A DISCOURSE ON THE OFFICES FOR The 

Vth of November,  
XXXth of January,  
AND XXIXth of May.    
By THOMAS COMBER, D.D. Dean of DURHAM.  
LONDON, Printed by Samuel Roycroft, for Robert Clavell at the Peacock at the West-End of St. Paul's, 1696.   

A DISCOURSE ON THE OFFICE FOR November the Fifth: The Anniversary both of the Discovery of the Gunpowder Treason, 1605. And of King WILLIAM's Arrival for Our Deliverance, 1688.  

The Preface.  
THe Jews of Old paid a double regard to that Festival which fell on their Sabbath Day, and called it an High Day 
(a) Joh. XIX. 31. . The Athenians gained two great Victories on the same Day of the Month, at Leuctra and at Gaerestus; wherefore they counted it always a Fortunate Day, and made it a Great Festival 
(b) Al. ab Alexand. gen. dier. lib. 4. c. 20. p. 232. . The Romanists also have their Double Festivals: And now God hath made this Day such an one to this Reformed Church, by two eminent Deliverances thereof from utter Ruin. On this Day, in the Reign of King James the First, the Gunpowder Treason was wonderfully discovered, and happily, prevented; and above 80 year after, when the same Enemies were in hopes to extirpate our Religion and subvert our Laws, Providence caused a Deliverer to Land here on the same Day of the Month, by whose means these Designs were blasted, and our Church once more established: So that this is to us a Day, much to be remembered to the LORD 
(c) Exod. XII. 42. . I need not relate either of these Histories. The former is fully described, with all its Circumstances and Proofs, by the late Learned Bishop of Lincoln 
(d) 
Dr. Barlow 's Discourse of Gunpowder Treason, Printed at Lond. 1679.  
Exarsit importunè quorundam Catholicerum in aminis saeva illa & omni a vo damnanda Conjuratio, quâ Regem Regnique Proceres misso sub aedibus Comitiorum pulvere tormentario in altum toll●ndos duxerant, ut è rebus humanis momento omnes tollerent. Hist. Missionis Angl. Soc. Jesus, etc. collectore Hen. Mero ejusdem Soc. Sacerdote. Audomari 1660. In Praefat. §. 9 Vid. plura hoc ipso libro, lib. 7. §. 21, 22, etc.  ; to which Book I refer the Reader. The latter is fresh in all our Memories, and exactly set down in a Journal of later date 
(e) History of the Desertion, printed at Lond. 1689. . But my bus●ness being to Explain the Offices, I would rather meddle with Matter of Fact, nor dispute with any Party: Only I must clear the way to our grateful Observation of this Day, by proving very briefly, the reality of the Gunpowder Plot, which some Romanists are so hardy as to deny; and by showing this latter Deliverance was also a mighty Blessing, which some prejudiced Protestant's seem unwilling to grant.  
First, That the Papists did really design to blow up King James, with the Prince and Parliament, by Gunpowder on this Day, is not only evident in general, by their former Plots and practices in Queen Elizabeth's time, and their endeavours to hinder King James his Succession to the Crown 
(f) See the Preface to Dr. Barlow's History. : But it appears more particularly, 1st, By the Materials found in that Infernal Vault, and the seizing a desperate Papist with the Keys in his hands, late in the Night, before the intended Massacre. 2ly, By the Flight and open Rebellion of the other chief Conspirators upon the Discovery. 3ly, By the Confessions under the hands of Fawks and Winter, two principal Agents in this horrid Plot. 4ly, By the Trials of all the Criminals, yet extant at large; showing the legal Evidence and judicial Proofs by which they were convicted. 5ly, By Father Garnet, the Provincial of the Jesuits, his owning his knowledge of this Design by a Declaration made before his Execution. 6ly, By the Letters of Sir Everard Digby, a Person equally eminent for his Extraction, and his Zeal for Rome, who acknowledges he knew of and approved this Plot. 7ly, By the Romanists abroad, crying them all up for Martyrs, who died in this Cause, as intending to serve their Church. Lastly, By the Laws made here in full Parliament with mature deliberation, upon this occasion. And those who can deny this Evidence, may outface the plainest Truth.  
As to the Second Deliverance, it is too fresh, and was too public to be downright denied as yet; but some endeavour to lessen our Sense of it, and Gratitude for it, by privately suggesting, 1st, That we were in no danger of Popery. 2ly, That it was only a pretence to remove one Prince and set up another. 3ly, That we are in as ill Circumstances now, as we were before. I would not mention these Objections, but that (how improbable soever they are) some venture to assert them, and others are so credulous to believe them, and thereby guard their Ingratitude for this late Mercy; which I think they ought to praise God for, if they will impartially consider what is candidly offered to confute these Insinuations.  
For our great Danger of Popery under the late King appears,  
First, By the great encouragement given to that Religion: And here we may consider the King's temper and zeal for it: The numbers of Priests and Jesuits, and their eagerness to promote it: The great Army kept up in times of Peace, and the care to model it with Officers that would support Arbitrary Power: The liberal Rewards offered and given for turning to that Church: The open profession of that Religion, in defiance to all Laws unrepealed that did prohibit it: The Arts used to procure a pre-engaged Parliament, to make way for it by repealing the Test and Penal Laws: The advancing Men unqualified, Papists or their Friends, into all sorts of Offices and Preferments, Civil, Military and Ecclesiastical: The Contrivance to have an Heir in a lucky Hour, to give them another Reign to bring this about, if the first should too soon expire: The open Boasts of the Romanists themselves, who best knew that Prince's Mind; and finally, The vast number of Atheists, Dissenters and pretended Protestants, who came in as Tools to carry on this Design. These Considerations show, that Popery was intended to be set up; and it is as plain, that Protestant Religion was intended to be pulled down, by the violent proceed against Corporations; the altering their Magistrates and seizing their Charters; by the disgrace and displacing all the steady Professors of it out of their Offices in the Court and Camp, on the Benches above, and in the Country also; by ejecting a whole Society, and many private Persons out of their Freeholds in the Universities, and elsewhere, without Law; by Imprisoning the Bishops for an humble Petition; by setting up an illegal Court with an unlimited Power over all the Clergy, and drawing all of them that were firm to the Protestant Religion, into the danger of a Suspension. This I hope may satisfy disinterested Men, that our peril was as great as it was real and imminent.  
Secondly, That the present King did intent 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 triple his Forces in Arms. 2ly, By his slow proceed, his offering and entering 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 meddled 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 entered 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 surprising 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 Proceed? 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 Protestant's, 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 beforehand not to yield 
(g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theod. & Ther. Ser. 1. . But when this is examined by calm Reason, I doubt not but most Protestant's will (and I think they all should) this Day rejoice 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 gone on to punish us as oft and as long as we have offended, ver. 9 But we see the contrary: Many cruel Designs are form 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 Judgements, 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 enough 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 Reflection on our Enemy's 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 acknowledgement 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 shows 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) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— etc. Hippoc. Aphor. lib. 2. cap. 29. , hoping to pull up the tender Plant by that force. Then, by Domestic 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 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 near being effected; and not only our Lives, but that Religion by which we hope to save our Souls, were in extreme 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 joined with us in Communion: But Heaven discovered both Designs time enough to prevent them; and not only hindered 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. Verse. 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 Intrigues. Thirdly, His eminent Justice, in turning those things by which they hoped to pull down this peaceable and moderate Reformed Church, into the ruin 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 Politics 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 Apostasy or falling into Persecution.  
Glory be to the Father, etc.  
As it was in the beginning, etc.   

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, Noting 

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, Acknowledgement,— Ver. IX.  
3. To the Pious, Rejoicing,— 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, hid 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. storm. 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 Heretics, 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 foretell 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 ment immemori talem & ipse recepit. Catullus. : And which will eternally expose them to derision, after all their care and secrecy, a casual Word or Paper dropped 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 hearty rejoice 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, etc.  
The CXXIVth Psalm hath Three parts, 

1st, An Acknowledgement 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 show, that GOD most certainly takes our part: For our Israel may justly say, If others, or less than the Allseeing and Almighty LORD himself had been on our side, they could never have baffled such close and cruel Designs, as this politic and powerful Party of Men have all along form against us. It was not our Strength or Foresight, but Gods 
(r) Rom. VIII. 31. Si Deus pro nobis— qui vult adversari, paret se, si potest, bellare adversus Deum. Aug. de ver. Ap. Serm. 16. pug. 74. , that made the Advantage be still on our side: For his was a Divine, theirs but an Human Power 
(s) Noli mirari, victi sunt, homines enim erant. Aug. in Psal. 124. . 'Tis plain their Rage was so great, that they would not liesurely have devoured us; but like some hungry Lion or Tiger, they would have swallowed us up alive and raw 
(t) Vivos, Hebr. Crudos. Vid. 1 Sam. II. 15. & Prov. I. 12. . The Plot was laid to have given no time nor warning to those who were to be Massacred: But King, Prince and Parliament were all to be blown up and destroyed in one moment.  
Ver. III, IU. Again, their Pride was risen to that height, that nothing less than our utter destruction would have satisfied them. Persecution must have taken off all that miss this Blow: So that this unavoidable Desolation would have suddenly broke in upon us, like a deep and irresistible stood of Waters 
(u) Aqua, in S. Scripturâ, ponitur pro Populo persecutore. Aug. in loc. ; We could not have waded through it without drowning; nor could we have saved our Lives any other way, but by denying our Faith, and so damning our Souls; which was indeed a dreadful case.  
Ver. V, VI But since we were saved both from their Rage and their Pride, by Miracles of Providence: Oh, what reason have we to praise the LORD, who pulled us, like helpless Lambs, out of the very mouths of those Savage Creatures, and rescued our Soul, which like some silly Bird was suddenly catcht in the Fowler's Snare; and not being able to break it by her own strength, expected each moment to be taken and destroyed. In this condition were we when the Almighty broke this Snare and delivered us.  
Ver. VII. Wherefore let their hopes be never so great, we will not fear any of their Attempts hereafter. Their expectations of Success rely on false Principles, wicked Policies, and cruel Actions; they trust in Saints 
(w) Isai. LXIII. 16. Mortus enim non norunt quid agunt patianturve mortales in hac vita. Aug. de cura promortuis. , Relics, and other Created things, which always fail them: But our help comes, by calling on the Name of that Supreme Lord, the Creator of Heaven and Earth, who can never want Power or Inclination to rescue such as depend on him; and this is the true Reason why we are saved, and they are disappointed. For which let us sing, Glory be to the Father, etc.  
The CXXVth Psalm doth consist of 

1st, A Declaration of the Safety of the Faithful, Verse I.  
2ly, An Account, 

1. Of the Author thereof, viz. GOD, Ver. II.  
2. Of the Reason, viz. to prevent Apostasy, Ver. III.    
3ly, A Prayer for the prosperity of Good Men, Ver. IU.  
4ly, A Prosspect of the final State, 

1. Of the Wicked, Ver. V.  
2. Of the Righteous, Ver. V.       

Brief Notes on the CXXVth Psalm.  
§. 5. PSal. CXXV. Ver. I. The former Psalm ended with a resolution to trust in God, and this shows the benefit thereof; for by this Faith good Men are safe. All attempts to destroy them are as vain, as the endeavours to remove a Mountain by Human strength would be 
(x) Montes transfer in S. Scripturâ sig. rem supra humanam potentiam aggredi. Math XVII. 20. & 1 Cor. XIII. 2. Drus. Prov. clas. 2. l. 3. , especially if that Mountain be the Hill of Zion, the place in which Gods true Worship is fixed, and over which he takes a special care: This Mount, and God's Church, will stand fast for ever.  
Ver. II. The situation of Jerusalem was an Emblem of this; for as that was surrounded and guarded with many Hills on every side of it, and divers Watch-Towers and Forts were placed on them: Even so the LORD, by his Allseeing and Almighty Providence continually watches over his Church, to prevent all the Mischief intended against it, and this makes it inaccessible to all its Enemies.  
Ver. III. When God hath given a Country, to be the Lot of such as do believe and worship rightly, he will not without the highest Provocation suffer those of a false Religion, to divide it among them for a possession, or let them keep the Dominion over it for any long time 
(y) Verse. Tigu●in. Pertica, i. e. virga mensurationis. Castal. Sceptrum, i. e. virga potestatis. : Because he foresee such Lords and Rulers, by force and fraud, by interest and cruelty, will entice some and affright others into Apostasy. Wherefore in tenderness to his weak Servants, such Scourges as these either are not sent on a righteous Nation, or however do not long continue 
(z)— shall not rest. Now Trans. .  
Ver. IU. On the due consideration of this thy tender Care of thy own People, what can I pray for more properly, than that thou, O LORD, wilt continue thy Providence over all that are upright and sincere, and let them at all times be safe and prosperous.  
Ver. V As for those who are so set on mischief, that when one of their wicked Plots fails, they begin to contrive another: The visible Justice of thy defeating them will not discourage them, nor any thing else amend them 
(a) Medicus si cessaverit curare, desperate. Hieron. ad Castrut. ep. 33. . Therefore I know, thou, O LORD, wilt lead them forth like hardened Malefactors, to suffer some dreadful punishment in this World 
(b) Puniet eos ut mal●●●cos. Castal. ; or however, thou wilt condemn them to eternal punishment in the next 
(c) Ducet eos in Grannam. Chal. Paraphr. . And in despite of all their policy and power, the true Church and People of God shall enjoy peace and prosperity from age to age. So that this and the next Generations shall continually own it, and sing, Glory be to the Father, etc.   

The proper Lessons, 2 Sam. XXII. and Acts XXIII.  
§. 6. NOthing can be more truly called proper, than these Lessons: The first is David's Hymn of Praise 
(d) 2 Sam. XXII. , composed upon his deliverance out of the hands of all his Enemies, especially of King Saul his Father-in-Law, who sought to deprive him both of his promised Succession and his Life: I need not tell the Reader to which of our two Deliverances this belongs; but shall only observe, that the Words are so many Acts of Faith and Hope, Love and Gratitude, Humility and Devotion, Praise and holy Resolution, and are so pertinent that they explain themselves to an attentive and well-disposed Hearer. The Second Lesson relates evidently to the Gunpowder Treason; the History agrees with that Plot in some particulars, but falls short of it in many others: There we find 
(e) Acts XXIII.  a crew of desperate Zealots, enraged at Paul for persuading them to reform the corrupt Tradiditions of their Forefathers, binding themselves in a bloody Vow, sealed with horrid Imprecations 
(f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Zealot. ap. Judaeos Philo. leg spec.  to murder S. Paul, as he went towards the Hall of Judgement; and first they acquainted their impious Priests with it, who approved the Design, and encouraged the Actors, promising them (no doubt,) if they were seized by the Guards, and executed for this Heroic Zeal toward their Old Religion, that they should merit Paradise at least, for ridding the Church of such an Enemy. Thus far the Stories agree: But S. Paul was a private Man, and their Fellow-Subject, and they aimed at a single Sacrifice to their Rage; Whereas these Plotters aim at a Gracious Prince, their own Sovereign, and at a thousand more Lives besides his; yea, as the Parliament is the Nation in Representative, our Plotters seem inspired with the bloody Principles of Caligula 
(g) Utinam Pop. Rom. unam cervicem haberet. Votum Caligul. ap. Suet. l. 4. p. 24. , who wished he could cut off all the People of Rome at one stroke. They were for destroying a thousand innocent Lives at once, and subverting the Religion and the whole Government of the Nation, and cutting off all that should oppose them. So that the Scripture affords no parallel of such cruel and blood-thirstymen, and we must be content with a Crime like it; but in a far lower degree.   

