THese words are the Christians Victory, the Believers Con­quest, his Tryals, and his Tri­umphs, his Outward Cross, and his Inward Grace, his Temptations, and his Glory. Can there be any thing more bitter than Persecution & Famine, nakedness and distress, or more terrible and amazing than Peril, and the Sword. Skin for skin, and all that [Page 2] a man hath, will he give for his life; and yet a good man will not stick to part with that too, when it shall please God to call for it, that he may hasten to his presence, and be partaker of his Glory.

St. Paul had run through a whole stage of miseries, every Sermon he Preached, was turned into an Inditement against him, and afforded his malicious Persecutors, fresh ar­gument and matter to torment him with; he Travailed through as many misfortunes, as Countries, and found every place beset with Thieves and Murderers to dispatch him, no where safe almost, but in Prison, fain to be guarded from one death to a­nother, from the fury of the Jewes, to the Roman Tribunal, and make his appeal from the rage of Zealots for Sanctuary to Nero. Shipwrack't by the Waves in one place, and the madness of the People in another, no where safe from Storms and Dangers, but made a Sufferer in every Element. Such was the condition of this Great Saint, who filled every place with his Name and Me­mory, the wonders of his Faith and Courage, [Page 3] under all his Pressures and Afflictions.

And yet it was no more, than what might justly be expected from those migh­ty graces of the Spirit that strengthned and adorned his Soul, that the World might see our Blessed Lord (when he ascended up on high, and led Captivity Captive) took not away his Miracles and Graces, but left his Apostles to continue and enlarge the wonders he hath done, to Propagate his Truth, and Instruct us for Heaven, That as many as through them should believe in his name, might have power also to become the Sons of God, Heirs of the promise, and joynt Heirs with Christ, and more than Conquerours through him that loved them.

In which words (not to insist on that obvious Doctrine which springs from them, That crosses and afflictions are the usual lot and portion of the Righteous, and that all who live godly in Christ Jesus, shall suffer persecution) I shall consider these Two par­ticulars. 1. The power and excellency of Gods grace, goodness, and love, manifested in the faith, patience, and perseverance of his [Page 4] servants; their invincible courage and reso­lution in all their highest dangers and tempta­tions; and the infallible testimony and assu­rance he hath thereby given the World, of the Divinity of his Truth and Gospel.

2. The happy fruits, the victorious conse­quences and effects of this spiritual warfare, with the rewards and triumphs that attend it, in making us more than Conquerours, doubling and advancing our glory; heightning and augmenting our felicity and honour in this life, and that which is to come.

I begin with the First, the excellency and power of Gods grace, goodness, and love, manifested in the faith, patience, and perse­verance of his servants; their invincible cou­rage and resolution in their highest dangers and temptations; and the infallible testimony and assurance he hath thereby given the world of the Divinity of his Truth and Gospel.

How poor and perishing a thing man is once left unto himself, without assistance from above, the whole Creation (which groans and travails to be delivered from the burden of our corruptions) sufficiently de­clares; [Page 5] the very sense and consideration of it extorted sighs from the soberest and wi­sest heathens; and they have filled their Books with remonstrances and complaints of the frailty and folly of their natures; the jarrs and discord of their own frames being greater than the wars of Elements; and more destructive to the Universe: the Contemplation of it turned one Philosopher into an universal mourner, making his whole life one constant and continued Epitaph, weeping out his eyes and time at the mise­ry and infirmities of mankind; and though they endeavoured with all the arguments of reason and wit to prescribe a remedy for their misfortunes, yet they were too hard for themselves, and found, That the strictest Philosophy, the severest Discipline, and the highest Morality could never perfect­ly reform or refine the man, so blind is eve­ry man, and the very best of men, with­out the aids and illuminatious of a divine light from above. Brag not then of thy in­tellectualls, or thy parts; thy activity, or thy skill; thy old maxims, or thy new dis­coveries; [Page 6] thy fortunate reaches, or thy subtilest inclosure; Let thy Ancestours be dwarfs and pigmies to thy vaster improve­ments; and the Anakims but shrubs and mushromes to thy mighty productions; Let thy Cedar plantations outdo their quickset, and let them be but brambles to thy olive tree, and its fertile issues; Let the old Theatre and its pomp; the lofty Platonick, and the wandring Peripatetick bow down to our new Academies and Models, and exploded atoms be brought back with new pomp and splendour, to adorn the world, and make up its beauty. What are our Virtuoso-triumphs, or their richest accom­plishments and improvements without sub­limer perfections in grace and virtue, but a golden dream, or glorious apparition; an elaborate shadow, or a studied delusion, and (which is far worse) our damnation too. Nothing can truly chear the soul, or enliven the mind; advance our prospect or our progress; give life or Sun-shine to our hopes and desires; and enrich the heart with a solid, ravishing, and unchangeable [Page 7] contentment and delight, above toyes and trifles; storms or misfortunes, but divine love, and a victorious faith; a firm piety, and a constant devotion: these are the mi­racles of the world, the joy and glory of mankind, without which we had been still in darkness and the shadow of death, heirs of sin, and slaves to the Devil.

