to his Messengers and which shall render him the fruits in their season according to the Condition of the Covenant made with him And this was the Event in this Case for God soon after the Death of Christ cut off and miserably destroyed the unbelieving Jews and finally rejecting them chose the Christians for his own People And in our Case Heaven brought our Regicides to condign Punishment and set up rightful and just Governours both in Church and State The Last Morning Collect. This Collect relates to the happy End of that great Rebellion and contains 1st An humble Confession 1. In general of Gods Mildness O Lord our Heavenly Father c. 2. In particular of 1. Our great loss by the Fathers Death that though for our many c. 2. Our own deliverance from Anarchy Yet thou didst not leave us c. 3. The preservation and restoring of the Son But by thy gracious providence didst c. 2ly A hearty Thanksgiving for these Mercies For these thy great and unspeakable mercies c. 3ly An earnest Prayer for 1. The whole Royal Family Beseeching thee still to continue c. 2. His Majesty now reigning and to grant to our Gracious c. 4ly A Vow of Gratitude on the Answer of it So we that are thy people c. A Practical Discourse on this Collect. § 10. O Lord our Heavenly Father who didst not punish c. The late Gospel puts us in mind that our Sin was so like that of the Jews as may give us just cause to fear our Punishment also should have been the same that is to have our Name and Nation rooted out But since the Mercy of Heaven reversed that severe Doom we begin this Prayer with the words of Ezra and Job's Friend (b) Exod. IX 13. Job XI 6. and confess that our Heavenly Father exacted of us and punished us less than our Iniquity deserved The Debt of our Sins was so great that if God had exacted the utmost Farthing for an Impiety so transcendent we had been no more a People But while he was punishing us under the Regicides usurpation according to the Prophets Prayer in the midst of wrath he remembred mercy (c) Hab. III. 2. and even while he was correcting us he was contriving a way for our escape (d) 1 Cor. X. 13. which shews Mercy is his Nature and Delight always it proves he doth not either afflict willingly or long because while our Sins force him to punish his Heart inclines him to pity us and his Power is at work to deliver us and our grief for a past and now helpless Calamity must not proceed so far as to make us ungrateful for the Event which Gods goodness gave to those Dismal Times We acknowledge it thine especial Favour that though c. This Period begins to apply Gods correcting Mercy to our Case and to render our Deliverance more illustrious we here place the Midnight of our sad Distress before the Light of our thrice happy Deliverance commemorating how far our Sins had forced the Divine Permission to give way to the very worst of all Judgments to befall us that is to give up one so dear to himself so like to be a Blessing to us and so perfectly Innocent as to his own Actions into the hands of the worst and most wicked of all Human Race Our Sins must be very provoking to move our Heavenly Father to suffer such an injury to be done to us and his Mercy must be as stupendious to pity us then when we were groaning under the Iron Rods of their Tyranny whose lashes we had made our selves liable to by suffering the best of all our Princes that ever adorned the English Throne to be cut off so unjustly And therefore the Judgment it self though very severe must not hinder us from owning the truly admirable concern of Divine Mercy for so just sufferers which we therefore own to be his especial Favour Yet didst thou not leave us for ever as Sheep c. Kings are often compared to Shepherds in Sacred Ecclesiastical and Civil Authors (e) Isai XLIV 28. Sorores sunt artes pascendi D. Basil Conc. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer And the comparison is verified by woful experience when the sheepherd is smitten and the sheep scattered (f) Mat. XXVI 31. For then alas a People becomes like sheep having no shepherd (g) 1 King XXII 17. And if this were Israels case when Ahab was cut off it must be more sadly ours upon the Death of our good Josiah The Wolves and Foxes who seized his Power fleeced us and tore us scattered and devoured us without Restraint or Mercy during their twelve years Tyranny But God did not leave us for ever in this estate but by a singular Providence very gracious to us and miraculous in it self did first preserve the Martyrs Son King Charles the 2d though Bloody Peters a name twice fatal to us after the Fathers Murder blasphemously applied that of Isaiah (h) Isai XIV 21. Prepare the slaughter for his