restored and setled that neither the Force nor Fraud used in the next Reign could deprive us of them Had the Martyr given up our Church or our Liberties to be for ever destroyed by consenting to any wicked Law (l) Psal XCIV 20. or his Son made our Religion and Rights the Condition of his Restauration probably we had been eternally deprived of both But God prevented both these dismal Evils Wherefore the most sincere Gratitude from the bottom of our hearts (m) Ex initimis cordis penetralibus is due to his holy Name which therefore every good Protestant and true Englishman is bound this day to pay Beseeching thee still to continue thy gracious c. That which makes a Royal Family dear to the Nation is not barely their own Right but their being what God intends them the Ministers of God to them for good (n) Rom. XIII 4. Meque non solum officio publico debitas pendere precas sed officio privato D. Ambros ep ad Grat. The Martyrs first Son was beloved by all because he restored their Liberties and their Religion But we have seen an Experiment since that when one of that Family attempted on these two dear things nothing could make his People believe him to be a Blessing However blessed be God we have now the Martyrs Grandchild one of the same Royal Family on the Throne who keeps up and defends our True Religion and Old Monarchy Wherefore it is fit we should now turn our Praises into Prayers for the Prosperity of all the Branches of this Royal House but especially for him who hath reduced our Religion and Rights to that very state to which his Grandfather of Blessed Memory did though in vain alas attempt to bring them He ventured his Life and Fortune to rescue us and hath Power and Courage to keep off Foreign Foes Prudence and Conduct to suppress Domestick Designs Why should we not therefore pray that his Reign may be long which will lengthen our Felicity and happy since we are sure to share in the Felicities of it He is a Father to his People and a true Friend (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xen. Cyropaed lib. 6. and therefore we are bound in interest as well as Duty to wish him long Life and Victory Prosperity and Peace So we that are thy People will give thanks c. Gods People and the Sheep of his Pasture can never be more obliged than by his giving them a King who professeth practiseth and defends the True Religion So that since this is our case we may well conclude with a Vow of Gratitude So that we promise him to praise him for our times if he will continue this King to reign over us while we live and we doubt not but our Posterity so long as they have any sense of the Value of True Religion and Legal Right will count it an inestimable Blessing to have such a King as secures both and therefore we promise and engage for their Gratitude who will receive the advantage (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutar. de educ Principis we make no question but their Duty and Interest both will engage them as David on a like occasion speaks (q) Psal LXXIX 14. to continue to shew forth the Praises of God in all succeeding Generations through Jesus Christ our Lord by whose intercession we and they obtain this mighty Favour of a good King And may God accept his Intercession and our Prayers for so great and so lasting a Blessing Amen There is nothing more in this part of the Office but the old Collect upon the fifth Sunday after Trinity which desires that the Changes in Government may make none in Religion and that there may be Peace in the State to give the Church more freedom to Pray and serve God devoutly But it is so apparently proper I need not to apply it Only I shall note that by a special Providence this very Collect hapned to be used and was answered a little before the late Revolution when we were in the dubious expectations of an almost hopeless Deliverance Anno 1688. THE Evening Prayer FOR THE XXXth of January § 1. NOthing is new in this Part but the Psalms the Lessons and three Collects The Proper Psalms are three the two former relating to the Miseries of the Civil War (a) Psal LXXIX Psal XCIV The third which is therefore out of its usual order set last respecting the happy Change at the Restauration (b) Psal LXXXV Psal LXXIX contains Five Particulars 1st A relation how Gods People suffered in 1. Their Religion Ver. I. 2. Their Persons Ver. II III. 3. In their good Name Ver. IV. 2ly An Expostulation with God on this Occasion Ver. V. 3ly Prayers 1. For Justice on the Evil-doers Ver. VI VII 2. For Pardon and Help to the Sufferers Vr. VIII IX 4ly Motives to both requests 1. The former 1. Their Insolence Ver. X. 2. Gods Vindication Ver. XI 2. The latter 1. Pity to the Pious who yet remained alive Ver. XIII 2. Justice to the Evil who presumed by Impunity Ver. XIII 5ly A Vow of lasting and constant returns of Praise Ver. XIV Brief Notes upon the LXXIXth Psalm Ver. I II III IV. THis Psalm begins with a lively description of the Miseries of Jerusalem upon the sacking thereof by the King of Babylon and if David writ it he did it by the Spirit of Prophecy However 't is very applicable to our sad Condition during the Civil War only the Jews suffered by Heathens we by such whose deeds were worse than Pagan while they called themselves Christians (c) Quid verba audiam cum facta video Cicero de Graccho Tusc qu. lib. 3. p. 376. Unbelievers and Hypocrites have the same Portion in the next World (d) Mat. XXIV 51. compar'd with Luke XII 42. and we may joyn them here For our pretended Saints but real Infidels outdid the Assyrian Heathens defiled our Churches making them Stables for Horses and Guard-houses for worse Brutes destroyed many Towns and fair Pallaces reducing goodly Castles to be heaps of Ruins They murdered vast numbers of the Kings faithful Subjects stript them and left them in the field unburied But in this they exceeded those Heathens for these seized upon their own lawful Prince and under pretence of zeal murdered him a Fact forbid by all civilized Nations to kill a King of another Country though taken in a just War (e) Benè mojores nostri hoc compara verunt ut nullum regem quem armis cepissent vitâ privarent Cicer. ad Herâ—nn l. 4. Quis unquam Princeps captum Principem trucidavit Petr. de Vineis ep 39. p. 233. but never done in any reformed Country before This made our Nation therefore very infamous to all foreign Lands and a derision to Papists more especially who charged this falsly upon the Reformation This revived the old Scandal upon the Barbarous Britains that they were only
