A SERMON Preach'd on the 30th of January: VINDICATING King CHARLES THE MARTYR, AND THE Keeping of the Day.
By E. H.
Which may serve for an ANSWER To Mr. Stephens's SERMON, Preach'd on the 30th of January, before the Honourable House of Commons.
LONDON Printed, and are Sold by I. Nutt, near Stationers-Hall, 1700.
A SERMON Preach'd on the 30th of January, &c.
They Proclaimed a Fast, and set Naboth on high among the People.
And there came in two Men, Children of Belial, and sat before him, and the Men of Belial witnessed against him, even against Naboth, in the Presence of the People, saying, Naboth did Blaspheme God and the King. Then they carried him forth out of the City, and Stoned him with Stones, that he Dyed.
HERE's a sad Story in the Text, to bring to our Remembrance this day a more Tragical and Bemoan'd History of a Later Date.
The Blood-shed in the Text, and That of this sad occasion, are too much Parallel: Naboth's Vineyard made him the only Blasphemer of his City, and fit to die; he must forfeit his Life, that he may forfeit his Lands: And the glorious Martyr of this daies Celebration must forfeit His Head, that He might forfeit the Diadem.
Both of them therefore were thought worthy to Die, because worth the Killing. The greatest Purse is the beloved Prey of the greatest Thieves. The stateliest Cedar must first feel the Ax: And the Tree with the goodliest, and best grown Branches, must be soonest Lopt. Thus ourbest Deer must be first Destroy'd. And both fall by the hands of men of Belial: And yet, Both, with the specious and plausible Formalities of Religion and Justice.
1. Religion. They proclaimed a Fast, sought the Lord, Fasted and Wept; as if their Tender Consciences durst attempt nothing without Advice first from the Oracle of Heaven.
[Page 2] 2. Justice. They set up a Court of Judicature; and first set Naboth on high among the People, and then bring in their Evidence, two Men, Children of Belial, Knights of the Post, (as the like wretches did against our Saviour and our Sovereign) This Man Blasphemed, &c.
Impudent Cruelty! Is not Malice and Murder sufficiently Solemn without the mockery of Piety and Justice? Is it not enough to Deflower Innocence, but must Religion be the Pander? Is't not enough to Ensnare the Righteous, but must Divinity be the Stalking-Horse? Must the Fountain of Light be brought in as an Accessary to the works of Darkness? Is not the Devil Fiend enough, except he appear like an Angel of Light? And is nothing but the Glorious Gospel, and the Cause of GOD, a fit Mask for such Loathsome Deformities? Is this Religion? Is this the Cause? My Letany must be that of Jacob's, in Detestation of his Bloody Sons, those Instruments of Cruelty, Oh my Soul, come not into their Secrets; unto their Assembly, mine Honour, be not thou united, Gen. 49.6.
A doleful Tragedy then is the Text; which begins Speciously, but ends in Heaviness; begins Gorgeously, but ends in Blood.
For when I read the first words, They proclaimed a Fast, my surprized Meditations can scarcely credit my Eyes, when they view the last words, They stoned him with stones; so incongruous is the Consequence. Who can imagine that Murder should stain the Epilogue, when the Prologue was so gloriously gilded with Religion?
The words then are nothing else, but the description of a High Court of Justice, solemnly Erected by Wicked Men, Men of Belial, Celebrated with the especious Pretext of a Religious Fast, to avouch the Arraignment, and Bloody Sentence past upon a Guiltless Man: Veiling the Murder with the Ʋmbrage of Devotion and Justice, and therefore publickly Solomnized in the presence of the People; not Covertly, as Richard the Third Murder'd his Nephews; but Impudently, and before the Sun.
Wherein Six Particulars do especially present themselves to our Consideration; all too sutable (if it had been the will of GOD to the contrary) to the Bewailed Occasion of this dayes Remembrance: The Last whereof ought, in our Method, to be First taken notice of.
- I. What was done: A Bloody Murder, They Stoned.
- II. Ʋpon whom it was done: Ʋpon an Innocent Man.
- III. By whom it was done: By Men of Belial.
- [Page 3]IV. Before whom it was done: In the presence of the People.
- V. How it was done: With the Method and Formalities of Piety and Justice.
- VI. Why it was done: The pretended cause was, his Blasphemy: But,
The true Cause is exprest in the sixth and seventh Verses of this Chapter. Ahab Longed for the pleasant Vineyard, and Jezabel will stay the Longing of this greedy Cannibal, tho' it be with Mans Flesh; and quench his covetous Thirst with a Draught of Blood.
If Naboth had been Poor and Lean, he had escap'd amongst the Rascal Herd; but he was too Fat and Fair-like, to avoid the Shambles of these bloody Butchers. His fertile Field, like another Golgotha, must be the Price of Blood.
Thus the Pleasant Vineyards, the Tempting Crown-Lands, and Bishops-Lands, expos'd the Sacred Person of our Sovereign to the rapacious Jaws of our keener Wolves. Our Loftiest Mountains were most subject to the Storm.
The Text will furnish us with Three Observations, seasonable for our Meditations this day. I will speak to each of them, as far as may sute with the present occasion, which yet will afford us a large field of Discourse.
First, Many times in this Life the Worst Ʋsage does befal the Best of Men.
Here's no just offence given, yet Naboth must die the death of a Murtherer.
Innocence, we see, is no sure Protection; nay, 'tis sometimes arraign'd, when Villany goes scot-free, or (it may be) sits on the Bench; as if Astraea's flight was no Poetical fiction, but a real History; as if there was no Reward for the Righteous, nor a GOD that judgeth in the Earth.
Thus Hemlock and the worst of Weeds may out-live a Storm, when the Rose and Lilly is Deflowred. Manasseth, that Monster of Men, Reign'd the longest of any of the Kings of Judah, yet good Josiah was slain in Battel; and Jeroboam, an Ʋsurper, lived to see Three Successions in the Throne of Judah.
Many Brutes out-live Men; and many brutish men the best of men. Sure I am, our worst Ivies flourished, when the Royal Oak, that supported them, was dead.
What shall we say to these things? This strange and uncouth [Page 4]visage of Providence did so startle the Prophet David, that it almost frighted him out of his Faith: He knew not what to think on't, but was ready to say, Verily I have cleansed my Heart in vain, and washed my Hands in Innocency: Because the Ʋngodly prospered in the world. Nabal in Plenty, when David was ready to Starve for want of Bread.
The chief Argument that Cicero produces to prove, That the Jews were not the People of GOD, is taken from no other Topick, then St. Paul, (who wrote not long after him) makes use of to the same Hebrews, to prove the contrary; to wit, Their frequent Afflictions, Heb. 12.6, 7, 8. Whom the Lord loveth, He chasteneth, and scourgeth every Son, whom He receiveth. If ye endure chastening, GOD dealeth with you, as with Sons: For what Son is be, whom the Father chasteneth not? But if ye be without chastisement, whereof all (GOD's Children) are Partakers, then are ye Bastards, and not Sons: Whereas Tully upbraids the Hebrews with their often Captivity: You may know by their Miseries, saith he, how well GOD loves them. Which, however Ironically by him spoken, is undoubtedly a great Truth; I am sure, God saies so, Amos 3.2. You only have I known of all the Families of the Earth, therefore will I Punish you. And again, threatning to throw them off, He tells them, He will throw away the Rod, and trouble Himself no more with them, Hos. 4.14. I will not punish your Daughters, when they commit Whoredom; nor your Spouses, when they commit Iniquity.
The Muscovitish Women are jealous, that their Husbands do not love them, if they do not beat them a little now and then. I am sure, we may well be Jealous that GOD loves us not, if He never beats us. So Christ saith, Whom I love, I rebuke, and chasten. Success therefore and Prosperity are no infallible marks of GOD's Favour to a Cause, or People; if it were, we must Renounce our Saviour, Apostatize from Christianity, and turn Renegadoes to Mahometism.
