nerall expre&s;&s;ion of Gods making and re&s;toring. And we have &s;po|ken of nothing but things hither|to that have come into Gods hands, whether to be made or made again. But what &s;ay we to per&s;ons then? They are more con&s;iderable then any thing el&s;e certainly. The King of <HI>Sodom</HI> was of that mind: <HI>Give me the per&s;ons,</HI> <NOTE PLACE="marg">Gen. 14.21.</NOTE> &s;ayes he, <HI>take the goods to
<PB N="121" REF="64">thy &s;elf.</HI> And per&s;ons are of more value then any goods, and may do more hurt or good in the world; e&s;pecially &s;uch per&s;ons as they may be. The Sun is not more nece&s;&s;ary then &s;ome men: and they that take them away, do as good as <HI>Tollere &s;olem,</HI> in the Orators phra&s;e, take the Sun out of the World. Therefore the re|&s;toring of &s;uch is as great a Mer|cy as the making of a <HI>New Hea|ven and a new Earth,</HI> for when we have that, that which St. <HI>Pe|ter</HI> &s;ayes we look for, 2 <HI>Pet.</HI> 3.13. There &s;hall but dwell righteou&s;|ne&s;s there; and when we have the&s;e, the per&s;ons promi&s;ed in the Text, <HI>There will be a city of righteou&s;ne&s;s here.</HI></P>
<P>Therefore 'tis time we come to con&s;ider the per&s;ons, and they indeed are mo&s;t worthy our con&s;ideration, who bring &s;uch a ble&s;&s;ing as that with them.</P>
<P N="2">2. <HI>Iudices tuos, &amp; con&s;iliaries
<PB N="122" REF="65">tuos, Thy judges, and thy coun|&s;ellors.</HI></P>
<P><HI>Thy judges</HI> fir&s;t. And that takes in the Supreme Judge as well as the Subordinate. And the <HI>I&s;raelites</HI> you know were gover|ned by Judges as well as Kings, &s;uch as had the Soveraign Pow|er inve&s;ted in their per&s;ons, therefore to re&s;tore thy Judges will take in the Supreme Judge with them.</P>
<P>And &s;o 'tis. <NOTE PLACE="marg">Pro. 8.15.</NOTE> <HI>By me Kings raign, and Princes execute judgement.</HI> 'Tis the imployment of Kings to execute Judgement, and the Judges to execute it in their names. Therefore among the Judges that are re&s;tored, we mu&s;t look with an awefull Reve|rence upon the Supreme Judge fir&s;t, and adore the goodne&s;&s;e of God in the Re&s;tauration of him.</P>
<P><HI>Et re&s;tituam judices,</HI> God hath made his word good in the Re|&s;tauration
<PB N="123" REF="65">of the King; for, as God &s;its in the Congregation of the Princes, and is a Judge a|mong Gods; &s;o the King &s;its in the Congregation of the Judges, and he is a Judge among them. And this Judge God hath re&s;to|red to us, and of all Acts of Mer|cy and Re&s;tauration in God, none was ever greater then this. We &s;ee it, and it is marvellous in our eyes; but how he came to be re&s;tored God Almighty onely knows, for he onely did it.</P>
<P><HI>Ego re&s;tituam,</HI> here comes in the per&s;on; as it was in the ma|king of man, he con&s;ulted onely with him&s;elf, <HI>faciamus,</HI> He, and the other per&s;ons of the ble&s;&s;ed Trinity; &s;o 'twas in the re&s;toring and making again of the King. He con&s;ulted not with fle&s;h and bloud, as 'tis there, nor did he make u&s;e of any arme or hand but his own; it was he that made him, and re&s;tored him, and not
<PB N="124" REF="66">we, or any body el&s;e. And &s;o God takes it to him&s;elf here, <HI>I will re&s;tore him, Ut non glorietur omnis caro,</HI> that no fle&s;h &s;hould boa&s;t in his pre&s;ence, nor the glory of it be given to any body el&s;e.</P>
<P>And yet I know there be &s;ome that do boa&s;t of it, and think 'twas a work highly meritorious in them&s;elves. If they did it, I do not envy them the glory of it. But they &s;hould remember the flie upon the Axel-tree, and that the du&s;t was rai&s;ed by &s;ome body el&s;e. Even by him that took off the wheels of <HI>Pharaohs</HI> Chariots, that they drove heavily; &s;o he threw du&s;t in the eyes of our dri|vers, that they could not &s;ee, nor under&s;tand one another; and &s;o the King was re&s;tored before they them&s;elves were aware of it. But I had rather look upon God in this action, then admire the greatne&s;s of a flie through any
<PB N="125" REF="66">Multiplying-gla&s;&s;es what&s;oever. <HI>Ego restituam judices, I will re|&s;tore thy judges:</HI> That for the per&s;ons re&s;toring.</P>