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
or Fore-sight but Gods (r) Rom. VIII 31. Si Deus pro nobis qui vult adversari paret se si potest bellare adversus Deum Aug. de ver Ap. Serm. 16. pug 74. that made the Advantage be still on our side For his was a Divine theirs but an Human Power (s) Noli mirari victi sunt homines enim erant Aug. in Psal 124. 'T is plain their Rage was so great that they would not liesurely have devoured us but like some hungry Lion or Tiger they would have swallowed us up alive and raw (t) Vivos Hebr. Crudos Vid. 1 Sam. II. 15. Prov. I. 12. The Plot was laid to have given no time nor warning to those who were to be Massacred But King Prince and Parliament were all to be blown up and destroyed in one moment Ver. III IV. Again their Pride was risen to that heighth that nothing less than our utter destruction would have satisfied them Persecution must have taken off all that missed this Blow So that this unavoidable Desolation would have suddenly broke in upon us like a deep and irresistible stood of Waters (u) Aqua in S. Scripturâ ponitur pro Populo persecutore Aug. in loc We could not have waded through it without drowning nor could we have saved our Lives any other way but by denying our Faith and so damning our Souls which was indeed a dreadful case Ver. V VI. But since we were saved both from their Rage and their Pride by Miracles of Providence Oh what reason have we to praise the LORD who pulled us like helpless Lambs out of the very mouths of those Savage Creatures and rescued our Soul which like some silly Bird was suddenly catcht in the Fowlers Snare and not being able to break it by her own strength expected each moment to be taken and destroy'd In this condition were we when the Almighty broke this Snare and delivered us Ver. VII Wherefore let their hopes be never so great we will not fear any of their Attempts hereafter Their expectations of Success rely on false Principles wicked Policies and cruel Actions they trust in Saints (w) Isai LXIII 16. Mortus enim non norunt quid agunt patianturve mortales in hac vita Aug. de cura promortuis Relicks and other Created things which always fail them But our help comes by calling on the Name of that Supream Lord the Creatour of Heaven and Earth who can never want Power or Inclination to rescue such as depend on him and this is the true Reason why we are saved and they are disappointed For which let us sing Glory be to the Father c. The CXXVth Psalm doth consist of 1st A Declaration of the Safety of the Faithful Verse I. 2ly An Account 1. Of the Author thereof viz. GOD Ver. II. 2. Of the Reason viz. to prevent Apostacy Ver. III. 3ly A Prayer for the prosperity of Good Men Ver. IV. 4ly A Prosspect of the final State 1. Of the Wicked Ver. V. 2. Of the Righteous Ver. V. Brief Notes on the CXXVth Psalm § 5. PSal CXXV Ver. I. The former Psalm ended with a resolution to trust in God and this shews the benefit thereof for by this Faith good Men are safe All attempts to destroy them are as vain as the endeavours to remove a Mountain by Human strength would be (x) Montes transferre in S. Scripturâ sig rem supra humanam potentiam aggredi Math XVII 20. 1 Cor. XIII 2. Drus Prov. clas 2. l. 3. especially if that Mountain be the Hill of Sion the place in which Gods true Worship is fixed and over which he takes a special care This Mount and Gods Church will stand fast for ever Ver. II. The situation of Jerusalem was an Emblem of this for as that was surrounded and guarded with many Hills on every side of it and divers Watch-Towers and Forts were placed on them Even so the LORD by his All-seeing and Almighty Providence continually watches over his Church to prevent all the Mischief intended against it and this makes it inaccessible to all its Enemies Ver. III. When God hath given a Country to be the Lot of such as do believe and worship rightly he will not without the highest Provocation suffer those of a false Religion to divide it among them for a possession or let them keep the Dominion over it for any long time (y) Vers Tiguâ—in Pertica i. e. virga mensurationis Castal Sceptrum i. e. virga potestatis Because he fore-sees such Lords and Rulers by force and fraud by interest and cruelty will intice some and affright others into Apostacy Wherefore in tenderness to his weak Servants such Scourges as these either are not sent on a righteous Nation or however do not long continue (z) shall not rest Now Trans Ver. IV. On the due consideration of this thy tender Care of thy own People what can I pray for more properly than that thou O LORD wilt continue thy Providence over all that are upright and sincere and let them at all times be safe and prosperous Ver. V. As for those who are so set on mischief that when one of their wicked Plots fails they begin to contrive another The visible Justice of thy defeating them will not discourage them nor any thing else amend them (a) Medicus si cessaverit curare desperat Hieron ad Castrut ep 33. Therefore I know thou O LORD wilt lead them forth like hardned Malefactors to suffer some dreadful punishment in this World (b) Puniet eos ut malâ—â—â—cos Castal or however thou wilt condemn them to eternal punishment in the next (c) Ducet eos in Gâ—â—â—nam Chal. Paraphr And in despite of all their policy and power the true Church and People of God shall enjoy peace and prosperity from age to age So that this and the next Generations shall continually own it and sing Glory be to the Father c. The proper Lessons 2 Sam. XXII and Acts XXIII § 6. NOthing can be more truly called proper than these Lessons The first is David's Hymn of Praise (d) 2 Sam. XXII composed upon his deliverance out of the hands of all his Enemies especially of King Saul his Father-in-Law who sought to deprive him both of his promised Succession and his Life I need not tell the Reader to which of our two Deliverances this belongs but shall only observe that the Words are so many Acts of Faith and Hope Love and Gratitude Humility and Devotion Praise and holy Resolution and are so pertinent that they explain themselves to an attentive and well-disposed Hearer The Second Lesson relates evidently to the Gun-powder Treason the History agrees with that Plot in some particulars but falls short of it in many others There we find (e) Acts XXIII a crew of desperate Zealots enraged at Paul for persuading them to reform the corrupt Tradiditions of their Fore-fathers binding themselves in a bloody