And therefore it is indeed a higher act of omnipotence and love to restore the soul than the body; to redeem from hell than the grave; to rouz the sinner than Lazarus from his tomb: a greater miracle of good­ness and power to be renewed for Heaven, than awakened from our dust; it cost more to ransome us from our selves and the De­vil, and renew the divine image, than to make us live, or form us out of earth and nothing. But thus did God unlock his trea­sury, and display the riches of his grace, to let us fee, That as nothing is too great for his power: so nothing should be too dear for his love; astonishing the heavens, and amazing the earth, and making the powers of hell shake at the wonders of our Redem­ption, [Page 8] whilst the Angels sing, and the Se­raphims renew their flames and brightness at our Conversion and glory, as if they them­selves were made happier thereby.

Stand still ye Righteous and behold the sal­vation of the Lord; the wonders and re­wards of his Servants Piety through the World. The 11 chapter to the Hebrewes is a Catalogue of all the Worthies that lived and dyed in Faith, and the beginning of the next, is a Trumpet to Rouze us up to the same glory. Enoch walked with God, the onely solitary Saint of his time that conversed with Heaven by the purities of a transcendent Devotion, the first Hermit that went out of the way the common or­dinary road of the World to walk with God, and because there was no fit compa­ny for him on Earth (the World not be­ing worthy of him) God was pleased to translate him up alive to himself, that we might see what are the fruits of a Holy life, the rewards of Piety, and the raptures of Divine love. Noah was a Preacher of Righteousness, and when they who regarded [Page 9] not his Doctrine were buried with their Sins and Riots in silence together; God provided him a Sanctuary to preserve his name and vertue, and perpetuate his Me­morial with his Church for ever.

Abrahams Faith renewed his years, and made him fruitful in his posterity as well as his Graces, he became the founder of Mo­narchies and Kingdoms; but his noblest title of Honour was his being Father of the faithful, that was indeed a blessing which Crowns and Scepters could not give, he believed and it was imputed to him for Righteousness, and that was Throne and Glory enough; He staggered not at the pro­mise, and that establisht him for ever; he enjoyed his Maker here on earth, and con­versed so familiarly with heaven before he came there, that his very bosome hath been reckoned a place of Paradise ever since. Such is the priviledge and happiness of the just who lives by Faith, he cannot dye even when he is breathless, for his life is hid with Christ in God, and being dead unto the world, he is alive unto God, and speaks [Page 10] eternity in his graces, he lives here by faith, a life of secret and invisiible joyes; for, the life of nature is but a sleep, and that of sense a Dream; but that of grace is truly Vital, made up of the choicest Spi­rits, and a never-dying composure. This is the life of a true Christian, and the greatest glory of heaven upon earth, when we become conformable to the Death of Christ, Death hath no more dominion over us; but we can triumphantly, with our Apostle in another place, cry out, O Death, where is thy sting? O Grave, where is thy Victory? A heart replenisht with di­vine grace, is not easily frightned with stripes and imprisonment, hardship and want, peril or the sword, or whatever else may scare a meer animal or Coward, but prepares to meet his God, in what way soever he shall be pleased to call him.

