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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36929	Three sermons preached in St. Maries Church in Cambridg, upon the three anniversaries of the martyrdom of Charles I, Jan. 30, birth and return of Charles II, May 29, gun-powder treason, Novemb. 5 by James Duport ...	Duport, James, 1606-1679.	1676 (1676)	Wing D2655; ESTC R14797	53,659	86

is escaped as a bird and we are delivered 1. Then The Church was in Danger and that 's no news the Church is in a conflicting condition militant here on earth a lily among thornes in the midst of her enemies among the pikes and many a push made at her many a snare laid for her And thus Israel the Church and people of God in King David's time was in great danger it seems and that by reason of a snare and that snare the snare of the fowlers whether Philistins or Ammonites or others And was not our Israel the Church of England the Church and people of God with us in as great danger too as upon this day 64 years ago and that by reason of a snare too the snare of the fowlers those Popish Philistins such a snare as the like was never laid by any fowlers that ever were such a Plot as the like was never contriv'd by all the wit and malice of Devils and Men the Gun-powder Treason which having once nam'd I have nam'd the very quintessence and elixir of all villany and barbarity mischief and cruelty a Plot that none but the Devil or a Jesuit or a Jesuited Papist could ever invent and a snare it was to purpose Wicked and ungodly men especially Tyrants and Persecutors the enemies of God and his Church are often in Scripture compared to Hunters and Fowlers and their mischeivous machinations malicious plots and contrivances to traps ginns and snares as in the book of Psalms and elswhere And very fitly so compar'd and that in these three respects especially 1. Because they are Mala dolosa occulta cunning and close mischiefs 2. Repentina improvisa sudden and unexpected 3. Perniciosa mortifera dangerous and deadly And was not this days treason a snare in all these respects 1. In regard of the closeness and cunningness of it A ginn or a snare is laid very closely and cunningly that the bird shall not see nor perceiv it for in vain the net is spread in the sight of any bird saith Solomon And such was the mischievous design of this day the snare was laid very closely and cunningly hid in a dark vault in a deep mine These Popish Pioneers and Powder Traytors dig'd so deep to hide and conceal and cover their Plot and Powder as if they would have dig'd as deep as Hell Flectere si nequeo superos as if when God and men fail'd them they would have mov'd and call'd in the Devils to help them indeed such a black and horrid treason could not be hatcht and hammer'd but in the Devil's forge in the deepest and darkest cell and caverns of hell A dark vault or coal-hous they hir'd to this purpose under the Parliament hous where in they hid their Wood and Powder and truly such a dark vault was a fit place for such a work of darkness and a coal-hous a fit shop for such Romish Incendiaries with their fides Carbonaria their Collier's faith Now besides this close and secret conveyance the better to cover and conceal their cursed conspiracy they bound themselvs by an Oath of Secrecy yea under the Seal of the holy Sacrament not to discover nor reveal it to any without common consent Thus closely and cunningly was the mischief contriv'd and the snare laid for a company of cunning Fowlers they were The cunning Fowler when he cannot get his quarrie nor kill the birds with his gun and shooting then he spreads his net then he falls to his snare then he lays his ginns and snares privily for them These Romish Fowlers or Hunters if you will yea and Fishers too for sure the Fisherman of Rome sub Annulo Piscatoris St. Peter's pretended successor had a main hand in the business I say these Popish Fowlers had often shot at us before and fought against us as in 88 and at other times Many a time had they fought against us c. Psal. 129. but they did not prevail against us Yea Catesby and Faux with some other of their complices had been very lately tampering with the Spanish Guns dealing with the King of Spain about an Invasion but when that fail'd and those Guns wu'd not go off nor take fire then they fall to the snare yet there was gun-powder good store in the snare too when they could not prevail against us by open force and violence then they make use of their craft and subtilty then they seek to entrap and entangle us with their ginns and snares their close secret Plots and Conspiracies for they had learn't Lysander's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the lion's skin would not reach they peic't and eek't it out with the foxe's when neither the wild beasts of the field nor the roaring Bulls of Rome of themselves could do