they had Covenanted to reform And having made themselves our Rulers impiously and sacrilegiously invaded the Revenues of the Crown and Miter plundered and oppressed imprisoned and murdered all that had opposed this New-invented Usurpation And finally they left the People no shadow of Liberty and broke Religion into so many petty and ridiculous Sects that we were the scorn of Atheists and Papists and a scandal to all the Christian World till these ambitious and bloody Oppressors fell out at last among themselves and nothing could make up that Breach but the Recalling the King to set up Monarchy and restore the Church § 1. This Office is introduced with some of the usual Sentences which are explained before The Minister hath the choice of Three all very proper The first is Daniel's Confession (d) Dan. ix 9 10. describing God's Mercy and our Sinfulness The other two are Jeremy's Prayer (e) Jerem. x. 24. for a mitigation of Judgment And David's Request (f) Psal cxliii 2. See Companion to the Temple par 1. for a total Sparing Instead of the Venite we have a very proper Hymn collected out of divers places of Holy Scripture so that the words are Divine and their pertinency to this Occasion will appear by the following Scheme This Hymn contains these Five particulars 1st A Preface owning 1. God's Righteousness Psal CXIX 137. Nehem. IX 33. 2. Our wonder at the Methods of it Psalm LXXIII 2 3. 2ly A Description of the matter of Fact setting out 1. His Enemies Plots Psal II. 2. LXXXIII 5. 2. Their Calumnies Psal XXXI 15. CIX 2. 3. Their Ingratitude Psal XLI 9. XXXV 12. 4. Their Injustice 1. To him Psalm LXXI 9. 2. To his Lament IV. 20. 5. Their Cruelty 1. In wishing his death Lament IV. 12. Psal XLI 5 8. 2. In condemning him falsly Psal XXXV 11. 3. In Executing him barbarously Lament IV. 13. 3ly A Reflexion upon it 1. With detestation as to our selves Gen. XLIX 6. Psal LXXX 17. 2. With contempt as to his mistaken Enemies Wisd III. 2. V. 4. III. 3. 3. With assurance of his felicity Wisd III. 4. V. 5. 4ly A Consideration of the Judgment due for it and thereon 1. The Prayer to spare the Innocent 1. The Nation Psal XCIV 1. LI. 18. Deut. XXI 8. 2. Our selves Psalm XXVI 9. LI. 14. 2ly The Reason why the Guilty may fear punishment 1. From God's hatred of such Psal V. 4 ver 6. 2. From his dealings with others Ps LXXIII ver 18 19. 5ly A Conclusion owning again God's Righteousness Apocal. XV. 3. Psal CXIX 137. Brief Notes upon this Hymn PSal CXIX 137. Even when we cannot discern the particular Reasons of thy Providence thy Nature assures us thou art ever Righteous and in time thy Judgments appear equitable Nehem. IX 33. It was a great Calamity to us to be so soon deprived of so excellent a Prince but we cannot censure thy Providence because we must own that though he were innocent yet we of this Nation at that time were grievous Sinners Psal LXXIII 2 3. But while so innocent and eminent a Saint a professor a practicer and defender of the true Religion suffers so unjustly and severely and the Hypocrites Atheists persidious and cruel Men who oppressed him prospered and flourished It startled many good Men (g) See Job XXI 6. Jer. XII 1. Flagitiosi vero in quantâvis prosperitate sunt calamitosi Apollon in Stobae who could not apprehend why God should seem to desert his Friends and abet the Cause which he hated Psal II. 2. LXXIII 5. The whole proceeding was indeed very strange the rabble and drags of the People mutinyed and the Great Men whom he had advanced met in Cabals and consulted how to pull down the true Religion which the Lord had planted here (h) Acts IX 4. me inquit Christus non meos Aug. de sanct Serm. 14. and to destroy Gods Anointed who they know would not permit them while he lived to overthrow the Church Therefore they plotted his destruction and entred into an illegal and wicked Covenant against him Psal XXXI 15. While he stayed in his Palace thousands of the vile Populace came in droves and railed at him crying out for Justice that is for Innocent Blood And He knew that those who stirred up these Tumults were then conspiring his Death Psal CIX 2. For the compassing of which bloody Design they represented all his Actions most falsly and maliciously in their Libels Speeches and Remonstrances and then raised open War against Him without any just Cause For he had not attempted either to alter Religion or invade Property as they falsly suggested Psal XLI 9. On the contrary He would have preserved both and was kind to all his Subjects but more particularly to some of these Traytors who had been raised to great honour and wealth by him enjoyed high and profitable Places under him and ate at his very Table (i) This is applied to Judas Mark XIV 18. yet like Judas these betrayed their Master Psal XXXV 12. These were very Monsters of Ingratitude like the young Ram which dashes with his horns the paps he sucks as the Greek Proverb is (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. ap Suid. They had received good from him but requited him with all the mischief they could do him This baseness touched him very neerly Psal LXXI 9. So did also the spiteful Reflexions they made on his Sufferings as if they were a demonstration of Gods having rejected and deserted him His losses and their success like David's Enemies encouraged them to persecute and seize him fancying Heaven would never call them to account for it But they were deceived both in their censures and their hopes for a little time shewed that God corrected Him in love (l) Hebr. XII 6. Prov. III. 2. and destroyed them in his anger Lament IV. 20. However they did prevail then but it was our loss more than the Martyred Kings for our welfare depended on his He was as necessary to our Safety as the Breath of our Nostrils is to our Life (m) Animus Rei Pub. es tu illa Corpus tuum Tu ille spiritus vitalis quem tot millia trahunt Senec. de Clem. l. 1. c. 4 5. And we hoped when God had Anointed over us so wise so pious and so gracious a King we might long have lived under him in peace and plenty and have been more happy than any Nation But God punished us in letting him fall into their Pits Lam. IV. 12. Psal XLI 5 ver 8. Who could have imagined that such Miscreants should have been let loose upon a rightly reformed Christian Church who should thirst so vehemently for the Blood of its Supream Governor And should be permitted to proceed to so high a degree of wickedness as to Try him without Law and pass Sentence on him that was intirely Innocent as if he had