<P>But in the Re&s;tauration of the King, the Judges were re&s;tored too. And a Re&s;tauration of both was very nece&s;&s;ary. I know we had Judges when we had no King, and &s;o we had Coun&s;ellors too. They know be&s;t from whom they had their Commi&s;&s;i|on, and I have no Authority to examine that, or to ask the que|&s;tion, <HI>Quis te con&s;tituit judicem, Who made thee a judge?</HI> 'Tis e|nough for us that now we are &s;ure we have Judges lawfully called. The great Thieves do not lead away the le&s;s now, as the Philo&s;opher &s;aid once, but we have Judges of Gods and the Kings making.</P>
<P>And what a ble&s;&s;ing is it that we have them? If by Judges here we under&s;tand the Civil
<PB N="126" REF="67">Magi&s;trate at large, as &s;ome In|terpreters do, all tho&s;e that do not affect Anarchy, and to live under no Government, mu&s;t ac|knowledge the nece&s;&s;ity of them. <HI>But every man did what was good in his own eyes,</HI> was no great commendation of the Go|vernment, or of the no-Govern|ment rather, when 'twas &s;aid be|fore, <HI>In tho&s;e dayes there was no King in I&s;rael.</HI> And you may &s;ee what were the effects of it in the Ver&s;e before, <HI>The man Micah had a hou&s;eful of Gods, there Idolatry crept in, and he con&s;ecrated one of his Sons who became a Prie&s;t,</HI> 'tis in the Book of <HI>Judges</HI> Chapter 17. Ver&s;e 5. But a Prie&s;t He was of his own making: there was another encroachment, &s;uch as we had many, but without any Con&s;ecration at all, when there was no King with us. They did what they could to have no Prie&s;ts neither; and in a little
<PB N="127" REF="67">time more we &s;hould have had no Religion; for when he is gone that is the keeper of the Tables, as the King is, what wonder is it if the Tables them&s;elves be bro|ken, the Laws of God and man violated, and there be neither Religion nor Hone&s;ty in the world? This is the fruit of no King, and of no Government in a Nation. Anabapti&s;ts and other Fanatical per&s;ons may like it. But we have felt the &s;mart of it, and therefore we gratefully ac|knowledge the benefit of re&s;to|ring the King and the lawful Ma|gi&s;trate to us.</P>
<P>But <HI>Re&s;tituam judices</HI> points more particularly to them, who&s;e peculiar Office it is to judge: And then what greater ble&s;&s;ing can be given to a Nation then this? To &s;end down Ju&s;tice again from Heaven, which &s;eemed to have taken her Farewell of the world before;
<PB N="128" REF="68">
<Q>&mdash; Terras A&s;traea reliquit. &mdash;</Q> She was ab&s;olutely gone and ta|ken her flight; and now to &s;ee her re&s;tored again, to have her brought home to our very doors, by Judges <HI>as at the fir&s;t;</HI> who can look upon this but as a ble&s;&s;ing from Heaven? Righteou&s;ne&s;s &s;hall go before him, <NOTE PLACE="marg">P&s;. 85.11.</NOTE> <HI>and Righte|ou&s;ne&s;s &s;hall look down from Hea|ven,</HI> whither &s;he was gone be|fore. This is a Re&s;tauration of Ju&s;tice worthy of God Al|mighty.</P>
<P>Why then, <HI>Salve ju&s;titia,</HI> as 'tis &s;aid of the Emperor <HI>Maxi|milian,</HI>
<NOTE PLACE="marg"><HI>Cam. Hi&s;t. Med. lib.</HI> 4.</NOTE> That he was wont to vail his Bonnet as often as he pa&s;&s;ed by any place of Execution, and cry, <HI>God maintain ju&s;tice;</HI> &s;o we that are Subjects, and have much more need of ju&s;tice then the King hath, &s;hould &s;ay the like, and bid Ju&s;tice welcome home, that hath been a &s;tranger among&s;t us &s;o many years. And &s;o we
<PB N="129" REF="68">&s;hould ki&s;s the feet of tho&s;e that bring it, the Judges that God promi&s;eth to re&s;tore here: They are a &s;econd &s;ort of Evangeli&s;ts, they bring glad ridings of Righte|ou&s;ne&s;s, that's as good as Peace; for <HI>Righteou&s;ne&s;s and Peace ki&s;s each other</HI> too, and therefore let us thankfully ki&s;s the feet of them that bring both; for with|out Righteou&s;ne&s;s there would be no Peace: <HI>Magnaregna</HI> would be but <HI>magna latrocinia,</HI> &s;o ma|ny Park-Corners every place in the Kingdom would be, and there would be no more &s;ecurity in the City then in the Countrey; for Ju&s;tice was exiled from both: And tho&s;e petty <HI>Nimrods</HI> that hunt and take Pur&s;es upon the High-way, would take them in the High-&s;treets too, in <HI>Cheap|&s;ide,</HI> if there were no ju&s;tice to keep them in awe.</P>
<P>But remember, that <HI>for all the&s;e things God will bring thee to