The first Collect.  
The first Collect consist of 

1st, A Memorial of past Providences; observing 

1st, The Author of them, 

Almighty God, who hast in all ages, etc.    
2ly, The Objects of them, 

1. The Church  
2. Kings, 

in the miraculous and gracious deliverances, etc.    
3. States,    
3ly, The end of them, viz. their safety from such Plots, 

from the wicked Conspiracies, etc.      
2ly, An act of Praise, for a special Providence to us relating, 

1st, The Thanksgiving itself, 

we yield thee our unfeigned thanks, etc.    
2ly, The grounds of it, 

1. The persons hereby delivered, 

for the wonderful and mighty, etc.    
2. The Evil escaped, 

by Popish Treachery appointed, etc.    
3. The aggravation thereof 

in a most barbarous, etc.        
3ly, An acknowledgement whence it came, 

From this unnatural Conspiracy, not our merit, etc.    
4ly, A Recognition, to whom the Praise is due, 

And therefore not unto us, O Lord, etc.       

A Practical Discourse on this Collect.  
§. 7. ALmighty God who hast in all Ages showed, etc.] This Collect relates to our former deliverance, and is introduced by observing that this was not the first time Heaven had showed its Power and Mercy upon such occasions: And it is very fit that a new instance of the Divine Goodness to us, should revive in our grateful minds the memory of God's Blessings, though granted in ages long since past: Time should never blot out their Remembranc, especially when a later Act gives us occasion to call to mind all of the like kind. For all these Providences aim at the same end, that is, by preserving righteous and religious Kings and States professing his holy and eternal Truth, to preserve his Church and true Religion throughout all ages, so that it is come down even unto our times.  
The Old Testament records many Deliverances of the Jewish Church and State, and of their Religious Kings, David and Asa, Jehosaphat and Hezekiah: And ever since there were Christian Princes, the Annals of the Church abound with Examples of their being preserved from the plots and malice of Jews and Pagans, Heretics and Infidels, yea from all sorts of Traitors: And the Reign of Queen Elizabeth alone, of Blessed Memory, is sufficient to confirm this Truth: The Romanists (hoping with her to destroy the Religion she professed) often attempted her Life by poisoning and stabbing, and sought to take away her Crown by frequent Rebellions at home, and by a formidable Invasion from abroad; but still Heaven manifestly defeated them, and miraculously preserved Her.  
We yield thee our unfeigned thanks and praise for, etc.] As their malice ended not with her Reign, so neither did Almighty God cease his care; When there was a fresh occasion by a new Plot against her Successor King James I. a new Providence delivered Him, and gave us occasion with all joy and gratitude this day to own it, by commemorating, First the Persons designed to be destroyed, viz. A Wise and Gracious Protestant King, his Virtuous and Religigious Queen, and their most Innocent and Hopeful Heir Prince Henry, together with the whole Parliament, consisting of the three Estates, and all Officers and Attendants belonging to any of these; 
(h) Parliamentum, Curia apud nos suprema, magnum trium ordinum Concilium, vel Conventus, ut cum Rege de rebus arduis consultent. Somneri Glossar. ap. X. Script.  yea all whose business or curiosity on that solemn Day should bring them to that fatal place, under which were privately laid such certain instruments of death, as in one instant would have torn these poor Creatures into a thousand pieces, and buried them all in the Ruins of that Ancient Senate-house: If an implicit Faith and a blind Zeal could not work Prodigies, it is scarce to be imagined how any thing in human shape could be so infatuated as to believe that God, who hates robbery for a Burnt-offering, 
(i) Isa. LXI. 8.  can (like some cruel Pagan Doemon) be pleased with Murder, or delight in a Sacrifice of Human Blood: But they who are taught to renounce their Senses 
(k)— Absit credere quae videmus. Walt. Mahop. de nugis curiae. dist. 1. c. 11.  and must not believe that which they see, taste and smell, may easily be brought to abandon their Reason also, and wretchedly imagine they oblige and serve God, in exercising the greatest barbarity upon men. To kill one innocent Man, wilfully is a damning sin, if the Eighth Commandment be one of God's Eternal Laws; but to kill so Many, One of them their Sovereign, some of them their Friends and Relations, and all of them their Countrymen and Civil Neighbours, and to do this in so sudden and merciless a manner, and still to believe this barbarity to be meritorious, is (as the Collect notes) a Wickedness that hath no parallel, nor precedent in former Ages; these Monster's sta●● single.  
From this unnatural Conspiracy, not our merit, etc.] Those who could so long ruminate upon so unnatural a Plot, and fortified themselves for it, by profaning the Holy Sacrament of Peace, and making that the Bond for Murder, These would not have shrunk at the Execution: And oh what a blessing was it, ●hat these cruel Hands were not let lose! God ●ne could, and he did restrain them, and this nor for our Merit, for we were then (as we are now) a sinful nation: They were discovered, not by our foresight, since it was hatched in the dark, ●nd carried on closely almost to the very fatal minute. But by Heavens never-sleeping and allseeing Eye, while they feared no stop, and we apprehended no danger. Then, as happily as unexpectedly, all was disclosed and prevented. This was so certainly God's Act, 
(l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Artemid. l. 1. c. 2.  that as we could no way contribute to the benefit, so we cannot pretend to any share in the glory of it; and therefore we say with holy David, Not unto us, O Lord, not unto us, etc. 
(m) Psal. CXV. 1.  To his Name let all the praise be given, because from him alone the Mercy came; a Mercy which preserved the True Religion from extirpation, and secured it to after Ages. So that as this and all succeeding Generations have advantage by this deliverance, we hope in all Churches of the Saints the memorial of it will ever be retained, by a Public Day of Joy and Thanksgiving; and that God's faithful people will own this mighty Blessing was obtained by the intercession of Jesus Christ, to whom with the Father and the Holy Ghost let all glory be ascribed for it, now and for evermore, Amen.   

The Second Collect.  
The Second Collect hath three Parts.  

1st, A new act of praise for a 2d mercy. 

1st, Expressed in general, 

Accept also most gracious, etc.    
2ly, Set out in particular by 

1. Tho me●● used 

by bringing his Majesty, etc.    
2. The effect produced 

for the deliverance of our Church, etc.        
2ly, A special owning of 

1st, The Author of this mercy 

we adore the wisdom, etc.    
2ly, Our Obligations unto him 

which so seasonably interposed, etc.      
3ly, Proper Prayers on this occasion. 

1st, For a grateful sense of it 

we beseech thee give us such, etc.    
2ly, For due returns to it. 

1st, Preventing security. 

that we may not grow secure, etc.    
2ly, Increasing our zeal. 

and move us to be the more, etc.    
3ly, Promoting all virtue. 

let truth and justice, etc.      
3ly, Fit motives urged, both 

1. For us to endeavour 

that they may be the stability, etc.    
2. For God to grant. 

all which we humbly, etc.          

A Practical Discourse on this Collect.  
§. 8. ACcept also most gracious God of our unfeigned, etc.] There was by divine appointment a Bell for every pomegranate upon the Skirt of Aaron's Robe, to show that every new Mercy deserves a new Song of Praise; He renews his Goodness to revive our Gratitude, 
(n) Conservandum veteris officis meritum novo videbatur, Plin. ep. 4. l. 3.  and hath made the same Day twice Memorable, that we might give him a double Tribute of Thanks. This Deliverance was a real and substantial Blessing, therefore our Praises should be unfeigned; we were extremely dejected with a dismal prospect of the inevitable ruin of our Liberties and Religion, and after such a cloud, the beams of the Sun were very comfortable 
(o) Sequitur post Nubila Poebus. . We had former Offices of Praise for the Deliverances of our Forefathers; But now God put a new Song, another Eucharistick Form, into our mouths 
(p) Psal. XL. 3. Pro alio Hebr. dicunt Novum. Exod. I. 8. LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Ita Marc. XVI. 17. cum Act. II. 4. Novas & alias linguas. Drus.  for our own deliverance: And that we may offer it up with great joy and devotion, We here recite the means God chose and the instrument he used to deliver us: When they who designed to oppress us, had power equal to their will, a strong Army and a well-manned Fleet, Provisions and Ammunition, the Ports and Garrisons all at their command, and Orders were almost ready to be given to give the Fatal Blow, to us, who were defenceless and disarmed, and not allowed either to Petition or Complain: Then on this very Day our present King landed to our rescue; and then Popery and Arbitrary Power soon vanished. 'Tis said (I confess) that some are angry at the Providence which stopped these Evils, and think the means to be such as cannot be justified. But give me leave to observe, that in the Poetic Ages Hero's were Deified for freeing their oppressed Neighbours from the Tyranny of their Natural Sovereigns; that the Eastern and Italian Christians magnified the mercy of God, and the valour of Constantine for preventing their lawful Emperors from persecuting them; that the Greek Church resolved it was a just cause of War against the Persian King for persecuting his Christian Subjects 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Socrat. lib. 7. cap. 18. pag. 744. ; that the Papists highly extolled Philip of Spain for setting out an Armada to relieve those they called injured Catholics in England; that Queen Elizabeth was advised by her Parliament and Council to assist the Dutch and free them from the Spanish Yoke, when that King would have altered their Constitution, and extirpated that which he called Heresy: And finally, that the learned Grotius proves it very lawful for a Neighbouring Prince to defend Subjects from a ruin threatened to them from their own King 
(q) Grot. de jure Belli & Pacis. l. 2. c. 25. §. 8. pag. 414. . And all this where the assisting Prince hath not an expectant Right (which no Predecessor ought to deteriorate) as our present King had. These considerations may convince all that are not prejudiced, that the Act was innocent at least, if not praiseworthy in him, and happy for us: So that we lawfully may, and in gratitude ought to be very thankful both to God and our Deliverer.  
We adore the Wisdom and justice of thy Providence, which, etc.] However let us not be ungrateful to God, who hath so visibly manifested his Wisdom and Justice by this seasonable interposition of his Providence, that all who are not wilfully blind may see his hand in our Enemy's disappointment, and our deliverance; to outwit and baffle so many famous Politicians as the Conclave of Rome and the Schools of Loyola had sent hither, shows infinite Wisdom; to catch them in their own craftiness 
(r) Job. V 13. , and make the methods which they took to advance their Cause, prove the ruin of it, was truly Divine Justice: This kind of judgement, the snaring the wicked in the work of their own hands, makes the Lord to be known, as David notes 
(s) Psal. IX. 16. The Lord is known by the judgement, etc. New Transl. . Again, the seasonableness of this Mercy also demonstrates it came from God, whose time to deliver his people is, when they are come to the last extremity, and all human aid seems to disappear; when the Wicked have no fear but they shall prosper, and the Pious scarce any hopes to escape 
(t) Sic operari Deus cum suis assuevit, ut ubi deficit humanum consilium, ibi intercedat divinum adjutorium. Aug. de temp. Ser. 89. , than it is most proper for Heaven to interpose: And thus it was in our case, the greatness and nearness of the danger, their boasting hopes, and our desponding fears, made the rescue more sweet, and more certain to come from God, whose Wisdom and Justice therefore we must most thankfully adore.  
We beseech thee give us such a lively and lasting sense, etc.] 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 settled 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) ●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, etc.] 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: God's 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 vit● distinguere. D. Hier. ep. 14. ad Celant. p. 130. ; or the liberty of worshipping God aright, to him, that either comes seldom to God's 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 joining 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 justice, Brotherly Kindness and Charity, etc.] 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 hearty, 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 Hypocrisy, 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 ourselves, that we have more reason to fear to be unsettled again by these sins, than by our Enemy's policy and power. These crimes that are so contrary to our Religion, bring more dishonour upon it than all the spiteful 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 entreat 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, etc.    
2ly, A more particular account 

1st, Of the former Mercy, 

didst prevent the malice and imaginations, etc.    
2ly, Of the latter, 

and didst likewise upon this day, etc.        
2ly, An Act of humble gratitude for them both, 

we most humbly praise, and, etc.    
3ly, A confession acknowledging 

1st, God's free grace and mercy, 

we confess it has been of, etc.    
2ly, Our own evil deservings, 

for our sins have cried to heaven, etc.    
3ly, His not strictly punishing us, 

but thou hast not dealt, etc.    
4ly, Our escaping by that means, 

but hast in mercy delivered us from, etc.      
4ly, A Prayer containing 

1st, The several graces to be now exercised by us 

1. True Repentance.  
2. Faith and Love. 

let the consideration of this thy repent goodness, etc.    
3. Holy obedience.    
2ly, The motives urged both to move 

1. Us to ask it, 

that thou mayst still continue, etc.    
2. God to grant it, 

and that for thy dear sons, etc.           

A Practical Discourse on this Collect.  
§. 9 ALmighty God our Heavenly Father, who of thy, etc.] 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 chief 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 shown, 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 style 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, etc.] 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 Stranger's Head, who was a firm Catholic; and so alter the Government and the Laws, and extirpate that which they falsely call Heresy, out of this Land for ever. But oh! what horrid crowds 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 settled 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 Proceed of the Duke of Alva in Holland, these taught that Generation to rejoice 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, etc.] 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 entering into the Throne 
(e) Nullo modo fides servanda haereticis, etiam juramento firmata. Simanca ap. Sanders. de oblige. 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, than the present King's landing was so to us.  
We most humbly praise and magnify thy most Glorious Name, etc.] Having set out the Author of both our Deliverances, and described them severally, we next proceed to praise him for the Mercy, and magnify 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 signalised and singled out by Providence, aught to be for ever solemnised 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 hindered such severity as we apprehend. But we 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  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, etc.] 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 lose upon us. So that we can find no reason in ourselves 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 mere 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. Salu. 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, etc.] 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 ourselves against the day of wrath 
(p) Rom. II. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aster. hom. in Psal. 6. . That is, we force God either to send some sad Judgement 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 increase our Love to him, who is so sure and constant a Defence to us against all our Enemy's 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 entirely 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 mayst still continue thy favour, with, etc.] Finally, there is a public motive to engage us to pray hearty, 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. Salu. 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, etc.    
2ly, A Petition both for 

1. Our Preservation, and 

be thou still our mighty, etc.    
2. Our Enemy's disappointment. 

and scatter our, etc.      
3ly, A Description of the means of their failing in their designs. 

1. By God's preventing them. 

infatuate and defeat, etc.    
2. By the Kings punishing them. 

strengthen the hands of our gracious, etc.      
4ly, A Prospect of the happy events of this. 

1. The humiliation of our Foes. 

that they may never prevail, etc.    
2. The Church and Nations safety. 

but that our gracious, etc.    
3. Our own freedom to serve God. 

we may all duly serve thee etc.         