Children to encourage the Regicides to cut off the Son Yet after they had routed this Innocent Prince in Battel and not only sought him here with all the diligence of implacable Malice but hired Assassins and offered Mony to Foreign Nations whither he fled for refuge to dispatch him still he was by Heaven preserved and as David in Sauls Persecution hid as it were under the shadow of Gods wings until their Tyranny was overpast (i) Psal LVII 1. This was the first step of Divine Mercy And didst bring him back in thy good appointed time c. The second step was the Restauration The Storm was long and violent but when we had smarted severely under variety of precarious Forms of Government then Gods appointed and the fit time came for our Deliverance Then the Martyrs Son was restored not by Blood and Foreign Arms which that good Prince would never use against his own Subjects but by Gods turning all mens hearts (k) 2 Sam. XIX 14. the thing was effected to the satisfaction of all but the surviving Criminals But this was a Blessing which reached farther than that Kings Person and lasted longer than his Life for with him that Family was restored which had before afforded us Two Religious and Righteous Kings and which was more with him came in the True Protestant Religion and the Primitive Doctrine Discipline and Government of the Church as also the ancient hereditary Monarchy evenly poised between the Princes Prerogative and the Peoples Rights was recalled with him And these consequences of his Return made his Return to be so great a Blessing in it self and so Just a Subject of our Praises For these thy great and unspeakable Mercies we render c. The preserving that Prince abroad and bringing him back to Rule over us was therefore an unspeakable Mercy to us because with him our ancient Government and true Religion was so
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
bless with all increase c. Lastly As an assurance that our Loyalty is grounded on our Affection and from our Heart we do according to Gods Command devoutly pray for him and them (y) 1 Tim. II. 1 2. First as to this World we pray that neither He nor his Successors may want Grace to persevere in the profession and practice of the true Religion The want of which now we know by sad experience to be as woful a Judgment as can befall us Secondly That they may rule so uprightly and act so wisely and justly as not owe all their Honour to their Royal Extraction and Supream Dignity but to their Virtues (z) Magna est Christi gratia nobilitatem moribus superasse Foelix 4. Pap. ep 2. wherein we pray they may as much excel others as they do in Degree and Fortune And Thirdly That they may live long in Health and Wealth Peace and Plenty being ever Successful and Victorious and abounding in Power and Friends which will be their Subjects happiness as well as theirs who flourish in Prosperity under Pious Wise and Happy Governours and therefore we ask Blessings for our selves while we beg these Mercies for them But Finally Since all these are but the appendages of a fading Earthly Crown and we know the greatest of Princes as well as the best of Men are mortal our good wishes reach further and we pray that after we have enjoyed them long to our Comfort and Advantage here they may after many years (a) Serus in coelum redeas diuque Laetus intersis populo Quirini Horat. Od. 2. be translated to a higher better and never-fading Crown of Glory to reign with him in Heaven whose Honour they have asserted and whose Truth they have maintained in this World to which Prayers may Almighty God for Jesus sake say Amen The Third Collect. § 8. THis Prayer being the same for the main with that which is the first in the Office for November 5. needs not any Analysis or Explication here except only as to the recital of the Deliverance this Day compleated by the Restauration The Actors in the Popish Treason and this pretended to be as different in their Principles as they were in their Methods but their Ends were one and the same which was to ruin the Established Government and Religion and though their success was different for a while yet the same Gracious God who had prevented the first blasted also the later Design So that it is proper enough in general to make the same Acknowledgments on both Occasions But as to that which relates to this Day we may note 1. The Efficient Cause of this singnal and wonderful Deliverance which was the allwise and good Providence of God whose Wisdom baffled their Policies and whose Goodness moved him to Pity the injured King and the oppressed People of this Land and as on this Day he rescued both in so strange a manner as exceeded any thing that the