'Tis with a true Christian, as with a Porter; the more he bears, and the oftener he is burthened, the more is his benefit tho' the load be heavy. St. Peter therefore, who had his Back-burthen of Afflictions, esteem'd a tempted and tryed Faith, as tryed Gold; the hotter the Fire, the purer will be the Metal: The more fiery a Believers Tryal, the more splendid will be his Graces.
The Rustick answered Luther as Profanely as Clownishly, when the good Father told him in the extremity of his Sickness, That such Chastisements were Gods Love-tokens: Then (answered he) let Him [Page 5]keep them to Himself for me, or give them to His best friends. Blessed Beza made a better use of his Sickness at Paris, which he calls "The cause of his Health, Morbus isle sanitatis meae principium: That Sickness, saith he, made me Well.
'Tis often best with the Soul, when 'tis worst with the Body: Wounds in the Flesh may prove Vulneratives to the Conscience.
Thus Corrections prove Instructions: We have the Wise Man's word to avouch it; and he might speak Experimentally; for his Prosperity did him more harm, than all his Wisdom did him good, Prov. 6.23. Reproofs of Instruction are the way of Life. Heb. The Corrections of Instructions are the way of Life: For schola Crucis est schola Lucis; and Adversity the best University.
For two Reasons therefore, (to name no more) The Best of Men may meet with the Worst of Usage in this Life.
1. Because their Portion is not here to be Paid. For tho' many times a good Joseph enjoyes eighty eight Years of Peace and Plenty for his thirteen Years Imprisonment: Yet these Rewards of a Child of Gods good service, are over-plus, and more than Christ has obliged Himself unto, in His last Will and Testament; In the World ye shall have Tribulation, that's your lot here, saith Christ; but in Me ye shall have Peace, that's your Portion. Omnis Christianus Crucianus, Every good Christian must wear a Crucifix. Ecclesia est Haeres Crucis: The Church can claim Administration of nothing in this World, but Christ's Cross: Therefore it was that Ignatius, when he came to Encounter the wild Beasts at Rome, said, Now I begin to be a Christian. And Luther excellently (according to his Passionate way) expresses himself to this purpose, I protest (saith he) GOD shall not put me off with a Portion in this Life. David makes it the definition of a Wicked Man, to have his Portion in this World.
Why then Repinest thou, O my Soul! that the Ungodly Prosper in the world, and dip their Polluted Hands in the Blood of the Innocent? Why art thou cast down, O my Soul, and why art thou disquieted within me, when the Rod of the Wicked doth rest on the Back of the Righteous? Art thou so Covetous that nothing will Content thee but Two Heavens! Wicked Men make a shift to be satisfied with their momentany Delusions, their Bird in Hand, their flitting Pleasures! that yet take themselves Wings and fly away! And art not thou Contented with the Permanent Incomes of God, and Christ, and Heaven? Sure thou art not content to change thy Portion [Page 6](for such brittle Ware as the World affords) why then not Content with thy Portion? Greedy Miser! thou wouldst have all, and yet canst Enjoy nothing. 'Tis so: Well then, good God, continue me thy Peace, and Food and Rayment, and then I will not Envy Caesar.
2. Because the Best of Men have need of such hard usage, to bring their Sins to remembrance; to rub off the contracted rust, they must be sometimes Scoured. David, about to be Expell'd from his Kingdoms, gave a better answer to Cursing Shimei; then at his Return, to Good Mephibosheth. To be a Captive, makes man pitiful to Captives: Israels Bondage should make them liberal to Bondmen, whereas Liberty and Fulness breeds Forgetfulness; and therefore God will Exercise his People with a Paroxisme, a fit or two of distress, to be their Remembrancers. The best Clothes had need some times to be Shaken, or they will be Dusty.
Lessons set on with a Whipping, are best remembred; and God never Whips his Children, but when no saying will serve. Ictus piscator sapit; even good Men, like the Wallnut-Tree, will not be fruitful, except sometimes beaten. Good David grew almost wild for want of pruning. Psal. 119.67. Before I was afflicted I went astray, but now have I kept thy word.
But to Apply this to the present Occasion.
1. This may serve to state our Judgments aright in the construction of Cross Providences.
I call them Cross-Providences, not that any Providence can possibly be really cross or adverse, either to a Child of God, or Gods Glory, (who alwayes makes even and smooth work in conclusion, tho' he may seem to work with a crooked Tool) but because it may seem cross to us, thro' our short and dim-sightedness; or because they are represented to us by a false Medium, as a Stick half in the water, that seems crooked, but is not really so; and that you will know, if you either thrust all the Stick into the water, or pull it out: So when Men see Gods Dispensations but by halves, they think them cross and crooked, tho' they are not really so, and that they will find in the issue. What was more likely to cross Joseph in his promised Advancement, than to be Sold for a Bond-Slave? Yet that prov'd the fittest and readiest means thereto. Thus the Wheels of Providence, like the Wheels of a Clock, may move counter, yet each Motion concur to make it go the better.
Let us not therefore charge God foolishly, when he permits a Slave [Page 7]to lash his Children. He looks on, and will either end our sufferings, or mend us by suffering. He is no loser that loses a Crown stuft with Cares, who is thereby fitted for a Crown of Glory.
Condemn not then a Saint, because God suffers him to be a Martyr. Christ himself was Crucified, and hansell'd the Cross as well as the Crown; a Crown of Thorns, as well as a Crown of Immortality.
Shall we give Judas the supremacy amongst the Apostles, because he carried the Bagg? or enshrine our Bloody Varlets because they got the Bagg? or Christen Villany, Murder, and Rapin, because (like Weeds) they throve and prospered, when our wholesomest Herbs were nipt in the Bud? This would be to Idolize (like the Ruder Israelites) a Calf, because made up of Golden Ear-Rings.
Prosperity therefore can never avouch Impiety, nor the most fiery Tryal brand the Innocent. 'Twas but Tyrannous Ʋsurpation, tho' they Murder'd the Heir, that they might Heir his Estate: Hast thou Killed, and also taken possession? Is this Title good in Law? In Gods Law?
Tho' Impious Men, in their fulness and jollity, may be most mad upon their villany, like Lunaticks, when the Moon's at Full, yet is this a Testimonial that their Heads are Light. Much Success like much Wine, does but the more Intoxicate. ‘Prosperous Gales oft fill the Sails of Pirates, but does not justifie their Piracy, was the Expression of the Royal Martyr.’
2. This may likewise inform us, That if the Best of Men may meet with the Worst of Usage in this Life, then the Best things in this Life, are not the Best things. If the richest Liveries were the best Love-Tokens our Heavenly Father could give his Children, the Slave should Out-brave the Son. Those that have turn'd Judgement into Gall, and Righteousness into Hemlock, may rejoyce in a thing of Nought: So is Prosperity termed, Amos 6.13. And so are those Naughty Men termed in the Verse foregoing, Amos 6.12.
Men of little Worth then may have the Greatest outward Enjoyments; but those are, at Best, Enjoyments of little worth. The Honourable Garter cannot cure the Gout, nor a Crown the Head-ach; nor a Sound Estate a Wounded Conscience. Even Crowns (we see this day by woful Experience) have their Crosses.
Therefore it was that Antigonus call'd his Diadem, (and did not miscal it) Vilem Pannum, an unhappy Rag, and he did not Nick-name it. And excellently well did a Noble Monarch express the sentiments [Page 8]he had of his Crown, when he said, He that knows the Cares with which a Crown is Stuft, wou'd hardly stoop to take it off the Ground.
The Chair of State cannot ease the Collick, nor the choicest Dainties the Tooth-ach: And therefore Thrones upon earth are but Bona Scabelli, God's Foot-stool-gifts. He reserves the Bona Throni for his deserving Ones: The greatest Beauties have not always the greatest Dowries.
