to his Messengers and which shall render him the fruits in their season according to the Condition of the Covenant made with him And this was the Event in this Case for God soon after the Death of Christ cut off and miserably destroyed the unbelieving Jews and finally rejecting them chose the Christians for his own People And in our Case Heaven brought our Regicides to condign Punishment and set up rightful and just Governours both in Church and State The Last Morning Collect. This Collect relates to the happy End of that great Rebellion and contains 1st An humble Confession 1. In general of Gods Mildness O Lord our Heavenly Father c. 2. In particular of 1. Our great loss by the Fathers Death that though for our many c. 2. Our own deliverance from Anarchy Yet thou didst not leave us c. 3. The preservation and restoring of the Son But by thy gracious providence didst c. 2ly A hearty Thanksgiving for these Mercies For these thy great and unspeakable mercies c. 3ly An earnest Prayer for 1. The whole Royal Family Beseeching thee still to continue c. 2. His Majesty now reigning and to grant to our Gracious c. 4ly A Vow of Gratitude on the Answer of it So we that are thy people c. A Practical Discourse on this Collect. § 10. O Lord our Heavenly Father who didst not punish c. The late Gospel puts us in mind that our Sin was so like that of the Jews as may give us just cause to fear our Punishment also should have been the same that is to have our Name and Nation rooted out But since the Mercy of Heaven reversed that severe Doom we begin this Prayer with the words of Ezra and Job's Friend (b) Exod. IX 13. Job XI 6. and confess that our Heavenly Father exacted of us and punished us less than our Iniquity deserved The Debt of our Sins was so great that if God had exacted the utmost Farthing for an Impiety so transcendent we had been no more a People But while he was punishing us under the Regicides usurpation according to the Prophets Prayer in the midst of wrath he remembred mercy (c) Hab. III. 2. and even while he was correcting us he was contriving a way for our escape (d) 1 Cor. X. 13. which shews Mercy is his Nature and Delight always it proves he doth not either afflict willingly or long because while our Sins force him to punish his Heart inclines him to pity us and his Power is at work to deliver us and our grief for a past and now helpless Calamity must not proceed so far as to make us ungrateful for the Event which Gods goodness gave to those Dismal Times We acknowledge it thine especial Favour that though c. This Period begins to apply Gods correcting Mercy to our Case and to render our Deliverance more illustrious we here place the Midnight of our sad Distress before the Light of our thrice happy Deliverance commemorating how far our Sins had forced the Divine Permission to give way to the very worst of all Judgments to befall us that is to give up one so dear to himself so like to be a Blessing to us and so perfectly Innocent as to his own Actions into the hands of the worst and most wicked of all Human Race Our Sins must be very provoking to move our Heavenly Father to suffer such an injury to be done to us and his Mercy must be as stupendious to pity us then when we were groaning under the Iron Rods of their Tyranny whose lashes we had made our selves liable to by suffering the best of all our Princes that ever adorned the English Throne to be cut off so unjustly And therefore the Judgment it self though very severe must not hinder us from owning the truly admirable concern of Divine Mercy for so just sufferers which we therefore own to be his especial Favour Yet didst thou not leave us for ever as Sheep c. Kings are often compared to Shepherds in Sacred Ecclesiastical and Civil Authors (e) Isai XLIV 28. Sorores sunt artes pascendi D. Basil Conc. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer And the comparison is verified by woful experience when the sheepherd is smitten and the sheep scattered (f) Mat. XXVI 31. For then alas a People becomes like sheep having no shepherd (g) 1 King XXII 17. And if this were Israels case when Ahab was cut off it must be more sadly ours upon the Death of our good Josiah The Wolves and Foxes who seized his Power fleeced us and tore us scattered and devoured us without Restraint or Mercy during their twelve years Tyranny But God did not leave us for ever in this estate but by a singular Providence very gracious to us and miraculous in it self did first preserve the Martyrs Son King Charles the 2d though Bloody Peters a name twice fatal to us after the Fathers Murder blasphemously applied that of Isaiah (h) Isai XIV 21. Prepare the slaughter for his Children to encourage the Regicides to cut off the Son Yet after they had routed this Innocent Prince in Battel and not only sought him here with all the diligence of implacable Malice but hired Assassins and offered Mony to Foreign Nations whither he fled for refuge to dispatch him still he was by Heaven preserved and as David in Sauls Persecution hid as it were under the shadow of Gods wings until their Tyranny was overpast (i) Psal LVII 1. This was the first step of Divine Mercy And didst bring him back in thy good appointed time c. The second step was the Restauration The Storm was long and violent but when we had smarted severely under variety of precarious Forms of Government then Gods appointed and the fit time came for our Deliverance Then the Martyrs Son was restored not by Blood and Foreign Arms which that good Prince would never use against his own Subjects but by Gods turning all mens hearts (k) 2 Sam. XIX 14. the thing was effected to the satisfaction of all but the surviving Criminals But this was a Blessing which reached farther than that Kings Person and lasted longer than his Life for with him that Family was restored which had before afforded us Two Religious and Righteous Kings and which was more with him came in the True Protestant Religion and the Primitive Doctrine Discipline and Government of the Church as also the ancient hereditary Monarchy evenly poised between the Princes Prerogative and the Peoples Rights was recalled with him And these consequences of his Return made his Return to be so great a Blessing in it self and so Just a Subject of our Praises For these thy great and unspeakable Mercies we render c. The preserving that Prince abroad and bringing him back to Rule over us was therefore an unspeakable Mercy to us because with him our ancient Government and true Religion was so
This was so certainly Gods Act (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Artemid l. 1. c. 2. that as we could no way contribute to the benefit so we cannot pretend to any share in the glory of it and therefore we say with holy David Not unto us O Lord not unto us c. (m) Psal CXV 1. To his Name let all the praise be given because from him alone the Mercy came a Mercy which preserved the True Religion from extirpation and secured it to after Ages So that as this and all succeeding Generations have advantage by this deliverance we hope in all Churches of the Saints the memorial of it will ever be retained by a Publick Day of Joy and Thanksgiving and that Gods faithful people will own this mighty Blessing was obtained by the intercession of Jesus Christ to whom with the Father and the Holy Ghost let all glory be ascribed for it now and for ever-more Amen The Second Collect. The Second Collect hath three Parts 1st A new act of praise for a 2d mercy 1st Expressed in general Accept also most gracious c. 2ly Set out in particular by 1. Tho meâ—â— used by bringing his Majesty c. 2. The effect produced for the deliverance of our Church c. 2ly A special owning of 1st The Author of this mercy we adore the wisdom c. 2ly Our Obligations unto him which so seasonably interposed c. 3ly Proper Prayers on this occasion 1st For a grateful sense of it we beseech thee give us such c. 2ly For due returns to it 1st Preventing security that we may not grow secure c. 2ly Increasing our zeal and move us to be the more c. 3ly Promoting all virtue let truth and justice c. 3ly Fit motives urged both 1. For us to endeavour that they may be the stability c. 2. For God to grant all