SAD MEMORIALS OF THE Royal Martyr: OR, A Parallel betwixt the Jews Murder of Christ, and the English Murder of KING Charles the First: BEING A SERMON Preached on the Solemnity of His Majestie's Martyrdom. In the Cathedral-Church of Sarum, An. Dom. 1669. By T. L. (M. A.) Prebend of the Cathedral Church of SARUM. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Jo. 19.15. LONDON, Printed by Tho. Milbourn for Robert Clavel, and are to be Sold at the Gun in Ludgate-Street, 1670. THE PREFACE. Reader, WHo is there that doth not observe, that store and abundance is an usual means to depreciate any thing; and that that which is most frequent is generally most slighted; as Common-ways are most trodden and trampled on: so that there is no very great cause to wonder, that Israel itself should then loath Manna, when Manna lay in heaps in the Camp; or that they should grow weary of Angels-food, when Angels-food was their constant dish. And truly, this is as visible in this preaching-Age, wherein (to the discredit of this Nation be it spoken) I know not whether is greater, the industry of the Preachers to convince, or, the industry of the Hearers not to be convinced of their wickedness. And therefore when there is on one hand a plenty to satiate, and, on the other, corrupt humours in the Patients to make that Diet become nauseous; it may be admired what there could be, to invite me to put such a thing as a Sermon, into the sight of the World. I must confess, had there not been some other kind of inducements, besides the good opinion of that City for whom it was composed, and of that Congregation to whom it was preached; I should hardly have inclined to have published so plain and unpolished a Discourse. But this I must say, that I look on that place as a Society of the greatest Loyalty and candour in the whole Kingdom, and consequently (although they have also their share in the guilt) that most places of this Nation, have much more to answer for, and repent of, in relation to the Blood of the Royal Martyr King Charles the First, than they; And I cannot doubt but that the same Spirit of God that made those so passionately resent this Charge laid on them, may make the Sermon, now it is written, become that to others, that it was to them when it was preached. But one thing it was above all that tempted me to this course, and that is, The Hint that I have given of a great and National sin and infelicity, that hath too generally passed without any notice or observation; and that is, the unconscionable carelessness or grounds on which the People of this Kingdom trifle away the peace and security of the Church and State, in popular Elections; sometimes inconsiderately siding with imposing Landlords, sometimes as rashly running with an unwary rabble, to depute insufficient, and many times ill-principled Persons to be their Representatives in the great Council of this Kingdom; from whom what can be expected to come, but desperate and mischievous, or at the best, crude and immature Counsels. Of what consequence this very thing is to our perpetual Peace, or Distractions, I believe no discreet Person can doubt; and I shall amply obtain my desire, if any ingenuous and well affected Person that hath the leisure, shall ever take the hint, and bestow on his Country, a just Discourse and state of the cases and obligations that lie on all Persons, and Societies, to make conscience of their proceed in an Affair of this Importance. For I think, if some course be not taken to awaken the common People, to consider what they ought to do, and to represent unto the present Parliament in what condition several Corporations stand by means of many disaffected Persons re admission into those Societies, out of which for disloyalty they were within this six or seven Years cast; All the courses that this great and loyal Council shall take to secure our prosperity will signify nothing; but that, on the calling of new Counsels (which will surely be for the most part answerable to such men's interests, passions, and Principles) all shall be immediately battered down, and demolished; and within this ten or twenty Years, this Nation must infallibly come into the same state and condition, that it was in, Anno 1642. For although they take the same strict and solemn Oaths, and are admitted under the same conditions and subscriptions that other Men are, yet I appeal to all men living that have opportunity to observe their actings, whether they make any conscience at all of vow-breach and perjury; and whether they become not the sly, if not the open countenancers of all the factions and seditious Persons in the Nation. Nor do I think that any prudent Man that hath his Eyes abroad with him, can choose but see, how the sottishness and poverty of some places and Persons make them easy to be imposed on, and neither think nor care whom they elect to Parliament; and how the faction and purse of others, make them as active and powerful to pervert such Electors. And is not this of a sad consideration, that little Feasts and entertainments, or little fears or brow-beating, should engage the majority of Burroughs for this or that Person, whatever his principles or qualifications are; and consequently that the foundations of our Laws should be laid on Roundlets of Wine, on Barrels of Ale, or on the humours of discontented fanatics? Is it not a miserable thing, that those that are honest and peaceable Men, should be slack and negligent of appearing at Elections, when to be sure the turbulent and seditious shall be industrious and eager? I think we ought to remember, that as our ill choice hath heretofore drawn so great sins and vengeances on our heads, so our more faithful and careful Elections, are the only means to secure and perpetuate our peace and prosperity, and to keep us from such sins, from such shames, and from such miseries; which shall for ever I hope be both the Prayer and serious endeavour of my considerate Reader, and myself. More than this, we cannot wish; and less than this, our affection to our Native Country cannot exact at our hands. SAD MEMORIALS OF THE ROYAL MARTYR, etc. Act. ij. the xxxvij. and part of the xxxviij. Verse. Now when they heard this, they were pricked in their hearts, and said unto Peter, and to the rest to the Apostles, Men and Brethren, What shall we do? Then Peter said unto them, Repent.