History tells us that a Good Man being troubled that Phocas the Traitor reigned at Constantinople, and earnest in Prayer to God to know the reason of it, had this answer, Because a worse Man could not be found: Which might have served for a good Answer to us, when the same Riddle of God's strange dealings puzled us in the Traiterous Usurpations we Lament this Day. Worse Men, nor more Bloody Men, nor Impudent Juglers (who Tipt their Tongues with the Gospel, when their Hands were Dipt in Blood) more abominable Varlets could not be found. Why did God Whip his choicest Children with Rods of Iron? The answer's plain: Those Rods of Iron were the fittest Instruments for him to use in that Iron Age of harder Dispensations; but still they were but Rods of Iron, though Enveloped thro' Usurpation with Crowns of Gold: Bryars of the Wilderness are the fittest to make a Scratch, and the Worst of Men most apt for the Worst of Works.
Therefore it is that Saint Bernard well define; Prosperity to be Misericordiam omnis indignatione crudeliorem, a most Unmerciful Mercy: Such excellent Baubles as the Children of this World do Fancy, being given many times to the worst of Men, as Quai [...]s to the Israelites, not to Feed but Choak them. Who would long for a fine Suit, that is infected with the Plague? Such Infection attends all outward Mercies, if Ʋncleansed, if Ʋnsanctified; and therefore they are not the Best things.
3. Hence let us see the Inconstancies and Vanity of all Humane Enjoyments: As in the Text, Naboth in the Morning happy, even to the Envy of a King; and presently after us'd like a Murderer, and from Being set on high amongst the People, is forthwith pull'd down, hurried away, and Stoned to Death.
The most Vertical heights under Heaven are the most Vertiginous; do but dizzy the Brains the more, and subject us to a Fall. There's nothing therefore so sure, as that there's nothing sure in this World: Not Crowns nor Scepters, as this days woful Advertisement can remind us.
Place not your Confidence then in any sublunary Enjoyments, which [Page 9]are all as Ʋnconstant as the Moon, seldom looking with One and the same Face.
But let him that standeth take heed lest he fall. The Egyptians have known what Famine is, and yet they have Boasted, that they Enjoyed a piece of Earth that stood not in need of Heaven.
Yet this glorious Birthright, for all their Vaunting, they were glad to sell in Joseph's time for a Morsel of Bread (as their Grandsire Esau did his, for a Mess of Pottage.) So certain it is, that God will make even Atheists confess that there is nothing certain on this side Heaven.
Of which our blessed Martyr had a Heavenly Sense in those Pathetick and Sacred Soliloquies: ‘I thank God my Prosperity made me not wholly a Stranger to the Contemplations of Mortality; Death being an Eclipse which oft happeneth as well in clear as cloudy days.’ Corn upon the House Top is the highest, but not the most lasting.
4. Let us take in Good part the Worst that can befal us. Ye have not yet resisted unto Blood, saith the Apostle; intimating that since better Men then they, (the Worlds Worthies, of whom the World was not Worthy) had resisted unto Blood, they had no reason to be troubled, especially since no Temptation had befallen them, but what was common to Men: And upon serious Thoughts, how can we have a displeasing Thought under the harshest Pressures, if we consider that both our Saviour and our Sovereign was Buffeted, Spit upon, falsly Accused, and Slain.
Of such Uses as these, the Children of God have frequent use, in the whole course of their Lives; either thro' Gods dismaying dispensations towards themselves, or their Brethren. Moses hopes were ready to flag, and dispond, when notwithstanding Gods promise of Deliverance, their Bondage was Increased, and their Load the Heavier; insomuch as Moses, as meek as he was, Mutinously seems to Article against God, for breach of Promise, and Challenge him for the Evil Treatment that Pharab gave them. Wherefore hast thou so evil Intreated this People? Why is it thou hast sent me? For since I came to Pharaoh to speak in they Name, he hath done evil to this People; neither hast thou delivered thy People at all.
These dismal Appearances have Scared some into Atheism, though with as pitiful pretexts of reason, as that of Diagoras; who, because a Plagiary stole one of his Poems, and Published it in his own Name, fell out with Providence for seeming to connive at the Felony, by withholding a Thunderbolt; and so bid Defiance to Heaven, and turn'd Atheist.
But, Because Sentence against wicked Men is not executed speedily, shall the Hearts therefore of the Sons of Men be fully set in them to do Evil? No, certainly; there's no solid reason for it; for as Gods Forbearance is no Acquittance, so upon an impartial Inquiry we shall find that he little consults with rational Principles, who suffers his Passion in sinister dispensations to out-run his Prudence, or his Fears to cut-strip his Faith.
Saint Austin's twenty two Books De civitate De, were purposely writ in Vindication of Providence permitting (as here in the Text, and in the sorrowful instance of this day) The Rod of the Wicked to rest upon the Backs of the Righteous.
Opera Dei sunt in medijs contrarijs, as Luther well observes, God brings about his own designs (of Glory to himself, and Good to his people) by seemingly contrary means. Who would have thought that David should have liv'd to be a King, (as God had Promised) that had seen the Stripling ready to be devoured by the Monstrous Giant? yet that was the first Step (as Providence order'd it) by which he afterwards did Climb into the Throne.
Of this Harmony of Providences (though they may seem to Jarre) Plato had a grateful Sence, when he said, God did always proportion all things according to the exactness and order of Geometrical Rules.
God does all things regularly, in Weight and Measure, Mood and Figure. The Grecians therefore call the World Cosmos, a Beauty, from its Lovely Order, visible in the graceful Airs, and becoming Glances and Appearances of Providence, in the Creation, Guidance, and Governance of the World.
Therefore if some of the Draughts of Providence seem crooked and irregular (to which unhallowed thoughts this bewailed occasion might tempt us) yet suspend your Censures, till the Picture be finished, and then you'll see that all those Interfering Lines concur to make up a perfect Beauty.
For that over-ruling Hand that brought Light out of Darkness, will bring Good out of Evil, and order the Worst to the Best, for those that love and fear him, if they'l but have a little patience to stay Gods leisure: God sends thee (it may be) many Changes, and often turns thee: It is but least thou shouldest be (like Ephraim) a Cake half bak'd, unturn'd; He would have thee bak'd on both sides; 'tis the Prophets expression, Hos. 7.8. And the Prophet David gives it in as a Pregnant Reason, why wicked Men are so wicked, Psal. 55.19. Because they have no Changes, therefore they fear not God: Whereas those of [Page 11]whom the World was not Worthy, had nothing of the worlds Worth, being destitute, Afflicted, Tormented; for as Saint Paul says, they had scarce a place to stand in, no more then their Lord and Master, who had not where to lay his Head.
Hence we may conclude, as also from this days bemoaned instance, that Affliction is, Innocentiae genius, as Calvin phraseth it, The bad Angel that dogs Innocence at the heels; This Life being the good Mans House of Correction.
For here God keeps but his Petty Sessions, Punishes many times the least Offenders, Deferring the Tryal and Execution of the grand Delinquents, till the great Assize.
And who need envy the plentiful feeding of the Fatned Hog, or Stall-fed Ox, design'd for the Shambles? Or the prosperous success of Blood-guilty Men, who have but a Life-Estate on't at best; tho' usually Bloody and Deceitful Men do not live out half their days.
What got the Roman Hero's by all their successful Slaughters, but the same measure they meted out to others? as our Saviour Prophesies, Mat. 7.2.
For of all the Bloody Caesars, till Constantine the Great, 'tis truly spoken, what in God's just Judgments has prov'd as true to most of those Blood-guilty Horse-Leaches, concern'd in the Murder of our blessed Soveraign, That few, or none, went down to the Grave in Peace.
