SAD MEMORIALS OF THE Royal Martyr: OR, A Parallel betwixt the Jewes Murder of Christ, and the English Murder of KING Charls 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 SARƲM.


Jo. 19.15.

LONDON, Printed by Tho. Milbourn for Robert Clavel, and are to be Sold at the Gun in Ludgate-Street, 1670.



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 it self 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 [Page]other kinde 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 candor in the whole King­dome, 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 Charls 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 carelesness 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 Councel of this Kingdome; from whom what can be ex­pected to come, but desperate and mischievous, or at the best, crude and immature Counsels. Of [Page]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 leasure, shall ever take the hint, and bestow on his Countrey, a just Discourse and state of the cases and obligations that lye on all Persons, and Societies, to make conscience of their proceedings 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 Coun­cel shall take to secure our prosperity will signifie nothing; but that, on the calling of new Councels (which will surely be for the most part answer­able to such Mens 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 slie, if not the [Page]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 easie 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-beat­ings, 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 Rundlets of Wine, on Barrels of Ale, or on the humours of discontented Fanaticks? 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 my self. More than this, we cannot wish; and less than this, our affection to our Native Countrey can­not exact at our hands.


Act. ij. the xxxvij. and part of the xxxviij. Vers.

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 extream 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 [Page 2]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 sowrest 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 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,Act. 4.34. The [Page 3]devoting of their whole Estates to the service of the Church and Religion; and the other is, Their free and penitentcap. 19.18. confession of their sins. And without all controversie, He that forsakes this Worlds 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 Hypocrisie 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 weEsa 3.9. boast and proclaim our sin as Sodom, and make ourPhil. 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 spake out with all severity; they were not so weak to imagine that the most head-strong Beast was to be best managed with the loosest Rain; No, they pleaded the cause of God with rigour and sharpness, as we may see in St. Stephen's discourse with the Jews: [Page 4]Act. 7.51, 52. O ye stiff-necked 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 shewed 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 Doggs, better than Shepheards. 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 Mirrour of Princes, and convinced you that Charls 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 [Page 5]but little cause to be troubled at it, If I can pro­nounce peace to my self.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, JESƲS of Na­zareth, a Man approved of God amongst you by Miracles, Signs, and Wonders, wh [...]ch God did by him in the middest of you, as ye your selves 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; CHARLS 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 vertuous life; by a flourishing estate which God wrought by him in the middest of you, as ye your selves 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 publick and a National Sin, and cannot be expiated, but by a publick and a National Repentance; And this the service of this Day confesseth, where we de­precate this Blood from our selves 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 [Page 6]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 neer 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 dyed for Righteousness sake, asMat. 14.10. John the Baptist, by Decollation for reproving Herod, but he was a Prophet, not a Prince;Act. 7.59. St. Stephen stoned to Death, but he was a Dis­ciple, not a King; Saul was a King, and he dy­ed by the Sword, but he neither lived a good life, nor dyed 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 dyed in his Bed. But now, The Murder of King Charls is like the Murder of our Lord Jesus Christ: in several Relations and respects; only let it be re­membred that Christ was a spiritual Saviour too, and, so, far beyond all Earthly Princes: becauseMat. 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'l 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 [Page 7]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 God-head of our Saviour, who had the Spirit without measure, and by the frail­ty of a meer 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 Birth-rights.
  • 2. In their Ʋnction or anoint­ing.
  • 3. In the Innocency of their lives in some proportion.
  • 4. In their Patient 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 Birth-rights, 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, becauseGen 49.10 the Scepter 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 Coun­treys. Nay, it is very observable, that their Des­cent, in respect of the distance from their origi­nals, [Page 8]was very much alike; from David that set­led and established the Kingdom of Israel to Christ, were just Twenty-Seven of the Royal Line, and from Edward the Confessor, that en­franchised and setled this Kingdom, Charls I. was the Twenty seventh Monarch. 2. Both were in­augurated by unction or anointing, the one by the outward Oile 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.Ps. 105.15. Ne tangas Christos meos, Touch not my Christs, and do my Prophets no harm; Both were anoin­ted, but Christ hath in this the Prerogative above all Earthly Princes, thatHeb. 19. He was anointed with the Oyl of gladness above his fellows. 