place because what we Hoped for in the former Collect is directly Prayed for in this and the Petitions are very properly introduced by the consideration of God's Omniscience in discovering and of his Omnipotence in defeating that Horrid Plot upon this Day which had secretly laid the cruel snares of Death for our King our Prince and Nobles For God's First Favours are generally given freely without any reason in us but his Second are added only because he had been kind before (r) Math. XXV ver 29. When his free Grace hath made us instances of his Favour he afterwards preserves us for his own Glory as the Monuments of his eminent Goodness And whereas our Foes have but two ways to hurt us either by secret Plots or by open Force Our Lord that we trust in and pray to is furnished with infinite Wisdom to find out the one and with as infinite Power to dash the other wherefore we go on and say Be thou still our mighty Protector and scatter c. We have owned his Ability to protect us and remembred a great instance of his willingness and thus encouraged we proceed to beg of him when our Enemies who delight in Blood unite and combine against us for our destruction that he will effectually scatter them (s) Psal LXVIII ver 30. That is in the Hebrew Phrase subdue and conquer them (t) Psal LXVIII 1 14. LXXXIX ver 10. because an Army is then only formidable when it is united in one intire Body For when the Union is broken and the Ranks disordered though the number be whole the force is gone and it is easily routed and overcome (u) Periculum enim ab hostibus semper gravissinium sustinet divisus inordinatus exercitus Veget de re milit l. 1. c. 9. This is our first request when our Foes think themselves strong enough to attempt our ruin by open violence and raise Armies or set out Fleets to destroy us Secondly If they proceed by close Cabals secret Plots and deep laid Counsels to obtain the same end we pray that God may infatuate their Minds so that they may mistake their Measures and notwithstanding their pretences to Politicks may be so blinded (w) Praevalebant jam fata consilijs omnemque animi ejus vim perstrinxerint c. Vellei Paterc de Varo as to imagine those methods will end in our subversion which prove the direct way to their undoing This is often the Fate of such as God hates for their wicked designs they become ridiculous by being taken in their own Snares And one would hope his confounding their Devices in this manner should abate their Pride which possessed them with a vain hope of success and abate their Malice which whets them on to new Plots But when the discovery of their old Project by Gunpowder in our Fathers days hindred not their making a new Attempt in our days We see this Prayer that hath been made for 80 years together was heard and they failed and were bafled a second time Strengthen the Hands of our gracious Sovereign King WILLIAM c. We wish the observing how God fights against them and for us might be a warning to them and when they have bought wit by two dreadful experiments (x) Prov. I. 17. Jumenta cum locum ubi semel lapsa sunt semper cavere solent Dux Polar ad Leg. Rom. Avent Annal. l. 3. p 1â—8 that they might never more think of such bloody and impracticable Projects But if they still go on if visible divine disappointments will not reclaim them we pray that human punishments may light upon them and that our gracious King may cut them off either in the field if they use open hostility or by the hands of Justice if they be convicted of new Plots For God hath put the Sword into the Magistrates Hands for this end that he may cut off all such workers of iniquity (y) Rom. XIII 5. He would bear it in vain if he did not use it in such a case The Roman Magistrates as Plutarch notes had Rods and Axes born before them the former to correct lesser the latter to cut off incorrigible Offenders but both tied up to prevent too hasty punishment (z) Plutarch Quaest Rom. p. 183. Now such as will take no warning from God or Man such as make their Faith a pretence to stir up Faction in the Church and believe their Religion warrants them to murder Princes and massacre whole Nations as the bigotted Romanists do (a) Rom Religionis tractare sibi videtur quisquis in Henricum Imp. arma produceret Malms de gest reg l. 3. fol. 64. Vide item Philopator §. 2. p. 144. 146. these as Limbs incurably gangren'd must be cut off or no Prince can be secure of his Crown and Life no People of their Liberties Lives or Fortunes This Principle once imbibed will prepare a desperate Zealot to execute the blackest design that Hell can invent and he will hope to merit Heaven by it This Notion put the Jews upon crucifying Christ and all the Persecutors upon those Inhumanities they exercised on the Christian Marttyrs (b) Joh. XVI 2. And Mahomet excited his Turks to delight in Christian blood by assuring them that to murder them was the way to please God (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sylbuâ—g Satac p. 85. What wonder is it that the Donatists ventured their lives to kill St. Augustine when their Leaders had taught them this was certainly the way to procure remission of all their sins (d) Possidor vit D. Augustin cap 9. Nothing can convince men who implicitly believe in such Guides who tell them the high road to Hell is the certain way to Heaven and none are to be spared but such as it may be hoped will amend These therefore are ripe for Justice it is no cruelty to such Malefactors to cut them off but it is Mercy to many millions of innocent people to dispatch such out of the way and if a Pardon set them loose to do more mischief (e) Non sum crudelis sed vereor ne quod remiscro patiar Petron. Arb. Satyr he that releases them is answerable for their future crimes But that our gracious Sovereign and his Realms c. And now 't is time to excite our selves to put up these Petitions very heartily by a Prospect of the great advantages the King and we shall reap by the prevailing of these Requests For First By this Means our King will be kept in the true Religion and a late instance hath taught us how sad a Judgment it is for a Reformed Nation to have their King perverted to the Roman Faith If we can remember what we feared and felt then we cannot but pray we may never see the like case again in England where that Religion is so odious that if a King profess it and attempt to establish it the fatal consequence must be his own
were to be given to anothers Body not his own (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianz. de Martyr in Jul. For he seemed more composed than any of the Spectators and while they were struck with Horror and drowned in Tears he looked calmly on the fatal Ax and Block forgave his disguised Executioner and expired at last in silent and rapturous Devotions And albeit thou didst suffer them to proceed c. From the Graces shining in the Father we pass to a second ground of Praise viz. the Preservation and Restauration of the Son And this we introduce also by all the sad Circumstances that rendred it next to impossible and set it almost beyond the bounds of hope and probability to double the Mercy as well as the Gratitude (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. Like Ahab they resolved to seize the Vineyard and when they had by False-witnesses murdered the Father and banished the Heir their Malice pursued him into Foreign Lands where wanting both Friends and Mony his escaping their Snares was all miracle since they earnestly wished his Head as well as his Fathers and would not have scrupled to add a second Sin for the covering of the first (c) Isai XXX 1. Quisquam hominum est quem tu contentum videris uno Flagitio Juvenal because they were