Eben-ezer.  
A Thankful Memorial OF GOD'S MERCY In preserving ENGLAND from the GUNPOWDER-TREASON, 1605.  
Being a SERMON on 1 Sam. 7. 12. Prepared for Novemb. 5th, to be Preached at the Cathedral; but Preached for the most part of it at the Parish-Church of Temple, in the City of Bristol, on the 6th of Novemb. being the Lords Day.  
By John Chetwynd, M. A. Prebend of the Cathedral, and Vicar of Temple, in the City of Bristol.  
Psal. 118. 24. This is the day which the Lord hath made: we will rejoice and be glad in it.  
LONDON: Printed, and are to be sold by Tho. Wall, Bookseller at Bristol. 1682.   

To the Worshipful and his ever Honoured Friend and Kinsman, John Harington, of Kelston, Esq one of His Majesty's Justices of the Peace for the County of Somerset.  
SIR,  
I Have made bold to direct these Papers to you, as a Testimony of my respect, and as being assured, that you are a true Protestant of the Church of England established by Law.  
As for such as falsely, and with a contradiction, so term, and call themselves Roman Catholics, I expect no such Readers.  
As for Protestants in Masquerade, whose worldly designs make them sit lose to all Religions, they may see what may reform them, if not convince them.  
But as for yourself, and such as are Protestants out of conscience, you and they, who are peaceable Sons of the most Apostolical Church of England, may read what may confirm them in their true faith and Worship, and what may comfort and support them under any fears, dangers, hardships, that may attend them in and for their so being and doing: God being still the same yesterday, to day and for ever. He that hath delivered, doth deliver, will deliver.  
To his blessing I commend these Papers. To his protection and guidance yourself and second-self, with all your Family. And subscribe myself,  
Bristol, Novemb. 16. 1681. Your most Resepctful Kinsman, and humble Servant, John Chetwynd.   

A Memorial of God's most gracious preservations of England from the Spanish Invasion and Gunpower Treason. Of an unknown Author. Found by me among my Father's Papers, thus directed: To my Posterity.  

GOD's ancient Church Two solemn Feasts did keep,  
On Two set days, by his own word directed:  
When Pharoah's Host was drowned in the deep;  
And when proud Haman's Treason was detected.   

Two works of equal grace, but greater wonder.  
The Lord hath done for us past all men's Reason,  
When Papist did attempt to bring us under  
By Spanish Armado and by Piercy's Treason.   

I and my house these great things will remember.  
And in remembrance sanctify two days,  
In Augustone, 
* 3.  the other in November. 
† 5.   
Both made by God for us to give him praise.   

Dear children, charge the children after you,  
Still to observe these Feasts, as I do now.    

Eben-ezer.  
A Thankful Memorial of God's preserving England from the Gunpowder Treason, 1605.  1 Sam. VII. 12. Then Samuel took a stone, and set it up between Mizpeh and Shen, and called the name of it Eben-ezer, saying, Hitherto hath God helped us. 
TO regulate my discourse, I have made choice of this Scripture, as being in many particulars parallel to the occasion of the day, and suitable to this great and solemn Assembly, whose outward lustre and grandeur, and other circumstances and expressions of rejoicing, testify our apprehensions of this day to be, as it deserves to be with us, a High Day, a Holy day, even a day which the Lord our God hath made marvellous in our eyes; a Day to be had in everlasting remembrance, never-to-be 
Ps. 118 23, 24.  forgotten; a Day of Gods making. Some days may be said to be made by God's flat, Let it be made, as all creatures besides man were. But other days, in which notable and memorable occurrences fall out, may be said to be made with God's faciamus, Let us make, as man was. And such was this, which God by saving, preserving and delivering our King, Church and State, made marvellous in our eyes, and calls for our rejoicing in it. Such was the Jewish Passover; such the day of our Saviour's 
Exod 12.  Resurrection, to which this Scripture is applied; and such is this day: The Memorial of the mercies, on which exhibited, we now celebrate.  Foelix & fausta dies, lux flava quinta Novembris. 
And may it be for ever celebrated by us and our Posterity, as long as the Sun and Moon endureth? For this was the Lords doing; and let it still be marvellous in our eyes: So it was in David's day. Thus it was in ours. In David's, a deliverance from great dangers; all by God's might, all by God's mercy, and that not in small things (as yet in them God is to be seen), but usque 
Ps. 118, 12, 15.  ad miracula: and that not only marvellous in itself (for so all 
Zech. 9 11.  God's works are, which seem small, because usual), but wonderful in our eyes, because rare. In which we cannot but say, Digitus Dei est hic.  
And such was this our day. In a most eminent manner God's day, both for the exceeding greatness of our danger, and Gods gracious and wonderful deliverance, when the Devils, and the Jesuits, and their bigoted Proselytes, had laid their heads together, to destroy our King, and Church, and State, our Religion, Liberty, Lives; when the Balak of Spain and the Balaam of Rome 
Thus far was the Preface to my Sermon prepared for the Cathedral on the 5th. but our Reverend Diocesan preaching, upon my desire, in my turn, I thought fit to preach it at Temple on the 6th, being the Lord's day in the afternoon: omitting the foregoing Preface.  had conspired together our utter destruction.  
We read Esther 9 20, 21. that Mordecai and Esther sent Letters with all Authority to all the Jews nigh and far, that they should keep the 14th and 15th of the month Adar, yearly, as the days wherein the Jews rested from their enemies, and the month which was turned from sorrow to joy, and from mourning to a good day; that they should make them days of feasting and joy, and of sending Portions one to another, and of gifts to the poor; because the Plot of Haman, the enemy of all the Jews, which he had devised against them, was b● Queen Esther's mediation to the King, turned upon his own head; and the Jews had ruled over them that hated them; and Haman and his Ten sons were hanged: Therefore the Jews ordained and took it upon themselves, and upon their seed, and upon all such as joined to them; so as it should not fail (as it doth not to this day among them, wherever dispersed, though it be two thousand years since), that they would keep these two days, according to their writing and according to their appointed time every year. And that these days should be remembered and kept through every Generation, every Family, every Province, 
Est. 9 27, 28.  and every City, and that these days should not fail from among the Jews, nor the memorial of them perish from their seed— Thus it was with the Jews.  
And have not we as much cause to remember with thankful rejoicing the great deliverance vouchsafed our Fathers, and in them of us? Certainly we have; and therefore God having by a Miracle of Mercy, prevented the barbarous and inhuman Design of the Papists, the implacable enemy of all Protestants, especially of English Protestants; it was then looked upon as a principal part of their thankful resentment, by King James of famous memory, and the than sitting-Parliament, To enact the observation of one day, viz. the fifth of November, yearly to be observed as a thankful memorial of that wonderful Mercy.  
Now God having by his Providence so ordered, that this present year, his day, the Lords day, the day which he hath made for the Remembrance of Christ's Resurrection, and all the Blessings that accrue by him (and all we enjoy, whether spiritual, or external, temporal or eternal, are all from him; deliverance from Hell, Death and Damnation of soul and body; deliverance from slavery and bondage, and all external pressures, are all from him) and it being the principal work of this day, God's Holy 
Rev: 1,  day, the Lords Holiday, to celebrate the thankful memorial of his Mercies.  
And this day of Gods appointing, immediately succeeding the day of the King's appointment, I have not thought it unfit, nor any way improper to lay before you what was prepared for yesterday Solemnity, in another place. That so (though the outward Pomp (a necessary circumstance in that day) may be left; Yet the reality of our thankfulness might be expressed in this more private Assembly; and we all put in mind, and be stirred up, as the Jews by the two days of Purim, so we of England, and we now present, by the Solemnity yesterday, according to the Law of Man; and by what shall be now spoken on this day, the day of our Rest and Rejoicing, according to the Law of God, may be stirred up to rejoyceful thankfulness for God's goodness vouchsafed to us.  
And indeed the remembering, declaring and rejoicing in Gods wonderful works of Creation and providence, as well as of Redemption, are to have a principal part in the due Sanctification of our Christian Sabbath.  
For the helping you wherein, I shall lay before you what the Text first read, presents us with: Having first shown you,  
That we of England have as much reason, and as great cause to celebrate two days yearly in the memorial of our deliverance from the Powder Treason, as the Jews have for their deliverance from Haman.  
The design of Haman, and prosecution of it against the Jews, was not so dangerous and mischievous as this Conspiracy of the Papists was against the English- and Protestant Religion, as will appear by many particulars, parallel Circumstances in their Purim, and our Powder Treason. And indeed ours may be called Purim from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies fire, as that from the Hebrew word Pur that signifies a Lot.  
1. Theirs by the sword, from whence some might have escaped. Ours by a blast of fire that would have spared none.  
2 Theirs would have destroyed Queen Esther and her people; ours King James, Queen, Prince, Lords, Commons, the whole Flower of the English Nation met in Parliament.  
3. They had a set day which all knew; ours uncertain, secret, known to none but themselves.  
4. Theirs was but an ordinary day; ours a most magnificent day, when the King's Majesty, and all the great States would have been in their Robes, and greatest Glory.  
5. They poor captive Jews scattered and dispersed without power or policy, living in subjection.  
We a most flourishing Kingdom, for wealthl, power and policy, under a most magnificent King, Illustrious Nobles, Reverend Prelates, Honourable, and worshipful, and wealthy Knights, Citizens and Burgesses, even the Cream and Flower of the whole Nation.  
6. Consider the parties by whom; their enemy was but one Haman, a stranger by Nation; a stranger in Religion, an heathen Idolater; ours no strangers by Nation; all English men, no strangers in Religion, professing the same Christianity; not Turks, nor Pagans, Infidels, Moors, or Indians (though indeed much worse) but Christians, and such as would be thought true Catholics; yea the only Catholic Christians; yea, some of them (which is among them more than Christians) Jesuits.  
Haman was wicked, that is his title; but these exceeded him in wickedness. Haman was a declared enemy; but these secret Vipers that eat through the bowels of their own Mother.  
The malice of all men, calling to it all the malice of the Devil, did never invent the like in all ill Circumstances.  
A degenerate Christian is the worst of men, and the worst of men is the worst of Creatures; and it's grown into a Proverb amongst other Nations; and these cruel treacherous Powder-Traytors gave too much ground for it, An Englishman Italianate, is a Devil incarnate—  
7. Consider we the colour and the cause of both Designs. As all evil things usually have one thing for their colour, and other for their cause.  


