The AUTHOR ON His FRONTISPIECE.

THat each fair Fancy, may the Fancy find,
Of th'Emblems meaning, and the Authors mind:
The Moral of the Model's This.—The Tree,
Presents the King: cut down, His Tragedy.
No Feller seen—; the Murder in Disguise.
The Dead Tree-Dry—; the King's poor Obsequies.
The Regall Scepter broke; and stately Crown,
By Rebells Fury turned upside-down;
Do shew a Change of State. Records are burn'd;
And Monarchy to Anarchy is turn'd.
The Root, not Dead—; doth Emblemize the strength,
Of happy Hope, to Sprout again, at length.
The lively Branches—, are the Issue Royall.
The Angel's Trumpet—, is the Subject Loyall.
The Mode Triumphall, with a flying Wing;
Is England's Joy, our Soveraign's Welcoming▪
The Taller Branch, its growing through a Crown;
The King his Birth-right shews; the Crown, his Own.
The other Two, alike in Leaves, but Lower;
Shew their Alliance to the Higher Power.
The Hand, above—; is God. The Water-pot,
Is Providence. The Streams that do allot,
Each Branch, his Sent of Water—; are God's Grace,
To make us Lovall, to the Royal Race.
Thus, th'Emblem is Divine: the Moral, plain:
Divinely-moral, in each Soveraign;
King Charles the First, His Murder: and His Son,
King Charles the Second's Restoration.
So saith Anthony Sadler.
‘There is hope of a Tree if it be cut downe that it will sprout againe, and ye branches thereof will not cease, though ye root of it wax old in ye Earth, and the stocke thereof be dead in the Ground; yet by the sent of water it will bud, & bring forth boughs like a Plant. Job. 14. 7. 8. 9.’Maughan sculp
[...]
[...]

MERCY in a MIRACLE SHEWING, The Deliverance, and the Duty, OF The KING, and the People.

IN A SERMON

Preached at Mitcham in Surry, June 28. 1660. in a Solemne CONGRATULATION For the Restoration of his Majesty to his Royal Throne.

BY ANTHONIE SADLER, Late Chaplain, to the Right Honourable Leticia, Lady Pagett, Dowager, Deceased.

LONDON, Printed by T. C. for L. Sadler, 1660.

TO THE KING HIS Most Excellent MAJESTY.

Dread SOVERAIGN,

CUshi in the Court gave happy Coun­sell; and Ahimaaz from the Camp, brought happy Tidings, for the Pre­servation, and Restoration of King David.

But—my poor self (having neither Counsell to give, nor Tidings to bring unto my Lord, the King) I—even I (standing still, to see the Work, the great Work of God; in the Becalm­ing of this so Tempestuously-factious Nation) have, I have indeed, Gratefully beheld, and Publickly declar'd, the mercifull dispensations of Gods wonderfull providence, towards your Majesty, and your People.

Your (Long Banished) Royall Self, is now Restored to your proper Throne: and your (long Enslaved) Loyall People, are now Restored to their proper Freedom.

May your Majesty be ever thankfull to the [Page] Lord: seeing—the Honour is Yours: the Happiness, is Ours: and the Glory, His.

May your People also be, ever Loyall to your Majesty—being,

Englands Monarch, as to your Birth:

Gods Vice-gerent, as to your Right:

Christendomes Mirrour, as to your Virtues:

And the Worlds Wonder, as to your Restoration.

Nor is my Tongue now only, as the Pen of a Since the first apprehen­ding of my Person by a Troope of Horse, 1643. but especially 1654. under the (so call­ed) Protector his (so called) Councel of State, and his (so called) Commission­ers, for my In­quisitio Angli­cana. ready Writer; neither is my Pen now only, as the Tongue of a ready Orator; surely no:

My known Loyalty, will vindicate mine In­tegrity; and my known Sufferings, will Vindi­cate my Loyalty, from all Flattery and Fals­hood. Yea—

This very Sermon will present your Majesty with all the Loyall Zeal, and affectionate Loy­alty; that was, and is, and shall be ever (as due) confess'd, and (as true) observ'd;

by—Your Majesties—Most Obsequious—And Observant—Subject. ANTHONIE SADLER.

MERCY in a MIRACLE. St. MATTHEW, 8. 25. Lord save us, we Perish.

THe happy issue of this Text, joyfully presents you, with the just cause of this dayes solemnity: for, the Text implies, and this day expresses, a Solemn Thanksgiving for some great Delive­rance.

The Dsciples were in a raging storm, and so (God knowes) were we▪ their Storm was made a Calm, and so (Gods name be prais'd) is Ours.

The danger of the Disciples case was very Obvious, and their Preservation was very Eminent; being wrought by Gods natural Son, ( [...]) the Christ of God, and the Saviour of the World.

