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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93792	Three sermons preached in the Cathedral Church of Winchester The first on Sunday, August. 19. 1660. at the first return of the Dean and Chapter to that church, after the restauration of His Majesty. The second on Jan. 30. 1661. being the anniversary of King Charles the first, of glorious memory. The third at the general assize held there, Feb. 25. 1661. By Edward Stanley, D.D. Prebendary of the church.	Stanley, Edward, 1597 or 8-1662.	1662 (1662)	Wing S5233D; ESTC R229852	48,452	164

These were our Tabulae votivae such Vows we have made or at least should have made every one of us let us be careful to perform them and express our thankfulness that way Those be the best Trophies we can set up in the Reformation of our Lives as old Zachary said in his Song and 't was a Song of Triumph too Luk. 1.74 Ut liberati serviamus That we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness before him all the dayes of our life 'T is a great happiness to serve God without fear we have not done so for many years together but as Christ came to his Disciples so did we to him the doors being shut Et aperto vivere voto Every body could not do it not that they were ashamed of their Petitions for they were such as were allowed by Authority but for fear of their Enemies And now that this fear is removed let the Service I pray you be performed with more Reverence with Reverence and Fear still of God though not of Men. But let 's remember the Service the Service of the Church not to neglect that as formerly we have done and the Service of God especially that we pay him that Obedience in our Lives which is due to him That the World may not condemn us of unthankfulness that it be not said of us as it was of his own People Psal 78. Yet for all this they sinned more against him 't is repeated twice in that Psalm and one sin of unthankfulness is too many But I will not suspect it in a People so obliged as we are Being so delivered as it is our duty so I doubt not but it shall be our business to serve him even to serve him all the dayes of our Lives Now to God the Father c. A Sermon preached in the Cathedral Church of Winchester on Jan. 30. 1661. being the Anniversary of the Death of the late King Charles I. of glorious memory LAMENT 4.20 The breath of our nostrils the Anointed of the Lord was taken in their nets of whom we said Under his shadow we shall live among the heathen THis Book is a Book of Lamentations and so is this Day a Day wherein to lament the loss of a King a dumb man would speak as one did in Herodotus to save a Kings life But this Book is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jeremy's Lamentations the Prophet wrote it in tears so 't is said in the Vulgar Translation Sedit Jeremias flens planxit Jeremy wept and lamented when he wrote it And well he might for the occasion of it was very sad even the Captivity of Jerusalem the People were carried to Babylon and the City and Temple destroyed and among the spoils there was Spiritus oris nostri even he that was The breath of their nostrils the Anointed of the Lord. And therefore if the Prophet breath out nothing but Lamentations and Sighs upon such an occasion 't is no wonder We are indeed this day upon the like subject a day of Lamentations it is Let the Priest weep between the Porch and the Altar and so let the People too for when the breath of our nostrils is gone the People and Priests are both alike no better then dead trunks every one of us Did I say A Day of Lamentations Indeed it should not be called a Day wherein the Sun never shined 'T is said There was darkness over all the Land untill the ninth hour when they crucified Christ A man might suppose it so over this Land of ours when they murthered the King and that they came with Lanthorns and Torches as they did to apprehend Christ though 't were at high Noon For sure the Sun would not own the action nor see the murther of Gods Anointed and therefore let it not be numbred amongst the dayes any longer But Mira cano sol occubuit 'T is a sad story to remember the Sun sate at high Noon I cannot say Nox nulla sequuta est as 't was said of the death of another Prince for after the death of this there was a continued night amongst us no day-light for so many years together till at last the Sun returned the same Sun or a brighter his Fathers own Son it was and now God be thanked for it 't is day-light again with us But for the day of the Kings death I would have it wiped out of the Calendar as there is a day put into the Calendar sometimes in February Dies intercalaris 't is called so I would have the Thirtieth of January put out for it will be a reproach to us Titulumque effeminat anni 'T is pity it should be remembred but that the wisdom of our Superiours will have it so let it be a day of blackness and darkness for ever And yet we remember the deaths of other Martyrs the dayes of their deaths are in the Martyrologies of the Church instead of their Birth-dayes in which they were born to Immortality and therefore the death of this blessed