In Haman, the cause was Mordicai his not bowing.  
The colour was, they were of a different Law: Heretics.  
They were not for the King's profit.    
In ours, the Cause is not bowing to one, viz. The Old Gentleman at Rome; one prouder than Haman, who have had Emperors to hold their Stirrups, Kings to lead their Horses, and kiss their feet.  
The Colour pretended, is zeal for Religion; we were and still are in their accounts Heretics; and therefore must be killed blown up, destroyed; and they think they have St. Paul's Warrant for it, for so it hath been urged.  
Hereticum devita, which we make but one word, and that a Verb, which we rightly translate avoid, and they two words, viz. a Noun and Preposition; and so would have it signify to kill. De vita, to take from life. They consulted their Oracle the Provincial, who answered them as Ahasuerus did Haman, De populo fac quod libet, Do with them, as it seemeth good unto thee. 
Esth. 3. 11.   
8. Consider we the event: The Jews delivered, Haman hanged, we preserved, the Traitors suffered: God was otherwise minded than Haman; he would have destroyed a Nation, but God preserved it; Haman put the Lot into the lap, but God drew it out.  
And in this event consider, 

1. Means.  
2. Manner.  
3. Time.  
4. Issue.    
1. Means: They, to God by fasting and prayer; to man, by Queen esther's Mediation to the King.  
We used none, nor could use any; neither fasted or prayed, suspected no evil; and so could use no means to prevent it.  
2. Manner: Though no means to God, yet we had from God, and so had they too; but ours better, both from and by a King.  
Theirs from a King, but from him came the Danger, his Proclamation under hand and seal, without which Haman could have done nothing. Ours from a King, but no danger from him. He was as deep in the danger as we were.  
Theirs by a King set right by esther's Information in a regular and common way. Ours by no information, but inspiration; by a Casual rather than a Grammatical interpretation of the dangers being past as soon as the Letter was burnt.  
3. Time: The night before Haman intended to have begged Mordecai's life, the King could not sleep; calls for the Chronicles, reads therein what faithful and eminent service Mordecai had done for him; and enquiring and understanding that he had received no recompense, he resolves to honour him; Haman pronounceth how Mordecai should be honoured, who was commanded to do what he proposed himself, and as he thought for himself; and according to the great grief of him, he did perform the King's Command, and his own designed honour towards him. Haman himself was by the King, upon the Queen's Complaint, judged to be hanged; which was done on the same day, place, gallows, that he had designed for Mordecai.  
4. Issue: Deliverance to both; the net broke, the Fowl escaped, yea, the Fowler himself taken, Israel delivered, Pharaoh drowned, 
Psal. 124.  Haman hanged.  
So was it with us and the Powder-Traytors; they hoped that their designed puff and net should have divided and scattered our Noble Senators, and ancient and glorious Structures; and they themselves were deservedly hanged and quartered, and their heads and limbs set up on the tops of that house they designed to throw down.  
So that what we read concerning the Jews, may as fitly be applied unto us; in the day that the enemies of the Jews, of us Protestants, 
Esth. 9 1.  hoped to have power over them, over us, it was turned to the contrary, that the Jews, that our King, had rule over them that hated them.  
And oh! let it still be marvellous in our eyes! Let us be glad 
Ps. 118. 24.  and rejoice in it.  
And indeed God's deliverances of England have been acts of Wonder.  
Not to insist on the unexpected discovery of the present Popish Plot; and let us pray for the full defeating of it; the truth whereof I hope no good Subject, or true conscientious Protestant, dot\h any thing question, being attested by such undeniable Evidences; viz. his most Gracious Majesty (whom God still preserve from it) the Lords Spiritual and Temporal, and the whole House of Commons; and which we have still cause to fear, though several Artifices are used to smother and stifle it; but let us remember, that many times the less noise, the more danger.  
But to pass this, as not so pertinent at present. Our work is what the Psalmist was, to consider the days of old, and the years 
Psal 77, 5, 11, 12.  of ancient times; to remember the works of the Lord, even his wonders; to meditate of all his works, and to tell of all his doing.  
Now these ancient mercies, God hath made them that they 
Psal. 111. 4.  should be had in remembrance; that we should declare them to our Children.  
Moses spends the four first Chapters of Deuteronomy in recording of them; and God himself made a Statute-Law to Israel, which they observed; for so we find them speaking, I will utter dark 
Psal. 78. 2, 3, 4, 6.  say of old, which we have heard and known: and our Fathers have told us. We will not hid them from our children, showing to the Generations to come the praises of the Lord, and his strength, and the wonderful works that he hath done. That the Generation to come might know them, even the Children which should be born: who should arise and declare them to their Children.  
Now to mention no more: There are two great deliverances; ancient deliverances which God hath given to his Church and people in England from their inveterate and implacable enemies the Papiss:  
From the Spanish Invasion in 88 From the Gunpowder Treason in 1605. Two such deliverances that our eyes have not seen, nor our ears have heard, nor could our Fathers tell us of the like. One by Strand, the other by Land. One from a Fleet, and as they called it an invincible Armado, sent forth by the King of Spain's great and vast Charge, long Preparation, the Pope's blessing, furnished with his best and most zealous Soldiers, all manner of Instruments of Cruelty, Whips and Knives engraven in Spanish, with words which in English are, To cut the Throats of the English Heretics. The other from a Vault under ground, charged with many Barrels of Gunpowder, Billets and Faggots, etc. A Monk's Invention that would, had not God prevented, with one blast destroyed both King and Kingdom; the most sudden, cruel and unmerciful instrument of Death.  
Both of these gracious deliverances from the hands of our most implacable enemies, the sworn Vassal of the Papal Throne, that sought not only (and they are still of the same humour) our Land and Estates, and Livelihoods; but our Lives, our Souls, our Consciences, even our utter Destruction, to have brought us under the Tyranny of a Foreign Prince, and the unutterable and unconceivable Cruelty of the Papal Usurpation and Inquisition.  
Not from roaring Enemies, but such as were Vipers, that sting to Death without any hissing at all.  
Such was this deliverance, the thankful memorial whereof we now celebrate.  
From Hamans' Plot, to some.  
From Babylon's power and dominion, to the rest.  
To those who would not comply with them, and embrace their superstitious, idolatrous Principles and Practices, to them from Death.  
To those that were Protestants in Masquerade, or Atheistical, indifferent to all Religions; notwithstanding fancy to the contrary, that deliverance was from servitude, slavery and bondage; Englishmen Land and Goods, let the Owners be what they will, will be always judged by Jesuited Foreiners, heretical, when they are victorious over us, which God forbidden. Have we then not great reason that are, and have been the redeemed of the Lord, whom he hath delivered from the Egyptian darkness of Popery, from the worse than Babylonish Cruelty and barbarous oppression of Popish enemies, from the Devilish Treachery and Conspiracy of others by the Discovery of the late Plot: Have we not great reason, I say, to sing aloud with the Psalmist, and say,  
We will praise the Lord with our whole heart: in the Assembly of 
Psal. 111. 1.  the upright, and in the Congregation.  
The works of the Lord are great, sought out of all them that have 
2.  pleasure therein.  
His work is honourable and glorious, and his righteousness endureth 
3.  for ever.  
He hath made his wonderful works to be remembered: the Lord is 
4.  gracious and full of Compassion.  
He hath sent Redemption unto his people, etc. 
9   
In furtherance of this common piety, and to refresh our Memories, and quicken our Devotion, I have made choice of the Scripture first read as pertinent to the occasion: Text Then Samuel took a stone and set it between Mizpeh and Shen, and called the name of it Eben-Ezer, saying, hitherto hath God helped us—  
In which we have considerable,  


1. Something supposed.  
2. Something expressed. 

1. Supposed. 

1. Their danger from their enemies, who were the Philistines.  
2. The cause of it: Their profession and practice of the true Religion, Reformation; putting away their Idols, Baalim and Ashteroth v. 4.  
Worshipping at Mizpeh, fasting and praying. v. 6.    
2. Expressed. In which, 

1. God's grace and favour towards them: Hitherto hath God helped us.  
2. Their sense of it, Thankfulness for it, and care to continue the memorial of it.        
Thus large is this little portion of Scripture, containing, like Gold, much value in a little compass. To handle each particular as they ought, would be too great a trespass to your patience; and therefore I shall direct my discourse, not to consider the many Doctrinal truths that they would present us with, but apply myself to show you how suitable they are to the occasion of this Solemnity; and that according to the Method proposed: and first,  