<PB N="130" REF="69">judgment;</HI> if it be but in the next world 'tis enough to cool the courage of any <HI>Hector</HI> of them all: And then much more if it be in this. For mo&s;t men can be contented to tru&s;t God Almigh|ty with their Souls, that dare not tru&s;t an Earthly Judge with their Bodies: And though they are forbid to fear them, that is, com|paratively more then God, <HI>that can ca&s;t both body and &s;oul into Hell-fire,</HI> yet they are awed onely with tho&s;e that can kill the body. And if he be in the literal &s;en&s;e, <HI>Judex ante o&s;tium,</HI> if the Judge &s;tand before the door, 'tis the greate&s;t &s;ecurity that there will be peace and quietne&s;&s;e in the hou&s;e.</P>
<P>For men are not good but a|gain&s;t their wills. <NOTE PLACE="marg">Rom. 13.4.</NOTE> <HI>Then fear,</HI> that's a greater Bridle to re&s;train us from evil, then all the Promi|&s;es in the world; for <HI>he beareth not the &s;word in vain.</HI> 'Tis the
<PB N="131" REF="69">Sword that keeps the world in awe, Rewards will not do it: but while there is a Sword-bearer, and he bears him not in vain; <HI>then fear,</HI> and in the mean time hone&s;t men may walk the &s;treets without fear.</P>
<P>But without Ju&s;tice they can|not. 'Tis &s;o nece&s;&s;ary in a Com|monwealth, that tho&s;e that are the greate&s;t Violators of Ju&s;tice, Thieves and Robbers them&s;elves cannot be without it, <HI>Ne illi qui|dem qui &s;celere pa&s;cuntur,</HI> <NOTE PLACE="marg"><HI>De Off. l.</HI> 2.</NOTE> &s;ayes <HI>Ci|cero,</HI> They that live upon Rob|bing and Stealing; yet they can|not live <HI>&s;ine particula ju&s;titiae,</HI> there mu&s;t be &s;omething of ju&s;tice a|mong them: He that robs or &s;teals from his fellow, &s;ayes he, &s;hall be turned out of the Frater|nity, and be &s;uffered to rob no more. And there be <HI>Leges latro|num,</HI> certain Laws among them, which they them&s;elves require to be ob&s;erved: and &s;ome that
<PB N="132" REF="70">were more hone&s;t then the re&s;t, were famous for the ob&s;erving of them: He in&s;tances in <HI>Vargu|lus</HI> and <HI>Viriatus,</HI> which la&s;t was not le&s;s famous for his ju&s;tice, then that a <HI>Roman</HI> Army was fain to be &s;ent out to &s;uppre&s;s him. But though <HI>when Thieves fall out, hone&s;t men may hope to come to their goods,</HI> yet they them&s;elves mu&s;t look to be undone by it; and if <HI>Satan be divided again&s;t him&s;elf, his Kingdom. cannot stand,</HI> no more can the Kingdom of men neither; but there mu&s;t be Ju|&s;tice and Righteou&s;ne&s;s in them, or el&s;e all mu&s;t come to confu&s;i|on: If <HI>we look for judgment, and there be none; we may look for &s;al|vation too, but it will be far from us, I&s;a.</HI> 59.10. But if Oppre&s;&s;ion come in the room of it, and in|&s;tead of Righteou&s;ne&s;s if there be a Cry, <HI>Ecce clamor,</HI> as 'tis there; if &s;uch Weeds, or Brambles ra|ther, &s;pring up in the Vineyard
<PB N="133" REF="70">in&s;tead of it, though it be the Hou&s;e of <HI>I&s;rael</HI> it &s;elf, <HI>Gods own vineyard, I&s;a.</HI> 5.7. yet <HI>Auferam &s;epem ejus</HI> will follow upon it, <HI>I will take away the hedge thereof, and it &s;hall be laid wa&s;te.</HI> And therefore to prevent that, and to pre&s;erve the Hedges and Inclo|&s;ures of <HI>Meum</HI> and <HI>Tuum,</HI> which mu&s;t be pre&s;erved if we will pre|&s;erve any thing, unle&s;s we will turn Levellers again, and lay all in common, which you &s;ee God laid as a judgment upon <HI>I&s;rael</HI> in that Text; how much doth it concern us to maintain Ju&s;tice and Righteou&s;ne&s;s among&s;t us?</P>
<P>Indeed Ju&s;tice is the &s;oul of a Common-wealth, it lives no lon|ger then that is duly admini&s;tred: And De&s;olation follows in that Chapter, where Oppre&s;&s;ion went before. <HI>Of a truth many hou&s;es &s;hall be de&s;olate, even great and fair without Inhabitant,</HI> at the 9. Ver&s;e of the Chapter. And therefore
<PB N="134" REF="71">what a ble&s;&s;ing is returned, when Ju&s;tice is returned to us, and brought home to our doors by wi&s;e and learned Judges? <HI>I will re&s;tore thy judges.</HI></P>