Saint and Martyr deserves to be remembred too To be remembred for those Princely Vertues that shined in him that day more then in any other of his life How glorious was the King of Israel this day Micah said it of David in a scoff but 't was true in earnest among the many scoffs that were put upon that glorious Saint this might be one too but 't was a sad truth nevertheless How glorious was he in his Meekness in his Patience in his Magnanimity in his Charity in his Contempt of the world and all the Glory of it For he had more Tentations to love it then all his Subjects besides and therefore how glorious was he in the despising of it how glorious was the King of England this day as 't was said of the Proto-Martyr St. Stephen so it might be said of this Royal Martyr too All that sate in the Council saw his face as it had been the face of an Angel But that their eyes were holden that they could not know him as 't was said of Christ Certainly they could not have condemned him But I say unto you That even Solomon in all his glory was not clothed like one of These not like an ordinary flower and therefore not like this flower This Lilly of the Vallies this Lilly among Thorns as 't is said of Christ there And certainly if any Lilly besides Christ were planted so this was he● Among the Thorns indeed that pricked him and did him all the injuries they could Like the Rose in Sharon as 't is in that Verse Cant. 2.1 there are Prickles enough too and the Lilly of the vallies Never any Lilly stood lower in the Valley and was clothed with more humility and therefore the more glorious in that respect and therefore the more fit to be taken notice of this day 'T is Solomon in his glory in all his glory most richly apparelled he

was if the inward Clothing of the Mind be of any value The Kings Daughter is all glorious within and so was the King himself a true Son of that Mother the Spouse of Christ And therefore He was cloathed like her glorious within howsoever the wrought Gold in His outward cloathing was taken from Him Et hinc lachrymae here the Lamentation begins When once they begin to unking Him and to take His Purple and His Royal Authority from Him 't was no hard matter to prophecy what would be the end of the Tragedy Dead men they say have no Teeth or cannot Bite and though they had Him safe enough in their Nets yet they did not think him so nor themselves neither till He was past Biting The Chaldeans were satisfied with lesse Barbarity then this and yet here 's matter enough for a Lamentation though it were but Captus in Laqueis and there be no Murther of a King mentioned The breath of our nostrils the Anointed of the Lord was taken in their Nets of whom we said Under his shadow we shall live among the Heathen In this Text then we have the Prophets Lamentation for the sad condition of a King And yet who this King was Interpreters agree not whether it were Josiah or Zedekiah or whether it were Christ himself He that was the King of Kings and Lord of Lords But a King it was for here we have all the Characters of Him spiritus Or is nostri and Christus Domini and In umbra tua vivemus the breath of our nostrils the Anointed of the Lord and under his shadow we shall live among the Heathen of whom but a King can this be said It matters not what King for even the worst of Kings is sacred and the losse of Him to be lamented Suppose Him to be Zedekiah and He was none of the best as indeed the Chronology and the rest of the matter of this Book seems to point at Him But if it were Josiah as St. Jerome and the Hebrew Interpreters think or if it were Christ as most Interpreters say what Mourning could be sufficient Mary stood by the Sepulchre weeping and well she might for such a losse But we will not restrain it to any particular because 't is proper enough to all and we may apply it to one whom the Prophet never Dream't of even spiritus Oris nostri He that was the breath of our nostrils Ours of this Nation who breathed by him and dyed with him First then we will observe the Characters of him as they are given here in the Text that you may learne to esteem of him as he deserved Secondly the calamity that befell him that you may lament the losse of him The Characters of him are three 1. Spiritus Oris nostri he was the breath of our nostrils and that 's an endearing expression of him 2. Christus Domini that 's a sacred expression of him he was the Anointed of the Lord. 3. In umbra tua vivemus that will make us know the benefit we had by him and what we suffer by the loss of him under his shadow we shall or we will live among the heathen And this last hath been acknowledged by our selves We have it Ex ore tuo out of our own mouths and out of theirs too who it may be afterwards would have denied it Cui diximus to whom or of whom we our selves have said and acknowledged this And when we have said that I wish we had no more to say of it But there is that behind which cannot be concealed and we must all of us lament according to the tenour of the Text and the duty of the Day Captus est in laque is ipsorum He was taken in their nets I begin with the first Character of him an