which we humbly c. A Practical Discourse on this Collect. § 8. ACcept also most gracious God of our unfeigned c. There was by divine appointment a Bell for every Pomgranate upon the Skirt of Aarons Robe to shew that every new Mercy deserves a new Song of Praise He renews his Goodness to revive our Gratitude (n) Conservandum veteris officis meritum novo videbatur Plin. ep 4. l. 3. and hath made the same Day twice Memorable that we might give him a double Tribute of Thanks This Deliverance was a real and substantial Blessing therefore our Praises should be unfeigned we were extreamly dejected with a dismal prospect of the inevitable ruin of our Liberties and Religion and after such a cloud the beams of the Sun were very comfortable (o) Sequitur post Nubila Poebus We had former Offices of Praise for the Deliverances of our Forefathers But now God put a new Song another Eucharistick Form into our mouths (p) Psal XL. 3. Pro alio Hebr. dicunt Novum Exod. I. 8. LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ita Marc. XVI 17. cum Act. II. 4. Novas alias linguas Drus for our own deliverance And that we may offer it up with great joy and devotion We here recite the means God chose and the instrument he used to deliver us When they who designed to oppress us had power equal to their will a strong Army and a well-manned Fleet Provisions and Ammunition the Ports and Garrisons all at their command and Orders were almost ready to be given to give the Fatal Blow to us who were defenceless and disarmed and not allowed either to Petition or Complain Then on this very Day our present King landed to our rescue and then Popery and Arbitrary Power soon vanished 'T is said I confess that some are angry at the Providence which stopt these Evils and think the means to be such as cannot be justified But give me leave to observe that in the Poetick Ages Hero's were Deified for freeing their oppressed Neighbours from the Tyranny of their Natural Sovereigns that the Eastern and Italian Christians magnified the mercy of God and the valour of Constantine for preventing their lawful Emperours from persecuting them that the Greek Church resolved it was a just cause of War against the Persian King for persecuting his Christian Subjects * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat. lib. 7. cap. 18. pag. 744. that the Papists highly extolled Philip of Spain for setting out an Armada to relieve those they called injured Catholicks in England that Queen Elizabeth was advised by her Parliament and Council to assist the Dutch and free them from the Spanish Yoke when that King would have altered their Constitution and extirpated that which he called Heresie And finally that the learned Grotius proves it very lawful for a Neighbouring Prince to defend Subjects from a ruin threatned to them from their own King (q) Grot. de jure Belli Pacis l. 2. c. 25. §. 8. pag. 414. And all this where the assisting Prince hath not an expectant Right which no Predecessor ought to deteriorate as our present King had These considerations may convince all that are not prejudiced that the Act was innocent at least if not praise-worthy in him and happy for us So that we lawfully may and in gratitude ought to be very thankful both to God and our Deliverer We adore the Wisdom and Iustice of thy Providence which c. However let us not be ungrateful to God who hath so visibly manifested his Wisdom and Justice by this seasonable interposition of his Providence that all who are not wilfully blind may see his hand in our Enemies disappointment and our deliverance to outwit and baffle so many famous Politicians as the Conclave of Rome and the Schools of Loyola had sent hither shews infinite Wisdom to catch them in their own craftiness (r) Job V. 13. and make the methods which they took to advance their Cause prove the ruin of it was truly Divine Justice This kind of judgment the snaring the wicked in the work of their own hands makes the Lord to be known as David notes (s) Psal IX 16. The Lord is known by the judgment c. New Transl Again the seasonableness of this Mercy also demonstrates it came from God whose time to deliver his people is when they are come to the last extremity and all human aid seems to disappear when the Wicked have no fear but they shall prosper and the Pious scarce any hopes to escape (t) Sic operari Deus cum suis assuevit ut ubi deficit humanum consilium ibi intercedat divinum adjutorium Aug. de temp Ser. 89. then it is most proper for Heaven to interpose And thus it was in our case the greatness and nearness of the danger their boasting hopes and our desponding fears made the rescue more sweet and more certain to come from God whose Wisdom and Justice therefore we must most thankfully adore We beseech thee give us such a lively and lasting sense c.
advanced and the Royal Family those of it especially who are Professors of the true Religion 'T is our Interest as well as our Duty to beg of Heaven to keep all these Corner Stones in our Building from such Plots and Conspiracies as were this Day twice discovered and prevented Secondly We pray that their Minds may be endued with internal Graces that they who are to defend our Faith may constantly profess it and they whose Example is to be the guide of our practice (k) Vita Principis perpetua censura est ad hanc dirigimur nec tam imperio nobis opus est quam exemplo Plin. paneg ad Trajan may be constant in the Fear and fervent in the Love of God under such Princes true Religion will be maintained Piety and Virtue rewarded Vice every where punished and discovered To such Princes for our own sakes we ought to wish all temporal Prosperity and we may rationally hope as well as earnestly desire that they shall and may after a long and happy Reign exchange their earthly fading Crown for a never fading Crown of Glory and Immortality All which may God grant through Jesus Christ our Lord. Amen The Epistle Rom. XIII ver 1 7. § 12. THE two Designs this Day prevented the one of Subjects against a gracious King the other of a King against his peaceable Subjects shew this Epistle to be very fitly chosen for herein the Peoples Duty to their Prince is strictly enjoyned especially to so gentle a Prince as King James the 1st was to his Popish Subjects but so as the Princes Duty to his People is plainly supposed and made a Foundation for the arguments to obey Wherefore whatever subjection may be due to an evil Ruler other places of Scripture must shew us For that case is not so much as hinted here He who had the Supream Power then when this was writ was Gods Minister to the Christians for good One that did not persecute them but only punished evil Doers and rewarded such as did well Dr. Hammond thinks it was writ about the death of Claudius (l) Ham. Annot. on Ep. Rom. Praef. p. 438. Dr. Lightfoot saith it was writ in the beginning of Nero's Reign (m) Lightfoots Works Tom. 2. p. 1051. within that first five years wherein he ruled well to a Proverb whereas his Persecution began not till the eleventh year of his Reign for want of which observation many do run out into very improper Characters of Nero's cruelty and make such inferences from thence as contradict the Apostles reasoning here or at least quite mistake it This Epistle consists of Two Parts 1st An Exhortation to two special Duties 1. To be subject to Magistrates 1. The latitude of this Duty Ver. I. 2. The reasons for it 1. The Origi of their Authority Ver. I. 2. The sanction of it Ver. II. 3. The end of it 1. To good men Ver. III. 2. To evil men Ver. IV. 3. A conclusion from the premisses Ver. V. 2. To pay Tribute for their Care Ver. VI. 2ly A general direction concerning all Superiours Ver. VII A Paraphrase on this Epistle THAT none may pretend Christianity discharges them from their Allegiance I charge you Let every soul of whatever order or quality they be Rom. XIII 1. that live under any Government be subject to the Persons who are invested with the higher Powers that is in your case the Emperor Nor doth his being a Pagan excuse you For there is no man can attain to the Supreme power but he must have it from and of God who being the most High Lord of the whole World exalts Princes by his Providence