1. What's supposed  
1. The danger.  
2. The cause.    
I shall join both together. Their danger was from the Philistines, because of their Reformation, v. 3. and sincere profession, and exercising of Religion and religious Worship at Mizpeh. v 6. where they met to humble themselves before God, and to consult of their affairs. Then the Lords of the Philistines went up against Israel, v. 7. and drew near to battle against them, v. 9 and they were afraid of the Philistines, v. 7. and entreated Samuel to cry unto the Lord for them, that he would save them out of the hand of the Philistines, v. 8.  
The Philistines were their neighbour Inhabitants, whom the Israelites ought to have expelled; but did not, nor could not; so that they continued amongst them as thorns in their sides; many times in subjection, always in opposition to Israel; and sometimes having the upper hand, as after the death of old Eli; when they took the Ark of God, kept it seven months, sent it from City to City, but grew weary of it, and at last return it home; and it was settled at Kirjath-jearim, where it continued twenty years; during which time the Israelites lamented their Condition under the Philistines power, but took care to set up the Ark in the house of Aminidab, whose Son Eleazar was consecrated to attend upon it.  
Then Samuel, whom God had raised up in Eli's place to rule and govern, called them to Repentance; and they obeyed that call, and reform themselves, put away Baalim and Ashteroth, their He-Gods and She-Gods, and there solemnly humbled themselves by fasting and prayer, and sacrificing a Lamb, that signified their faith in Christ, and obedience to God, v. 9 Then the Philistines drew near to battle against them, at which they being unarmed, were afraid; and knowing their own guilt, desired Samuel to pray for them, which he did, and God delivered them in a miraculous way, thundering a great thunder on the Philistines, and discomfiting of them. v. 10.  
This was their Case— And is not ours the parallel to it?  
Their enemies were the Philistines, that always maligned Gods Israel.  
Ours the Papist, that always hate Gods true Catholic and Apostolic Protestant Church of England.  
They had the Ark, God's true Religion and Worship. Their Faith once famous throughout the World, their Religion pure, their Faith Orthodos, Their manners holy, and their Bishops holy Martyrs.  
But this Ark they would not keep, they became corrupt and unsound in their Principles, and kept not the Faith once delivered to them; but changed the glorious truths of God to a lie, as the heathen Romans did; cast away what they pleased of God's commands, quite left out of their Catechisms the second; and to make 
Rom 1,  up the number, divided the tenth into two. A sorry shift to support their idolatrous Worship; taught for Doctrines their own unwarrantable Traditions; closed up the Scriptures in an unknown tongue, made it piacular to have or read; and when to make some show of owning them, they make use of them; they most ridiculously applied them: as to instance,  
God made a greater light, and a lesser light; therefore the Pope is as much greater than the Emperor, as is the Sun than the Moon; Christ said to Peter, Kill and eat; therefore the Pope may excommunicate and kill Kings. Peter said, Behold two Swords; therefore the Pope hath both Spiritual and Temporal Jurisdiction. God said to Jeremy, He should plant and transplant; therefore the Pope may dispose and transpose Kingdoms at his pleasure. Domini sunc Cardines terrarum, therefore the Cardinals are Lords of the earth Speed Hist. p. 213.  
But generally they suppress the Scriptures, and instead thereof, allow their lying Legend to be read in Churches. Added twelve new Articles to the Christian Faith, impose Contradictions to be believed, a that most monstrous Doctrine of Transubstantiation, that contradicts not only Scripture, that doth assure us that Christ's natural Body is in Heaven▪ but all that speaks us men, our ●enses, sight, smell, taste, touch; our Reason and Understanding, that cannot comprehend how one body may be in a thousand places at one time; and that all the dimensions of a man of fullgrown stature can be hid under, made and contracted into the proportion of a small Wafer; have conjoined new, soul body-state destroying principles, as that Dominion is founded in Grace.  
That Religion should be promoted by the Sword. A Turkish Tenet. And that which is the Lerna Malorum that makes way (if believed and entertained) unto the establishing of all manner of Villainies in practice, and falsehood in opinion; viz. That the Pope is infallible.  
Thus for matters of Faith: and as for their Morals, how impure have been their practices? not only allowing of public Stews, so that in Rome there were no less than twenty five thousand Common Women in the year 1565. under the Pope's protection, who received 
Bp. Jewel.  a Tribute from them; but those houses of enforced, and usually but pretended Charity, have proved no other than unclean Brothel-houses, and murderous habitations, witness those 6000 Heads of Children taken out of a Pond near a Nunnery, by the Command of Gregory the then Pope.  
And as for Papal Vestals that were at greater liberty, we read that Boniface an Englishman in the year 616 complained in a Letter rend to Cuthbert Archbishop of Canterbury, That the English Nuns wandering in pilgrimage under show of Devotion, lived in pleasure and wanton Fornication through all the Cities of France and Lombary. Speeds Hist. p 360.  
How holy and chaste the Roman Court was, we have the Testimony of Cardinal Hugo who told them of Lions in his farewel-Sermon, when the Pope had for some time so journed amongst them, That of the many benefits that the Pope's abode had brought them, this was a principal, that, when at his coming thither there were three or four houses of Common-Women in Lions, now at their departure they lest but one, but that indeed reached from the East-gate to the West— facta est urbs tota lupana.  
And of what temper of manners they were generally of, even their devoted and religious persons, in the days of King Richard the first of England, we may find by that answer which he made to one Fulco a French Priest, who had told him that he had three very had Daughters, which he wished him to bestow in marriage, or else God's wrath would attend him. When the King had replied, he had not any Daughter; yes, quoth the Priest, Thou hast the●● Daughters, Pride, Covetousness and Lechery. The King replied, My Pride bequeath to the haughty Templars and Hospitallers; 
Speed. Hist. p. 480.  my Covetousness to the white Monks of the Costmary Order, and my Lechery to the Priests and Prelates; for therein they took their greatest felicities. How profitable Guests they are, and have been to those persons and states that 〈…〉 and submit to them, I suppose their proslyted bego●●● the Laity, find to their great cost. And we are informed by Authentic History, that the Pope's Authority hath been very chargeable and burdensome to the Kingdom of England; not only by terrifying or alluring dving persons to give their Estates from their own Children and lawful Heirs, under a pretence of Devotion to the Church, and Charity to Souls, to free them from Purgatory (a place of the Popes own mai●ing) but by the owned and public exactions many ways emptying and impoverishing the Realm; which King Henry the third was very sensible of, who when the Pope in person (and that was a less mischief than the entertaining of his power) desired to come into England, he denied him, it being then said (and it is, and would prove as true still) That the Pope is as a Mouse in a Sachel, or a Snake in ones bosom, that did ill repay the Hosts for their entertainment. Speed Hist. p. 538.  
And their Exactions were so great in the days of that King, that a Cardinal truly told the Pope, That England was to the Pope as baalam's Ass, which had been so often wronged, spur galled and cudgeled, it was no marvel that now at last she opened her mouth to complain; and for themselves and the Roman Court, they were like Ishmael, every man's hand against them, and theirs against every one.  
How gentle and courteous, kind and innocent they have been, where they have had power, all Histories record. The destruction of the innocent Waldenses, the treacherous Massacre at Paris, the villainous and barbarous Murders of the Protestants in Ireland, Piedmont, and wherever they got power. And though they may seem as mild, innocent and harmless, as Gregory the first, when they have no strength (they then do but hid their claws, which are still sharp) but when they have got power, as fierce as Gregory the seventh, (that Brand of Hell, Hildebrand) who by poisoning seven of his Predecessors, made way to the Papal Throne; and when sat down in it, managed it to the Ruin and Destruction of the Germane Emperor and Empire.  
And what safety or security can any Prince have from them, who not only teach it as lawful to kill or remove Kings, but also as meritorious? and have brought their accursed Doctrine into wicked practice, in the murdering of two Kings of France successively, one of them always of the Religion, and the other turned to them, viz Henry the third and fourth of France; for the first of which, stabbed by a treacherous Monk, there was great rejoicing at Rome, and a Panigerical Oration belched out of the Popes own mouth in the Conclave; so that they not only think they may, but applaud it as meritorious; as appears by the writing of Mariana and others.  
But this is not the Divinity of the old primitive Christians, but of the new Jesuits, who more properly may be called Jehusites, driving furiously as he did to the Ruin and destruction of Kings, by force and power of Arms, if they can; but if that fail, if they want Vires, they will try Virus; when Sword and Gun cannot, Poison shall. How often was that excellent Princess Queen Elizabeth, never to be mentioned without Honour, so assaulted? (and God preserve his most excellent Majesty that now is, from it) And if that fail, they will try what Powder will do; a Monk's invention found out by the help of the Devil, to the ruin and destruction of Mankind; And had their wicked Plot took effect, would have been the ruin of the whole Nation.  
But blessed be God, the snare was broken, and we in our Progenitors were delivered, and have a just occasion of rejoicing in this day which the Lord hath made. 
Psal. 118. 1.   
And thus you see the parallel of the  