us any harm then those crafty subtil foxes the Jesuits seek to circumvent and supplant us to undermine and blow us up for 't was the Jesuites powder that was able to cure an ague and all other diseases 't was Father Garnet and Greenwell and others of that cunning crew the spawn of Ignatius with ignis fire in his name 't was they that animated and encouraged Catesby and Peircy and the rest of the Conspirators to undermine both Church and State to work in the mine and blow up King and Parliament Lords and Commons and all at a blast all of a sudden which leads me to the second Consideration the second Circumstance in respect whereof this horrible Plot and Conspiracy is fitly term'd a snare and that is 2. In regard of the suddenness and unexpectedness of it The bird is taken in the snare of a sudden ex improviso and surpriz'd at unawares Eccl. 9. 12 As the birds that are caught in the snare so are the sons of men snar'd in an evil time when it falleth suddenly upon them and Luke 21. 35 As a snare shall it come c. viz. the last day that is to say suddenly unexpectedly and unawares Such was the mischief of this day Malum repentinum improvisum sudden and unexpected in a time of general peace and tranquillity in the days of Great Brittain's Solomon wise and peaceable King James of happy Memory no forrain foes from abroad no domestic enemies suspected at home he having oblig'd his Roman Catholic Subjects as he thought by many signal favours when all things were thus calm and serene no clouds gathering at all in appearance then this storm was to break out of a sudden and fall upon King and Kingdom and like a Hurricane sweep all away in a moment Sudden it was in regard of the time and season when 't was contriv'd viz. when all was quiet and no such desperate or fatal blow was in the least fear'd or suspected as the bird is surpriz'd and caught in a snare when she little suspects it thus it was Malum improvisum And sudden it was too in regard of the quick dispatch and havock it would have made had it succeeded

require a volume or rather many volumes to be writ of it yea he that wu'd paint out this Sin in its colours must not do it in writing not in black and white but in black and red for 't was as black as hell and as red as blood as red as the red Dragon yea as red as Scarlet as the Scarlet whore if Rome be she and sure the hand of Joab the Jesuit with his King-killing Doctrine was in all this and every one o' the Regicides had a Pope in his belly to give him a Dispensation and absolv him from his Oath of Allegiance This was the Sin o' the day hoc peccatum this Sin and so much for the first particular wherein the longer I ha' been the shorter I must be in the rest that follow 2. Reatus or meritum peccati the demerit and guilt of Sin in common right and justice 't is to be laid to the Sinners charge 't is to be imputed to him and laid upon him 'T was God's saying to Cain the Ring-leader of Homicides the first man that ever committed Murder Sin lies at the door Every sin especially this bloody crying Sin lies at the door at the Sinner's own door and he must take the brat home to himself and not father it upon any other none else to bear the blame of it nor to be chargeable with it neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his leav in Homer neither God nor Fate nor Destiny nor Chance nor Providence nor Nature unless it be corrupt nature and that 's the Sinner himself No nor yet is the Devil by himself alone chargeable with it he is suasor but not actor the Tempter but not the Sinner speaking of this Sin you may call him the Father of it as he is of every Sin for as he is a lyar and the Father of it so he was a murtherer from the beginning and the father of it so then he may pass for the father if ye will but the flesh or our sinful corruption is the mother and that 's the surer side and so every man's Sin to be laid to his own charge at his own door Noxa caput sequitur Now of all others a Murderer is a Sinner in grain a deep dy'd Sinner as deep-dy'd as blood can make him and as every Murderer is such an egregious Sinner so every Sinner is an egregious Murderer for he 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Self-murderer he 's felo de se guilty of his own death he contracts a guilt and incurs a penalty and that no less than of death and that as due as the workman's wages for the wages of sin is death there 's a charge drawn up against him under his own hand in the Court of Heaven a guilt cleavs unto him and that not only reatus simplex as they call it or a guilt in actu 1 0 but also reatus redundans in personam or a guilt in actu 2 0 without the mercy of God through the merits of Christ interceding for him This St. Stephen supposes that in the ordinary course of God's justice Sin is laid to the Sinner's charge and he to bear the burden and to undergo the penalty of