and furnishes them with his Authority Wherefore you must not look at the Persons but at the original of their Authority and believe always that the Powers that be now or hereafter shall be supream are ordained of God they are his Delegates and Vice-gerents Ver. II. Whosoever therefore being a Subject resisteth those who have the Power and supreme Authority lodged in them by God He resisteth the Ordinance and declared Will (n) Nos judicium Dei suspicimus in Imperatoribus qui Gentibus illos praefecit Tert. Apol. cap. 32. of God and sins not only against the earthly Authority of Man but also against the Law and Command of God And therefore they that resist not only incur the penalty of human Laws here but they also shall receive to themselves damnation hereafter unless they repent in time Ver. III. You may perhaps object That these Supream Rulers may be Oppressors of the Innocent and cherish only evil Men who are the instruments of their Tyranny I reply This is contrary to their Commission and the end of their Institution For Rulers are not empowred or allowed by God to be a terror to them that are peaceable and do good works that is to such as you innocent Christians nor do they at this time persecute you for your Religion 'T is not to you therefore but to the Evil Doers who rebel and openly break their just Laws to whom they are appointed by God to be a Terror Wilt thou then who art a Christian live so as thou needest not to be affraid of the Power vested in the chief Magistrate live peaceably and do that which is good as the Laws require and thou shalt have not only Protection but also Rewards and praise of the same Ruler from whom the Turbulent justly fear Punishment especially if he Act according to Gods direction from whom all his Power came Ver. IV For God certainly aimed at the good of the People (o) Adrianus Aug. Promisit Se ita imperium administraturum ut sciret populi rem esse non propriam Spart in vit pag. 36. in setling a King over them his Power could not be given him to oppress For he is by his Institution designed to be the Minister of God and appointed in his stead to thee who livest innocently for good and he then only exercises the Authority given him by his great Master when he rewards Virtue and punishes Vice (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in loc p. 129. So that this Power derived from God cannot hurt thee while thou art good But if thou do that which is evil and breakest the Laws thou hast reason to be affraid he should punish thee For he beareth not the Sword he hath not the Power of punishing given him in vain Doubtless he hath a just right to cut off Evil Doers For he is in this case also the Minister of God armed with his Power and appointed to be a revenger to execute the sentence dictated by just Wrath upon him that doth evil therefore let none of you be Malefactors Ver. V. To conclude You are taught the Magistrates Power both of rewarding and punishing is from God Wherefore ye Christians must needs be subject to their lawful Commands not only for fear of provoking them to wrath and to avoid human punishments but for
were in greater Danger or more illustriously Delivered than we We have the greatest Liberties of any Subjects and the best Religion of any Christians in the World and by these continued wonders of Providence we now enjoy them both Had either of these Designs taken in the Church we should have had Error for Truth Idolatry instead of the true Worship Darkness in the room of Light innumerable Holy Cheats in the place of Gospel Sincerity Inquisitions Fire and Fagot instead of Freedom and Peace In the State Force would have usurped the priviledge of Law Slavery had banished our ancient Freedom Absolute Power would have excluded Property and Arbitrary Punishments have discouraged Industry and Trade and in a short time Penury and all Calamities would have irresistibly broke in upon us The very consideration of the dreadful Evils we have escaped and of the Happines we now enjoy will certainly engage us to rejoyce exceedingly and return our most unfeigned Thanks to him who hath done all this for us And we humbly pray that the devout sense c. If we have a deep and devout sense of our Obligations our Returns will be more than bare Acknowledgments from our Lips and therefore we return our Praises into Petitions that he who only can move our Hearts will give us such just apprehensions of his Infinite Goodness as may produce these three blessed Effects First Of true Piety which will express it self in Love and Gratitude to God the sole Author of these Deliverances Even Heathens and Publicans love those that love them (f) Mat. V. 46. and shall we not love our Heavenly Father who hath given us so many Instances and clear Demonstrations of the greatest Love that ever was shewed to any People Secondly And since Heaven in this later Case chose a Wise and Valiant a Just and Religious Prince to be the Instrument of this Mercy First to procure it by his coming and then to secure it by his being advanced to the Throne We are bound to pay our Gratitude also to this King all that are protected by him are obliged at least to a peaceable Submission to his Government (g) Rex Jacobus I. asserit Subditos demigrare debuisse ex ejus Principis ditionibus cui nullum obsequium aut fidelitatem debent Apolog. pro juram fidel §. 53. p. 31. And such as count the Religion and Liberties which he hath restored to be mighty Blessings these are bound to Obey and Serve him to Vindicate and Support him against all his Enmies because they are not his Foes only but theirs also Lastly We pray that we may have a Spirit of fervent Zeal for our holy Religion which hath been so wonderfully preserved to be a Blessing to us and our Posterity To be indifferent as to the Success of it and unconcerned for its Danger or safety argues us to be meer Hypocrites it shews we have no Religion at all and only profess this for some mean Interest (b) Possis animadvertere quod servet istam pro Consuetudine magis quam pro Religione reverentiam Sidon de Theod. ep 2. l. 1. Such would easily turn to any Party to serve their secular Ends. But we who are sincere in our Affection to this Church seeing the Gates of Hell cannot prevail against it should heartily pray for its Peace vigorously promote its prosperity adhere steddily to it and zealously strive to win others to come over to these Tents which Heaven doth so Guard and Bless that all Attacks have ever ended in its Enemies Confusion and its own greater Glory These indeed are desirable Fruits and yet right uses to be made of these Mercies And therefore that they may inspire us with Piety to God with Loyalty to the King and Love to this Reformed Church we humbly beg for Jesus Christ his sake Amen The end of the Office for the Vth of November A DISCOURSE ON THE OFFICE FOR THE XXXth of January BEING The Day of the Martyrdom of the Blessed King Charles the First The Preface THe History of this Days Tragedy need not be repeated here because many yet alive remember it and others may read it in our Annals where it stands to the perpetual Infamy of all that Acted therein It is sufficient to my purpose to give this brief Account of it When Peace and Plenty for Three Reigns had made this Nation wanton and ungovernable (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot pol. lib. 4. cap. 11. some Demagogues foured with evil Principles both as to Monarchy and the Church drew in all that were Discontented either because their Ambition was not gratified or their Wants not supplied together with those who feared the Government might be at leisure to look into their Crimes And these first quarrelled with the Administrations Impeached the King's Legal Ministers and without any colour of Truth pretended That Encroachments were made upon the Liberties of the People and a Change designed in the Religion Of both which they professed themselves the Patrons meerly to get Power into their hands to enslave the People and destroy the Church (b) Libertas ac speciosa nomina praetexuntur nec quisquam alienum servitrum ac dominationem sibi concupivit ut non eadem ista vocabula usurparet Tacit. hist l. 4. p. 532. However by these Arts they