Usurpers could fear or the Sufferers hope for For so great so sudden and so peaceable a Change never was wrought in any Nation in the World before it was the visible hand of God that did effect it Secondly The Objects of this Favour were our late Gracious Sovereign King Charles II. with the whole Royal Family who returned this Day from that tedious twelve Years Exile into which their Enemies Malice had driven them and in which their Power had till then detained them But the Mercy was not confined to them all Orders and Degrees of Men in Church and State shared with them in this Blessing The Nobility and Gentry had been trampled on and impoverished the Orthodox Clergy sequestred and silenced the Commons overburdned with Taxes and Freequarter and all but the Usurpers and their Myrmidons ruined and undone but with the King and his Family all these were restored to their Priviledges Honours Offices and Estates And Thirdly it should add to our joy to consider what the Nation was delivered from that is from an unnatural Rebellion wherein Subjects were engaged against a most religious King the Father of his Country and Natural Fathers against their Sons Brother against Brother and Relations obliged to kill their nearest Friends (b) Non victoria est ista quae à Civibus reportatur ferro quo ipsos necas teipsum confodis Job Ludolf histor Aethiop l. 3. c. 12. So that which side soever gained the Nation was sure to lose Again We were delivered from that Usurpation and Tyranny which the pretended Saints but really impious Conquerors had got by Force and exercised with Cruelty over their Fellow-subjects Finally We were delivered from all sorts of Confusions in Church and State and the woful Ruin to private Families and Persons consequent thereupon For all this to end in Peace and Tranquility and every ones regaining his own Rights was a stupendious Mercy deserving all those Acknowledgments and Praises with which this excellent Collect ends * Note The 4th and 5th Collect are repeated here and were explained before The Gospel § 9. THis Epistle is the same with that for January the 30th excepting the two first Verses which we will paraphrase here and refer the Reader for the rest to the Office for that Day 1 Pet. I. Ver. XI Though I have called you Christians a Royal Priesthood a chosen generation c. Ver. 9 10. you must not think your selves exempted from subjection to Governours or imagine that Dominion is founded in Grace No my Dearly Beloved Countrymen and Converts I beseech you for all these spiritual Priviledges to consider your selves as strangers not only far removed from Canaan but from Heaven also your proper and most desirable Country and as pilgrims in this World travelling toward your Fathers House Now such use not to concern themselves with the Government Fashions or Interests they find in those Lands they sojourn in or are to pass through (d) Vid. D. Bern. Serm. in loc p. 118. In like manner you must abstain from fleshly lusts especially those which will make you uneasie to the Government of the Countries where you are viz. Hatred Variance Emulations Wrath Strife Seditions Heresies Envyings Murders and the like (e) Gal. V. 10 11. For it is not only contrary to the Character of Strangers and Pilgrims to be thus mischievous and troublesome But it will be hurtful to our selves to nourish such unruly Lusts which war not only against the Rulers of this World but against your own souls also encreasing your Guilt hindring your Devotion devesting you of Humility and Meekness Patience and Peace and extinguishing your Prudence as well as your Charity Ver. XII And besides abstaining from these Lusts will be much for the Honour of Christianity for your having your conversation honest and living quietly among the Gentiles will alter their Opinion of you So that whereas ranking you with the unconverted Jews they speak against you as being seditious stubborn mutinous (f) Adversus
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