A Practical Discourse on this Collect.  
§. 10. O Lord, who didst this Day discover the Snares, etc.] This is an Old Collect, relating to the former Deliverance, and removed to this place, because what we Hoped for in the former Collect, is directly Prayed for in this; and the Petitions are very properly introduced by the consideration of God's Omniscience in discovering, and of his Omnipotence in defeating that Horrid Plot upon this Day, which had secretly laid the cruel snares of Death for our King, our Prince and Nobles. For God's First Favours are generally given freely without any reason in us; but his Second are added only because he had been kind before 
(r) Math. XXV. ver. 29. . When his free Grace hath made us instances of his Favour, he afterwards preserves us for his own Glory, as the Monuments of his eminent Goodness. And whereas our Foes have but two ways to hurt us, either by secret Plots, or by open Force; Our Lord that we trust in and pray to, is furnished with infinite Wisdom to find out the one, and with as infinite Power to dash the other; wherefore we go on and say,  
Be thou still our mighty Protector, and scatter, etc.] We have owned his Ability to protect us, and remembered a great instance of his willingness; and thus encouraged, we proceed to beg of him, when our Enemies (who delight in Blood) unite and combine against us for our destruction, that he will effectually scatter them 
(s) Psal. LXVIII. ver. 30.  That is, in the Hebrew Phrase, subdue and conquer them 
(t) Psal. LXVIII. 1, 14. & LXXXIX. ver. 10. , because an Army is then only formidable when it is united in one entire Body: For when the Union is broken, and the Ranks disordered, though the number be whole, the force is gone, and it is easily routed and overcome 
(u) Periculum enim ab hostibus semper gravissinium sustinet divisus & inordinatus exercitus. Veget. de re milit. l. 1. c. 9 . This is our first request, when our Foes think themselves strong enough to attempt our ruin by open violence, and raise Armies, or set out Fleets to destroy us. Secondly, If they proceed by close Cabals, secret Plots, and deep laid Counsels, to obtain the same end; we pray that God may infatuate their Minds, so that they may mistake their Measures, and notwithstanding their pretences to Politics, may be so blinded 
(w) Praevalebant jam fata consilijs, omnemque animi ejus vim perstrinxerint, etc. Vellei. Paterc. de Varo. , as to imagine those methods will end in our subversion, which prove the direct way to their undoing. This is often the Fate of such as God hates for their wicked designs; they become ridiculous by being taken in their own Snares. And one would hope his confounding their Devices, in this manner, should abate their Pride, which possessed them with a vain hope of success; and abate their Malice, which whets them on to new Plots. But when the discovery of their old Project by Gunpowder in our Father's days, hindered not their making a new Attempt in our days, We see this Prayer (that hath been made for 80 years together) was heard, and they failed and were baffled a second time.  
Strengthen the Hands of our gracious Sovereign King WILLIAM, etc.] We wish the observing how God fights against them, and for us, might be a warning to them; and when they have bought wit by two dreadful experiments 
(x) Prov. I. 17. Jumenta cum locum ubi semel lapsa sunt, semper cavere solent. Dux Polar. ad Leg. Rom. Avent. Annal. l. 3. p 1●8. , that they might never more think of such bloody and impracticable Projects. But if they still go on, if visible divine disappointments will not reclaim them, we pray that human punishments may light upon them, and that our gracious King may cut them off, either in the field, if they use open hostility, or by the hands of Justice, if they be convicted of new Plots: For God hath put the Sword into the Magistrates Hands for this end, that he may cut off all such workers of iniquity 
(y) Rom. XIII. 5. . He would bear it in vain, if he did not use it in such a case. The Roman Magistrates (as Plutarch notes) had Rods and Axes born before them, the former to correct lesser, the latter to cut off incorrigible Offenders; but both tied up, to prevent too hasty punishment 
(z) Plutarch. Quaest. Rom. p. 183. . Now such as will take no warning from God or Man, such as make their Faith a pretence to stir up Faction in the Church, and believe their Religion warrants them to murder Princes, and massacre whole Nations (as the bigoted Romanists do 
(a) Rom Religionis tractare sibi videtur quisquis in Henricum Imp. arma produceret. Malms. de gest. reg. l. 3. fol. 64. Vide item Philopator. §. 2. p. 144. & 146. ); these as Limbs incurably gangrened, must be cut off, or no Prince can be secure of his Crown and Life, no People of their Liberties, Lives or Fortunes. This Principle once imbibed, will prepare a desperate Zealot to execute the blackest design, that Hell can invent, and he will hope to merit Heaven by it. This Notion put the Jews upon crucifying Christ; and all the Persecutors upon those Inhumanities' they exercised on the Christian Marttyrs 
(b) Joh. XVI. 2. . And Mahomet excited his Turks to delight in Christian blood, by assuring them, that to murder them was the way to please God 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sylbu●g. Satac. p. 85. : What wonder is it that the Donatists ventured their lives to kill St. Augustine, when their Leaders had taught them, this was certainly the way to procure remission of all their sins 
(d) Possidor. vit. D. Augustin cap 9 ? Nothing can convince men who implicitly believe in such Guides, who tell them the high road to Hell is the certain way to Heaven, and none are to be spared, but such as it may be hoped will amend: These therefore are ripe for Justice; it is no cruelty to such Malefactors to cut them off; but it is Mercy to many millions of innocent people to dispatch such out of the way; and if a Pardon set them lose to do more mischief 
(e) Non sum crudelis, sed vereor, ne quod remiscro, patiar. Petron. Arb. satire. , he that releases them, is answerable for their future crimes.  
But that our gracious Sovereign, and his Realms, etc.] And now 'tis time to excite ourselves to put up these Petitions very hearty, by a Prospect of the great advantages the King and we shall reap by the prevailing of these Requests. For, First, By this Means our King will be kept in the true Religion; and a late instance hath taught us how sad a Judgement it is for a Reformed Nation to have their King perverted to the Roman Faith. If we can remember what we feared and felt then, we cannot but pray we may never see the like case again in England, where that Religion is so odious, that if a King profess it, and attempt to establish it, the fatal consequence must be his own or his people's ruin. Secondly. As these Kingdoms are now generally Protestant, we pray that we may be preserved and protected in that Holy Religion, which is the same that Christ and his Apostles, and all Orthodox Primitive Fathers taught, agreeable to our civil Constitution, and the certain way to make us and our Posterity happy both here and hereafter. Whereas the Roman Doctrine is Corrupt, their Worship Idolatrous, their Government a heavy Yoke, that neither our Fathers were 
(f) Vid. Angliae Gravamina in Fascicul. rer. expetend. Tom. II. pag. 415. , nor we ever can be able to bear. So that the success of these Requests will be a mighty Blessing both to Prince and People. And Finally, We own that every private Christian will have great advantage thereby; for than we may all duly serve God, we may freely and without interruption come to his House, and enjoy his Ordinances, which are Purely and Primitively administered there. Yea, and this mighty Blessing being continued, our comfort in that Providence which preserves this Holy Religion, will oblige us continually to render Public Thanks and Praise to him that doth preserve and continue it, through Jesus Christ our Lord. Amen.   

The Fifth Collect.  
The Fifth Collect consists of three Parts.  

1st, A Preface owning 

1. God's Eeternal Power. 

Eternal God and our most, etc.    
2. Our own unworthiness. 

we thy unworthy Servants.      
2ly, a Double Acknowledgement. 

1. Of the Old Deliverance described. 

1. By the Author of it. 

acknowledging thy power, etc.    
2. The Persons preserved. 

in preserving the King, etc.    
3. The praises due for it. 

make us we beseech thee, etc.      
2. Of the latter, showing. 

1. The time when. 

particularly for making, etc.    
2. The means by which it was accomplished. 

we bless thee forgiving his Majesty, etc.        
3ly, Petitions for the King and Royal Family, begging for them 

1. Deliverance and outward safety. 

continue we beseech thee, etc.    
2. Piety and inward Grace. 

preserve them in thy Faith,    
3. Temporal Prosperity here. 

prosper his Reign with long, etc.    
4. Eternal Glory hereafter. 

and crown them with everlasting, etc.        

A Practical Discourse on this Collect.  
§. 11. ETernal God, and our most mighty Protector, etc.] On this Prayer we may be the briefer, since we have enlarged on both the Deliverances here commemorated before. We might justly be discouraged, considering how many Years our Enemies have by restless Endeavours, and variety of Designs laboured to extirpate Our Religion and set up Theirs: But we remember our God lives for ever, he is Eternal, he ever was, is, and will be able to defeat them, and save us 
(g) Omnia quae mutantur, desinunt esse quod erant, & incipiunt esse quod non erant: Esse verum non habet nisi qui non mutatur. D. Aug. in Exod. III. 13. . Let them by their Interest abroad, and Insinuations at home, draw in never so many to assist them, our Protector is mightier than their United Force; and we hope he will employ his Eternal and Infinite Power for our Defence, because we are his Servants, believing as he hath taught, and worshipping as he hath directed us in his Holy Word. 'Tis true, we are very unworthy Servants to so good a Master, too apt to offend him by our disobedience, and to disoblige him by our ingratitude and distrust. But since he is pleased to be favourable to us still, in a deep sense of his goodness and our unworthiness, we do this Day come to his House, and on our bended Knees acknowledge both our Deliverances. We declare, that three of his glorious Attributes were very visible in the former: His Power in breaking that horrid Design; his Wisdom in letting it run on almost to the last Minute, till the Principal Actor was taken so prepared for the Fact, that it could not be denied: And Finally, His Goodness in saving so many eminent and innocent Persons from the suddenest and horridest Destruction that ever was invented.  
Make us, we beseech thee, truly thankful for this, etc.] Perhaps some may think our Forefathers were, but we are not obliged to give Thanks for this Mercy: But let it be considered, if this Plot had succeeded, our Nation had been subjected to a foreign Power, and our Religion extirpated here; so that we had sucked in Slavery and Popery with our Mothers Milk. We own the Liberty that we now enjoy, and the Faith we at this day profess, to the Discovery and Prevention of this dreadful Plot; wherefore as long as this Church and Government endures, we must be thankful throughout all Ages upon this happy Day; especially since God hath now refreshed our Memories by another Deliverance from the same sort of Enemies, upon the very same Day: If our Ancestors only had received evidences of his infinite Power, Wisdom and Goodness, we might have had some excuse; but when we needed the assistance of the same Attributes, they were exerted again for our rescue: Let us therefore hearty praise his Holy Name.  
We bless thee for giving his Majesty that now is, etc.] This is a grateful owning the Means of our Second Deliverance, which was his present Majesty's Arrival; he loved our Religion, pitied to see us and it like to be oppressed; was nearly concerned (by his Title to the Succession) to keep all right here, and therefore generously ventured his Life and Fortune to rescue us. Our Enemies hoped the Waves would have swallowed him, and a bare rumour of that made them cry high and violent as ever, to convince us it was not love to us, but fear of him that made them seem to desist 
(h) Quae quia non potuit, non facit illa facit. Ovid. am. l. 3. cl. 4. . But Heaven set him safe on shore, and then their next Resolve was to expel him again by Force; but not considering Protestant's could be found willing to destroy their Deliverer, nor to fight against their own Religion and Liberties; and thus all opposition fell before him, and that unhappy Prince who had deserted the God of his Father, was deserted by his Army, and then secretly deserted the Nation, leaving us no other Choice, but to remain in Anarchy, to stay till he should return with foreign Force: Or to put the next undoubted Heir with her Consort our Deliverer (a near Branch of the same Royal House) into the Vacant Throne. And the last expedient was pitched upon as the only means of our safety, by the unanimous consent of the far greatest part of the Kingdom: Wherefore those who truly love their Religion and their Civil Rights, do justly rejoice that there is so powerful and faithful a Friend to both, by so signal a Providence now reigning over us.  
Continue we beseech thee, to protect and defend him, etc.] As we believe this Revolution was conducted by Providence, we have just cause to pray with holy David, That God would establish the thing he hath wrought for us 
(i) Psal. LXVIII. 28. , and preserve both this King whom he advanced, and the Royal Family; those of it especially who are Professors of the true Religion: 'Tis our Interest as well as our Duty to beg of Heaven to keep all these Corner Stones in our Building, from such Plots and Conspiracies as were this Day twice discovered and prevented. Secondly, We pray that their Minds may be endued with internal Graces, that they who are to defend our Faith, may constantly profess it; and they whose Example is to be the guide of our practice 
(k) Vita Principis perpetua censura est, ad hanc dirigimur, nec tam imperio nobis opus est quam exemplo. Plin. paneg. ad Trajan.  may be constant in the Fear and fervent in the Love of God; under such Prince's true Religion will be maintained, Piety and Virtue rewarded, Vice every where punished and discovered. To such Princes, for our own sakes, we ought to wish all temporal Prosperity; and we may rationally hope, as well as earnestly desire, that they shall and may after a long and happy Reign, exchange their earthly fading Crown, for a never fading Crown of Glory and Immortality, All which may God grant through Jesus Christ our Lord. Amen.   

The Epistle, Rom. XIII. ver. 1,— 7.  
§. 12. THE two Designs this Day prevented, the one of Subjects against a gracious King, the other of a King against his peaceable Subjects, show this Epistle to be very fitly chosen; for herein the People's Duty to their Prince is strictly enjoined, especially to so gentle a Prince as King James the 1st was to his Popish Subjects; but so as the Prince's Duty to his People is plainly supposed, and made a Foundation for the arguments to obey. Wherefore whatever subjection may be due to an evil Ruler, other places of Scripture must show us: For that case is not so much as hinted here. He who had the Supreme Power then when this was writ, was God's Minister to the Christians for good; One that did not persecute them, but only punished evil Doers, and rewarded such as did well. Dr. Hammond thinks it was writ about the death of Claudius 
(l) Ham. Annot. on. Ep. Rom. Praef. p. 438. . Dr. Lightfoot saith it was writ in the beginning of Nero's Reign 
(m) Lightfoots Works, Tom. 2. p. 1051. , within that first five years, wherein he ruled well to a Proverb, whereas his Persecution began not till the eleventh year of his Reign; for want of which observation, many do run out into very improper Characters of Nero's cruelty, and make such inferences from thence, as contradict the Apostles reasoning here, or at least quite mistake it.  
This Epistle consists of Two Parts, 

1st, An Exhortation to two special Duties. 

1. To be subject to Magistrates. 

1. The latitude of this Duty. Ver. I.  
2. The reasons for it. 

1. The Origi- of their Authority. Ver. I.  
2. The sanction of it. Ver. II.  
3. The end of it. 

1. To good men. Ver. III.  
2. To evil men. Ver. IU.      
3. A conclusion from the premises. Ver. V.    
2. To pay Tribute for their Care. Ver. VI    
2ly, A general direction concerning all Superiors. Ver. VII.     