As for our Case, the Case of poor England, the Case of a sinful Nation, (and therefore justly miserable) the case of a miserable Nation, (and therefore justly sad) Ah my brethren, we were so near a Ruine, utter Ruine (because deserv'd) that—our Preservation, was not only Eminent, but strange: so strange, that (as when God turned again the Captivity of Jacob) we (as people in a Dream) do scarce believe the Truth of so strange a Preservation.

A Preservation, at such a time—when (first) the whole Land was distracted, with as many Miseries as Opinions.

When (Secondly) the very brands was kindled to set the pile on Fire.

When (Thirdly) the Royall City was made a Scorn, the [Page 2] Chaines and Posts broken up; the Gates and Percullesses bro­ken down.

When (Fourthly) all the Royall Progeny, all the Honou­rable Nobility, all the Reverend Clergy, all the loyall Gentry, and all the true-hearted Commonalty of the Land, were dis­dained and proscribed to a bloody Massacre.

When (Fifthly) some Fear'd, others wonder'd and All com­plain'd. In a word—

When we knew not what to do, nor where to go: that—then, (now in this so violent a Tempest; a Tempest of more then common despair) that, then the great God of Heaven and Earth, should (upon a sudden) in a way so unlikely, and at a time so needful, should so turn about (as he hath now done) the great. Wheele of all Transactions: This, oh this (as the shadow upon the Diall, Ʋmbra diem, docet umbra deum) certainly, it could not but tell us, that God was there.

God was there indeed, for though the instrument was ob­vious; yet the work was misterious, and God in Both.

Let the Lord Monke have his deserved praise; yea, and his reward too, but let the Lord of Hosts, God Almighty, have all the Glory, and our thanks for ever.

For, As great Deliverance hath God given to his King, as to his people; yea to the people, by their King, Gods Adop­ted Son, [...], the sure foundation of a setled state.

O see what it is to wait upon God: God may delay, but he will not deny, to help his servants.

Witnesse the return of our Soveraign, to his Throne; and his Subjects to their Freedome.

The Lord make his Majesty truly Happy; his People truly Loyal; and all truly thankful; for this Regal Restauration. thus—

If God stop his Ears, it is to open our mouths; if he afflict us, tis to make us pray—Lord save us, we Perish.

The Text (in General) is a prayer; wherein we might observe these three things.

  • 1. The Form of it.
  • 2. The Authors of it. and—
  • 3. The Reason of it.

or if you please

We might observe these four things,

  • 1. The Deliverer, in the word, LORD.
  • 2. The Deliverance, in the word, SAVE.
  • 3. The Delivered, in the word, US.
  • 4. and Lastly, the Impulsive Cause thus moving them to supplicate, that Deliverer, for this Deliverance, to his De­livered in the word PERISH.

Lord save us, we Perish.

Thus is the Text a Prayer, and a Common Prayer too: here is (resonantia compassionis) a fellow-feeling of each o­thers Condition: and here is (consonantia orationis) an holy Fellowship in each others supplication.

Each with, and each for other prayes: and all pray, and altogether: saying, Lord save us, we Perish.

And the Use of this, is to teach us; that Common-prayer (and in special that of the Church of England, made publick to the World by many Renowned and Godly Princes; by many Reverend and Religious Prelates; by many lawful and Zealous Parliaments. 1. To be so sound and Orthodox, that the Doctrinal part, is part of our Religon. & 2. So plain and easie, that the meanest Capacity may know what to say; and to say Amen to what he knows.) Common-prayer it is (vis unita) Religion made strong in piety towards God; it is Vinculum Charitatis,) Religion made known, in Charity to­wards our Neighbours.

For, 1. It shewes forth each others minds.

2. It helpes forward each others duty.

And, 3. It brings about each others purpose, to have what we pray for; and to give the Lord the glory.

It was even so with these Disciples, the Case of One was the Case of All; and the Prayer of One, was the Prayer of All: They be All as One, in point of their Condition; and They be All as One, in point of Their Supplication: And if we be (as They were) in one common Danger, we must say (as [Page 4] they did) in one Common Prayer,—Lord save us, we Perish.

But to passe by this of the Text (in generall,) there is (in particular) a twofold meaning, to be given of these words.

The first, is Litteral and plain.

The second, is mysticall and obscure.

In the Litterall sence is meant, Affliction and Trouble, sig­nified by that outward Tempest, which our blessed Saviour, and his Disciples, were now in.

In the misticall sence is meant Transgression and Sin, signi­fied by that inward Tempest, which the poor forlorne soul is woefully tossed with, through her guilt and feare; her guilt of Sin, and feare of Punishment. now—

In point of Affliction, man is a Sufferer.

In point of Transgression, man is an Offender.

In point of both, God only is a Saviour.