There is a Divine Nemesis that usually in this Life haunts Injustice and Murder, and follows them at the heels, verified upon those unjust Judges, which our Chronicles mention; Judge Morgan who Condemn'd the Lady Jane Gray, Judge Hales, Judge Belknap, who confest in his Conscience, when he sign'd the Sentence, That there wanted nothing but a Hurdle, a Horse, a Halter, and a Hangman to give him his due; and he afterwards had it in full measure, heaped up, and running over. That I mention not Later Instances, with which your Memories, upon this occasion can this day sufficiently furnish you; the Sunshine of Villanous success only Ripening their Sins for the Wine Press of the wrath of God; on whom was verified that Scripture, Prov. 30.17. The Eye that mocketh at his Father, (meant of the Father of our Countrey, as well as our Natural Fathers) and despiseth to Obey his Mother, the Ravens of the Valley shall pick it out, that is, he shall (according to the Law of Moses, Deut. 21.20.) be put to Death, and his Unburied Carcase be expos'd to the Fowls of the Air, to the Ravens.
The first thing that Ravenous Birds do to Carcases, is to pick out their Eyes.
And he that sheds a tear at such juster Execut ons, does (in this Sence) justly too forfeit his Eyes.
So true it is in this particular, what was made good upon Ahab, for the Blood-shed mentioned in the Text, In the place where Dogs licked the Blood of Naboth; shall Dogs lick thy Blood, even thine.
Thus within a very little while did God Revenge the Blood of Jezreel upon the house of Jehu, and the Blood of our Blessed Martyr upon his Murtherers; who, as Beasts Crowned for a Sacrifice, were rais'd to that Usurping heighth, that they might be tumbled down with the more dreadful downfal. The Air is most quiet and serene a little before an Earthquake.
However, tho' the Revenging stroke of God's Justice should adjourn the juster Execution of Rapacious Men in this Life, I would be loath to Eat of their Dainties, to pay their after reckoning.
Lastly, Does the best of Men many times meet with the worst of Usage in this Life? Then let us make the same good use of the worst of usage, that God intends us by such Usages; namely, that by being Batter'd by them, we may be Better'd by them.
God Grant that the Bitter Doses that England has lately taken, may so Purge its ill Humours, that its Constitution may be more Sound and Healthful, than those Valetudinary ill boding Symptomes yet visible in its Face does Promise.
Its Hypocritical Look is but a sad Prognostick; a Mortal Look, as if we might read Death in its Face: God avert the Crisis, and fatal Paroxisme: Shall I not visit for these things? Shall not my Soul be Avenged on such a Nation as this?
God's will be done; it may be more Miseries may do us more God, and English Men (like the Athenians) may look best in Black.
England never looks well, but when in a Weeping Posture. Mourning Habits do best become her. In their Affliction they will seek me Early. 'Tis possible we may then be best, when 'tis worst with us; and Thrive, like Camomile, the better for being sat upon. The State of a good Man in this Life, being very well Emblematically Resemble to that of the Palm-Tree, with this Motto, Depressa Resurgo.
The Weights that are hung upon him makes him Grow the Better.
Indeed no Chastisement for the present seemeth Joyous, but Grievous; nevertheless afterwards it yieldeth the Peaceable Fruit of [Page 13]Righteousness to them that are Exercised thereby. What matter tho' the Storm be Violent, so it speed us the sooner to our Port? What though you be washed in the Jordan of Affliction seven times, so you be Cured of your Leprosie? Wormwood is wholesome, though it be Bitter. He that Sowes in Tears, shall Reap in Joy.
Tears are the best Holy Water to drive away the Devil. It is good for me that I have been Afflicted, saith holy David, repeating his experiences.
Almond Trees are made more Fruitful by driving Nails into them, which lets out a Noxious Gum, which would otherwise hinder its Fruitfulness. Some such advantage Saint Paul found by the Pricks in the Flesh; on which account it is that Saint Austin Triumphs in his, as Scars of Honour; Oh, Felices Tribulos Tribulationum! Oh, happy Thorns of Tribulation, that lets out my Impostumes!
The Shower of Stones sent St. Stephen faster to Heaven. Enemies may Kill, but cannot Hurt: And though the Children of Belial depriv'd our Blessed Martyr of His Head, they could not Rob Him of His Crown. (To use His own Heavenly Words) ‘I shall not want Heavy and Envyed Crowns of this World, when My God hath Mercifully Crown'd and Consummated His Graces with Glory, and Exchang'd the Shadows of My Earthly Kingdomes among Men, for the Substance of that Heavenly Kingdom with Himself.’
God never strikes down his People, but (as we do a Tennis-Ball upon the Pavement) that it may Mount and Rebound the higher. Thus he permitted Wicked Men to strike at, and strike down our Blessed Martyr'd Sovereign, that he might Exalt Him in His own Throne, and in the Hearts and Memory of all that are truly Pious. Pungit, Deinde Ʋngit. God first let Afflictions close up to the Swords Point, before he did Anoint him with the Oyl of gladness above his Fellows.
The Second Observation is,
THAT the Rabble and Multitude are many times, thro' Zeal for Religion and Justice, Guilty of horrid Impieties: As in the Text, (They) Stoned him. Where the word (They) Concords with the foregoing word (the People) the unjust Judges Condemn Innocent Naboth in the Presence of the People; and they, the People, turn Executioners, and hurry him away without any more ado, out of the City, and Stoned him with Stones, that he Died.
Thus the Rabble in a Tumult, (like Dogs in a chafe) Bite and Bark at their Masters, and Friends, as well as at their Foes.
All's alike; as here, Naboth hurt them not, had given no just Offence; but that's all one, he was Accus'd for Blasphemy; and they took it for granted to be true, being Gull'd by Politick Statesmen, with the Pretences of Justice and Devotion. Thus Zeal Misguided, like a Horse without a Bridle, may run fast enough, but out of the Way, making more Haste then good Speed: Or, like Fire out of the Hearth, which usually does harm; Warms not, but Consumes.
Thus Politicians that Plot Rebellion, and Mutiny, do but give out a Religious Watch-Word, and the People straight give the Word about, and are up in Arms for God and his Cause.
Thus when a wicked Grandee begins a Health, some or other of the Rabble will Pledge it, tho' it be Blood: As in this woful instance of the Text and the Day: Sons of Belial do Strenue Calumniari, accuse falsly and impudently; and Swear hard, and the People believe them; and cry, as in St. Paul's case, Away with such a Fellow from the Earth, for it is not fit that he should Live. And why? They knew not; for the most of them knew not why they were met together; indocible Crew! that lest Equity and Justice should carry it at a fair hearing, they stop their Ears, as they did at St. Stephens Tryal, and run upon him with one accord.
Thus did they furiously noise it against our Saviour, Crucifie Him, Crucifie Him; and tho' Pontius Pilate, who was more Sober, would have them make a Halt, and tell first, what Evil hath he done? Yet they cryed out the more, like an Impetuous Torrent that swells when 'tis Damm'd, right or wrong, Let Him be Crucified, let him be Crucified.
How soon were the Fickle Jews weary of John the Baptist, that at first flock'd to him? All Hierusalem, and all Judea, saith the Text, Matth. 3.5. We'll have a King, say the People to Samuel; and then presently after, the same People change their Notes, We have added to our Iniquity this more, in asking us a King, 1 Sam. 12.19. The present Government is always Grievous to them; like Weathercocks, who tho' always mutable, yet always set their Faces against, and brave that Wind that is most Potent.
The Vulgar, Reuben like, are Unstable as water, and one day cry, Hosanna, to Christ, and the next day, Crucifie Him: In the Morning ready to fall down, adore, and deifie Paul and Barnabas, Acts 14.18. And in v. 19. Being tickled in the Ear with another Story, [Page 15]that certain Jews that came from Antioch, They stoned Paul, and drew him out of the City, supposing he had been dead.
Subtile Usurpers thus, like Jeroboam, make Israel to Sin; and by pretending a Cheaper way of Devotion, and a nearer cut then going up to Jerusalem, entice them to worship their Golden Calves in Dan, and Bethel, thô the lowest of the people be the Priests; and to countenance the Abomination, the Usurper himself became one of the Priests of the high places.
Thus these impetuous Torrents (like the Tydes by the paler Moon) are Influenced, and led about to and fro, as their pious Sheba's that Head them, shall Animate and Direct; but are especially Charm'd (like Bees, when they are up in a Swarm) by the tinckling Noise of Reformation and Liberty.
