graces to be now exercised by us 1. True Repentance 2. Faith and Love let the consideration of this thy repented goodness c. 3. Holy obedience 2ly The motives urged both to move 1. Us to ask it that thou mayst still continue c. 2. God to grant it and that for thy dear sons c. A Practical Discourse on this Collect. § 9. ALmighty God our Heavenly Father who of thy c. The Litany is a proper Office for this Day being designed to avert or remove all kinds of Evil especially Privy Conspiracy and Persecution so that it is always to be used on this Day and after it this Collect which is chiefly Penitential Now nothing will lead us sooner to Repentance than a serious comparing God's goodness with our sinfulness wherefore we introduce the confession of our evil deservings with a memorial of his great Mercy in granting us two signal Deliverances from the Mischiefs designed against us by the same sort of men on the same day though in different Ages And we consider that herein God shewed 1. His Power to be Infinite and so we call him Almighty for he broke all their measures 2. His wonderful goodness and so we stile him our Heavenly Father Now there are two Properties of a loving Father First To provide a supply of all necessary good things for his Children Secondly To pity and help them when they suffer any evil (b) 2 Cor. XII ver 14. and Psal CIII 13. And thus our Heavenly Father hath employed his gracious Providence to secure unto us the free Profession of his true Religion And when these Plots were laid to enable our Foes to persecute us for it his tender mercy moved him to pity us and keep off the fatal blows from us Didst prevent the Malice and Imaginations of our c. From the consideration of those lovely Attributes which excited our good God to undertake our rescue we go on to consider the horrid Evils which he saved us from and First as to the Gunpowder-Treason the Plot sprang from pure Malice and they imagined it was certain to take effect but Heaven confounded this horrid wicked Enterprise by an unexpected Discovery And indeed King James the First could never have found out this Plot since he had no reason to suspect it He had suffered those Penal Laws which their Plots and Rebellions against Queen Elizabeth had occasioned to lie dormant and used the Papists so gently that he hoped he had made them good Subjects But such was their Malice to the Religion he professed and maintained that they imagined his good opinion of them and his security (c) Isai LIX ver 15. Aditum nocendi perfido praestat fides Senec. Oedip. Act. 3. was their opportunity to strike him secretly and unexpected together with all who with him were able by their Learning or their Interest to defend that Protestant Government and Religion And then they doubted not but they might set the Crown on a Strangers Head who was a firm Catholick and so alter the Government and the Laws and extirpate that which they falsly call Heresie out of this Land for ever But oh what horrid crouds of barbarous Cruelties must have made way for this The first Massacre of so much Royal and Noble Blood would not have effected it Popery was so known and so hated and Protestant Religion so setled and beloved here then that above nineteen parts of twenty must have been cruelly murdered and the extremest force have been used before so bitter a Pill would have gone down But they valued not making their Native Country one great Aceldema they count us all Enemies of Christ and damned Wretches and so would have gloried in the execution (d) Judaeis ipsis acerbiores hostes Christi multo magis detestandi Maldonat in Johan 4.9 Costerus optat se damnari cum Lucifero Si Lutheranus moriens possit salvari vel ovadere Gehennam Resp ad Osiandr prop. 8. And was it not an infinite Mercy to be delivered out of such Merciless Hands Their Barbarous Cruelties against the Albigenses and Waldenses of old against the Lollards and Protestants in England a sew Reigns before this and the Inhuman Proceedings of the Duke of Alva in Holland these taught that Generation to rejoyce exceedingly that they did not prevail in this bloody design and we have reason to remember it with gratitude to this very Day And didst likewise this Day wonderfully conduct c. But if this seem too remote Behold God hath delivered us from a Second and more probable Design to destroy our Religion and our Laws For now they had secretly gained the next Heir of the Crown to their side and dispensed with him to come to our Prayers Sermons and Sacraments for many years yea allowed him to swear and solemnly promise to defend our Church at his entring into the Throne (e) Nullo modo fides servanda haereticis etiam juramento firmata Simanca ap Sanders de oblig juram All which had so amused many unwary Protestants that their Loyalty would not let them see the danger their Liberties and Religion were in till the Romish Party under this Zealous Prince were grown almost strong enough to declare the Change they intended But blessed be God this Design was at last discerned by almost all the Nation and though they could not prevent it he did by sending on this very Day a Generous Protestant Prince who was deeply concerned in our Laws and Religion to rescue both from imminent and apparent ruin