3. A­like they were, though not equal in Innocency, and a vertuous Life. This Martyr went close after the Foot-steps of Jesus Christ, although he could not overtake-him;Phil. 3.14. He pressed toward the Mark of the high Prize of God. Christ in­deed was Innocency it self, 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 Coun­trey. He was so far from Tyranny, that he could [Page 9]not entertain jealousie; 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 pitty, 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 enricht 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-denyal 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 midd'st of Flames, and Fire in a Mass of Ice; He was sober in the middest of Youth, when all others are loose and wild; Spot­less in despight of Sanguin; he was humble in the glories of a Court, which usually make o­thers giddy and vain; abstinent in the middest of Feasts where Luxuries have their dominion, [Page 10] chast in his very embraces: He reconciled the ho­nour of the Cross, to the splendor 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 it self. 4. He i­mitated Jesus Christ in the patience of his death: That he could so discernably fore-see his ap­proaching Fate, did evince him a Person of no narrow or common apprehension; they are his own words; [...]. Medit. 28. I know that there are but few steps between the Prisons and Graves of Princes. Yet even then,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 neerer, and neerer; 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, andEsa. 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 odors 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,Heb. 12.3. endured the contradiction of sin­ners; [Page 11]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 Traytor to the State, and so was Charles too, even by those very Men, who if they had had no other crime, were themselves Traytors 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 ofJo. 18.14. saving the Nation, to whom His Blood became an utter ruine; 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 dyed to fownd 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 ruine of his Subjects, and the overthrow of the Church, he needed not to have dyed: On these tearms,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 [Page 12]blood of Jesus Christ; which will be very dis­cernable, if we inquire, what the Guilt 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 lyable 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 High-Priest, 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 sub­tilty, 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 Councel, 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, whenMat. 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; 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 proceedings, by being pleased with the sen­tence, or execution; AsActs 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 post-facto, by ta­king content in the thing done; by being ene­mies to the good way that he preached and dy­ed 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 [Page 14]sentence,
    Qui non vetat peceare cum possit, jubet.
    although he spake as never man spake, 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 [Page 15]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.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 sate 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 apostatized from your [Page 16]own reason and principles, and associated your selves 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 sate 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 meer Sophism, in the School of Christ. He that preferrs any Member to the Head, must needs be very unskilful in the neces­sities of a Natural Body; and he that preferrs his own condition, before the condition of his Prince, is altogether an unprofitable Member of the body politique, 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 Councel 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 [Page 17] 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 stigmatized, 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 heynous 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 dye, though he came thither. Exod. 21.12. Thou shalt take him away from mine Altar, that he may dye. The Altar it self shall not protect him. Nor did the guilt of Blood extend only to Persons; But it polluted the Land, Num. 35.33. Although it [Page 18]were involuntarily spilt: But, for the wilful Murder, no expiation admitted. The Land mourns for such, and therefore thine Eye shall not pitty 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 butRom. 2.5. treasure up wrath, against the Day of Wrath, and increase his fearful account, till that time surprize 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 Judgments to destroy Man; as he extinguished the Canaanites by little and little.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 choi­sest buildings to be cast into rude hands to be demolished; he is most skilful to pull down that raised the Fabrick, 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 [Page 19]never be a counter-mand. 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;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 cryed 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 killing 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 [Page 20]breach of your Oaths of Fealty.

Obj. You'l 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 publick 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 Supream, 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, [Page 21] 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 expresly a­gainst it; For you know who hath said,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 Villany; 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 intollerable; 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? [Page 22]and when their own Villanies 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; 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 proceedings were Legal; For, it was a way of Tryal, 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 it self; So impudent, so fowl, so bloody, so merciless, and barbarous it was!