not secure in their Usurpation while he lived as Phocas considered of old (d) Histor Maurician pag. 405. Yet it pleased God not only to preserve this Prince but also to restore him to his Throne without Force or Blood This certainly was so wonderful that it merits hearty Praises But we have treated of this before To restore thy true Religion and to settle c. With this Gracious King Charles the Seconds Restauration the true Reformed Religion of the Church of England was restored and so was Peace also to both which we had long been strangers Religion was quite lost in the number and noise of the various Pretenders to it and we had so many new Churches in name that we had not one Real or True One. And they who first quarrelled with a peaceable King afterwards contended and strove with one another till nothing but Confusion was left And a Calm after such a Storm both in Church and State must be in it self a just cause of joy and is more particularly so to us because our holy Religion and ancient Government were so setled then that such as have since attempted to shake them have only hurt and unsetled themselves (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. apud Chry in Gen. hom 4. and we hope no Earthly Foes shall be able to ruin this Monarchy nor the Gates of Hell prevail against this Church for ever We pray no Weapon formed against them may prosper (f) Isai LIV. 17. but of this more upon May XXIX The Last Evening Collect. The Last Collect contains 1st A fit Preface instructing us concerning 1. Gods wondrous Judgments Almighty and everlasting God c 2. Mans miserable Frailty And who by the barbarous murder c. 2ly Suitable Requests that we may 1. Prepare for our Death Teach us so to number c. 2. Avoid Pride and Vain-glory And grant that neither the splendor c. 3. Imitate the Martyr but that according to the Example c. 3ly A Proper Conclusion 1. Petitionary And all this for thy Son c. 2. Laudatory To whom with thee and c. Brief Notes upon this Collect. § 8. Almighty and everlasting God whose c. This Collect being designed to direct us what good use may be made of this strange Providence begins with admiring the wonders of the Divine Judgments which are compared by David to the strong and inaccessible Mountains and to the unfathomable parts of the Ocean (f) Psal XXXVI ver 6. that is their Equity is certain and unshaken but yet the reasons of them are to us mysterious and incomprehensible We cannot question but God was righteous in permitting this but we dare not dive into his secret Reasons for it And who by the barbarous Murder as c. While we admire in silence the Mysteries of Divine Providence and leave these secret things to him (g) Deut. XXIX 29. There is one plain and profitable Lesson to be learned from the barbarous Murder of so great and good a Prince viz. Not to trust in Prince nor in any other man (h) Psal CXLVI ver 2. The greatest and the best we see are not only liable to natural Death but are not secure from such Violence as may cut them off before their natural Time wherefore if we rely only upon them they may suddenly and sadly disappoint us Solomon well observes that all things come alike to all (i) Eccles IX 2. Moveret hoc me Si esset cuique pro meribus sertuna nunquam mala bonos sequerentur nunc video exempto discrimine eodem modo malos bonosque jactari Sen. Consol ad Marc. c. 17. If all men had their deserts in this World as they shall have in the next good Men would flourish long in all prosperity and might be depended on But this Earth is not the proper place for Rewards and Punishments Who would not have imagined this Nation might have exceeded all other Lands in happiness under so Wise so Righteous so Just and so Mild a King but God permitted and wicked Men contrived that his whole Reign was one Scene of Trouble and he was at last deplorably taken away in the midst of his days and then our hopes vanished So that we see there is nothing in this World can be depended on Teach us also hereby so to number our days c. From the consideration of the frailty of others even of the best and greatest we pass to the remembrance of our own Mortality For the Shrubs may justly tremble when the lofty Cedar falls (k) Quid faciet virgulta deserti cum concutietur cedrus paradisi Greg. Moral We are too apt to flatter our selves that we have many days to live and this makes us neglect the necessary preparation for Death till it be too late wherefore we use Moses his Prayer even That God would teach us a better way of reckoning (l) Psal XC 12. that is to number not how many days we vainly expect because that makes us foolish and presuming but how few we may possibly have remaining For this consideration of the nearness of our Death and the greatness of our Work puts us upon that wise course to prepare for our last and great Account with all application of Mind and then as Death could not surprize us so Judgment need not terrifie us And grant that neither the splendor of any c. A third Lesson we desire to learn is that we may be humble throughout the whole course of our Lives A great Fortune is apt to dazzle us and make us think it will never alter (m) Psal XXX ver 6. and
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
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
Vow sealed with horrid Imprecations (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Zelot ap Judaeos Philo. leg spec to murder S. Paul as he went towards the Hall of Judgment and first they acquainted their impious Priests with it who approved the Design and encouraged the Actors promising them no doubt if they were seized by the Guards and executed for this Heroick Zeal toward their Old Religion that they should merit Paradise at least for ridding the Church of such an Enemy Thus far the Stories agree But S. Paul was a private Man and their Fellow-Subject and they aimed at a single Sacrifice to their Rage Whereas these Plotters aim at a Gracious Prince their own Sovereign and at a thousand more Lives besides his yea as the Parliament is the Nation in Representative our Plotters seem inspired with the bloody Principles of Caligula (g) Utinam Pop. Rom. unam cervicem haberet Votum Caligul ap Suet. l. 4. p. 24. who wish'd he could cut off all the People of Rome at one stroke They were for destroying a thousand innocent Lives at once and subverting the Religion and the whole Government of the Nation and cutting off all that should oppose them So that the Scripture affords no parallel of such cruel and blood-thirstymen and we must be content with a Crime like it but in a far lower degree The first Collect. The first Collect consist of 1st A Memorial of past Providences observing 1st The Author of them Almighty God who hast in all ages c. 2ly The Objects of them 1. The Church 2. Kings in the miraculous and gracious deliverances c. 3. States 3ly The end of them viz. their safety from such Plots from the wicked Conspiracies c. 2ly An act of Praise for a special Providence to us relating 1st The Thanksgiving it self we yield thee our unfeigned thanks c. 2ly The grounds of it 1. The persons hereby delivered for the wonderful and mighty c. 2. The Evil escaped by Popish Treachery appointed c. 3. The aggravation thereof in a most barbarous c. 3ly An acknowledgment whence it came From this unnatural Conspiracy not our merit c. 4ly A Recognition to whom the Praise is due And therefore not unto us O Lord c. A Practical Discourse on this Collect. § 7. ALmighty God who hast in all Ages shewed c. This Collect relates to our former deliverance and is introduced by observing that this was not the first time Heaven had shewed its Power and Mercy upon such occasions And it is very fit that a new