— IT hath been often my extreme wonder to consider the different effects of the Apostles preaching to the first Christians, and of our preaching to the last Christians; the easiness and seriousness of their repentance, and the difficulty and perfunctoriness of ours; how easily their eyes melted into Tears, and how much more readily our hearts turn into Rocks: and yet all this while, there are the same crying sins; the same glorious Gospel; the same light within us, our reason and conscience; and the same impulse from without, the Holy Spirit of God; Religion hath still the same Embassy and Ministration; the World hath the same needs; Vice and Sin hath the same baseness; the Rule hath the same perfection; and the Holy Ghost hath the same efficacy. But I conceive the reason of the so great difference ariseth principally from these two things. 1. From the different temper of the hearers then, and now. 2dly. From the different way of working, preaching, and ministration then, and now. As for the temper of the Primitive hearers, this is certain, They were more simple, serious, and sincere; Religion to them was a thing in earnest; the interest of their Souls, and eternal salvation or everlasting Death, was that which their hearts had a most awful regard to; and you meet not the sourest knot, the most neglectful unbeliever among them, but when these things were urged, his heart was smitten with consternation and amazement; From which, neither glory, nor riches, nor throne, nor honour, nor tribunal could ever shelter him. St. Peter 's preaching, wounds the Jews; and at St. Paul 's (a) Act. 24.25. preaching, Felix trembled. As for the heartiness and sincerity in the Converts, two things there are that put it out of all question; the first is, (b) Act. 4.34. The devoting of their whole Estates to the service of the Church and Religion; and the other is, Their free and penitent (c) cap. 19.18. confession of their sins. And without all controversy, He that forsakes this World's good, that gives up his Estate for Religion, and the Kingdom of God's sake; and that confesseth his faults with tears in his Eyes; is in earnest. On the contrary, the Hypocrisy of our Religion is made as conspicuous, in that we are so far from parting with any thing to religious, or charitable uses, that we pant after the Estates that are so given by others, and are so far from being ashamed of profaneness and impiety, that we (d) Esa 3.9. boast and proclaim our sin as Sodom, and make our (e) Phil. 3.19. glory of that which is indeed our shame. The second difference, the different way of preaching, and ministration between them and us, is as visible and conspicuous. We want that heroical Spirit, and courage in the cause of God, that plainness, and zeal in our Ministration, that they always used; they called incest Incest, and murder Murder without mincing of crimes; they most sharply reproved where the sins were great; their hearts were above all base despondencies; they neither feared the frowns of Greatness, nor the tumults of the Multitude, but spoke out with all severity; they were not so weak to imagine that the most headstrong Beast was to be best managed with the losest Rain; No, they pleaded the cause of God with rigour and sharpness, as we may see in St. Stephen's discourse with the Jews: Act. 7.51, 52. O ye stiffnecked and uncircumcised in Heart, and in Ears, ye do always resist the Holy Ghost; As your Fathers did, so do ye; Which of the Prophets have not your Fathers persecuted? and they have slain them which shown before, of the coming of the just One, of whom ye have been now the betrayers and murderers. They feared not life, they could not debase themselves to soothing and flattery, because Fawning became Dogs, better than Shepherds. On the contrary, we deal with smooth Hands, and oily Tongues; we reprove with Figurative weapons; we use Metaphorical conviction only, and then our hearers think that they have nothing to answer for, but metaphorical sins, and why should it then be thought strange, that we should work nothing in them, but a metaphorical repentance. We imagine we have well performed our duty, when we have done it neatly, and conceive sin is duly chastised, when our hearers think that we do not mean them. Believe me, Brethren; I have too much affection for my people, and particularly for this Assembly, to deal so treacherously with you, but am resolved, that I shall then have best performed the office of this Day, when I shall have left this glorious Martyr's Memory in your minds, as a Miracle of Men, as a Mirror of Princes, and convinced you that Charles his Blood was enough to sink a Kingdom, and the least drop of it to damn this whole City. 'Tis the repentance of the guilty I seek, and if any Man be discontented at this, I have but little cause to be troubled at it, If I can pronounce peace to myself. Ezek. 3 19 Liberavi animam meam. I have freed mine own soul. The Apostle's Charge on his Auditory, is couched in the 22. and 23. Verses of this Chap. Ye Men of Israel, hear these words, JESUS of Nazareth, a Man approved of God amongst you by Miracles, Signs, and Wonders, wh●ch God did by him in the midst of you, as ye yourselves also know, Him have ye taken, and by wicked hands have crucified and slain. I will but a very-little vary the words, and lay the very same Charge on the greatest part of this Assembly. Ye Men of this City, hear these words; CHARLES the First, King of England, a Man approved of God amongst you, by a just and righteous Title unto these Kingdoms, by a Princely clemency, by an incomparable piety, by a most innocent and a virtuous life; by a flourishing estate which God wrought by him in the midst of you, as ye yourselves also know; Him have ye by rebellious and treacherous hands delivered and taken, and in a most barbarous and cruel manner murdered and slain. The least that can be said of this Wickedness, is this, that it is a public and a National Sin, and cannot be expiated, but by a public and a National Repentance; And this the service of this Day confesseth, where we deprecate this Blood from ourselves and posterities for ever. But because you will never be able to proportion your grief as you ought, till you have a full sight of your guilt. I shall endeavour to make you more sensible of that, by paralleling the Sin that is before us, of Murdering King Charles, with this History of the Jews murdering of Christ: Nor do I find in the whole Scripture any Case so near alike as this. We read indeed in some places of great Calamities, and in some too of calamitous Deaths, that have fallen on many eminent Persons; and of some that have died for Righteousness sake, as (g) Mat. 14.10. John the Baptist, by Decollation for reproving Herod, but he was a Prophet, not a Prince; (h) Act. 7.59. St. Stephen stoned to Death, but he was a Disciple, not a