more vengeance upon themselves by committing the more sins 3. Reason 3 He answered not because he held that Power which at that time the sword had so unjustly gotten to be insufficient and unjustifiable in his case to try his person and to condemn Him to death who in respect of the Hypostaticall union was Rex universae terrae and so King of the Romans as well as of the Jews therefore he would not answer to that charge that was so illegally charged against him coram non Judice before a Judge that had no lawfull commission to be his Judge So Bradshaw had no commission to be King Charles his Judge Or 4. Reason 4 It may be said that he answered nothing to the false charge laid against him because of the illegall power authority or right that his enemies had to require it when as he being their King was not to answer for any faci that he had done to any one of all his Subjects as the King that was according to Gods own heart sheweth when after he had committed both adultery and murder he saith to God Against thee only have I sinned And therefore the Jews being Christ his Subjects and so having neither right nor authority Math. 27.11 to lay any charge against Him that was their King he was altogether silent in all that concerned the charge laid against him Mar. 15.2 But for any other question that Pilate his servant and now made his Judge Luk. 23.3 did ask him He gave him a full and a sufficient answer as you may see in all the Evangelists Or else Joh. 18.34 36. and chap. 19 11. as S. Jerom. comments upon the Evangelists he spake nothing that is nihil durum nihil asperum nothing that might offend either the Judge or the Jews But we find What this King spake not to save his own life but for others that neither Jews nor Gentiles neither High Priest nor Pilate would condemn this King before they gave him liberty to speak and they were ready to hear what he would or could say for himself Because the law of the Jews as Nicodemus a Counsellor of their law testifieth judged no man before it heard him and it was not the manner of the Romans Jo. 7.51 Act. 25.16 to deliver any man to die before he had liberty to answer for himself as Festus another Judge of the Romans confesseth And yet such was the injustice shewed to Charles our King which you may remember by his subject-Judge that contrary to all Laws both of Heaven and Earth both of Jews and Gentiles he would not hear those just Reasons that he sought to shew for himself against their unjust proceedings against him And therefore no doubt but Annas and Caiphas and unjust Pilate will rise in Judgment to condemn that unjust Judge at the last day But though this good King Christ said nothing to their Charge to save his own life yet at his death he spake much to preserve his enemies from Everlasting death as when he said I thirst that was not for the blood of his enemies as they and the Souldiers did for his blood but it was for the accomplishment of the mysterie of theirs and our salvation that was to be effected by his death And especially when as Bellar mine observeth he prayed for his very murderers that were slaughtering and tormenting him and said Father forgive them for they know not what they do and some of them are simply ignorant of the wickedness of this fact being seduced by their false Teachers and others though wilfully blind yet are they ignorant of the consequents of this act that is the heavy punishment that is due to them and without great repentance must light on them for this wicked deed therefore O my Father I pray thee revenge not my death but forgive them for my sake And this prayer prevailed for Longinus that thrust him through his side How mightily the prayer of Christ prevailed with God to forgive his enemies to become a Convert if old Tradition may be believed for truth and for 3000. more at one clap when S. Peter took off the vail that shadowed the truth and shewed to the poor seduced people the horrible wickedness of their malicious leaders and for many many more that returned unto him immediately after and would have prevailed for all the very worst of his murderers even for Judas Annas and Caiphas yea and for the Judges the first and second Pilate that pronounced the Sentence against their Kings if they had had the grace to repent them of their evill deed and to believe in this their Saviour 4. Consider 4 How Speedily they condemned their King I pray you how speedily they executed and made an end of him after he was Condemned for he was apprehended but upon Thursday when-as upon Wednesday at night he did eat the Pass-over with his Disciples and tels them that after two daies was the Feast of the Passover the greatest feast that they had Math. 26.2 solemnized in remembrance of their great and wonderfull deliverance out of Pharaohs bondage And yet they would not suffer him to live till that Feast was past but being taken upon Thursday he must all that day and all that night be hurried from Annas to Caiphas from Caiphas to Pilate from Pilate to Herod and from Herod back again to Pilate and so from place to place and the very next day which was Friday by nine of the clock in the morning which was their third hour of the day they fastened him to his Cross Mar. 15.25 with nails so large that being found they made a helmet and a bridle for Constantine as it is reported And this was a very quick dispatch indeed King Charleâ— I remember another King that was murdered in like manner by his subjects but though suddenly enough dispatched out of the way yet had a litle more favour and a litle longer time before he was beheaded But why would not these miscreants suffer their King to live one day Quest to prepare himself for his death after he was condemned They answer That the next day after he was adjudged to die Resp Why they would not suffer their King to live one day longer was their Feast day and the greatest feast in the year therefore they must not suffer him to pass over that day nor to die on that day for these two speciall Reasons 1. Reason 1 Lest there should be an uproare among the people because that day being set apart for an holy meeting as the Lord commanded it and as our Apprentices are permitted upon Shrove-tuesday Servants had liberty on Holy dayes and Feast-dayes to take their liberty and to go a Shroving where they please So were their labourers and servants under colour of going to the Temple suffered on this day to gad abroad and to go where they would And therefore the raskality of the people and
these murderers All these saith our Saviour shall be destroyed and so they were all of them that repented not did soon perish For 1. Judas the prime Traytor hanged himself and that without any regard of his grand Masters who when they saw his disconsolate soul and heard his confession of his foul Treason said no more but What is that to us as if they said Be hang'd or be damn'd we do not care thou shouldst have looked to that thy self 2. Pilate that unjust Judge not long after the execution of this King was disgracefully displaced and exiled his Countrey and therefore killed himself in a strange land 3. Herod died most miserably being eaten up with worms 4. Annas and Caiphas were violently killed as the Stories do report 5. The Priests and Presbyters Pharisees and Sadduces and many others that were Actors in the murdering of this King lived I believe most of them to see the famous City of Jerusalem besieged and many of them to see it destroyed and at least 1100000. of their Countrey-men slaughtered and all the rest even their Children that were unborn when they kil'd their King either Captivated by their enemies or scattered like Vagabonds over all the face of the earth And as the severall Factions and the different Sects conspired together and agreed as one man to kill their King So their divisions and differences made way for the Romans to destroy them all and which is strange by this their wicked act the very things that they feared came upon them for their great Prophet Caiphas tels them it was expedient that he should die lest the Nation perish and by the just Judgment of God their Nation