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
Ver. XIII 2. An Expostulation with him Ver. XIV 3. A Vindication of his Honour Ver. XV XVI 4. A Prayer for his Assistance Ver. XVII 4ly An Act of Praise by way of Prophecy 1. Supposing the thing already done Ver. XVIII 2. Owning it as the Answer of their Prayers Ver. XIX 3. Reciting the blessed effect of it Ver. XX. Brief Notes upon the Xth Psalm Ver. I II. O Lord we have reckoned thee our best Friend of thy Presence and Favour we have most need in our misery (k) Prov. XVII 17. So that we cannot but complain of thy seeming to withdraw and not regarding us when we are in such distress They who have renounced thee persecute thy people at their pleasure and make a sport of ensnaring them (l) Libido pro id quod animis nostris gratum est Exod. XV. 9. Erras homo non sunt haec ludicia sed crimina Petr. Chrysol in Serm. whereas if there were any justice to be obtained these daring Wretches must fall into those pits they made for the Innocent Ver. III IV. Thou hast spared them so long that now they become so insolent as to boast they have gotten their hearts desire in the ruin of our Church and Monarchy and magnifie those as the greatest Patriots whom God abhors for their sacrilegious robbing both the Crown and Miter (m) Qui Christi Ecclesiae Pecunias auferunt homicidae apud Deum deputantur Capitul 430. lib. 6. From despising us their Pride is now come to that height as not to value thee nor once to think of thy Justice Ver. V VI. For all their shew of Religion they are real Atheists and that makes them so fearless in their continued oppressions (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de Superstit p. 165. Thy Judgments have been withheld so long and they are so intent on their wickedness upon Earth that till they actually fall on them they never apprehend any danger and therefore when we complain to them or pray to thee they defie and puff at us (o) Nov. Versio vide Malach. l. 3. Putat se posse vel flatu eos dissipare Vid. Plauti miles Glor. Act. I. Scen. 1. ver 17. They think their prosperity shall ever continue they do not fear any alteration making themselves sure that there is no danger of their being ever called to account or punished for their Crimes Ver. VII Their words are all extremely wicked they commonly revile and curse us or if they ever speak us fair it is only to deceive and betray us their reflections upon thee and the falshoods they say of us are so many that surely there is a spring of Blasphemy and Lying (p) Non ineptos sed mendaces infidos propriè dici Vonos notat Anli Gel. l. 18. c. 4. under their Tongues Ver. VIII IX And their Actions are as false and cruel as their Discourse they are like savage Lyions couching down looking and listning when any poor Creature comes within their reach (q) Mitius inveni quam te genus omne â—erarum Ovid. Epist vid. p. 26. and then seizing and murthering it without any Mercy Thus these blood-thirsty Men if by Spies and prostigate Informers they can lay hold of a helpless Man though never so innocent they swear him out of his Life Liberty or Estate at least Ver. X XI For if by feigned Plots or false Evidence they can seize upon any he is sure to be Rifled if not Murdered They spare none they begin with for fear they should remember the injury (r) Si timidus est homicida est Dierum Mauritij de Phoca Whether they be fallen into their hands by Craft or taken Prisoners in War these guilty Cowards are extremely Cruel glad when they can catch an Honest Man and barbarous always to him Ver. XII Which practices they durst not use if their thoughts (s) Loquitur in Corde i. e. Cogitat Vid. Psal XIV 1. were not so impious that thou O God hast utterly forgot their Murdering of their King and that thou wilt never look into or examine after any of their Cruelties to their Fellow Subjects thy long forbearance hath brought them to this degree of Presumption Ver. XIII XIV Thy Patience makes thy Enemies imagine thou art as asleep buâ— our importunate Prayers shall awaken thee O Lord arise and prepare to strike these bold Offenders so that the poor disconsolate Sufferers may perceive thou hast not forgot them It daunts them to hear the daring blasphemy of their Oppressors who impudently declare (t) Blasphemia est mala verba de Deo dicere qui sine Controvâ—rsiâ bonus est Aug. de Morib Manich. l. 2. Tom. 1. that thou neither regardest nor punishest any wrongs done to thine own People Which if it were true would be an indelible reproach to thy Justice Ver. XV XVI But we know 't is utterly false we are sure thou hast seen all their Deeds for thou seest all that is done upon Earth by thy Omniscience and lookest more strictly upon Ungodliness and Wrong as thou art the Judge of all The punishing such Transgressions of thy Laws Affronts to thy Authority and Injuries to thy Friends thou takest into thine own hands (u) Exod. XVIII 22. Ita apud Romanos A Praesidibus appellatur ad Proconsules ab â—is ad Imperatorem Grot. in loc especially when the Criminals are so great that no Right can be had of them on Earth so that the helpless oppressed innocent Man is forced to appeal to Thee for justice who dost continue a Friend when all others fail him Ver. XVII Such an Appeal O Lord were we forced to make under that great Oppression and to beg of thee to Break that Power to pieces which ungodly and malicious Men used only to dishonour Thee and hurt their Neighbour For if thou makest these an Example Proverb XXI 11. it will be such a warning (w) Chi ne castiga uno cento nâ— minoccia Proverb Italic that we hope none will afterward dare to be so wicked Ver. XVIII XIX XX. We even then hoped for success to these Prayers and now we see That thou art a King who reignest in all times their Rule was but short and now They and their Authority are vanished together Now it appears thou heardest all the Prayers of oppressed and persecuted Loyalty Thou puttest those Desires into their Hearts to long for Deliverance and no wonder that thou shouldst hear and answer the Wishes thou hadst inspired even before they broke forth into words (x) Cur clamas ad me Exod. XIV 15. Desiderium viri sancti clamorem appellat qui linguâ profecto tacebat D. Bern. de passion Dom. p. 1179. Animarum igitur verba sunt ipsa desideria Greg. in Job l. 2. c. 6. for thou understandest the language of the Heart And the effect of thy granting those just Desires was very happy For by this means the Son of