So that the sense of the word, is this;

Lord save us; else we perish in our Sins:

OR,

Lord save us, else we perish in our Sufferings.

In the misticall sense (whereby is meant Transgression; and wherein man is an Offender,) you have these 3. Obser­vations

First, That our Naturall Condition is a sinfull Condition, full of feare.—SAVE ƲS.

2. That our sinfull Condition, is a woefull Condition, fu [...]l of danger.—WE PERISH.

3. That our poor Souls are undone for ever, if they be not preserved by a Gracious Saviour:—Lord Save us, we Pe­rish.

But in the litterall sense (whereby is meant affliction; and wherein man is a Sufferer) one Observation only (which shall be God willing the subject of my discourse) Presents its self, as most remarkable, and it is this.—

That the condition of all mankind, while they are on this side Heaven, is a very sad condition.

And that for these three Reasons. because,

First, it is sad Naturally.

2. It is sad Universally: and,

3. It is sad Continually.

FIRST, It is sad Naturally.

From the King to the Begger the way of Job is the way of all, to come into the World Naked.

Naked came I (saith he,) out of my Mothers wombe; It is true by experience, and true upon record. Job 1. 21.

And as we are born Naked, so are we born miserable: for (from him that sits upon the Throne, to him that sits upon the Dung-hill,) the saving of Eliphaz is applicable to all.—Man is born unto trouble, as the Sparks fly upwards. Job. 5. 7.—The sparks fly upwards, because by nature they are Light: and Man is born unto Trouble, because by Nature he is sinful: so sinful, that (flebile principium) he is no sooner born, but he Cryes; Thus—

Mans first entrance on this Earthly Stage,

Is solemniz'd with Tears: a strange Praesage,

Of stranger passages: his Infant—Cryes.

True-tragical-events, do Oraelize.

They do indeed, for punishment is the effect of sin; and Man being born sinful, he is therefore born miserable; his Condition on this side Heaven is a sad Condition; even Natu­rally:—that's the First Reason.

SECONDLY, It is sad Ʋniversally.

I shall not instance, in the Troubles of David; (who was the most Upright, and Famous among the Jewes.

Nor (2.) shall I instance in the Afflictions of St. Paul (who was the most Learned, and zealous among the Gentiles.)

Nor (3.) shall I instance in the Catastrophe Policrates (who [Page 6] was the most Fortunate and Flourishing among the Heathen.)

Nor (4) shall I instance in the Solicitudes and Sufferings of the late King Charles, (who was the most Excellent of Princes; and the best among Christians.) no,

None of these; shall Center the Lines of my discourse; but I shall instance One for All, and that is—our Blessed Saviour (who was and is, and is for ever; the Son, the only Son, (primogenitus, unigenitus) and the best beloved of his Father.

God had one Son without Sinne; but not one without Sor­row. No, Christ himself, to whom all things do bow and o­bey: He before whom the blessed Angels worship, & the divels themselves do tremble: ( [...]) God-and-Man, and between God and man the only Mediator: He whose name is wonderfull Councellor, the mighty God, the everlasting Father; the Prince of Peace, Esay. 9. 6. He, even He, as he is man, and lives here in this vally of Teares, He, even He, must be a weeping too; and his Condition is a very sad Condition. Yea, so very sad, we do not read that (at any time) he Laught, but that he Wept we find thrice upon Record:

  • 1. Over Jerusalem he Wept there.
  • 2. At the grave of Lazarus he Wept there.
  • 3. In the garden, upon his Antepassion, he Wept there.

He wept for Jerusalem, so saith St. Luke. He beheld the City and wept over it.

He wept for Lazarus, so saith St. John, Jesus wept, then said the Jewes, behold how he loved him, John 11. 35. 36.

Lastly, he wept for Himself, so saith St. Paul, In the daies of his flesh, he offered up strong Crying and Tears, unto him that was able to save him from Death, Heb. 5. 7.—thus

For Jerusalem, he wept Tears of Compassion.

For Lazarus he wept, Tears of Affection.

For himself he wept, Tears of Lamentation.

The story in this Chapter (in which you have my Text,) will witnesse the Observation true, for if Jesus Christ himself be upon the Sea, the ship he sailes in shall be dangerously tos­sed; and the Disciples with him shall be exceedingly affraid: So affraid, that they shall hastily disquiet their Lords repose, [Page 7] and [...]hough hee be asleep, they will not let him rest; for they came to him and awoke him saying, Lord save us, we pe­rish.

Thus, is our Condition, on this Heaven, a very sad Condi­tion; because,—

It is so Ʋniversally, that's a second Reason.

THIRDLY, It is sad Continually.