must perish because they did so wickedly put their King to death And so they were resolved to kill him lest the Romans should invade their Land and change their laws and because they did kill him God sent the Romans to destroy their Country to change their laws and to make such havock of slaughtering them ut nec locus crucibus nec cruces corporibus sufficerent And ever since the murder of their King they have been hated of all Nations For Sisibut King of the Visigothes and Dagobert the 10th King of France commanded them on pain of death to depart out of their Dominions And Ferdinando and Isabella King and Queen of Castile within these seven-score years 1500. years after the murdering of their King handled them very shrewdly Camerar l. 5. c. 9. and put an infinite number of them to death And Emmanuel King of Portugal did the like So hateful are they for their regicide to all good men and so just is God in all his wayes and so exceedingly hating Rebellion against our Kings and much more the murdering of our own lawful just and pious King that the same never escapeth the severest punishment that can be imagined as I shall shew it in the next Treatise For if he who sheddeth mans blood though but a poor Beggar by man shall his blood be shed then surely he that sheds his Kings blood cannot escape the severe vengeance of God who peremptorily saith Vengeance is mine and I will revenge saith the Lord. And you know what the Apostle saith It is a fearful thing to fall into the hands of the living God who is a consuming fire And therefore if any man hath persecuted Gods Servants the Preachers or conspired to take away the life of his King the Annointed of the Lord let him repent and that quickly lest God as He saith to the Church of Pergamos do quickly come unto him and fight against him with the sword of his mouth which is a two-edged sword that cuts on every side the soul with the worm of conscience and the body with most fearful plagues and punishments For if the blood of Abel which had no voice while it lived yet being dead cryed so loud here on earth that it was easily heard in heaven and it was as fearful as it was loud for it was for vengeance against his brother then questionless the innocent blood of a just King being dead yet speaketh and speaketh louder for vengeance against his Subjects than the other did against his brother which I fear without our speedy and deep repentance will be abundantly poured out upon this sinful generation for that we have so barbarously murdered our own King in such wicked manner that I never read the like in any History nor the Sun I believe did ever see the like since the devilish murder of the King of kings from which these murderers took their pattern to proceed in like manner in most particulars and herein therefore Licet parvis componere magna I thought good to parallel the practises of both sorts of murderers the Jewish and the English murderers The murdered I confess are far unlike and will admit of no comparison the difference and distance betwixt their Persons being so great as is betwixt Heaven and Earth the Creator and the creature King Charles being begotten by an earthly father as all other men are and subject to like passions as we are but Jesus Christ the King of the Jews was conceived by the Holy Ghost and free from all sin and mastering all affections And King Charles was King but of small Territories But Jesus Christ was Rex universae terrae and he was and is King of kings and Lord of lords King Charles did good but to many and hurt but few if he hurt any but the King of the Jews did good to all and wronged none and so in all other things I know how that the one is finite and the other infinite in justice wisdom Power and all other Attributes of excellencies But if we look how both these Kings were handled by their Subjects we shall find the later not much unlike the former and King Charles hated traduced mocked spightfully used and causelessely killed and murdered And all this in like manner though not in every particular in like measure by his own Subjects as Jesus Christ was by the wicked Jews As I hope I have fully and sufficiently and plainly declared unto you in this Treatise And therefore that we ought all of us to confess lament and bewail as in general all our sins so more especially this our great sin of murdering our own King and to pray to God night and day that for the merits of the death and passion of Jesus Christ the King of the Jews he would pardon and forgive us our sins committed in putting to death our own most just and gracious King Grant this O dear Father for thy dear Son Jesus Christ his sake to whom be glory c. THE SECOND TREATISE 2 Kings 9.31 Had Zimri peace that slew his Master THE Doctrine of Obedience both to God and to our lawful King and his Magistrates hath been so fully and so excellently handled by the Right reverend and most Worthy and Learned Bishop of Downes that more need not and better cannot
no Heir by Inheritance to the Crown and was rejected by Gods Spirit and David by Gods own appointment was to Succeed him in that Kingdom 1 Sam. 16.1 13. and was anointed by Samuel to be King in his stead which was very much Yet this Good Subject when Saul was put into his Hands and his servants perswaded him to take the Advantage of that good opportunity 1 Sam. 24 24. and to do justice upon that Wicked King he would by no meanes be advised by them nor suffer them to Rise against his King and when Abishai told him that God had delivered his enemy i.e. Saul into his hands and therefore desired that if David would not do it himself he would suffer Him to smite him David answered No by no means 1 Sam. 26.9 10 11. and he yeelds this reason Who can stretch forth his hand against the Lords anointed and be guiltless And he addeth The Lord shall smite him but God forbid that I should stretch forth mine hand against him Nay more then this when David took the Speare and the cruse of water from Sauls boulster and then went a great way from them he cried unto Abner and said Vers 16. Wherefore hast thou not kept thy lord the King As the Lord liveth ye are worthy to die because you have not kept your Master the Lords anointed Where you see David sweareth a Great oath As the Lord liveth and therefore he jesteth not They are worthy to die not they Alone that Kill their King but they also that hazard not their own lives to Protect and preserve the life of their King be their King never so Wicked I am sure in Davids judgment this is True Divinity Yea more then all this when Saul had fallen upon his own sword because he would not fall into the hands of his uncircumcised enemies and being in extream anguish desired a young Amalekite that was passing by to rid him out of his pain and the young man in favour to him performing his request and out of his respect to David that was to succeed him he brought the Crown that was upon his head and the Bracelet that was upon his arm unto David that the enemies might not have them and to shew that he took no pleasure in the death of Saul he came in a very mournfull manner with his Clâ—athes rent and Earth upon his head and likewise to shew his Loyal respect unto David he fell to the Earth and did Obeysance unto him and though he was a stranger and Subject neither to Saul nor to David therefore owed no service unto either of them yet because he took away the Life of Davids King the anointed of God and his Vicegerent here on earth David caused one of his young men 2 Sam. 1. to fall upon the poor Amalekite and for his mistaken curtesie unto Saul and unwelcome service unto David to smite him that he died So dear was the life of this Wicked King unto this Godly man that was a man according to Gods own heart the best subject that ever we read of and therefore was honored by God to become the best King that ever Israel had So that in the Genealogie of Christ the King of Kings he is preferred before Abraham as S. Matth. 