A Paraphrase on this Epistle.  
THAT none may pretend, Christianity discharges them from their Allegiance, I charge you [Let every soul] of whatever order or quality they be, 
Rom. XIII. 1.  that live under any Government [be subject to,] the Persons who are invested with [the higher Powers,] that is, in your case, the Emperor: Nor doth his being a Pagan, excuse you; For there is no] man can attain to the Supreme [power, but] he must have it from and [of God,] who being the most High Lord of the whole World, exalts Princes by his Providence, and furnishes them with his Authority: Wherefore you must not look at the Persons, but at the original of their Authority, and believe always, that [the Powers that be] now, or hereafter shall be, supreme [are ordained of God] they are his Delegates and Vice-gerents.  
Ver. II. Whosoever therefore] being a Subject [resisteth] those who have [the Power] and supreme Authority lodged in them by God, He [resisteth the Ordinance] and declared Will 
(n) Nos judicium Dei suspicimus in Imperatoribus, qui Gentibus illos praefecit. Tert. Apol. cap. 32.  [of God] and sins not only against the earthly Authority of Man, but also against the Law and Command of God; [And] therefore [they that resist] not only incur the penalty of human Laws here, but they also [shall receive to themselves damnation] hereafter, unless they repent in time.  
Ver. III. You may perhaps object, That these Supreme Rulers may be Oppressors of the Innocent, and cherish only evil Men who are the instruments of their Tyranny. I reply, This is contrary to their Commission, and the end of their Institution: [For Rulers are not] empowered or allowed by God, to be [a terror to] them that are peaceable and do [good works] that is, to such as you innocent Christians; nor do they at this time persecute you for your Religion: 'Tis not to you therefore [but to the Evil] Doers, who rebel and openly break their just Laws, to whom they are appointed by God to be a Terror. [Wilt thou then] who art a Christian, live so as thou needest [not to be afraid of the Power] vested in the chief Magistrate? live peaceably, and [do that which is good] as the Laws require, [and thou shalt have] not only Protection, but also Rewards and [praise of the same] Ruler, from whom the Turbulent justly fear Punishment, especially if he Act according to God's direction from whom all his Power came.  
Ver. IV For God certainly aimed at the good of the People 
(o) Adrianus Aug. Promisit— Se ita imperium administraturum, ut sciret, populi rem esse, non propriam. Sparta. in vit. pag. 36.  in settling a King over them, his Power could not be given him to oppress, [For he is] by his Institution designed to be [the Minister of God] and appointed in his stead [too thee] who livest innocently, [for good] and he then only exercises the Authority given him by his great Master, when he rewards Virtue and punishes Vice 
(p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theoph. in loc. p. 129. . So that this Power derived from God, cannot hurt thee while thou art good, [But if thou do that which is evil] and breakest the Laws, thou hast reason to [be afraid] he should punish thee; For he beareth not the Sword] he hath not the Power of punishing given him [in vain.] Doubtless he hath a just right to cut off Evil Doers: [For he is] in this case also [the Minister of God] armed with his Power, and appointed to be [a revenger to execute] the sentence dictated by just [Wrath upon him that doth evil,] therefore let none of you be Malefactors  
Ver. V. To conclude, You are taught the Magistrate's Power both of rewarding and punishing, is from God. [Wherefore ye] Christians [must needs be subject] to their lawful Commands, [not only for] fear of provoking them to [wrath] and to avoid human punishments [but for Conscience sake] and in obedience to the holy Law of God, who hath advanced them for excellent ends, even to keep off great evils, and do much good 
(q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theoph.  to thee, and many others.  
Ver. VI Upon the same Principles of Conscience and Gratitude is your submitting to public payments grounded; [For, for this cause pay you Tribute also] as an acknowledgement of their Supreme Authority, and a just reward for their care in defending your Persons and Properties from public and private Injuries 
(r) Nec quies gentium sine armis, neque arma sine stipendijs, neque stipendia sine tributis haberi queunt. Tacit. An. lib. 4. . The Gospel enjoins you to pay these to Princes [For they are Gods Ministers] in this part of their Office also: And as their time and pains are employed in [attending continually on this very thing:] So Subjects are bound in justice to requite them for it; and as they cannot govern and defend us without Tribute, it would be wicked and ungrateful in us to deny it.  
Ver. VII. In a word, you Christians are obliged in Conscience, to give all sorts of Superiors, that which is due to them by the Law of Nature, or the Constitutions of your own Country, [Render therefore to all] that are above and over you, what is thus made [their Due,] and particularly you must pay [Tribute] for your Persons and Lands to them [to whom Tribute is due] by Law; and [Custom] for Wares and Merchandise, to them [to whom Custom is due] by the Constitutions of the State. To the Magistrates who have power to punish, show reverence and [Fear,] for these are they [to whom Fear] is due: And to all that are in any Dignity; yea to all your betters give [honour] and respect, these being they [to whom honour.] justly belongs.   

The Gospel, St. Luke XI. 51,— 56.  
§. 13. THE design of this Gospel is to correct the unruly effects of mistaken zeal for Religion, showing that our Faith, if it be never so true, cannot warrant us to destroy all those that differ from us. For Jesus who was the Truth itself, when he was inhumanly used by the Samaritans (out of mere Spite and Malice to the Jewish Religion then professed by our Saviour) would not allow his Disciples so much as to wish Fire might come from Heaven upon these unnatural Miscreants: Much less will he allow Popish Subjects, unprovoked, to plot the fetching Fire (as it were) from Hell, to destroy their Sovereign, and many hundred Innocents' more, only for being of a different Faith. And by the same Rule it appears that Christ would not permit a Prince, who had sworn to protect his Subjects, to oppress, ruin and persecute them purely for being of another Religion. Whoever gives Subjects or Kings such counsel, and calls it zeal for holy Church, to rebel or persecute 
(s) Non est Religionis cogere Religionem, Tert. ad Scap. , they are led by the evil Spirit, who was a Murderer from the beginning, not by the Spirit of Christ; they are false Teachers and Corrupters of the Rules of Christianity.  
This Gospel gives the History of 

1st, Our Saviour's 

1. Intent to keep an holy Feast. Ver. LI.  
2. Care to be accommodated. Ver. LII.    
2ly, The Affront put on him by the Samaritans. Ver. LIII.  
3ly, His Disciples deep resentment thereof. Ver. LIV.  
4ly, His own 

1. Dislike of their mistaken Zeal. Ver. LV.  
2. His reason for that dislike. Ver. LVI.  
3. His practice on that Occasion. Ibid.       

A Paraphrase on this Gospel.  
St. Luke IX. 51. AND it came to pass] A little before our Lord's Passion [when the time was] drawing nigh, and almost [come, that he should] leave this World, and [be received up] again with glory into Heaven. Being then in Galilee [he steadfastly] resolved to keep the Passover, and so [set his face 
(t) 2 Kings XII. 17. Phras. signif. Omnia fecit quo crederetur se iturum. ] toward, and was on his Journey [to go to jerusalem] though he knew what he was to suffer there.  
Ver. LII. Now in his way from Galilee to Jerusalem, he must pass through the Country of the Samaritans 
(u) John LV. 4. , whose bitter aversion to the Jews he knew 
(w) Justinus M. olim Samaritan. de sci●●s; o. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apol. 2. pag. 61. ; intending therefore to give them no trouble but for one Night's Lodging: He chose out [and sent Messengers] probably James and John [before his face] that they might not be surprised: [and they went and entered into a village] belonging to the Country [of the Samaritans], intending [to make ready] the Provisions they had brought [for him,] and procure him a Bed for one Night.  
Ver. LIII. But so hot was their blind Zeal for a false Religion 
(x) Quibus nec Pontifex, nec Templum. Tert. de Samarit.  that his Disciples were denied the use of an House, [And they did not receive him] so much as into their Town; but though it was late, and our Saviour weary, they most inhumanly turned him out, without any other reason for it, but [because he set his face, as though he would go to jerusalem] to keep there the Passover. For perceiving by this he was of the Jewish Religion, (which they hated) they thought they were bound in Conscience to refuse him the most common favour.  
Ver. LIV. [And when] two of [his Disciples, james and john] who entirely loved their Master, [saw this] barbarous rudeness in the Samaritans, [they said] out of indignation against them, and (as they imagined) true zeal for Jesus, [Lord wilt thou] suffer such inhuman wretches to go unpunished! We know thy Power, and crave thy Leave [that we] in thy Name, may [command fire to come down from Heaven] where thy Father dwells, to destroy [and consume them] this moment, and warn others that they may not dare to injure and affront thee; for why may not we do [as Elias did 
(y) 2 Kings I 10. RR— dicunt Deum sustulisse Eliam ob iracundiam, dicendo, Non expedit hominbus ille, cui tantum zeli inest, perderet enim cos. Maimon. praef. ad Pirk. Ab. c. 7. ] upon a less provocation, since a greater than Elias is here?  
Ver. LV. For which zealous Design, tending so evidently to Christ's Honour, and the confusion of a false Religion, they expected such commendation and encouragement, as the Romish Priests gave their People in the former, and their Prince in the later Plot. [But He turned] back, looked angrily on them [and rebuked them] sharply for their folly and dangerous mistake; [And said] Do you take this for a motion of my Spirit, and think it a just Zeal for me and your Religion, to wish such dreadful Vengeance on those who are of a different Persuasion? I tell you 'tis Bloody Rage, not Piety, and a Motion not of the Holy, but the Evil Spirit. I find [you know not what manner] of Guide you follow, nor what kind of [spirit you are of], it is the Devil who blows you up into this fury.  
Ver. LVI. You hear my Preaching, and see my Example, both which tend only to Patience, and Meekness; forbearing and forgiving, and winning all that differ from me by Love and Gentleness; so that Cruelty and Force cannot suit the end of my coming now; [For the son of man] in this dispensation of the Gospel, [is not come to destroy men's lives] by his Power and Justice, that is the business of his last coming to Judgement on the finally Impenitent; your Motion therefore is very incongruous now, since I am not come to send men quick to Hell, [but to save them] and bring them by Mercy to Heaven. Being thus checked, Christ passed by the Affront [and they] with him (late though it was) [went to another village] inhabited by the Jews.   

The Sentence at the Offertory.  
S. Mat. VII. 12. WHatsoever ye would, etc.] As this Sentence relates to giving in Charity at the Collection, (which should always be made this Day, in acknowledgement of God's Mercy) I have considered it before 
(z) Comp. to the Altar, §. 6. p. 30. . But I must note it is very proper for this Day, and contains a Method to prevent such evil Designs as we have been twice, on this Day, rescued from: For if those Pries● who encouraged the Gunpowder Traitors, had been asked, Whether it were lawful for Protestant Subjects, out of a zeal for their Religion, to plot the Death of a Popish King, his Heirs, and his Nobles; and to contrive afterward to set up their Faith by a violent Persecution of the far greatest part of their fellow Subjects, doubtless they had answered, No. Had it been enquired of the late King's Confessors, Whether it were lawful for a Protestant King, reigning over a Country of the Roman Communion, to break his Oath and Promises to his Catholic Subjects, imprison their Bishops for an humble Petition, turn men out of their Freeholds only for their Conscience; and finally to resolve to impose the Reformed Religion, by force, on a Nation which generally hated it? This had been certainly answered also in the Negative: Wherefore since other men love their Religion, Liberties and Lives as well as roman-catholics, they should not have advised their Votaries to do that against a Protestant Prince or Nation, which they would not have these do against them 
(a) Quod quis in se approbat, id in alio reprobare non possit. L. in arenam. Cap. de inoffic. testum. . So that this single Rule impartially weighed, had prevented both these wicked Projects, and if duly followed, will keep all Parties from Cruelty and Oppression.   

The Sixth and Last Collect.  

The Last Collect hath four Parts.  
1st, A Preface setting out the Glory of God. 

O God whose name is excellent in all, etc.    
2ly, A Memorial of two great deliverances. 

1. From secret Mischief. 

who on this Day didst miraculously, etc.    
2. From open Violence. 

and on this Day also didst begin to give, etc.      
3ly, A return of hearty Praises for both. 

we bless and adore thy glorious Majesty, etc.    
4ly. A Prayer that they may produce in us, 

1. Love and Gratitude to God. 

and we humbly pray that the devout, etc.    
2. Submission to the King. 

a Spirit of peaceable submission and, etc.    
3. Zeal for the true Religion. 

a Spirit of fervent zeal for our holy, etc.        

A Practical Discourse on this Collect.  
§. 14. O God whose name is excellent in all the Earth, etc.] This Collect gins with the words of one of David's laudatory Hymns 
(b) Psal. VIII. 1. . And they seasonably mind us that such eminent Deliverances of so famous a Church and Nation, by so visible a Hand of Providence, are not only famous among us, but God is glorified for them in all foreign Lands; they that live in the farthest ends of the Earth, see and hear of this Salvation of God 
(c) Psal. XCVIII. ver. 4. . His Praise on so great an Occasion, is so far from being confined to the narrow compass of our Island, that this lower World cannot contain it 
(d) Tanta enim est gloria tua, ut in hoc Orbe centin●ri nequit. Vid. Gejer. in Psal. 8. . He sets his Glory above these visible Heavens; For no doubt the holy Angels do sing Hallelujahs to his Honour, when he so remarkably delivers and protects innocent and holy Men, (who are their special charge) and discovers and punishes the wicked. And methinks the prospect of the Joy and Gratitude of all other Reformed Churches, and the Praises of Angels, who are only engaged by their Charity to rejoice with and for us, should excite us (whose Ancestors and ourselves have been the Objects of these Divine Favours, and who still enjoy the happy Effects of them) to give Thanks most sincerely and fervently.  
Who on this Day didst most miraculously preserve, etc.] These being distinct parts of the Office, we ought in every of them to remember these two Deliverances, and in variety of Expressions to repeat our Gratitude. We may here consider, that the first time our Preservation was wrought miraculously; for the Plot was laid so secretly, and discovered so strangely, that nothing les● than a Miracle of Divine Omniscience could have brought it to light. The Ruin also was intended against both Church and State; our Religion and Government were resolved to be altered by the most violent methods, after the fatal Blow was given. The Plot was contrived by those of the Romish Church, the implacable Enemies of the whole Reformation, and especially of this Regular and Flourishing Part of it; the Malice that inspired the Conspirators was so Diabolical, that nothing but Hell could be the Original of it. Now for so many Millions, so excellent a Church, so happy a Nation to escape from the merciless rage of such Foes, doubtless is a great Mercy. As to the second, the danger was equally great, but only it was more open; the Enemies had the same Principles, and Final Design; but having drawn in a zealous King to abet their Interest against his own, and his People's both, they put him (who would otherwise have been Gracious, and might have been happy) upon trampling on Right and Law, and persuaded him by the terror of a standing Army 
(e) Malè terrere veneratio acquiritur, lengè valentior amor, ad obtinendum quod velis, quam timer. Plin. lib. 8. cp. 24.  to affright his Subjects into parting with their Laws and Religion: it was easy to foresee the dismal consequences of such Proceed. But alas! we were Subjects, and defenceless; so that we had been for ever ruined, if God on this same Day had not sent a foreign Prince to rescue us; and from His landing we justly date our Safety.  
We bless and adore thy glorious Majesty, as for, etc.] Upon these just Grounds we proceed to give most humble and hearty Praises to the Divine Majesty for his repeated Kindness to this Church and Nation, which have been the special Care of Heaven for many Ages. No People ever were in greater Danger, or more illustriously Delivered than we. We have the greatest Liberties of any Subjects, and the best Religion of any Christians in the World; and by these continued wonders of Providence, we now enjoy them both. Had either of these Designs taken, in the Church we should have had Error for Truth, Idolatry instead of the true Worship, Darkness in the room of Light, innumerable Holy Cheats in the place of Gospel Sincerity, Inquisitions, Fire and Faggot, instead of Freedom and Peace. In the State, Force would have usurped the privilege of Law, Slavery had banished our ancient Freedom, Absolute Power would have excluded Property, and Arbitrary Punishments have discouraged Industry and Trade, and in a short time Penury and all Calamities would have irresistibly broke in upon us. The very consideration of the dreadful Evils we have escaped, and of the Happiness we now enjoy, will certainly engage us to rejoice exceedingly, and return our most unfeigned Thanks to him who hath done all this for us.  
And we humbly pray, that the devout sense, etc.] If we have a deep and devout sense of our Obligations, our Returns will be more than bare Acknowledgements from our Lips, and therefore we return our Praises into Petitions, that he who only can move our Hearts, will give us such just apprehensions of his Infinite Goodness, as may produce these three blessed Effects: First, Of true Piety, which will express itself in Love and Gratitude to God, the sole Author of these Deliverances: Even Heathens and Publicans love those that love them 
(f) Mat. V 46. ; and shall we not love our Heavenly Father, who hath given us so many Instances and clear Demonstrations of the greatest Love that ever was showed to any People? Secondly, And since Heaven in this later Case, chose a Wise and Valiant, a Just and Religious Prince to be the Instrument of this Mercy; First to procure it by his coming, and then to secure it by his being advanced to the Throne: We are bound to pay our Gratitude also to this King; all that are protected by him are obliged, at least, to a peaceable Submission to his Government 
(g) Rex Jacobus I. asserit, Subditos demigrare debuisse— ex ejus Principis ditionibus, cui nullum obsequium aut fidelitatem debent. Apolog. pro juram. fidel. §. 53. p. 31. . And such as count the Religion and Liberties which he hath restored, to be mighty Blessings, these are bound to Obey and Serve him, to Vindicate and Support him against all his Enemies', because they are not his Foes only, but theirs also. Lastly, We pray that we may have a Spirit of fervent Zeal for our holy Religion, which hath been so wonderfully preserved, to be a Blessing to us and our Posterity. To be indifferent as to the Success of it, and unconcerned for its Danger or safety, argues us to be mere Hypocrites; it shows we have no Religion at all, and only profess this for some mean Interest 
(b)— Possis animadvertere, quod servet istam pro Consuetudine magis quam pro Religione reverentiam. Sidon. de Theod. ep. 2. l. 1. : Such would easily turn to any Party to serve their secular Ends. But we who are sincere in our Affection to this Church, seeing the Gates of Hell cannot prevail against it, should hearty pray for its Peace, vigorously promote its prosperity, adhere steadily to it, and zealously strive to win others to come over to these Tents, which Heaven doth so Guard and Bless, that all Attacks have ever ended in its Enemy's Confusion, and its own greater Glory. These indeed are desirable Fruits, and yet right uses to be made of these Mercies. And therefore that they may inspire us with Piety to God, with Loyalty to the King, and Love to this Reformed Church, we humbly beg for Jesus Christ his sake. Amen.   
The end of the Office for the Vth of November.   