And now me-thinks, Brethren; when any di­stress, when any calamity or National Judgment comes on us, our disquieted consciences should immediately flie 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 Aegypt to [Page 23]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, Spake 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 Judgments 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 your selves, 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 [Page 24]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 our selves 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; Spake 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 my self severally unto them; and I shall hope that God's Holy Spirit will so inforce it on all your consciences, that no Man may depart 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 Vice-Roy; Let me per­swade you to think seriously with your selves, [Page 25] 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 withall, do but imagine with your selves, what kind of Per­sons those are, that the Apostle describes, Jude 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 gain-saying of Corah, the most obstinate Rebel in the World; and bewail your condition. O remember how many sad Widdows curses, how many Orphans 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 your selves,1 Reg. 2.5. That, you put on the Girdles that were on your Loins, and into the Shoos that were on your Feet; and be sure of this,Iam. 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 Mat. 23 32. to fill up the measure of your sins always, you have at last mercilesly and cru­elly cut off the Lord's Anointed, of whom we said, Ʋnder his shadow shall we rejoyce. Sup­pose [Page 26]you should now hear the dreadful Alarum of that last Trumpet, and that fearful Voice of the Arch-Angel; Arise ye dead and come to Judg­ment: Suppose you should now see this glorious and beatified Prince coming amidst the Army of Martyrs, with his Lord Christ to Judge the World; and that he should shew unto you his Blood, that you regardlesly spilt, like Water on the ground: What have you to plead for your selves 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 pro­ceedings of the Supream 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 Guilt; it grieves me to remember how few there are, that when they have once come to this impudent heighth, have ever been renewed again by repentance. Which is very evi­dent, if you'l 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 [Page 27]the truth. The second is this: How few were there of the Members of that Abaddon, that when they came to publick infamous ends for this Murder, that ever repented them of this deed. So that we may conclude, that Rebellion is indeed as the sin of Witchcraft; 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;1 Cor. 11.31. Judge your selves, and ye shall not be judged, condemn your selves, and ye shall not be condemned; make your peace with God beforeAmos 6.3. the evil Day comes; Leave not this Guilt on your Houses, nor this Pollution, like the Leprosie 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.Joel 2.15, 16, 17. Gather the People, sanctifie the Congregation; Assemble the Elders, gather [Page 28]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 Ʋriah in 2 Sam 11.11. Samuel: The Ark, and Israel abide in Tents, and my Lord Joab, and the Servants of my Lord are incam­ped in the open Fields, Shall I then go into mine House to eat, and to drink, and to lye 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 Britains, 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 [Page 29]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 English-men, 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 Shipwrack, be sure to avoid it. Particularly, take care that you become not guilty of As the A­postle adviser others in a case not much unlike, 1 Tim. 5.22. Et ubi cadem ratio, idem jus. other Mens sins, by putting Persons of dangerous Principles in a capacity of doing pub­lick mischief. Remember the Blood of CHARLS 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 priviledges, and your capacities, and elections must be accounted for; and therefore see that you use unbyassed, and cleer Consciences in giving your suffrages, to those that are to have hand in the Legislative Councels of this great Kingdom. Let there be no2 Sam. 16.7, 8. Shimei's to speak evil of Rulers; noGen 9.22. cursed Cham's to pry into their Fathers 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; [Page 30]Let them be true old zealous Protestants, that1 Pet. 2.17 love their neighbours, that fear God, and honor the King. ThenExo. 20.12 You may live long in the Land, which the Lord your GOD hath given you, Ps. 112.17 to see your Childrens Children, and peace upon Israel.

But by the way, see that you all perfectly un­derstand the poyson and mischief of that one An­tichristian practice, of Dethroning Princes, and2 Thes. 2.4. of Mens 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 Ʋsur­pation 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, lye un­der the Guilt 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 Guilt 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 honor by adhearing to his Cause, that were the greatest Instruments and means of the miscarriage and unsuccessful­ness [Page 31]of it. And alas, how many were there that had nothing good in them, but the empty cha­racter of Loyalty, and under that skreen 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 your selves gave them; some by Treachery and Falshood; 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 Souldiers whilest they spent their Pay, and brake 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 [Page 32]this great Guilt 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 Souldiers, but is an Imitator of CHARLES his Virtues, and a stedfast 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 undenyable; That if CHARLES be a true Martyr, the Church of England is the truest Church. And, now let us all, without di­vided and dis-united hearts, cast our selves low before GOD's Mercy Seat, and Implore his Par­don for this Great and National Sin, and say:

Deliver Ʋs from Blood-guiltiness, 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 Fore-fathers, neither take thou Vengeance of our Sins; Spare Ʋs good Lord, spare thy People, whom thou hast redeemed with thy most pretious Blood, and be not angry with Ʋs 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 Guilt 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 [Page 33]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.



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