1.1 Matthew sets it down The book of the Generation of Jesus Christ the son of David the son of Abraham And is it not Strange that these Jews that were given so much to read the Scripture and had them more readily then our Puritans have them at their fingers end and could tell how many Affirmative and how many Negative precepts were in all the Bible and how many times every word was therein mentioned and yet that they would not now consider that Job saith Is it fit to say to a King Thou art wicked Job 34.18 Psal 105.15 Eccl. 8.4 Numb 16. Deut. 33.5 Hos 1.4 2 Reg 21.24 and that God himself saith Touch not mine anointed and the wisest amongst the sons of men saith Where the Word of a King is there is power and Who may say unto him What doest thou Or that they could not remember how fearfully God destroyed those Rebels that rose against Moses that was a King in Jesuron and destroyed the posterity of Jehu because he had destroyed his own King Ahab and stirred the people to slay all them that had slain Amon though he was a most wicked King But the truth is that the Old Serpent the Prince of darkness teacheth his Schollers to reject the Old light and now to stand altogether for New lights new Revelations and new Divinity therefore S. Augustine speaks most truely of these Scripturists that they had the Bible In manibus but not In cordibus and they had the truth in Codice but not in Capite for now Caiphas contrary to all the Old Scripture Joh 18.14 hath a New Revelation that it is expedient Pro salute populi that One man should dye for the people therefore Christ their King must needs be Killed and all the people cried out for justice and double their crie Crucify Him Crucify Him Salus Populi doth require it 2 From the Word of God 2. To prove it Lawfull to put any King to death Prosalute Populi he that hath all Scripture ad unguem can furnish you with a Text of S. Peter 1 Pet. 2.13 that affirmeth the Kingly office to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Humane Ordinance or creature therefore the people being the maker of the King Ob. they may destroy their Own creature if he failes in the End for which he was created To this our True Divines have oftentimes most truly answered 1. That the Jews held their Royal Government to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sol. Immediate from God and to be in force without the Election of Ordination from man and all other dominions and rule to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Humane Ordinance because God had determined and set down the Plat-form of their Government which he had not done to other Nations that as the Prophet saith had not the knowledge of his Laws and therefore S. Peter writing here to the Jews tels them that although the Kingly office should be but as they held an Humane Ordinance and not as theirs was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Divine Rule yet his Precept was that they should Submit themselves thereunto for the Lords sake i.e. though the Governours were Heathens and their Government Heathenish yet Obedience and not Resistance is due unto them for the Lords sake by whom All Kings both Jews and Gentiles do bear rule 2. That although the Jurisdiction of Kings for Extent in some Part 2 Sol. and in some Degree might be said to be Humane from men yet the power of the Sword which hath Potestatem vitae necis is simply and absolutely Divine from God For who can give power over the Life of man but he that
all think that which is evil and all speak that which they think and finally where all men do what they list in such and so unfortunate a Realme where the people are so wicked let every good man beware that he be no inhabitant for in a short time there must happen there either the ire of the gods or the fury of men to the depopulation of the good or the destruction of the bad when as nothing can betide the people in such a Kingdom but Oppressions and Taxes murmurings distractions and dissentions until the fire be kindled among them to consume and to destroy one another But if the personal shedding of the innocent blood be thus haynous and so severely punished what shall we say to National shedding of such Blood as was shed in these Kingdoms that was so infinitely more abominable than the other But as Doctor Turner when he was terrae filius in the University said to his Opponent Thinkest thou with terrible words to terrifie terrible Turner So these monsters of men that dare to kill both Kings and their Masters and then to suppresse the good and to advance the wicked to silence the wise and to magnifie fools will say these things are but shadows and bug-bears to frighten Babes and poor-spirited men that have neither the courage of Heroicks nor the knowledge of Scriptures for they can tell us well enough that although some King-killers have been punished like Zimri for slaying their Masters yet à particulari non est syllogizari we must not conclude a General Rule from particular examples for Baasha slew his King and his Master Nadab and yet he reigned 24. years and died peaceably in his bed And Jehu killed Joram his King and his Master and yet he reigned 28. years and prospered and died peaceably in his bed And Menahem slew Shallum his King and reigned 10. years and died peaceably in his bed and so did many more that are recorded in prophane Authors and the ambitious hunters after Kingdoms perswade themselves that they may speed with the best and not perish with the worst fortune And so likewise those Common-wealths and Kingdoms that have killed their Kings which they conceived to be wicked In the third speech at the Conference of Parliament pag. 15. Eutrop. l. 1. did not only escape free from punishment but were prosperous and had good successe and were the instruments of much good unto the people As it fared with the Senate of Rome which as Halicar l. 1. saith killed and cut in pieces their King Romulus and afterwards expelled Tarquin and judicially sentenced Nâ—ro to death as some do write and is the onely sentence for death that I have read in any history though for deprivation not so which sentence notwithstanding was never executed yet was it decreed and as those and the like Senators do alleadge the Common-wealth prospered after it I answer that una hirundo non facit ver and though Balaams asse once spake shall we think that all other asses shall be able to speak So one or two examples in particular are of no force in the generall but the truth is that Gâ—ds judgements are unsearchable his wayes are in the Seas his paths in the great waters and his footsteps are not known yet this we may know for certain that although a sinner do evill an hundred times and God prolong his dayes yet it shall be well with them that fear the Lord but it shall not be well with the wicked neither shall he prolong his dayes but be shall be like a shadow because he feareth not before God and so the Prophet David testifieth at large and Job did the like before him And we may know also that although Jehu and some others that had speciall Commissions from God to fulfill his will prospered and escaped the hand of judgement for their zeal to Gods service and their repentance for their transgression Psal 37.9.10 yet is it a most certam truth that murderers King-killers and all other like wicked malefactors shall never escape unpunished and yet God doth not alwayes punish them in like manner Either in respect 1. Of the time or Either in respect 2. Of the punishment or Either in respect 3. Of the persons for 1. In respect of the time he reserveth the punishment of some though they be never so wicked for the next life and suffereth them to prosper all their dayes in this world as he did the rich glutton what evill soever he did and this both holy Job and the good King David do sufficiently prove and examples enough might be produced of most wicked tyrants and murderers and the like malefactors that escaped the hand of God in this life but how they escaped the next I cannot tell themselves by this time know and this future punishment is the heaviest punishment in the world and the prosperity of such malefactors is the worst and the unhappiest prosperity that can be Others he punisheth in this life and yet those not all alike in respect of the time of their punishment but some presently as Achan Cosbi Corah Dathan and Abiram Nadah and Abihu Ananias and Saphira and the like others have some time given them to see if in that time they will confesse their sinnes repent them of their wickednesse amend their lives and make satisfaction to the parties wronged Zimri 7. dayes so Zimri had 7. days given him before he was punished Shallum that slew Zacharia had one month given him Otho that caused Galba to be slain had leave to reign four months before he suffered for his murder Otho 4. months Vitel. 