instance of the Divine Goodness to us should revive in our grateful minds the memory of Gods Blessings though granted in ages long since past Time should never blot out their Remembranc especially when a later Act gives us occasion to call to mind all of the like kind For all these Providences aim at the same end that is by preserving righteous and religious Kings and States professing his holy and eternal Truth to preserve his Church and true Religion throughout all ages so that it is come down even unto our times The Old Testament records many Deliverances of the Jewish Church and State and of their Religious Kings David and Asa Jehosaphat and Hezekiah And ever since there were Christian Princes the Annals of the Church abound with Examples of their being preserved from the plots and malice of Jews and Pagans Hereticks and Infidels yea from all sorts of Traitors And the Reign of Queen Elizabeth alone of Blessed Memory is sufficient to confirm this Truth The Romanists hoping with her to destroy the Religion she professed often attempted her Life by poisoning and stabbing and sought to take away her Crown by frequent Rebellions at home and by a formidable Invasion from abroad but still Heaven manifestly defeated them and miraculously preserved Her We yield thee our unfeigned thanks and praise for c. As their malice ended not with her Reign so neither did Almighty God cease his care When there was a fresh occasion by a new Plot against her Successor King James I. a new Providence delivered Him and gave us occasion with all joy and gratitude this day to own it by commemorating First the Persons designed to be destoyed viz. A Wise and Gracious Protestant King his Vertuous and Religigious Queen and their most Innocent and Hopeful Heir Prince Henry together with the whole Parliament consisting of the three Estates and all Officers and Attendants belonging to any of these (h) Parliamentum Curia apud nos suprema magnum trium ordinum Concilium vel Conventus ut cum Rege de rebus arduis consultent Somneri Glossar ap X. Script yea all whose business or curiosity on that solemn Day should bring them to that fatal place under which were privately laid such certain instruments of death as in one instant would have torn these poor Creatures into a thousand pieces and buried them all in the Ruins of that Ancient Senate-house If an implicite Faith and a blind Zeal could not work Prodigies it is scarce to be imagined how any thing in human shape could be so infatuated as to believe that God who hates robbery for a Burnt-offering (i) Isa LXI 8. can like some cruel Pagan Doemon be pleased with Murder or delight in a Sacrifice of Human Blood But they who are taught to renounce their Senses (k) Absit credere quae videmus Walt. Mahop de nugis curiae dist 1. c. 11. and must not believe that which they see tast and smell may easily be brought to abandon their Reason also and wretchedly imagine they oblige and serve God in exercising the greatest barbarity upon men To kill one innocent Man wilfully is a damning sin if the Eighth Commandment be one of Gods Eternal Laws but to kill so Many One of them their Sovereign some of them their Friends and Relations and all of them their Countrymen and Civil Neighbours and to do this in so sudden and merciless a manner and still to believe this barbarity to be meritorious is as the Collect notes a Wickedness that hath no parallel nor precedent in former Ages these Monsters staâ—â— single From this unnatural Conspiracy not our merit c. Those who could so long ruminate upon so unnatural a Plot and fortified themselves for it by profaning the Holy Sacrament of Peace and making that the Bond for Murder These would not have shrunk at the Execution And oh what a blessing was it â—hat these cruel Hands were not let loose God â—ne could and he did restrain them and this nor for our Merit for we were then as we are now a sinful nation They were discovered not by our foresight since it was hatched in the dark â—nd carried on closely almost to the very fatal minute But by Heavens never-sleeping and all-seeing Eye while they feared no stop and we apprehended no danger Then as happily as unexpectedly all was disclosed and prevented
saw none of these could hinder the French King at that very time from Ruining Persecuting Destroying and Banishing Millions of his Faithful Subjects only for sticking to their Religion and since that King was then the Example and Guide for our Court and we had the same bigotted Priests to advise here who had pursued those methods there we know they would absolve our Prince from all ties and four his own gracious Disposition and make his Interest stoop to theirs So that we had reason to expect every thing here that was done in France so soon as they had power enough to hope to effect it and therefore to escape this Evil was an unspeakable Mercy and deserves humble and hearty Praises We confess it has been of thy mercy alone that we c. This is the Second and Penitential Part of the Prayer we have seen God's dealing with us and now begin to reflect on our Carriage toward him And lest Pride or Conceit of our Merit should abate our Gratitude we own with the Prophet Jeremy That it is only his Mercy that prevented our ruin (g) Lam. III. 22. We declare we are so far from Merit that we cannot pretend to bare Innocence For both in that Age and this the Nations Sins were so great as to cry loudly to the Divine Justice to punish us and these our Enemies both then and now stood ready to be the Executioners of his Wrath a bare Permission had let them loose upon us So that we can find no reason in our selves why we were spared nay why we were not given up for a Prey to our enraged Foes who like hungry Wolves were ready with open Mouths to devour us The only reason was in God it was his Pity and Clemency which moved him to punish us less than our iniquities deserved (l) Psal CIII 10. Poenam si tuto poterit donare sin minus temperare solet Sen. de Clem. l. 1. c. 20. All things were prepared for our utter destruction God alone who had the justest cause to consent to it was unwilling and by this meer Mercy of his we escaped the ruin prepared for us And it is very proper to mind us of this while we are praising God for our Deliverances for the less we deserved them the more thankful we ought to be for them (m) Majoris precij beneficium est quod praestatur indignis Salv. de gab l. 4. As our unworthiness heightens and increases his kindness so it should add to our joy and gratitude Let the consideration of this thy repeated goodness c. But there must be something more returned for two such eminent favours than bare praises wherefore we beg that this goodness of God may lead us to repentance (n) Rom. II. 4. Otherwise though we have been twice spared and both times guilty Iniquity may and will be our ruin at last (o) Ezek. XVIII 30. He rescued us not to give us opportunity to commit more sins but to afford us time to gain a pardon for past Offences by Repentance It is the most provoking abuse we can be guilty of to make this impunity the encouragement to our Vices St. Paul calls this Despising the riches of his forbearance and long suffering and in that case it is not God who would gladly save us but we that treasure up wrath to our selves against the day of wrath (p) Rom. II. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aster hom in Psal 6. That is we force God either to send some sad Judgment upon us in this World or if not however he must condemn us in the next And alas it is no advantage to be reprieved from a temporal and reserved for eternal Death which without Repentance we cannot escape But further we must not only repent and cease to do evil but bring forth also good Fruits His former care of us must quicken our Faith and engage us to trust in him when any future dangers threaten us it must encrease our Love to him who is so sure and constant a Defence to us against all our Enemies designs And if our Faith be lively and our Love sincere they will certainly produce all holy Obedience (q) 1 Joh. V. 3. Whoever firmly believes that God alone is his Preserver in and from all perils and intirely loves him for it that man will continually strive to oblige Heaven to watch over him by all the Duties of Piety and Charity and by whatever he thinks will please this his Heavenly Father the Faith is not sound nor the Love sincere if it do not produce these Fruits And if we make this use of our Deliverances they will be doubly beneficial to us not only as they are temporal Mercies but as they become by this means a spiritual and an eternal Blessing to every single man who so improves them That thou maist still continue thy favour with c. Finally there is a publick motive to engage us to pray heartily and labour diligently for this sanctified use of these Mercies because this will oblige him to continue his Protection over this Church and Nation in all future times Our Enemies at present seem to want Power but their Malice and evil Will continues (r) Nulla laus est non facere quod facere non possis Salv. de gub l. 6. they wait and wish for an opportunity to bring us again into that Popish Darkness wherein our Fathers lay so long But if we walk according to the Light of the Gospel which shines brighter here than in any other Land Heaven will still baffle all their Plots And why should God keep this Light shining if we resolve to walk in Darkness however What are we better for a Holy Religion if it do not make us holy Let our lives therefore come up to our excellent Profession and let us of this pure reformed Religion resolve to lead very pure and reformed lives and then our Church shall never fail This we must endeavour this we must pray for through Jesus Christ our Lord. Amen The Fourth Collect. The Fourth Collect contains 1st An Introduction respecting former Mercies O Lord who didst this day c. 2ly A Petition both for 1. Our Preservation and be thou still our mighty c. 2. Our Enemies disappointment and scatter our c. 3ly A Description of the means of their failing in their designs 1. By Gods preventing them infatuate and defeat c. 2. By the Kings punishing them strengthen the hands of our gracious c. 4ly A Prospect of the happy events of this 1. The humiliation of our Foes that they may never prevail c. 2. The Church and Nations safety but that our gracious c. 3. Our own freedom to serve God we may all duly serve thee c. A Practical Discourse on this Collect. § 10. O Lord who didst this Day discover the Snares c. This is an Old Collect relating to the former Deliverance and removed to this
this fury Ver. LVI You hear my Preaching and see my Example both which tend only to Patience and Meekness forbearing and forgiving and winning all that differ from me by Love and Gentleness so that Cruelty and Force cannot suit the end of my coming now For the son of man in this dispensation of the Gospel is not come to destroy mens lives by his Power and Justice that is the business of his last coming to Judgment on the finally Impenitent your Motion therefore is very incongruous now since I am not come to send men quick to Hell but to save them and bring them by Mercy to Heaven Being thus checkt Christ passed by the Affront and they with him late though it was went to another village inhabited by the Jews The Sentence at the Offertory S. Mat. VII 12. WHatsoever ye would c. As this Sentence relates to giving in Charity at the Collection which should always be made this Day in acknowledgment of Gods Mercy I have considered it before (z) Comp. to the Altar §. 6. p. 30. But I must note it is very proper for this Day and contains a Method to prevent such evil Designs as we have been twice on this Day rescued from For if those Priesâ— who encouraged the Gun-powder Traitors had been asked Whether it were lawful for Protestant Subjects out of a zeal for their Religion to plot the Death of a Popish King his Heirs and his Nobles and to contrive afterward to set up their Faith by a violent Persecution of the far greatest part of their fellow Subjects doubtless they had answered No. Had it been enquired of the late Kings Confessors Whether it were lawful for a Protestant King reigning over a Country of the Roman Communion to break his Oath and Promises to his Catholick Subjects imprison their Bishops for an humble Petition turn men out of their Freeholds only for their Conscience and finally to resolve to impose the Reformed Religion by force on a Nation which generally hated it This had been certainly answered also in the Negative Wherefore since other men love their Religion Liberties and Lives as well as Roman-Catholicks they should not have advised their Votaries to do that against a Protestant Prince or Nation which they would not have these do against them (a) Quod quis in se approbat id in alio reprobare non possit L. in arenam Cap. de inoffic testum So that this single Rule impartially weighed had prevented both these wicked Projects and if duly followed will keep all Parties from Cruelty and Oppression The Sixth and Last Collect. The Last Collect hath four Parts 1st A Preface setting out the Glory of God O God whose name is excellent in all c. 2ly A Memorial of two great deliverances 1. From secret Mischief who on this Day didst miraculously c. 2. From open Violence and on this Day also didst begin to give c. 3ly A return of hearty Praises for both we bless and adore thy glorious Majesty c. 4ly A Prayer that they may produce in us 1. Love and Gratitude to God and we humbly pray that the devout c. 2. Submission to the King a Spirit of peaceable submission and c. 3. Zeal for the true Religion a Spirit of fervent zeal for our holy c. A Practical Discourse on this Collect. § 14. O God whose name is excellent in all the Earth c. This Collect begins with the words of one of Davids laudatory Hymns (b) Psal VIII 1. And they seasonably mind us that such eminent Deliverances of so famous a Church and Nation by so visible a Hand of Providence are not only famous among us but God is glorified for them in all foreign Lands they that live in the farthest ends of the Earth see and hear of this Salvation of God (c) Psal XCVIII ver 4. His Praise on so great an Occasion is so far from being confined to the narrow compass of our Island that this lower World cannot contain it (d) Tanta enim est gloria tua ut in hoc Orbe centinâ—ri nequit Vid. Gejer. in Psal 8. He sets his Glory above these visible Heavens For no doubt the holy Angels do sing Hallelujahs to his Honour when he so remarkably delivers and protects innocent and holy Men who are their special charge and discovers and punishes the wicked And methinks the prospect of the Joy and Gratitude of all other Reformed Churches and the Praises of Angels who are only engaged by their Charity to rejoyce with and for us should excite us whose Ancestors and our selves have been the Objects of these Divine Favours and who still enjoy the happy Effects of them to give Thanks most sincerely and fervently Who on this Day didst most miraculously preserve c. These being distinct parts of the Office we ought in every of them to remember these two Deliverances and in variety of Expressions to repeat our Gratitude We may here consider that the first time our Preservation was wrought miraculously for the Plot was laid so secretly and discovered so strangely that nothing lesâ— than a Miracle of Divine Omniscience