'Tis true, it is no mean talent, no small gift to bear our afflictions with a chearful and pious submission to God's will. It is not for every palat to endure the bitter­ness [Page 11] of this Cup but his, that with David, hath tasted how good the Lord is, and that the end and fruits of his Cross are de­liciousness and peace. Storms and thun­ders are the tryals of a Christian; he that can endure these, and not be shaken or overthrown at Root, is sit for Paradise and the regions of peace. To follow Christ for the loaves and miracles, in time of prospe­rity and triumph, is no news: they that crucified him did so; but to keep him com­pany in the desart, or more formidable Garden, and not shrink at the approach of Lanthorn and Souldiers; the Traytor and the Trainband, a midnight-terrour, or an open distress. To fall when we are in our Spring, and be sacrific'd in the pride and strength of nature; to submit to flames and Axes, and be tormented at every Ti­rants pleasure, to take up our heaviest cross, and thus dye for the name of Christ, is a temper as Rare as it is Happy, the re­sults of an invincible Piety and Faith, the highest strength and glory of a Christian.

And therefore Secondly, It is a mighty [Page 12] proof and argument of the Divinity of the Gospel; That the Doctrine of the Cross should find so many worshipers and fol­lowers; That men should at first be con­verted onely to afflictions, and made Rege­nerate that they might suffer, grow in love with their persecutions, and rejoyce in no­thing more than imitating the example of their Holy Lord.

'Tis true we read of some Heathens, That brag'd of their Valour and Courage in the midst of their misfortunes; that they had acquired a temper of being above storms, and could defie lightning and thun­der by Lawrels of their own making: and though nothing be more noble to Conquer our passions, and be armed against the Casualties and Calamities of this World. Yet examples in this kind are very rare, few or none amongst them have ever done it, for even the prowdest Stoicks, and they that spoke biggest of themselves and ver­tue, were Cowards to their own Rules, and fainted under the flourish of their fine discourses; and whatever their seeming bra­very [Page 13] might be; yet their hopes were va­nishing and shallow, neither satisfactory to the Soul, nor durable in themselves; and though some of them are said to have en­dured death, rather than violate or falsifie their word and trust, they are to be com­mended for so doing, and it is no error or mistake to say, that God might Crown them with more strength than ordinary, as well to justifie a good cause, as for the en­couragement even of moral vertue in this life: but yet these instances, and whatever else can be produced in this kind, are no­thing to the List of diviner Heroes in the Church, the multitude of victorious Suffe­rers of every Age and Sex, who cannot possibly be thought owners of such strength of body and mind, as to endure the tor­ments to which they were exposed, with­out a secret arm, an invisible power, and a mighty irresistable grace subduing all be­fore it.

And if it shall be further urged, that even amongst Christians, as Sectaries and others (if they may be called Christians [Page 14] that are out of the Church) there are some so stout, that no penalties almost can force them to recant or renounce their errours, and return to their wits and duty again: we must say first, That they are few for the number, and much fewer for their worth. Secondly, That the obstinacy of bad men in a bad cause, as it doth not ju­stifie their crimes, so neither doth it dispa­rage the piety and virtue of good men in a good; for, a notorious Malefactour is not less a Criminal for being obstinate and un­relenting, and therefore it does not at all disparage or evacuate the power of Gods grace, that even wicked and carnal men may seem to have a share sometimes of the same fortitude and courage, for hypocrisie is no stranger in the World. The best things have their Counterfeits, and it is the De­vils constant work, and choicest master­piece, to imitate as much as he can, the gifts and graces of Gods Spirit, and Trans­form himself into an Angel of light to de­lude the World; but as no man in his witts will say, there is no such thing as [Page 15] Truth, because some have writ Fables and Romances; so neither can we deny the mighty operations of Gods Holy Spirit in his Church and Servants, because there are so many lyars, and pretenders to the same Spirit: since we have a sure rule left us, by which we are to walke our selves, and judge of others.