Yet many times when these Swarms are up, no body knows where they will alight, nor they themselves well; the Fiends sometimes, for want of work, falls upon the Conjurers that rais'd them. And 'tis but just that these Bearwards should sometimes (for Example sake) be worried by their own Whelps, and they are but right served; 'tis Good enough for so Bad a Trade.
'Twas this tumultuous Wild-fire that first set our flourishing Kingdom on a Flame, kindled and blown up by the busie Lungs of fomenting Incendiaries, little regarding the mischievous Consequences of our Flames, so they might Warm their own Hands: Nero like, Solacing and Sporting themselves, when the City was on Fire.
But I am Tired with the unpleasing Thoughts of these Horrors, and shall therefore put an end to this Discourse of Tumults. God grant our Tumults may be at an end!
I proceed now to the Third and last Observation, which I especially aim'd at, when I chose this Text, so sutable it is to the present Occasion; and it is taken from the first and last Words of the Text, compared together; They proclaimed a Fast, and Stoned him with Stones.
Whence Observe.
A Truth that (God knows) needs no Proof to those whose Memories can furnish them (by this Day's doleful Celebration) with a lamentable Instance, though I should not mention this in the Text.
The Cry of Religion and Justice, Conscience, and the Cause of God, giving Hosanna's to one of the bloodiest Butcheries, that the most [Page 16]dismal Night did e'er give Midwifery unto, or the affrighted Sun ever saw.
Making the same use of the Gospel, the Gospel, to compass the barbarous Designs, as the Jews did of their Temple; exclaiming, The Temple of the Lord, the Temple of the Lord; which the diviner Prophet call'd, Lying words, Jer. 7.4. and Suits too well with a Generation of Lyars.
This Hypocritical Flourish of the mentioned Jews, not escaping the more prying Consideration of an Heathen Historian, who, upon this Score, well styled the Jews Temple, Impiae gentis Arcanum, A Sanctuary of Roguery. Avouching their malignant Hatred (as the Prophet Isaiah records) with The Lord be glorified, the Lord be glorified.
The Voice, is the Voice of Jacob, but the Hands! the Hands are the Hands of Esau.
I shall name but Two special Reasons of this Observation, before I make a closer Application. And the First is this:
I. Black and Bloody Villanies are commonly Varnish'd with Religion and Justice, that the horrid Projects may take the more prosperous Effect: For even good, and well meaning Men may be proselyted to a Devilish Faction, if the Conjurers, when they raise it, can make it appear like an Angel of light.
Those Witches of Endor always raising the Devil in the likeness of a Prophet. For, if the Devil should appear in his own horrid Shape, he would Fright even those that Study this Black Art.
II. Dismal and Bloody Villanies are Varnish'd with Religion, that upon Disappointments, they may not altogether be Disappointed. For, if the Cockatrice-Egg of Sedition, be not Hatch'd with the Warmth of a Conventicle, into the Serpent of Rebellion, then it must pass for a harmless Incubation. Thus horrid Faux, surpriz'd in his destructive Cells, retains his Vizor, pleads he is about his Lawful Occasions, means no Harm, not he; may not he and his Confederates meet in their own hired House? Has the King's Officers no more Conscience, than to Disturb Honest Men? Thus the old Powder-Plotters, and Underminers of Church and State; did not want the same Apologies of our modern Faux 's. So that, thô the Train they have laid, to Blow up at once the Church and State, do not take, yet they are Shot-free, and Justice-proof by a pious Charm.
The Man-slayers, which the Prophet Zechariah makes mention of in his time, Zach. 11.5. used the very same Canting Tone of our [Page 17] men of blood, of a later date; Blessed be the Lord, blessed be the Lord: And yet in the foregoing Words of the same Verse, 'tis recorded, That they Slew the Innocent, and Sold others, and yet held themselves not Guilty. Read but that Scripture, and you need not study a Parallel Instance.
So that thô these pious Panders, cannot in the Night of Delusion, Prostitute their deformed Brats, and monstrous Conceptions, unto the blacker Villanies they Lust after, and are in Love with, yet the Changeling still retains the Name of a Babe of Grace, and so may pass, if not for a Beauty, yet for a Saint; or at least stave off, for fear of doing Violence to Purity, all thoughts of Searching her for a Witch.
Wandring Vagabonds do thus legitimate their Vagrancy by a Ballad, or Pedling Trade; which thô it bring not much in, yet it saves their Backs from the Brand due to Rogues. And thô to Pick mens Pockets be the main Design, yet missing their Aim, they may Finger some small Pence by a Canting Tone; Looking (like Watermen) one way, and Rowing another; and yet take it ill, that Men will not believe they are going Sion-wards, because their Faces are thitherwards. For the Villany was no sooner perpetrated, but (as Tamar after she had plaid her wicked Prank, resumed the Garment of her Widowhood) they Robed themselves again with the Old Vestment and Coverlid of Sanctity; hung down the Head like a Bul-rush; look'd Sadly; and, with the Whore in the Proverbs, Wiped their Mouthes, and said, they had done no Wickedness. So that if the Usherage of Sanctity cannot hand in their black Deformities of Rapine, Blood, and Sacriledge, which they so much Court; yet it will serve to Fence off the Stroke of Justice, due to Thieves and Murtherers; or at worst, Canonize them for Saints and Martyrs in the bloody Kalender of their own Crew. But 'tis well known, by the Blows they Strike, what they Aim at, thô, at the same time, they look another way.
These Ishmaels, like Ishmael the Son of Nethaniah, Meditate a Slaughter, thô they may (as he did, a little before he Slew the Eighty Men) shed a few Crocodile Tears; the Text says, he came weeping all along as he went, Jer. 41.6. And the next Verse records the Butchery.
But to apply this home to the present Occasion, (for we must not thus have done with it) we'll see if we can, pull the Vizor of this Faux, and rather Rub hard to get off the Paint, than that Jezabel should pass for a Beauty, lest we Sin by Connivance, as did the Church [Page 18]of Thyatira. God grant, that our Lord Jesus do not Write bitter things against this Nation, for this Sin, as he did against his beloved Church of Thyatira; and that this Epidemical Sin bring not upon us another Epidemical Plague, Revel. 2.20. I have a few things against thee, because thou sufferest that woman Jezabel to teach and to seduce my Servants; to commit Fornication, and to commit Murther, Rapine, and Sacriledge. I now come to the Application.
1. If dismal and bloody Villanies be commonly Varnish'd with Religion, then this may Inform us, That the most plausible Pretexts of Religion are always Suspicious, since so seldom Sincere.
Christ tells us so of the Puritan Sect amongst the Jews, called Pharisees, that they might gorge themselves with the tears of Orphans, and devour Widows Houses, with more ease, and less danger. They went to Prayer, nay, made long Prayers, as Jezabel did in the Text; prologues the Murther with a Proclamation for a Religious, Solemn, and Publick Fast. I need not tell you, that the Murtherers of our Sovereign writ directly after this copy, tract the same paths, wrought with the same instruments, and effected the same Cruelty, with the very same methods of Piety and Justice, Zach. 7.5.6. When ye fasted and wept every month, did ye all fast unto me? Even unto me? Did you macerate your Bodies, that your keener Stomachs might take the larger Draught of innocent Blood?
Thus the Cossacks, a kind of mungrel Christians, barbarous People, and Bordering upon Muscovy, living wholly upon Rapine, always pray to Christ in the Morning, to make them Diligent in their Callings, and help them to good Booty: So the wild Irish never went a Mass-trooping, but with the Auspiciums of a Pater noster, and Ave Maria.
Thus these grand Rebels in Richard the Second's time, Prefac'd all their Letters to their Confederates, with whom they held Intelligence in the Conspiracy, with these Heavenly words, Glory be to God on high, on earth peace, good will towards men. Strange Confidence! What? Glory to God, when their own Consciences told them they were Contriving the Ruine of such as the Majesty of Heaven calls, Gods upon Earth! And, peace on earth, when they were Meditating a War! And, good will towards men, when they were going about to Cut their Throats!