Persons  
Philistines.  
Papists.    
2. The cause of their Danger: The receiving of the Ark, the setting of it up, reforming from Idolatry, putting away Baalim and Ashteroth, worshipping of God, praying, fasting, meeting at Mizpeh; Then the Lords of the Philistines set the battle in array against them, v. 10.  
Was not our case parallel? what makes the Pope and his Complices so maliciously set against the King and Kingdoms of Great Britain and Ireland? was it not the bringing the Ark of true Religion, which they despised and rejected, and setting of it up, and sanctifying those that should minister in it.  
First begun by that Magnanimous and Heroic Prince King Henry the Eighth, who like David, being a man of Blood, began God's Temple, but did not finish it, but left it unto that most excellent and virtuous Prince Edward the Sixth, the Josiah of his age, that justly deserved the stile of Titus, Delicium humani Generis; who carried it forward notwithstanding the great opposition he met with from the Scottish Papists, who at Muscleborough Field, were worsted by a small handful of Englist Protestants, notwithstanding their mighty Army which brought into the field with it their breaden-God-Altars, Crucifixes, and other Popish Trinkets, had 24000. slain in the Encounter; and of the English not above 100 And the same fate attended the Devonshire and Cornish Rebels that risen upon the same occasion.  
And though it met with a sharp opposition and persecution by fire and faggot, by the malice of those wretched Apostates from it, Gardner and Bonner, and the misguided zeal of Queen Mary; yet than the tree of Religion, though it withered in the leaf, yet grew in the root, being watered with the blood of many eminent Christians of all sorts, learned and godly Divines and Bishops, who in the former Kings reigns had helped to introduce it; and in hers, confirmed the truth of it with their Deaths for it; so that it quickly again flourished by the means of that most excellent Princess Queen Elizabeth of blessed Memory, whom none except such as that foul-mouth Liar, and fugitive Jesuit Sanders, will mention without Reverence, much less speak ill of her. By her means, I say, God established his Ark in our Israel; his truth, his Worship amongst us; removed Baalim and Ashteroth, the He-Saints and She-Saints that were set up, and worshipped in God's place. Notwithstanding,  
1. All open opposition by force. In Ireland by Stukely and Sanders; in the North, by No folk North●●●ela●d and Westmoreland. From Spain's invasion in 1508. which had it in any measure succeeded prosperous, would have been seconded by a it one bred Rebelion; of which Sir Walter Raleigh saith, That it only d●need a Morris on our English Seas. And as another 〈…〉 not one bullet into the shore; lost many thousand m●n, and near 20●. ships; whereas we lost but one in all Vessel, and not an hundred men.  
2. All secret machinations, treacherous Contrivances by poison, pistol, dagger, powder, by Campion a French, Lopez a Jew, Creighton a Scot, some vile Bygotted Gentleman, and many others.  
Thus that most excellent Princess, notwithstanding all opposition by force and fraud that was made against her, maintained God's Ark, not only twenty years as at Kirjath-jearim, but twice twenty and five years; and died in peace and serenity of mind in her bed in a good old age; even the age of man in Moses' time, seventy years; and doth well deserve, notwithstanding all the barkings of lying Papists, and the belchings of impure Mouths against her, that part of her Epitaph, 
She is, she was, what can there more be said,  
In earth the first, in Heaven the second Maid.  Which Ark so settled her Successor King James of blessed Memory, the most learned and most peaceful Monarch of Great Britain and Ireland, maintained, continued and established, which exceedinly provoked the malice of the Popish Philistines against him. Hence they contrived, Watson and Clark, Cobham and Raleighs Conspiracy against him in 1603. and that failing, this most Hellish Powder-Treason no doubt, devised by the Devil, but acted by his Instuments, Piercy, Katesby, Digby, and others, who intended to blow up the King, Queen, Prince and the great States, and Commons of the Land, then met in the Upper-House of Parliament; and then to lay that horrid fact to the Puritans (Shame Plots, you see, are none of their new devices) and so to have taken up thence a pretence by the help of Foreigners, whom they had tampered with, to root out Protestants and their Religion, and establish Popery; which (no question) is, and will be their perpetual design and endeavour.  
But blessed be God, for ever blessed be his Holy Name, God intervened, and overruled, (and O let him do so still) and turned 
Esth. 9 1.  it into the contrary.  
God made that day, which had they had their wits, should have been for Villainy and cruelty, the most unfortunate day, such as 
Nou. 5.  eye hath not seen, nor ear heard of, unto us most joyful, and most glorious; when by God's infinite Goodness, and his then most excellent Majesties most fortunate Interpretation of a passage of one of their own Letters, which passage was, The Danger will be over as soon as the Letter was burnt; which was, as a learned Prelate speaks, more casual than rational; not by Grammatical Learning, but by divine Revelation and Inspiration; and by his 
Bp. Andrews,  faithful Councils, diligent and discreet Inquisition and search, discovered and prevented, though those Monsters of men, and the Vassals of the Pope had taken the Sacrament of secrecy, and the time was near for the execution of it.  
Thus was our great danger by our gracious God prevented, and their own deserved ruin by themselves procured.  
The remembrance whereof we ought in all solemn manner to celebrate every fifth of November, as we do, and long may we and our posterity do it. And as we are directed in a Prayer and Thanksgiving in the Office appointed for that day, joyfully to bless God, and earnestly to entreat him to root out that Babylonish and Antichristian Sect, whose Religion is Rebellion, whose Faith is Faction, whose practice is murdering of souls and bodies; from whose Treachery, Cruelty, Rage, Malice, good Lord deliver us. Amen.  
Text. Then Samuel took a stone, etc. saying, hitherto hath the Lord helped us.  
Having in the former dispatched the first thing proposed, viz. What was in the Text supposed, their danger, and the Cause of it, and their enemies. I now come to the second thing, viz. What is expressed.  
Time will not allow particular insisting on those many things which the Text in its parts would present us with.  
I shall sum up all in these two things,  

1. God's helping them.  
2. Their sense of, and thankfulness for that help.   
1 Gods helping them: which though last in words, yet being first in nature, I shall first speak to; and as I proceed, compare Gods helping them with his helping us.  
Now what their deliverance was, the Text shows us.  
After the Ark was taken by the Philistines, at the news whereof, and of his two Sons death, old Eli died, and Ickabod was born ● the glory was departed, and they for twenty years were in an afflicted, and therefore lamenting Condition, v. 1. being fallen into the sin of Idolatry, v. 3.  
Under the bondage of the Philistines who disarmed them, left not a Smith, etc. Samuel having been always a Prophet and Instructor of them, never ceasing to pray for them, Cap. 12. 1. He having reproved them for, exhorted and prevailed with them to put away Baalim and Ashteroth, their He-Gods, and She-Gods, and to serve the Lord; now as a Judge, in which Office he seems now to be inaugurated, he summons them to Mizpeh in order to their further Reformation, to fast and pray, and confess their sins; which the Philistines hearing of, they gathered themselves together with an hostile intention.  
No new thing for Satan to employ his Instuments in the obstructing of good actions.  
At the hearing of whose gathering together, the Israelites were afraid, being unarmed and unprepared to encounter with them, v. 7 and therefore despairing of their own, apply themselves to Samuel to pray for Gods help, that he would save them, v. 8. They were sensible of their own sinfulness, being Idolaters, and knew that God would not hear sinners.  
They were assured of samuel's Holiness and Innocency, and therefore of God's favour towards him. Hence they desired him to pray for them when they were apprehensive of their own unfitness and indisposition to pray for themselves; where by the way observe:  
Though graceless sinners in their prosperity scorn and abuse Gods faithful Ministers, yet have they then a Conviction in their own Consciences of their Innocency: and in time of their distress, will seek to such to pray for them; as Pharaoh to Moses, the people to Samuel; they sent not to their fellow-Idolate's, nor Pharaoh to the Magicians; then Moses, than Samuel must be desired to pray for them.  
Thus it is, and will be with intelligent, though graceless people, in reference to scandalous and careless Ministers, who do delightfully associate them in their sinful and unwarrantable practices of drinking, swearing, dicing, etc. even those persons who seem to applaud flatter, and admire them; yet in their sober moods have so much conviction, that in their thoughts they condemn them as the blemishes of their Function; and in they're extremities little regard their Prayers for them; then an Innocent Moses, though many times rejected; then an holy and blameless Samuel shall be sought to; then, pray for us; then, honour me before the people.  
The only way for Ministers to keep up their Reputation with men, is to be careful of a blameless Conversation, a faithful discharge of their Ministerial Function, a constant Conversing in their studies with God by Meditation and Prayer, and with the best Companions, the holy Scriptures, and the Books of learned and holy Writers; (no such Companions in Taverns or Coffeehouses) and the keeping their Consciencies void of offence towards God and man; which shall they do, they will find love, as Samuel from a David, and Reverenee and Respect, even from a Saul and Herod, as Samuel and John Baptist did.  
This by the by: and I assure you, spoke with no ill intent; and I hope and pray it may be to some good effect.  
To return: 1. Samuel answers their desire, makes testimony of his faith in the promised Messiah by his sacrifice, and earnestly cries to God for them, v 9  
Faith and Prayer, the pious man's best defence: Preces & Lacrymae arma Ecclesiae, Prayers and Tears the Church's weapon. Non vires, non virus, nec pulvis Sulphureus; not Power, nor Poison, nor Powder: they are not the arms of Christ's Followers, but of the Jesuits and Romish Synagogue.  
The success was, God heard his Prayers, thundered upon, and discomfited the Philistines, gave the Israelites a great victory, whereby they regained the Cities they had lost; so that afterward they flourished in peace, Justice and Religion all the days of Samuel.  
And what manner of people these were, whom God thus helped, we may learn from the Context, and so we find them, 

1. A sinful people, Idolaters.  
2. a assaulted people by the Philistines lording over them, coming in arms against them.  
3. A penitent people, as is evident, 

1. By their Obedience to samuel's summons, coming to Mizpeh; they were no Dissenters from the Magistrates-lawful Command.  
2. By their Reforming, Putters away of Baalim and Ashteroth.  
3. By their Humiliation before God. 