In a word if it be true, That it is the cause alone which makes a Martyr, than they who have no other certificate from Heaven, but that which is common to Brutes also; are not Saints and Conquerours but Cheats and Deceivers, and they are Children in grace as well as knowledge, that will be thus baffled and trepann'd from their Holy faith, by such Tricks and Impostures. There is no man living without his Cross in this World one way or other; but he that bears it piously and bravely and en­dures to the end, he shall be saved, and he that suffers for Righteousness sake is blessed for ever. What man is he that would see good dayes in spight of all his Enemies and Oppressors, keep thy Soul from evil, and thou [Page 16] shall be happy in the midst of thy Troubles, and what ever the World may rob thee of; yet Heaven is thy portion, and its re­freshments thy comfort and reward, no ad­versity can deprive thee of that, since the more thou art afflicted, the greater is thy Crown; and therefore no good Christian will murmur or repine at the various methods of Gods providence in this World, that thus exerciseth the faith and patience of his Ser­vants, that their joyes and his glory may be the greater. For what ever the frailty of our natures, and the weakness of flesh and blood may be, he that sincerely makes God his hope, shall not want a deliverance from, or Consolation in his distress, which they that carnally and Sceptically deride, are not worthy to receive, which brings me to the next particular. The happy fruits, the victo­rious consequences and effects of this spiritu­al warfare, with the rewards and triumphs that attend it, in making us more than Con­querours, Crowning us with peace, & strength, and joy in the Holy Ghost in this life, and eternal glory in the next.

[Page 17]When God told St. Paul, That his grace was sufficient for him, he triumphantly de­clares, He could do all things through Christ that strengthened him; for having made it his constant exercize and study, to have alwayes a conscience void of offence; he fea­red not the face of man, but thirsted to behold that of Gods, and could with more zeal and pleasure lay down his life, than other men could preserve theirs; so vast, so admirable a change can the Spirit of God make in the soul of man, with such glory display his Omnipotence in our weakness, His Majesty in our infirmities, and make humane misery and distress, a Theam and Theatre to display the strength and riches of his power and love.

Our Blessed Lord could have armed his Apostles, with a word to have crush't the Earth to nothing, given them legions of Angels to prepare their way and gather Captives; or with storms and lightning have blasted the World into submission and Homage, and made Kingdoms tremble and bow down before them. But he took a­nother [Page 18] course, which though not so outward­ly pompous, or seemingly powerful and pre­vailing; was yet more wonderfully and un­expectedly glorious and successful; making weak things to confound the mighty, and foo­lish things to confute the wise, and Babes and Children to disarm Caesars and their legi­ons, baffle their strength and their Philoso­phy together: and by humility and pati­ence, faith and perseverance, gain more Tri­umphs then by Arms and Banners, teaching us thereby neither to trust in, nor make use of an arm of flesh in His service, that His Gospel was not to be propagated by violence and blood, force or murder, Treason or Compulsion, but the nobler Warfare of Obedience and Peace. Vindicating also his Providence by bringing good out of evil, defeating the malice of his Enemies, and the arts of the Devil; making good the Truth of his promises in the faith and courage of his Saints and Martyrs, that his Holy Spirit was indeed the Comforter, the Lord and giver of life, both in the Try­al and the exaltation, the exercise and esta­blishment [Page 19] of their hopes and graces, not one­ly in supporting and sustaining their infir­mities; but by inspiring them above all the horrours of Mortality; rejoycing that they were counted worthy to suffer for his name sake.

An honour greater (I may say) then that of Angels, who live, but not by dying, are Ministers of his will, but not Martyrs for it; They stand before the Throne, but their voice is not heard from under the Al­tar, they afford not their Maker cause or occasion to display such variety of won­ders. And therefore for man, frail man dust and ashes not to fear death, is more wonderful and glorious than to be above it, and to expire for Gods Truth more noble than their immortality.

Wherefore our Holy Lord hath pro­nounc't a double blessedness to them that suffer for Righteousness sake, the honour and the reward of persecution; Their Me­mory shall be sacred and their name preci­ous, their sufferings eterniz'd, and their ve­ry dust immortal, and the Kingdom of Hea­ven [Page 20] being their assured portion, they shall at the Resurrection of the just, exchange their Purple for a Robe of light, and their Crimson dye for a Crown of Glory, and shine for ever, as the Sun in the Kingdom of their Father.