became Popular and by the help of the Rabble procured some of the Kings best and ablest Counsellors to be removed and then boldly demanded one branch of his Prerogative after another till at last when this Gracious Princes Concessions only enflamed their Arrogance in asking they required such things as he either must deny and so give them some colour for a War or if he granted them he must be in their power even without fighting (c) Postulabant non ut assequerentur sed causam seditioni â—e Flaccus multa concedendo nihil aliud effecerat quam ut acriùs exposcerent quae sciebant negaturum Id. ibid. p. 462. Finally when they had made themselves strong enough to appear Bare-faced and weakned the King so far that they hoped to conquer him they turned Open Rebels seize his Towns and Forts banish him from his House bring an Army into the Field pursue his Loyal Subjects with Fire and Sword and in many bloody Battels in which he was present sought his destruction yet still gave it out they fought for the Kings preservation But as soon as our Sins and some of his Treacherous Subjects had put him into their hands they would not spare him nor let him escape as his Son did since though he had really attempted that which was but pretended against the Father But they injustly Imprisoned him and falsly charging him with the Murders and Oppression which they had caused they Condemned him without Law and executed him without Mercy And then altered the Government which they had sworn to defend changed the Laws which they had promised to guard and utterly destroyed the Church which
A DISCOURSE ON THE OFFICES FOR The Vth of November XXXth of January AND XXIXth of May. By THOMAS COMBER D.D. Dean of DURHAM LONDON Printed by Samuel Roycroft for Robert Clavell at the Peacock at the West-End of St. Pauls 1696. A DISCOURSE ON THE OFFICE FOR November the Fifth The Anniversary both of the Discovery of the Gun-powder Treason 1605. And of King WILLIAM's Arrival for Our Deliverance 1688. The Preface THe Jews of Old paid a double regard to that Festival which fell on their Sabbath Day and called it an High Day (a) Joh. XIX 31. The Athenians gained two great Victories on the same Day of the Month at Leuctra and at Gaerestus wherefore they counted it always a Fortunate Day and made it a Great Festival (b) Al. ab Alexand. gen dier lib. 4. c. 20. p. 232. The Romanists also have their Double Festivals And now God hath made this Day such an one to this Reformed Church by two eminent Deliverances thereof from utter Ruin On this Day in the Reign of King James the First the Gun-powder Treason was wonderfully discovered and happily prevented and above 80 year after when the same Enemies were in hopes to extirpate our Religion and subvert our Laws Providence caused a Deliverer to Land here on the same Day of the Month by whose means these Designs were blasted and our Church once more established So that this is to us a Day much to be remembred to the LORD (c) Exod. XII 42. I need not relate either of these Histories The former is fully described with all its Circumstances and Proofs by the late Learned Bishop of Lincoln (d) Dr. Barlow 's Discourse of Gunpowder Treason Printed at Lond. 1679. Exarsit importunè quorundam Catholicerum in aminis saeva illa omni a vo damnanda Conjuratio quâ Regem Regnique Proceres misso sub aedibus Comitiorum pulvere tormentario in altum tollâ—ndos duxerant ut è rebus humanis momento omnes tollerent Hist Missionis Angl. Soc. Jesu c. collectore Hen. Mero ejusdem Soc. Sacerdote Audomari 1660. In Praefat. §. 9. Vid. plura hoc ipso libro lib. 7. §. 21 22 c. to which Book I refer the Reader The latter is fresh in all our Memories and exactly set down in a Journal of later date (e) History of the Desertion printed at Lond. 1689. But my busâ—ness being to Explain the Offices I would rather meddle with Matter of Fact nor dispute with any Party Only I must clear the way to our grateful Observation of this Day by proving very briefly the reality of the Gun-powder Plot which some Romanists are so hardy as to deny and by shewing this latter Deliverance was also a mighty Blessing which some prejudiced Protestants seem unwilling to grant First That the Papists did really design to blow up King James with the Prince and Parliament by Gunpowder on this Day is not only evident in general by their former Plots and practices in Queen Elizabeths time and their endeavours to hinder King James his Succession to the Crown (f) See the Preface to Dr. Barlow's History But it appears more particularly 1st By the Materials found in that Infernal Vault and the seizing a desperate Papist with the Keys in his hands late in the Night before the intended Massacre 2ly By the Flight and open Rebellion of the other chief Conspirators upon the Discovery 3ly By the Confessions under the hands of Fawks and Winter two principal Agents in this horrid Plot. 4ly By the Trials of all the Criminals yet extant at large shewing the legal Evidence and judicial Proofs by which they were convicted 5ly By Father Garnet the Provincial of the Jesuits his owning his knowledge of this Design by a Declaration made before his Execution 6ly By the Letters of Sir Everard Digby a Person equally eminent for his Extraction and his Zeal for Rome who acknowledges he knew of and approved this Plot. 7ly By the Romanists abroad crying them all up for Martyrs who died in this Cause as intending to serve their Church Lastly By the Laws made here in full Parliament with mature deliberation upon this occasion And those who can deny this Evidence may outface the plainest Truth As to the Second Deliverance it is too fresh and was too publick to be downright denyed as yet but some endeavour to lessen our Sense of it and Gratitude for it by privately suggesting 1st That we were in no danger of Popery 2ly That it was only a pretence to remove one Prince and set up another 3ly That we are in as ill Circumstances now as we were before I would not mention these Objections but that how improbable soever they are some venture to assert them and others are so credulous to believe them and thereby guard their Ingratitude for this late Mercy which I think they ought to praise God for if they will impartially consider what is candidly offered to confute these Insinuations For our great Danger of Popery under the late King appears First By the great encouragement given to that Religion And here we may consider the Kings temper and zeal for it The numbers of Priests and Jesuits and their eagerness to promote it The great Army kept up in times of Peace and the care to model it with Officers that would support Arbitrary Power The liberal Rewards offered and given for turning to that Church The open profession of that Religion in defiance to all Laws unrepealed that did prohibit it The Arts used to procure a pre-engaged Parliament to make way for it by repealing the Test and Penal Laws The advancing Men unqualified Papists or their Friends into all sorts of Offices and Preferments Civil Military and Ecclesiastical The Contrivance to have an Heir in a lucky Hour to give them another Reign to bring this about if the first should too soon expire The open Boasts of the Romanists themselves who best knew that Prince's Mind and finally The vast number of Atheists Dissenters and pretended Protestants who came in as Tools to carry on this Design These Considerations shew that Popery was intended to be set up and it is as plain that Protestant Religion was intended to be pulled down by the violent proceedings against Corporations the altering their Magistrates and seizing their Charters by the disgracing and displacing all the steddy Professors of it out of their Offices in the Court and Camp on the Benches above and in the Country also by ejecting a whole Society and many private Persons out of their Freeholds in the Universities and elsewhere without Law by Imprisoning the Bishops for an humble Petition by setting up an illegal Court with an unlimited Power over all the Clergy and drawing all of them that were firm to the Protestant Religion into the danger of a Suspension This I hope may satisfie disinterested Men that our peril was as great as it was real and imminent Secondly That the present King did