endearing Expression as I told you he was the breath of our nostrils And what can be dearer to us then that If our life be dear to us our breath must needs be so for we live no longer then we breath God Almighty when he made Man He breathed into him the breath of life and Man became a living soul Gen. 2.7 Inspiravit in faciem ejus spiraculum vitae there 's the breath of life and this God breathed into him but before that he was not a living soul but a lump of dead earth 'T is the breath of life that distinguisheth us from the Clay that lies in the streets Ex meliore luto 'T is true some men may be made of better Clay then others but 't is all Clay till the breath of life be breathed into us Why then learn to value this breath for then 't is a living soul straight And this God inspires not onely into the first man but into every man that comes into the World And in this that he might make Kings like himself Dixi Dii estis he is pleased to impart this honour to them that either they inspire souls or at least they are the souls of their Subjects for here he gives them such an Attribute Spiritus or is nostri they are the breath of our nostrils 'T is said of himself In illo vivimus In him we live move and have our being Acts 17. and if Kings be the breath of our nostrils we live in them too That they are so the Prophet acknowledgeth it here in behalf of all the People who lived and breathed no otherwise but by him Quod spiro tuum est We are beholding to him that we live for it would not be vita vitalis without him We were better be dead then to live in slavery or misery and I appeal to all that hear me what manner of life we lived after he was taken from us But would any man be guilty of his own death a Felo de se No man ever hated his own flesh Eph. 5.29 saith St. Paul and therefore one would think no man should hate his own Spirit his Soul much less Why the King is the Soul of every man and would any man hate or hurt that would he sin against his own Soul so much as to entertain the thought of any hurt toward him If he do it he sins so First because the King is his Soul here the very breath of his nostrils And Secondly because his soul shall be sure to be punished for it hereafter both body and soul in Hell-fire And yet for all this Kings are not secured from violence though they are as near to us and should be as dear to us as our souls If we mark the Expression one would wonder how this should come to pass To catch a Spirit in a Net as 't is here in the Text Captus est in laqueis a man can hardly conceive it One may as soon paint a Voice Pinge sonum as lay hold on a Spirit or a Breath The Nets must be very fine and artificially made as the Poets feign of Vulcans Nets and commonly there wants no Art in making of them in

which the breath of our nostrils must be taken But what pity is it that Kings are but a Breath especially good Kings whom it doth concern the People that they should be Immortal Psal 81.7 But ye shall dye like men that 's a sad sentence upon Princes They that are the breath of our nostrils that the breath should be in their nostrils too and they should be no more then a Breath this is but a sad Contemplation upon it And yet 't is true they are but Treasure in Earthen Vessels when all 's done no better then ordinary Pitchers and as easily broken as any of them And thence 't is that we are bid to Cease from them Cease ye from Man Isa 2.22 whose breath is in his nostrils for wherein is he to be accounted of In the mean time to make no more of the breath of Princes then we do of ordinary men especially of Murtherers and Malefactors to take away their breath from them and our own too by violent hands this addes to the Calamity much and 't is such a frailty of Princes which God and Nature never intended For if they be the breath of our nostrils we must let them live as long as they can Quintil. Quorum accendit fragilitas pretium like Crystal Glasses we should be the more tender of them for that reason lest while we shorten their dayes we shorten our own And this is one of the Prerogatives of Kings That they cannot dye alone Tert. Apol. but Vobiscum concutitur Imperium in Tertullian The Earthquake is universal and all the People must dye with them Jos Antiq. lib. 17. c. 8. 't is fit they should 'T is observed by Historians Josephus and others That Herod the Great when he dyed that he might be sure the People should make Lamentations at his Funeral he took order that many of the Nobility of Iewry should be put to death the same day with him But it was a needless fear if his Government had been good A King cannot go out of the world without the tears of his Subjects because they dye as well as he Possibly there may be no Mourners because there be no Men all civilly dead and none left to bury him or to mourne for him But else Mourners there must be enough like the Daughters of Ierusalem whom Christ bids to weep for themselves as if all the men were absolutely dead there or were to dye shortly after when Christ dyed that was their King And therefore weep for your selves and not for me at your own Funerals as often as a good King is buried And so David