it and yet he supposes withal that the mercy of God sometimes intervenes and takes off the charge And that 's the third Particular Misericordia Dei the mercy of God in giving a discharge to Sinners sometimes and not laying their Sins to their charge were it not for this and for hope o'th is neither of our Martyrs wu'd ha' thus pray'd for their Murderers When a Sinner is arraign'd and condemn'd at the bar of God's justice he sometimes finds both a reprieve and a pardon at his mercy seat when he 's cast in Law and the Cause carry'd against him in the ordinary Court of justice he finds some relief and favour by getting a pardon under the broad seal of Heaven the Gospel of Grace sign'd and seal'd with the blood of Christ. Were it not so wo worth the day that ever we were born the best of us all if God shu'd charge home upon us and lay all our Sins to our charge But blessed be God there 's hopes yea very good hopes to the contrary be our sins never so great and grievous that 's our comfort and that 's the ground of our Martyr's Prayer Lord lay not this sin this heinous and crying Sin Lay not this sin to their charge Sins may always be laid to the Sinner's charge that 's their merit but they are not always so laid that 's God's mercy they may de jure that 's the guilt o'Sin but they are not de facto that 's the goodness o'God But I shall wave the further prosecution o'these and pass to the 4th Particular and that is Virtus Orationis the efficacy and power of Prayer in procuring a pardon not only for our selves but for others I say in procuring a pardon and prevailing with God to grant a discharge and not to lay sin to the charge of a Sinner though never so great and grievous That God is a God forgiving iniquity and transgression and sin as he says himself i. e. all manner of Sin Sins of all sorts and sizes that he sometimes acquits and discharges even the greatest Sinners releasing 'um from the penalty and guilt o' their Sins non imputat that we had before and St. Stephen takes it for granted but now Quare non imputat whence comes it to pass by what means or motives is God prevail'd with and wrought upon so as non imputare to deal so graciously with the wretchedest and vilest Sinners as not to lay their sins to their charge no not hoc peccatum not this Sin though never so foul horrid and heinous this we have here viz. St. Stephen's earnest and fervent Prayer for ' um Stephen was a righteous man justitia causae and justitiae personae both met in him and that in an eminent manner he was a righteous man and had a righteous cause and the Prayer of such a man says St. James of a righteous man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very effectual and availeth much O the perswasive Rhetoric of a good man's Prayer The Prayer of a Saint of a Martyr especially is very powerful and prevalent for procuring a pardon and that not only of his own Sins but of the Sins of others even to a nè imputes so as to take off the charge and free 'um from the guilt and penalty of ' um But what shall we then make Saints and Martyrs our joint-Mediators and Intercessors or shall we say that their Blood and Tears and Prayers procure a discharge and sue out a pardon and obtain a non-imputation of Sin Is not this derogatory to the mercy o' God and the merit o' Christ not at all for the Prayers of the Saints are prevalent only through his

and brought home to Christ. Thus in thesi and thus it was no doubt in hypothesi in St. Stephen's case for we may well believ that by his patient suffering and powerful praying some of that durum genus of those hard stony-hearted Jews with their stones i' their hands and their stone i' their hearts were mollify'd to conversion and brought to repentance and that as God was able so he was willing of those stones to raise up children to Abraham and so there was this good effect of our Martyr's Prayer for his Persecutors that the Lord did not charge this nor the rest o' their Sins upon ' um That thus it was with some of 'um is more than probable but of one we are certain viz. St. Paul who by vertue of the Proto-Martyr's Prayer was giv'n and gain'd to the Church and of a persecuting Saul was made a preaching Paul According to that known saying of the Father Si Stephanus non orâsset Ecclesia Paulum non haberet St. Paul's Conversion was the fruit and effect of St. Stephen's Devotion And not only Paul but some others among 'um 't is like were hereby converted and brought to repentance and so their Sin this Sin this horrid bloody crying Sin forgiven and not layd to their charge Thus prevalent was our Martyr's Prayer here i' the Text this happy effect it had upon his Persecutors and Murderers And now shall we say that our Royal Martyr's Prayer this day had the like effect upon his we hope it had at least upon some of ' um 'T was his charity to pray for 'um and it must be our