I had no peace (saith Job) neither had I quietnesse, neither had I rest; yet trouble came, Job, 3. 26. it came indeed, it came with a witnesse; yea, it came with four witnesses, each after other: and all upon a suddain, to salute their Master, with their mournful news, saying—The Oxen were plow­ing, and the Asses feeding in their places, and Sabeans came violently and took them: yea they have slain the servants, with the Edge of the Sword; but I onely am escaped, and come alone to tell thee.

And while he was yet speaking, another came and said, the fire of God is fallen from Heaven, and hath burnt up the Sheep and the Servants, and devoured them: but I onely am escaped, and come alone to tell thee.

And while he was yet speaking, came another and said; the Caldeans set out three Bands; and fell upon the Camels, and have taken them, and have slain the Servants with the Edge of the sword; but I only am escaped, and come alone to tell thee.

And while he was yet speaking, came another, and said, thy Sons and thy Daughters were eating and drinking Wine, in their eldest Brothers House; and behold there came a great wind, from beyond the Wildernesse, and smote the four cor­ners of the House; which fell upon the Children, and they are dead; and I only am escaped, and come alone to tell thee.

Thus, each after other, and all upon a sudden, salute their Master, with most mournful Newes.

Alas poor man, from the Wombe to the Grave; as he is [Page 8] born with Cryes, so he lives with Crosses.

Take Moses, who was Gods servant: take Aaron, who was Gods Saint: take Abraham who was Gods Friend: take Da­vid, who was a man after Gods own Heart: yea, (as I said before) take the only Son of God, who is the Welbeloved of his Father: and we shall find them all, bearing the burden, of continual Troubles.

Good Lord! how short is our time here; and yet, oh how many, are the miseries, of our momentany continuance.

Here we live, but alas, (God knows) scarce a day without some tryal, trouble; some tryal or other to disquiet us; or, some trouble or other, to discomfort us.

Alas, the pains and patience, which every one in his seve­ral calling, must sadly undertake; is as hard to be under­gone, as to be understood.

Oh with what care, and fear do even Princes wear their Crowns? (when by the desperate presumption of Re­bellious subjects) the very Crown it self (in a Cursed Ambi­tion) is taken from their Head, and their Head, from their Shoulders.

Ah—(in fandum renovare cogor) what an Ugly and Fatall Lodging, that most Royal Martyr, when (before his own Gate) he had a Scaffold for his Bed, and a Block for a Pillow, to sleep his last in his own Blood: Thus look every way, upon every one, we shall find them All, bearing the bur­den of continual Troubles. yea—

If we look upon our now gracious King Charles the Second, (for whose wonderfull Restoration we now keep Holy-day.) Was not his Princely Pupill-age, enforcedly trained up in the dreadfull Schoole of an intestine War?

Hath not his whole life been from that time to this, a dan­gerous Pilgrimage, from one Kingdome, to another people?

Oh how many Plots and Complots, were there to betray his Councels, to destroy his Person?

After his Just Coronation in his Kingdome of Scotland, and his Just Advance to regain his native Kingdome, and the Throne of England: How tedious was his march? How pe­rillous were his Quarters? How impotent was his Army? [Page 9] How potent was his Adversary? How he was besieged (though he was not taken) and how he was beaten (though he was not Conquer'd) I want words to make the Relation full.

Ah! to what a miserable Extremity, and to what an ex­treme Necessity, was his Sacred Majesty exposed? when (as today) he was valiantly fighting for his three Kingdomes; is yet, within a night or two flying for his deare life, disrob'd of his Princely Habit, wandring in a Wood, lodged in a Tree, and glad of a piece of Bread:—well,

God's providence, and the King's (then) preservation, was Mercy in a Miracle: and God's Mercy, and the King's (now) Restoration, is the wonder of the world. And—

What shall we say now, since the King's swaying of the Scep­ter, is not more Royal then Auspicious? What shall we say now, since joyful England sings a Requiem in the lap of Peace? What shall we say now, since every one sits under his own Vine, and eats the fruits of their own labour? What shall we say now, since the King is restored to his proper Throne? The Parliament, to its proper Constitution? The Church to its proper Right? The Law, to its proper Courts? And the whole Nation, to its proper Freedome? What shall we say now? Are the troubles even of the King himself now ended? Or rather, are not the Thornes of continuall Care platted to­gether in the Jewels of his Crown?

O Solon, Solon—nemo ante obitum faelix.—Ah my brethren, what Craesus found, the King feeles, and all may say, that our Condition in this world, is to beare the burden of continuall troubles.

Certainly our Prayers, our Pity, our Lives, our Fortunes, All are but the due Subsidiaries, to the carefull managements of our godly King.

His very person is Sacred, so may his Troubles be; even Sanctified to be undergone.