lamented over Saul though he was to succeed him in the Kingdom 2 Sam. 1.17 't is one of the Lessons appointed for this day and he bid them in the next Verse Teach their children the use of the Bow That comes in by a Parenthesis and it seems at first sight somewhat impertinent to the matter but whatever the proper meaning of it may be it might be to mind them that now the King was dead they might expect nothing but death too and cutting of Throats and therefore they must stand upon their guards and teach their children the use of the Bow Behold it is written in the book of Jasher as it follows it stands upon Record there as a thing worth the remembring And at the 24. Verse it is Ye daughters of Israel again weep over Saul as if the men were dead still who clothed you in Scarlet with other delights who put on ornaments of gold upon your apparel and 't is no wonder if the Women weep for the loss of him then But you see by all this what we lose when we lose a King something besides Ornaments and good Cloaths even the better part of us our Souls and Lives when he dyes all are civilly dead too for he is Spiritus oris nostri The breath of our nostrith I have done with the first Character of a King I come now to the second 2. Christus Domini The Anointed of the Lord. And that as I said is a sacred expression of him for they were only sacred persons that were wont to be Anointed Kings Priests and Prophets all to be Anointed alike and none were Anointed but them Some men in the late times of Confusion while they made bold to take away the Hedge and Inclosure about the King made bold to give a new Interpretation of that Text too Touch not mine Anointed and it must be not Kings only but ordinary persons that were meant there As they would have all the Lords people to be Prophets and Priests which are forbid to be touched too in that place so they would have all the Lords people to be Kings while they attributed this Title of Kings to them also And all the Saints and servants of God say they are as much Gods Anointed as the King For this Anointing is but Gratia gratis data or Gratia Gratum faciens at most some peculiar Gift or Grace in Gods Children and so all are alike concerned in it and so Ecce hic est Christus loe here is Christ here is Gods Anointed and loe there as it was in Christs own time so in ours as many Christs or Anointed ones as Christians and Christos meos concernes every body But if you look into that Psalm you will find it otherwise and who they were that were meant by it Psal 105.9 10. Verses even the Patriarchs expressed by name He made a Covenant with Abraham and an Oath unto Isaac And confirmed the same to Jacob for a Law c. And Jacobs Children you know were called the twelve Patriarchs which afterward multiplyed into a Nation But of them 't was principally intended and of others but by way of participation in the opinion of all Interpreters till these new Glo●●●s sprung up like Gourds in a night Touch not mine Anointed And these Patriarchs we are to know were Princes in their times not onely as a Prince Thou hast power thou hast prevail'd with God Ge. 42.28 as 't was said of Jacob but they were Princes indeed 'T is said so of Abraham expresly Princeps Dei es apud nos Thou art a Prince among us Gen. 23.5 a Mighty Prince as we read it and so he shewed himself when he gave Battel and slew 4 Kings at once Gen. 14. The like might be said of Isaac and the rest of them And their very name speaks them to be such Patriarchae not onely Fathers but Princes in their Generations And therefore Christos meos for all that can be said to the contrary will concern Kings still And Kings are Gods Anointed after a more peculiar manner the Character they have here in the Text speaks them so 'T is not Uncti but Christi they are called so here in the Text and in that Psalm too Nolite tangere Christos meos Touch not my Christs And not onely in that but in many other places which might be

then at the day of judgement there will be a restitution of all things Acts 3.21 But this all things is but a generall expression of Gods making and restoring And we have spoken of nothing but things hitherto that have come into Gods hands whether to be made or made again But what say we to persons then They are more considerable then any thing else certainly The King of Sodom was of that mind Give me the persons Gen. 14.21 sayes he take the goods to thy self And persons are of more value then any goods and may do more hurt or good in the world especially such persons as they may be The Sun is not more necessary then some men and they that take them away do as good as Tollere solem in the Orators phrase take the Sun out of the World Therefore the restoring of such is as great a Mercy as the making of a New Heaven and a new Earth for when we have that that which St. Peter sayes we look for 2 Pet. 3.13 There shall but dwell righteousness there and when we have these the persons promised in the Text There will be a city of righteousness here Therefore 't is time we come to consider the persons and they indeed are most worthy our consideration who bring such a blessing as that with