8. mon. Phil. Arabs 5. years Decius 2. years Niceph. l. 18. c 58. Phocas 8. years 2 Kings 15. Peka 20. years and Vitellius that was the destruction of Otho had 8 months before Vespasian brought him to death Philip Arabs that slew young Gordian had 5. years given him before Decius revenged the death of Gordian and Decius that was the death of Philip raigned 2. yeares before he was punished for the death of Philip Phocas had 8. years after he killed his Master Mauricius before he had his punishment and Peka raigned 2. years after he killed Pekahiah before Hoshea revenged the death of Pekahiah so the Prophet tells the Nintvites they should have 40. days before they should be destroyed the children of Israel 40. years in the wilderness and Jerusalem was not destroyed in 40 years after they had crucified Christ the Son bearing with them just so long as his Father bore with them in the wilderness the old world had 120 yeares given them to repent before they were destroyed and the wickednesse of the Amorites remained well-nigh 400. years before it was revenged having continued from the wandring of the Israelites in the wildernesse even till the dayes of King Saul And therefore let no man wonder that we see not adulteries oppressions and murders presently punished neither should we think that because
death in any other Country where they should be but like Jonas among the Ninivites meer strangers Yet thus was Jeremy used and thus are we 3. This our Prophet was not only a Jew preaching unto the Jews 3 He was a dear lover of them for so many a man as Cateline among the Romans Vortigern among the Britains Speed l. 7. c. 4. and Simon Jason and others among the Jews and some others nearer home have betrayed their own Country 2 Machab. 4. the trust that their Country reposed in them but he was a faithful Patriot a hearty lover and no hater of his people Tertullian noteth how dearly Moses loved this Nation of the Israelites when rather than God should destroy them he earnestly requested that his own name might be blotted out of the Book of Life S. Paul sheweth the like love unto the Jews when he saith he could wish himself accursed from Christ Rom. 9.3 for his brethren and kinsmen according to the flesh And this our Prophet sheweth no lesse love unto them than the other as you may easily see by this his Prophesie and his Preaching to them and his Lamentation for them Yet all the love of these men and put all together was not comparable to the love of Christ who gave himself for them and prayed for them when they Crucified him And therefore well might he say Greater love than this hath no man John 15.13 that a man lay down his life for his friends which none of all the Prophets nor of the Apostles nor of the Martyrs that died all for themselves and suffered death for their own sins did lay down their life for others as our Saviour Christ did lay down his life not for himself but for his enemies and yet they loved them very much and very dear as I shewed to you before And so must all the Messengers of Christ and Preachers of God's Word How the Ministers and Preachers of Gods Word should love their people imitate these holy men to love Gods people for that the people can hardly reap any good from them whom they perceive not to love them but as we suspect the gifts of an enemy to be as the Belt of Ajax was to Hector and Hectors Sword to him in like sort the death of each other So we dis esteem and regard not the words of them that love us not But you see how the true Prophets and Servants of God loved this people and laboured all that ever they could for the good of the people to bring them unto God and to turn away Gods anger from them And what reward did this people render to these and to the rest of Gods Messengers and Teachers for all the love that they shewed unto them and the pains they had undertaken for them The very Heathen tells us that Amor amoris magnes durus est qui amorem non rependit Love is a Loadstone to draw love again and if we will do nothing else yet we can do no lesse than love them that do so dearly love us The very publicans and sinners do the same Yet behold The ingratitude of the Jews O Heavens and wonder O Earth at this ungrateful people who rendered to Gods Messengers evil for good and instead of loving them stoned them For they murmured against Moses rebelled against David persecuted Elias beheaded John the Baptist and as our Saviour saith they killed the Prophets Luke 13.34 and stoned them that were sent unto them And it is no strange thing for us to find many men walking in the same wayes and treading in the same steps as these Jews have done but it were very strange that we should be used any better than those better Messengers that were sent before us Luke 10.3 For our Saviour tells us with an Ecce Behold and consider it well I send you forth as lambs into the midst of wolves And you know the Fable how the silly lamb procul infrà bibens for drinking far enough below the wolfe was notwithstanding torn all to pieces by that cruel wolfe upon pretence that he stopt the current which was impossible for him to do 2. 2 The parties to whom this Message was sent The Parties to whom the Message was sent are shewed in these words this people and that is the people of the Jews that were then flos florum medulla mundi the choisest and the noblest of all the people of the world for You only have I known that is acknowledged for mine own people Amos 3.2 and mine own peculiar inheritance of all the families of the earth saith the Lord. And God shewed his great love towards them by the wonderful works that he had done for them For as the Prophet saith He eased their shoulders from their burdens Psal and their hands from making the pots and he delivered them out of that Egyptian-bondage and from the tyranny of cruel Pharaoh The great favours of God unto the Jews Then he gave them such Laws so holy and so just as neither Solon nor Lycurgus nor any other Nation of the World had the like And he fed them in the Wildernesse 40. years together with Manna that was the bread of Heaven and the Angels food and after that he thrust out 7. other Nations to make room for them and he gave them the labours of the people in possession and planted them in Canaan which was a Land that flowed with milk and honey and there he hedged them about as we were of late hedged here with all kind of blessings beneficia nimis copiosa most ample benefits And as the Schools say Privativa positiva for they had plenty in peace and victory in war and what was it not that this people had not And yet this people this peculiar people of God must hear this hard Message and they must undergo this sharp censure For as the Lord saith of Coniah Jeremy 22.24 were he as the signet upon my right hand yet would I pluck him thence and give him into the hands of those that seek his life So will he do with this people and with any other when they do prevaricate and offend him He will cut them off and cast them from him were they formerly never so precious in his sight How God dealeth with his dearest children when they depart from his service for no priviledge no prerogative no former piety can prevail with God to prevent his judgements when with this people they love to wander and refrain not their feet from their evil wayes But as these his dearly beloved people the Jews were cast off when they did cast off the true service of God and as those seven Churches of Asia Ephesus Smyrna Pergamos Thyatira Sardis Philadelphia and Laodicea that were planted by the Apostles and watered with the blood of Martyrs had their Candlesticks removed and themselves delivered up to groan under the Turkish tyranny