King; Saul was a King, and he died by the Sword, but he neither lived a good life, nor died by the hands of others; David was a king, and yet a man of great Sorrows, a Type of Christ Himself; and yet, although he was a Confessor, he was no Martyr, but died in his Bed. But now, The Murder of King Charles is like the Murder of our Lord Jesus Christ: in several Relations and respects; only let it be remembered that Christ was a spiritual Saviour too, and, so, far beyond all Earthly Princes: because (i) Mat. 14.33. he was the Son of God, as well as the Son of Man; However, if we shall see that this horrible wickedness, is much of the same nature, with the murder of these execrable Jews, you'll have the same reason to be wounded in your souls, and to consult your safety, as these in my Text did; When they heard this, they were pricked to their hearts, and said unto Peter, and to the rest of the Apostles; Men and Brethren, What shall we do? Now the Cases are, though not equal, yet alike; in these two generals. 1. In the quality and condition of the Persons that suffered; The Servant was like the Master, King Charles like Jesus Christ our Lord, as far as by the Divinity and Godhead of our Saviour, who had the Spirit without measure, and by the frailty of a mere Man there could be a likeness. 2. There is a great deal of likeness in the guilt that the English have contracted by this Murder, and the Jews by the Murder of Jesus Christ. 1. As for the First: the likeness between the Persons, it consisteth in these particulars; 1. In their Birthrights. 2. In their Unction or anointing. 3. In the Innocency of their lives in some proportion. 4. In their Patiented Deaths. 5. In the Indignities that they suffered. 6. In the likeness of the Cause; for it was in Both, the cause of Religion, and for Righteousness-sake. 1. First, for their Birthrights, they were Both, ad Sceptra nati, both born to Kingdoms; Christ to the Kingdom of Judea, as appears by his Genealogy, Mat. 1. springing in a direct Line from the Loins of David; and although he did not exercise a temporal jurisdiction, because (k) Gen 49.10 the Sceptre was departed from Judah, and in the hands of Herod, when Shiloh came; yet a greater, a spiritual Kingdom he exercised. Charles also, descended from an ancient Race of British Kings that were the rightful Governors of these countries'. Nay, it is very observable, that their Descent, in respect of the distance from their originals, was very much alike; from David that settled and established the Kingdom of Israel to Christ, were just Twenty-Seven of the Royal Line, and from Edward the Confessor, that enfranchised and settled this Kingdom, Charles I. was the Twenty seventh Monarch. 2. Both were inaugurated by unction or anointing, the one by the outward Oil of Consecration; the other with the inward anointing of the Holy Ghost. and because of this anointing the Scripture calleth Christ's Name on all that are anointed. (l) Ps. 105.15. Ne tangas Christos meos, Touch not my Christ's, and do my Prophets no harm; Both were anointed, but Christ hath in this the Prerogative above all Earthly Princes, that (m) Heb. 19 He was anointed with the Oil of gladness above his fellows. 3. Alike they were, though not equal in Innocency, and a virtuous Life. This Martyr went close after the Footsteps of Jesus Christ, although he could not overtake-him; (n) Phil. 3.14. He pressed toward the Mark of the high Prize of God. Christ indeed was Innocency itself, and as righteous as the Law; This righteous Man was as innocent as was compatible with mortality and common frailty. In all his Relations, he was a most eminent example; to his Children, the most tender Father in the World; to his Queen, the most constant and faithful Husband, in the Earth; to his Servants, the most obliging Lord; to the Church, a most blessed and zealous Patron; to his People, Pater-Patriae, a Father of his Country. He was so far from Tyranny, that he could not entertain jealousy; so far from severity and harshness, that he could not think ill of his subjects, when they dealt never so basely with him; of such clemency and pity, that he was so far from punishing those that hated him, that he most commonly took them into places of particular favour and trust, and so hoped that his kindness and Princely favours should do on them, what other Princes do by severity and punishment. But the returns of that ungracious People, hath taught the World this Maxim of Government, that, Pardon of offenders before their repentance, is but an ill guard to a Prince's Person. To God, he was a most devout and sincere votary, a Person of an admirable zeal and delight in Religion; to Men, a most exact pattern of Justice and Equity. A Prince he was, so extraordinary enriched with grace, that temptations seemed to assault him, to no end but to be defeated: Though he had but three Kingdoms, he deserved four Crowns; but the most splendid of all, for his absolute Empire over himself: for, self-denial which is the task of all other Men, and the most harsh Discipline in the School of Christ, seemed to him but recreation: He was Snow in the midst of Flames, and Fire in a Mass of Ice; He was sober in the midst of Youth, when all others are lose and wild; Spotless in despite of Sanguine; he was humble in the glories of a Court, which usually make others giddy and vain; abstinent in the midst of Feasts where Luxuries have their dominion, chaste in his very embraces: He reconciled the honour of the Cross, to the splendour of Crowns; the Grandeur of Purples to the severity of Jesus, the glories of Kings, and the mortification of a Christian together; and continued a zealous protestant in the Court of Spain itself. 4. He imitated Jesus Christ in the patience of his death: That he could so discernably foresee his approaching Fate, did evince him a Person of no narrow or common apprehension; they are his own words; (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Medit. 28. I know that there are but few steps between the Prisons and Graves of Princes. Yet even then, (p) Luk 21.19. With what patience did he possess his Soul? With what a great temper and calmness of Spirit did he fit himself for his end? To which, when by sad stages he still drew nearer, and nearer; by serious and frequent Prayers, and by eating the Passe-over, by communicating the Lord's Supper in imitation of Christ his great Pattern, he disposed himself to his end; and when it came, drank the Cup without murmuring or repining: He forgave all; prayed for his Enemies; kissed the rod, and (q) Esa. 53.7. as a sheep before the Shearers, he opened not his mouth, or if he opened his Lips, it was like the opening of the Gates of the Temple, nothing but odours and perfume, nothing but Light and Love, nothing but holy and Christian counsels and blessings came from thence. 