wrong (l) Psal CXIX 175. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marc. Antonin l. 4. §. 10. It was very strange indeed that he should suffer his own anointed and faithful Martyr to fall into the hands of Sons of Belial (m) Viri Filij Pelial sunt Filij qui excusserunt jugum Coeli de collo suo Talm. Tract Sanhedr Atheistical and Impious Wretches who had first renounced their Allegiance to Heaven and then to their Sovereign hardned Miscreants who dipt their hands literally in his Blood and gloried in it Some horrid provocation had caused God to suffer this and the next Paragraph declares what it was We having drawn down the same c. Having removed all blame from God we do most justly lay it upon our Forefathers and our selves (n) Dan. IX 7. Some of us perhaps were then living and all that Age had sinned very grievously and very long persisted in such Crimes as Peace and Prosperity are wont to cherish (o) Adeo ex rerum prosperitate luxuria ex lxuriâ verò ut vitia omnia ita impietas adversus Deum nascitur Lact. inst l. 2. §. 1. They were ungrateful and ungovernable under one excellent Queen and two most gracious Kings which provoked God to take away the last and best of them of whom this Nation was not worthy Since therefore this great Judgment declares our Sins have been very great it is very fit we should fall down this day before our Heavenly Father and to our Confession add an earnest Petition for the pardon of all the Sins that then and since we have been guilty of but of this and the averting the punishment due to them which is mentioned in the last Paragraph I have spoken before And that thou wouldst deliver this Nation c. All Sin makes us liable to divine Vengeance but none like that of shedding innocent Blood which defiles a whole Land (o) Numb XXXV 33. and when Repentance obtains its Pardon as to the next World it is often sharply punished here So that after David had repented of the Murder of Uriah and God had promised by Nathan to forgive him (p) 2 Sam. XII 13. He still prays Deliver me from blood-guiltiness O God (q) Psal LI. 14. Since the Prophet had told him the sword should never depart from his house And the violent Deaths of Ammon Absalon and Adonijah were the sad accomplishment of that heavy Doom But our Fears and Importunities should be greater for behold a greater than Uriah is here the Blood of this Day was Sacred and Royal Innocent and Precious and the manner of shedding it so Wilful Malicious and Cruel that we cannot too often nor too earnestly repent of the Crime nor deprecate the Punishment thereof We have no Sacrifice indeed to expiate our Land as Israel had (r) Deut. XXI 13. But we come in the Name of Jesus Christ whose Merits are all-sufficient to procure Pardon for the greatest Sins and to remove from a penitent People the justest and heaviest Judgments so that we hope having such a Propitiation and such an Advocate we shall prevail Amen The Second Collect. The Second Evening Collect hath Four Parts 1st A Description of the Evil then committed in these particulars 1. God permitting Blessed Lord just and powerful who c. 2. The King Suffering thy dear Servant our c. 3. The Wicked Acting to be despightfully used c. 2ly Our solemn Detestation of the Fact though we cannot reflect upon c. 3ly A grateful remembrance of Gods Goodness 1. In his Grace given to the Royal Martyr Yet do we most gratefully c. 2. In his Mercy to his Son yet didst thou in great mercy preserve c. 3. In the happy Consequences thereof to us to restore thy true Religion and c. 4ly Our Return of Praise for the same For which we glorifie c. Brief Notes on this Collect. § 7. BLessed God Iust and Powerful who didst permit c. We are commanded in every thing to give thanks (s) 1 Thes V. 18. and a strict Observer may find matter of Praise in the saddest dispensations of Providence so that the Lord is to be praised even for his Justice and Power (t) Psal CL. 1. though in themselves terrible Attributes and David sings of Judgment as well as Mercy (u) Psal CI. 1. There is always some Mercy mixt with his Justice and to make that appear the brighter we introduce our Praises with a prospect of the black side of this dreadful Tragedy which was made up of so many horrid Crimes and deplorable Miseries that one would scarce imagine such a Lyon could yeild any sweetness But it was just so far as God permitted it and his Power also did bring good out of that which in it self was so very evil Though we cannot reflect upon so foul an Act c. The innocent Jew was obliged to rent his Cloaths if he heard any blaspheme Gods Name or was told of the Murder of his King (w) Isai XXXVI 22. 2 Sam. I. 11. to shew his detestation of such impious Crimes The Ceremony ceases but the abhorrence must be declared or we cannot be innocent to look on such a Sin without horror is a tacit intimation we are or would have been guilty of it our selves Had not Lot been vexed to the Soul at the Sins of Sodom in all probality he had both sinned and suffered with them (x) Magnus bonorum labor est toleror◠mores contrario quibus qui non offenditur parùm proficit D. Aug. Wherefore the entring this Protestation against the Murder this Day committed will go a great way in clearing of our Innocence and securing us against suffering for it if we make it with old Jacobs sincerity (z) Gen. XLIX 6 7. and heartily detest so foul an Act. Yet