miserable are they that in stead of doing such friendly offices unto their enemies as to bring home their straying cattel will rob their friends and drive their Christian brethren both from house and home and leave them neither Oxe or Ass And I remember that I read of Linacrus how he was reading the fifth six and seaven chapters of S. Mathew's Gospel and then pawsing a while he laid the book aside and cried out Certe aut hoc non est Evangelium Christi aut nos non sumus Christiani So I say to those that rob their Christian brethren and expell them from their estates and deprive them of that Means that God hath given them upon what pretence soever Certainly to do these things are not the commands of God and they do high'y offend God in transgressing his commands or I do not know Gal 6.10 Math. 5.44 what it is to transgress his commandments For S. Paul bids us to do good unto all and our Saviour Christ bids us to do good to them that hate us and I think I am sure that to rob us and to deprive us of all that we have is no good to us though it may do good to us as it comes from God when by our patience and our prayers for our persecutors we shall possess our souls which is a better possâ—ssion then all that which our enemies do or can take from us And therefore let the wicked still do wickedly let the fiâ—thy be filthy still and let theeves and robbers rob us still and if they please take away that little pittance which is yet left unto us but let us do as the Apostle bids us love the Brother-hood and as our Saviour bids us love our enemies and if we hear them sweare or see them drunk or commit any other foule offences let us rather friendly advise them to amend as our brethren and not censoriously exclude them from our societies and reject them as reprobates from Gods people as those that make a separation from us do with us The third branch of this Golden Text is Fear God Wherein you are to observe 1. The Act Fear 2. The Object God 1. Fear which the Latin's call Metus or Timor Cicero Tusc q. l. 4. and in Greek is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est opinio vel expectatio mali impendentis saith the Orator The opinion or expectation of some evil hanging over our heads and it is sprung in us saith the Philosopher Per totius caloris ex frigore contractionem ad cor ipsum undique decurrentis utpote ad suam sedem tanquam in regiam vel in arcem Fear what it is and how defined by the irregular contraction of our naturall heat from the other parts of the body unto the heart as unto the royall Tower whereby our hearts panting with incessant motion are succoured and our blood deprived of that heat Sap. 17.12 freezeth as it were in the other veins or as the wise man saith Fear is the betraying of that succour which reason affordeth But for your better understanding of this point you must know that the object of fear is to be considered before it can be rightly defined what it is And it is agreed on all sides that Objectum timoris malum evil is the proper object of all fear and that must be evil to come for that which is past we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heaviness or sadness but that which is to come we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear for we do alwaies love and never fear that which is good or that which we conceave to be good at least And the fear of this evil is either 1. Fear two fold Human or 2. Divine 1. 1 Human. As fear is naturally ingraffed in every Beast as we see saith S. Bernard Bernard in quad Epist that the trembling Sheep doth run away for fear when the Woolf cometh Abscondit se columba tremens accipitre viso de caverna mus non audet esuriens exire ambiente cato the hungry mouse dares not peep out of her hole while the Cat walketh by her so ever since Adam sinned this fear of evil is naturally ingraffed by the heart of every man for I heard thy voyce in the garden saith Adam and I was affraid and so ever since we are all afraid so that the strongest and most assured courage cannot hinder us from shutting our eyes at the suddain surprise of a flash of lightning or the withdrawing and turning aside our head from the sight of a fearfull precipice or to be terrified at any great and unexpected noise because it is not in our power to resist these first motions or first fears of evill And this human fear is the effect of sin and the object of it is neither God nor good but want sickness dangers death or the like bitter fruits which the tree of knowledge hath produced And therefore this fear is not to be desired because as the Poet saith Degeneres animos timor arguit It is an argument of a poor dejected and degenerate mind and as Ovid saith vires subtrahit ipse timor It takes away that strength which we had and leaves us able to do nothing and not only so but as Lucan saith multos in summa pericula misit Venturi timor ipse mali fortissimus ille est Qui promptus metuenda pati The fear of evil to come This human fear is a very ill companion for brave Souldiers hath cast many men to many evils to many sins to many dangers Et stultitia est timore mortis mori and it is a great deal of folly or meer foolishness to die for fear of death and yet as the sound of an empty sling doth terrify the birds so we many times are affraid of the shadow of evil Seneca Ep. 75. Et non ad actum tantum sed ad streptium excitamur inter suspecta male vivitur infirmus animus antequam malis opprimatur queritur praesumit illa ante tempus cadit And what a miserable thing is this Futuris angi nec se tormento reservare sed accersere sibi miserias to be vexed with those things that are to come and to make our selves miserable before they come because the fear of such things makes us the less able to undergo and to overcome the things that we do fear as the fear of Flaminius ad Trasimenum and of Crassus apud Carras and of Pompey in Thessalie did greatly further their great losses because Pessimus in dubiis augur timor Fear is the worst Prophet that can be in any doubtfull thing Qâ—ando affectus qui tecum erit contra te dimicat tui ipsius adversus te metior pars rebellat when we carry in our bosome that which fights against us And therefore the very Heathens disswaded us from this base and effeminate fear especially when we go against our enemies 〈◊〉 〈◊〉 〈◊〉
Death of the King we do see and must acknowledg the just Judgment of God and that he spareth not his dearest Children if they do offend but though Coniah were as the Signet upon his right-hand when he transgresseth God will cut him off so in this very Judgment of God The great goodness of God towards King Charles seen we may plainly see Mercie ana Truth met together Righteousness and Peace kissing each other yea we may clearly see the great love and mercie of God towards this good and godly King both in his Death and in the consequents of his Death as specially 1. In his Friends 2. In his Honour 3. In his Posterity 4. In his Felicity for First In his death touching his Death it is a true saying Qui non vult in vita praevidere mortem non potest in morte videre vitam and as another saith Turpe est eo statu vivere in quo non statuas mori therefore did King Charles live so Justly so innocently so Religiously and so Christianlike that he might well say nec pudet vivere nec timeo mori I am neither ashamed to live nor afraid to die for he lived like a Saint and died a Martyr like a good Christian yea so Christianlike that although I would not wish it for a World to be where I fear many of his Enemies are yet next to my being with Christ I would wish nothing of God sooner or rather then to be where I assure my self King Charles is Nec dubito qui sic vixit sic mortuus idem est Qui n sit apud Superos nobilis umbra Deos. Secondly 2 In the Consequents of his death 1. In his Friends Claud. 