them 2. Iudices tuos consiliaries tuos Thy judges and thy counsellors Thy judges first And that takes in the Supreme Judge as well as the Subordinate And the Israelites you know were governed by Judges as well as Kings such as had the Soveraign Power invested in their persons therefore to restore thy Judges will take in the Supreme Judge with them And so ' t is Pro. 8.15 By me Kings raign and Princes execute judgement 'T is the imployment of Kings to execute Judgement and the Judges to execute it in their names Therefore among the Judges that are restored we must look with an awefull Reverence upon the Supreme Judge first and adore the goodnesse of God in the Restauration of him Et restituam judices God hath made his word good in the Restauration of the King for as God sits in the Congregation of the Princes and is a Judge among Gods so the King sits in the Congregation of the Judges and he is a Judge among them And this Judge God hath restored to us and of all Acts of Mercy and Restauration in God none was ever greater then this We see it and it is marvellous in our eyes but how he came to be restored God Almighty onely knows for he onely did it Ego restituam here comes in the person as it was in the making of man he consulted onely with himself faciamus He and the other persons of the blessed Trinity so 't was in the restoring and making again of the King He consulted not with flesh and bloud as 't is there nor did he make use of any arme or hand but his own it was he that made him and restored him and not we or any body else And so God takes it to himself here I will restore him Ut non glorietur omnis caro that no flesh should boast in his presence nor the glory of it be given to any body else And yet I know there be some that do boast of it and think 't was a work highly meritorious in themselves If they did it I do not envy them the glory of it But they should remember the flie upon the Axel-tree and that the dust was raised by some body else Even by him that took off the wheels of Pharaohs Chariots that they drove heavily so he threw dust in the eyes of our drivers that they could not see nor understand one another and so the King was restored before they themselves were aware of it But I had rather look upon God in this action then admire the greatness of a flie through any Multiplying-glasses whatsoever Ego restituam judices I will restore thy judges That for the persons restoring But in the Restauration of the King the Judges were restored too And a Restauration of both was very necessary I know we had Judges when we had no King and so we had Counsellors too They know best from whom they had their Commission and I have no Authority to examine that or to ask the question Quis te constituit judicem Who made thee a judge 'T is enough for us that now we are sure we have Judges lawfully called The great Thieves do not lead away the less now as the Philosopher said once but we have Judges of Gods and the Kings making And what a blessing is it that we have them If by Judges here we understand the Civil Magistrate at large as some Interpreters do all those that do not affect Anarchy and to live under no Government must acknowledge the necessity of them But every man did what was good in his own eyes was no great commendation of the Government or of the no-Government rather when 't was said before In those dayes there was no King in Israel And you may see what were the effects of it in the Verse before The man Micah had a houseful of Gods there Idolatry crept in and he consecrated one of his Sons who became a Priest 't is in the Book of Judges Chapter 17. Verse 5. But a Priest He was of his own making there was another encroachment such as we had many but without any Consecration at all when there was no King with us They did what they could to have no Priests neither and in a little time more we should have had no Religion for when he is gone that is the keeper of the Tables as the King is what wonder is it if the Tables themselves be broken the Laws of God and man violated and there be neither Religion nor Honesty in the world This is the fruit of no King and of no Government in a Nation Anabaptists and other Fanatical persons may like it But we have felt the smart of it and therefore we gratefully acknowledge the benefit of restoring the King and the lawful Magistrate to us But Restituam judices points more particularly to them whose peculiar Office it is to judge And then what greater blessing can be given to a Nation then this To send down Justice again from Heaven which seemed to have taken her Farewell of the world before Terras Astraea reliquit She was absolutely gone and taken her flight and now to see her restored again to have her brought home to our very doors by Judges as at the first who can look upon this but as a blessing from Heaven Righteousness shall go before him Ps 85.11 and Righteousness shall look down from Heaven whither she was gone before This is a Restauration of Justice worthy of God Almighty Why then Salve justitia as 't is said of the Emperor Maximilian Cam. Hist Med. lib. 4. That he was wont to vail his Bonnet as often