do we most gratefully commemorate c. Our indignation against the wickedness of Men must not make us forget the goodness of God to the Martyr to his Son and to us First For that abundance of Grace granted to the Father the shining Rays whereof were so conspicuous and so dazling as to convert some of his Persecutors and to strike others with a horror that never left them to their Death His being Betraied and Sold Imprisoned and Rudely used his Mock-trial and Infamous Sentence he bore with stupendious Meekness yet with a great and even Mind But the greatest glories of the Divine Grace shone forth at the time of his Death when he expressed so much Piety to God Patience under his Sufferings Love to all his Subjects and Charity to his Enemies whom he forgave and prayed for as Jesus did that it was apparent to all this was beyond the power of human Nature nothing but the most exalted degrees of Grace could reach these Heights It may be said of him as it was of the greatest Ancient Martyrs that he suffered Death so couragiously and so calmly as if the Wounds
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
then we grow very high and vain And if we barely conceit we are though but in one instance better than others (n) Prov. III. 7. this puffs us up with Pride till we forget the frailty and meanness of our Nature which though it be outwardly clothed with never so gay a fortune or inwardly adorned with never so excellent Gifts still we are in our Nature but like Dust out of which Man was made (o) Gen. III. 19. Pulvis non modo eris sed es D. Bern. Quid superbis pulvis ciuis cujus conceptus culpa nasci miseria vivere poena mori angustia id Medit c. 3. or the Ashes he shall be reduced to that is we are as soon and as easily scattered and blown away and being also very sinful alas we may provoke Heaven to cut us off sooner than our usual term of Life Why then should we be proud of any thing within us or without us when the Vessel it self is so brittle which contains it Why should we be exalted at these things which we have so slender hold of If Greatness or good Qualities had been preservatives against Death and Violence our Royal Martyr had been secure because both of them met in perfection in him but he thus falling methinks we should never presume But that according to the Example of this c. This excellent King may justly be stiled a Blessed Martyr since his Life was so holy and his Death was a Witness and Seal to his Faith for he chose a cruel Execution rather than he would violate his Conscience by deserting the Church and his Peoples Rights (p) Non poena sed causa facit Martyrem Aug. ep 61. And none of the noble Army of Martyrs have left us a better Example We may learn all the former Lessons from him He long expected and strictly prepared for Death he despised all the Glories of this World and while all but his blinded Enemies admired him he had low thoughts of himself The Crown he alone desired was that of Immortality and therefore both in prosperity and adversity with St. Paul he still pressed forward toward this mark (q) Phil. III. 14. even that Prize of Eternal Life which God the Master of the Race hath promised to all that love and fear him And in order to obtain this Crown he exercised all those Graces practised all those Virtues that lead to it His Faith was active and steddy his Patience singular and extraordinary his Humility most conspicuous and truly lovely his Meekness under the highest provocations was stupendious and admirable his Mortification in the plenty and pleasures of a Court was unparalleld his Charity in pitying praying for and forgiving his Enemies was scarce ever equalled by any mortal Man finally he persevered in all these Graces to the end he was faithful to the Death and so no doubt he is now Blessed and hath obtained what he ever wished for even the Crown of Eternal Life (r) Rev. II. 10. Now if we-desire a part in the Glories he enjoys we must follow his Steps practise these Virtues in which he spent his Life (s) Nescio qua fronte cum omnibus sanctis partem habere in aeternâ beatitudine desideramus quorum exempla sequi non acquiescimus Aug. de Temp. Ser. 61. and hold fast that Faith which he sealed with his Blood at his Death and then though we be not called to the Crown of Martyrdom yet we shal ever live with him and all the holy Martyrs and our Lot shall be among the Saints And all this for thy Son our Lord Iesus c. These Petitions are all of so high importance to us that though as Sinners we are unworthy to ask them yet since we cannot be sanctified and saved unless we obtain them We come to the Throne of Grace and beg them in his Name whose Intercession can prevail