5. Alike they were in the barbarous indignities that were offered to them; they both, suffered the scoffs and taunts of wicked Men; both, (r) Heb. 12.3. endured the contradiction of sinners; Christ from his own Creatures, and Charles from his own Subjects; Christ Jesus suffered by the insolence of the Jews, and Charles by the insolence of the English; Christ was charged as a Traitor to the State, and so was Charles too, even by those very Men, who if they had had no other crime, were themselves Traitors in the highest degree for that very Fact; Christ had obliged His Persecutors, and Charles had obliged his: and yet, Christ was put to Death on a pretence of (s) Jo. 18.14. saving the Nation, to whom His Blood became an utter ruin; and on the same pretence, was Charles murdered too; Sed Deus avertat omen. 6. They were alike in the cause of their Death, both for Religion and for righteousness sake. Christ died to found and to save his Church, Charles, because he would not betray it; Christ to save all the World from Eternal slavery, Charles to deliver the Kingdoms from illegal Tyranny; one from the dominion of the Devil, and the other from the power of devilish Men: And it is certain, if he would have yielded to the subversion of the Laws, the ruin of his Subjects, and the overthrow of the Church, he needed not to have died: On these terms, (t) Heb. 11.35, 38. He would not accept deliverance, nor was the World worthy of him. 2. Again secondly: The ways by which the Men of this Kingdom, have contracted the guilt of the blood of this pious Prince, are much of the same nature, and manner, with those ways by which the Jews have contracted the guilt of the blood of Jesus Christ; which will be very discernible, if we inquire, what the Gild of the Jews was. 1. Some Jews contracted the guilt, by direct persecuting, apprehending, condemning, sentencing, and executing of Christ. 2. Some contracted the guilt of his Blood, by prosecuting of him, and soliciting his Death. 3. Some by consenting to it, and delighting in it. 4. All of them by two ways. 1. By not hindering of it as much as they were able. 2. By being liable to the Acts and Consultations of their Representatives and Proxies in those great Counsels. 1. Some by direct persecution, apprehension, condemnation, sentence, and execution. Thus were the Highpriest, and Sanhedrim, guilty, when they combined against him, Mat. 26.3. The chief Priests, and the Rulers, and the Elders of the People conspired against him, to take him by subtlety, and to kill him. They resolved to put him to Death, before they apprehended him; But because they would delude the vulgar, and not be thought to do any thing unjustly, after Caiaphas had examined him, he calls for the suffrages of the Council, vers. 66. What think ye? And they said, He is guilty of Death. Thus these were guilty of his blood by condemning of him; Judas by betraying him; Pilate was guilty by sentencing of him; and others guilty by executing of him. 2. Some became guilty of Christ's blood by soliciting of his death, when (u) Mat. 27 22, 22. Pontius Pilate asked the Multitude, what he should do with Jesus, their answer was, Let Him be crucified, let Him be crucified; And when he (according to that ceremony usual in the Law) had washed his hands, thereby (as he thought) acquitting his conscience; they take all the guilt of it on themselves and their posterities; (x) Vers. 25. Let his blood be upon us, and our children for ever. 3. Some became guilty of the blood of Christ by consenting to it, and that either, à priori, or à posteriori: Either 1. before the fact, by approving the proceed, by being pleased with the sentence, or execution; As (a) Acts 22.20. St. Paul became guilty of the murder of St. Stephen by holding the Garments of those that stoned him. 2. Some became guilty of his death, ex postfacto, by taking content in the thing done; by being enemies to the good way that he preached and died to build up. Saul was a Persecuter of him after his death, because he was about to apprehend the Apostles, and hinder his word. Saul, Saul, why persecutest thou me? Act. 9.4. 4. All the Jews were guilty of this Murder by these two ways. 1. Because they did not * Voluntas est cause peccati per accidens, non impediendo, vel non reprimendo cum possit. Aq. Sum. 22&. q. 15 ●. 5. hinder this horrible Murder as much as they were able. Justice and righteousness doth exact, that according to our power, we defend the innocent, and plead the cause of the oppressed, whereas they tamely connived at the burden of that impious sentence, Qui non vetat peceare cum possit, jubet. although he spoke as never man spoke, and did Miracles in their sight, which none but God could do. 2dly. But however, they were guilty in the very Fact and condemnation of the Sanhedrim or great Council, because it was a Council delegated by themselves, † Franc. Jun. Analytic. expos. Num. 12. chosen out of their Tribes, Six out of a Tribe, by the Elections and Voices of the People. And truly, since those Tribes made no more conscience what kind of Persons they did elect, it was most equitable that the guilt which their representatives had contracted, should fall on the whole Nation. And these I apprehend to be the principal causes and reasons, why, when the Apostle chargeth Christ's murder so directly, so determinately on the Jews, the whole Multitude of the Jews promiscuously: there is not any that openeth his Mouth against it; there is not one Person that doth at all object; there is no Man that doth deny, or that doth attempt so much as to excuse, or extenuate the Fact; but they acknowledge it to be a great and a fearful truth; the remembrance of it is bitter unto them; and they consult their safety, and the expiation of it, When they heard this, they were pricked to their hearts, and said unto Peter, and to the rest of the Apostles, Men and Brethren, What shall we do? Truly the same several ways, and many more are the English guilty of the Blood of this Incomparable Prince. 