<P><HI>And thy coun&s;ellors too.</HI> We mu&s;t not leave them out, becau&s;e they are put into the Text; for Coun&s;el is as nece&s;&s;ary as Judge|ment, and &s;o are the <HI>Coun&s;ellors too. In the multitude of Coun|&s;ellors there is &s;afety; Solomon</HI> was a wi&s;e Prince, and he knew it; and if his Son <HI>Rehoboam</HI> had fol|lowed his Coun&s;el, and the ad|vice which the old men gave him, the ten Tribes had not &s;o ea&s;ily revolted from him as they did. <HI>But I have coun&s;el and &s;trength for the War,</HI> <NOTE PLACE="marg">2 Kin. 18.20.</NOTE> and they were not vain words, though the King of <HI>A&s;&s;y|ria</HI> &s;aid they were; for all his great Army was able to do King <HI>Hezekiah</HI> no hurt. <HI>But if it be a Nation void of Coun&s;el,</HI> as God complained of his people there,
<PB N="135" REF="71"><HI>Deut.</HI> 32.28. 'tis no wonder if they be de&s;tined to ruine by and by. <HI>Therefore I will re&s;tore thy coun&s;ellors,</HI> is an argument that God meant to pre&s;erve them; for coun&s;el is before &s;trength in the Judgement of King <HI>Hezekiah</HI> in that place.</P>
<P>But <HI>Et con&s;iliarios tuos,</HI> at this time calls for another Interpre|tation of the words; for there is not onely the Kings Learned Coun&s;el, but the Judges Coun|&s;el, and the Peoples Coun&s;el too. I doubt they are not all Re&s;tored as the Text &s;ayes here, for we have &s;een the faces of &s;ome of them before now. But whether they be or no, good coun&s;el is not to be refu&s;ed, what ever the per&s;ons be; for there is need of them, and we cannot be without them: For when God &s;ayes, I will take away the Honourable man and the Coun&s;eller, he in|tended it as a heavy Judgement
<PB N="136" REF="72">upon <HI>I&s;rael,</HI> even when there was no Coun&s;eller, <HI>That when I asked, could an&s;wer a word, I&s;a.</HI> 41.28.</P>
<P>But fir&s;t there is the Judges Coun&s;el or his A&s;&s;i&s;tants, which you will, and there is a full Ap|pearance of them, <HI>Con&s;iliarios tuos &s;icut antiquitus,</HI> a Bench full of Ju&s;tices again, per&s;ons of Emi|nency in their Country, and to whom we owe the Peace of it.</P>
<P>Secondly, there are the peo|ples Coun&s;el, their Coun&s;ell learned in the Law, Coun&s;ellors they are called who are able to Coun&s;el them in the Chamber, and to &s;peak for them at the Bar.</P>
<P>I know there be &s;ome Phana|tical people, who, as they would take away all Judges and Magi|&s;trates, &s;o they would take away all Coun&s;ellors too; Enemies to all Profe&s;sions and Callings of men. They would preach them|&s;elves, and &s;o they would plead them&s;elves too. The long Robe
<PB N="137" REF="72">is a fa&s;hion they like not, and the Lawyers Gowns, as well as the Canonical Coats, are an Eye-&s;ore to them. If &s;uch mens Cau|&s;es mi&s;carry before the Judges, they mu&s;t thank them&s;elves, while they prevaricate again&s;t their wills, and, for want of know|ledge in the Law, give the Cau&s;e they would defend. We cannot rank the&s;e among the <HI>Con&s;iliarios tuos</HI> in the Text; they be their own Coun&s;ellors, and not thine; and if they peri&s;h by their coun|&s;el, who can help it?</P>
<P>But thy Coun&s;ellors are pre|&s;umed to be men of knowledge in their profe&s;sion, &s;uch as &s;peak not without book, but are able to give coun&s;el to them that aske it of them.</P>
<P>And I wi&s;h they would give it to tho&s;e that are poor and indi|gent, and have nothing to give for it: <HI>But &s;uch as I have I give thee.</HI> Alas! <HI>Silver and Gold they
<PB N="138" REF="73">have none,</HI> and to them they that give their Coun&s;el without it, would have never the le&s;s.</P>
<P>But Coun&s;ellors are a ble&s;&s;ing to a Nation as well as Judges, yet not every Coun&s;ellor neither nor every Judge; for both have their Qualifications in the Text, <HI>I will give thee judges as at the fir&s;t, and coun&s;ellors as at the be|ginning.</HI></P>
<P><HI>Sicut fuerunt prius,</HI> and <HI>Sicut antiquitus;</HI> this mu&s;t make us to look back to the beginning. And there we find very good Judges indeed, and very good Coun&s;el|lors, <HI>Mo&s;es, Jo&s;hua,</HI> and <HI>Samuel,</HI> &s;uch Judges were able to make it a Golden Age wherein they lived, and &s;uch Coun&s;ellors as they had. <HI>Mo&s;es</HI> tells <HI>Jethro</HI> his Father in law, his manner of judging; <HI>When they have a mat|ter they come unto me, and I judge between one and another, and I make them know the Statutes of