for every thing that we can need or Heaven grant and if for Jesus sake these our Prayers be heard we do promise to make returns of Praise yea in hopes of success through this our most powerful Advocate we do now actually give to the Father to whom our Prayer is directed to the Son in whose Name our Prayers are heard and to the Holy Ghost by whose aid we pray fervently all Honour and Glory and resolve to do so for ever and ever Amen The end of the Office for Jan. XXX A DISCOURSE ON THE OFFICE FOR THE XXIXth of May. BEING A Thanksgiving for the Restauration of the King and Royal Family An. 1660. THAT which was premised to the preceding Office may serve for a Preface to this because the Miseries of that Day made way for the Joy of this Solemnity The Royal Martyrs Cruel Tragedy and all the Woful Consequences of it in Church and State for twelve tedious years made this Day to be celebrated with such extraordinary and universal rejoycing as if the Nation had got a New Soul and every Man had that day been first made Free. To see our Oppressors suddenly vanish our Ancient Government and our Lawful King our Native Liberties and Gods True Religion restored without Blood or the least Opposition was the wonder of all the Christian World and so great a Blessing to this Land that so long as the Church of England and that Royal Family then restored continue which I hope will be till Time be swallowed up by Eternity so long this Day must be registred in our Kalenders as a day of Praise and Thanksgiving And since we and the Ages after us have and will receive the benefit of the establishments then made we and our Posterity are bound to keep up the Memorial of this great Mercy The Sentences and the Hymn instead of the Venite § 1. THis Office is introduced with Proper Sentences The First Dan. IX 9 10. being Daniels Confession of his Peoples Transgression and of Gods Mercy and this is to be used also upon Jan. XXX and is explained in the Companion to the Temple Part I. The second Sentence Lament III. 22. ascribes our preservation from utter Ruin solely and intirely to the Divine Mercy and Never-failing Compassion The Hymn instead of the Venite hath seven Particulars 1st A Resolution to praise God for ever Ps LXXXIX 1. 2ly The Grounds of it 1. For the greatness of his Works Psal CXI 4. CVI. 2. CXI 2. 2. The Equity of his Providence Psal CXLVII 6. CIII 6. 3. The Wonders of his Mercy Psal CIII 9 10 11 13. 3ly A Commemoration of 1. Our great Troubles Psal LXVI 9.11 LXXI 18. 2. Our happy Deliverance out of them Psal CXXXVI 23 24. Psal LXXXV 1. LIX 10. 3. Our Enemies just fall Psal XX. 8. XXXVI 12. 4ly A Prophecy of future Success Psal CXV 12 13. 5ly A Prayer 1. For our own Gratitude Psal CVII 21.22 2. For our Childrens remembring it after us Psal LXXVIII 4 6 9. 6ly An Exhortation to all to praise God
Battle like a swarm of enraged Bees (y) ira modum supra est laesaeque venenum Morsibus inspirant spicula caeca relinquunt Virg. Georg. l. 4. and how violently afterward they sought his Ruin it was a mighty wonder how he could escape them But he still trusted in Gods help when all human aid failed him and he did miraculously preserve him till their vehement Fury was extinguished like a sudden blaze of Fire among dry Thorns Ver. XIV XV XVI No Prince in the World could upon more just grounds than he declare the Lord to be his Defence none had more reason to praise him or own him for his Deliverer Who could have thought the Voice of Joy and Praise should ever more be heard in that oppressed scattered Royal Family This was so unexpected and surprising an event that nothing but the right hand of God which hath the preheminence above all for bringing mighty things to pass could have effected it Ver. XVII XVIII When his Danger was greatest and his Case at the lowest ebb he still hoped he should weather out the Storm and Live not only to see better Times but to declare his Goodness who then indeed corrected him for his amendment as a loving Father (z) Non erudit Pater nisi quem amat Hieron ad Celant ep 33. but never intended he should be destroyed his Foes had no Commission to touch his Life though they seized upon all that was his besides Ver. XIX XX XXI Wherefore as David after his troubles were over being advanced to the Throne on his Coronation Day went up to Mount Sion and made them open those Gates which just Men frequented for him to go into Gods House and Praise the Lord. So did our restored King go to the Church and offer up his Praises unto God who had heard his Prayers saved him from his Enemies and brought him in Peace to Reign over his own People Ver. XXII XXIII XXIV And truly it was very strange that this Prince which our