1. Some, By direct and point-blank-fighting against him, to conquer him, to kill him, to imprison, to implead, condemn, sentence, and execute him; and thus were all those guilty of his blood, that ever lifted up their hands or tongues against him; thus was every Man guilty, that ever drew a Sword in that cause or quarrel against him; the question of the Prophet David is impossible to be eluded. (b) 1 Sam. 26 9 Can any Man lift up his hand against the Lords anointed, and be guiltless? that is, No Man can ever lift up his hand against the Lord's anointed, and be guiltless. And therefore such have no way to reconcile themselves to God for it, but by a real and perpetual Sorrow, and Repentance, as long as they live, and by the satisfaction of Christ's blood; But especially those bloody and barbarous Regicides that sat as Co-Assessors at his condemnation, or as Assistants at his Execution. 2. Some contracted the guilt of his blood by soliciting his death, and thus did the blind and ignorant Rabble, by the instigation of the principal Rebels and Incendiaries, petition and clamour for his blood, under the specious Name of Justice. 3. Some of you were guilty by consenting to this horrible Fact, and that either à priori, while your thoughts took any pleasure in the practice of this execrable deed, whatever temptations you had to desire it. And some of you, ex posifacto, when you took any satisfaction in the thing done; while you apostatised from your own reason and principles, and associated yourselves to those Regicides, while you became voluntary assistants to execute their commands, or any way instrumental to help them defend that interest that they had grasped unto themselves, by the Murder of this Holy Man out of any base Fears, or greedy Hopes. 4. All were guilty of this blood, that did not, as much as they could, hinder the effusion of it, while they looked on it with an indifferent eye; while they sat still at their case, without endeavouring to prevent, or reverse that cursed sentence. For I must tell you, that that Maxim of Self-preservation, when the life of our Prince is at stake, is but a mere Sophism, in the School of Christ. He that prefers any Member to the Head, must needs be very unskilful in the necessities of a Natural Body; and he that prefers his own condition, before the condition of his Prince, is altogether an unprofitable Member of the body politic, and falls below the faith and loyalty of the very Infidels themselves. And I appeal to your own experience, whether Those that are so much Gods to themselves, are, not Devils to all others. However, remember that the grand Factors in this bloody business, were your Delegates; that they did act at all, was by your Elections and choice; The consciences of those Men were such as you did approve of, or else they would never have been chosen into that great Council of the Kingdom by your Votes; * Peccatum contingit in aliquem Dupliciter vel in se qu●ad actum peccati; vel in sua causa. Aq. Sum. 22ae. q. 154.5.0. so that their Acts became your own. And if you had not wilfully resolved to have had such counsels and events; Why did you choose Persons of so desperate and destructive Principles; some of them being generally known, and some of them stigmatised, for turbulent and factious Persons, Men that were Enemies to peace and order. These were your Patriots; and you see, into what condition their Counsels and Acts brought you to. Nor is it to be wondered at. For who ever knew the Soul taken away, and the Body not suffer convulsions? So that there remains no more excuse for you, than for the Jews; nor are you any more able to deny or extenuate the Fact, than the Jews could deny, excuse or extenuate, the Murder of Christ. Nay farther; even those Persons that thought that they had defended this Prince, have too much of the guilt and stain of his Blood on their Garments and Souls, as I shall make appear Anon. In the mean time, let us consider what this Sin of Murder is. A Crime it is of so heinous a nature, that if it were but casually and accidentally committed, it was death by the Judicial Law, if the criminal were taken before he came to the City of Refuge. Num. 35. But if wilful and presumptuous, he must die, though he came thither. Exod. 21.12. Thou shalt take him away from mine Altar, that he may die. The Altar itself shall not protect him. Nor did the guilt of Blood extend only to Persons; But it polluted the Land, Num. 35.33. Although it were involuntarily spilt: But, for the wilful Murder, no expiation admitted. The Land mourns for such, and therefore thine Eye shall not pity him, that it may go well with thee, when thou shalt have put away from Israel the guilt of Innocent Blood. Deut. 19.11, 12, 13. The Psalmist pronounceth an heavy sentence on such Offenders. Psal. 55.23. The bloody and deceitful Man shall not live out half his Days; or if he do live longer, better it were for him that he did not: for he doth but accumulate and heap up, as well as protract vengeance; he doth but (c) Rom. 2.5. treasure up wrath, against the Day of Wrath, and increase his fearful account, till that time surprise him, wherein the most righteous and impartial Judge shall come in Flames of Fire to make Inquisition for Blood. God consulted and took deliberation, when he made Man, Gen. 1.26. Let us make Man after our own Image, after our likeness; And he takes deliberation likewise in sending Judgements to destroy Man; as he extinguished the Canaanites by little and little. (d) Psal. 103.14. He knows whereof we are made, he remembers that we are but dust; and yet he is a Lord of a most infinite and an absolute power; and surely, it is very unreasonable for the choicest buildings to be cast into rude hands to be demolished; he is most skilful to pull down that raised the Fabric, and to him it is most reasonable to be committed. A Sin directly against the command of God; a command in force in all Ages, a command, against which there shall never be a countermand. Before the Moral Law: He that sheds Man's blood, by Man shall his blood be shed, Gen. 9.6. Repeated at Mount Sinah. Thou shalt do no Murder, Exod. 20. No Murder of any sort, or any degree. Expounded most strictly by Christ. Thou shalt do nothing that may tend to murder; (e) Mat. 5.22. Thou shalt not be angry without a cause; Thou shalt be so far from killing deliberately, that thou shalt not do it rashly; nay, thou shalt be so far from doing of it rashly, that thou shalt not begin the least heat, that may tend to so bad an end. A sin it is, clamorous to Heaven for vengeance; so doth the first blood from the Earth, Gen. 4.10. And so do the Souls from under the Altar, Rev. 6.10. And they cried with a loud voice, saying, How long, O God, holy, and true, dost thou not judge, and avenge our blood on them that dwell on the Earth? But to sum up all the evil that can be thought of, or spoken against this sin, I shall need do no more, than add the commentary of the beloved Disciple, St. John, on that Command. 