intend to put a stop to the Dangers we were in is confessed But that he did not design either the Removal of the late King or his own Advancement to the Throne is manifest 1st By the small number he brought with him fit only to guard him during a Treaty not to exclude a Prince who had treble his Forces in Arms. 2ly By his slow proceedings his offering and entring on a Treaty and desiring to refer all to a Parliament 3ly By the first secret and voluntary Flight of the late King after his Army was Disbanded neither of which was foreseen by the Prince 4ly By his gentle Usage of the late King when he was in his Power and offering to renew the Treaty 5ly By his Declaration that he came with no design to take the Crown And his known Integrity for which he is celebrated over Europe gives great weight to this 6ly So doth also the Conformity of his Actions to this Protestation for he medled not with the Government till the Archbishop the Nobility and some Bishops and very Great Men pressed the Administration upon him Nor would he accept the Crown till it was given him and his Queen by a full and free Convention Lastly By the Consideration that he hath no Advantage by the Change he had no Children to succeed him he entred upon an expensive and hazardous Design his Fortune had more plenty and more ease in his former station and abating his satisfaction in delivering us he gets nothing but trouble and danger by this Title So that if our Circumstances had not made his Advancement to be absolutely necessary he had no reason to desire it Thirdly If the Romanists say Their Circumstances are no better now we grant it But it is surprizing that English Protestants should suggest this For 1st as Englishmen Have we no benefit by the preserving our Monarchy on its ancient Basis and keeping up the Laws for our Liberties and Properties Are not Charters restored Parliaments brought back to their old measures of free Elections and regular Proceedings Are not all Judges Magistrates and Officers qualified by Law and left free to act according to Law Are we in danger of any stretches of the Prerogative now and is not the mildness of our Administration become almost a Grievance If the Taxes be objected we must consider that it was those who aggrandized the French to this degree made them necessary That the present King hath no benefit at all by them not so much as a Salary for his Hazard Toil and Care and that if they attain the End a Peace will soon repay us with large Interest 2ly If we be Protestants of the Church established is it no benefit to have a King declaring himself of that Religion To have our Liturgy and all God's Ordinances in the Primitive way To have our Bishops and Regular Clergy encouraged and protected and Learning and Piety as much promoted as ever 3ly If we be Dissenters purely for Conscience sake and do not aim at Dominion is it no favour to be freed from Penalties and at liberty to worship in our own Way How did these address submit and comply in the late Reign for a precarious Liberty intended to introduce Popery and is a legal Freedom designed to keep out Popery by uniting Protestants worth nothing If these make our Circumstances no better it must be our own fault and if they do why should we not praise God for this happy Change I cannot hope to conquer obstinate Prejudice or prevail with such as have resolved before-hand not to yield (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. Ther. Ser. 1. But when this is examined by calm Reason I doubt not but most Protestants will and I think they all should this Day rejoyce for this Second Deliverance also as this lately revised Office doth direct which I now proceed to explain The Sentences Psal CIII 8 9 10. § 1. TO prepare us for the Confession these three Sentences are chosen the first describing God's infinite Compassion and Pity his Patience and wonderful Inclinations to do good ver 8. The second enlarging upon the short continuance of his Displeasure We are always sinning but he is not always correcting We keep our course of provoking and he might have gon on to punish us as oft and as long as we have offended ver 9. But we see the contrary Many cruel Designs are formed against us and none of them prosper for any long time so that we must confess that God is a very gentle Creditor (h) Vid. Job XI 6. Duplex est rationum pagina scil accepti expensi Quae collata ostendunt Deum non exigere totum debitum Coduic in locum who hath not exacted of us so much in Judgments as we were owing in Transgressions And therefore these Favours in discovering and preventing the Mischiefs designed against us are not owing to our Innocence but to his Mercy And hence we see we have Reasons enow to Confess our sins which is our next Duty The Hymn instead of the Venite The First Hymn consists of Five particulars 1st An Exhortation to praise God for 1. His gracious Nature Psal CVII 1. 2. His Providence over us ib. ver 2. 2ly A Reflexion on our Enemies actions and success 1. Their many Attempts Ps CXXIX 1. 2. Their constant disappointments ibid. ver 2. 3. The Injustice designed against us Psal XXXV 7. 4. The Evil falling on them Psal LVII 5. 3ly A due acknowledgment of God's 1. Power and Wisdom Ps CXLVII 5. 2. Justice and Equity therein ib. ver 6 4ly A Prayer for the present King's Safety Psal LXXX 17. 5ly A Promise of our fidelity to God ib. ver 18. Brief Notes upon this Hymn § 2. THis is a Collection out of several Psalms The Words are all of Divine Inspiration and as the Analysis shews the method so the Notes shall set out the pertinency of this excellent Composure by applying it all along to the occasion Psal CVII 1 2. Let us who are Members of this Reformed Church give humble Praises to our God as well for the Fountain as for the Streams for his gracious Nature and never ceasing Mercy which inclines him in all Ages to do us good And for the real effects of these Inclinations his rescuing us from Popery at first and his frequent delivering us since out of the hands of those our cruel Foes Psal CXXIX 1 2. Our Israel may very truly say Their Malice hath been as restless as it was implacable this hath put them upon so many Methods for extirpating our Religion First They began in the Infancy of the Reformation with the cruel Marian Persecution (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hippoc Aphor. lib. 2. cap. 29. hoping to pull up the tender Plant by that force Then by Domestick Rebellions and a Spanish Armada they attempted the destruction of the next Queen only for her adherence to this Faith And since that they have
graces to be now exercised by us 1. True Repentance 2. Faith and Love let the consideration of this thy repented goodness c. 3. Holy obedience 2ly The motives urged both to move 1. Us to ask it that thou mayst still continue c. 2. God to grant it and that for thy dear sons c. A Practical Discourse on this Collect. § 9. ALmighty God our Heavenly Father who of thy c. The Litany is a proper Office for this Day being designed to avert or remove all kinds of Evil especially Privy Conspiracy and Persecution so that it is always to be used on this Day and after it this Collect which is chiefly Penitential Now nothing will lead us sooner to Repentance than a serious comparing God's goodness with our sinfulness wherefore we introduce the confession of our evil deservings with a memorial of his great Mercy in granting us two signal Deliverances from the Mischiefs designed against us by the same sort of men on the same day though in different Ages And we consider that herein God shewed 1. His Power to be Infinite and so we call him Almighty for he broke all their measures 2. His wonderful goodness and so we stile him our Heavenly Father Now there are two Properties of a loving Father First To provide a supply of all necessary good things for his Children Secondly To pity and help them when they suffer any evil (b) 2 Cor. XII ver 14. and Psal CIII 13. And thus our Heavenly Father hath employed his gracious Providence to secure unto us the free Profession of his true Religion And when these Plots were laid to enable our Foes to persecute us for it his tender mercy moved