And if the escaping Oppression and Persecution Banishment Prisons Axes Gibbets and Stakes be a Blessing then the present King's landing was so to us We most humbly praise and magnifie thy most Glorious Name c. Having set out the Author of both our Deliverances and described them severally we next proceed to praise him for the Mercy and magnifie him for the Power which were so illustrious in these wondrous Works and they were so great Blessings to us that with the Royal Psalmist we declare No tongue can express our obligations (f) Psal XL. 7. CXXIX ver 17 18. Nemo dignè gratias agit nisi divinae gratiae magnitudinem attendit Greg. Mor. Now such extraordinary Favours deserve extraordinary Praises Mercies so often repeated merit reiterated and redoubled Acts of Gratitude a Day so signalized and singled out by Providence ought to be for ever solemnized with joy by all the true Sons of this Church The ruin whereof was twice intended and both times almost accomplished by Men of the same Principles and Temper and the same God prevented both these dreadful Mischiefs So that he who will not praise the Lord this Day for both may be justly suspected not to be truly thankful for either I know some do lessen our danger in the latter case by pleading That the late King's Promises his Good Temper and Interest would have hindred such severity as we apprehend But we
valiant for Civil War And if any of their Princes were more Pious and Gracious than the rest they all combined against him as the subverter of their Country (f) Fortes ad Bella civelia Si quis principum mitior in hunc quasi Britanniae subversorem omnium odia telaque torquebantur Gildas de excid Britan. This verified that Reproach which a Foreigner in the last Age said of the English That we were a stubborn and unruly People whose custom it was often to kill our Kings (g) Textor Officin Tit. Siti Fame Mortui p. 156. h. And in a word this horrid Cruelty and impudent Hypocrisie made our Country-men hated and abused all over Christendom Ver. V VI VII But the whole Nations Fame ought not to be blasted for the faults of a few We had very many good Men who expostulated with God for correcting his best Servants so severely and begged he would turn his Indignation against his Enemies who had committed blacker Crimes than were to be found among the most savage Heathens who did not so much as know nor pretend to worship God for these had (h) Mitius inveni quam te genus omne ferarum Ovid. Parcit cognatis maculis fera murdered their rightful Sovereign and their Fellow-subjects yea and laid waste their own native Country Ver. VIII IX X. These holy men in those sad times bewailed both their Sins and their Misery They confessed their old Offences in the days of Peace and Plenty and earnestly begged pardon for them They most importunately prayed for speedy help and deliverance from the Iron Rods of these Insolent Tyrants whose success in Wickedness had made them despise the Righteous Cause of the King and the Church and they insulted over both as if God had forsaken them (i) Theodosius in praelio contra barbaros recitat hunc versum viz. Psal LXXIX 10. Et Deus dat ei insperatam victoriam Ruffin hist lib. XI cap. 33. and this reflexion upon Gods Honour pierced their hearts deeper than all their other sorrows and sufferings Ver. XI XII XIII These righteous Souls vexed at the open and barefaced Violence and Cruelty of those Atheistical Hypocrites and troubled at the Righteous Blood they had spilt Prayed for speedy Judgments upon the Guilty which might for the Honour of God be as Publick as their Crimes And for such as they had unjustly shut up in Prisons the Confessors in our Martyrs Cause whose Blood was designed a Sacrifice but they were yet alive They interceded with God to rescue them out of their Persecutors hands Finally As to those of the Roman Communion who reproach and blaspheme thy True Religion as if that or its Professors were guilty of this Murder (k) The Royal Martyr affirms that none was active in th s War that was a true Lover of the Protestant Religion established in England 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Letter to the Prince p. 235. Thou who knowest the fashood of this Charge and their treasonable Doctrines and Practices they wished they might be severely punished (l) Gen. IV. 15. Septies pro poenâ gravissimâ as so foul a Calumny justly deserves Ver. XIV And upon Gods gracious hearing and answering these Prayers they promise that they and their Posterity who were Gods peculiar People and under his special Care would Praise his Name and Publish his Glory from Age to Age. Which Promise of our Innocent Ancestors We who have seen their Desires fulfilled are bound this day to keep and so we close this Psalm with our Glory be to the Father c. Psal XCIV is upon the same Subject and consists of Seven Parts 1st A Prayer to God to exert his Justice Ver. I II. 2ly A Complaint for his seeming to defer it Ver. III IV. 3ly A Description 1. Of his Enemies evil Deeds Ver. V VI. 2. Of their vain Hopes to escape Ver. VII 4ly A Confutation of those hopes 1. From Gods Omniscience Ver. VIII IX 2. From his Justice on others Ver. X XI 5ly An Exhortation to Patience from 1. The Comfort of that Grace Ver. XII XIII 