1. Confessing their sins.  
2. Fasting.  
3. Praying to God.  
4. Praying to Samuel to pray for them.      
4. Using their own endeavours, as well as depending on God's Power. They went forth.    
Thus it was with the Israellites; and hath it not been so with us in many particulars, which time will not admit my speaking to? Only in general.  
Their enemies were Philistines, Idolaters, that worshipped Dagon, and other Heathen Deities; the first Inhabiters, in whose room the Israelites succeeded, but such whom God had justly for their sins when come to ripeness, appointed to be rooted out; and left Command to do it as the Land would bear, left the wild Beasts should increase upon them; and gave the Land unto the Israelites, which did not, or could not expel them; so that they still continued amongst them, sometimes in subjection, many times in power over them; but always because of a different Religion, at an implacable enmity against them; and still watching, and taking all opportunities to destroy them.  
And as for the Israelites, though they had been Idolatrous Worshippers of Baalim and Ashteroth, yet were now truly penitent; had reform themselves, put away Baalim and Ashteroth, and became sincere in their Worship of the true God; and were now in the actual worshipping of him by samuel's Command, which they obeyed, congregated at Mizpeh, unarmed and unprepared, and not expecting of an enemy: Mutato nomine. Put we but Jesuited Papists in the room of Philistines, and true English Protestants instead of Israelites, and our excellent and learned Prince, King James of happy Memory, instead of Samuel, Westminster instead of Mizpeh, and the most solemn Assembly of Parliament brought thither by the King's summons, to establish and confirm true Religion, and whence to come immediately from the actual performance of Religious Worship in the ancient structure of St. Peter's; And you have the true Case of the occasion of this times solemnity; and therefore I shall not, and I need not add any more, only in general observe,  
That quarrels that are grounded on matters of Religion, are not durable; most implacable, most mischievous — Philistines against Israelites, Papists against Protestants.  
For though it be true, that many Atheistical Matchiavils that are of themselves of no Religion, do make use of the name of it, as a politic engine to work their own purposes, and are otherwise indifferent to all. And many crafty-pated, or such who have small deal, do profess this or that persuasion upon a Design of gaining a Trade to advance their worldly Interest, turn Dissenters of every sort, to gain a Trade amongst those they turn to; and are indeed crafty shavers that are of no Religion out of Conscience, yet pretend to some out of their Covetousness.  
Yet we know our Fathers have told us in their recorded Histories, and we ourselves have seen, and known many zealous Bygots in all persuasions, who have good intentions, but weak Judgements; that are indeed conscientious, though erroneously so; and will not by flattery or force be persuaded or prevailed with, to forsake that persuasion or opinion they have espoused; yea, though their leaders who did seduce them into those seditious, schismatical and fantastical Principles and Practices, turn from them themselves, and many times earnestly oppose them.  
Thus it was with Brown, the Father and Cognominator of our first Separatists, who had seduced many to a Separation from our Church, as Antichristian in her Doctrine, Worship, and Discipline, yet himself returned and became Minister of a Church, a place so named; but his followers (the source, spring, fountain and root of those many Hydra-headed Divisions in Religion, which have abounded amongst us ever since) still continued obstinate.  
Now in those whose Consciences, though erroneous, and not their worldly Interest sway them, in such the quarrel for Religion, and upon that occasion, becomes settled, durable, implacable and mischievous.  
And such is, and hath been, and will be of the Bygoted Papists (the old and greatest fanatics) against the Protestant Church of England, who ever since it hath had an established being, they have and will oppose, and set themselves against, as the Philistines did against Israel.  
Erroneous Consciences (though in good men) are apt to mistake their carnal passions for commendable zeal, under which (when their Interest lurks) it drives on unto furious motions. Thus the Disciples, James and John, being ignorant of Christ's spiritual Kingdom, dreamed of an earthly Kingdom. And this soon made them ambitious (as appears by their Mother's motion, no question, set on by themselves) That the one might sit on the right hand, and the other at the left, in Christ's Kingdom.  
This Ambition makes them furiously zealous to call for fire from Heaven on the Samaritans that would not entertain their Master.  
But herein they were not like their Master, nor liked by him.  
Christ's Passions were free from Concupiscence, wherewith ours are defiled. Our Passions are like water that hath a muddy residence, which when it is stirred, every part groweth foul with it; but our Savious Passions of grief, and anger, and sorrow, were like clean water in a pure vessel, which is never the fouler for the motion; so were not the two Disciples, who thought their carnal Passion, zeal for their Master; and the Destruction of the Samaritans, wellpleasing Justice. Christ tells them, You know not what Spirit you are of, and that he himself was of another temper; who came to save men's lives, and not destroy.  
Oh! how like in this particular unto these two mistaking Disciples of Christ, are those that call themselves the Followers of Jesus, (but so called per Antiphrasin, as Lucus a non lucendo) who are not the Followers of the meek and holy Jesus, but the Imitators of those furious Soldiers, Jehu, and Ignatius their founder of accursed Memory.  
John and James, Christ's Disciples, in a passionate zeal for their Master, would needs have Samaria destroyed with fire from Heaven.  
Our Jesuits would, and did endeavour to destroy our King, Queen, Prince, Lords spiritual and temporal, Commons, our stately ancient Structures; yea, Friends as well as Foes, with fire from Hell.  
But as Christ rebuked his Disciples rashness, so God disappointed the Jesuits and their bygoted Proselytes cruel malice.  
And the Evangelist in recording the Story, hath given a Resolution to that question, Whether Jews may destroy Samaritans for not being of their Religion or Persuasion. Dissent in Religion was the cause of their quarrel.  
Samaritans would not entertain Jews going to Jerusalem, but starve them.  
The Jews would by fire destroy the Samaritans; if they be Heretics, burn them, let them not live. The Woman of Samaria tells our Saviour, That the Jews have no deal with the Samaritans: 
John 4. 9  Non contuntur; yea, they abused each other, forgetting Humanity and Piety on either part, and so always continued till their own implacable divisions made way for, and brought Destruction upon them both in the days of Claudius.  
All the Disciples were not of the same Spirit with these two Zealots. The other ten, though they liked not the Samaritans unkindness to their Master, yet called not for fire from Heaven; neither were the Samaritans all so uncivil; for we read how he turned into another Town.  
And to comfort such as be thus minded as the Ten Disciples were, we may take notice, that our blessed Saviour was none of the Zealots, or shown himself on their side, but inclined to Humanity, Peace, Familiarity, Friendship and Goodness toward all.  
He still would converse with the Samaritans; ask water, sent his Disciples to Samaria to buy meat; to this Town to take up lodging. In this journey he healed a Samaritan. Leper; yea, so favourable towards them, and so ready to be used by them, that he was called a Samaritan for his labour. 
John 8. 48.   
Christ was in the right, and its safe being of Christ's Temper, yea, it's our duty to be so; Let this mind be in you which was also in Christ Jesus. 
Phil. 2. 7.   
But what are the Jesuits and the Jesuited Papists? God forbidden we should think so of all Roman Catholics. All the Samaritans did not refuse Christ, some entertained him. All Papists are not of that mischievous temper; but those that are Jesuits and Jesuited, they are indeed like these two misguided Disciples, not in their goodness otherwise, but in their furious Zeal, who were moved by the barbarous indignity of denying harbour for a night to their Master (whom in his Transfiguration they had so lately seen in Glory; and this denial by a sort of paltry Heretics; and only because his was as if he went to Jerusalem, he was well affected in Religion) to call for fire from Heaven utterly to destroy them.  
This made these two that were of the chiefest of Christ's Disciples, one of them a Pillar in the Church, the other Christ's beloved Darling, to make that motion of fire from Heaven. 
Gal. 2.   
And was not that motion good? considering they had the example of Elijah's so doing, whom they had so lately seen in Glory? 
John 21. 7.  Thus far the two Disciples of Christ, and Ignatius Loyala's 
Luke 9 54.  society, go together.  
But now they break Company; Christ's Disciples would have fire from Heaven; this cursed spawn of Ignatius would have it from under ground.  
Christ's Disciples asked their Master's leave; these consult not with Christ at all, but with their Father the Devil, who was a Murderer.  
Christ's Disciples would have it done by a Miracle, wherein God's finger might be seen; they by a base and treacherous Invention of the Devils contriving.  
They would do it like Disciples in God's Name, by their Master's Licence, call it down, not conjure it up; from Heaven it's own Sphere, not from below. The Disciples, like Eagles, fly to the Clouds; the Jesuits like Moldwarps, creep into a Vault.  
Now though the Disciples Circumstances were right, yet the motion was wrong, which sprang from the ignorance of their own and Christ's Spirit; for which he rebukes them, You know not what Spirit you are of; and from ignorance can spring no good.  
You know not what you ask; you worship you know not what. 
Matth. 20. 23.   
These are Christ's own returns to these two Disciples; and to 
John 4. 22.  the Woman of Samaria, wherein we may find rebuked by our Saviour's own mouth,  
Ignorant Zeal, implicit Faith, and blind Devotion; the Pope's three great Engines of State to maintain his power.  
Zeal must be according to knowledge, or else it will precipitate even Christ's own wellmeaning Disciples into cruel and bloody acts; how much more such lose principled persons as generally Jesuits and Jesuited Papists, into treacherous and mischievous Plots and Contrivances, murdering of Kings, massacring of thousands of Innocents', blowing up King and Kingdom in an Instant! And all this the fruit of ignorant zeal!  
But the example of Elias will not bear them out in it, for Elias' Spirit was suitable to Elias' time, and the legal Administration, which was of Death; but Christ had altered the Administration, and brought in by the Gospel, Peace and Life.  
Elias had a particular Commission, they had none.  
Elias only destroyed the culpable; these Disciples had no more regard to the Innocent in that place, than Jonah had to those in Nineveh.  
They were Christ's Disciples, and not Elia's; and therefore might not have the Spirit of Elias, but of their Master, who came to save life, and not destroy; and such is, and should, be the Spirit of Christ's Disciples, whose Office is not what Bellarmine saith, St. Peter's is, Pascere & occidere, to feed and slay; but to seek and save. The second Office Bellarmine attributes to St. Peter, viz. Occidere to slay, came from him who was a Murderer from the beginning, and not from the holy and meek Jesus, who was, as his Name imports, a Saviour, and not a Slayer.  
Such then that are Christ's Disciples, must learn of him who was meek and lowly, not proud and cruel. Thus far of Gods helping them.  
Text. Then Samuel took a stone and set it between Mizpeh and Shen, and called it Eben-Ezer.  
In which words we have three things considerable,  