1 Jo. 3.15. You know that no Murderer hath Eternal Life abiding in him. But this Wickedness that we now treat of, was the most horrible Murder that ever was committed. A rasing of Adam's Image, and God's too. A parricide, a kill of our Father. A Regicide, a Murdering of our Prince; a violation of all bonds of Honour, Faith, and Allegiance; a desperate and wilful Perjury, and breach of your Oaths of Fealty. Obj. You'll say, Alas! It was far besides mine intent, that ever so vile and cursed a thing as this is, should have come to pass; so that although I were a casual, I was not an intentional Instrument; Although I was an accessary, I was far from being a principal in this heavy Tragedy. Answ. Be not mistaken, this is no excuse at all; For in case of Treason, there is no Law in the World that accounts any Agent an Accessary only; they are all Principals. Nor was ever any thing in the Earth heard of, that in every circumstance had more of baseness, than this Murder: For first, it was leisurely and deliberately plotted and contrived, and so could not have the excuse of heat or passion: It was acted against the most known and public Person of the Nation, and so could not have the excuse of ignorance: It was done in the most open and impudent manner, in the sight of this Sun; and so could not have the shelter of modesty and concealment: It was acted against our King, and our Governor, and so could not have any excuse from sub ordination or co-ordination; For, The King is Supreme, 1 Pet. 2.13. And then it will naturally follow, than none can question him: Job 34.18. Who can say to a King, thou art wicked? and to Princes, ye are ungodly? It was done upon our Governor and our Master: and then remember the question of that Woman, (f) 2 Reg 9.31. Had Zimri peace who slew his Master? It was done out of a perfect effront and contempt of Religion; for the freedom of the Gospel was pretended, for that, which was most expressly against it; For you know who hath said, (g) Rom. 13.1. Let every Soul be subject to the Higher Powers. Nay it was done under the covert of God's Ordinance, and so God's own honour was prostituted to countenance this horrible Villainy; his glory made to lacquey-after the practices of desperate and unnatural Rebels; So that, as the Casuists say of Incest; If it be committed without marriage it is a great sin; but greater if under marriage, because God's holy Institution is made to mask uncleanness; so say I, To have murdered our Prince was a transcendent and horrible impiety; but, To do it under the pretext of God's Ordinance, and under the Formalities and Ceremonies of Justice, is intolerable; It was as much a mockery of God, as it was an abuse to the King. Nay, the Form of proceeding was as contrary to all Rules of Equity, as the matter of Fact was execrable. It is an equitable Maxim in all Laws, * Justian. Institut. Ne judicet pars, Let not a party be the Judge; and yet, Who were the Prosecutors, but his own Enemies, that were parties, and in actual Arms against him? Who witnesses, but those very Rebels that were parties in the quarrel, and whom he attempted to have chastised? Who were his Judges, but those very parties and enemies that had continued a most barbarous War against him? and when their own Villainies had put them out of all hope of Pardon, they knew not how to secure themselves from the Punishment that they had deserved, but by inflicting an ungodly Sentence on Him: Though he knew how to forgive, they knew not how to trust. To be short, They had no colour of wrong; For, by the Law, ‖ Cook on Littleton. Lib. 1. Fol. 19 The King can do no wrong. They could not urge against him, as the Jews did against Christ, That he was an enemy to Caesar; (h) Jo. 19.12. For here was no other Caesar but himself. They could not believe (if he had been a Subject, and not a Prince) that their proceed were Legal; For, it was a way of Trial, studied after the Fact; so that this most unheard-of Murder, was a violation of all that was good, civil, just, equitable, or sacred; a breach of faith, honour, law, equity, and gratitude; a prostitution of religion, justice, and even of common humanity itself; So impudent, so fowl, so bloody, so merciless, and barbarous it was! And now methinks, Brethren; when any distress, when any calamity or National Judgement comes on us, our disquieted consciences should immediately fly in our Faces, and put us in mind of the condition of this unfortunate, but excellent Prince; As the Brethren of Joseph did, in their intricacies and dangers, call to mind the cries, and the blood of their Brother, Gen. 42.21, 22. For, when that fearful Famine fell upon them, so that they were forced into Egypt to keep themselves and their Families from perishing, and, instead of finding provision and relief, were all like to be put into Prison; they presently apprehended this to be, Nemesis à tergo, Vengeance pursuing them at the heels; and had instantly these sad reflections on their own hearts. They said one to another, Verily we are guilty concerning our Brother, in that we saw the anguish of his Soul, and when he besought us, we would not hear him, therefore is this distress come upon us; And Reuben answered and said, Spoke I not unto you, saying, Do not this sin against the Child? and ye would not hear, therefore also behold his blood is required. So had it been most reasonable for you in any of those National Judgements that have of late Years worn out the strength and glory of this Nation, to have cast your Eyes on this Bloody Fact. When that fearful and devouring Plague cast down all before it; How most just had it been for you to have accused yourselves, and said, We are verily guilty concerning that most pious Prince, in that we saw the most barbarous indignities, and the base usages that were offered unto him, and we either assisted in the Tragedy, or stirred not to prevent it. When that Foreign War so much baffled and defeated the Force of this Kingdom; How natural had the Inference been? Now is the Blood of CHARLES required of us, and therefore doth vengeance pursue us. Or when that fearful Fire had wasted and consumed the Capital City, and made it a confused Heap of Rubbish and Stones; How proper had it been for us, and them, to have said, Was not the Anointed of the Lord taken in our snares? and how just is it, that when we made no conscience to extinguish * 2 Sam. 21.17. the light of Israel, we ourselves should be extinguished. And the Messengers of the Lord, from this place (as they have done heretofore) have just reason to urge against you, as Reuben did; Spoke we