could have brought it to light The Ruin also was intended against both Church and State our Religion and Government were resolved to be altered by the most violent methods after the fatal Blow was given The Plot was contrived by those of the Romish Church the implacable Enemies of the whole Reformation and especially of this Regular and Flourishing Part of it the Malice that inspired the Conspirators was so Diabolical that nothing but Hell could be the Original of it Now for so many Millions so excellent a Church so happy a Nation to escape from the merciless rage of such Foes doubtless is a great Mercy As to the second the danger was equally great but only it was more open the Enemies had the same Principles and Final Design but having drawn in a zealous King to abet their Interest against his own and his Peoples both they put him who would otherwise have been Gracious and might have been happy upon trampling on Right and Law and persuaded him by the terrour of a standing Army (e) Malè terrere veneratio acquiritur lengè valentior amor ad obtinendum quod velis quam timer Plin. lib. 8. cp 24. to affright his Subjects into parting with their Laws and Religion it was easie to foresee the dismal consequences of such Proceedings But alas we were Subjects and defenceless so that we had been for ever ruined if God on this same Day had not sent a foreign Prince to rescue us and from His landing we justly date our Safety We bless and adore thy glorious Majesty as for c. Upon these just Grounds we proceed to give most humble and hearty Praises to the Divine Majesty for his repeated Kindness to this Church and Nation which have been the special Care of Heaven for many Ages No People ever
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
been really guilty yea and at last to bring him to that cruel Death which they all along designed Psal XXXV 11. 'T is true they could not do this without perverting his Actions and hiring false Witnesses (n) cum sint proemia salsi Nulla ratam debet testis habere fidem Ovid. But these prosligate Wretches after repeated Murders and Perjuries stuck at nothing though never so false unjust and impious Lam. IV. 13. Without doubt the People of this Land had highly provoked Heaven by their Sins and the very Priests had grievously offended God or he would not have laid such a Judgment on Church and State both (o) adsit Regula peccatis quae poenas irroget aequas Nec scutica dignum horribili sectere flagello Horat. Sat. 3. nor permitted Religion and the Government to be both ruined by the Murder of this just Prince whose Blood was openly shed in the greatest of our Cities and none appeared to rescue him Gen. XLIX 6. But as old Jacob hearing of the Massacre of the Shechemites shewed at once his innocence and indignation by detesting the Fact So we abhor their Plots abominate their Counsels and bloody Judicatures (p) Consilium eorum non placuit animae meae Targ. Hieros in loc We desire our Life may never come before such Judges nor our Honour be stained with such Associates (q) Eorum nolim ut in fidem vita mea veniat aut in Societatem honos committatur Vers Castal who make nothing of killing a man Psal LXXX ver 17. No nor of murdering a King who was set up by Gods own right Hand singularly beloved by him and advanced to live and dye for Gods true Religion Wisd V. 4. III. 3 4. V. 5. They foolishly imagined he was brought to the last degree of misery and thought they had with his Life deprived him of all good And as the Pagans thought the Christians mad (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. Iphigen who for fear of dying after they were dead feared not to dye for their Faith So these Atheists thought his holy Life madness and his fatal Stroak infamous Not considering that this outward punishment sitted him better for and sent him sooner to Eternal peace His death made him immortal (s) Si tamen fas est omnino mertem vocare quâ tanti viri mortalitas magis est finita quam vita Plin. lib. 2. ep 1. And he whom they falsly numbred among Transgressors is numbred among the Saints in glory Psal XCIV 1. LI. 18. However this was a grievous Sin and when we remember that thou O God art the supreme Judge to whom it originally alone belongs to punish (t) Vindicta pro Poena Mich. V. 15. Rom. III. 5. we cannot but humbly beg of thee Not to judge and condemn this Nation for this horrid Crime Since we are thy peculiar People be so kind for thy Truth 's sake which is professed here to spare this Land Deut. XXI 8. Thou didst command Israel when a man was found murdered to pray to thee in these words Be merciful O Lord unto thy People whom thou hast redeemed and lay not innocent Blood to our charge and by this means they were to remove that guilt We therefore use the same Prayer and hope it shall have the same effect in this deplorable case Psal XXVI 9. LI. 14. The Vengeance due to those Sinners and blood-thirsty Wretches who committed this execrable Murder is so dreadful that we beseech thee to keep off that Death from us here and that Damnation hereafter which they deserve Blood is a crying Sin O Lord deliver us for thou only canst save us from it and if thou wilt pardon and acquit us we shall have great reason to sing the praises of thy infinite Mercy Psal V. 4 ver 6. As for the Actors in this wicked Tragedy they cannot hope to escape for God is so Holy in his Nature that he cannot be pleased with Wickedness nor have Any agreement with the workers of Evil (u) 2 Cor. VI. 14 15. His Truth and Justice bind him to destroy false Witnesses and false Accusers and he abhors utterly such bloody Hypocrites as under colour of Religion (w) Simulata aequitas est duplex iniquitas Aug. in Psal 63. shed innocent Blood Psal LXXIII 18 19. They were indeed advanced by this Impiety to very great wealth and honour but they enjoyed not very long what they got so basely When Heaven began with these Regicides Oh how deplorable and how very suddenly did they consume away They perished without pity and such as did not dye of Grief and odious Diseases came to fearful ends either executing themselves (x) Percussorum autem ferè neque triennio quisquam ampliùs supervixit neque sua morte defunctus est Sueton. de percus Jul. Caesar p. 112. or being cut off by the Law as Traytors So that their usurped Power and Grandeur vanished like a Dream when one awaketh and like the Images we behold in sleep so God made them all to vanish and now nothing is left of them in this Kingdom but an indelible Infamy upon their Memory Apocalyp XV. 3. Psal CXIX 137. Now how can we consider this Mercy of God to the Royal Martyr and the Vengeance he took on his Murderers and not sing the Song of Moses and of the Lamb Owning that our Almighty Lord God is Great and wonderful in his Works his Methods at last appear to be Just and True He proves himself King of his Saints by avenging their Blood Wherefore we end as we began with declaring that He is righteous in his Nature and all his Judgments are just Glory therefore be to the Father c. As it was in the beginning c. The proper Psalms IX X XI § II. THere are also very pertinent Psalms chosen for this Occasion which I shall first explain by a brief Analysis and then apply by short Notes Psal IX was writ on Goliah's death and it contains 1st Praise 1st With respect to himself and so 1st He solemnly performs it ver I II. 2ly He gives the Reasons of it 1. Gods Justice on his Enemies ver III IV V VI. 2. His continual Authority ver VII VIII 3. His care of the Injured ver IX X. 2ly With respect to others and so 1st He exhorts others to it ver XI 2ly Gives the Reason why he doth so ver XII 2ly Prayer 1st The Petition for Mercy in his Distress ver XIII 2ly The Motive for God to hear it viz. his Gratitude ver XIV 3ly A Declaration 1st Of the Divine Judgments on the wicked v. XV XVI v. XVII 2ly Of his Mercy to the patient and oppressed v. XVIII 4ly A Conclusion by way of desiring God to exert his Power still ver XIX ver XX. Brief Notes upon the IXth Psalm VEr I II. We who have seen the Justice of God executed on those