A DISCOURSE ON THE OFFICE FOR THE XXXth of January; BEING The Day of the Martyrdom of the Blessed King Charles the First.  

The Preface.  
THe History of this Days Tragedy need not be repeated here, because many yet alive remember it, and others may read it in our Annals, where it stands to the perpetual Infamy of all that Acted therein. It is sufficient to my purpose to give this brief Account of it:  
When Peace and Plenty for Three Reigns had made this Nation wanton and ungovernable 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot pol. lib. 4. cap. 11. ; some Demagogues foured with evil Principles, both as to Monarchy and the Church, drew in all that were Discontented, either because their Ambition was not gratified, or their Wants not supplied; together with those who feared the Government might be at leisure to look into their Crimes. And these first quarrelled with the Administrations, Impeached the King's Legal Ministers, and without any colour of Truth, pretended, That Encroachments were made upon the Liberties of the People, and a Change designed in the Religion. Of both which they professed themselves the Patrons, merely to get Power into their hands, to enslave the People and destroy the Church 
(b) Libertas ac speciosa nomina praetexuntur, nec quisquam alienum servitrum ac dominationem sibi concupivit, ut non eadem ista vocabula usurparet. Tacit. hist. l. 4. p. 532. . However, by these Arts they became Popular, and by the help of the Rabble procured some of the King's best and ablest Counsellors to be removed; and then boldly demanded one branch of his Prerogative after another, till at last when this Gracious Prince's Concessions only inflamed their Arrogance in ask; they required such things, as he either must deny, and so give them some colour for a War; or if he granted them, he must be in their power even without fight 
(c) Postulabant non ut assequerentur, sed causam seditioni— ●e Flaccus multa concedendo nihil aliud effecerat, quam ut acriùs exposcerent, quae sciebant negaturum. Id. ibid. p. 462. . Finally, when they had made themselves strong enough to appear Bare-faced, and weakened the King so far that they hoped to conquer him, they turned Open Rebels, seize his Towns and Forts, banish him from his House, bring an Army into the Field, pursue his Loyal Subjects with Fire and Sword, and in many bloody Battles (in which he was present) sought his destruction; yet still gave it out, they fought for the King's preservation. But as soon as our Sins and some of his Treacherous Subjects had put him into their hands, they would not spare him, nor let him escape; (as his Son did since, though he had really attempted that which was but pretended against the Father:) But they injustly Imprisoned him, and falsely charging him with the Murders and Oppression which they had caused, they Condemned him without Law, and executed him without Mercy: And then altered the Government, which they had sworn to defend, changed the Laws which they had promised to guard, and utterly destroyed the Church which they had Covenanted to reform. And having made themselves our Rulers, impiously and sacrilegiously invaded the Revenues of the Crown and Mitre; plundered and oppressed, imprisoned and murdered all that had opposed this New-invented Usurpation: And, finally, they left the People no shadow of Liberty, and broke Religion into so many petty and ridiculous Sects, that we were the scorn of Atheists and Papists, and a scandal to all the Christian World; till these ambitious and bloody Oppressors fell out at last among themselves, and nothing could make up that Breach, but the Recalling the King to set up Monarchy and restore the Church.  
§. 1. This Office is introduced with some of the usual Sentences, which are explained before. The Minister hath the choice of Three, all very proper. The first is Daniel's Confession 
(d) Dan. ix. 9, 10. , describing God's Mercy and our Sinfulness: The other two are Jeremy's Prayer 
(e) Jerem. x. 24. , for a mitigation of Judgement: And David's Request 
(f) Psal. cxliii. 2. See Companion to the Temple, par. 1. , for a total Sparing.  
Instead of the Venite, we have a very proper Hymn collected out of divers places of Holy Scripture; so that the words are Divine, and their pertinency to this Occasion will appear by the following Scheme.  
This Hymn contains these Five particulars, 

1st, A Preface, owning 

1. God's Righteousness, 

Psal. CXIX 137.  
Nehem. IX. 33.    
2. Our wonder at the Methods of it, 

Psalm LXXIII. 2, 3.      
2ly. A Description of the matter of Fact, setting out 

1. His Enemy's Plots, [Psal. II. 2. & LXXXIII. 5.  
2. Their Calumnies, [Psal. XXXI. 15. & CIX. 2.  
3. Their Ingratitude, [Psal. XLI. 9 & XXXV. 12.  
4. Their Injustice, 

1. To him, [Psalm LXXI. 9  
2. To his, [Lament IU. 20.    
5. Their Cruelty, 

1. In wishing his death, 

Lament. iv 12. & Psal. XLI. 5, & 8.    
2. In condemning him falsely 

Psal. XXXV. 11.    
3. In Executing him barbarously 

Lament IV. 13.        
3ly, A Reflection upon it, 

1. With detestation as to ourselves, 

Gen. XLIX. 6. & Psal LXXX. 17.    
2. With contempt, as to his mistaken Enemies, 

Wisd. III. 2. & V 4. & III. 3.    
3. With assurance of his felicity, 

Wisd. III. 4. & V 5.      
4ly, A Consideration of the Judgement due for it, and thereon 

1. The Prayer to spare the Innocent, 

1. The Nation, 

Psal. XCIV. 1. & LI. 18. & Deut. XXI. 8.    
2. Ourselves, 

Psalm XXVI 9 & LI. 14.      
2ly, The Reason why the Guilty may fear punishment, 

1. From God's hatred of such 

Psal. V 4, & ver. 6.    
2. From his deal with others 

Ps. LXXIII, ver. 18, 19        
5ly, A Conclusion, owning again God's Righteousness, 

Apocal. XV. 3.  
Psal. CXIX. 137.       

Brief Notes upon this Hymn.  
PSal. CXIX. 137. Even when we cannot discern the particular Reasons of thy Providence, thy Nature assures us thou art ever Righteous, and in time thy Judgements appear equitable.  
Nehem. IX. 33. It was a great Calamity to us to be so soon deprived of so excellent a Prince; but we cannot censure thy Providence, because we must own that though he were innocent, yet we of this Nation at that time were grievous Sinners.  
Psal. LXXIII. 2, 3. But while so innocent and eminent a Saint, a professor, a practiser and defender of the true Religion, suffers so unjustly and severely, and the Hypocrites, Atheists,  and cruel Men who oppressed him, prospered and flourished: It startled many good Men 
(g) See Job XXI. 6. Jer. XII. 1. Flagitiosi vero in quantâvis prosperitate sunt calamitosi. Apollon. in Stobae. , who could not apprehend why God should seem to desert his Friends, and abet the Cause which he hated.  
Psal. II. 2. & LXXIII. 5. The whole proceeding was indeed very strange; the rabble and drags of the People mutinyed, and the Great Men (whom he had advanced) met in Cabals, and consulted how to pull down the true Religion, which the Lord had planted here 
(h) Acts IX. 4.— me (inquit Christus) non meos. Aug. de sanct Serm. 14. , and to destroy Gods Anointed, who they know would not permit them (while he lived) to overthrow the Church. Therefore they plotted his destruction, and entered into an illegal and wicked Covenant against him.  
Psal. XXXI. 15. While he stayed in his Palace, thousands of the vile Populace came in droves and railed at him, crying out for Justice, that is, for Innocent Blood. And He knew that those who stirred up these Tumults, were then conspiring his Death.  
Psal. CIX. 2. For the compass of which bloody Design, they represented all his Actions most falsely and maliciously in their Libels, Speeches and Remonstrances, and then raised open War against Him without any just Cause: For he had not attempted either to alter Religion, or invade Property, as they falsely suggested.  
Psal. XLI. 9 On the contrary He would have preserved both, and was kind to all his Subjects, but more particularly to some of these Traitors, who had been raised to great honour and wealth by him, enjoyed high and profitable Places under him, and ate at his very Table 
(i) This is applied to Judas, Mark XIV. 18. ; yet like Judas these betrayed their Master.  
Psal. XXXV. 12. These were very Monsters of Ingratitude; like the young Ram, which dashes with his horns the paps he sucks (as the Greek Proverb is 
(k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. ap. Suid. ): They had received good from him, but requited him with all the mischief they could do him. This baseness touched him very nearly.  
Psal. LXXI. 9 So did also the spiteful Reflections they made on his Sufferings, as if they were a demonstration of Gods having rejected and deserted him. His losses and their success, like David's Enemies, encouraged them to persecute and seize him, fancying Heaven would never call them to account for it: But they were deceived both in their censures and their hopes; for a little time shown that God corrected Him in love 
(l) Hebr. XII. 6. Prov. III. 2. , and destroyed them in his anger.  
Lament. iv 20. However they did prevail then; but it was our loss more than the Martyred Kings, for our welfare depended on his; He was as necessary to our Safety, as the Breath of our Nostrils is to our Life 
(m) Animus Rei Pub. es tu, illa Corpus tuum— Tu ille spiritus vitalis quem tot millia trahunt. Senec. de Clem. l. 1. c. 4, 5. . And we hoped, when God had Anointed over us so wise, so pious and so gracious a King, we might long have lived under him in peace and plenty, and have been more happy than any Nation: But God punished us, in letting him fall into their Pits.  
Lam. IU. 12. Psal. XLI. 5, & ver. 8. Who could have imagined, that such Miscreants should have been let lose upon a rightly reform Christian Church, who should thirst so vehemently for the Blood of its Supreme Governor: And should be permitted to proceed to so high a degree of wickedness, as to Try him without Law, and pass Sentence on him that was entirely Innocent, as if he had been really guilty; yea, and at last to bring him to that cruel Death which they all along designed?  
Psal. XXXV. 11. 'Tis true, they could not do this without perverting his Actions, and hiring false Witnesses 
(n)— cum sint proemia salsi Nulla ratam debet testis habere fidem. Ovid. : But these prosligate Wretches, after repeated Murders and Perjuries, stuck at nothing, though never so false, unjust and impious.  
Lam. IU. 13. Without doubt the People of this Land had highly provoked Heaven by their Sins, and the very Priests had grievously offended God, or he would not have laid such a Judgement on Church and State both 
(o)— adsit Regula peccatis quae poenas irroget aequas. Nec scutica dignum horribili sectere flagello. Horat. Sat. 3. , nor permitted Religion and the Government to be both ruined by the Murder of this just Prince, whose Blood was openly shed in the greatest of our Cities, and none appeared to rescue him.  
Gen. XLIX. 6. But as old Jacob hearing of the Massacre of the Shechemites, showed at once his innocence and indignation by detesting the Fact: So we abhor their Plots, abominate their Counsels and bloody Judicatures 
(p) Consilium eorum non placuit animae meae. Targ. Hieros. in loc . We desire our Life may never come before such Judges, nor our Honour be stained with such Associates 
(q) Eorum nolim ut in fidem vita mea veniat, aut in Societatem honos committatur. Verse. Castal. , who make nothing of killing a man, [Psal. LXXX. ver. 17.] No, nor of murdering a King, who was set up by Gods own right Hand, singularly beloved by him, and advanced to live and die for God's true Religion.  
Wisd. V 4. & III. 3, & 4. & V 5. They foolishly imagined he was brought to the last degree of misery, and thought they had with his Life deprived him of all good. And as the Pagans thought the Christians mad 
(r)— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Eurip. Iphigeneia. , who for fear of dying after they were dead, feared not to die for their Faith: So these Atheists thought his holy Life madness, and his fatal Stroke infamous: Not considering that this outward punishment sitted him better for, and sent him sooner to Eternal peace: His death made him immortal 
(s) Si tamen fas est— omnino mertem vocare, quâ tanti viri mortalitas magis est finita quam vita. Plin. lib. 2. ep. 1. . And he whom they falsely numbered among Transgressor's, is numbered among the Saints in glory.  
Psal. XCIV. 1. & LI. 18. However, this was a grievous Sin, and when we remember that thou, O God, art the supreme Judge, to whom it originally alone belongs to punish 
(t) Vindicta, pro Poena. Mich. V 15. & Rom. III. 5. ; we cannot but humbly beg of thee, Not to judge and condemn this Nation for this horrid Crime: Since we are thy peculiar People, be so kind for thy Truth's sake, which is professed here, to spare this Land.  
Deut. XXI. 8. Thou didst command Israel, when a man was found murdered, to pray to thee in these words; Be merciful, O Lord, unto thy People, whom thou hast redeemed, and lay not innocent Blood to our charge; and by this means they were to remove that guilt: We therefore use the same Prayer, and hope it shall have the same effect in this deplorable case.  
Psal. XXVI. 9 & LI. 14. The Vengeance due to those Sinners and bloodthirsty Wretches, who committed this execrable Murder is so dreadful, that we beseech thee to keep off that Death from us here, and that Damnation hereafter, which they deserve. Blood is a crying Sin, O Lord, deliver us, for thou only canst save us from it; and if thou wilt pardon and acquit us, we shall have great reason to sing the praises of thy infinite Mercy.  
Psal. V 4, & ver. 6. As for the Actors in this wicked Tragedy, they cannot hope to escape; for God is so Holy in his Nature that he cannot be pleased with Wickedness, nor have Any agreement with the workers of Evil 
(u) 2 Cor. VI 14, 15. . His Truth and Justice bind him to destroy false Witnesses and false Accusers; and he abhors utterly such bloody Hypocrites, as under colour of Religion 
(w) Simulata aequitas— est duplex iniquitas. Aug. in Psal. 63.  shed innocent Blood.  
Psal. LXXIII. 18, 19 They were indeed advanced by this Impiety to very great wealth and honour; but they enjoyed not very long what they got so basely. When Heaven began with these Regicides, Oh, how deplorable and how very suddenly did they consume away? They perished without pity, and such as did not die of Grief and odious Diseases, came to fearful ends, either executing themselves 
(x) Percussorum autem ferè neque triennio, quisquam ampliùs supervixit, neque sua morte defunctus est. Sueton. de percus. Jul. Caesar. p. 112. , or being cut off by the Law as Traitors. So that their usurped Power and Grandeur vanished like a Dream when one awaketh, and like the Images we behold in sleep, so God made them all to vanish; and now nothing is left of them in this Kingdom, but an indelible Infamy upon their Memory.  
Apocalyp. XV. 3. & Psal. CXIX. 137. Now how can we consider this Mercy of God to the Royal Martyr, and the Vengeance he took on his Murderers, and not sing the Song of Moses and of the Lamb; Owning, that our Almighty Lord God is Great and wonderful in his Works, his Methods at last appear to be Just and True: He proves himself King of his Saints by avenging their Blood. Wherefore we end as we began, with declaring that He is righteous in his Nature, and all his Judgements are just.  
Glory therefore be to the Father, etc.  
As it was in the beginning, etc.   