of 1st A Proper Introduction O most mighty God terrible in thy judgments c. 2ly The Fact commemorated 1. God permitting it who in thy heavy displeasure didst c. 2. The wicked doing it the Life of our late gracious Sovereign c. 3ly The Cause owned by 1. A general Confession we thy sinful creatures here assembled c. 2. A special Indication That they were the crying sins c. 4ly The Effects deprecated 1. Gods inquiry after it But O gracious God when thou makest c. 2. His punishing of it lay it not to the charge of the people c. 5. A fit conclusion 1. By earnest Prayers for Mercy and Pardon Be merciful O Lord be merciful c. 2. By urging Christs Merits through the merits of thy Son c. A Practical Discourse on this Collect. § 6. O Most mighty God c. The words of these Prayers are taken generally out of Holy Scripture and this Introduction is found in the Psalms (f) Psal LXVI 2 4. The loss of a good King was a Judgment terrible to the whole Nation and the manner of his Fall by the implacable Malice of a few of his own Subjects was truly Wonderful to pious Men who knew Heaven permitted it and yet could not discern the reason why the Righteous Judge of all should punish so Religious and Innocent a Prince for so Wicked a People and by such vile hands And there is no fitter preparative for our Prospect of so amazing a Providence than Fear and Wonder Fear at the dreadfulness of the Judgment Admiration at the strange Methods by which it was brought about An awful apprehension of the Terrors of Gods wrath and the incomprehensibleness of his Conduct are apt to persuade (g) 2 Cor. V. 11. even the most Obdurate to humble themselves before him Who in thy heavy displeasure didst suffer c. He must be more Atheistical than the Pagans (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer who can imagine so great an Evil could happen without Gods permission It was a sight which staggered the Faith of all the Disciples to see their dear Master given up to the Malice of bloody Men but Jesus himself declared They could have no power against him except it were given them from on high (i) Joh. XIX 11. yet that did not lessen but aggravate the Crime of Judas and the Jews who were led only by their several lusts And therefore we call the Hands which shed this Royal blood as St. Peter doth those which spilt our Saviours wicked hands (k) Acts II. 23. Nor do we think God who permitted this did approve it (l) Quod permittitur bonum non est Tertul ad Ux. lib. 1. pag. 163. and therefore we say he suffered it But note it was because he was very angry it was the effect of his heavy displeasure (m) Psal XXXVIII against this Nation for being so stubborn and seditious under so cruel and ungrateful to so gentle a Prince He had given him to us in Mercy to make us Happy but since we despised his Love as well as our own Felicity he took him away in his anger (n) Hos XIII 11. leaving us no other way to guess at the Blessings we might have had in such a Reign than by the sad Confusions we were in while it lasted and our dismal Sufferings afterwards We thy sinful creatures here assembled c. Though the principal Instruments in this Cruelty were few yet the rest of the Nations silence and not hindring so execrable a Murder (o) Non prohibendo quod oportuerat prohiberi cessatione crimen fecerat proprium Arnob. lib. 2. pag. 74. spread the Guilt over the whole Land For which reason all are to assemble and the Confession is to be as general as that of Ezra was in whose words almost we acknowledge it is for our iniquities that we and our King have been delivered to the Sword to Captivity and to be a Spoil (p) Ezra IX 7. The Judgment was very heavy but our Sins crying brought it down upon us Pride fulness of Bread and Idleness Faction Schism and notorious Hypocrisie Ambition Avarice and Revenge veiled under pretences of Piety and the names of Conscience and Religion made a cover for Rebellion Sacriledge and Murder Now if we would find Mercy it is not enough to confess these Sins of the last Age but we must forsake them in this (q) Prov. XXVIII 13. and beware we do not by imitating our Forefathers Sins make our selves liable to the Punishments they deserved (r) Definit esse Filius Iniquorum qui non imitatur mores illorum Aug. in Psal 108. Illorum poenas luunt quorum opera secuti sunt Greg. Mor. l. 5. c. 21. We have now a Religious Just and Gracious Prince on the Throne let us not be Factious and Ungovernable under him nor by pretences of reforming seek the subversion of Church and State for if we still do wickedly God hath told us We shall be destroyed we and our Kings (s) 1 Sam. XII 25. Let us beware of this for our own sakes for the loss of Him in our Circumstances would be a great step toward our Ruin But O Gracious God when thou makest c. But suppose we give none of the like fresh Provocations Murder is a crying Sin and killing the Lords Anointed the worst kind of Murder (t) 1 Sam. XXVI 9. And God makes so narrow a search after Blood (u) Psal IX 12. that he discovers and punishes such as are guilty of it commonly in this World yea if the Actors escape their Posterity often suffer for it some Ages after (w) St. Mat. XXIII 35. Non est argumentum truculentiae Sed signum misericordiae poenam differre peccati Hieron in Ezek. XVIII So that we have just reason to fear lest we or our Posterity should yet fall under the Divine Vengeance for so heinous a Crime Wherefore we aggravate the Sin and deprecate the Punishment freely owning that nothing less than a special application of the Blood of Christ which speaketh better things than that of Abel (x) Heb. XII 24. Sanguis enim ille vindictam clamat hic indulgentiam Ambros de fuga Seculi c. 5. Tom. I. The Kings innocent Blood naturally calls for Vengeance but the powerful oratory of our Saviours Bleeding Wounds will drown that Cry and we hope prevail for Mercy especially since Grace did so far prevail over Nature in our Royal Martyr that after the Example of Jesus and St. Stephen (y) Luke XXIII 34. Acts VII 60. he begged at his Death that his Blood might never be laid to his Peoples Charge This was the fervent Prayer of a Righteous Man and we hope it will be effectual and prevail (z) James V. 16. since God will scarce deny the last request of so Dear a Servant of his who laid down his Life for the True Religion Be merciful O