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
foolish as it is impious and let them take heed it do not provoke God to convince them of his Justice by a speedy Vengeance for then the knowledge of their danger will come too late to prevent it It was a sign that Adams understanding was weakned by his Fall as St. Chrysostom notes (s) Chrysost in Gâ—n hom 17. p. 10â— otherwise he would not have been so weak to imagine the Trees of the Garden could hide him from his Maker And it is evident they must be infatuated to a high degree who can persuade themselves that he who made all mens Eyes and Earâ— doth not hear the Cry of the Oppressed and see the Cruelty of their Oppressors (t) Oâ—â—dum 〈◊〉 te non intendit suum qui fecit tuum Aug. V. D. Ser. 10. If Reason would not Examples might have taught them that God by his Judgments brings the proudest Atheistical Heathens such as Pharaoh and Nebuchadnezzar to own his Power and Equity (u) Exod. IX 28. Dan. IV. 37. and by sharp Punishments he teaches the most obstinate Wretches to know there is a God who judgeth in the Earth and under his Rod they confess it (w) Oculos quos cluserat culpa aperit pana Greg. Mag. Vid. Gen. XLII 21. Wherefore all the while Men are encouraging themselves in Sin by hopes of impunity the Lord knows these are vain thoughts and will in a little time wofully confute them Ver. XII XIII XIV XV. So that an evil Man is miserable while he seems to be spared but the Pious are Blessed when they are afflicted (x) Psal CXIX 7â— Quod sâ—vitiam existimas gratia est Tert. Scorp cap. 5. Qui corrumpuntur prosperis corriguntur adversis Salv. de Prov. l. 6. because this makes them more holy and devout and while the Calamity endures they are supported by Patience till they find themselves delivered and their Enemies punished for injuring them And if this Justice seem to be slow yet it is very sure for God never did fail at last to rescue the Good and punish evil Men. He is ever righteous in his Nature and at length his Righteousness breaks forth into Act and he executes Judgment even in this World Wherefore men that truly love God may firmly trust in him and follow after Virtue still for their Hope shall not be ashamed nor their Expectations finally disappointed Ver. XVI XVII XVIII XIX And God hath taught us of this Land that there is more reason for innocent Suffeâ—â—â— to be Patiâ—nt than for unjust Oppressors to Presume 'T is true we looked long under that Tyranny for human â—â—id hoping some good Patriots or generous Foreign Prince would take our part against â—â—ese Regicides But at last when we were just sinking into Anarchy and a new Civil War by the divided Parties striving for the Mastery God himself miraculously pulled them all down (y) Dum imperare singuli cupiunt imperium omnes perdidâ—runt Justin hist l. 8. This indeed was long deferred so that many good mens hearts almost failed them they began to fear God had forsaken them and given them over to their Enemies But the Lord in the midst of these despairing thoughâ— did support them with secret comfortable hopes of a gracious Deliverance Ver. XX XXI XXII XXIII For it could never enter into their hearts that God should approve of their cruel Judgment-seats and Bloody Tribunals (z) Shall the Throne of Iniquity have fellowship with thee which frameth mischief by a Law New Transtat Qui sâ—dit crimina vindicaturus admittit Cypr. ep ad Donat. where they first made most wicked Laws to justifie Murder and all sorts of Cruelty and Injustice (a) Ex Senatus consultis plebisque scitis scelera exercentur publicè jubentur vetitae privatim Sen. ep 95. p. 366. and then pretended legally to kill and ruin Men to make an offensive War against their Sovereign and to imbrue their hands in his and his Friends most innocent Blood It were Blasphemy to imagine God should be on their side Wherefore while these dismal Times continued good Men were supported by hoping and believing that Heaven to which they fled for refuge would at last rescue them and punish their Malicious Enemies with utter Destruction which was no more than requiting them according to their own Doings and destroying the Destroyers And after some years this Hope was verified Anarchy vanished the Authors of it were justly punished and the Church and the Monarchy were restored for which let us now sing Glory be to the Father c. Psal LXXXV consists of these Three Parts 1st An acknowledgment of Gods former favour 1. Removing an old Calamity Ver. I. 2. Pardoning the Sin which caused it Ver. II. 3. Ceasing from his Anger then Ver. III. 2ly A Prayer for the like favour now 1. Deprecating his present Anger Ver. IV. 2. Expostulating for its Continuance Ver. V. VI. 3. Petitioning for Mercy earnestly Ver. VII 3ly An exercise of their Faith and Hope in 1. Waiting for a gracious Answer V. VIII 2. Believing it will come shortly Ver. IX 3. Rejoycing in hope as if it were come Ver. X XI 4. Expecting better Times after Ver. XII XIII Brief Notes on this Psalm § 3. THis Psalm supposes one Evil had been removed from Gods People and another was like to fall on them shewing how they comforted themselves with hopes of a second Deliverance by remembring the former Ver. I II III. This Psalm respects both our deliverances from Faction first and then from Popery and so I shall apply it When the King and his Loyal Subjects were restored to their Rights and the Church once more setled in Peace we blessed God for his Favour to our Land which he had then so happily freed from its Oppressors that we hoped our Sins had been all forgiven and the effects of them even Gods displeasure totally ceased for Peace and Plenty Truth and Justice Religion and Piety then flourished here Ver. IV V VI. But we alas fell back into our old Sins at last and forgat the God who had saved us from Anarchy which renewed his Anger and then a new Storm arose which threatned both our Religion and our Liberties from him who had solemnly promised to defend both This renewed our former Prayers to the Lord to make us better and to avert this impending Judgment we expostulated with Heaven and set out how severely we had been chastised in the last Generation by the tyrannizing Murderers of our Royal Martyr and if he should now again give us up into the hands of Persecutors armed with Arbitrary Power this would look like keeping his Anger for ever and extending his Wrath from one Generation to another We could indeed scarce believe that a God of so much Patience and Compassion would so soon take away the Comfort we had in the true Religion and our Native Liberties We hoped he would avert these fears which made our lives grievous (b)
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