And truly were it not for this, what would the life of a Christian be, but a mi­serable and empty nothing? the punishment and derision of mankind? why did David complain that he was become a scorn to all that were round about him, he might have turned scorner himself, and instead of be­ing the Royal Prophet, have been a Tyrant, or an Atheist, as proud and imperious, as the greatest Pagan or Barbarian Monarch. For a Prince to wish himself a door-keeper in the house of God, and be content to leave his Throne and Kingdom flowing with milk and honey for a new Jerusalem, was a pleasant Paradox for the Carnal and the prophane to droll at; And that the A­postles and their successive Martyrs should endure the scoffs, miseries and torments of vulgar rage and madness, for an invisible [Page 21] Kingdom, had they not the strongest con­victions for proof and the highest consolati­ons for support, might well be look't upon as the highest degree of folly in the world. And so no question it appears to those that are yet strangers to their graces, and have not yet felt the least spark of that Divine fire, which warmed them into flames and rapture; They that will not believe, shall never find nor know what the joyes and breathings of the Spirit are, how secret and irresistable its strength, how sweet its influ­ence, how ravishing its charms, how power­ful and divine its motions and its light.

Let the Infidels wit then grow big with his own folly, and strain hard to make his nonsense fashionable and taking, let the A­theist and the prophane sit as dictator in his Chair, and be the founder of a new Aca­demy, wherein to Apostatize or Blaspheme, shall be no more a sin but an improvement. Let the Temporizer and the Coward, the worldly mind and the false heart, follow the fortune and flatter the sins of Tyrants; be Disciples of a prevailing faction, and Cano­nize [Page 22] the crimes of prosperous impiety, count Treason no sin, nor inconstancy a shame, laugh at sacriledge, and fast with the Pha­risee, onely to whet their stomacks and be the more devouring, anoint their forehead with perjury, and make long prayers even to a desolation. Let the levelling of Church­es be the Zealots pride, and the pulling down of Crowns and Scepters the Saints priviledge, let the vitious and the vile thrive and flourish for the time, grow rich and se­cure in all their worldly ends and enjoy­ments; yet after all there is God that judg­eth the Earth, and who besides his venge­ance hereafter, can curse the wicked in their Graves, when they seem to have escap't his anger, pursue their Carkases and Ruines, and make their very death but the begin­ning of a worse destruction, plague their posterity, and bring them also to an account for their predecessors crimes. Blood hath a crying and a peircing voice; it awakens the Dead and makes them speak, nay, it reaches Heaven and will not let God alone, till he descend and revenge its cause, it was Da­vids [Page 23] fright and his prayer, That God would preserve him from blood guiltyness, if he prayed so for himself, what must they do that murderd David. If the blood of Gods private Saints and Servants cry from under the Altar, That of his Anointed will peirce through sure? and when the sin seems spent or forgotten; yet the punishment is not, that may last and pass from one ge­neration to another, and even in this life as well as the next, God will make it appear, that sooner or later, he will bring iniquity to remembrance, and avenge the blood of his Saints, and plague a guilty land with a­stonishment and horrour.

And therefore it is the special duty and design of our present meeting this day, to silence, if we can, the voice of innocent and Royal blood, by a repentance loud as our sins, and also to reverence and renew the memory of a Prince, sacred for his Govern­ment and his graces, bury him afresh who can never dye; and whilst his murderers (barbarous after death) denied him the Obsequies of a King, we will be his year­ly [Page 24] mourners, and interr him afresh with a more illustrious sorrow.