The Lord (in mercy) be gracious to his Majesty, that while the government of so many Millions of people, are com­mitted to his Charge, he may neither faint, nor fall, under the pressures of so great a charge. for—

It cannot be avoided, and it must be endured (as the lot [Page 10] of all mankind, on this side Heaven,) to beare the burden of Continuall Troubles: So saith Job, in the 14 of that book the last verse, While his flesh is upon him, he shall be sorrowfull and while his soul is in him it shall Mourn.

Let me crave your patience, to instance this truth but once more in our Lord and Saviour; who from the place of his Birth, to the place of his Burial, was born very meanly, lived very poorly, and dyed very sadly.

1. He was born very meanly, yea, so very meanly born, that Bethlem (though St. Hierome calls it a pretty City, yet Micah calls it a little City; and) that's his place, a common Inne in that City is his House: the Stable in that Inne is his Room: the Mainger in that Stable is his Cradle: the Beasts at the Mainger, are his Company: Ah, so contemptible is his Birth, that he is reiected and dispised of men, Esay. 53. 3.

2. As Christ was born very meanly, so he lived very poor­ly; yea, he so very poorly lives, that even of a strange wo­man he begs, and begs for very water, John. 4. 7.

He is so poor, that his Disciple must fish for money, to pay his Tribute. He is so poor, that (alas poor man) he hath no house nor home: no he is so very poor, that (as if his con­dition, did bespeak our compassion,) he puts the Foxes and the Birds before him: The Foxes (saith he) have holes, and the birds of the Aire have Nests, but the Son of man hath not where to lay his Head. No,

He is so very poor, that he is hated, and scorned, and blas­phemed: one while he is accounted a Deceiver, then for a Divel; one while for a Glutton and a Wine-bibber, then for a friend of Publicans and Sinners: one while for a mad man, then for a Fool, in the end he a Malefactor; and so thirdly he very s [...]dly dyes.—

Yea so very sadly, that an Angel from Heaven strengthens him in his very Ante passion.

He so very sadly dies, that his Agony is Horrid, and his prayer importunate: so importunate, that he prayes a first, a second and a third time; he falls upon his knees, he falls upon the ground, he falls upon his face and prayes;—Father—Oh my Father,—Abba Father, If it be possible let this Cup [Page 11] pass from me, Matth. 26. 39. Mark 14. 36.

Oh! what a death did our dear Saviour dye! when a Cup so fill'd, and fill'd so full; with the most bitter wrath, of his most wrathful Father, against those sinners he undertook to save; even that Cup drink off he must and will; yea he must drink it off, and did. Insomuch,

That his Agony is so very strange, he sweats blood; and that blood, not in a thin distilling or forcing out its way, through the Curious pores of his most tender body: no, but it was so much that it came forth by drops, and those drops so many, that each followed other trickling down to the Ground, Luke 22. 44. Yea,

He so very sadly dyes, that he was much affected, though he was not disturbed: though he was not disturbed in his Supe­riour VVill, he was much affected in his Naturall VVill: yea so, and so much affected, that he was much moved in, (though he was not Removed from,) the work of mans Redemp­tion. No, but—

He so very sadly dyes, that, Pertulit dura verba, duriora ver­bera, durissima Supplicia. Taking the Infirmities of our frail Nature, he bore the punishment of our sinfull Nature: and that such punishment, as none but God the Father could Inflict; and none but God the Son could Beare. In a word,

He so very sadly dies, that he dies shamefully, painfully, and notoriously; he dies shamefully without the City, pain­fully upon the Crosse, and notoriously among Thieves: a­mong them, ay, and between them too, as if he had condu­cted and led them thither. Thus—our blessed Lord and Saviour being,

Born very meanly.

Living very poorly; and,

Dying very sadly.

Our observation is as True as Lamentable. That,

The Condition of all mankind, while they are on this side Heaven; is a very sad Condition.

Because First, it is so Naturally. 2. It is so Universally. 3. It is so Continually.

Well then is it so, that Jesus Christ and his Disciples are in a great Tempest? Must all Mankind (per tot discrimina rerum) through many Afflictions, enter into Heaven? And must all allwaies suffer in the world, Ere they shall be glorified in the world to come?

This then may serve to Exhort, and to Encourage us, to beare Christ's Crosse with patience; and to submit our Will to God's Will, in whatsoever comes to passe.

And that for these three Reasons.

Because

  • 1. Our sufferings, are not things New.
  • 2. Our sufferings are not things Strange. and,
  • 3. Our sufferings are not things Remedilesse.

1. Our Sufferings are not things New, so saith St. John, 1. Epist. 3. 13. Marvell not (my brethren) if the world hate you: it's no New thing.

If the world hate You, ye know (saith our blessed Saviour,) that it hated Me; it hated me, before it hated You, John 15. 18. Ye know it, it is so obvious to your observation, it is not worth your wonder. Marvel not: for, our sufferings are not things New.