Great Men had before Despised Excluded and Banished as unworthy and unfit to Govern should come to the Crown with such general Acclamations and extraordinary expressions of an Universal Joy (a) Putrum despexerunt aedificatores qui fuit inter Filios Jesse at meruit constitui Rex Chald. Parap No man could have devised or brought about so wondrous a Change it was the Lords doing and our admiration Oh what a joyful Day did God make that to us after so many years of Tyranny and Anarchy Faction and Impiety Misery and Confusion to see our rightful King the Defender of the True Faith happily restored So great was that Mercy that it is appointed to be a Festival Day in all succeeding Generations Ver. XXV XXVI And it ought now as it was then principally to be celebrated with Religious Exercises the King People and Priests mutually joyned in Prayers Hymns and Praises The King Prayed and said O Lord now thou hast set me over thy People help me to rule them justly The People answered O Lord send us Pease and Prosperity under so good a Prince The Priests welcomed Gods Anointed to his House and said Blessed and happy be our King that professeth the True Religion and comes to us by so special a Providence The King replied He wished and would endeavour the Church should flourish whose Prayers he believed would bring a Blessing on Him and his People Ver. XXVII XXVIII XXIX Then the Priests again broke forth into Praises and said God hath restored us the Light of his Gospel and brought us out of our late Miserable Darkness let us offer a multitude of Oblations of Praise on his Altars And while the Sacrifices were offering the King said Thou art my God who hast set me up to thee therefore and to thy Name let all the Praise and Thanks be given Finally all of them King Priests and People exhorted one another to Bless the Lord as well for the Greatness as for the Continuance of his Mercy Of which since we have many assurances also in our Times let us joyn with them and say Glory be to the Father c. As it was in the beginning c. The Lessons 1st 2 Sam. XIX from Ver. 9. or Numb XVI 2d The Epistle of St. Jude § 5. GReat care hath been shewed in the choice of proper Lessons for this Occasion The First Lesson being part of 2 Sam. XIX is almost an exact Parallel to our Case and describes how after Absoloms Rebellion happily ended by his death the People universally resolved to bring back their Lawful King David and sent an honourable Message to him in his Exile to invite him back and he returned not only without any Opposition but by general Consent and to the great satisfaction of all his Subjects his Enemies begging his Pardon and his Loyal People only contending which part of them should shew themselves most forward in bringing their beloved Prince back or express the most Joy at his Return But if any new Practices make it necessary to reflect upon that Faction and Sedition which began the Rebellion the XVIth of Numbers is aded where the Example of Corah Dathan and Abiram doth very clearly set out the greatness of their Sin and the severity of their Punishment who oppose righteous and religious Governours The Second Lesson being the Epistle of St. Jude foretels the coming of false Teachers in the last days and describes their Hypocrisie in pretending to Piety while their Lives are notoriously Evil remarking particularly their railing at those in Authority and prophesying falsly for Reward But withal containing a Prophesie of their Fall and as the Character was exactly answered by some in those sad Times so the Prophesie was soon after fulfilled in their Ruin to warn all others not to be deceived by such Pretenders The Collects § 6. THe first of these is the very Form of Thanksgiving for restoring publick Peace at home which is fully explained before (b) Companion to the Temple Part II. §. 16. p. 408. And if we do but apply that which is there suited to all Occasions to this most eminent restoring of Publick Peace we cannot but make this Prayer with Understanding So that I shall only note that the Composers of these Offices did not affect needless Novelties but when the Old Liturgy had any Form suitable to a new Occasion they chose to retain it being ready to declare as David did of Goliahs Sword (c) 1 Sam. XXI 9. That there was none like it The Second Collect hath Three Parts 1st A Description of our Deliverance setting out 1. The Author of it O Lord God of our Salvation c. 2. The Evils from which we were delivered didst deliver us out of our miserable c. 3. The Means by which by restoring to us and to his c. 4. The Blessed Effects of it thereby restoring also c. 2ly The Return we make for it by 1. Thankful Acknowledgments