we are here before thee with all c. 2. Sacrifices of Praise and to offer up our Sacrifice c. 3. Promises 1. Of New Obedience to God Humbly beseeching thee to accept c. 2. Duty Loyalty to the King And promising in thee and for thee c. 3ly A Prayer for the Royal Family that they may be 1. Prosperous here Whom we beseech thee to bless c. 2. Eternally happy hereafter and to crown them with immortality c. A Practical Discourse on this Collect. § 7. O Lord God of our Salvation who hast been c. After so great and happy a Change our first Duty is to look up to the Glorious Author of it even to the Lord who shews himself to be our God not only by preparing Eternal Salvation for us in the next World but by saving us out of many Troubles in this for which Cause David seems much delighted in giving him often the Title of the God of our Salvation (d) Psal LXV 5. and LXXIX 9. and LXXXVIII 1. And as no Land ever had a more illustrious Testimony of Gods gracious Favour than we (e) Psal LXXXV 1. So no Nation hath more reason to use this Title than ours Let us consider what miserable Confusions we were reduced to both in Church and State when our Ancient Governments in both were subverted We had undergon variety of Changes and tried every way but the right to settle us again Lords and Commons Commons alone Keepers of our Liberties a Lord General a Protector a Committee of Safety and a Supream Military Government which ended in plain Anarchy In the Church variety of Sects and Factions but nothing established the Order of the Clergy laid in Common the Articles of Faith Rites of Worship and Rules of Discipline utterly broken to pieces and all Religion left Arbitrary to every puisny Party yea to every whimsical Man till there was not so much as the Face of Unity or Order left among us Now to rescue us out of this Chaos and restore both Church and State of a sudden to their pristine Splendor was really a most miraculous Providence By restoring to us and to his own just and undoubted c. From the consideration of the Author of our Deliverance and the Evils we were freed from we regularly pass to observe the means by which this was effected which was the restoring our late gracious King Charles II. to his People and to his rightful Throne They had Murdered his Father upon false Pretences but his Son and undoubted Heir had done nothing that seemed to forfeit his Title nothing but open Violence and unjust Force excluded him (f) Vis colitur jurisque locum sibi vendicat ensis Sil. Ital. de Bel. Punic l. 2. Ambition and Covetousness backed with usurped Power did first banish him and then kept him out of possession and persecuted him who had done them no injury nor had he any Crime but his undoubted Right Which at last of it self overcame the Hearts of the whole Nation so that without any opposition his Enemies fell before him and he was restored again to the joy of the whole Nation who had been so long oppressed by the very Dregs of their own Fellow-subjects that they expressed an universal satisfaction to see their own King the Defender of the True Faith once more set over Gods Inheritance Restoring also unto us the publick and free profession c. As much as Eternity exceeds Time and the Soul excels the Body so much if possible should our Joy for Spiritual Good Things surpass that which respects our Temporal Advantages and doubtless that was the greatest Cause of all Pious Mens rejoycing at the Restauration that together with the rightful King the publick and free Profession of the right Religion was also restored 'T was Julian's policy to permit the Jews and all sorts of Hereticks to profess their several Religions and prohibit only the Orthodox Christians and our Oppressors imitated him for they Tolerated the vilest Sects the falsest Opinions and the absurdest ways of Worship nothing was Penal nothing Forbid and Persecuted but the old established Religion of this Church So that for many years some thousands of the best Christians could not joyn in the Publick Worship of God nor had they any regular Offices or Sacraments but what they could enjoy in private from Persons silenced and deprived of all means of subsistence Now it was so happy and so comfortable a Change to these to have the true Articles of Faith and Ancient ways of Worship restored with the Bishops the Liturgy and the holy Sacraments that nothing was so pleasing to their Souls as this The end for which Kings are advanced is to be Ministers of God to their People for good (g) Rom. XIII 4. Now the chiefest good that Christian People can have from a Prince is his protecting the True Religion his being a Nursing Father to the Church (h) Isai XLIX 23. and Custos utriusque Tabulae a Keeper of both Tables that is not only to see that every Man doth right to his Neighbour as the Second Table directs but that the True God alone is Owned Worshipped Rightly Reverenced and served by all as the First Table requires A just King is a great Blessing but if he profess and defend the True Religion also that makes him a double Blessing for then he fully answers the end of his Advancement to God and comes up to whatever good Subjects can desire Now this being our Case at the Restauration there was great reason for pious Men to express an extraordinary satisfaction yea those who had no concern for Religion or however for that established had temporal grounds to rejoyce because the State as well as the Church was restored to its former Peace and Prosperity Every private Man regained his just Rights the Prince was content to govern by Law and the Subjects were protected from Injuries at home and abroad Trade flourished Plenty every where abounded and there was a happy Peace given us to improve and enjoy all these Blessings (i) Dulce nomen est Pacis res verò ipsa jucunda tum salutaris Cicer Philip. 2. Now all this after a long War and all the Miseries attending it after Arbitrary and Illegal Uncertain and Violent Methods of Government and finally after such cruel Invasions of Liberty and Property as we had long smarted under must be very sweet and very grateful to all considering Men We are here now before thee with all due thankfulness c. Upon this prospect of our Deliverance and all its blessed effects we must ask David's Question What shall we return unto the Lord (k) Psal CXVI 11. And the Collect leads us to a threefold Return which all of us ought to make for so general a Blessing First to make a publick acknowledgment before Almighty God of his unspeakble Goodness herein and if we forget or neglect this our Ingratitude may
Light and thy Truth c. Plotters are Men who hate the Light their Designs are hatched in Darkness and covered over with Falshood and Deceit so that if new Projects be set on foot we fear human Discovery may be prevented or at least come too late Wherefore we pray in David's words (n) Psal XLIII 3. that God will please by his Divine Light to discover them and by his sacred Truth to manifest the Treachery of their Principles and Practices The fatal and cruel Schemes they are so closely forming which they pretend come from the Spirit of God and a mighty Zeal for Justice and Piety are in St. John's phrase Depths of Satan (o) Rev. II. 24. who was the first Rebel a Lyar and a Murderer from the beginning 't is he that inspires them with Malice against their Governors and helps them to invent Lies to conceal their cruel Designs They keep it secret like some wondrous Mystery but it is only a Mystery of Wickedness and Iniquity p (q) 2 Thes II. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so foul and horrid and so contrary to Law and Reason as well as the Mystery of Godliness (q) 1 Tim. III. 7. and the whole Design of Christianity that they are forced to hide it from all good Men by private Oathes and vile Confederacies But when Heaven did at last discover these holy Cheats no Mortals could be more odious or more contemptible Insatuate and defeat all the secret Counsels c. This long Paragraph comes in very properly here but need not to be explained again having been discoursed of before (r) Office for the 5th of November Collect. 4. §. 