This is like Joab's Complement; Art thou in Health, my Brother? And then follows the Kiss with a Stab.
Pope Alexander VI. was so known a Dissembler in his time, that afterwards it became a Proverb in Rome, When his Holiness Swears, you may Swear 'tis false. England may well say, that her Royal Head was then first struck at, when the Executioners entred into Covenant, more solemnly to Swear its Preservation; as if the Breaking of former Oaths of Allegiance, could not speak them sufficiently Perfidious and Disloyal, but they must call Heaven and Earth to Witness afresh to redoubled Perjuries; or else resolved to Contradict the Truth of that Scripture in Eccles. 4.12. A threefold cord is not easily broken, whereas their poor, weak, and tender Consciences, could Snap them with ease, and make nothing of them.
Cataline begun his Conspiracy with a Covenant and a bloody Sacrament. These Judas's are then most likely to betray, when they come to salute, Caveatur osculum Iscarioticum.
The French Proverbially say, when the Spaniard sends them an Ambassador for Peace, Claude foras, they are certain then they must Fight for't. I could apply it to as smooth a Tongu'd Generation; and if not so Subtile, yet they are as False, and can Play with Oaths, as Monkeys with their Collars, can put them on and off as they list. Pro Rege, Lege, Grege, was the common Motto in those days, what they meant by the first Word, this Day's Remembrance does too truly Admonish us; Is this thy kindness to thy friend? In which religious Treachery, they did but much resemble that jugling Pope before-mentioned, and his Son Caesar Borgias, of whom it was said, That one never spoke as he thought, and the other never performed what he spake.
In this Sense we may say of our Martyr'd Sovereign, what Seneca speaks of Caesar at his fall; His pretended Friends, not his Enemies tumbled him down. And how many Wretches might our glorious Martyr have justly Upbraided with the same Words that Caesar in his last Words groaned out to his Son Brutus? What! and thou, my Son, too! Thou, my Subject! Thou that hast sworn Allegiance, and confirmed it again with a Covenant of a later date! Have we not Cause, more than enough, to use that good Man's Letany, in behalf of our Sovereign and these Kingdoms, Libera nos ab amicis: From such Friends, good Lord deliver us?
'Twas capital, even amongst the ruder Scythians, if any did Duo peccata contorquere, make a Pleat of two Sins together; as Lie, and Swear to it. The most barbarous Nations have Outvied us in Honesty: [Page 20]For, whilst such a Stir was made to make Room for Religion, good Nature has been justled out; and we have lost Humanity and Morals. And the very Heathen shall rise up in judgment against us. The Peripatetick owned more Divinity in his Ethicks, where he says, It is not good for a man to dissent from the Gods, his Father, or his Teacher.
Our new Gospellers, thô they do not walk much like Christians, yet will talk like them. This lip Religion is so cheap and easie to be come by, that every Hypocrite can afford to disciple himself thereunto; but, when it comes to Works of Charity, and to Evidence a true Faith by good Works, then vale lumen amicum; Gospel-Light and he must shake hands, and part.
The greatest Talkers are seldom the greatest Doers. The Damask Rose is more Fragrant, but not so Cordial as the Red. And those days, whose bloody. Hew will stain the Chronicle to all Posterity, have yet been Cryed up for the Gospel-days; whereas if we view but the Murthers, Sacriledge, and Rapine, which these Gospellers did perpetrate, we must say, as that Learned Lanacre did, comparing their straighter and directer Rules, and Gospel-Lines, describ'd in Christ's Sermon upon the Mount, with those more crooked and perverse Draughts of the men of his times; Either this is not Gospel, or we are not Gospellers.
Sure I am, that this Day's sad Instance gives us Occasion to put it to the question, (as of Old to the jugling Jews, that profaned God's holy Name, Ezek. 36.20.) Are these the people of the Lord that came forth of his Land? Do you take his Name in Vain, Motley Christians? Do ye take Christ's Name in Vain? Such Israelites as these have too much guile in them to be Nathanaels.
More like that Israel (mentioned by the Prophet) which was but an empty Vine, that only brought forth fruit unto it self. Vox & praeterea nihil, as he said of the Nightingale, nothing but a Noise. The emptiest Kettle makes the greatest sound; and the most lewd are usually the most loud. And we may truly reprove such (in the words of Diogenes, to that vitious Antipater, that bipedum nequissimus, who wore a white Cloak in token of Innocency) virtutis stragulum pudefacitis, ye make Religion blush.
To use the words of the Prophet Micah, Do ye build up Zion with blood, and Religion with iniquity? And yet lean upon the Lord, and say, Is not the Lord among us? No evil can come unto us.
The little attendance on this Day's Celebration in this populous City, who can, at other times, throng in a Crowd, to the want of Elbow-room, makes me with grief of heart presume, That the Innocent Blood shed upon this Day, is but little upon the Hearts, and too little a Grief of Heart to many, that I say not Ministers, who can not only coldly neglect their Duty herein, without remorse, but even dare to appear in Publick against the Celebration of this necessary Fast; as if there was now no need of keeping it. These are such whose Fathers acted this Murder; and they bring their Fathers Guilt upon themselves by justifying it. Nor is this all, for since the late Revolution, there are some that in Print have gone about to Defame the Royal Martyr, (and, as it were, Murder him again) by affirming that he was no Martyr; and that his Pious and Excellent Meditations, (which, perhaps, next to the Holy Bible, is one of the best Books in the World) are none of his; but they bear his Portraicture too much to be Suspected by any honest Man, notwithstanding all that the Spawn of the Regicides do affirm to the contrary; who have also the Impudence to affirm, that A King is the Creature of the People; and therefore they may do what they will with him. Does this look like Repentance for the Innocent Blood that was shed upon this Day? No surely: These Men cannot find Leisure for this great and necessary Employ, in solemnly Deprecating that divine Vengeance, which I fear is yet due to so Impenitent a Crew.
Acts of Grace and Mercy are lost upon such: For, as all truly generous Spirits do look upon an irreconcilable Implacability as Brutish, and Unmanly, as well as Unchristian; so an impenitent and stubborn Disobedience (like the Sin of Witchcraft) is Hellish and Devillish. Errare humanum est, perseverare Diabolicum. Will ye steal and kill, saith the Prophet: [In the Hebrew] Will ye stealing steal, and murthering murther, and yet come into this house, which is called by my Name, and say, we are delivered to do all these Abominations? Procul hinc procul ite prophani. To what purpose is the multitude of your Sacrifices unto me? saith the Lord. When you come to appear before me, who hath required this at your hands, to tread my Courts? Does Piety and Purity prompt you to Sacriledge? Does your Fear of God keep you from Repentance? Does your Fear of God keep you from Honouring your King?
This was Becket's Plea; he would submit to his Sovereign with ae salvo honore Dei: He was Content not to be a Rebel, so that his [Page 22]Allegiance might not dishonour God. Good man! His Conscience was Tender of God's Glory, but Seared at the thought of peace on earth, and good will towards men. Is your insatiable Boulimies not yet Glutted? But must you again Puddle our Waters, that you may Fish the better? But I have had too much Occasion to Enlarge upon this Head. I'll name but one Particular more, and come to a Conclusion; and that is, an Use of Exhortation.
2. That since black and bloody Villanies are usually Varnish'd with Religion, let us not mind mens Pretences, but their Practices. Samuel himself could not have spoken more Divinely, than did the Devil in his Likeness. How ill does the Language of Canaan become the Inhabitants of Hell? Peace in the Mouth, and War in the Heart: As if these Pretenders to the New Jerusalem, did resolve to avouch their Claim thereunto, by being like the Old Jerusalem, whose Name signifies Peace, and yet no such Slaughter and Divisions in any City of the World. Mel in ore verba lactis, fel in corde fraus in factis, as the Psalmist does English it, Psal. 55.21.