And truly no Age or People almost since the Creation, stand more in need both of the preaching and the practice of true re­pentance and obedience, than the sinful Kingdoms in which we live; for none have so degenerated from the honour and beauty of Christianity: none have so affronted its Holy Authour, and disgrac't his Gospel, de­spised his Word, or perverted it more. For that very course and method which God at first appointed, and still continues to the world to cure its confusions, creating Magistrates to keep the Peace, and sending Kings as his own Vice-gerents to heal our disorders, and strengthning the Blessing by commanding every soul, to submit to their authority and power, that so we might the better learn to fear and obey him. We have employed to a quite contrary design, and as if we had never heard or learnt any such Lesson, by a new Divinity, will nei­ther fear God, nor honour the King; for Monarchy, they say, is an arbitrary Go­vernment, [Page 25] not fit for Saints, that would rule all as Kings themselves.

Such is the end and fruit of all popular Tumults, preach't up under colour of Re­ligion and Reformation; no noise louder, no quarrel finds more Seconds, than that of Religion, every man turns zealot in such a cause, wherein he hopes his own Diana shall be uppermost, and his fortune advanc't by usurping his Neighbours Vineyard for his inheritance; and accordingly they made it their business to cry out on the Magi­strate, that they might get proselytes for a faction, and exclaim against the Church, to gain Disciples for a Reformation. Endea­vouring to find fault, first with their Prince, and then as handsomely transferr it on his evil Counsellors, out of their loyal and a­bundant affection abusing him doubly. First in his person, than in his choice, committing a double errour, first in making themselves, both parties, Judges and Executioners, and secondly, In taking a wrong course, by making Rebellion a way to Reformation, Disobedience a remedy for pretended in­convenience, [Page 26] and redress at most but small faults, by committing much more great and horrid: an Artifice so profoundly politick and Divine, that by it no person or calling ever can or shall be secure.

But Pride and Ambition scorn all bounds of Justice or Duty, The new, the best and surest way to subvert the Crown, was by taking away its Supporters; And there­fore those two great Heroes and Champi­ons of Church and State, the noble Straf­ford (from whom the Reformation of this Church and Kingdom, derives the best part of its strength and beauty;) and the pious Laud who thought nothing too great for God and the King, were by a new found ordinance, thought the fittest Sacrifice to prepare and lay the Scene of a deeper and more fatal Tragedy. Princes seldom fall a­lone, Crowns and Miters like Twins cannot well be parted; so great a Majesty and vertue could not goe of a cheap and single Sacrifice, but like a mighty Earthquake carry open ruine with it. And though his Murderers like themselves denyed him the [Page 27] Funerals of a King, they provided him a more solemn and illustrious attendance, send­ing some that could not follow him to the Grave, to keep him Company in it, mingle ruines, and Crown his Triumphs with fresh Purple, out of their own veins. And a­mong the rest of those noble and Heroick persons that bled for their Prince and Country, let His Name flourish and be Honourable in this Kingdom also, from whom (by His Majesties goodness) we now derive and enjoy a Governour, under whose Pious influence and Prudent care, we may (by Gods blessing) reap as much good, as the Church hath glory by his Fathers sufferings.

And it is but a poor excuse, and worse amends after all, to tell us they never in­tended so fatal a change, for had they not taken away his power, he had never lost his life. But where did we ever yet see Tu­mults guided by discretion, or a Riotous multitude observe any bounds? Never was any Kingdom thus mended, that was not al­so subverted, and made a Sacrifice in its [Page 28] own flames: Rebellion having once got ground and footing, knowes no limits but its own Ruine, and as it began with the Devil first, so it seldom stops till it come to Hell. And therefore 'tis compared in Scripture to Witchcraft and Idolatry, because it is the proper work of the Devil, and renders us like him. For Subjects to de­throne and murder their Prince, and with unheard of impudence pretending to Piety and Justice, condemn him who is the life of the law, and the faiths Defendor; is such a piece of Religion, as the Devil never yet durst preach to Infidels and Pagans, 'tis a Prodigy in nature against the common notions of mankind, worse than Brutes, for they stand in awe of their King, not more for the strength of his limbs than the Majesty of his temper: and does Religion (think you) command that which is detestable to every nature under the Sun? Christianity sure hath not made Kings more weak and despicable, nor was it planted to dethrone, but establish them better.