2. Stilicon For the Consequents of his death and First For his Friends as Claudian saith Haec amicitias lengo post tempore firmat Mansuróque adamante ligat nec mobile mutat Ingenium parvae strepitu nec vincula noxae Dissolvi patitur nec fastidire priorem Allicitur veniente novo Or as Solomon saith fortis est ut mors dilectio Love is as strong as death So they verified all this in testifying to the World that although his Enemies took him out of the World and his Picture which with all reverent respect to Christ be it spoken was in my judgment the likest that ever I saw to that Picture and Description of our Saviour that Publius Lentulus sent to the Senate of Rome out of our houses yet they never were nor ever shall be able to take him or our loves to him out of our Hearts the hearts of all us that truly knew him quia igneti nulla cupido and therefore loved him and so loved him that neither Life nor Death nor all the malice of his Foes could or can lessen our love and honour that we bare to him or blot out the goodness of this King and the Sweetness of his disposition from our thoughts and memories but as the Son of Sirach saith of good Josias so we say of good King Charles In Honour and good name Ovid in Ibin Antut Anaxaâ—chus pila minuaris in alta The remembrance of King Charles is like the composition of perfume that is made by the art of the Apothecarie the more you stir it the Sweeter it smelleth and therefore Secondly He is happie in his honour and good name that shall continue Famous and Blessed among all Posterities for evermore for though Anaxarchus-like that for his Detracting tongue was Pestled to death in a Brasen Morter his Enemies say with malicious Juno Non sic abibunt odia vivaces aget violentus iras animus saevúsque dolor aeterna bella pace sublatâ geret Their hatred to him shall never die yet as Solomon saith Memoria justi erit in benedictionibus the remembrance of this just man and good King shall be blessed for ever Indeed the malice of his enemies hath been and still is such and so great as that to falsifie the Saying of the Poet Pascitur in vivis livor post fata quiescit that tells us we hate the living onely and our hatred dieth with death they never cease to stain his good name and obscure his honour with apparent lies and scandalous aspersions for their hate to him is immortal and unexplicable seeking to burie his honour with himself yea and before himself was buried even while he was alive they dealt with him as the Jews did with his Master Christ saying that he was a Blasphemer a Glutton a Drunkard a Sabbath-breaker a Traytor unto Caesar and a Seducer of the people that had a Devil and did cast out Devils through Beelzebub the chief of the Devils and what not so do these like those Jews say that King Charles was an Hypocrite making onely an outward profession of honesty and piety that he was a Tyrant and a Traytor which both are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most inconsistible when as a Tyrant as Claudian describes him Jnstat terribilis vivis morientibus baeres Claudian De bello Gildico Virginibus raptor thalamis obscoenus adulter Quisquis vel locuples pulchra vel conjuge notus Crimine pulsatur falso si crimina desunt For which I think the Devil could not have the face to tax King Charles with any of all these things for we all know that he was so mercifull a Prince as seldom if ever he took the advantage of the rigor of any Law but lessened and sweetened that same many times and in many things neither do I believe that Juno her self had she been his Queen could have suspected him for any false Play so Chast a Prince was King Charles beyond the fair carriage of Alexander towards the Wife and Daughters of Darius And that he should be a Traytor is a thing that the like was never heard of because Treason is as you know crimen laesae Majestatis an offence against the Supreme Majestie which was solely and fully resident in himself and would he think you be a Traytor to himself Indeed he was when too confidently he trusted himself into the hands of those perfidious Gentlemen the Scots that worse then Judas sold him and delivered him to be crucified by his grand enemies of the Parliament and other treason I am confident can no ways be fixed on him But quid miror quid opus est verbis what need we say any more When men laid to Christ his charge the things that he never knew and taxed him with what he never did nor said what wonder is it if they slander the Foot-steps of his Anointed Yet all they do is to no purpose for as Plutarch saith Plutarch in Numa Omnes bonos justosque viros major post mortem sequitur laus invidia non multum post illos temporis supervivente non nunquam etiam ante exitum eorum moriente the greatest praise and honour will follow good and just men after they are dead envy and malice not living long after them but sometimes dying before them even
more then thirty three years olde by his malitious enemies so the like enimies have shortened the life of this good King and cut him off at the eight and fourtieth year of his age yet as Esay saith of Christ Generationem ejus quis enarrabit who shall be able to declare his Generation for he shall see his seed and shall prolong his days and as the new heavens and the new earth which I will make shall remain before me saith the Lord so shall his seed and his name remain that is for ever and ever so I doubt not to say of King Charles that howsoever and for what cause soever the wisdom of God hath been pleased to permit his enemies to shorten that life which at the best and to the best is accompanied with abundance of infelicities yet instead of that Crown which was replenished with cares and circumvironed with thorns and which his persecutors have snatched from him God hath now crowned him with eternal felicity and hath set a crown of pure gold upon his head that is as himself said the crown of Martyrdom which is the crown of the greatest glory because none can go higher or do more for Christ then to dy for Christ for the defence of the service and servants of God and the laws of this Kingdom as he testified upon the Scaffold And so the Lord hath dealt with him just as he saith of his chosen people for a small moment have I forsaken thee that is while I suffered thine enemies so furiously to rage against thee and so maliciously to behead thee but with great mercies will I gather thee In a little wrath I hid my face from thee for a moment when in justice I punished thee for thine errors those small things wherein thou hast failed but with everlasting kindness will I have mercy on thee when as now I make thee to be numbred with my Saints in glory everlasting Therefore as Balaam wished that he might dy the death of the righteous and that his last end might be like his Numb 23 10. so from my soul I wish that my soul may rest as I hope it shall when it leaves my body with this righteous King that doth now rest in Abraham's bosome CHAP. II. SEcondly For of his other subjects that were against him I shall speak in an other place touching the King's subjects that honoured loved and served him and were of his party and have been and still were persecuted banished killed and afflicted so long as the Tyrants ruled they are either 1. Clergy or And 2. Laity or And First as for the Clergy that are the other second witness of Jesus Christ they are either 1. the Bishops 2. the Priests And whatsoever hath befallen to these or to either of these I may truly and justly say with Ezra Ezra ix 13. and God hath punished us less then our iniquities deserved First Touching the Bishops that are the prime part of the spiritual Witness of Christ I do cordially love all their persons and honour their calling being all of them very learned and most reverend men and therefore not to discover the nakedness of such worthy Fathers whose imperfections and imbecillities like neves in a fair face I had rather with the good King like the most Christian Constantine cover with the lap of my garment then expose them to the view of the Vulgar but yet to justify the doings of our just God whose Judgments alwaies are according to truth I must say as Christ saith to the Angel that is the Bishop of the Church of Ephesus and to the Angel of the Church of Pergamus that