The Tomb-stone may have a fair Motto, and specious Out-side; but what's underneath? Blessed be thou of the Lord, says Saul to Samuel, I have kept the commandment of the Lord, 1 Sam. 15.13, 14, 15. Hast thou so? saith Samuel, then What mean this bleating of the Sheep in mine ears, and the lowing of the Oxen which I hear? Oh, saith the Sycophant, they are to sacrifice to the Lord thy God. So: Are our Pretenders to Love, Loyalty, Obedience and Peace, indeed so much for Peace, and for performing the Commandments of the Lord? Then what means that Shimei's Bleating, and Rabshekah's Railing against this blessed Martyr, which I hear? What means the Rapine, and Sacriledge, (which is so far from being repented of) that 'tis again endeavour'd to be Repeated? Will you say, 'Tis to Sacrifice to the Lord your God? Behold to obey is better then sacrifice, and to hearken then the fat of Rams; for rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry.
‘You may never expect (saith our blessed Martyr to his Eldest Son, K. Charles II. who also found it true) less of Loyalty, Justice, and Humanity, then from those that engage into a Religious Rebellion; their Interest is made God's, under the Colours of Piety. Ambitious Policies march not only with greatest Security, but Applause, as to the Popularity. You may hear from them Jacob's Voice, but you shall see they have Esau's Hands.’
Come, pull off that Bullrush-Coat, it has been worn too long: the Plot is so stale, that I can scarce think any in this Age, who has not lost his Pallate, can longer Relish it. What Rebels shall be hereafter, must needs be so upon Malice fore-thought: the mournful History of those Calamities, that ushered in this fatal Day, [that Volumn writ in Blood!] let us understand your Meanings, whatever be your Language, or your Title-Page. Those horrid Instruments found in your Faux's Cellars, unriddle the Meanings of your Meeting, whatever your Bush does promise. The Whore in the Proverbs began her Sorceries with Peace-Offerings, Prov. 7.14. God is near in your mouth (as the Prophet saith) but far from your Reins. Ye shall not fast as ye do this day, to make your voice to be heard on high. Is it such a Fast that I have chosen? A day for a man to afflict his soul? Is it to down bow his head as a bulrush, and to spread sackcloth and ashes under him? wilt thou call this a Fast, and an acceptable day to the Lord? Behold ye fast for strife and debate, and to smite with the fist of wickedness.
These Edomites are right father-like, Gen. 27.41. The days of mourning for my Father are at hand, then will I slay my Brother Jacob. The Days set apart for the pious Solemnity of his Father's Funeral, was the fittest time for him to execute his bloody Malice upon his Brother. The Text says, He was detained before the Lord, 1 Sam. 21.7. Sacris abutitur ut sceleratis mos est.
Thus also does the Edomite, when he meditated the Slaughter of the Priests of the Lord, which he afterwards effected, he was at his Devotions.
This Day reminds us too Evidently, who used the same Methods of Cruelty, and with whose Royal Blood those eager Horse-Leach's did gorge themselves, after they had first paid their Devotions, sought the Lord, and Grace once said, they fell on to their bloody Banquet.
Ignatius bless'd God when he was going to Rome to be Martyred, to think that his Blood should be found among the Worthies, mentitioned Rev. 16. under the Altar, crying with a loud Voice, How long, O Lord, holy and true, dost thou not judge, and avenge our Blood on them that dwell on the Earth; and that God making Inquisition for Blood, would search for the Blood of Righteous Abel, to the Blood of Barachias, and also down as low as mean Ignatius. And (I will add) when God sits upon the Grand Inquest for innocent Blood, He will not only Search as low as mean Ignatius, but righteous Charles, [Page 24](to the immortal Honour and Dishonour of our Nation) England's Martyr.
Our Kingdom has been famous over the World, for the first Christian King in the World, Lucius; for the first Christian Emperour in the World, Constantine the Great; for the first Reformed Prince, K. Edward VI. and for the first Royal Martyr for the Church and State, King Charles I. chosing rather to resist to Blood, then betray the Laws of the Land, the Freedom and Honour of Parliaments, the Rights of His Crown, the just Liberty of his Subjects, and the true Christian Religion in its Doctrin, Government, and due Encouragements, to the greedy Jaws of ravening Wolves. A good Shepherd giveth his Life for the Sheep.
Most deservedly therefore, as the Romans did their Emperour Titus, may we Stile him, (without suspition of flattery) deliciae humani generis, the good Peoples Darling, an epidemical Cordial: Corculum populi, as Scypio was called, the Peoples Sweet-Heart; who was De regione non magis sollicitus quam de Religione; cared not so much for his own Kingdom as God's; counting it more Honour. (with the good Emperours, Theodosius and Constantine) to be Christi vasallam, & membrum Ecclesiae, quam caput Imperii: Christ's Servants, than an Earthly King; and a Member of the Church, rather than Head of an Empire.
Having cropt the Top of all Vertues, as Pindarus said of Hiero, or as Vitellius of Cato Major, Homo virtuti simillimus, optimus imperator, orator, Senator omniumque artium magister, he was as like Vertue as ever one could look, being an incomparable King, an incomparable Orator, an incomparable States-man, and an incomparable Church-man; and if not, the endowments of a Prophet, yet of a King and Priest, being at all Essays a Master of Art. But in his juster Praises, though Rhetorick it self should expatiate, she must lose a Figure, his worth transcending common Hyperboles. The Memory of the just is blessed, Prov. 10.7.
A great Man good, is greatly good; not only because they are precious by being rare, (for God knows) we may too often say of Religion (as it was said of David) The Lords favour thee not, Sam. 29.6. (making it their business Erigere muros maris quam corrigere mores, to build Manners rather than to mend their Manners.) But because their good Examples, as well as their bad, are greatly followed; like great Men, being the Looking-Glasses by which the Rabble dress themselves; [Page 25]the great Body turning to and fro, and if the Head turn round, the unwilely bulk will usually wheel for Company.
I love not Encomiums of this Nature; but here to be silent, is to injure Innocence, and rob a Righteous Man, a Righteous King, and a Glorious Martyr of his due. God himself calls a worse King, his choice One, Isa. 42.1.
Nemo vir magnus sine afflatu divino unquam fuit, saith Cicero, no Man did ever do or suffer bravely, but by divine Instinct, a Hand lent him from Heaven; and I think it no boldness to say, (amongst a People that think themselves reproach'd, when Charles is vindicated) no Man could do or suffer (with that Christian Patience, Meckness, and Magnanimity) the Imprisonments, and Tumults, the Reproaches, and Martyrdom that he did, except God was with him. Oh when will this Kingdom deserve the title that ( Polidore-Virgil says was once usually given to it) Regnum Angliae, regnum Dei; Regnum Angliae, regnum Angelorum; whilst this day tells us, it was Regnum Diabolorum. Plato commends the Attick Country, in that it was beloved of God, and loved God. Oh that England might be so too; beloved of God, and love God, and fear God; which is impossible, if we do not honour the King; so saith St. Paul, Rom. 13.2. though cruel Nero had then the power: He that resisteth the Power is damned; or, (as our Translation) shall receive to himself Damnation.
A Scripture, that I wonder how those that glory so much in their poring upon the Scripture, can overlook; or their tender Consciences make a baulk of, without either Scruple or Remorse. So that we have cause to wish for our Kingdom, (as Ferus did for the Romish Synagogue) that we had some Moses to take away our Evils; Non enim unum tantum vitulum, fed multos habemus, non tres Rebelles, Korah, Dathan, & Abiram, fed innumeros. The Israelites had but one golden Calf, but we have many; they had three grand Rebels, Korah, Dathan, and Abiram, but we thousands.
As if Rebellion, with all its odious Retinue and Appurtenances, could be propagated, ex traduce.