<PB N="139" REF="73">God, and his Lawes, Exod.</HI> 18.16. If Gods Lawes be the &s;tandard, you may be &s;ure the Judgement cannot be ami&s;&s;e. A Judge he was that preferred the peoples &s;afety before his own. <HI>Salus po|puli,</HI> it was the Supreme Law with him. And therefore he cryes out to God, <HI>Dele me, Blot me out of the Book rather then the&s;e, Exod.</HI> 32.32. And &s;o <HI>Jo&s;hua</HI> &s;uc|ceeded him in his care and Go|vernment of the people; who, among other &s;ignes of his good Government, made the Sun &s;tand &s;till in <HI>Gibeon,</HI> and God hearkned to the voice of a man, as 'tis there, <HI>Jo&s;h.</HI> 10.13. <HI>Till the people had avenged them&s;elves of their ene|mies.</HI> And for <HI>Samuel</HI> to omit the re&s;t that came between, for the time would fail me to tell of <HI>Gedeon,</HI> and of <HI>Barak,</HI> and of <HI>Samp|&s;on,</HI> and of the re&s;t of them, as the Apo&s;tle to the <HI>Hebrews</HI> &s;peaks of the Judges, but for <HI>Samuel,</HI>
<PB N="140" REF="74">how doth he challenge the world to lay any thing that looks like Corruption to his charge? <HI>Who&s;e Oxe have I taken, or of whom have I received any Bribe?</HI> Witne&s;&s;e again&s;t me, they could not. And though it were an A&s;&s;e laden with Gold he could not enter where he was, and therefore a Golden Age it mu&s;t be &s;till. And &s;o for the Coun&s;ellors to &s;uch Judges, no doubt they knew all of them to make a good choice of them, as <HI>Mo&s;es</HI> did for him&s;elf by the advice of <HI>Iethro,</HI> men fearing God and hating Covetou&s;ne&s;&s;e. As 'twas &s;aid of <HI>Io&s;eph</HI> of <HI>Arimathea</HI> afterward, Honourable Coun|&s;ellors they were.</P>
<P>Such were the Judges and Coun&s;ellors before, and how much they were degenerated af|terward, we have a &s;ad account of it in this Chapter but three Ver|&s;es before my Text, <HI>Thy Princes are Companions of Thieves. Omnes
<PB N="141" REF="74">diligunt munera, Every one loveth gifts, and followeth after rewards, they judge not the Fatherle&s;s, nei|ther doth the Cau&s;e of the Widow come before them.</HI> Why &s;uch Judges would be fley'd, be it &s;po|ken with Reverence to tho&s;e that are not &s;uch, as <HI>Camby&s;es</HI> is &s;aid to have &s;erved &s;uch a one. But if good Judges may be re&s;tored in their places, <HI>Ut fuerunt prius,</HI> and <HI>&s;icut antiquitus,</HI> what a ble&s;&s;ing mu&s;t this be? When the poor man need not thank his good for|tune, that he took the Judge in a good moode, <HI>Gaudeat de bona for|tuna,</HI> as <HI>Montaigne</HI> &s;ayes, 'twas wont to be a by-word with them in <HI>France,</HI> and when the Judge doth not write too often in the Margin of his book, <HI>Ca&s;us pro|amico,</HI> a Ca&s;e for a friend, as he &s;ayes one did, as often as <HI>Bartolus</HI> and <HI>Boldus</HI> could not agree upon the point, and left the Ca&s;e doubtful. But he will own no
<PB N="142" REF="75">friend at all, nor relation upon the Bench, <HI>Point per&s;onam amici,</HI> he hath no friend then, but he is like <HI>Melchi&s;edech,</HI> without Father, or Mother, or Children, or Friends, this is <HI>Sicut erant prius,</HI> one of the old Judges, whom God &s;ends as a ble&s;&s;ing to the people.</P>
<P>And &s;o for the old Coun&s;el|lors, they were alwaies <HI>Con&s;iliarii pacis,</HI> as <HI>Solomon</HI> calls them, <HI>Prov.</HI> 12.20. <HI>Coun&s;ellors of peace,</HI> they did not encourage their Neighbours or their Clients in going to Law, but they laboured to compo&s;e their differences; all their Coun&s;els and Di&s;cour&s;es were <HI>Apta temperandis animis,</HI> as <HI>Dru&s;us</HI> his in <HI>Tacitus</HI> were: they drove to a reconciliation &s;till, they did not make the Rent wider, and for that they had joy in their own Con&s;ciences, as 'tis there. He that doth otherwi&s;e is none of the old Coun&s;ellors.</P>
<PB N="143" REF="75">
<P>No more is he that will not &s;peak in a good Cau&s;e without exce&s;&s;e rewards. I am not &s;o &s;evere as the Senate was under <HI>Tyberius,</HI> when they called for <HI>L<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">gem cinciam,</HI> wherein Advo|cates were to plead for nothing, and they would not have them <HI>Vendere operam,</HI> or have <HI>Vocem venalem.</HI> No, I know that Elo|quence and Knowledge in the Law doth not <HI>Gratuito contingere,</HI> as 'twas urged then, it did not co&s;t them nothing, and that <HI>&s;ub|latis &s;tudiorum pretiis etiam &s;tudia peritura,</HI> without Rewards Pro|fe&s;&s;ions will come to nothing. But yet after a long debate be|fore <HI>Tyberius,</HI> as the re&s;ult was in <HI>Tacitus, Capiendis pecuniis po&s;uit modum,</HI> &s;o I would have a Meane &s;et for Fees, le&s;t otherwi&s;e the Remedy prove wor&s;e then the Di&s;ea&s;e; and a man were better lo&s;e his right, <NOTE PLACE="marg"><HI>Tac. An|nal. lib.</HI> 10.</NOTE> then go about to recover it. As he tells of one <HI>Sa|mius</HI>