10. in the Gunpowder-treason Office to which I refer my Reader Protect and defend our Sovereign Lord the King c. Having seen the dismal Effects of Murdering the best of our Princes and of Banishing the Son and Heir with all the Royal Family we are convinced no such wickedness can be done again but it will be as fatal to the Church and State as to our Governours Wherefore we not only resolve to be Loyal our selves but for our own sakes we pray that if any Sons of Belial shall hereafter enter into any treasonable Conspiracies against the present King and Royal Family they may not prosper None but the worst of Men will joyn in such Bloody and Barbarous Plots and Designs (s) Pessimus quisque asperrimè rectorem patitur Salust Orat. 1. de rep ord and if God have any kindness for a Nation he will never suffer those he hates to prevail if they do and can change the Government from a Monarchy to a Commonwealth 't is a sign the Land where this is permitted hath committed many and great Transgressions (t) Prov. XXVIII 2. Non parcit populis regnum breve Stat. Thebaid l. 2. Vae terrae sepelienti Principes suos Rab. Salom in Hose I. and this is the Judgment by which God resolves to chastise it As for a Republick necessity only makes it tolerable where-ever it is established But it is so contrary to the Constitution and Genius of this Nation where our Nobility and Gentry are so numerous and our People are so averse to be ruled by their Fellow-subjects that nothing can be more odious to our English Minds nor could the most refined Politicks ever force it long upon us or settle it among us Wherefore to prevent such ruining Contests for the future we pray Almighty God long to preserve the whole Royal Family and that we may both long enjoy the present King and never want a Successor of that illustrious House which hath already furnished us with so many good Princes As for those that are implacable clothe them c. We can wish and pray for the conversion of our worst Foes so long as there is any hopes But after the experience of twelve woful Years and as many new Projects of various forms of Government if there be still any Republicans who resolve to make new Attempts to get the Power into their Hands among which their own are intended to be the principal these we look upon as desperate and incurable their Malice like that of the bloody Cassius is so implacable to Kings that they mortally hate the very Name (u) Oderat tacitè Principatum nec ferre poterat imperatorium nomen Vulcat vit Avid Cassij p. 241. and could wish to see their Native Country over-run with Fire and Sword to make themselves some of the Heads of a confused Democracy Such Men we utterly despair of and therefore deliver them up to Heaven to punish them with the like shame and confusion that overtook their Party at this happy Restauration And if ever they do attempt to follow their Steps probably they will come to the same Infamous End None pretended to greater Politicks than they yet none were more generally hated and despised when they were catcht in their own Snares no Men ever fell with less Pity even with the Populace which they had ever courted and cajoled For the ill success of all their Attempts hath given this Nation reason to wish that the Monarchy may last in this Royal Family as long as the World endures So we that are thy People and the Sheep of thy Pasture c. The Prayer ends with a Vow of lasting Praises (w) Psal LXXIX ver 14. and a Doxology the former being made in hopes God will hear these Prayers for the future The later because he hath hitherto heard them When God sets a Righteous Shepherd over us to rule us in his Name and by his Authority he owns us his peculiar Flock for that obliges us to Praise him for our ever that is so long as we live and enjoy the benefit of a most Wise and Gracious Government And in hopes the Blessing may reach to our Posterity we resolve to teach our Children what a mighty Blessing a good King is to them and all that proceed from them So that when we are removed to Heaven they may continue these acts of Praise on Earth from one Generation to another Finally Because this great Deliverance like all other Mercies was obtained only by the Intercession of Christ Jesus therefore we now bless Almighty God through him who is our only Mediator and to the Son for interceding to the Father for granting to the Holy Spirit for assisting us in this Request we do ascribe all Glory our selves and doubt not but the true Church will continue these Acts of Praise from Age to Age even to the Worlds end Amen The End of the Office for May XXIX ERRATA PAg. 3. l. 1. read then dispute p. 31. l. 34. r. Prince had not p. 39. l. 22. r. unexpectedly p. 75. l. 5. r. we turn our praises p. 103. l. 22. r. that was driven p. 111. marg at l. 11. r. truculentiae Ib. l. 22. after Abel add can pardon it p. 128. l. 15. r. beating them Books Printed for and Sold by R. Clavell at the Peacock in St. Paul's Church-yard THE Church History clear'd from the Roman Forgeries and Corruptions found in the Councils and Baronius In Four Parts From the Beginning of Christianity to the end of the Fifth General Council 553. By Thomas Comber D. D. Dean of Durham Aristophanis Comaediae Duae Plutus Nubes Cum Scholiis Graecis Antiquis Quibus adjiciuntur Noctae quaedam simul cum Gemino Indice In usum Studiosae Juventutis The Reasons of Praying for the Peace of Jerusalem In a Sermon Preached before the Queen at White-Hall on the Fast-Day being Wednesduy August 29. 1694. By Thomas Comber D. D. Dean of Durham and Chaplain in Ordinary to their Majesties Printed by their Majesties Special Command A Daily Office for the Sick Compil'd out of the Holy Scriptures and the Liturgy of our Church with occasional Prayers Meditations and Directions The Catechisms of the Church with Proofs from the New Testament and some additional Questions and Answers divided into twelve Sections by Z. J. D. D. Author of the Book lately published Entituled a Daily Office for the sick with Directions c. A Church Catechism with a brief and easie Explanation thereof for the help of the Meanest Capacities and Weakest Memories in order to the Establishing them in the Religion of the Church of England by T. C. Dean of D. The Pantheon Representing the Fabulous Histories of the Heathen Gods and most Illustrious Heroes in a short plain and familiar Method by the way of Dialogue for the Use of Schools Written by Fra. Pomey of the Society of Jesus Author of the French and Latin Dictionary for the Use of the Dauphin Bedae Venerabilis opera Quaedam Theologica nunc primùm edita necnon Historica antea semel edita Accesserunt Egberti Archiepiscopi Ebroracensis Dialogus de Ecclesiastiâ Institutione Aldhelmi Episcopi Scireburnensis Liber de Virginitate ex Codice antiquissimo emendatus Disquisitio in Hypothesin Baxterianam de Foedere Gratiae Ab initio deinceps semper ubique omnibus indulto adhuc apud Ethnicos extra-evangelicos vigente ac valente ad salutem Authore Carolo Robothamo Ecclesiae Anglicanae Presbytero Norfolciensi S. Th. B. Q. Horatii Flacci Opera Interpretatione Notis Illustravit Ludovicus Desprez Cardinalitius Socius ac Rhetor Emeritus Jussu Christianissimi Regis in usum Sereniffimi Delphini ac Serenissimorum Principum Burgundiae Andium Biturigum Huic Editioni accessere Vita Horatii cum Dacerii Notis ejusdem Chronologia Horatiana Praefatio de Satira Romana L. Annaei Flori rerum Romanarum Epitome Interpretatione Notis Illustravit Anna Tanaquilla Fabri Tilia Jussu Christianissimi Regis in usum Serenissimi Delphini Compendium Graecum Novi Testamenti Continens ex 7959. Versiculis totius N. Testamenti tantum Versiculos 1900. non tamen integros in quibus omnes universi Novi Test Voces una cum Versione Latina Inveniuntur Auctore Johanne Lusden Philos Doctore Linguae Sanctae in Academia Ultrajectina Professore Ordinario Editio Quinta FINIS
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