Korah, that great Rebel, was a Priest too, one of the Sons of Lew, and one of the Princes of the Assembly (as Numb. 16.2.) and of all these 250 Princes, mentioned Numb. 16.2. Men of renown, famous in the Congregation, he was the chief; (for according to the custom of Egypt, from whence they came, their Princes were Priests,) yet that would not serve, he will be Chief-Priest or nothing, aut Caesar aut nullus, [Page 26]as Moses Articles against him, ver. 10. of the 16th of Numb. and to compass his design, he turns Independant Minister, and sides with the People, that, by these Rounds of the Ladder, he might climb up to his desired Height. Ambition has no Reins, never knows to make a stop, is always the Father of Rebellion, though Religion may be the Godfather, and give it a Name.
Was not Aaron the second Man amongst the new Common-wealths men that came out of Egypt, yet that's not enough; but he Bandyes with his holy Sister Miriam the Prophetess against Moses, to get the Supremacy, Numb. 12.1. and to effect this, first they rip up a Fault committed 40 Years, (contrary to the Law against strange Wives) in the Marriage of a poor Black-moor Woman, called there an Aethiopian Woman; the true cause of their discontent breaks forth, Hath the Lord indeed only spoken by Moses, and hath he not also spoken by us!
So that it is certain as well as an old Rule, that he that goes about to spy faults in his Superiors, and blaze them in publick to their shame, that Man certainly is going about to rebell, and pick a quarrel with them: First he renders them dirty, and then they are fit for nothing but to be rubb'd; first array them in Bear-skins, then sets Dogs upon them to worry them.
There's a Writ in Law called Ne injuste vexes, vex not any Man unjustly; and the People of old were forbidden to vex a Stranger; but for a King to be Vexed, Oppressed, and at last Murdered by his own Subjects, as Barbarously, as Bloodily, in the midst of his Kingdoms, and in the Strength of his Years, his Friends and loving Subjects being helpless Spectators, whilst the Caitiffs reviled him, and triumphed in their unparallell'd Massacre at his own Gates, is a piece of horrid Butchery, as matchless as odious.
And all this with the applause of Justice and Devotion!
Herod, who at one Draught quaff'd the blood of 14000 Infant- Bethlemites, and his own Sons among the rest, lest the bloody cup should not be a brim-full potion of Horror; Tyberius, Nero, Caligula, Otho the second, Julian, Commodus (cunctis Incommodus) Domitian Dioclesian, Charles the 9th of France and all those Monsters of Men that ever lived, might here (dull Truants in murdering Proficienties) have gone to School, and learnt new Lectures of Cruelty and Barbarism.
'Twas an Inhumane speech of Hannibal (if true what's storied of him) that no Prospect did ever so much delight him, as a Ditch (which he once saw) running over with Man's blood; But it is too true, that [Page 27]no Sight could please some Wretches but that of the effusion of an Innocent Man's Blood, yea an Innocent King's Blood? as if they did make choice of their Bits in their cruel Boulimy's; The Blood of Goats will soften Adamants, but the precious Royal blood did not, has not, and (I fear) does not yet (Oh unhallowed Saints!) molisy your more Adamantine Hearts, and seared Consciences: 'Tis Just, with God to give you blood to drink for you are worthy; Satia te sanguine quem sitisti would be but a due Retaliation; to use David's words, Scatter thou the People that delight in War. What! Is not your insatiable Thirsts yet satisfied? but as if the Sins that you have done, were not Scarlet enough, do you yet endeavour, by more blood, to crimson them to a deeper dye
Nothing would satisfie Faresius (the Pope's Champion) but to ride his Horse up to the Saddle- skirts in the blood of the Lutherans, and do you cry down the Pope, and yet avouch the cruelty of the worst of Popes by more dismal Paralells?
Do you make a Jest at Murder, as that Queen Mother of France, who viewing the fatal Landskip of the dead Carcases of her Protestant Subjects, smiled and said, It was the handsomest Piece of Tapistry she ever beheld? 'Tis a sad Conscience that can Joy at the thoughts of this days Mournful Remembrance otherwise than from the sense of Godly Sorrow at this days Sad Remembrance; no good Man can Repent such a Repentance.
Have you no way to be Villanous enough, except ye call Heaven to Witness and assist at such Unheard of Villanies? Ye Sons of Cain! must ye yet kill your Brethren, and that for Devotion-sake?
Or, with wicked Herod, Pretend to Worship, Mat. 2.8. when ye Intend to Murder him? Cur bonificas? why Trimmest thou thy way to seck Love, and why dost thou yet Teach the wicked ones thy Ways? Are you afraid that Dull Posterity should turn Truants to your skillful Massacres; and not get your bloody Manuscripts by Heart, that you, even yet (under the notion of Purity) teach the wicked ones and the Innocent ones your ways? when for all your Gospel- sayings, we know too well, ye intend to practice no saying in the Gospel, but that in Mat, 21.38. This is the Heir, come let us kill him, and sieze upon his Inheritance.
How then canst thou say, I am polluted? Behold thy way in the Valley (in the Golgotha to which these once flourishing Kingdoms have been reduced) Let this Day reprove thee, know what thou hast done; For [Page 28]in thy skirts is found the blood of the Souls of the poor Innocents, Jer. 2.34. I have not sound it upon secret search but upon all these: yet thou sayest, Because I am Innocent — Behold the Revenger of the blood of his Martyrs will yet plead with thee, because thou sayest, I am Innocent, Jer. 2.35. Nothing but Death could, under the Law, expiate Sins committed presumptuously, [ Hebrew] With a High hand, Numb. 15.30. Such as was this Concatenation of Villanies, that fought neither with small nor great, but only with the King of Israel: — Hunc ipsum Petimus, as that Russian cryed who flew the great Gustavus Adolphus.
Oh, Restore, Restore your forfeited Loyalty: Talk not of Reformation of the Church and State, till you have first reformed your own disobedient and stubborn hearts; first wash your bloody hands, and gargle your slanderous Throats, and then you need not blush when you speak of Reformation; 'till this be done, He is unpardonably credulous that will lend an Ear to your noise of the Gospel, the Gospel! Good Hearts! It were very pretty if it were not painted, but in earnest we may say by woful experience of your Cause, as Salust says of Amelia, Amelia Orestilla, Praeter formam nihil unquam bonus laudavit; There's nothing skin-deep praise-worthy in it; Bull-rush-like, or Sepulchrelike, or a Rose-tree in Autumn, — cecidit Rosa, manet Spina, when the flower is off, how pitifully it looks? Oh quantum haec Niobe!
Oh, then every one that hears me this day upon this occasion of Lamentation, (rehearsing to us that of Lam. 5.16. The Crown is fallen from our Heads, wo unto us that we have Sinned) lay your Hands upon your Hearts, and seriously empannel your Thoughts in this grand Inquest; Have I so much as consented to the shedding the Blood of this Innocent Martyr; or have I in any-wise approved of it, or justified those that did it since, tho' perhaps then unborn? The very concealment of a Cheat was miraculously punished with Death, Act. 5.10. and yet the Text does not say that Sapphira consented to it, but only was Privy to it, ver. 2. and did not do her best to prevent It; sure I am then, this bloody Butchery must, upon this Account, be filed up for a National Sin, as God has in Justice scored upon us, for this Blood, many National Plagues, And (if that be Scripture in Revel. 9.21.) God will yet appear, rendring Vengeance to all such who have not repented of their Murthers, nor of their Sorceries, nor of their Fornications, nor of their Thefts.
Oh, that you that hear me this Day, may be (as the Posts of the Doors were by the Blood of the Paschal Lamb, in that day of Slaughter) so Washed (by unfeigned Contrition) in the Blood of the Lamb, that when the destroying Angel shall yet make Inquisition for this Royal Blood, he may pass over us!
Talk not of Religion 'till this be Done; Pray no more 'till this be done; bring no more vain Oblations 'till this be done: For, when ye spread forth your hands, I will hide mine eyes from you, saith the Lord; yea, when ye make many prayers, I will not hear, your hands are full of blood, Isa. 1.13, 15. But, deliver us from Blood-guiltiness, O God thou God of our Salvation.