<PB N="144" REF="76">a Gentleman of <HI>Rome,</HI> who, when he had given his Lawyer <HI>Quadringenta Nummorum millia,</HI> I will not Engli&s;h it, for the ill u&s;e that may be made of it, and when he found at la&s;t he had pre|varicated the Cau&s;e too, he kil|led him&s;elf in his Lawyers Cham|ber. That was but a &s;ad Cata|&s;trophe of a Law &s;uit, and I think I have heard of &s;omething like it. But you will all ju&s;tifie me &s;o far, if any man exceed this way, and that many do; 'tis too notorious, 'tis not <HI>&s;icut antiquitus,</HI> if you look back but thirty or forty yeares &s;ince; I think then no &s;uch Rewards were heard of. And you cannot &s;ay this is <HI>Vetus querela,</HI> becau&s;e 'tis a Modern offence. But it would be reformed, le&s;t otherwi&s;e we do <HI>Portum Eloquen|tia &s;alutarem aperire piratis,</HI> as <HI>Quintilian</HI> &s;ayes, make the Ha|ven of Eloquence a harbour for Thieves and Robbers, and that
<PB N="145" REF="76">we may make good the promi&s;e of God in the Text, <HI>Con&s;iliarios tuos, &s;icut antiquitus, I will re&s;tore thy coun&s;ellors as at the beginning.</HI></P>
<P>I will not tell you, 'tis the rea|&s;on of the&s;e abu&s;es in the practice of the Law, but in other things, that which God makes the &s;tan|dard to reform by here in the Text, is made the great &s;tone of offence; that in matters of Reli|gion 'tis &s;o I am &s;ure. If you tell them of <HI>&s;icut fuerunt prius,</HI> and <HI>&s;icut antiquitus,</HI> of any things that were u&s;ed heretofore; why, <HI>Eo nomine,</HI> as we u&s;e to &s;ay, it &s;hall be rejected for Popery and Super|&s;tition, and I know not what.</P>
<P>We will have nothing that's Old. But we mu&s;t tell them who were Con&s;uls, the Moneth and the day, <NOTE PLACE="marg"><HI>Sacr. Eccl. Hi&s;t. lib.</HI> 6. <HI>cap.</HI> 29.</NOTE> and then write <HI>Edita e&s;t fides Catholica,</HI> Such a year their new Religion began, as <HI>Athana|&s;ius</HI> complains of the <HI>Arrians</HI> in the Eccle&s;ia&s;tical &s;tory. So no|thing,
<PB N="146" REF="77">but new things plea&s;e this new generation of men; <HI>Qua&s;i now veteris Dei pudeat,</HI> <NOTE PLACE="marg"><HI>Tert. ad|ver&s;. Mar|tian. lib.</HI> 1. <HI>cap.</HI> 8.</NOTE> &s;ayes <HI>Ter|tullian:</HI> Why &s;o we may be a&s;ha|med of God Almighty, becau&s;e he is called the <HI>Ancient of dayes.</HI> The truth is, Antiquity mu&s;t be the &s;tandard, as I &s;aid but now, when all's done: <HI>From the begin|ning it was not &s;o,</HI> our Saviour brings them to that in the matter of Divorce. And &s;o <HI>Tertullian</HI> &s;ayes, <NOTE PLACE="marg"><HI>Ibid. lib.</HI> 4. <HI>cap.</HI> 4.</NOTE> <HI>In quantum fal&s;um corruptio e&s;t veri, in tantum praecedat nece&s;&s;e e&s;t veritas fal&s;um;</HI> Becau&s;e fal|&s;hood is the corruption of truth, therefore truth mu&s;t go before fal&s;hood: And <HI>Illud optimum quod primum</HI> was his rule, The earlier the truer every thing mu&s;t be. Therefore <HI>&s;icut antiquitus</HI> &s;hould be no &s;candal to &s;ober men. <HI>But I con&s;idered the dayes of old, and the years that are pa&s;t,</HI> &s;ayes <HI>David;</HI> for they will be the be&s;t Coun&s;ellors for other
<PB REF="77">things, and therefore no bad ones for the Coun&s;ellors them&s;elves.</P>
<P>Well, &s;ay what we will, <HI>ut fue|runt prius</HI> and <HI>&s;icut antiquitus,</HI> are a ble&s;sing upon a Nation. We know what it means, <HI>Res novas moliri,</HI> and we have no rea&s;on to be in love with Innovations for their &s;akes; we have payed dear for our News. But now <HI>&s;icut anti|quitus,</HI> to &s;ee the old face of things re&s;tored, to &s;ee <HI>Judges as at the fir&s;t, and Coun&s;ellors as at the beginning;</HI> the good old Ju&s;tices I mean, as well as the old Law|yers, if there be any of them left, to &s;ee Ju&s;tice run in the old Chan|nel again, (for though we might have it before, yet the cour&s;e of the &s;tream was altered, and many times it ran over the banks) to hear <HI>Carolus Dei gratia</HI> in the Commi&s;sion again, in&s;tead of <HI>Cu&s;todes libertatis,</HI> (and how they kept it we all know) or in&s;tead of &s;ome body that was wor&s;e, if