1. The sense of their deliverance, Then  
2. Their present thankfulness, saying, Hitherto.—  
3. Their care for the continuance of the memorial of it, Then Samuel took a stone—    
Of each of these in their order, and first of the  
1. Their sense of their Deliverance implied in the word Then; When God had thundered on the Philistines and discomfited them, v. 10. When the men of Israel went out from Mizpeh and pursued them, and smote them until they came to Beth car. v. 11.  
My present business is to parallel their Case with ours. The Israelites Case was whilst they were unarmed, fasting and praying, and Confessing their sins, and in all likelihood met at Mizpeh for the consulting about their Concerns; so then Samuel judged Israel, v. 6. as likewise we read of Israel's meeting there before that time, Judg. 10. 17. not thinking or being suspicious, or afraid of any danger near them, but in profound Peace, as to men, and by humbling themselves before God, making their Peace with him. Then the Lords of the Philistines went up against Israel, and drew near to battle, v. 10. with which sudden and unexpected danger, they were very much terrified, and in that fear did not sink under, and cowardly run away (as the Emperor Ferdinand's Popish Army invading the Hussites for their Religion, twice did, being stricken by God with a panic fear, never striking one stroke) but they bethought themselves, and betook themselves to the best course they could for their own preservation; they befought Samuel not to cease to pray for them; they remembered (most likely) that it was Moses' hand lift up, that gave their forefather's victory; and they themselves went out of Mizpeh and pursued them, and God himself thundered upon them so, that the Philistines were discomfited and smitten before Israel, until they came to Beth-car, v. 11.  
Lo this their deliverance, and their sense of it appears by samuel's setting a stone, erecting a Monumental Trophy of God's mercy shown them in that place.  
Now should we parallel our Deliverance from the Powder-Treason and Traitors, and theirs from the Philistines, we shall find many remarkable Circumstances that heightened the greatness of our danger, and so the value of our deliverance, above theirs.  
Which I may but touch.  
1. Their danger was from open enemies, from whom they had deserved, and could expect no other.  
Ours was from pretended Friends, who lived, yea, flourished with Wealth and Honour under the Protection of that King and Laws that they endeavoured the Destruction of; were secret enemies that lived as Friends in the midst of us.  
2. The Israelites danger was known to them, and could not be hid from them; the Lords of the Philistines went up against them in battle in an hostile manner as declared Enemies.  
Ours was altogether hidden from us, no sign, token or suspicion of any mischief towards, all things calm; and those that call themselves Romau Catholics (a Contradiction in the terms, as a Particular Universal) had a very great share in the King's favour, and pretended greatest satisfaction with it.  
Then the Lords of our Philistines, the enemies of our Peace and Religion, did not go up with an Army at their heels, though they had Provision to have suddenly raised one; but they went down into the Vaults and Cellars with the Devil at their elbows.  
Their under-ground-Contrivances prevented discovery, till our great and gracious God (whose name be ever magnified) who is Pan Ophthaelmus, and saw those hidden works of darkness, made one of themselves an Instrument of revealing of them and their most mischievous design.  
And hence may all Gods saithful Servants comfort themselves, That though the Devils claws be in all our enemies Plots, and our danger, yet still God seethe them, though they do not; and hath, and will have a hand in their Discovery, and in his Servants Deliverance, as he had in Israel's Deliverance from the Philistines, and in our forefathers, and in them our Deliverance from the Powder-Treason.  
3. The Israelites Danger was what they knew, provided against, and that by all the ways that could be imagined likely to deliver them, as,  


1. Humiliation, fasting, weeping.  
2. Their own Reformation, they put away Baalim and Ashteroth.  
3. Their importunate desires of samuel's praying for them.  
4. samuel's answering their desire, not only, 

1. Earnestly praying; He cried.  
2. But likewise sacrificing a Lamb. v. 9      
Samuel set Faith and Prayer on work; first he sacrificed, exercised and acted his Faith on Jesus Christ the true Lamb of God, that was by the Levitical Lambs typified, as being slain from the beginning of the World; and then he earnestly and fervently, not only prayeth, but crieth to the Lord for them.  
And having thus taken the right course to make God their friend, for this is the course of his own prescribing, 2 Chron. 7. 14. If my people which are called by my name, shall humble themselves and pray, and seek my face, and turn from their wicked ways: then will I hear, etc. Having taken this course, they then  
5. Set themselves forth courageously and valiantly to fight against them; and God fought with them, and for them, and made them victorious over their enemies; insomuch, that they drove them clean out of the field into their strong-hold of Beth-car; the consequence of which Victory was the recovering of their own City, and Peace with the Amorites.  
Having thus considered theirs, let us now see what our Danger, and so Deliverance was.  
1. Our Danger was not from open enemies, but pretended and supposed friends, who had been many ways obliged to gratitude and good Offices by the favour of their Prince, and the courtesy and kindness of their fellow-Subjects.  
Oh horrid and unnatural Ingratitude, and almost incredible, were it not that we have seen and known by woeful experience, that the blind zeal of Jesuit-ridden Papists carrieth them against all the ties and obligations that flow from gratitude, kindred, friendship, Relation; and in the service of the Devil and the Pope, makes them like Levi, to know neither Father nor Mother, Kin nor Relation, Friendship nor Gratitude, but tramples down all that's sacred, that stands in the way of their promoting of the Interest of the Roman Church; and if that be the case, than Tros Tyrius nullo discrimen agetur. Let them be Friend or Foe, Relation or Stranger, their fellow-Catholicks, yea, fellow Plotters too, it's all one; if they are conceived to be blocks in their way, they must be removed, if their strength, teachers, and the seasonableness of so doing, prompt to it. And our Progenitors found that observation before mentioned very true in those English Powder-Traytors, viz. That an English man Italionated, is a Devil incarnate—  
2. Our Danger was hid from us; no suspicion, nor fear, nor apprehension of it; all secure, Halcyon days of peace, without any disturbance. The fear of danger that possessed the Nation in reference to the death of Queen Elizabeth, was over. Sol occubuit nox nulla secuta est. Peace and Religion settled and maintained in the same Condition, Traffic and Trading, Merchandizing and Manufacturage encouraged, and by a settled peace with Spain, which before was always dubious, now enlarged to the exceeding Advantage of the English Nation.  
The old enmity, and fear of enmity from Scotland, now quite removed by the uniting of the two Diadems in one Person, who was what his Motto (chosen by himself) speaks him, Vere Pacificus.  
Learning encouraged under a most learned King; then indeed were Musae regnantes; and all things in a most flourishing and most prosperous estate.  
Favour was equally, according to Demerits, extended unto the Catholic Nobility and Gentry.  
Books written by Catholics to persuade the Papists to a quiet submission unto their Princes peaceable Government; when all things carried a fair prospect to a glorious and happy Estate; even then — Latet anguis in herba.  
Then the implacable enmity of Satan against all that is good and lovely; then the infatuated zeal of Priestridden Bygots, set them on work, to contrive that work of Darkness, that hath no parallel, as to all its Circumstances, in any History; which was invented by the Prince of Darkness, carried on by Children of Darkness, and laid in a place of Darkness; which when if had taken light by Fauxes Match, would have proved the blackness of darkness; and it is to be feared (considering the general security and impenitency of prosperous Mankind) would have sent many a shattered body to the darkness of Death; and many a poor unprepared soul unto utter Darkness; and would have been suitable to an Italian Revenge, the Destruction of soul and body. Tantum Religio poterat fundere malorum.  
3. Our danger could have no preparation against it; for as Ignoti nulla Cupido— so nullus Timor. The Israelites knew, and provided all possible means against their danger, by Humiliation, Reformation, Fasting, Prayers, praying to Samuel to pray for  
them, and their own valour; but alas! none of these could, or were put in use, or were thought upon in our case.  
The Preparations for the Grandeur of the first days Session of Parliament, had put away the thoughts of Humiliation; Feasting excluded Fasting, and Compliments and Courtship of Salutations, Prayer.  
And, for any endeavours of our own, the nature of our danger prevented all; so that we must say, That our Deliverance was digitus Dei alone; no Samuel to pray for us, no Army to go forth against our enemies, whom we knew not, nor where to find; and as for the way of their malice by Gunpowder, no possible escaping; so that we must still say, Non nobis Domine, Not unto us, etc. And, If the Lord had not been on our side, they had swallowed us up quick. 
Ps. 115.   
And let this be our encouragement still, That God is, and 
124.  will be on the side of his faithful, penitent and praying people, to defend and preserve them (even when care is not, or cannot be taken) from all the Contrivances, and mischievous Plots of the implacable enemies of our Religion, Laws, Lives, Liberties, Consciences; for it is certain, That howsoever God be not in the beginnings of evil enterprises to set them forward, yet at the end he must be, or no end will be; for Domini sunt 
Prov. 21. v. 16.  exitus.  
The Horse may be prepared for the battle, the Lot cast into the Lap, the Counsel of Ashitophel may be taken, Haman may obtain the King's Letters to destroy the Jews, the great Fleet at Ezion Geber may be prepared, Sennacheribs mighty Army may be listed, the Lords of the Philistines may be upon their march, the Powder, and Billets, and Match may be all laid, and a wicked Faux ready with his darklanthorn to put fire to it; and how near was our late Popish Plot ripe for execution, when it was discovered!  
Yet God defeats them all; for Counsel may be in the heart of man, and words at his Tongue's end, and Acts at his finger's end, the Match laid to the Powder, yet nothing shall be said, or done or take effect, except God will have it so; he giveth and denieth success as hepleaseth.  
And as for samuel's Prayers, or our own endeavour, our Case and Danger was such as could not admit either in particular.  
But the daily Devotions of righteous persons (that would have kept fire from Heaven from falling on Sodom) and Gods infinite free Mercy prevented their fire from Hell from doing execution; so that for the greatness of our deliverance manifested in the greatness of our Danger, we must still say, Not unto us, O Lord, not unto us: but unto thy Name give Glory, 
Ps. 115. 1.  for thy mercy and thy truth's sake.  
For had it not been the Lord, who was on our side, they had swallowed us up quick (had their Fire been kindled, it would 
Ps. 11●. 1.  have made but one mouthful of King and Kingdom).  
But blessed be the Lord, who hath not given us as a prey to 
6.  their teeth.  
Our soul is escaped as a bird out of the snare of the Fowler: 
7.  the snare is broken, or loosed, and we are escaped.  
Now (as St. Austin observes) a thing is loosed two ways; either after we are snared, or before; so a Captivity may be said to be turned two ways, by an after-deliverance, or a forehand prevention.  
The Grecians express by Prometheus and Epimetheus; the Latins by anteverta and postverta; the Schoolmen by praeveniendo, subveniendo. The first is best.  
A good buckler to keep off the blow, is better than a good Plaster to heal the hurt.  
And such was our deliverance, a prevention, concerning which we may say, That the Destruction intended was the Devils doing, and it is monstrous in our eyes; the deliverance was Gods doing, and let it still be marvellous in our eyes, that we may be thankful at present; and in the eyes of our Posterity; the memorial of it perpetuated from Generation to Generation; which thankfulness was samuel's practice at the present, and care for the Children of Israel's future remembrance of it, and comes in the last place to be spoken to.  
2. samuel's present thankfulness expressed in these words, saying, Hiterto hath God helped us.  
He acknowledgeth that God had helped them, and had always helped them. And herein indeed consists the proper form and essence (if I may so speak) of our Thanksgiving, viz.— To recount to his Honour what he hath been to us, and what he hath done for us—  
Instances whereof we have in many of David's Psalms. The 136. throughout, and 145. which I shall only point to.  
In the two first verses he tells us, That he will extol God his King, and bless his Name for and ever; every day he would bless God, and praise his name for ever and ever.— And how he did, we may see it in the following verses, by declaring of Gods  