2. They are not things strange: so saith St. Pet. 1 Epist. 4. 12. Dearely beloved, think it not strange, concerning the Fiery Tryall which is to Try you; as though some strange thing happened unto you. for,

Your Ttroubles are but your Tryals, and as they are not New, to be wondred at: so they are not strange to be thought on: so thought on, as to have your thoughts troubled when your troubles come. no,

Come they will, and come upon All, and by All (both Prince and people) they should be borne patiently. for,

Troubles are not such New things, as to be wondred at with amazement; nor are they such Strange things, as to be thought on with dispaire. And that because,

3. And Lastly, our sufferings are not things Remedilesse; not Remedilesse,—no,

Blessed be God, we have a better Ʋmbrage to save us from the Heat, then the Gourd of Jonah.

We have a better Deity, to supplicate for helpe; then the Idol of Ahab.

Our God is in Heaven, and this God is our hope, and strength, A present help in Trouble, Psal. 46. 1. He is so be­cause his power's Allmighty: and he will be so, because his Mercie's infinite.

And yet God many times, suffers his deare Children to be brought low; yea so very low, that (with the Prophet Eliah) they are weary to live, and do desire to dye: for so we read 1 Kings. 19. 4. He went a daies Journey into the wildernesse, and came, and sate down, under a Juniper Tree, and desired that he might dye: and said, It is now enough, O Lord take a­way my life, for I am not better then my Fathers.

But why does the Lord deale thus hardly with his poor Servants, and seeme to afflict them even unto death? why doth God leave them many times so to themselves, that they know not what to do, nor where to go? as if their misery were past all Remedy? why truly—

The Reasons may be these three.

1. To make them the more sensible of their danger, and the more zealous for deliverance: that they might the more con­sider, the condition they are in, how sad it is; and how much it needs, the help of Heaven.

When the Israelites in Egypt, had their Task doubl'd; and that they must make up their Tale, and yet go find their Straw; they then (saith the Text,) saw themselves to be in an evil case: a case so evil, that it made them cry to Moses; and Moses to cry to God; and God for to save the people: being sensible of their bondage, and zealous for Deliverance.

Or (2.) God may suffer his dear Children, to be brought very low, to make a tryal of their Graces.

If Satan afflict Job, it shall be to try his Patience. If Rab­shaketh revileth Hezekiah, it shall be to try his Confidence. And if God himself tempt Abraham, it shall be to try his Faith.

If the Lord suffer an open Enemy, to Assault us; or a pri­vate Enemy, to Abuse us; if the Lord suffer our Wife, and Children, our Liberty, and Livelihood, and all we have to be taken from us: if the Lord suffer the Ship of all our dear En­joyments, to be Gravel'd in the Sands of Obloquie, or to be [Page 14] split against the Rocks of Tyranny; the Reason of all may be but our tryal only: and that either of our Patience (as in the case of Job) or of our Considence (as in the case of Heze­kiah) or of our Faith (as in the case of Abraham.) Or—

3. And lastly, God may suffer his dear Children to be brought very low: to make them the more thankful when Comfort is given, and Help is had.

When the Israelites had a Raging Sea before them; and a Barren Wildernesse besides them; and an Armed Enemy be­hind them: then (saith the Text) they were sore affraid, so affraid, that they cryed out unto the Lord. And what then? Stand still (saith Moses) and see the Salvation of the Lord, which he will shew to you, to day, Exod. 14. 13.

Stand still, i. e. be not affraid but hope, stand still and see, i. e. be not Faithlesse, but believe: the Salvation of the Lord, i. e. his Power, as being most able to save, which he will shew to you, i. e. his mercy as being most willing to save, You, and that even now to day, i. e. his wisdome as having his set time to save.

God hath his set time indeed, and here he shew'd it; so shew'd it, that Moses and the Children of Israel, Sang a Song unto the Lord, Exod. 15. 1.

Thus, when Comfort is given, and Help is had, it makes Gods Children to be the more thankful.

This made the Israelites, to keep their Paschal Feast; to praise the Lord, for their Freedom from Pharaoh, Exod. 12.

This made Deborah, to sing her Trinmphal Song; to praise the Lord, for the Victory over Sisera, Judg. 5.

This made David to indite his grateful Psalme, to praise the Lord for his Deliverance from Saul, Psal. 18. Yea, and This, makes England, to keep this Holy; (even a Feast of Congratulation) to praise the Lord for the Restoration of our Soveraign: and the Freedom, Victory, and Deliverance of our Religion, Laws, and Liberty, from Pharaoh, Sisera, and Saul, i. e. all the Enemies of God, and the King.

And thus for these three Reasons, doth God (many times) suffer his Saints and Servants to be brought very low. As—

  • 1. To make them, the more Zealous.
  • [Page 15]2. To make them the more Famous; and,
  • 3. To make them, the more Thankful.