God had somewhat against them and I fear more then he had against those Angels for which he might most justly remove their candlesticks and remove them Two things considerable in all Clergy-men as he did out of their places For there be two things considerable in the calling of all God's Ministers as well those of the highest as the other of the lowest order 1. Their introduction or coming into their places 2. The Execution of their office after they are entred into it For first Their entrance into that holy calling So the Articles of our Church and of our religion testify Whosoever shall not be called by the spirit of God to the great office as Aaron was or shall not enter through the gate that is Christ or the Ordinance of Christ set down by his holy Apostles is a thief and a robber and not the Vicar of Christ but of Judas Iscariot and of Simon the Samaritan but whether all our Bishops came rightly in I cannot judg we cannot search into the testimony of any man's conscience yet for the investigation of the truth and the outward election and approbation of them which Dionysius calleth the Sacrament of Order I am sure the King was so careful that none should be admitted to that high and holy office but such as should be thought worthy both for uprightness of life and soundness of learning of those places whereof most of them The execution of their office if not all of them he knew to be such himself 2. For the execution of their office they were to do it 1. by the example of a good life 2. by the discharging of their Episcopal duties First By a good example of a just and holy conversation because By a good example as the Poët saith Exemplar vitae populis est vita regentis The common people look rather after our example then after our Precept Christs slock to be sed three ways therefore the Expositours do apply the thrice repetition of the same thing to Saint Peter Feed my Sheep to a threefold manner of feeding that is 1. Pasce verbo 2. Pasce cibo 3. Pasce exemplo First Feed them with the word of God and with good instruction With the word of God how they ought to behave themselves as becometh Saints and what to believe like good Christians 2 With Alms-deeds Secondly Feed the poorer sort with food and alms-deeds so far as thy means and ability will give thee leave Thirdly Feed all of them with the good examples of humility meekness With good examples gentleness patience piety contentedness and contempt of these worldly vanities And here I must confess that instead of giving good Example unto the People many of the Bishops that were our Predecessours gave the worst example that could be both to their succeeding Bishops and to all other people whatsoever The evil Example of our Predecessors if the example of covetousness injustice and neglect of God's Service be evil examples for what pious men and good Christians had formerly bestowed upon the Church and Church-men for the honour of God and the promoting of the Christian Faith they either through covetousness for some Fine or affection to their Children Friends or Servants have alienated the same from their Successours in Fee-Farmes or long Leases some for a 1000. some for an 100. years Whereby we
that Christ speakes of had shewed him the way before but as after Ages grew more subtle so they became more wicked then the former times even so this unjust and unthankful Servant became more wicked then before for now he layeth up such hatred and malice against his King and sealeth it in the depth of his Heart wherein the same boyled like new Wine that wanted vent so that it was like meat and drink to an hungry Stomach for him to finde any Opportunity to broach the same against the King And the Long Parliament that consisted of very many discontented Persons and men both disaffected to his Majesty and distasting his present Government made him a fair way to lay open all his Malice and what he formerly vented in his private Discourse by retail he doth it publickly now in gross and he doth it to the full and having a tongue apt to speak and not unskilful in the art of Rhetorick he begins first to make his Oration against the Earl of Strafford as knowing that whatsoever evil was proved or conceived against him the same reflected most upon the King then after the taking of this great Earl and prudent Counsellour of the King out of the way making more bitter Invectives against his Majesty then ever Cicero's Philippicks were against Marcus Antoninius or his Actions against Verres he so still passed on till he had poysoned the greater part of that House and the seditious vulgar that understood his Proceedings with an evil conceit against the good King And now seeing himself back'd with the wilde part of the House and the strength of the rude multitude no mean revenge will serve his turn but with his Rhetorical Orations and Speeches filled with Gall against the King though as yet somewhat obliquely he labours to disrobe and rob the King of all his chief Friends under the Notion of evil Counsellours and withall secretly complies with the Scots to assist him and the rest of his seditious Compeers against his Majesty But the King having full intelligence both of his and his partners vile practice against his Majesty laboured to bring them to their Tryal in the usual legal way for their underhand Treachery and Confederacy with the Scots to bring a foreign Army to invade his Dominion and then to save himself and the rest they fly to the City of London and in a short space drew the Citizens and with them the whole Kingdom to engage themselves in a desperate civil War against their lawful Sovereign Then the King found himself too weak to bring this strong Rebel to any trial yet the hand of God was not to short to fetch him out of his guarded Palace for he is the Lord of Hosts and hath as well his great Army of little ones as the Rats and Mice that devoured Popiel the second King of Polonia in anno 830. for his treacherous poysoning of his Unckles the Moales that undermined a City in Thessaly and the Worms that destroyed Herod the King as also his strong Army of great ones as the earth to swallow up Corah Dathan and Abiram the Sea to overwhelm Pharaoh and all his Hoast the Stars in their Order too fight against Sisera and his Angels to be at his Command to overthrow his enemies And therefore he sent his Serjeant to arrest him and to fetch him out of his strong hold that he should do no further Mischief against his Anointed And how he died I leave to the Report of them that knew the manner of his death better then I can set it down I did intend further to shew unto you the just Judgment of God upon Colonel Hamden that for his disloyalty to his King was shot whereof he dyed on the same Plot of ground where he first mustered his Souldiers against his King even as the Lord threatened the like Judgment against Ahab And upon the Mayor of York that on that day twelve-Moneth that our King lost his life made a Bone-fire for joy that the King had so lost his life but on the same day twelve-Moneth after hanged himself And especially upon Colonel Axtel that hath been the ruine of so many Churches and the Suppressour of so many honest conformable Ministers and other good Protestants and plaid so many Tyrannical parts about Kilkenny and in my Diocess of Ossory as I am not able in a short time and with few words to express it and upon divers others but my Occasions at this time will not give me leave to perfect what I have begun And therefore I must now here make an End and commend us all to God through Jesus Christ our Lord to whom be all glory and honour for evermore Amen Jehovae Liberatori The Authour's Prayer after he had finished the Reparation of the Chancel and Quire of the Cathedral Church of Kilkenny OEternal Almighty and most merciful Lord God that hast created all things by thy Power governest them by thy Wisdom and preservest them by thy Goodness and hast disposed all thy Creatures to be for the Service of man the Sun to give him light by day and the Moon by night the Earth to feed him and the Angels of Heaven to attend him that he