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A48854 A sermon preached before the Queen at White-Hall, January the 30th being the day of the martyrdom of King Charles the First by the Bishop of St. Asaph, Lord Almoner to Their Majesties. Lloyd, William, 1627-1717. 1691 (1691) Wing L2715; ESTC R20281 14,688 38

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which was a Song of Lamentation A Song of Lamentation so it is plainly exprespress'd in the Original and it is sufficiently rendred in the Septuagint but imperfectly in our English Translation He made on him a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Hebrews a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greeks call it he made a mourning Song or Psalm of Lamentation Which Song being as I have said the publick Office of the Church for that day he put it it into their hands by whom that Service was to be perform'd Now that was chiefly by singing Men and singing Women Yet not so but that all the People join'd with them in singing the Publick Office or Psalm in their Lamentations They do it still to this day saith the Writer of this Book who is thought to have been Ezra the Scribe Sure enough it was one that lived after the Babylonian Captivity for the last Chapter and Verse of this Book speak of their return from that Captivity and the same is the first Verse of the first Chapter of Ezra From hence it certainly appears that till after the Captivity that is for 140 years they still continued their Lamentation and still us'd this Form of Lamentation for the Death of Iosiah And they did it not arbitrarily but by a Lavv vvhich oblig'd them to it So my Text saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is they vvhich then governed made it a Lavv upon Israel that every year upon the day on vvhich Iosiah vvas slain these Offices should be used for the lamenting of Iosiah Thus Pagnin and Malvenda interpret my Text. And that which follows behold they are written in the Lamentations they understand not of those Lamentations in the Bible but the whole Body of the Iewish Lamentations that were used upon their solemn Fast-days Those now extant in the Bible were particularly composed for the Babylonian Captivity Which Captivity having occasioned so many Fast-days in the year one for the besieging of Ierusalem another for the taking of it another for the destrustion of the Temple another for the loss of the Remnant with Gedaliah these Lamentations in after-times swallowed up the remembranee of all other Lamentations and of this for Iosiah among the rest They remembred it as I have said until Ezra's time when tho' perhaps they observed not the day yet they continued the Office or Form for it But how They sung not this by it self but saith my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they used this Among their other Lamentations But since his time as it may seem for the shortning of the Office which was long upon those Fast-Days in remembrance of the Captivity they left out this particular Office for the loss of Iosiah and so probably by this means we came to lose the words of this Lamentation But these four things I have sufficiently prov'd from my Text First That there was a general Mourning for Josiah at his death Secondly That the Prophet Ieremy made a particular Office for it Thirdly That this Office was used among others upon the Day of Lamentation Fourthly That this Use was established by a Law upon Israel and that this Law was observed till Ezra's time that is for 140 Years even till the end of the Babylonian Captivity Next I am to proceed to the Reason of this Institution The Reason of it was not for his sake that was taken from them but for their sakes from whom he was taken As for him there was no cause to lament He died in Peace or else how could God's Promise to him be fulfilled 2 Chron. 34. 28. It was said to him from God by Hulda the Prophetess Behold I will gather thee to thy Fathers and thou shalt go to thy Grave in Peace But yet it is plain that he died in War What shall we say to this He that died in War did he go to his Grave in Peace Then surely Peace in Gods Language is something else than in ours It is so it is Peace with God Take it so and there is nothing strange in those Paradoxes of Scripture that there is no peace to the wicked but abundance of peace is to the righteous These and all the like Sayings are plain if you understand them aright of Peace with God It is certainly true that whether Peace or no Peace it must be judg'd by having God to our Friend or to our Enemy This is a sure way of judging as sure as it is that God is true only the truth of it does not appear in this life as it will in the future The Righteous in this life though he is in Friendship with God which nothing can break but wilful or habitual Sin yet his Peace is disturbed often times even with Sins of Infirmity 't is eclipst with troubles in this World it is clouded with melancholy Doubts which even good Men are subject to It is never perfect and clear while we live in Houses of Clay but when these are dissolv'd then the Righteous enters into peace that is into the perfection of it into that cleer Light the calm Sun-shine of Gods presence for ever more Now this blessed estate being that which Iosiah gain'd by his Death according to the promise of God a blessedness which none can obtain but by Death and which he could not have had so soon by dying otherwise What reason had they to lament for Iosiah that was such a Gainer by his Death There was no cause of lamentation for him They only had cause to lament for his Death that lost by it And that did all Iuda and Ierusalem They lost all they had to trust to they lost the Lease of their safety and well-being for they held it only by his Life the holy and good Life of Iosiah It was decreed against them in the Court of Heaven after a long Tryal for their National Sins that they should be carried away into Captivity There was no Remedy for the Lord had sworn it Amos 8. 7. I will remove Juda out of my sight I will cast off Jerusalem which I have chosen and the house of which I said my Name shall be there It was thus decreed but when was it to be executed Not in good Iosiah's days for it is against Gods Rule to punish the good Child for the wicked Father's sake And besides God had promis'd him in the fore-mentioned place that his Eye should not see all the evil that he would bring upon that place What then Should God for Iosiah's sake wholly reverse that Judgment which he had sworn to execute upon Israel He could not reverse it because his Oath was immutable And yet for his promise sake God could not execute it in his days Tho' in his days the People deserv'd it for they were then a wicked People notwithstanding all the good they derived from his Influence they serv'd God because he made them do it 2 Chron. 34. 33. they turn'd to God not with all their heart but feignedly Jer.