<PB N="148" REF="78">wor&s;e might be; how mu&s;t this revive the hearts, and chear up the &s;pirits, of hone&s;t men?</P>
<P>For I will confe&s;s to you, in our late di&s;pen&s;ations of Ju&s;tice, for my own particular, I never took any comfort at all; when the Judges and Ju&s;tices them|&s;elves methought looked like &s;o many guilty per&s;ons, and a man could hardly tell which were the greate&s;t offendors, whether they, of the Pri&s;oners that &s;tood be|fore them. But Ju&s;tice, I know, was nece&s;&s;ary how&s;oever, and be|cau&s;e they brought that, they are to be excu&s;ed.</P>
<P>But now we have <HI>judices ut fu|erunt prius,</HI> and <HI>con&s;iliarios &s;icut antiquitus,</HI> the Kings Judges and Ju&s;tices again; King <HI>Charles</HI> his Judges, as venerable as Queen <HI>Elizabeths</HI> Knights were wont to be; like old Okes, <HI>quae non tan|tam habent &s;peciem, quantam re|ligionem,</HI> as <HI>Quintillian</HI> &s;ayes;
<PB N="149" REF="78">and they di&s;pen&s;e Ju&s;tice to eve|ry body that defires it. And this is as great a ble&s;sing as a Na|tion is capable of; for now</P>
<P>Ju&s;tice gives a Denomination to the People them&s;elves, and to the Community that are made up of them; &s;o we have it in the clo&s;e of the Text.</P>
<P><HI>Po&s;thac vocaberis civit as ju&s;titiae, urbs fidelis, Afterward thou &s;halt be called the city of righteou&s;ne&s;s, the faithful city.</HI> What they were or might be called before with|out ju&s;tice, I told you before, even no better then a City of Robbers, a Den of Thieves: But now they have a new name, <HI>The city of righteou&s;ne&s;s.</HI></P>
<P>There was a King of that name in Scripture, <HI>Melchi&s;edech, The King of righteou&s;ne&s;s,</HI> &s;o the word &s;ignifies, <HI>Heb.</HI> 7.2. And here's a People like their King, <HI>A City of righteou&s;ne&s;&s;e</HI> too. Or <HI>the City of the righteous man, Ci|vitas
<PB N="150" REF="79">ju&s;ti,</HI> in the Vulgar Tran|&s;lation, The City of the ju&s;t per|&s;on, of <HI>Melchi&s;edech,</HI> as I &s;aid but now, or the King of righteou&s;|ne&s;&s;e: for the King of righte|ou&s;ne&s;&s;e mu&s;t be a righteous and ju&s;t King, el&s;e that Name had not been proper for him.</P>
<P>And that King was Chri&s;t, <HI>The ju&s;t one,</HI> <GAP DESC="foreign">, &s;o we find him called, <HI>Acts</HI> 3.14. <HI>Ye have denyed the holy and the ju&s;t one: He that was a Prie&s;t for ever after the order of Melchi&s;edech;</HI> and &s;o after his order he was a righteous King too; and the Ci|ty &s;hall be called after his name, <HI>A city of righteou&s;ne&s;&s;e.</HI> But then as Chri&s;t vouch&s;afes his other Titles to Kings, <HI>Dixi, Dii e&s;tis, I have &s;aid, Ye are Gods;</HI> and <HI>Touch not my Chri&s;ts:</HI> &s;o he will not deny them this, Every righ|teous King is a <HI>Melchi&s;edech,</HI> a King of righteou&s;ne&s;s, and his Dominions &s;hall be called <HI>Civi|tas
<PB N="151" REF="79">ju&s;ti, The City of the righteous man;</HI> or from the influence which a good King hath over his Subjects, <HI>the City of righteou&s;ne&s;s</HI> it &s;elf: For by them&s;elves alone Kings cannot be righteous, but every body el&s;e will follow the fa&s;hion. And <HI>Civitas</HI> here is not Latine for the Kings Court onely, or his Palace, which in|deed may be well called the Pa|lace of righteou&s;ne&s;&s;e, where the King is a ju&s;t Prince; but this Righteou&s;ne&s;&s;e is diffu&s;ed fur|ther,
<Q>&mdash;Regis ad exemplum,&mdash;</Q> even to all the People, and 'tis now a City of righteou&s;ne&s;s.</P>
<P>What happine&s;s may not &s;uch a City promi&s;e it &s;elf? We have read or heard of an <HI>Utopia,</HI> or <HI>Plato</HI>'s Commonwealth, and &s;ome men are apt to dream of it; no Government will plea&s;e them but that, where Angels mu&s;t dwell in&s;tead of Men, for
<PB N="152" REF="80">there mu&s;t be no faults nor er|rors in the Government. Here's the place they wot of, not in a fiction but in truth; for 'tis in righteou&s;ne&s;&s;e here. Since the old Judges and Coun&s;ellors are re&s;tored, they &s;hall be called <HI>the City of righteou&s;ne&s;&s;e.</HI></P>