The proper Psalms, IX, X, XI.  
§. II. THere are also very pertinent Psalms chosen for this Occasion, which I shall first explain by a brief Analysis, and then apply by short Notes.  
Psal. IX. was writ on Goliah's death, and it contains 

1st Praise, 

1st, With respect to himself, and so 

1st, He solemnly performs it, ver. I, II.  
2ly, He gives the Reasons of it, 

1. God's Justice on his Enemies ver. III, IV, V, & VI.  
2. His continual Authority, ver. VII, & VIII.  
3. His care of the Injured, ver. IX, & X.      
2ly, With respect to others, and so 

1st, He exhorts others to it, ver. XI.  
2ly, Gives the Reason why he doth so, ver. XII.    
2ly, Prayer, 

1st, The Petition for Mercy in his Distress, ver. XIII.  
2ly, The Motive for God to hear it, viz. his Gratitude, ver. XIV.    
3ly, A Declaration, 

1st, Of the Divine Judgements on the wicked, v. XV, XVI, & v. XVII.  
2ly, Of his Mercy to the patiented and oppressed, v. XVIII.    
4ly, A Conclusion, by way of desiring God to exert his Power still, ver. XIX. & ver. XX.       

Brief Notes upon the IXth Psalm.  
VEr. I, II. We who have seen the Justice of God executed on those Enemies of our David, may fitly (with him) own this was a Marvellous work of God; and not only give him Thanks for it most hearty in private; but set apart a solemn Day, to remember it in public: We ought upon so eminent an instance of God's Superiority over the Greatest and highest Sinners, to be inwardly glad and to rejoice openly with Psalms of Praise, offered up to his glorious Name.  
Ver. III, IV. Those Foes of this Church and Nation, who had murdered our King and oppressed us, were suddenly routed, without our striking one stroke: One angry Look of thine dissipated and destroyed them 
(y) Veni, vidi, vici; dictum Julii Caes. Suet. . The King's Right was undoubted, and his Cause very good, so soon as it was removed from their partial and unjust Bar, and came before thy Tribunal, which always judgeth right.  
Ver. V, VI As thou didst check the Pride of the Philistines of old, by destroying their impious Champion Goliath, so that they never after that recovered their reputation in Arms. So thou hast now 
(z) Increpatio pro poena. Zech. III. ver. 2. & alibi.  punished the whole Party, by taking off the Grand Usurper; their Policy is baffled, their Forces routed, and their Name extinct, or mentioned with detestation. We may now insult over them, who boasted they would not leave either Root or Branch 
(a) Nomine Christianorum deleto: nummus Pagani Persecutoris. Ap. Euseb. : And tell them, their Power to destroy is at an end, it is extinct and almost forgot, like the Names of those Forts they burned and razed, hardly any Scars are left of the dreadful Wounds they made.  
Ver. VII, VIII. Wherefore we will never fear such short-lived Tyranny. Our comfort is, The Lord lives and reigns for ever; He always sits on his Judgement Seat: And when wicked Princes for our sins are in power who will not right us, we can appeal to him who is above them 
(b) Appellatio fit semper à minori ad majorem. Gloss. ad Grat. c. 2. qu. 1. , and who will certainly judge all the World righteously and truly.  
Ver. IX, X. But especially the oppressed, and those who are unjustly troubled and vexed, as the best men were under that Usurpation 
(c) Non potest esse salvus, qui non vult esse malus. Salu. de Gub. lib. 5. Vid. Isai. LIX. 15. . They have a sure defence, a never failing refuge in God: So that if any of them do faint and despair, 'tis a sign they do not know or not consider, how Famous the Lord is, for relieving and delivering all that in their distress apply to him, and firmly trust in him.  
Ver. XI, XII. There was at the Restauration an eminent Example of this here, and therefore I must exhort all the Members of this our Zion to praise the Lord, and to publish with joy what he did for us. After a little time he began to examine into the guilt of this Sacred Blood, and then by his Judgements on the Criminals, he made it appear he neither forgot the wickedness of the Oppressors, nor the complaints of the Oppressed.  
Ver. XIII, XIV. When God gives so illustrious an instance of his Mercy 
(d) Tim. l. 16.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ut dicant omnes si Paulus sanatus est, Ego quare despero? Aug. verb. ap. sec. 9 , all the Pious in after-Ages, who are afflicted, will be encouraged to pray to him to pity them, and to consider how vexatious and malicious their Enemies are. And when he delivers them, as he hath done us, they will publish the Divine Praises, as far as ever they can extend the glory of them; they will on solemn Days in the Churches of the Saints commemorate these Mercies with Joy.  
Ver. XV, XVI. When they who laid Snares for their Master's life, were justly seized by his Son, and when they who had so cruelly used the Sword and Axe, were cut off by them 
(e) Quod quisque fecit patitur. Autorem scelus repetit. Senec. Hesc. fur. 3. 2. : This was a demonstration that the Judgement came immediately from God. There is so much Wisdom, such overruling Power, and entire Equity showed in trapping the wicked, but crafty 
(f) Hebr. In cavitate Manus eorum; viz. dolorè agunt, They deal underhand.  Politicians, in their own Nets, that God appears most evidently in it, and all that see it may say it is his work, Psal. LXIV. 9  
Ver, XVII, XVIII. Wherefore let neither the Guilty triumph, nor the Innocent despair, for the Wicked shall return to the Earth and come to the Grave 
(g) Revertantur in Sepulchrum— e terrâ enim orti sunt: at adhuc in Inferno non erant. Gloss. & interlin.  by a violent and untimely Death; they forget God, and that makes them go on presumptuosly for a while, but they may see that such as their Cruelty and Oppression hath ruined, though they sit never so quietly and meekly under the Burden, and will not avenge themselves, these shall not be always forgotten by God, and he will right them most certainly at the last.  
Ver. XIX, XX. Finally whenever we are evil entreated through Tyrants and Persecutors, we may and aught to pray 
(h) Ita fecerunt Antiochenenses & Didymus sub Juliano. Sozom. hist. lib. 5. cap. 18. in fine, & lib. 6. cap. 2. pag. 366.  That the Lord would arise to rescue his People, and not permit his Enemies (who are but frail men) to domineer over his Friends; their presumption increases by his patience 
(i) Eccles. VIII. 11. ; they forget both God and themselves, while their cruel Designs prosper; but as soon as ever thou takest upon thee to punish them, they are as timorous as they are conscious of their Evil Deeds. So that, Lord, thy appearing for us will both humble our Foes, and secure us; and give us reason to sing 
Glory be to the Father, etc.  
As it was in the Beginning, etc.    

The Xth Psalm.  
§. 3. THIS Psalm, wanting a Title, was by the Ancient Hebrews, and is by, the Vulgar Latin made a part of the former: But though it be on a like Subject, yet two plain differences are between them; those were Pagan Enemies, and that represents their Cruelty as ended some time before, and so it is fuller of Praises. This speaks of Domestic Foes, who still acted unjustly, and so it abounds more with Prayers and Complaints; so that this relates to the time, while the Tyranny continued, if we apply it to our case.  
The Xth Psalm contains 

1st, An heavy Complaint of 

1. God's withdrawing himself, Ver. I.  
2. His Enemies prevailing, Ver. II.    
2ly. A particular description of his Foes, setting out 

1. Their Boasting and Pride, Ver. III, IV.  
2. Their Contempt of Divine Judgements. Ver. V, VI  
3. The wickedness of their Words, Ver. VII.  
4. The Hypocrisy and Cruelty of their Deeds, Ver. VIII, IX, X, XI.  
5. The Presumption of their Thoughts, Ver. XII.    
3ly, An Application to Almighty God, consisting of 

1. A Petition to God, Ver. XIII.  
2. An Expostulation with him, Ver. XIV.  
3. A Vindication of his Honour, Ver. XV, XVI.  
4. A Prayer for his Assistance, Ver. XVII.    
4ly, An Act of Praise by way of Prophecy. 

1. Supposing the thing already done, Ver. XVIII.  
2. Owning it as the Answer of their Prayers, Ver. XIX.  
3. Reciting the blessed effect of it, Ver. XX.       

Brief Notes upon the Xth Psalm.  
Ver. I, II. O Lord we have reckoned thee our best Friend; of thy Presence and Favour we have most need in our misery 
(k) Prov. XVII. 17. . So that we cannot but complain of thy seeming to withdraw, and not regarding us when we are in such distress. They who have renounced thee, persecute thy people at their pleasure, and make a sport of ensnaring them 
(l) Libido, pro id quod animis nostris gratum est. Exod. XV. 9 Erras homo, non sunt haec ludicia, sed crimina, Petr. Chrysol. in Serm. ; whereas if there were any justice to be obtained, these daring Wretches must fall into those pits they made for the Innocent.  
Ver. III, IU. Thou hast spared them so long, that now they become so insolent as to boast they have gotten their hearts desire in the ruin of our Church and Monarchy, and magnify those as the greatest Patriots whom God abhors for their sacrilegious robbing both the Crown and Mitre 
(m) Qui Christi & Ecclesiae Pecunias auferunt, homicidae apud Deum deputantur, Capitul. 430. lib. 6. ; From despising us, their Pride is now come to that height as not to value thee, nor once to think of thy Justice.  
Ver. V, VI For all their show of Religion, they are real Atheists, and that makes them so fearless, in their continued oppressions 
(n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de Superstit. p. 165. . Thy Judgements have been withheld so long, and they are so intent on their wickedness upon Earth, that till they actually fall on them, they never apprehend any danger; and therefore when we complain to them, or pray to thee, they defy and puff at us 
(o) Nou. Versio. vide Malach. l. 3. Putat se posse vel flatu eos dissipare. Vid. Plauti miles Glor. Act. I. Scen. 1. ver. 17. . They think their prosperity shall ever continue; they do not fear any alteration, making themselves sure that there is no danger of their being ever called to account, or punished for their Crimes.  
Ver. VII. Their words are all extremely wicked, they commonly revile and curse us; or if they ever speak us fair, it is only to deceive and betray us; their reflections upon thee, and the falsehoods they say of us are so many, that surely there is a spring of Blasphemy and Lying 
(p) Non ineptos— sed mendaces & infidos propriè dici— Vonos. notat. Anli. Gel. l. 18. c. 4.  under their Tongues.  
Ver. VIII, IX. And their Actions are as false and cruel as their Discourse; they are like savage Lyions couching down, looking and listening when any poor Creature comes within their reach 
(q) Mitius inveni quam te genus omne ●erarum, Ovid. Epist. vid. p. 26. , and then seizing and murdering it without any Mercy. Thus these bloodthirsty Men, if by Spies and prostigate Informers they can lay hold of a helpless Man, though never so innocent, they swear him out of his Life, Liberty, or Estate at least.  
Ver. X, XI. For if by feigned Plots or false Evidence they can seize upon any, he is sure to be Rifled, if not Murdered: They spare none they begin with, for fear they should remember the injury 
(r) Si timidus est, homicida est. Dierum Mauritij de Phoca. . Whether they be fallen into their hands by Craft, or taken Prisoners in War, these guilty Cowards are extremely Cruel, glad when they can catch an Honest Man, and barbarous always to him.  
Ver. XII. Which practices they durst not use, if their thoughts 
(s) Loquitur in Cord, i. e. Cogitat. Vid. Psal. XIV. 1.  were not so impious, that thou, O God, hast utterly forgot their Murdering of their King, and that thou wilt never look into, or examine after any of their Cruelties to their Fellow Subjects; thy long forbearance hath brought them to this degree of Presumption.  
Ver. XIII, XIV. Thy Patience makes thy Enemies imagine thou art as asleep, bu● our importunate Prayers shall awaken thee: O Lord arise, and prepare to strike these bold Offenders, so that the poor disconsolate Sufferers may perceive thou hast not forgot them. It daunts them to hear the daring blasphemy of their Oppressors, who impudently declare 
(t) Blasphemia, est mala verba de Deo dicere, qui sine Controv●rsiâ bonus est. Aug. de Morib. Manich. l. 2. Tom. 1.  that thou neither regardest nor punishest any wrongs done to thine own People: Which if it were true, would be an indelible reproach to thy Justice.  
Ver. XV, XVI. But we know 'tis utterly false, we are sure thou hast seen all their Deeds, for thou seest all that is done upon Earth by thy Omniscience, and lookest more strictly upon Ungodliness and Wrong, as thou art the Judge of all. The punishing such Transgressions of thy Laws, Affronts to thy Authority, and Injuries to thy Friends, thou takest into thine own hands 
(u) Exod. XVIII 22. Ita apud Romanos, A Praesidibus appellatur ad Proconsules, ab ●is ad Imperatorem, Grot. in loc. , especially when the Criminals are so great, that no Right can be had of them on Earth; so that the helpless oppressed innocent Man is forced to appeal to Thee for justice, who dost continue a Friend when all others fail him.  
Ver. XVII. Such an Appeal, O Lord, were we forced to make under that great Oppression, and to beg of thee to Break that Power to pieces which ungodly and malicious Men used only to dishonour Thee, and hurt their Neighbour. For if thou makest these an Example, 
Proverb. XXI. 11.  it will be such a warning 
(w) Chi ne castiga uno, cento n● minoccia, Proverb. Italic.  that we hope none will afterward dare to be so wicked.  
Ver. XVIII, XIX, XX. We even then hoped for success to these Prayers, and now we see, That thou art a King who reignest in all times; their Rule was but short, and now They and their Authority are vanished together: Now it appears thou heardest all the Prayers of oppressed and persecuted Loyalty. Thou puttest those Desires into their Hearts to long for Deliverance, and no wonder that thou shouldst hear and answer the Wishes thou hadst inspired, even before they broke forth into words 
(x) Cur clamas ad me, Exod. XIV. 15. Desiderium viri sancti clamorem appellat, qui linguâ profecto tacebat, D. Bern. de passion. Dom. p. 1179. Animarum igitur verba, sunt ipsa desideria, Greg. in Job. l. 2. c. 6.  for thou understandest the language of the Heart. And the effect of thy granting those just Desires was very happy. For by this means the Son of the Martyr was restored to his Crown, and the Posterity of such who were slain, banished or undone in his Quarrel, recovered their Estates, and all things were so well settled again both in Church and State, that such as sprang from Dunghills, the Dregs of the People (who are commonly the worst Oppressors 
(y) Asperius nihil est humili cum surgit in altum. ,) we hope shall never more prevail at that rate in this Nation: But that the Monarchy and Religion shall be established among us from henceforth for ever. Amen.  
Glory be to the Father, etc.  
As it was in the beginning, etc.   

The XI. Psalm.  
§. 4. THIS Psalm was composed by David when he was threatened, and his Life attempted by Saul or Absalon, expressing what it was that supported him, and is very applicable to our Royal Martyr under his Troubles.  
Psalm XI. contains a description 

1st. Of a good man under great afflictions, viz. 

1. His own steady Faith, part of Ver. I.  
2. His Enemy's practices. 

1. Their Insults, part of Ver. I.  
2. Their Attempts, Ver. II.  
3. Their Success, Ver. III.      
2ly, Of Gods dealing in such a case, viz. 

1. He is easy of access, Ver. IU.  
2. He knows all things done here, Ver. V.  
3. He always judges right, Ver. VI  
4. He severely punishes the wicked, Ver. VII.  
5. He is inclined to favour the just, Ver. VIII.       