Das poenas quicunque expectat Sen. Vid. Heb II. 15. Quotidie moritur mortem qui assidue timet Sence Herc. fur Act. 4. and once more give us cause to rejoyce Ver. VII VIII IX As we needed Mercy and Deliverance a second time so we again earnestly prayed for them (c) iteratae valetudinis iteranda est medicina Tert. de poenit c. 8. p. 126. We saw none but God was like to pity us or able to deliver us of him we therefore begged Mercy and a gracious Rescue And we waited in hopes of a kind Answer believing that since we were Professors of Gods True Religion he would not let those of a very false one have power to tempt us too far left some weak though otherwise good Men should turn Apostates either for hope of Gain or fear of Punishment (d) Securius est perire non pâ—sse quam juxta periculum non periaâ—â—c Hieron ep 4â— p. 296. Which expectation was not frustrated For when our Enemies attempts ran to the greatest heighth and they imagined our Church would soon fall then was Gods Salvation very near us and he contrived a wonderful Deliverance for us so that the True Religion the Glory of this Land remained firm and unshaken Ver. X XI XII XIII The Faithful Members of this established Church who were true to their God had their Prayers heard and met with Mercy He pitied them under these threatning Dangers and sent them a happy Deliverer who restored the Professors and Practicers of this Holy Religion to a perfect Peace He dispelled all their fears of Oppression and Persecution And then the Church again flourished among us and the Righteous God hath a second time taken it into his special care and looks upon it with a favourable Eye from Heaven whence this great and happy Change came Which great instance of his Kindness to our holy Religion and native Country encourages us to hope he will continue his gracious Protection over us and give us times of Plenty and Prosperity For if we live up to our Principles and walk before him in Righteousness and true Holiness we see God will so guide us in all Revolutions that we shall walk Safely and stand Firmly Now for this special care of our Church and these Kingdoms let us who have seen these Promises verified give hearty Praises to him and say Glory be to the Father c. The Proper Lessons § 4. THese are so well chosen that there needs little discourse to direct us to apply them to the Occasion The first Lessons are two for variety one of which is the Prophet Jeremy's (e) Jer. XII complaint to God of great mischiefs done both in Church and State by False Prophets and Tyrannical Rulers with the Lords Answer wherein he gives the Reason of his permitting this threatning to punish the Authors of these Miseries and to deliver the Righteous The other Lesson is out of Daniel (f) Dan. IX to ver 22. being that excellent Prayer which this holy Man used on his solemn Fast-day wherein he so efctually bewailed the Sins and Sufferings of Gods People that he prevailed with Heaven to restore them to their Liberty and to the exercise of their Religion and justly minds us of the Prayers and Penitence of devout Men under those Usurpers which at last had the same effect here The Second Lesson (g) Heb. XI 32. and Chap. XII to ver 7. sets before us the Faith and Patience of the Martyrs and in the old Gallican Liturgy it was the proper Lesson for the Festival of any Martyr (h) Vide Mabillon Liturg Gallic l. 2. p. 160. so that it is very proper as a commemoration of our Royal Mayters sufferings and his Faith and as an Exhortation for us to imitate him and them whenever it pleases God to correct us The Evening Collects § 5. WE have three peculiar Prayers for the Evening differing in Words but agreeing in Sense with those in the Morning and therefore our Notes on them shall be shorter The first is Penitential and Deprecatory the Second is Commemorative and Laudatory the Third Didactical and Instructive what uses may be made of so sad a Providence The First Collect. The First Evening Collect contains 1st A Preface setting out 1. The Wisdom of Gods Providence O Blessed Lord God who c. 2. The Equity thereof but also performest c. 2ly The Applying it to our Case 1. Owning Gods Justice we thy sinful people do c. 2. Reciting the Fact in permitting cruel men c. 3. Confessing the Cause even our Sins we having drawn down c. 3ly The Petitions grounded on these Premises 1. For pardon of all Sins For which we do therefore c. 2. Especially this Murder and that thou wouldst deliver this Nation c. 3. For averting Judgments and turn from us and our c. 4ly The Conclusion in the Name of Christ Grant this for the c. Amen Brief Notes upon this Collect. § 6. O Blessed Lord God who by thy Wisdom c. It may settle our Minds on so surprizing an Occasion to contemplate the infinite Wisdom of divine Providence which over-rules and baffles the Policies of wicked Men who willingly act their Crimes for the ends of Covetousness Malice or Ambition and unwillingly bring about the ends of Gods Justice ignorantly fulfilling his Counsels while they knowingly break his Laws (g) Consiliis ejus militant etiam qui ejus Consiliis repugnant Greg. Mor. l. 6. c. 14. Agunt quod vult Deus sed non volunt quod vult Deus Bern. de grat lib. arb God intended to glorifie our Martyr by unparallel'd Sufferings to punish an ungrateful Nation by taking him from them and setting the worst of Rulers over them and such was his wondrous Wisdom that he brought all this about by a Crew of bloody Hypocrites whose Deeds were odious to God and no less Criminal (h) Vide Origen in Cels l. 2. p. 72 73. because Heaven unknown to them had ordered this to his Glory This was hard to be discerned then while Guilt was triumphant But we clearly perceive it now wherefore with holy David (i) Psal CXLV 17. we confess that the Lord is righteous in all his ways and holy in all his works We thy sinful people do here fall down c. Even our Royal Martyr with respect only to his private failings confessed with the innocent Emperor Mauricius (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Histor Mauric lib. 8. cap. 11. Gods Judgments were right but how much more ought we who are really a sinful people humbly to own this as long as any of the Regicides live or any of those who saw this inhuman Violence and did not venture their own Lives to prevent it God is so very Righteous that if we saw no reason why he did permit a thing to be done we ought to believe there was a just reason since he did it who can do nothing