Or if you please; why God suffers his Saints, and Servants to be so much in, and so often under Affliction.

The Reasons may be these Four.

Because

  • 1. There is Help for it.
  • 2. There is Honour with it.
  • 3. There is Comfort in it; and,
  • 4. There is Profit by it.

By Affliction there is Profit.

For by the misery and the Affliction, which the Children of God are brought unto; they are brought the sooner Home (like the Prodigal to his Father) to know God, and them­selves; God's Justice, and their own Deservings.

Yea, by the smart of Affliction, they do happily feele God's Anger to the bewailing of their sins: they do bewaile their Sins, to the amending of their Lives: they do amend their Lives, to the gaining of God's Favour, and they gaine his Fa­vour, to the obtaining of his Glory. And thus,

By Affliction there is Profit.

SECONDLY. With Affliction there is Honour.

For Affliction makes the Servant like his Lord: and Chri­stians like their Saviour; who (dispising the shame) endured the Crosse.

We read 2. Sam. 15. 30. that David went up the Mount of Olives, and Wept as he went up, and had his Head covered, and went bare footed, and all the people that were with him, had every man his Head covered, and as they went up they Wept.

They did so, it was their Piety to Weepe for the King; but their Honour to Weepe with him.

If the suffrings of the King affect the Subjects with Sympa­thy and Zeale; it is magnum indeed, but not mirum; because [Page 16] it's the Subjects Honour, as well as Duty, to be as their Sove­raigne, in the worst of Dangers.

The Marquesse of Ormond.

The Lord Willmot.

And the rest of the Royal Worthies; they could not chuse but Grieve, to suffer with the King; in that, the King himself did suffer, and yet they could not chuse but Rejoyce too, to suffer for the King; in that, the Kings Cause, was God's, and God's Cause—and—the King's, was Theirs. Theirs—

Renowned Nobles, it was their Duty to suffer with it; but their Honour to suffer for it. for,

With Affliction, there is Honour.

THIRDLY, In Affliction there is Comfort.

Comfort indeed, such as made the Disciples to rejoyce, when they were Beaten; and to sing Psalms, when they were in Prison.

And well they might; for the Author of all their Sufferings, is most Gracious: the inflicting of them is Just: the measure of them is Moderate: the time of them is Short: and the end of them is Blessed. for,

In Affliction, there is Comfort.

LASTLY, For Affliction, there is Hope.

There is so, for Gods Cause, found a Constantine its De­fender, in dispite of the Arrian Heresy. and,

God's Prophets, found an Obadiah their Preserver; in dis­pite of Jezebel's Cruelty. and,

God's King, found a Jehoiada, his Restorer, in dispite of Athaliahs Treachery. Yea, and so hath our now dread Sove­raign, Charles the Second; he hath (in dispite of the Treach­ery, the Cruelty, and Heresy of all his Enemies) found the King of Kings, his Helper, to defend him; and his Defender, to Preserve him; and his Preserver, to Restore him; and his Restorer, to Establish him, in the Throne of his Kingdome, and the Hearts of his People.

Oh! what cannot the Lord doe? above means, against means, without means, and with any means? when—

By means of (that most trusty Lord) the Lord Wil­mot, God did defend the King: by means of (that most Elect Lady) the Lady Lane, God did preserve the King: and by means of (that most Auspicious Generall) the Lord Monck, God did Restore the King.

Oh! what will not the Lord do for those that serve him? Because the King putteth his Trust in the Lord, in the Mercy of the the most High, he shall not miscarry. He shall not, no, he did not: for by a few single (singular) persons, such a King is so Restor'd; that all Christendome admires: and such a Re­storation, is so establisht; that all the world's amaz'd.

Oh how should this encourage us, never to fall back, never to fall off, and never to fall away from God: both to owne his Cause, to espouse his Quarrel, and to suffer for his sake. because,—

When all is done, that evil men can do; and when all is done, that evil Angels can suggest. Ʋndone we shall not be, No, so saith the holy Apostle, 2. Cor. 4. 8. 9. We are trou­bled on every side, yet not distressed; we are perplexed, but not in dispaire: Persecuted, but not forsaken; cast down but not de­stroyed.

Why? the Psalmist tells you, Psal. 37. 23: 24. The Lord ordereth the good mans goings, and makes his way acceptable to himself.

Though he fall he shall not be cast away; for the Lord uphold­eth him with his hand. And therefore our greatest Misery, is not past a Remedy: Oh no, (Blessed be God) there is—

Helpe for it.

Honour with it.

Comfort in it. and,

Profit by it.

Now to beare up thy poor Soul, against the most boisterous winds, and the raging Sea of the most tempestuous Troubles; remember these Four things.