dash not his foot against a Stone for all which great love and bounty of thine towards man thou requirest no more but that he should be thankful unto thee and praise thee for thy goodness and declare the wonders that thou doest for the Children of men and as Moses saith what doth the Lord our God require of us but to fear the Lord our God to walk in all his ways and to love him and to serve the Lord our God with all our hearts and with all our souls and to keep his Commandments and Statutes which he commanded us for our good for the discharging of which duties and the performance of our Service unto the Lord our God though as Saint Stephen saith the most High dwelleth not in Temples made with hands when as the heaven and the heaven of heavens cannot contain him which is above the heavens and below the earth and filleth all places and beyond all places with his Presence yet our fore-Fathers most religiously according to the President that King Solomon left us and the good Examples that the Primitive Christians gave us have erected Oratories and built Temples and Churches where the Saints and Servants of God might meet to praise the Lord for his manifold mercies to beg his favour and graces to help and to supply their wants and necessities to understand his Will and to know his Commands and to do all other the best Service that they could do to the Lord their God and to that onely end they have set them apart and alienated them from all secular and prophane uses dedicated them wholly for God's Service and consecrated them by Prayers to be Sanctuaries for them and their Posterities to serve and to honour God in But O Lord our God we confess and
as Justin saith it did in Semiramis Cicero pro Cor. or if not yet as Cicero saith Cùm mors extinxit invidiamres gestae sempiterna nominis gloria nituntur when death slayeth envy the virtuous Acts of good men will shine to the eternal praise and glory of their good name for as the Rain or Dew will not stick upon a Sea-gulls back so the reproaches and imputations of the malicious cannot prejudice the honour and good name of the godly quia ut malam conscientiam laudantis praeconium non sanat ita bonam non vulnerat convitium because that as no praise nor flattery can heal a bad Conscience nor make a wicked man good so no slander nor dispraise can wound a good Conscience or make a good man wicked nor diminish any of his deserved honour but as Christ Laudatur ab his ut culpatur ab illis though he be blasphemed of the Jews yet is he truly honoured of all Christians and all Saints in all Nations that do him service and sing with St. Ambrose Thou art the King of glory O Christ thou art the everlasting Son of the Father that sitteth on the right hand of God in the glory of the Father so our late good King Charles notwithstanding that false In the Royal Exchange and infamous Inscription set up where his Picture and Statue stood and notwithstanding all that the venomous mouths of malice can vomit out against him which shall vanish like the Summer's Snow or the grass upon the House-top that withereth before it be plucked up shall have his virtues his goodness and his godliness Chronicled fama perennis erit and so long as we shall be able to speak or write we shall leave it recorded as in Marble to the eternal honour of this good King and the everlasting shame of his malicious enemies both which Nec ira nec ignis Nec poterit abolere vetustas Thirdly In his Posterity For his Posterity God said not of him as he did of Coniah Write this man childless but he gave him a numerous and a glorious off-spring and as Moses saith of the first Fathers and replenishers of the World He begat Sons and Daughters and he needed not to say of them as Clytemnestra said of her Children Ista Clytemnestra digna quevela foret For when my Nuts are ripe and brown My leaves boughs are beaten down Certè ego si nunquam peperissem tutior essem Nor with the Nut-tree In felix fructus in mea damna fero But the world seeth he was most happy in them all in whom he still liveth and shall live though his enemies studied their death manibus pedibusqúe laborârunt and have used all machinations and all plots and devices that either subtlety or cruelty could invent to cut them off but God preserved them and his Providence watched over them and especially his eldest Son after a strange and almost miraculous manner from the last Fight at Worcester where through the cowardize of some the over-sight of others and as they say the treachery of some chief Commanders in his own Army and by the prudent Carriage of a brave and valiant General to give the Devil his right as the Proverb goeth such as this Age will scarce equal he had been taken or swallowed had not he that dwelleth in the Heavens most graciously preserved him in a manner as he preserved Daniel from the Lions mouths and sent his Angel as he did to Tobias to direct him in his Journey and to carry him safe through Sea and Land which is wonderful in our eyes and doth sufficiently presage that God hath kept him for some great work that in his divine wisdom he intendeth to effect by him as now we see the same begun to his great honour and our unspeakable comfort And as God hath thus mercifully preserved his Eldest Son so he hath made his second and his third Son the Duke of York and the Duke of Gloucester famous for their excellent parts and Heroical Exploits like their Brother and Ascanius-like followers of their Father's Vertues passibus aequis Neither may I here omit that Virtuous and Heroick Lady the Princess of Orange that with her Brothers and as her Brothers will perpetuate the blessed memory of that blessed King for ever who is herein not like King Henry the 8th that notwithstanding his six Wives besides all his Concubines hath not a branch of his Body that we know of remaining under the Cope of Heaven nor like Ahab and other Tyrants and wicked men whose seed for their sins God rooteth out but as God hath promised and since performed unto Abraham that his Seed should be as the Stars of Heaven for number that is innumerable and hath likewise promised to all the faithful Children of Abraham that their Generation should be blessed so he hath done it and no doubt but he will perform it to this good King to muliply his seed and to bless them for ever even as the Prophet Esay saith of all God's people Their seed shall be known among the Gentiles and their offspring among the People all that see them shall acknowledg them that they are the seed Esay lxi 9. So shall the seed of King Charles be which the Lord hath blessed Fourthly The Prophet saith the age of man is but seventy years and Pindarus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 umbrae somnium homo man is but the shadow of a man a thing of nothing Sicque in non hominem vertitur omnis homo In his eternal selicity Man's life is but a shadow that soon vanisheth and Job saith he hath but a short time to live and that short time is full of misery interminabilis labor even an endless toyl like the tumbling of a Sysiphus stone or the filling of the fatal Tunn by King Danaus daughters where the water run out as fast as they poured it in or as the Poet saith most truly Passibus ambiguis fortuna volubilis errat Et manet in nullo certa tenáxque loco Sed modò laeta manet vultus modò sumit acerbos Et tantum constans in levitate sua est And when the affairs of this world are best and our happiness at the highest then as the very Heathens have observed they presently decline and begin to turn like the Cart wheel Res humanae in summo declinant Which warneth all on Fortune's wheel that clime To bear in minde that they have but a time And such was the time of King Charles of whom I cannot say with him that wrote A short view of the long life and reign of Henry the third A dainty piece of story presented to King James Es liii 8. but I must say the short life and reign and long troubles of Charles the First for as the Prophet saith of Christ non dimidiavit dies suos he hath not lived out half his daies being cut off è terra viventium from the land of the living at a few moneths