2. The Certainty of Deliverance Ver. XIV XV. 3. The Assurance of Aid Ver. XVI 6ly A Declaration of his Faith by 1. Remembring former Mercy to him Ver. XVII XVIII XIX 2. Considering the Reason why it was unlikely God should help them Ver. XX. XXI 7ly A Conclusion full of hope both that 1. God would support him Ver. XXII 2. And also punish them Ver. XXIII Brief Notes upon the XCIVth Psalm § 2. Ver. I II III IV. WHen the Pious Mourners for our Royal Martyr saw those who had shed his Blood and seized his Dominions were grown so proud with long impunity they called to mind that Vengeance belonged to God (m) Rom. XII 19. and that he was the Supream Judge of the World (n) Gen. XVIII 25. wherefore they justly appealed to him who seemed to sleep while he spared these bold Sinners and laboured to awaken his Justice by their importunate Cries They joyned with their Martyred Friends in Heaven and said (o) Rev. VI. 10. How long O Lord holy and true c. Their Triumphs over oppressed Innocence and proud boasting of their prosperous Crimes were so provoking that they could not but expostulate with Heaven for a seeming delay of Justice (p) Luke XVIII 3. Importunus vincâ—t â—â—lum quanto magis bâ—â—tatem mundi Liâ—r San. hedr. in Talm. â—ol 105. and the Calamity being so intolerable excused the Importunity and the Complaint also For they bragged God was on their side and impiously appointed days of publick Thanksgiving (q) Quotiens fagas caedes â—ussit Princess tetiens grates Dijs actaâ— quaeque rerum secundarum olâ—â— tam publicae cladis insigma fuisse Tacit Annal. l. 14. p. 1007. as often as they had success in their wicked Cruelties being so far from repenting or pitying the innocent Sufferers that they despised the Righteous but Afflicted Cause Ver. V VI VII Who can blame them in this Case for setting out the matter of Fact before the supream Judge Wherefore they declare that these wicked Men had slain and cut off many good Christians by the Sword and the Ax and had disquieted this Land where the true Religion was professed with an Unnatural Civil War And when they had made many Widows and Fatherless without any regard to Heaven which is wont to avenge their Cause (r) Exod. XXII 22. Duo ista nomina in quantum destâ—tuta humano auxilio in tantum divinae misericordiae exposita suscipit tuâ—ri Pater onâ—mum Tert. ad Ux. l. 1. p. 166. they starve them by plunder and Sequestrations Yet after all they are so miserably blinded and hardned as to boast that they shall never be accountable to God for this Cruelty and Injustice and because thy Sentence O Lord is not yet executed they think they shall finally escape Ver. VIII IX X XI But this is an imagination as
contrived to blow up one King and pervert another but blessed be God still without any advantage to their Cause through his Mercy they could never yet prevail against us Psal XXXV 7. Psal LVII 5. In these two last Designs their Plots were carried on with great Secrecy for a long time till our destruction was neer being effected and not only our Lives but that Religion by which we hope to save our Souls were in extream danger We neither knew they had digged a Pit for the Life of our Protestant King James the First nor drawn in the Second of that Name to their party while he joyned with us in Communion But Heaven discovered both Designs time enough to prevent them and not only hindred them from hurting us but the Mischief both times fell upon themselves First by reviving of old severe Laws against them which that gentle Prince had suffered to sleep from His first coming to the Crown (k) Ergo Psal XXXV 7. sinè causâ h e. immeritò Vers Jun. Trem. à me non laesi Genebr in loc And this Second time their Practices rendered them and their Religion more odious and less likely to prevail here than ever Psal CXLVII 5 6. How can we but own those three Attributes of God which are so visible in these Deliverances First The greatness of his Power who so mightily dissipated their open and violent Attempts Secondly His infinite Wisdom in finding out and laying open all their cruel and concealed Intreagues Thirdly His eminent Justice in turning those things by which they hoped to pull down this peaceable and moderate Reformed Church into the ruine of their own proud and persecuting Babel (l) Non est injuria pati quod prior feceris Senec. de Ira l. 2. cap. 30. For hereby all their Politicks appeared to be folly and they were taken in their own craftiness Psal LXXX 17 18. And now O LORD who hast done so great things for us what remains but that we first pray thee to preserve our present King a Man exalted by thy right Hand and one whom thou hast made very strong to deliver us and defend thy true Religion And Secondly if thou pleasest to keep Him safe We do promise and engage we will all stand firmly to thy Truth and we may safely promise this since during His Reign we are in no danger of being tempted to Apostacy or falling into Persecution Glory be to the Father c. As it was in the beginning c. The proper Psalms LXIV CXXIV CXXV Psal LXIV contains 1st A Prayer for Deliverance from his Foes Verse I II. 2ly A Relation of their Malice appearing 1. By their Evil words Ver. III IV. 2. By their Secret plots Ver. V. VI. 3ly A Prophecy of their