charity and nothing else to hope the best of 'um that the guilt of that innocent and Royal blood this day shed was wash't away from 'um by the blood o' Christ and the tears of true repentance and so this bloody Sin not layd to their charge However our Proto-Martyr here i' the Text and our Princely Martyr here o' the day have both set us a Copy and taught us our Duty viz. by their example to pray for our Persecutors Which is the fifth and last Particular Officium Christiani The duty of Christians under the Cross by Stephen's example to pray for their Persecutors Thus we are taught by our Church to pray first in her Litany That it wu'd please God to forgive our Enemies Persecutors and Slanderers and to turn their hearts then in her Collect for our St. Stephen's day That we may learn to love and bless our Persecutors by the example of the first Martyr St. Stephen who pray'd for his Murderers And thus we are taught by our Saviour to pray first by his Precept in his Sermon on the Mount Love your enemies bless them that curse you do good to them that hate you and pray for them that despitefully use you and persecute you and then by his practice at his suffering on the Cross Father forgive them for they know not what they do Pater ignosce and Domine nè imputes forgive and discharge come both to one both the same Prayer in effect and Stephen herein follow'd our Saviour's example nay borrow'd this Prayer from Christ's own mouth say some who therefore affirm that he was present at our Saviour's passion 'T is possible he might be but yet this is gratis dictum and only conjectural and however this be whether he heard it or no yet he learnt it to be sure of our Saviour thus to breath out his last with such a transcendent charity and with such a zealous and ardent affection thus to pray for his Persecutors I say with such a zealous and ardent affection for he cry'd with a loud voice says the Text and when he had said this he fell asleep as if he had been unquiet as it were in his mind and in a kind of restless condition till he had vented his fervent charity and perform'd this last duty of love to his Brethren for so they were though his enemies till in lieu of their heaping stones on his head he had heapt coals of fire on theirs by his ardent zeal and affection for 'um in a word till with great earnestness and contention o'Spirit he had pour'd out this short but pithy and pathetical Prayer for 'um and when he had once done this then he was quiet and found rest for his Soul when he had said this then he fell asleep Here then is a pattern for our imitation an example for us to follow and we know who follow'd it this day even our late Martyr'd Soveraign who pray'd for his Persecutors as the Proto-Martyr did and was a follower of him as he was of Christ for he follow'd not the steps of Stephen only but of his blessed Master and Saviour and according to his pattern pray'd for his Murderers says our Church in one of her Collects for this day Let his memory therefore be ever precious among us that we may follow the example of his patience and charity as it follows there You 'l say this is a Doctrine and a Duty for Christians under the Cross but thanks be to God we are not so we are not with Stephen under a show'r of stones nor with our Royal Martyr in the hands of Murderers Beloved in the Lord 't is well we are not yet we know not how soon we may be for who of us knows what days we may live to see or what times God has reserv'd us for If we look abroad the face of things has no such pleasing nor promising aspect But I will not malè ominari and now especially when I am upon a theme of charity which thinketh no evil loth I am to suspect the worst Yet let things be at the best while we are Pilgrims here on earth travelling through the wilderness o'th is world we are but in a suffering and conflicting condition In the world we shall have tribulation says our Saviour I and enemies too therefore we ha' need o' patience to endure the one and o' charity to pray for the other But my Text is not a Theme of patience nor our Martyr's Prayer here a Prayer of patience so much as of charity and therefore to this latter I shall confine my self viz. to Charity which teaches us by their example to pray for our Enemies and Enemies we have to be sure and those not a few the Lord forgive 'um For what good Christian can want Enemies now adays when Atheism and Prophaness has so many friends what sober Christian can want Enemies as long as Riot and Luxury and Debauchery has so many Friends that in some places 't is almost counted a Sin to be civil once more What peaceable Christian can want Enemies as long as Schism and Sedition has so many Friends and there are so many Sectaries and Malecontents in Church and State And ha' we not need o' charity think ye to pray for these enemies that God wu'd give 'um a sight o' their Sins