Brief Notes upon this Psalm.  
Ver. I, TWO, III. SINCE I firmly trust in the Lord who is a sure refuge, it is not all your insulting threats can terrify me 
(z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Nazian. : You advise me to desert my Station and fly to some remote place of Strength to save my Life; you count me like a poor helpless Bird, that the Fowler is just ready to shoot and kill: I know they hate me for my Integrity: I see they are raising Forces, and preparing to fight against me to destroy me, because I cannot renounce my Religion, my Own and my People's Rights. Some would persuade me to yield up my Honour and my Conscience, telling me, otherwise the Foundations of Church and State will be razed by this Cruel War. Well, if that be the sad event, I must rather suffer than sin 
(a) Telerabilior est qui ●eri jubet, quam qui male vivere, Pub. Min. Frustra hominem terr●●●s, nihil ille nisi peccatum timet, Dict de Chrysost. . If I can say safely I am innocent, and have done no wickedness to contribute toward it, I shall have the testimony of a good Conscience, and the will of the Lord be done.  
Ver. IV, V, VI So long as my Conscience is clear God will hear my Prayer 
(b) John IX. 31. ; I can cheerfully go to the Church while I have liberty; or to Heaven, where God dwells, if I were consigned to a Prison; and doubt not but I shall be accepted: But if I do a Sin to get present ease, God who sees, and tries all men's Actions, would soon discover it; whereas now while I keep my integrity, God will consider me though I be brought into never so low a condition. No man therefore shall prevail with me to purchase Peace with betraying my Trust 
(c) Pax sine Veritate preditio est. Tert. Vid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pa●●m. , since I know, and firmly believe, that God doth approve and allow the Deeds of just Men, even while he correct, them. And abhors the unjust and wicked from his very Soul, even while he spares them, and seems for a while to let them prosper.  
Ver. VII, VIII. However it may go with good and bad Men here for a time, it is certain God will punish the Wicked and reward the Righteous at last. He will either bring a sudden, dreadful and irresistible judgement upon them in this World, as he did upon Sodom in that Lightning and Thunder, as driven with a violent Storm and Tempest 
(d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luc. XVII. 25. i. e. Fulgur & Tenu●ru. Vid. Grot. in locum.  which catcht them all as in a Snare, so that not one of them escaped; or if by God's forbearance some few of them escape a sudden and horrible Punishment here, they shall suffer that Fire and Brimstone of Hell (whereof this was but an Emblem) for ever and ever 
(e) Quanto enim diutius expe●t●r, 〈◊〉 gravius vindicat. Aug. de temp. So●. 1●2. . But as for holy Men, God is holy in his Nature, he therefore doubtless ever loves, and will reward them: He may hid his Face for a time, but he will finally cast a gracious and favourable Look upon righteous Actions: In which small Belief I will now sing, 
Glory be to the Father, etc.  
As it was in the beginning, etc.    

The Lessons, 2 Sam. I. St. Math. XXVII.  
§. 5. THere is no parallel for this Inhuman Murder of a Holy and Innocent King, by his own Subjects, in all the Old Testament; and therefore the Church is content to read the History of David's Justice upon the Infidel who murdered Saul, and his mourning for him who had been his Sovereign, though he was his Mortal Enemy, and had Apostatised from God, and was forsaken by Heaven, yet he was Master of so much Charity as to lament his Fate. How much more Reason than had our State to punish those Barbarous Rebels who murdered a Righteous King, beloved by God, and who was Martyred for firmly adhering to the True Religion; and also to set apart a Day of Humiliation for Fasting and Prayer, and to draw up a mournful Office 
(e) 2 Sam. I 11, 12, and Ver. 18.  after the Example in the Lesson on this occasion?  
As for the Second Lesson, it is the ordinary Chapter, appointed in course by the Calendar, to be read for January XXX. But by a signal Providence, the Bloody Rebels chose that Day for the Executing their King, on which, at the Church, (which they seldom came to) this History of our Saviour's Crucifixion was appointed to be read. His Majesty had actually forgot this was the proper Lesson, and therefore when Bishop Juxon (who said the Morning Office immediately before his Martyrdom) named this Chapter: The Blessed Prince asked him if he had chosen it as fit on this Occasion? But when he knew it was established of old, he noted and admired the suteableness of it to his present Circumstances: Who was Betrayed by some, Denied by others, and Deserted by the rest of his seeming Friends, and left to the Bloody and Implacable Malice of his Barbarous Enemies, who used him with the same Contempt and Ingratitude, Outrage and Cruelty, that the Jews used their King and our Saviour, while he imitated his Great Master (animated by this Chapter) in Meekness and Patience; Piety to God, and Charity to all, even to his Murderers. So that there is so exact a similitude between the Sufferings of Christ and our Martyr, that there needs nothing to apply so exact a Copy to its Original.   

The First Collect.  
The First Collect consists of 

1st, A Proper Introduction. 

O most mighty God, terrible in thy judgements, etc.    
2ly, The Fact commemorated. 

1. God permitting it. 

who in thy heavy displeasure didst, etc.    
2. The wicked doing it. 

the Life of our late gracious Sovereign, etc.      
3ly, The Cause owned by, 

1. A general Confession. 

we thy sinful creatures here assembled, etc.    
2. A special Indication 

That they were the crying sins, etc.      
4ly. The Effects deprecated. 

1. God's inquiry after it. 

But O gracious God, when thou makest, etc.    
2. His punishing of it. 

lay it not to the charge of the people, etc.      
5. A fit conclusion. 

1. By earnest Prayers for Mercy and Pardon. 

Be merciful O Lord, be merciful, etc.    
2. By urging Christ's Merits. 

through the merits of thy Son, etc.         

A Practical Discourse on this Collect.  
§. 6. O Most mighty God, etc.] The words of these Prayers are taken generally out of Holy Scripture, and this Introduction is found in the Psalms 
(f) Psal. LXVI. 2, & 4. . The loss of a good King was a Judgement terrible to the whole Nation; and the manner of his Fall by the implacable Malice of a few of his own Subjects, was truly Wonderful, to pious Men, who knew Heaven permitted it, and yet could not discern the reason why the Righteous Judge of all should punish so Religious and Innocent a Prince, for so Wicked a People, and by such vile hands. And there is no fit preparative for our Prospect of so amazing a Providence, than Fear and Wonder. Fear at the dreadfulness of the Judgement; Admiration at the strange Methods by which it was brought about: An awful apprehension of the Terrors of God's wrath, and the incomprehensibleness of his Conduct are apt to persuade 
(g) 2 Cor. V 11.  even the most Obdurate to humble themselves before him.  
Who in thy heavy displeasure didst suffer, c.] He must be more Atheistical than the Pagans 
(h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— Homer.  who can imagine so great an Evil could happen without God's permission. It was a sight which staggered the Faith of all the Disciples, to see their dear Master given up to the Malice of bloody Men; but Jesus himself declared, They could have no power against him, except it were given them from on high 
(i) Joh. XIX. 11. ; yet that did not lessen, but aggravate the Crime of Judas and the Jews, who were led only by their several lusts. And therefore we call the Hands which shed this Royal blood, as St. Peter doth those which spilt our Saviour's, wicked hands 
(k) Acts II. 23. . Nor do we think God, who permitted this, did approve it 
(l) Quod permittitur bonum non est. Tertul. ad Ux. lib. 1. pag. 163. , and therefore we say he suffered it: But note, it was because he was very angry, it was the effect of his heavy displeasure 
(m) Psal. XXXVIII.  against this Nation for being so stubborn and seditious under, so cruel and ungrateful to so gentle a Prince. He had given him to us in Mercy to make us Happy; but since we despised his Love, as well as our own Felicity, he took him away in his anger 
(n) Hos. XIII. 11.  leaving us no other way to guests at the Blessings we might have had in such a Reign, than by the sad Confusions we were in while it lasted, and our dismal Sufferings afterwards.  
We thy sinful creatures here assembled, etc.] Though the principal Instruments in this Cruelty were few, yet the rest of the Nations silence, and not hindering so execrable a Murder 
(o) Non prohibendo quod oportuerat prohiberi, cessatione crimen fecerat proprium. Arnob. lib. 2. pag. 74.  spread the Gild over the whole Land. For which reason all are to assemble, and the Confession is to be as general as that of Ezra was, in whose words almost, we acknowledge it is for our iniquities, that we and our King have been delivered to the Sword, to Captivity and to be a Spoil 
(p) Ezra. IX. 7. . The Judgement was very heavy, but our Sins crying brought it down upon us. Pride, fullness of Bread and Idleness, Faction, Schism and notorious Hypocrisy, Ambition, Avarice and Revenge, veiled under pretences of Piety, and the names of Conscience and Religion, made a cover for Rebellion, Sacrilege and Murder. Now if we would find Mercy, it is not enough to confess these Sins of the last Age, but we must forsake them in this 
(q) Prov. XXVIII. 13. , and beware we do not by imitating our Forefathers Sins, make ourselves liable to the Punishments they deserved 
(r) 
definite esse Filius Iniquorum qui non imitatur mores illorum. Aug. in Psal. 108.  
Illorum poenas luunt, quorum opera secuti sunt. Greg. Mor. l. 5. c. 21.  . We have now a Religious, Just and Gracious Prince on the Throne, let us not be Factious and Ungovernable under him, nor by pretences of reforming, seek the subversion of Church and State; for if we still do wickedly, God hath told us We shall be destroyed, we and our Kings 
(s) 1 Sam. XII. 25. : Let us beware of this for our own sakes, for the loss of Him, in our Circumstances, would be a great step toward our Ruin.  
But, O Gracious God, when thou makest, etc.] But suppose we give none of the like fresh Provocations, Murder is a crying Sin, and killing the Lords Anointed, the worst kind of Murder 
(t) 1 Sam. XXVI. 9 . And God makes so narrow a search after Blood 
(u) Psal. IX. 12.  that he discovers and punishes such as are guilty of it, commonly in this World; yea, if the Actors escape, their Posterity often suffer for it some Ages after 
(w) St. Mat. XXIII. 35. Non est argumentum truculentiae— Sed signum misericordiae poenam differre peccati. Hieron in Ezek. XVIII. . So that we have just reason to fear lest we or our Posterity should yet fall under the Divine Vengeance, for so heinous a Crime: Wherefore we aggravate the Sin, and deprecate the Punishment; freely owning that nothing less than a special application of the Blood of Christ, which speaketh better things than that of Abel 
(x) Heb. XII. 24. Sanguis enim ille vindictam clamat, hic indulgentiam. Ambros. de fuga Seculi. c. 5. Tom. I. . The King's innocent Blood naturally calls for Vengeance, but the powerful oratory of our Saviour's Bleeding Wounds, will drown that Cry, and we hope prevail for Mercy, especially since Grace did so far prevail over Nature in our Royal Martyr, that after the Example of Jesus and St. Stephen 
(y) Luke XXIII. 34. & Acts VII. 60.  he begged at his Death, that his Blood might never be laid to his People's Charge. This was the fervent Prayer of a Righteous Man, and we hope it will be effectual and prevail 
(z) James V. 16. , since God will scarce deny the last request of so Dear a Servant of his, who laid down his Life for the True Religion.  
Be merciful, O Lord, be merciful, etc.] Encouraged with these hopes, we make an earnest application for Mercy and Pardon, and the greatness of so pressing an Occasion makes us redouble our Cry, to intimate our sense of the Danger, and express our Importunity. The Form is indicted by God's Spirit, and prescribed in a less case, viz. that of a Murder where the Author was unknown 
(a) Deut. XXI. 8. . Alas! we cannot say (some of us, at least, who then lived) our Eyes did not see this Blood: We will not therefore deny our Gild, but will apply to him for Mercy, who only can forgive 
(b) Mark. II. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. hom. 40. in 1 Cor. XV. . We are Gods peculiar People, redeemed from Idolatry and Superstition, and therefore we fly to his Mercy, and the Merits of his Dear Son, to turn away the continuance of his Anger; and we doubt not (since we have a merciful God to pray to, a Prayer of his own Enditing, and a Meritorious Advocate to interceded for us), but we shall obtain a Pardon for ourselves, and our Posterity, through his Mercies, and the Merits of his Son Jesus Christ our Lord. Amen.   

The Second Collect.  
The Second Collect consists of three Parts.  

1st, A Thanksgiving to God for 

1. His Love to his dying Saints. 

Blessed Lord, in whose sight the death, etc.    
2. His Grace to our Royal Martyr. 

we magnify thy name for thine abundant, etc.    
3. The happy Effects thereof appearing by his, 

1. Imitation of Christ. 

by which he was enabled, etc.    
2. Patience. 

in a constant, meek, etc.    
3. Charity 

And even then according, etc.        
2ly, Petitions for ourselves, that we may, 

1. Highly value his Memory. 

Let his memory, O Lord. etc.    
2. Fellow his Example. 

that we may follow the Example, etc.    
3. Escape the Punishment due for his Blood. 

And grant that this our Land, etc.    
4. Be forgiven all our Sins. 

and the mercy glorified, etc.      
3ly, A Conclusion in the Name of Christ. 

And all for jesus Christ, etc.      