God never made Rebellion a grace, 'tis [Page 29] not to be found in the Catalogue of his gifts and blessings, his Gospel gives no such Commission, nor is violence and blood any part of its Doctrine or Discipline; The Sons of Belial are no fit pen-men for the spirit, nor does a Drum or Trumpet-lectu­rer become the Pulpit. What should I now lead you to the Apostles and the Mar­tyrs Tombs, where nothing but peace and innocence are asleep; you shall read or hear of no Treason in their Epitaphs, nothing to sully the brightness and memory of their Loyalty and Religion, they never wronged Caesar when alive, and their deaths pro­claimed them his best friends.

Whence then came the noise and tumult in our ears? Where did we learn the re­ligious mutiny of schism and sedition, of pulling down Kings to enlarge the Domini­ons of the Church, of crushing magistracy to nothing, that we might exalt nothing; of depopulating the world, that the Saints might inherit the earth; of taking away all Government, that we might have the more liberty to undo one another; of crying out [Page 30] against Popery, that we might have no Re­ligion; of chasing out Superstition, that we might not serve God at all? They that thought it idolatry to bow at the Name of Jesus, thought it none to overthrow all for it, and make every place feel the mocke­ry and abuse, the severe and lofty rebukes of zealous rage and prophaness.

Kings were wont to be lookt upon with more veneration and respect; and whatsoever account we now-a-dayes make of them, yet God is so careful of their welfare and honour, that he hath strictly charged us not to touch or affront them; their Names, as well as their Persons and Calling are sa­cred, I said ye are Gods, and if so, the very thought of abusing them, is Sacriledge as well as Treason; if they are tender to him as the apple of his eye, they may well become precious in the sight of ours. God made man after his own image, but Kings have it in a double manner: First, as men; and then, as Kings: by the one, they re­present his Being; by the other, his Autho­rity. God made man to rule inferiour crea­tures, [Page 31] but Kings to govern men, and be a more immediate copy of his power and glory.

And truly our late martyr'd Soveraign was such an one, the brightest Resemblance and representative of his God every way, that was upon the earth; One, that was above others, not more in place, than good­ness and virtue; not more Sacred and Il­lustrious for his Majesty, than his Graces; Crowned with as much goodness as power, the Kingdom and the Churches glory; So eminently Learned and Religious from his Youth, that he was thought fittest to be the Churches Angel, before he became its nursing Father; and more than Bishop, when he was not yet the Faiths Defender. And when he came to govern both Church and State, did he change his temper with his fortune? Was he less good by being a King? No, he was the Saint and Seraphim of the Throne, his presence was a Sanctu­ary, and every place lookt like a Temple, whilst he was there. He never thought himself greater, than when he was upon [Page 32] his knees; nor brighter, than in the cloud and incense of his prayers, throwing his Crown (with the Elders in the Revelation) at his feet that gave it, and then mingling himself with those Blessed Spirits in adoration and praises.

But besides his Piety, in which he hath outdone all the Zealots of his Age, he had all the virtues of Prince or Man; there were many Kings in his time, but none so much after Gods own heart, he was the true Majesty of his Age. Others might have larger Kingdoms, but none so great, so good a Soul. Let some brag of their mines and treasures, and that their Dominions run pa­rallel with the Sun, his graces have out­done the one, and outshined the other. Let others boast of their arms and banners, and that that Lilly which exceeded Solomon in glory, is a part of their Coat, the Royal and Religious candour and integrity of his soul, makes that look pale and fading to his pu­rer virtue. So great a lover of peace, and his peoples welfare, that he sent above thir­ty Messages for peace, and ten of them in [Page 33] one year, in which he hath clearly exprest, how great and gracious a Soul he had, how good a Prince, how excellent a Christian.

Had Plato been alive, he might have seen his wish, a Prince and a Philosopher to­gether; the Throne turned into an Acade­my of Piety and Learning; the Muses and the Graces keeping their Court in him; ad­mirably skilled in all Arts and Sciences, but in Divinity a Prince and Professour; and his rare works shew it accordingly: such mix­tures of Elegancy and Religion flowing in e­very line, that it is hard to say which were greater, his piety or his parts; his rea­son or his faith, his Rhetorick or his Pray­ers; the strains of his Fancy, or the Ra­ptures of his pious soul; the depth of his judgment, or the humility of his mind; the excellence of the Prince, or the Divinity of the Saint. Every thing conspired to make him great and happy, but his graceless and irreligious subjects: Never had people a bet­ter King, never had Prince a more ungrate­ful people.