<P>And what name can be more proper, where Ju&s;tice is duly ad|mini&s;tred, and mens Properties are pre&s;erved, and Invaders of other mens Rights puni&s;hed, and the Oppre&s;sions of the Widows and Fatherle&s;&s;e redre&s;&s;ed, and there is no <HI>Complaining in the &s;treets,</HI> as 'tis in the P&s;alme? 'tis a <HI>City of righteou&s;ne&s;s</HI> you may be &s;ure, and the People are happy that live in it.</P>
<P>To be free of &s;ome Cities &s;ome men will give much; <HI>With a great &s;umme obtained I this free|dome,</HI> &s;aid the Chief Captaine to Saint <HI>Paul,</HI> and yet 'twas but to be a Free-man of <HI>Rome,</HI>
<PB N="153" REF="80">which was no City of righteou&s;|ne&s;&s;e neither, e&s;pecially under &s;uch an Emperour as <HI>Claudius</HI> or <HI>Nero.</HI> What would one give to be free of this City? as Saint <HI>Paul</HI> was there, to be <HI>born free, A City wherein dwelleth righ|teou&s;ne&s;&s;e,</HI> as Saint <HI>Peter</HI> &s;peaks of that City which is in Hea|ven, and wherein righteous men dwell.</P>
<P>'Tis in us beloved to make it a City of Righteou&s;ne&s;&s;e here, and a Heaven upon Earth. 'Tis not in the King alone, though he be a <HI>Melchi&s;edech,</HI> a King of Righteou&s;ne&s;&s;e, as I told you: Nor in the Judges nei|ther, though they be never &s;o Righteous them&s;elves, nor in the Ju&s;tices and Coun&s;ellors, though they be <HI>&s;icut antiquitus,</HI> Reformed never &s;o much; yet if the people be the &s;ame they were, 'tis they that denomi|nate the City; and 'tis mo&s;t
<PB N="154" REF="81">u&s;uall for them to complain of unrighteou&s;ne&s;&s;e and bad times, who them&s;elves make them &s;o. But 'tis in us I &s;ay to re|forme our &s;elves, and to make it a City of Righteou&s;ne&s;&s;e. Great advantages we have, and encouragements by a Righteous King, and good Judges and Coun&s;ellors to make us Righ|teous. But if they be <HI>&s;icut antiquitus,</HI> and we be not &s;o, but <HI>&s;icut heri,</HI> and we will be of the new Mode &s;till, and as we were, we mu&s;t thank our &s;elves, if it be not a City of Righteou&s;ne&s;&s;e. Well, <HI>He that is unju&s;t, let him be unju&s;t &s;till;</HI> but if we be &s;o, we mu&s;t look to bear the blame of it, for fru&s;trating Gods de&s;igne in the Text, which is to make us <HI>A ci|ty of righteou&s;ne&s;s.</HI></P>
<P>And <HI>a faithfull city too. Urbs fidelis,</HI> this is the la&s;t circum|&s;tance, and it comes near us
<PB N="155" REF="81">indeed. 'Tis above Ver&s;e 21. <HI>How is the faithfull city become an Harlot?</HI> It implies, as if we had been unfaithfull before. The <HI>Septuagint</HI> read it, <GAP DESC="foreign">, the faithfull <HI>Metro|polis</HI> or Mother City. I know not how that word came in; but it tempts me to &s;ay &s;ome|thing which I mu&s;t not, for the very many righteous per&s;ons &s;akes that were in it, even then when the times were at the wor&s;t. I will not therefore look back: But for the future I will Prophe&s;ie better, becau&s;e I have warrant for it in the Text, <HI>Voca|beris Urbs fidelis, Thou &s;halt be call|ed the faithful city.</HI></P>
<P>The brand of Infidelity e&s;pe|cially to a lawfull King, as it is mo&s;t odious, &s;o the Title of faithfulne&s;s is mo&s;t glorious. <HI>Vocaberis Urbs fidelis, Thou &s;halt be called the faithful city;</HI> it &s;hould be written upon the Gates of
<PB N="156" REF="82">them that were &s;o, and it de|&s;erves to &s;tand upon Record to the Eternall Honour of them, and of this poor City in parti|cular, that dur&s;t own the Au|thority of the King, even then, when He was going to the Block.</P>
<P>But now every City &s;hall be &s;o called, faithful to their Prince, and faithful to their God too: faithful to their God in the du|ties of the fir&s;t Table, and faith|ful to their Prince in tho&s;e of the &s;econd.</P>
<P>And &s;o we &s;hall be called a faithful City, and we &s;hall &s;hew the world our Faith by our Works, as Saint <HI>Iames</HI> would have us, by our Obedience to the King, and by our ju&s;t deal|ings and Righteou&s;ne&s;s one towards another: And for this God will reward us, and carry us from this City of Righte|ou&s;ne&s;s and faithfulne&s;s here,
<PB N="157" REF="82">to his Kingdom of Righteou&s;|ne&s;s in Heaven.</P>
<P><HI>Whither we be&s;eech him to bring us all, for the Merits of his Son Chri&s;t Ie&s;us; To whom, &amp;c.</HI></P>
<P>Amen.</P>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</BODY>
</TEXT>
</EEBO>
</ETS>