Ill success Noteing 1. The Author of it God Ver. VII 2. The Means their own Tongues Ver. VIII 4ly A Description of the Event 1. To them Derision Ver. VIII 2. To GOD Acknowledgment Ver. IX 3. To the Pious Rejoycing Ver. X. Brief Notes upon the LXIV Psalm § 3. PSal LXIV Ver. I II. My Enemies are so bloody that they aim at nothing less than my Life which being in imminent danger I cry loudly and earnestly in my Prayer to thee O God to keep me not only from the danger but even from the fear of Death for to be under such Terrors is a continual dying (m) Quotidiè moritur mortem qui assiduè timet Senec. Herc. Fur. Act. 4. They are a numerous Party who combine against me and though their Malice be open their Methods are hid from me therefore do thou O LORD hide me by thy Providence so that they cannot come at me to destroy me Ver. III IV. In the mean time till they can find an opportunity to strike at my Life they murder my Reputation expressing their impotent Rage by inventing Calumnies and spreading false Reports of me and my Religion which they use as they would do Swords and Arrows (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. strom lib. 1. if they durst However this way they secretly wound my good Name and labour to make me hated and never fear that thou wilt call them to any account for this kind of Injustice Ver. V VI. They persuade one another it is Zeal for Holy Church to seek the Extirpation of Hereticks and think it meritorious to Cabal and Plot our Destruction resolving so soon as they have contrived it cunningly they will execute it as suddenly Nor do they fear any discovery because they have bound one another in inviolable Oaths of Secrecy never to reveal it Ver. VII VIII But when I think of thy Omniscience and Justice O God I can foretel their fall They do not discern it (o) Ultor à tergo Deus But I see that while they are preparing to shoot at me Thy Bow is drawn to shoot at them with an Arrow so swift it shall be before theirs and so well aimed that it shall mortally wound them (p) Ferox Theseus qualem Miniodi luctum Obtulerat mente immemori talem ipse recepit Catullus And which will eternally expose them to derision after all their care and secrecy a casual Word or Paper dropt from some of the Accomplices shall discover all and they shall shamefully betray themselves Ver. IX X. But besides their shame in suffering that which they intended against us the Pious will make two excellent Uses of this Providence First they will discern such infinite Wisdom in the discovery of these Plots and such exact Justice in turning the Mischief on their heads (q) nec est Lex justior ulla Quam necis artifices arte perire suâ that they will own it to be the work of GOD thy Hand in it will be very visible And those good Men who are thus wonderfully delivered Secondly shall heartily rejoyce in thy Mercy O LORD yea this will strengthen their Faith against all future dangers and while they bless thee for past Mercies they will be glad also in hopes of as many Deliverances as they shall need for the time to come And ever sing Glory be to the Father c. The CXXIVth Psalm hath Three parts 1st An Acknowledgment of their Deliverer Verse I. 2ly A Description 1. Of the Malice of their Foes Ver. II. 2. Of their own great danger Ver. III IV. 3ly The Returns they make for escaping it viz. 1. Praises to GOD Ver. V. 2. Joy in their present safety Ver. VI. 3. Trust for future Mercies Ver. VII Brief Notes on the CXXIVth Psalm § 4. PSal CXXIV Ver. I II. The wondrous Deliverances of this Church and Nation shew that GOD most certainly takes our part For our Israel may justly say If others or less than the All-seeing and Almighty LORD himself had been on our side they could never have baffled such close and cruel Designs as this politick and powerful Party of Men have all along formed against us It was not our Strength
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
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
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
To be ungrateful for so necessary so seasonable and so profitable a blessing would be a provoking sin and prevent Gods future Favours therefore we pray that we may have first a lively and then a lasting sense of it First that it may work vigorously on our Affections and produce sprightly and hearty praises Secondly That it may sink deep into our hearts and never be forgotten by us We seemed indeed all to be much affected with this mercy at first but Time in too many hath shamefully effaced those Notions so as they have almost forgot as Israel did the Lord and Gideon (u) Jud. VIII 34 35. Now this ingratitude is the more inexcusable because the same God who preserved our Church and our ancient Government hath since setled and secured both and hitherto defended that Valiant and Prudent Prince who guards us and them so that we have a continued succession of new Mercies (w) â—eneficia mea tueri nullo modo melius possem quam ut augeam Plin. ep l. 2. to keep alive in us the sense of the first Blessing and if these will not make us continue grateful nothing will work on us That we may not grow secure and careless in c. But the saving an Excellent Church and three Nations so long requires a better return than the