And shall not his Fall awaken us, and [Page 35] the voice of his Blood, send us for shelter to his, which speaks better things than that of Abels: Can so great a judgment be si­lenc't, but by as high and loud a repen­tance; a publick united sorrow, and an universal remorse. Let Turks and Arabi­ans, thieves and murderers make no con­science of their Actions. Let the mad and frantick Sectary rave and be deaf, to the voice of sober reason and Religion: but let all that call on the Name of Christ, de­test and depart from so great iniquity, and abhor the prodigious Villany of those mon­sters, that shed the Righteous and the Roy­al blood: and whilst we are ashamed of them and our selves, let us prize the me­mory of his graces, pay him Homage in the Grave, and give him that tribute of Ho­nour and obedience we denyed him alive.

Yes Great Prince we will reverence thy Memory, and thy Righteousness shall not be forgotten, thy Sacrifice shall not want Tears, nor thy Martyrdom a Trophy, raised by our sighs; but much more lasting and eternal, we will bury thee afresh who canst never [Page 36] dye; nor shall oblivion sit upon thy Tomb whilst every loyal heart shall be thy Monu­ment, and every Eye thy mourner, every year shall be the Resurrection of thy ver­tues, and our shame, thy goodness and our ingratitude, thy glorious piety, and our in­famous disloyalty. Thy Relicts shall be sacred, and thy name pretious, thy suffe­ring Canonized, and thy death immortal, the perfume of thy graces, and the fame of thy remains, the voice of thy perfections and never dying piety shall be its own Chroni­cle and speaker; Thou hast conquered thine Enemies, and art entred into thy glory, Triumph't over death, and art sat down in greater Majesty, and in a better Kingdom; and what have we to do, but to imitate his piety and goodness, and make the ver­tues of his life our example.

For though his Royal Successor was gra­ciously pleased to set out an Act of Pardon and Oblivion; yet that alone will not serve the turn or acquit us of our guilt; but we must have Gods pardon as well as the Kings, if we would be secure, if we would divert [Page 36] Gods judgments for the future, and appear with confidence and comfort before his Tri­bunal hereafter.

But alas! how can we expect Gods par­don, when instead of Repenting, we are ready to repeat our sins, and renew those fatal crimes that destroy'd us, willing and forward to warm our hands with new fires, grow bright once more in Temple flames, and consume the Church with fresh combu­stions. If this be not so, why then is there the noise and bleating of Jeroboam's calves in every corner, wildfire-doctrine and re­ligious nonsense, Scripture perverted to edi­fication, the Faith pretended against the Decalogue, and the Gospel made use of a­gainst the Creed. When there is so much Atheism and prophaness on one hand, and schism and sedition on the other, and so great and general a neglect of God in us all, can we think our selves safe without sincere repentance and reformation of our sins; or that we stand so secure, as not to fall again? God can reach us with a secret arrow from Heaven, or meet us with an open calami­ty [Page 37] and judgment in our faces, he can blast our pride and confidence in a moment, consume our strength and beauty in a trice. We have had for many years such a Vicis­situde of mercies and judgments, as no Age or Kingdom can parallel, and unless we have a mind to be rooted out for ever, from being a people professing his Name, let us make such timely suitable returns and acknowledgements, as may evidence our sense and care; our wisdom, and repentance; our gratitude and obedience under all his dis­pensations. Let the mutability and misfor­tunes of this world, fix and settle us the more on him, that seeing the uncertainty and inconstancy of all earthly things here be­low, we may seriously look up, and wisely prepare for that glory which is above the stroke of change or death, that so having fought the good fight, and finished our course with joy, we may have our warfare crown'd with immortality, and honour, and eternal life among the Saints in light.