him to pity us and keep off the fatal blows from us Didst prevent the Malice and Imaginations of our c. From the consideration of those lovely Attributes which excited our good God to undertake our rescue we go on to consider the horrid Evils which he saved us from and First as to the Gunpowder-Treason the Plot sprang from pure Malice and they imagined it was certain to take effect but Heaven confounded this horrid wicked Enterprise by an unexpected Discovery And indeed King James the First could never have found out this Plot since he had no reason to suspect it He had suffered those Penal Laws which their Plots and Rebellions against Queen Elizabeth had occasioned to lie dormant and used the Papists so gently that he hoped he had made them good Subjects But such was their Malice to the Religion he professed and maintained that they imagined his good opinion of them and his security (c) Isai LIX ver 15. Aditum nocendi perfido praestat fides Senec. Oedip. Act. 3. was their opportunity to strike him secretly and unexpected together with all who with him were able by their Learning or their Interest to defend that Protestant Government and Religion And then they doubted not but they might set the Crown on a Strangers Head who was a firm Catholick and so alter the Government and the Laws and extirpate that which they falsly call Heresie out of this Land for ever But oh what horrid crouds of barbarous Cruelties must have made way for this The first Massacre of so much Royal and Noble Blood would not have effected it Popery was so known and so hated and Protestant Religion so setled and beloved here then that above nineteen parts of twenty must have been cruelly murdered and the extremest force have been used before so bitter a Pill would have gone down But they valued not making their Native Country one great Aceldema they count us all Enemies of Christ and damned Wretches and so would have gloried in the execution (d) Judaeis ipsis acerbiores hostes Christi multo magis detestandi Maldonat in Johan 4.9 Costerus optat se damnari cum Lucifero Si Lutheranus moriens possit salvari vel ovadere Gehennam Resp ad Osiandr prop. 8. And was it not an infinite Mercy to be delivered out of such Merciless Hands Their Barbarous Cruelties against the Albigenses and Waldenses of old against the Lollards and Protestants in England a sew Reigns before this and the Inhuman Proceedings of the Duke of Alva in Holland these taught that Generation to rejoyce exceedingly that they did not prevail in this bloody design and we have reason to remember it with gratitude to this very Day And didst likewise this Day wonderfully conduct c. But if this seem too remote Behold God hath delivered us from a Second and more probable Design to destroy our Religion and our Laws For now they had secretly gained the next Heir of the Crown to their side and dispensed with him to come to our Prayers Sermons and Sacraments for many years yea allowed him to swear and solemnly promise to defend our Church at his entring into the Throne (e) Nullo modo fides servanda haereticis etiam juramento firmata Simanca ap Sanders de oblig juram All which had so amused many unwary Protestants that their Loyalty would not let them see the danger their Liberties and Religion were in till the Romish Party under this Zealous Prince were grown almost strong enough to declare the Change they intended But blessed be God this Design was at last discerned by almost all the Nation and though they could not prevent it he did by sending on this very Day a Generous Protestant Prince who was deeply concerned in our Laws and Religion to rescue both from imminent and apparent ruin And if the escaping Oppression and Persecution Banishment Prisons Axes Gibbets and Stakes be a Blessing then the present King's landing was so to us We most humbly praise and magnifie thy most Glorious Name c. Having set out the Author of both our Deliverances and described them severally we next proceed to praise him for the Mercy and magnifie him for the Power which were so illustrious in these wondrous Works and they were so great Blessings to us that with the Royal Psalmist we declare No tongue can express our obligations (f) Psal XL. 7. CXXIX ver 17 18. Nemo dignè gratias agit nisi divinae gratiae magnitudinem attendit Greg. Mor. Now such extraordinary Favours deserve extraordinary Praises Mercies so often repeated merit reiterated and redoubled Acts of Gratitude a Day so signalized and singled out by Providence ought to be for ever solemnized with joy by all the true Sons of this Church The ruin whereof was twice intended and both times almost accomplished by Men of the same Principles and Temper and the same God prevented both these dreadful Mischiefs So that he who will not praise the Lord this Day for both may be justly suspected not to be truly thankful for either I know some do lessen our danger in the latter case by pleading That the late King's Promises his Good Temper and Interest would have hindred such severity as we apprehend But we
Enemies of our David may fitly with him own this was a Marvellous work of God and not only give him Thanks for it most heartily in private but set apart a solemn Day to remember it in public We ought upon so eminent an instance of God's Superiority over the Greatest and highest Sinners to be inwardly glad and to rejoyce openly with Psalms of Praise offered up to his glorious Name Ver. III IV. Those Foes of this Church and Nation who had murdered our King and oppressed us were suddenly routed without our striking one stroak One angry Look of thine dissipated and destroyed them (y) Veni vidi vici dictum Julii Caes Suet. The King 's Right was undoubted and his Cause very good so soon as it was removed from their partial and unjust Bar and came before thy Tribunal which always judgeth right Ver. V VI. As thou didst check the Pride of the Philistins of old by destroying their impious Champion Goliah so that they never after that recovered their reputation in Arms. So thou hast now (z) Increpatio pro poena Zech. III. ver 2. alibi punished the whole Party by taking off the Grand Usurper their Policy is baffled their Forces routed and their Name extinct or mentioned with detestation We may now insult over them who boasted they would not leave either Root or Branch (a) Nomine Christianorum deleto nummus Pagani Persecutoris Ap. Euseb And tell them their Power to destroy is at an end it is extinct and almost forgot like the Names of those Forts they burnt and razed hardly any Scars are left of the dreadful Wounds they made Ver. VII VIII Wherefore we will never fear such short-lived Tyranny Our comfort is The Lord lives and reigns for ever He always sits on his Judgment Seat And when wicked Princes for our sins are in power who will not right us we can appeal to him who is above them (b) Appellatio fit semper à minori ad majorem Gloss ad Grat. c. 2. qu. 1. and who will certainly judge all the World righteously and truly Ver. IX X. But especially the oppressed and those who are unjustly troubled and vexed as the best men were under that Usurpation (c) Non potest esse salvus qui non vult esse malus Salv. de Gub. lib. 5. Vid. Isai LIX 15. They have a sure defence a never failing refuge in God So that if any of them do faint and despair 't is a sign they do not know or not consider how Famous the Lord is for relieving and delivering all that in their distress apply to him and firmly trust in him Ver. XI XII There was at the Restauration an eminent Example of this here and therefore I must exhort all the Members of this our Zion to praise the Lord and to publish with joy what he did for us After a little time he began to examine into the guilt of this Sacred Blood and then by his Judgments on the Criminals he made it appear he neither forgat the wickedness of the Oppressors nor the complaints of the Oppressed Ver. XIII XIV When God gives so illustrious an instance of his Mercy (d) Tim. l. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ut dicant omnes si Paulus sanatus est Ego quare despero Aug. verb. ap sec 9. all the Pious in after-Ages who are afflicted will be encouraged to pray to him to pity them and to consider how vexatious and malicious their Enemies are And when he delivers them as he hath done us they will publish the Divine Praises as far as ever they can extend the glory of them they will on solemn Days in the Churches of the Saints commemorate these Mercies with Joy Ver. XV XVI When they who laid Snares for their Masters life were justly seized by his Son and when they who had so cruelly used the Sword and Ax were cut off by them (e) Quod quisque fecit patitur Autorem scelus repetit Senec. Hesc fur 3. 2. This was a demonstration that the Judgment came immediately from God There is so much Wisdom such over-ruling Power and entire Equity shewed in trapping the wicked but crafty (f) Hebr. In cavitate Manus eorum viz. dolorè agunt They deal underhand Politicians in their own Nets that God appears most evidently in it and all that see it may say it is his work Psal LXIV 9. Ver XVII XVIII Wherefore let neither the Guilty triumph nor the Innocent dispair for the Wicked shall return to the Earth and come to the Grave (g) Revertantur in Sepulchrum e terrâ enim orti sunt at adhuc in Inferno non erant Gloss interlin by a violent and untimely Death they forget God and that makes them go on presumptuosly for a while but they may see that such as their Cruelty and Oppression hath ruined though they sit never so quietly and meekly under the Burden and will not avenge themselves these shall not be always forgotten by God and he will right them most certainly at the last Ver. XIX XX. Finally whenever we are evil intreated through Tyrants and Persecutors we may and ought to pray (h) Ita fecerunt Antiochenenses Didymus sub Juliano Sozom. hist lib. 5. cap. 18. in fine lib. 6. cap. 2. pag. 366. That the Lord would arise to rescue his People and not permit his Enemies who are but frail men to domineer over his Friends their presumption encreases by his patience (i) Eccles VIII 11. they forget both God and themselves while their cruel Designs prosper but as soon as ever thou takest upon thee to punish them they are as timerous as they are conscious of their Evil Deeds So that Lord thy appearing for us will both humble our Foes and secure us and give us reason to sing Glory be to the Father c. As it was in the Beginning c. The Xth Psalm § 3. THIS Psalm wanting a Title was by the Ancient Hebrews and is by the Vulgar Latin made a part of the former But though it be on a like Subject yet two plain differences are between them those were Pagan Enemies and that represents their Cruelty as ended some time before and so it is fuller of Praises This speaks of Domestick Foes who still acted unjustly and so it abounds more with Prayers and Complaints so that this relates to the time while the Tyranny continued if we apply it to our case The Xth Psalm contains 1st An heavy Complaint of 1. Gods withdrawing himself Ver. I. 2. His Enemies prevailing Ver. II. 2ly A particular description of his Foes setting out 1. Their Boasting and Pride Ver. III IV. 2. Their Contempt of Divine Judgments Ver. V VI. 3. The wickedness of their Words Ver. VII 4. The Hypocrisie and Cruelty of their Deeds Ver. VIII IX X XI 5. The Presumption of their Thoughts Ver. XII 3ly An Application to Almighty God consisting of 1. A Petition to God
Threatning or Murmuring Complaining or Reviling Yea Thirdly his Charity was so great that after our Saviours pattern he forgave his Enemies yea his Murderers and prayed also to Heaven to forgive them Let his memory O Lord be ever blessed c. We have seen the Great Example and now pray we may make a twofold use of it First To value his Memory Solomon saith The memory of the just is blessed (t) Prov. X. 7. and God promiseth The righteous shall be had in everlasting remembrance (u) Psal CXII 6. A lasting and honourable Name being one of the rewards of a deceased Saint (w) Psal LXXII 17. So that we should be unjust to this excellent Prince and to God himself if his Memory be not ever Blessed among us This Day and this Office will preserve the remembrance of his bright Example so long as Illustrious Virtue hath any price among Men. And Secondly We Pray we may imitate that which we so justly admire which is another end of celebrating the Memory of Hero's made immortal (x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lucian in Toxar that others may be excited to follow their Steps And if any great Evils do ever befall us where our Lord excepted can we find so great a Pattern of Magnanimity mixt with Meekness of Patience joyned with Charity of Constancy in Faith and Fervency in Devotion 'T is not enough to commend and admire these in him for then only they do us real good when we our selves practise them And thus tho alas we want the Presence of so Perfect a Guide to Virtue we may so profit by his Example (y) Mâ—gnerum virorum non manus quam praesentia utilis est meâ—oria Sen. ep 102. in fine as to have our portion with him in that glory which he now enjoys And grant that this our Land c. But while we admire his Graces we cannot forget they aggravate the Sin of this Land where he was cut off and that puts us a second time upon begging Pardon for so horrid a Crime done against so great a Saint God's Vice gerent and our Lawful Sovereign and no importunity is too great to avert so Dreadful Vengeance as this deserves or to procure Pardon for so Heinous a Sin These Favours we dare not ask in any other Name but that of Jesus Christ our only Mediator (z) 1 Tim. II. 5. Heb. VII 25. We honour the Memory of our Royal Martyr but do not adore him we propose him for an Example but do not use Him or any Creature for an Advocate reserving that Glory as we ought only to the Blessed Jesus who is alone sufficient to make this and all our Prayers acceptable to his Father Amen Note The three Penitential Prayers are explained in the Comminution The Epistle 1 Ep. St. Peter II. 13 22. This Epistle shews the Duty which Christians owe 1st To Magistrates alone 1. The Duty declared Ver. XIII 2. The motives urged 1. The end of Government Ver. XIV 2. The Command of God Ver. XV. 3. The honour of Religion Ver. XV. 3. An Objection answer'd Ver. XVI 2. To all them with others 1. To all Honour V. XVII 2. To Christians Love V. XVII 3. To God Piety V. XVII 4. To the King Loyalty V. XVII 3ly To Masters 1. The Duty enjoyned Subjection V. XVIII 2. The Extent of it even to the bad V. XVIII 3. The reasons of this latitude 1. It pleaseth God Ver. XIX 2. It is creditable among Men Ver. XX. 3. 'T is agreeable to Christs example V. XXI XXII A Paraphrase on this Epistle § 8. Ver. XIII YOU Dispersed Jews who are Christian-Proselytes must Submit to every Governour appointed by the Ordinance of Man to Rule that Country where you live And this Obedience must be paid for the Lords sake who hath enjoyned you to be subject where-ever you dwell and are protected whether it be at Rome and then your subjection is due to the King or Emperor himself as supream and ruling there immediately Ver. XIV If you live in the Provinces you must be subject to Proconsuls Praefects Or unto any other subordinate Governors as unto those who are commissionated under the Emperor and sent by him with Power and Authority both for the punishment of evil doers especially the Seditious and the praise yea and rewarding of them that do well especially the Quiet and Obedient Ver. XV. In which number you Believers should always be For so is the will of God he commands it and so ye are bound to it in Conscience And it is for the Credit of your Religion that with well-doing particularly this sort of it Peaceableness and Subjection ye may put to silence the Accusations of Malicious and inform the ignorance of foolish men the former representing and the latter believing you to be Turbulent and movers of Sedition Ver. XVI I know as Jews you use to think you ought not to obey any Heathen and I own that as Christians you are set at liberty from the Ceremonial Law but not from the Moral Therefore you may live As free Men and such as cannot be compelled to do evil But the Gospel allows not the using your Christian liberty for a cloke to and pretence of maliciousness so as to permit you under colour of these Spiritual Priviledges to be Seditious or Rebel Ver. XVII You are still bound