not unto you, saying, Do not this sin against the Lord's Anointed, and against this pious Father of this Church and Kingdom: but ye would not hear; therefore behold his Blood is required of you. But because there is in Men different degrees of guilt, according, as some have been Instrumental and Active in this Murder; as some have been consenting to it; as some have been neutral, cold, and asleep; when it might have been prevented: I had need accordingly to apply myself severally unto them; and I shall hope that God's Holy Spirit will so enforce it on all your consciences, that no Man may departed hence without a wounded and a sad heart, no Face without paleness, no Eye without a tear, which is most proper and suitable to the Solemnity of this black and sad Day. But first, For those that rebelliously unsheathed the Sword, pretending to plead the cause of God, against GOD's Viceroy; Let me persuade you to think seriously with yourselves, Who those are, to whom God hath shared his Name, where he gives this character of them, I have said ye are Gods, and all of you Children of the most highest, Psal. 82.6. And withal, do but imagine with yourselves, what kind of Persons those are, that the Apostle describes, Judas Vers. 8.11. that despise dominion, that speak evil of dignities, that walk in the way of Cain, the first Murderer; and perish in the gainsaying of Corah, the most obstinate Rebel in the World; and bewail your condition. O remember how many sad Widows curses, how many Orphan's tears your Swords have drawn on your Heads, and how many ruined Families groans attended your successes. Remember the Blood of your Fellow-subjects, that were Defenders of the Laws, and so more righteous than yourselves, (i) 1 Reg. 2.5. That, you put on the Girdles that were on your Loins, and into the Shoes that were on your Feet; and be sure of this, (k) jam. 5.2, 3, 4. That the Gold and the Silver that you have gathered, by such violence, and desperate courses, shall contract a rust, and canker, that shall be a witness against you, and shall eat out your Flesh, as it were Fire; you have heaped treasure together for the last Days, and that which you have gathered doth cry, and hath entered into the Ears of the Lord of Sabbaoth; and (l) Mat. 23 32. to fill up the measure of your sins always, you have at last mercilessly and cruelly cut off the Lord's Anointed, of whom we said, Under his shadow shall we rejoice. Suppose you should now hear the dreadful Alarm of that last Trumpet, and that fearful Voice of the Archangel; Arise ye dead and come to Judgement: Suppose you should now see this glorious and beautified Prince coming amidst the Army of Martyrs, with his Lord Christ to Judge the World; and that he should show unto you his Blood, that you regardlessly spilt, like Water on the ground: What have you to plead for yourselves before the righteous Judge? The Act of Indemnity? Alas, that is a very poor means to wash away the stains of Blood; there is great difference betwixt Reason of State, and the proceed of the Supreme Judge; that which can quiet a Kingdom, is far enough from calming and quieting your Consciences; It can be nothing but your strict and unfeigned Repentance, that can gain you the pardon of this Sin. But I tremble to think how far, generally, this kind of Sinners are from this grace, which only can expiate their Gild; it grieves me to remember how few there are, that when they have once come to this impudent height, have ever been renewed again by repentance. Which is very evident, if you'll call to mind these two remarkable things. The first is this: How many have we known that have been reputed enemies, and persecuted, and undone for preaching this Doctrine of Repentance to them? So far from repenting of their Wickedness, that they were ready to Murder any Person that should tell them the truth. The second is this: How few were there of the Members of that Abaddon, that when they came to public infamous ends for this Murder, that ever repent them of this deed. So that we may conclude, that Rebellion is indeed as the sin of Witchcraft; (m) 1 Sam. 15.23. as impudent, and as unnatural; as hateful to God, and as far from Repentance; and truly we may then expect a great number of penitent Witches, when we hear of penitent Regicides. But the Spirit of God can do the Miracles that we cannot think, and therefore to him we commit this great work. Do thou, O God, break the Rocks of their hearts, and make them truly sensible, how difficult it is to obtain the pardon of so great a Sin. As for you that have consented before, or afterwards to this bloody Fact, Deal faithfully with your own Souls; make not less of it, than indeed it is; (n) 1 Cor. 11.31. Judge yourselves, and ye shall not be judged, condemn yourselves, and ye shall not be condemned; make your peace with God before (o) Amos 6.3. the evil Day comes; Leave not this Gild on your Houses, nor this Pollution, like the Leprosy of Gehazi, on your Posterities for ever; Do you lament and deplore the deed, and teach your Children to abominate the practice; make them to understand the nature, and the experienced consequents of Rebellion; And let us all bewail this Murder, and supplicate God's pardon for it. (p) Joel 2.15, 16, 17. Gather the People, sanctify the Congregation; Assemble the Elders, gather the Children, and those that suck the Breasts, let the Bridegroom go out of his Chamber, and the Bride out of her Closet; Let the Priests, the Ministers of the Lord weep between the Porch and the Altar, and let them say, Spare thy People O Lord, and give not thine Heritage to reproach; Wherefore should they say among the Heathen, where is now their God? As for you that were Neuters, take shame to your Faces, that you could sit quiet Spectators of this Bloody Tragedy, and never lift up your hands to divert the Blow. It was the brave Spirit of Vriah in (q) 2 Sam 11.11. Samuel: The Ark, and Israel abide in Tents, and my Lord Joab, and the Servants of my Lord are encamped in the open Fields, Shall I then go into mine House to eat, and to drink, and to lie with my Wife? as thou livest, and as thy Soul liveth, I will not do this thing. Do you think that this was done like the Children of the true old valiant Britain's, to let your courage, and honour, like neglected Swords rust in your Cells, and let the Enemy destroy your Father and your Prince? And what gained you by this indifferency? you were afterwards severely chastised for your sleep; and experience, hath now taught you, that in insolent Rebellions, there is as little security for the Neuter, as for him that is the most