if our better Fortune make us not worse men (h) Rarò simul hominibus bonam fortunam bonamque mentem dari Asdrubal ap Liv. our Happiness shall be as durable as it is universal Psal CVII 21 22. Considering then the greatness of our Obligations God grant we may none of us prove ungrateful for this mighty Instance of his Goodness Oh that the whole Nation may publish the Wonders he hath done for them and on this solemn Day offer up their Sacrifices of hearty Praise may it be their Delight as it is their Duty to spread abroad the Glory of his Works Psal LXXVIII 4 6 9. May it be our endeavour to make the Memory of this Deliverance to endure longer than our Lives by acquainting our Children what Honour God acquired by his Justice on our Foes and his Mercy on us and our injured Prince on this Occasion This will eternize his Praise and bring the Children yet unborn to see the grounds of it as well as we and may probably prevent their engaging in so Unnatural a War against so Gracious a King when they see how severely it was punished in the Ages before them Psal LXVIII 26 19. Let the Priests excite the People and let them stir up one another this Day to go to the Publick Assembly and there to rejoice and give Thanks not only outwardly and with their Lips but inwardly and sincerely from the bottom of the Heart Nor is one Day sufficient for this Duty the Lord deserves daily Praises for there is not a day when we are in Trouble that he doth not help us not an hour wherein he doth not pour his Benefits on us so liberally as to load us with his kindness (i) Who daily loadeth us with Benefits New Translation ver 19. Psal VII 9. and XL. 19. And that our Joy and Praises may receive no check let us pray that wicked Men may never again go on so prosperously in their Sin as they did here in those Times and that He who did assert our righteous Cause will secure it So shall thy true Worshippers O God who daily call on thee and Bless thy Name continually rejoyce under thy Constant Protection And all that delight in observing how thou savest thy own People by this means will have fresh Testimonies of thy gracious Providence and frequent Occasions to say The Lord be praised Glory be to the Father c. As it was in the beginning c. The Proper Psalms CXXIV CXXVI CXXIX and CXVIII § 2. THE first of these Psalms viz. CXXIV hath been explained in the Office for Novemb. 5. § 4. And our Church may properly repeat it again this Day for the Papists and Sectaries though like Sampson's Foxes they look contrary ways do both joyn in supporting Fire to destroy us (k) Licet diversa tractantes ad unius veritatis expugnationem conspirant Tert. de praescript adhaeret cap. 41. their end is the same though their Methods have been different The next Psalm is the CXXVIth The CXXIV Psalm hath Four Parts 1st The consequence of Israels Deliverance which was 1. As to them 1. Very surprizing Ver. I. 2. Very joyful Ver. II. 2. As to others very remarkable Ver. III. 2ly An acknowledgment of what God had then done Ver. IV. 3ly A Prayer that he would perfect this Work Ver. V. 4ly A General Observation that Adversity doth commonly precede the Prosperity of the Pious Ver. VI VII Brief Notes on the CXXVI Psalm Psal CXXVI 1. WHen the Cities of Judah had been destroyed their Temple burn true Religion banished and the Professors of it had long been made Slaves and Captives God was pleased so suddenly to turn their Affairs and restore their Government Liberties and Religion that those Pious but long oppressed Jews who lived to see that joyful Day could scarce be persuaded the thing was real the Happiness was too big for their Faith (l) Gaudium tam insperatum ut vix credibilo erat Ab. Ezr. in loc And like the conquered Corinthians who expected nothing less than Slavery hearing the Roman Praetor proclaim their Freedom they were apt to fancy it was only some pleasant Dream or waking Delusion of their Imagination (m) illi vero mirabundi somni speciem arbitrabantur Livius and feared their Senses did deceive them such was the surprize of their Joy and Wonder Now this was also our Case at the Restauration Ver. II. But so soon as they and we recovered our Selves and found our Deliverance was real the restoring of our Religion and Liberties was celebrated with all imaginable demonstrations of Joy our Looks were sprightly and cheerful and we universally expressed our inward satisfaction by just and loud Praises to our Deliverer Ver. III. Whos 's kindness to us in this auspicious Change was so remarkable that all our Neighbour Nations took notice how suddenly and wonderfully our God had changed the Face of our Affairs so that from Exiles and Bondmen we were become perfectly Free Ver. IV. But while they only wondred at this it becomes us to own that it was the hand of God alone that brought it about for our good and to rejoyce exceedingly for the mighty Favours we have already received so far beyond our Deserts Ver. V. And because there still remains some bitter Roots of those old seditious Principles and factious Opinions then sowed among us We will pray that this Example may root them out and make us all truly Loyal to our King and unanimously Conformable to the Church established O that the evil success of open Rebellion and endless Schisms might bring in a Flood of Converts from among our deceived Brethren this would make both Church and State quiet and fruitful and like Egypt when the Sun hath melted the Snow and Ice in the Head of Nilus (n) Nilus erat eo tempore omnium Fluviorum maximè Australis and made it overflow its Banks to abound in all Plenty This would be indeed a complete turning our Captivity a perfect removal of all its ill Effects Ver. VI. Then we should be like the Egyptian Husbandmen who sow on a wet and slimy Soil but reap so plentiful a Crop as makes them wondrous glad We bewailed our sufferings and Sins for many Years and with Tears lamented the Hypocrisie of some and the Delusion of others of our Adversaries but if God would open their Eyes and turn their Hearts our former Trouble would make our Joy for their Conversion (o) Quam utile est ad usum secundorum per adversa venisse Plin. Paneg. p. 36. more sweet and satisfactory Ver. VII But whatever effect it have on others we must own that we are abundantly rewardded for all our Penitence and Sorrow for our Prayers and Tears in those suffering Times And as the Countryman never hath a better Harvest than when he bears his good Seed to the Field in a showry day and Heaven seems to steep it in Tears So Gods People never lose by