1. Greatness. v. 3, 4, 5, 6.  
2. Goodness. v. 9  
3. His Works and Saints, v 10, 11, 12.    
And having reckoned up from the fourteeenth to the twenty-first, many particular Instances of his Acts of grace, and goodness, and greatness, he concludes with declaring what was his own, and what he desires should be of others. — My mouth shall speak the praise of the Lord. And let all flesh bless his holy name for ever and ever, v. 21.  
Lo this is the Tenor of our blessing God, and declaring our thankfulness to him, when we recount to his Glory and Honour what he hath done for us.  
Now this is a wide and comprehensive duty: shall we pass over the imperate, and only consider the elicit Acts of it; such as flow from, and constitute the very being of it? All which we may find in this of samuel's expression of his, and the Israelites (for he was but their mouth) thankfulness unto God; Hitherto hath God helped us.  
Now the elicit Acts of thankfulness are five,  


1. Observation.  
2. Remembrance.  
3. Confession.  
4. Valuation.  
5. Retribution.    
1. Observation: For how can we be thankful for that we take no notice of?  
This was Israel's sin charged upon them, that made them 
〈◊〉. 1. 1, 2.  worse than Ox or Ass. The Kindness, and the Circumstances of it, must be observed by us. Thus David, Thou hast brought me hitherto: what am I? Thus Samuel, Hitherto hath God helped  
2. Confession with the tongue: Thus Samuel, he did not set a stone and say nothing, but he called it Eben-Ezer; saying, hitherto hath God helped.  
We must not stifle, nor imprison the Apprehensions we have of God's Goodness in our hearts, but declare them to others.  
Hence David: Come my Children, harken unto me, and I will tell you what God hath done for my soul. And it is a 
Ps. 92. 2. 3.  good thing to sing praises unto thy name, to show forth thy loving kindness in the Morning, and thy faithfulness every night.  
Hence he calls his tongue his Glory: How is the man's tongue his Glory, but as it is an instrument employed in the glorifying 
Ps. 16 9  of God, wherein stands man's highest praise. 
Acts 2, 26.   
Mere speech, is the glory of a man above brute Creatures; Eloquent speech is the Glory of the learned above the untaught. Gracious speech Language of Prayer and Praises, is the Glory of a David, a man after Gods own Heart.  
3. Remembrance: Hence the Psalmist, when he presseth his soul to praise God, calls upon it not to forget any of his 
Ps. 103 2.  benefits.  
Reflect we must on the mercies we enjoy, or we shall never be thankful.  
Hence God himself instituted Trophies, Stones, and Days, and other Monuments to continue the memorial of them; and we read it as a commendable and praise worthy deed of the City of Zurich, who engraved the year of their deliverance from the Romish Antichrist, upon Pillars in Letters of Gold.  
4. Valuation: A d●e estimate of the mercies we enjoy at God's hands If once we think meanly of them, we shall quickly be unthankful for them; if we say as Hiran or the Cities which Solomon gave him, What Cities are th●se? we shall soon forget the kindness, and brand with disgrace; call them Cabul. 
1 King, 9 13.   
If once say with the Israelites, Nothing but this Manna; we should soon prove Murmurers against, and not Praisers of God. When Korah thought his being a Levite a small thing, than he murmured. 
Numb. 16. 9   
If God's Consolation seems small, our thanksgivings will be 
Job 15. 13.  very slender.  
5. Retribution: an essential part of thanksgiving; hence the Psalmist, quid retribuam, what shall I render?  
As Ahasucrosh asked, What done for Mordecai? so we should ask, what done for God, on his Command, to his Glory? Certainly all we are, have, can do, suffer, are less than the least of God's mercies.  
Yet an Obligation lieth upon us, render we must, give up ourselves, souls, bodies, all we are, have; yet all will fall short of what we own to God's Glory; and we can give him but his own, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Rom. 12. 1.   
Let us then own God in all we have, and honour him by all we can do or suffer for him.  
Own him in all our Mercies, all our Deliverances, this Deliverance, our preservation. And thus express our thankfulness as Samuel did, by a due Observation, Remembrance, Acknowledgement, Valuation and Retribution; and by taking care as he did, to transmit the memorial of it to Posterity, which is the last that comes now to be considered.  
3. samuel's care for the continuance of the memorial, in these words, Then Samuel took a stone, etc.  
A practice that God himself had directed, to continue the memorial of his great Acts; and was practised by Jacob: and 
Josh. 4. 5, 6.  here by Samuel, which he named Eben-ezer, the Stone of 
Gen. 28. 18.  Help. 
31. 15. 35. 14.   
But because, though stones be very durable and lasting Monuments, yet time, that is edax rerum, may consume them, or otherwise they may be removed: therefore God was pleased to fix a memorial of his gracious Acts in time itself, that so the renewing of that, might perpetuate the Memorial of them. To this end he had set apart fixed days, as the Passover, and the days of Purim  
The Trophies and Momuments of Stone or Brass, though the materials may be and continue, yet the Cause, Author and Reason of their erecting, may be utterly worn out. As the Pyramids in Egypt, and stonehenge in Wiltshire, no certainty why or by whom placed. But when it's fixed on days in time itself, nothing can wear it out, till time be swallowed in eternity.  
There are three great National Deliverances mentioned in Scripture, each of which had its memorial-day appointed.  