vigorous Defender of the Laws; and whatsoever his fate is, be sure none will take pity on any such. But seeing that Repentance is very defective in those, where past evils give not counsel of future care, and conscience, since nothing can redeem our credit in that which is past, but our prudence and better management in the time to come: Give me leave to advise all true and loyal Englishmen, as one that shall in some measure share in your Prosperity, or in your Smart, to follow those things that tend to the quiet of your own hearts, and that make for the peace, and glory of God's Church amongst us, and the happiness of our dear and Native-Countrey. And now you see the Rock, where you have once already suffered Shipwreck, be sure to avoid it. Particularly, take care that you become not guilty of (r) As the Apostle adviser others in a case not much unlike, 1 Tim. 5.22. Et ubi cadem ratio, idem jus. other men's sins, by putting Persons of dangerous Principles in a capacity of doing public mischief. Remember the Blood of CHARLES the First, and whose Delegates they were that brought his Blood on all your Heads. Know that at the last Day, when God shall Judge all the deeds of Men, all your privileges, and your capacities, and elections must be accounted for; and therefore see that you use , and clear Consciences in giving your suffrages, to those that are to have hand in the Legislative Counsels of this great Kingdom. Let there be no (s) 2 Sam. 16.7, 8. Shimei's to speak evil of Rulers; no (t) Gen 9.22. cursed Cham's to pry into their Father's nakedness; no mutinous, sullen, and unpeaceable spirits; Let there be no Men of insolent and ambitious tempers; Let there be none that are greedy of innovations; None that have an itch after ways unknown to the Laws, under which your Fathers have for many Years flourished; Let them be true old zealous Protestants, that (u) 1 Pet. 2.17 love their neighbours, that fear God, and honour the King. Then (x) Exo. 20.12 You may live long in the Land, which the Lord your GOD hath given you, (y) Ps. 112.17 to see your children's Children, and peace upon Israel. But by the way, see that you all perfectly understand the poison and mischief of that one Antichristian practice, of Dethroning Princes, and (a) 2 Thes. 2.4. of men's exalting themselves above all that is called God; and let this never be forgotten, that whether this be practised by the Tyranny and Pride of One, or Many; whether by the Usurpation of the Pope, or by the Madness of Sectaries; 'tis justifiable in both alike; that is, it is in either, a Character of Antichrist, and a Doctrine of Devils. But to conclude, because it is utterly unfit, that in a thing of this serious, and lamentable nature and importance, I should deal partially, and forbear any Persons, that by any means, lie under the Gild of this Crying Blood, and especially, now my promise hath obliged me to spare none; I must be bold to affirm that which yet is a very sad thing to relate, that too many of those, that have cast the whole charge of the Gild of this Blood on the Persons of others, are themselves in a great measure Guilty of the Blood of this blessed Prince. Many there were that gained themselves a name and honour by adhering to his Cause, that were the greatest Instruments and means of the miscarriage and unsuccessfulness of it. And alas, how many were there that had nothing good in them, but the empty character of Loyalty, and under that screen did more mischief than the most incorrigible and furious Rebels of the whole Kingdom? Nay, it was impossible, that ever the enemy could have studied so many advantages, as you yourselves gave them; some by Treachery and Falsehood; some by Cowardice; some by ambitious Mutinies; and some by the most unheard of Debauches in the whole World; so that they estranged the hearts of the People from that most pious Prince; they made the ignorant think that the Master could never be Righteous, that had such dissolute and profligate Servants; that that Cause could never be of God, whose Defenders carried themselves like Devils. They drank the blood of the poor Soldiers whilst they spent their Pay, and broke the Nerves and Sinews of the War, when they spent it on their Lusts. It was therefore your wickedness too, that brought CHARLES to the Block, and left Him naked and exposed to the force of his Enemies. Nay, to this Day, many of you, because you have not the compensations that you expected, have almost cast off all sense of Religion, and grown indifferent and cold in the service of God, and in Reverence to that Church, which formerly was your common boast. But my advice must be the same to these, as to the former, and as the Apostles counsel was to the Jews: Repent of your wickedness, that your sins may be blotted out; cast not all the dirt of this great Gild on others wholly, but take up your own Load, and redeem your credit by new and pious lives; and let it not hereafter be said, that there is one of CHARLES his Soldiers, but is an Imitator of CHARLES his Virtues, and a steadfast Disciple to CHARLES his Religion. Remember that the Blood of this most excellent Prince hath given a most ample testimony to the Protestant Cause, and that this inference is most natural and undeniable; That if CHARLES be a true Martyr, the Church of England is the truest Church. And, now let us all, without divided and disunited hearts, cast ourselves low before GOD's Mercy Seat, and Implore his Pardon for this Great and National Sin, and say: Deliver Us from Bloodguiltiness, O God, the God of our Salvation, and our Tongue shall sing aloud of thy Righteousness. Remember not Lord our Offences, nor the Offences of our Forefathers, neither take thou Vengeance of our Sins; Spare Us good Lord, spare thy People, whom thou hast redeemed with thy most precious Blood, and be not angry with Us for ever. Let the Blood of Jesus out cry the Blood of Charles; the Blood of thine innocent Son, expiate the Blood of thy righteous Servant; Make our hearts truly sensible of the Gild of this great Wickedness, and reconcile us to thee, whom we have most highly provoked; that the Army of Saints, may equal the Army of Martyrs; that our sinful Nation may no more feel the Scourges of thine heavy Hand; that our Consciences may be healed, our Transgressions pardoned in this life, that we may obtain also the Mansions and Felicity of true Penitents in the life to come; To which, God's Grace and Infinite Mercy and Pardon bring us all, for the Merits of his Son; to whom with the Holy Ghost, Three Persons, and One God, be all Honour, and Glory, World without end. Amen. FINIS.