Tribute of our Lips God justly expects from us such a sense of this as may influence our Lives and make us as much better as we are now by his mercy safer than we were before When the danger threatens we are commonly fervent in our Prayers strict in our Lives and sensible of our sins (x) Utinam tales esse sani perseveremus quales nos futuros profitemur infirmi Plin. ep 26. l. 7. but when it is over we grow secure and negligent in our obedience We presume the Goodness of our Religion is such that let us live as we will God will ever protect it (y) Jer. VII 4. and this dangerous notion hinders our repentance Wherefore let me desire you to consider Many pure Churches have been destroyed for the sins of those who were members of them Gods Truth may be removed to another Land and be safe whatever become of us so that our present Quiet must not make us negligent or presumptuous his Goodness should not hinder us from but lead us to Repentance the kinder he is to us the greater should be our shame that we have offended him And though the preservation of an excellent Religion be a mighty blessing it is so only to those who live up to the Principles of it and walk by its Rules these only are better by it in this world and these alone shall be saved by it in the next world What signifies the freedom to profess the true Faith to him that lives like an Infidel (z) Inter Christianum Gentilem non fides tantùm debet sed vitâ— distinguere D. Hier. ep 14. ad Celant p. 130. or the liberty of worshipping God aright to him that either comes seldom to Gods House and Ordinances or performs that Service slightly and grows no better by it His Religion is worse by the scandal he brings on it and he will be no better by all the pretences he makes to it If Popery had prevailed such men could not either have lived more wickedly or perished more certainly Wherefore that the preserving and establishing our Religion may be a real Blessing to us here and hereafter let us repent and carefully avoid security negligence and presumption and this is the negative part And let the continuance of this holy Church by such signal Providences move us to be more diligent and zealous both in joyning with it in that pure way of Worship it maintains and in adorning it with such holy lives as it directs us to lead and this is the affirmative part of which the next Paragraph gives us the particulars Let Truth and Iustice Brotherly Kindness and Charity c. When God hath saved our Religion he expects we should live up to it he makes it safe and we should make it lovely by the practice of all those Duties and Virtues that are of good report especially such as have been formerly most neglected as particularly Sincerity and Truth in our Words Honesty and Justice in all our Actions a hearty Love to all our Fellow-Christians as Brethren Bounty and Charity to such as stand in need Devotion and true Piety in the service of God Unity Peace and Concord with one another yea even with those of other Parties And to encourage us to pray for and practise these Virtues more heartily it is noted that this is the certain way both to move God to establish us and to engage all Nations to admire and praise us these things would make us safe and honoured our Times may thus continue peaceable and our Church by this means become the praise of the whole Earth which methinks every wise and good Protestant should above all things desire But alas the contrary to all these are too common amongst us there is so much Deceit and Hypocrisie Cheating and Dishonesty we are so unkind to all and so obdurate and niggardly to the Poor so slight and remiss in the Service of God and so full of Heats and Animosities among our selves that we have more reason to fear to be unsetled again by these sins than by our Enemies policy and power These crimes that are so contrary to our Religion bring more dishonour upon it than all the spightful calumnies of our Enemies If we did not afford them just matter of reproach their known malice would hinder their censures from being believed (a) Prastra irascimur obtrectatoribus nostris si eis obtrectandi materiam ministramus D. Hieron ep 14. ad Celant p. 136. Wherefore I earnestly intreat all that wish the peace of this Church and desire its universal Honour to endeavour the practice of these Virtues and to avoid falling into these mischievous and scandalous Crimes And since we cannot do this but by the Grace of God let us beg that most devoutly for the sake of our blessed Saviour Jesus Christ Amen The Third Collect. The Third Collect consists of four parts 1st A memorial of two Mercies describing 1. The Author of and Motives to both Almighty God and Heavenly Father c. 2ly A more particular account 1st Of the former Mercy didst prevent the malice and imaginations c. 2ly Of the latter and didst likewise upon this day c. 2ly An Act of humble gratitude for them both we most humbly praise and c. 3ly A confession acknowledging 1st Gods free grace and mercy we confess it has been of c. 2ly Our own evil deservings for our sins have cryed to heaven c. 3ly His not strictly punishing us but thou hast not dealt c. 4ly Our escaping by that means but hast in mercy delivered us from c. 4ly A Prayer containing 1st The several