their Patience and Piety under his afflicting Hand (p) Negotiatio est aliquid amittere ut majora lucrerit Tert. adv Marc. for he in a short time takes off their Burden and commonly restores them to a far better Condition than they were in before Thus he dealt with us wherefore we may justly sing Glory be to the Father c. § 3. Psalm CXXIX consists of Three Particulars 1st Our Enemies endeavours for our ruin 1. Early begun Ver. I. 2. Often repeated Ver. II. 3. Very near successful Ver. III. 2ly The Means of our Deliverance by Gods help Ver. IV. 3ly A Prayer against them and their success in Evil. Ver. V VI VII Brief Notes on the CXXIXth Psalm Psal CXXIX I THis Church may truly say of the Sectaries as David said of his Enemies that many a time since its Reformation and first Establishment they have been opposing its Doctrine Discipline and Government in contempt of both Law and Authority Ver. II. Many methods have they used to disturb and grieve our Governors both Civil and Ecclesiastical by false Representations abroad and seditious Practices at home by virulent Pamphlets and invective Sermons yea by Petitions Remonstrances and Clamours but none of these prevailed till they had put off their Mask and excited the People to an Offensive War against their Gracious Sovereign Ver. III. Our Sins indeed made them successful in this for some time and then they who complained so much of Persecution did most cruelly persecute they who pretended to stand only for Liberty denied it to all good Men (q) Ut imperium evertant libertatem pratendunt si perverterent ipsam aggrederentur Tacit. and this was not all for they inflicted all sorts of Punishments on such as they falsly called Delinquents plowing some of their Fellow-subjects Backs with Scourges like long Furrows and depriving others of their Liberty and Estates so that they bore marks of their Cruelty for a long time after Ver. IV. They had employed Informers and hoped to insnare all that were firm to the Crown or the Church but their Methods were so unjust and their Designs so cruel that the Righteous Judge of the World in a little time cut their Snares to pieces and delivered these Nations from their Power and Malice Ver. V. And we will pray to the same God who hath set up the True Religion and Regal Government in our Sion that such as are implacable Enemies to both and seek to subvert either of them may have all their Plots confounded and their Forces if they proceed that way always vanquished as these Mens Policies and Power were Ver. VI. We wish they and their Adherents may be like the Grain scattered in stony places (r) Mat. XIII 5 6. or those Tufts of Grass which do suddenly grow on the House-top (s) Quasi solstitialis herba paulispèr fui repentè exortus sum repentinò occidi Plaut Pscud Act. I. Scen. 1. which indeed look fresh and fair for a while but wanting Root and Moisture never come to perfection withering away in as little time as they sprang up in Ver. VII VIII These never come to a regular Mowing nor to a compleat Harvest none takes any pains about them nor is there occasion to say those Prayers which are usually made when Men are gathering in good Corn (t) Ruth II. 4. because this Kind is never like to turn to any Profit So we believe it will and wish it may happen to this sort of Men that they may live Despised Wither of themselves and Fall unpitied so that not One may put up any Prayer on their behalf because they see they are Blasted by Gods Judgment on them for their Impiety On the contrary so many innocent Persons do escape by their perishing that all good Men have reason to sing (u) Prov. XI 10. Glory be to the Father c. As it was in the beginning c. § 4. THis CXVIII Psalm was composed originally for David's Coronation after God had brought him from his Exile through many Troubles to sit on his Throne in Peace it is set last because it peculiarly relates to the last Scene of our Revolution and may with little variation be applied to the Restoring and Crowning of our late King Charles II. Psal CXVIII is David's Coronation Hymn in Six Parts 1st An Exhortation to all sorts of Men to praise God 1. In General Ver. I. 2. In particular Israel Ver. II. The Priests Ver. III. The Proselytes Ver. IV. 2ly The Grounds of it urged by David from 1. Gods hearing his Prayers Ver. V. 2. His Espousing his Interest Ver. VI VII 3. The Benefit of Relying on him Ver. VIII IX 4. The Dangers he had escaped thereby Ver. X XI XII XIII 3ly Comfortatable Reflections upon 1. His present Happiness in Gods help Ver. XIV XV XVI 2. His Hope it would continue Ver. XVII 3. His past Sufferings Ver. XVIII 4ly Resolutions to return God publick Praises Ver. XIX XX XXI 5ly His peculiar Reasons for it 1. Mens rejecting him Ver. XXII 2. Gods choosing him Ver. XXIII XXIV 6ly Acts of Devotion on this Occasion 1. Fervent Prayer Ver. XXV 2. Joyful Gratulation Ver. XXVI 3. Sacrifices of Righteousness Ve. XXVII 4. Hearty and repeated praises V. XXVIII XXIX Brief Notes on Psalm CXVIII Psal CXVIII Ver. I II III IV. O That all Men would give hearty Thanks unto the Lord as well for the greatness as the duration of his Mercy which was so visible in his long preserving and at last restoring our David But the People of this Land the Priests of this Church and all pious Strangers that have found refuge here (w) Proselytae dicuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. X. 2. 22. XIII 16. these are more particularly obliged to own that the Mercy of our God which brought this about is Infinite and Everlasting Ver. V VI VII The restored King had also peculiar reason to own this for God mercifully heard his Prayers in his Banishment and brought him home in Peace There were strong confederacies made to exclude him for ever but his Cause was good and since God took his part (x) Rom. VIII 31. Quis est qui vincit omnipotentem Aug. V. Ap. Ser. 16. he needed not to have feared his own final Advancement nor his Enemies being pulled down at last Ver. VIII IX He might have expected that some of his own Loyal Subjects should have attempted to shake off their heavy Yoke or that some Foreign Princes related to him should have assisted him in the recovery of his Right But alas they all failed him and then God alone restored him and taught him that it was better to trust in the Lord than in any Man or in the greatest Princes for he doth more than we can expect or he directly promises but they commonly do less Ver. X XI XII XIII Considering the Number and Malice of his Foes and with what Heat and Fury they set upon him in