to all sorts of Moral Duties as much as you were before your Conversion that is to respect and Honour all men of what Religion soever they be To Love the brotherhood of Christians more especially To Fear God in the first place so as not to sin against him though your Governor command you and in the next place to Honour the King by submission and obedience to his Lawful Commands Ver. XVIII Christianity cancels no preceding Relations or Duties And therefore you Servants who are Christians be subject to your own Masters who have bought or hired you carry your selves toward them with all fear Observance and Respect And I must tell you this Obedience and Reverence is due not only to the good and gentle Masters who use you kindly but also to the froward Masters who deal strictly severely and hardly with you Ver. XIX It is no Virtue and deserves no praise to be subject to a good Master you may do that for his sake and your own But this is thankworthy if a man who is a Christian have an ill Master and yet purely for conscience toward God and for fear of sinning He obeys hard Commands yea endures grief and ill usage and is content with suffering wrougfully rather than disgrace the Gospel by Mutiny and Revenge Ver. XX. You will say we are innocent and deserve no such usage I reply 'T is your Innocence gives the great value to your Patience For what glory is it for you Christians especially if when you he buffeted only for your faults by a good Master ye shall take it
bless with all increase c. Lastly As an assurance that our Loyalty is grounded on our Affection and from our Heart we do according to Gods Command devoutly pray for him and them (y) 1 Tim. II. 1 2. First as to this World we pray that neither He nor his Successors may want Grace to persevere in the profession and practice of the true Religion The want of which now we know by sad experience to be as woful a Judgment as can befall us Secondly That they may rule so uprightly and act so wisely and justly as not owe all their Honour to their Royal Extraction and Supream Dignity but to their Virtues (z) Magna est Christi gratia nobilitatem moribus superasse Foelix 4. Pap. ep 2. wherein we pray they may as much excel others as they do in Degree and Fortune And Thirdly That they may live long in Health and Wealth Peace and Plenty being ever Successful and Victorious and abounding in Power and Friends which will be their Subjects happiness as well as theirs who flourish in Prosperity under Pious Wise and Happy Governours and therefore we ask Blessings for our selves while we beg these Mercies for them But Finally Since all these are but the appendages of a fading Earthly Crown and we know the greatest of Princes as well as the best of Men are mortal our good wishes reach further and we pray that after we have enjoyed them long to our Comfort and Advantage here they may after many years (a) Serus in coelum redeas diuque Laetus intersis populo Quirini Horat. Od. 2. be translated to a higher better and never-fading Crown of Glory to reign with him in Heaven whose Honour they have asserted and whose Truth they have maintained in this World to which Prayers may Almighty God for Jesus sake say Amen The Third Collect. § 8. THis Prayer being the same for the main with that which is the first in the Office for November 5. needs not any Analysis or Explication here except only as to the recital of the Deliverance this Day compleated by the Restauration The Actors in the Popish Treason and this pretended to be as different in their Principles as they were in their Methods but their Ends were one and the same which was to ruin the Established Government and Religion and though their success was different for a while yet the same Gracious God who had prevented the first blasted also the later Design So that it is proper enough in general to make the same Acknowledgments on both Occasions But as to that which relates to this Day we may note 1. The Efficient Cause of this singnal and wonderful Deliverance which was the allwise and good Providence of God whose Wisdom baffled their Policies and whose Goodness moved him to Pity the injured King and the oppressed People of this Land and as on this Day he rescued both in so strange a manner as exceeded any thing that the Usurpers could fear or the Sufferers hope for For so great so sudden and so peaceable a Change never was wrought in any Nation in the World before it was the visible hand of God that did effect it Secondly The Objects of this Favour were our late Gracious Sovereign King Charles II. with the whole Royal Family who returned this Day from that tedious twelve Years Exile into which their Enemies Malice had driven them and in which their Power had till then detained them But the Mercy was not confined to them all Orders and Degrees of Men in Church and State shared with them in this Blessing The Nobility and Gentry had been trampled on and impoverished the Orthodox Clergy sequestred and silenced the Commons overburdned with Taxes and Freequarter and all but the Usurpers and their Myrmidons ruined and undone but with the King and his Family all these were restored to their Priviledges Honours Offices and Estates And Thirdly it should add to our joy to consider what the Nation was delivered from that is from an unnatural Rebellion wherein Subjects were engaged against a most religious King the Father of his Country and Natural Fathers against their Sons Brother against Brother and Relations obliged to kill their nearest Friends (b) Non victoria est ista quae à Civibus reportatur ferro quo ipsos necas teipsum confodis Job Ludolf histor Aethiop l. 3. c. 12. So that which side soever gained the Nation was sure to lose Again We were delivered from that Usurpation and Tyranny which the pretended Saints but really impious Conquerors had got by Force and exercised with Cruelty over their Fellow-subjects Finally We were delivered from all sorts of Confusions in Church and State and the woful Ruin to private Families and Persons consequent thereupon For all this to end in Peace and Tranquility and every ones regaining his own Rights was a stupendious Mercy deserving all those Acknowledgments and Praises with which this excellent Collect ends * Note The 4th and 5th Collect are repeated here and were explained before The Gospel § 9. THis Epistle is the same with that for January the 30th excepting the two first Verses which we will paraphrase here and refer the Reader for the rest to the Office for that Day 1 Pet. I. Ver. XI Though I have called you Christians a Royal Priesthood a chosen generation c. Ver. 9 10. you must not think your selves exempted from subjection to Governours or imagine that Dominion is founded in Grace No my Dearly Beloved Countrymen and Converts I beseech you for all these spiritual Priviledges to consider your selves as strangers not only far removed from Canaan but from Heaven also your proper and most desirable Country and as pilgrims in this World travelling toward your Fathers House Now such use not to concern themselves with the Government Fashions or Interests they find in those Lands they sojourn in or are to pass through (d) Vid. D. Bern. Serm. in loc p. 118. In like manner you must abstain from fleshly lusts especially those which will make you uneasie to the Government of the Countries where you are viz. Hatred Variance Emulations Wrath Strife Seditions Heresies Envyings Murders and the like (e) Gal. V. 10 11. For it is not only contrary to the Character of Strangers and Pilgrims to be thus mischievous and troublesome But it will be hurtful to our selves to nourish such unruly Lusts which war not only against the Rulers of this World but against your own souls also encreasing your Guilt hindring your Devotion devesting you of Humility and Meekness Patience and Peace and extinguishing your Prudence as well as your Charity Ver. XII And besides abstaining from these Lusts will be much for the Honour of Christianity for your having your conversation honest and living quietly among the Gentiles will alter their Opinion of you So that whereas ranking you with the unconverted Jews they speak against you as being seditious stubborn mutinous (f) Adversus