1. That come what will, the Disciples of Jesus Christ can­not but do well. God's followers are under God's Provi­dence; [Page 18] and his Providence is no lesse allsufficient then Misteri­ous.

For (remember 2.) That Condition is the best which the Lord sends: come a Calme or a Tempest, Prosperity or Ad­versity, Health or Sicknesse, Life or Death; that Condition is the best, which the Lord sends; because, every Condition to a Child of God is a sanctified Condition

The Lord will sanctifie our Sorrows, by giving us comfort; (and I, blessed be God have found it so.)

The Lord will sanctifie our Poverty, by giving us Content­ment: (and I, blessed be God have found it so.)

The Lord will sanctifie our Troubles, by giving of us Pati­ence; (and I blessed be God have found it so.)

The Lord will sanctifie our Patience, by giving us Delive­rance, (and you, and I, and All, blessed be God, have found it so; as at this day.

Therefore (remember 3.) that thou hast Jesus Christ with thee in the ship.

If at any time a Tempest shall Arise, upon thy Goods, by way of plunder; or if a Tempest shall Arise upon thy good Name, by way of Slander: or, if a Tempest shall Arise upon thy Liberty, by way of Imprisonment; or, if a Tempest shall a­rise upon any thing thou hast by way of Oppression, then re­member (I say,) that thou hast Jesus Christ with thee in the ship; though he be but in the hinder part; yet there he is, ab­sent himself he will not, and want for help thou canst not so long as he is there. for,

4. And lastly remember, that as the Glory of Jesus Christ shall (one day) be Thine, so (for the present) thy sufferings shall be his.

His Glory shall be thine; for the Glory that thou gavest Me, I have given Them, (saith Christ) that they may be one, as we are one. Father, I will that they which thou hast given me, be with me, even where I am; that they may behold my Glory. John 17. 22. 24. and till then,—

Thy sufferings shall be his; Saul, Saul, (saith Christ) Why persecutest thou me? Me, the Lord is wounded through his ser­vants sides, and the wrongs done them, are as done unto him­self. Acts. 9. 4.

Come then, Oh come poor soul acheer, let not thy Heart be over sad; nor thy Spirit disquieted. The Deluge did but mount the Arke the nearer unto Heaven: and the Tempest here, did but make the Disciples to know the Lord the more.

No Winds nor Weather, nor Waves, nor Rocks, can Wrack the Vessel in which Christ sailes; no, nor Words, nor Acti­ons, nor Men, nor Divels, can Assinate the King; whom the Lord preserves. for,

The Lord will hide him, and that privily; he will hide him privily, and that by his own presence, from the provoking of all men: ye a, and he will keep him too, and that secretly; he will keep him secretly, and that in his own Tabernacle from the strife of Tongues, Psal. 31. 22. and now—

Oh (miranda loquor) what a providence have we seen, made happily obvious, to the glory of our good God; the settlement of this disturbed Nation, and the wonder of all the World!

Oh, how may our Mouthes be filled with Laughter, and our Tongues with Joy, since the Lord (in mercy) hath (so strangely and so truly) made, our Bondage to cease; and our Freedome to return!

Oh, that our Lawful king, our Native Prince, (so long a time, by so strong a hand, Banisht from his Rightful Throne) should now return, return in peace; without any blood spilt, or any person hurt in so wonderful a Tryumph; that his Ma­jesty should be brought Home, with prayers of affection, and teares of joy: flying (as it were) upon the Wings of the love and loyalty, of all faithfull Subjects: certainly 'tis a pro­vidence, never to be forgotten: 'tis a mercy to be acknow­ledged; this day, henceforth, and for ever!

Oh let us so Honour the King, as to serve God; and so serve God, as to love our Neighbour: that so, being alway Holy towards God, and Loyal to our Soveraign, and loving to each other; we may keepe, and alwaies keepe, the Unity of the Spirit, in the Bond of Peace.

Which that we may, let us so live, as becomes the Gospel; let us (now) so rejoyce, as becomes good Subjects: and Oh, remember (I beseech you) that, it is not the owning of the [Page 20] King's Cause, nor the Honouring of the King's Person, nor the Drinking of the King's Health; but it is our fearing of God, and amending our lives: which will make the King Hap­py, and our selves blessed. To conclude—

Let us remember, when any Affliction doth befall, either our Prince or the Church, or the State, or our selves, then not to think it either Strange, or New, or Remedilesse.

Not Strange, because tis Natural:

Not New, because tis Common:

Not Remedilesse, because tis Curable:

For we have a Lord to save us, in the most perishing Condi­tion: This day we have (knowingly) found it; and we do this day thankfully acknowledge it, in the present Restoration of our Soveraigne King Charles.

And therefore that the Lord our God, may blesse our King, and blesse ƲS All; let us ever Pray,—

Lord Save us, or we Perish.

FINIS.

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