1. The Passover by God's command. 
Exod. 12.   
2. Purim by Esther and Mordecai. 
Esth. 9   
3. Dedication of the Temple, which Christ himself observed.    
All these set apart as monuments of thankfulness for Israel's Deliverance from Pharaoh's Bondage, Hamans' Plot, and Babylon's Captivity.  
And should we parallel England's old and late Deliverances with theirs, we should find that they come short in nothing, but are in some Circumstances more eminent and miraculous.  
And therefore the Institution of the fifth of November for an high and holy day, is a most justifiable Act; and the observation of it a most necessary Duty on all true Englishmen, good Subjects, and sincere Protestants; wherein we call to remembrance, confer of, and declare to others, and stir up our own hearts to a thankful admiration of God's wonderful works in our deliverance. Let us say as Samuel. Hitherto hath God helped us: and with David, O how great is thy goodness! how terrible are thy works! and consider with ourselves what manner 
Ps. 31. 15. 66. 3.  of persons we ought to be in all holy and godly Conversation; And with the Psalmist, What shall we render! And 
2 Pet. 3. 11.  what is more fitting? Then since this is the Deliverance that God 
Ps. 116.  hath wrought, let us do, opus Dei in die suo, Rejoice and be glad in it.  
O let us joyfully, thankfully and affectionately remember the Mercy of this deliverance vouchsased to us in our Forefathers; reflect upon the greatness of our Danger, and Gods wonderful goodness in our escape from it.  
Our Case was that of the Church, Men risen up against, had 
Ps. 124.  swallowed us quick; and their mischievous device, like proud and overflowing waters, against which there can be no defence, had gone over our soul; so that had not God's mercy intervened, we had been a prey to their teeth; but blessed be God, our soul is escaped as a bird out of the snare of the Fowler. The Net was broken, and we were delivered, and all by the help of the Name of the Lord, who made Heaven and Earth.  
In which case of theirs, as in ours, were joined Cruelty, Malice, Violence, Policy, Subtlety, and an irresistible Force, such as is the overpowering of Fire and Water, that burns and destroys without Remedy.  
And herein see and consider the greatness of God's Mercy in this Deliverance. It was a great State-Mercy, but a greater Soul-Mercy; for hereby the glorious Gospel of lesus Christ is continued to us. O say not of this, as Let of Zear, It is a little one. 
Gen. 19 20.   
Let this Mercy then be writ in the Records of our hearts, as well as Statutes, that as what Mordecai had done was read by Ahasuerus, so this may be by us; not only that we may know it and mind it, but that we may as Ahasuerus did for Mirdecai, and say, What hath been done for God? What shall we do for him?  
Let us therefore (I beseech you) answer God's expectation, because of this and all other his former and latter Deliverances, for therefore are we put in mind of them. And know we, that if we do not, we may expect that God will expostulate with us as he did with Israel.  
8. I brought you out from Egypt, and brought you forth out of 
Judg. 10. 8, 9, 10.  the house of bondage.  
9 And I delivered you out of the hand of the Egyptians, and out of the hand of all that oppressed you, and drove them out from before you, and gave you to ●●●d.  
10. And I said unto you, 〈◊〉 the Lord your God; sear not the gods of the Amorites, in whose land you dwell; but you have not obeyed my voice.  
Yea, we justly may fear that he will answer us in our Entreaties and Dangers when we cry unto him, as he did them:  
11. Did not I deliver you from the Egyptians, and from the Amorties, from the children of A●●●●, and from the Philistines? 
Judg. 10. 11, 12, 13, 14.   
12. The Sidonians also and the Amalekites, and the Meabites did oppress you, and you cried unto me, and I delivered you out of their hands.  
13. Yet you have forsaken me, and served other gods, wherefore I will deliver you no more.  
14. Go and cry unto the Gods which ye have chosen, let them deliver you in the time of your tribulation. Change we the names, and the things agree.  
Let us then answer God's expectation, since God by this great Deliverance hath continued his Gospel, (and, O Lord, continue it to us and our Posterities.) O let us  
1. Prise it: As that which exalts a Nation, lifts it up, as it did Capernaum, unto Heaven. He hath shown his word unto Jacob: his statutes and his judgements unto Israel. He hath not done 
Psal. 147. 19, 20.  so with any Nation, and as for his judgements, they have not knewn them.  
2. Improve it. Otherwise it will prove a Judgement to us; yea, the Judgement; This is the condemnation, that light is come into the world, and men love darkness. The neglect of the Gospel 
Joh. 3. 19  casts down to Hell, and makes our escape impossible. 
Mat. 13 50.   
3. Walk worthy of it, answerable unto it, and to God's expectation 
Heb. 2 3.  from us, because of it. Let your conversation be as becometh the Gospel. Walk worthy of the Vocation wherewith we 
Phil. 1. 27.  
Ephes. 4. 1.  are called. And thereby adorn the Doctrine of God our Saviour in 
Tit. 2. 10.  all things.  
To these ends Joshua minds Israel of what God had done for them; and amongst other things, How Balak, Son of Zippor 
Josh. 24. 9 10.  King of Moab, arose and warred against them, and called Balaam the Son of Beor to curse them: But he would not hearken unto Balaam, but he blessed them still, and delivered them out of Balak's hand.  
And after many other signal Mercies showed to them, he concludes with God's expectation from them. Now therefore 
14.  fear the Lord, and serve him in sincerity and in truth, and put away the gods which your Fathers served on the other side the flood, and in Egypt; and serve ye the Lord.  
And as it was then, so it is still; God's expectation from us upon our Deliverancs is, That we should serve him without fear, 
Luke 1. 74. 75.  in holiness and righteousness before him all the days of our life. Not that we might exclaim against the foulness of the Fact, or inveigh against the Monsters that were the Actors of it, or bless ourselves for so fair an Escape, or keep a day in the Memorial of it; much less were we liberate, that we should become Libertines: To sit down to Eat, and to Drink Healths after new and unseeming Modes, and to rise up to Play; But that we might serve God in Holiness and Righteousness all the days of our life.  
Serve we ought, though we should not be delivered; as the holy Martyrs did: The three Princes in Daniel, and Job resolved he would, though God should kill him. How much 
Job 11. 15.  more ought we, when we are delivered, (and that aforehand, by way of prevention) to render unto God Evangelical and acceptable Service and Sacrifice of Thankfulness and Love!  
Serve Him we must then, in Holiness and Righteousness, and that not only in the sight of men, but before him; and that not for a spirit or fit, but all the days of our Life. Let not our Holiness be as the Pharisees, in our Fringes and Phylacteries, in outward expressions, in hearing the Lectures of the Law, no matter how we live. Let not our Holiness be like the Sadducees, live indifferently well; but believe neither Spirit, nor look for any Resurrection: Not like Agrippa's, who was half persuaded. Not in Holiness only, not in Righteousness only, but in both, and that for ever.  
And as for our present deportment,  
Let us rejoice in the day which the Lord hath made.  
When God calls to fasting, it is a sin to feast; and when to rejoicing, it's a sin to mourn. 
Isa. 20. 13.   
Had this Plot taken effect to the desire and expectation of the 
Neh 8. 9, 10.  Projectors, there would have been a Jubilee in Askalon.  
Shall we not then rejoice, and be glad outwardly in body, inwardly in Spirit? let our joy be such as may be seen and perceived by face, voice, countenance, habit and gesture; bind the sacrifice with cords unto the horns of the Altar. Let our hearts 
Psal. 118. 27.  be glad, and our Glory, our tongue rejoice. Bless the Lord 
Psal. 16. 9  in the Congregation. Let the Singers go before, and the Players 
Psal. 68 25. 26.  on the Instruments follow after.  
Let us say with the Psalmist, My lips shall greatly rejoice when I sing unto thee: and my soul which thou hast redeemed.  
My Tongue also shall talk of thy righteousness all the day long: for they are confounded, they are brought unto shame that seek my hurt.  
But let us be sure that our joy and rejoicing may be in the Lord; such as God may be pleased with.  
Not in the day of our King's deliverance, make ourselves or others sick with bottles of Wine; not sit down to eat, and 
Hos. 7. 5.  drink healths, and rise up to play; for with such mirth God is 
Exod. 32. 6.  not well pleased, but doth threaten to spread the dung of such 
1 Cor. 10. 5.  feasts upon their faces, and curse their Blessings. 
Mal. 2. 3.   
Now that our rejoicing may please God, we must begin with hallelujah, and end with Hosannah.  
David gives us a pattern; Open to me the gates of Righteousness 
Psal. 118. 19 25.  I will go into them, and I will praise the Lord. Save now, O Lord, I beseech thee: I beseech thee send now prosperity.  
Thus should we be joyful in God's house of prayer; but still 
Isal. 56. 7.  remember to rejoice in trembling, because we know not what a 
Psal. 2. 11.  day may bring forth, Prov. 27. 1.  
Join we then praise and prayer; thanksgiving for the mercies we have received, and prayers for the mercies we still stand in need of.  
All the Psalms are reducible to two words, hallelujah and Hosanna, not to be severed. Neither of these, if alone, will prosper, nor are acceptable when not united.  
O then! let us now do both; praise God for our former and latter Deliverances from the many attempts of our Popish Adversaries, the Spanish Invasion, Gunpowder Treason, many preservations of Queen Elizabeth of blessed memory, and our own deliverance from their truly real Plot, and intended Mischief (which God preserve us from).  
Pray unto him for the continuance of his gracions providence over us, and protection of us. For, suppose that all were dead that sought our lives: Say they are: but is the Devil dead too? If he be not, it steds not much if they were.  
His Powder Mill will still be going, he will be as busy as ever in turning over all his devices, in turning himself into as many shapes as Proteus; and all to turn us to mischief. And therefore we have, and shall have always cause to follow our Halelujahs with our Hosannas, pray, as well as praise, in reference to our Popish Adversaries; That God would abate their pride, assuage their malice, and confound their devices; That the Life of our most Gracious King may be preserved; the Protestant Religion, our Lives and Liberties secured from all the devilish attempts of our implacable enemies the Jesuits and their Proselytes.  
Oh let all that are now in the House of the Lord, especially those amongst us that are of the House of the Lord, earnestly and affectionately pray for our most Gracious King, as in duty we are bound, because God commands it; and out of respect to 
1 Tim. 2. 2.  our own tranquillity that is wrapped up in his safety, that God would continue forth his goodness towards him, and bless him with length of days, with strength of health, with the increase of all Honour and happiness, with Terror in the eyes of his Enemies, with Grace in the eyes of his Subjects, with whatsoever David or Solomon, or any other King that was happy, was blessed with, a long continuance of the Peace and Glory of his Kingdoms on earth, and with the eternal Kingdom of Glory and Peace in the highest Heaven. To which God bring us all for his infinite mercy, through Jesus our blessed Saviour. Amen, Amen.  
FINIS.