A Practical Discourse on this Collect.  
§. 7. BLessed Lord, in whose sight, etc.] This address is taken out of the Psalms 
(c) Psal. CXVI. 13. , and seems to give a reason why we do so strictly observe the carriage of our Royal Martyr at his Death. Since God himself (the great Judge of the Combat) takes special notice of their Agonies who die for his Truth 
(d) Ecce pan Deo dignum, vir fortis cum mala fortuna compositus. Senec. , and gives them miraculous assistances then, which often appeared of old by the wondrous Faith and Patience of the ancient Martyrs, and was as evident in the Suffering of our Royal Martyr, who as justly deserves the Title of a Saint, as any that ever bore that Name: Yea, one of the Roman Communion doth him that right, to say, abating (that which he miscalls) his blot of heresy, there was never a juster or holier Man; and since he was so good, he wishes he had been theirs 
(e) Talis cum s●s, utinam noster esses— nemo dempto heres●ωs la●e, aut justior aut sanctior. Nunt. à Mortuis. pag. 7. . And certainly those were but falsely called Protestants, who had any hand in cutting off though greatest Saint that ever was in this Reformed Church. 'Tis said indeed of the barbarous Albanians, that they seek out the holiest Man in all their Country, and offer him up for a Sacrifice 
(f) Grot. de satisf. Christi. c. 10. p. 335. . But who would imagine, that our Christened Albion should breed such Savages?  
We magnify thy Name for thine abundant Grace, etc.] The Saints themselves did ever own that all their strength was from God; they were Humble and Just, as well as Holy, and while others admired them, they magnified the Lord 
(g) Luke I. 46. , they cast their Crowns at Jesus See't 
(h) Rev. IV. 10. , crying, Not unto us, O Lord, but unto thy Name be Glory 
(i) Psal. CXV. 1. : Wherefore we learn from them not to worship them (as those of Rome do) they forbidden that 
(k) Rev. XIX. 10. . But we ascribe all the Praise to him, whose Grace made them so illustrious. And this was the first Design of dedicating solemn Days to the memories of Gods most eminent Saints and Servants 
(l) Honoramus servorum, ut honor servorum redundet ad Dominum. Hieron. ep. 53. ; that the Glory might redound to their Master, and that he who gave them power to do and suffer so much beyond human ability, might have his due praises for it.  
By which he was enabled so cheerfully, etc.] Synosius calls a day on which some great Cruelties were used toward pious Men, The second day of Crucifying Christ 
(m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Synes. ep. 57 . But we may well say of our King, that he was conformable to the Sufferings of Christ 
(n) Phil. III. 10. , that he imitated his Example and followed his Steps 
(o) 1 Pet. II. 21.  more nearly than any other Martyr did. Our Lord was born King of the Jews, and spent his Life in doing them good, labouring to the last to make them happy. But they renounced his Government 
(p) Luke XIX. 14. , mortally hated him, persecuted him continually, and thirsted for his Blood, which at last they cruelly shed, under pretence of Zeal for their Nation, and their Laws. The parallel is clear, it needs no illustration.  
In a constant and meek suffering, etc.] The sufferings of our holy Martyr (like those of his Master) were of two sorts; First, Most barbarous Indignities in his Life-time. Secondly, Great Cruelty at his Death; but he bore both with the Courage of a Lion, and yet with the Meekness of a Lamb 
(q) Isai. LIII. 7. . The Rabble affronted him in his own Palace, the Rebels falsely accused him in their Declarations, and pursued him and his with Fire and Sword: They represented him as a Tyrant and a Papist, though none ever was a milder Prince, or a firmer Protestant 
(r) Furens populus Mauricium Aug. ut Marcionistam & Tyrannum convitijs lacerate. Hist. Mauric. l 8. c. 9 p. 400. . And when they had him in their Power, they confined him to a loathsome Prison, and set the worst of their Myrmidons to Abuse as well as Guard him; for they disturbed his Devotions, derided his Misfortune, and committed all sorts of Rudeness before his Face. Finally, They closed all with a Mock-trial, where he was falsely Arraigned, Insulted over, unjustly Condemned, and insolently Spit upon, (as his Saviour was) and then Executed like the vilest of Slaves, and worst of Malefactors: But his Courage was as admirable, as the Impudence of his Enemies. For first, he was never observed to be daunted or discomposed 
(s) Nullius tam vehemens nequitia est, ut metu meo digna sit. Symmach. ep. 9 . Secondly, Nor did the Hero prevail over the Christian; he was as Meek as he was Courageous, patiently bearing all without Threatening or Murmuring, Complaining or Reviling: Yea, Thirdly, his Charity was so great, (that after our Saviour's pattern) he forgave his Enemies, yea his Murderers, and prayed also to Heaven to forgive them.  
Let his memory (O Lord) be ever blessed, etc.] We have seen the Great Example, and now pray we may make a twofold use of it. First, To value his Memory; Solomon saith, The memory of the just is blessed 
(t) Prov. X. 7. ; and God promiseth The righteous shall be had in everlasting remembrance 
(u) Psal. CXII. 6. . A lasting and honourable Name being one of the rewards of a deceased Saint 
(w) Psal. LXXII. 17. . So that we should be unjust to this excellent Prince, and to God himself, if his Memory be not ever Blessed among us: This Day and this Office will preserve the remembrance of his bright Example, so long as Illustrious Virtue hath any price among Men. And Secondly, We Pray we may imitate that which we so justly admire, which is another end of celebrating the Memory of Hero's made immortal 
(x) 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Lucian. in Toxar.   that others may be excited to follow their Steps. And if any great Evils do ever befall us, where (our Lord excepted) can we find so great a Pattern of Magnanimity mixed with Meekness, of Patience joined with Charity, of Constancy in Faith, and Fervency in Devotion? 'Tis not enough to commend and admire these in him; for then only they do us real good, when we ourselves practise them. And thus tho, alas! we want the Presence of so Perfect a Guide to Virtue, we may so profit by his Example 
(y) M●gnerum virorum non manus quam praesentia utilis est me●oria. Sen. ep 102. in fine. , as to have our portion with him in that glory which he now enjoys.  
And grant that this our Land, etc.] But while we admire his Graces, we cannot forget, they aggravate the Sin of this Land where he was cut off, and that puts us a second time upon begging Pardon for so horrid a Crime done against so great a Saint, God's Vice gerent, and our Lawful Sovereign; and no importunity is too great to avert so Dreadful Vengeance as this deserves, or to procure Pardon for so Heinous a Sin. These Favours we dare not ask in any other Name, but that of Jesus Christ our only Mediator 
(z) 1 Tim. II. 5. Heb. VII. 25. . We honour the Memory of our Royal Martyr, but do not adore him; we propose him for an Example, but do not use Him or any Creature for an Advocate, reserving that Glory (as we ought) only to the Blessed Jesus, who is alone sufficient to make this and all our Prayers acceptable to his Father. Amen.  
Note. The three Penitential Prayers are explained in the Comminution.   

The Epistle 1 Ep. St. Peter II. 13, & 22.  
This Epistle shows the Duty which Christians own 

1st. To Magistrates alone. 

1. The Duty declared, Ver. XIII.  
2. The motives urged. 

1. The end of Government, Ver. XIV.  
2. The Command of God, Ver. XV.  
3. The honour of Religion. Ver. XV.    
3. An Objection answered, Ver. XVI.    
2. To all them with others, 

1. To all— Honour, V XVII.  
2. To Christians— Love, V XVII.  
3. To God— Piety, V XVII.  
4. To the King— Loyalty. V XVII.    
3ly, To Masters. 

1. The Duty enjoined, Subjection. V XVIII.  
2. The Extent of it, even to the bad. V XVIII.  
3. The reasons of this latitude. 

1. It pleaseth God, Ver. XIX.  
2. It is creditable among Men, Ver. XX.  
3. 'Tis agreeable to Christ's example. V XXI, XXII.         

A Paraphrase on this Epistle.  
§. 8. Ver. XIII. YOU Dispersed Jews, who are Christian-Proselytes, must [Submit to every] Governour appointed by the [Ordinance of Man] to Rule that Country where you live. And this Obedience must be paid [for the Lords sake,] who hath enjoined you to be subject, wherever you dwell and are protected, [whether it be] at Rome, and then your subjection is due [to the King] or Emperor himself, [as supreme] and ruling there immediately.  
Ver. XIV. If you live in the Provinces, you must be subject to Proconsul's, Praefects [Or unto] any other subordinate [Governors, as unto those who are] commissionated under the Emperor, and [scent by him] with Power and Authority, both [for the punishment of evil doers] especially the Seditious, [and the praise] yea, and rewarding [of them that do well] especially the Quiet and Obedient.  
Ver. XV. In which number you Believers should always be, [For so is the will of God,] he commands it, and so ye are bound to it in Conscience. And it is for the Credit of your Religion, [that with well-doing,] particularly this sort of it, Peaceableness and Subjection, [ye may put to silence] the Accusations of Malicious and inform [the ignorance of foolish men;] the former representing, and the latter believing, you to be Turbulent and movers of Sedition.  
Ver. XVI. I know, as Jews, you use to think you ought not to obey any Heathen; and I own, that as Christians, you are set at liberty from the Ceremonial Law, but not from the Moral: Therefore you may live [As free] Men, and such as cannot be compelled to do evil; [But] the Gospel allows [not] the [using your] Christian [liberty for a cloak] too, and pretence [of maliciousness,] so as to permit you, under colour of these Spiritual Privileges, to be Seditious, or Rebel.  
Ver. XVII. You are still bound to all sorts of Moral Duties, as much as you were before your Conversion, that is, to respect and [Honour all men] of what Religion soever they be. To [Love the brotherhood] of Christians more especially: To [Fear God] in the first place, (so as not to sin against him, though your Governor command you) and in the next place to [Honour the King] by submission and obedience to his Lawful Commands.  
Ver. XVIII. Christianity cancels no preceding Relations or Duties; And therefore you [Servants] who are Christians, [be subject to your own Masters] who have bought or hired you; carry yourselves toward them [with all fear] Observance and Respect. And I must tell you, this Obedience and Reverence is due, [not only to the good and gentle] Masters, who use you kindly, [but also to the froward] Masters, who deal strictly, severely and hardly with you.  
Ver. XIX. It is no Virtue, and deserves no praise to be subject to a good Master, you may do that for his sake and your own: [But this is thankworthy, if a man] who is a Christian, have an ill Master, and yet purely [for conscience toward God] and for fear of sinning, He obeys hard Commands, yea, [endures grief] and ill usage, and is content with [suffering wrougfully] rather than disgrace the Gospel, by Mutiny and Revenge.  
Ver. XX. You will say we are innocent, and deserve no such usage: I reply, 'Tis your Innocence gives the great value to your Patience; [For what glory is it] for you Christians especially, [if when you he buffeted] only [for your faults] by a good Master, [ye shall take it patiently?] A Heathen Slave would do as much as this and more 
(a) Indigna digna habenda sunt, heru● quae facit. Plaut. cap. IU. Act. 2. Se. 1. . [But if when ye do well, and] for all this under an unjust and cruel Master [suffer for it] yet still [ye take it patiently] and submit, [this is acceptable with God] because this cannot be done for such a Master's sake, but purely in respect to Gods Command, which you dare not disobey.  
Ver. XXI. And to encourage you to so hard a Duty, consider this is suitable to your Christian Profession; [For even hereunto were ye called] when you were converted, to follow our Saviour's Example; and we may well bear some evils for his sake [because Christ also suffered] all sorts of Injuries, Ill-usage and Death itself [for us,] not only thereby satisfying God's Justice for our Sins, but [leaving us an example] also [that ye] and all Christians, when you suffer unjustly [should follow his steps] and take even that patiently, as he did.  
Ver. XXII. 'Tis certain he suffered for no fault of his own, [who did no evil] deed to any Man in his whole Life, [neither was] any one evil Word of Falsehood, Malice or [guile found in his mouth]: Wherefore if we would imitate him, we must first be so innocent as to deserve no Sufferings; yet if they, who have Power over us, will for all that afflict us, our next care must be, to bear it patiently, till God find out a way to deliver us.   

The Gospel, St. Mat. XXI. 33,— 41.  
§. 9 THis Parable directly points at the Scribes and Pharisees, who had rejected and slain divers of the Prophets, and were designing to murder Christ himself; but by way of accommodation it taxes our vile Regicides. For their Lord had taken all due care of this Land, and trusted divers of these his Subjects, in the Administration of his Government, expecting nothing but the just Rights and Prerogatives of his Crown. But these they deny him, and reject his Commissioners who came to treat with them: Yea, slew many of his faithful Servants in open War, and at last seize his Crown, murder him, and banish his Heir, making themselves Lords of his Kingdoms. Now if these be ever recovered again, we may appeal to all mankind, whether they deserve not both to be deprived of their usurped Power for their Injustice, and of their Lives for the Innocent Blood they spilt? All but the Guilty will own this to be Just.  
This Gospel sets out Inferiors highly injuring their Lord, and shows 

1st, The nature of their Sin aggravated by 

1. The equity of the Lord. 

1. His care of the Vineyard. Ver. 33.  
2. His compact with them. Ver. 33.  
3. His fair demands, Ver. 34.    
2. The iniquity of the Servants 

1. Beating and killing their Lords Messengers, Ver. 35, & 36.  
2. Killing the Heir, and Ver. 37, & 38, 39  
3. Seizing the Vineyard, Ver. 37, & 38, 39      
2ly, The measure of their Punishment. 

1. Enquired of by appeal to the Guilty, Ver. 40.  
2. Determined by the very Criminals, Ver. 41.       

A Paraphrase on this Gospel.  
Ver. XXXIII. THE Injustice and Cruelty of Inferiors wronging and seeking to destroy their Superiors, may appear by this Parable; [There was a certain householder] o● Chief Lord, that is, God the Father, [who planted a vineyard,] the Land of Canaan, [and hedged it round about] by Laws of his own appointing, whereby the Jews were distinguished from all other People, [and digged a winepress] that is, founded a Temple for his True Worship [in it, and built a Tower,] that is, he took it into his speciale Protection, [and let it out to husbandmen,] to the Jews to cultivate, on condition they should pay an Obedience unto his Laws, [and went into a far Country] that is, seemed to retire to Heaven.  
XXXIV. [And when the time] of gathering and pressing the fruit [drew near] at the Vintage, according to the Covenant, [he sent his servants] the first and eldest Prophets [to the husbandmen,] pressing them (for the Benefits they had by the Vineyard, and the Protection their Lord gave them) to make good their promised Obedience, [that they might receive] the Portion due to their Lord, out of [the fruits of it] and give their Master an account.  
Ver. XXXV. [And the husbandmen] were so wicked, that instead of paying their Lord, the homage and services due to him, they [took his servants] by violence, [and beat one] cruelly, even Jeremiah, [and killed another] that is, Isaiah, by sawing him asunder, [and stoned another] Zechariah the Son of Barachiah.  
Ver. XXXVI. Yet their Lord was so Gentle and Patiented, that he resolved to try, [Again;] and therefore [he sent] on the same Errand [other servants,] raised up other Prophets [more than the first] in number, to have more witnesses of their Repentance, or evidence of their Crimes, [and they did unto them] in the same manner, killing and beating [likewise] as they had done to the former Messengers.  
Ver. XXXVII. However the Lord was not yet wholly discouraged, [But last of all] as the only means left to prevail on them, and the final Experiment that could be made, [he sent unto them his Son] even Jesus Christ, to press them to Repent, and keep his Laws, and their own Engagements; rationally concluding, and [saying] within himself, surely [they will reverence my Son,] and he will persuade them to do me right.  
Ver. XXXVIII. [But] it proved otherwise, for [when the husbandmen saw the Son,] instead of believing his Miracles, reverencing his Person, and obeying his Message, [They said among themselves] in their secret and bloody Consults, [This is the heir] who claims a right to this Vineyard, which we intent to make ourselves Masters of, [come, let us kill him] by a violent Death, [and let us] then declare ourselves free from all subjection, and [seize on his inheritance] which we cannot be quiet in so long as he lives.  
Ver. XXXIX. Nor did they only plot, but execute this Cruelty; for they hired one of his Servants to betray him, [and they caught him] first by Craft, [and cast him out of the vineyard] by open force, renouncing him and his Authority, and at last they most unjustly condemned him, [and slew him] barbarously.  
Ver. XL. But such flagrant Crimes cannot be long unpunished: [When therefore the Lord of the vineyard] who is Immortal and very Just, [cometh] by his special Providence to inquire into these horrid Practices, I appeal even to you Jews, yourselves, and ask you, [what will he do] think you, and what ought he to do [unto those husbandmen] who had been so obstinate in their Injustice, and so daring in their Cruelty?  
Ver. XLI. [They say unto him,] convinced by the notoriousness of the Provocation, but not perceiving themselves to be the Criminals, Doubtless [he will], as in justice and honour he is bound, condemn, cut off, and [miserably destroy those wicked men] who had been guilty of so much Blood, Robbery and Oppression, [and will let out his vineyard] for the future, [to other husbandmen] which will be just to him, and respective to his Messengers, and [which shall render him the fruits in their season] according to the Condition of the Covenant made with him. And this was the Event in this Case, for God soon after the Death of Christ, cut off, and miserably destroyed the unbelieving Jews, and finally rejecting them, chose the Christians for his own People. And in our Case Heaven brought our Regicides to condign Punishment, and set up rightful and just Governors both in Church and State.   

The Last Morning Collect.  
This Collect relates to the happy End of that great Rebellion, and contains, 

1st, An humble Confession, 

1. In general, of God's Mildness. 

O Lord our Heavenly Father, etc.    
2. In particular, of 

1. Our great loss by the Father's Death. 

that though for our many, etc.    
2. Our own deliverance from Anarchy. 

Yet thou didst not leave us, etc.    
3. The preservation and restoring of the Son. 

But by thy gracious providence didst, etc.      
2ly, A hearty Thanksgiving for these Mercies. 

For these thy great and unspeakable mercies, etc.    
3ly, An earnest Prayer for 

1. The whole Royal Family. 

Beseeching thee still to continue, etc.    
2. His Majesty now reigning. 

and to grant to our Gracious, etc.      
4ly, A Vow of Gratitude on the Answer of it. 

So we that are thy people, etc.         

A Practical Discourse on this Collect.  
§. 10. O Lord our Heavenly Father, who didst not punish, etc.] The late Gospel puts us in mind, that our Sin was so like that of the Jews, as may give us just cause to fear our Punishment also should have been the same; that is, to have our Name and Nation rooted out. But since the Mercy of Heaven reversed that severe Doom, we begin this Prayer with the words of Ezra and Job's Friend 
(b) Exod. IX. 13. & Job XI. 6. , and confess that our Heavenly Father, exacted of us and punished us less, than our Iniquity deserved. The Debt of our Sins was so great, that if God had exacted the utmost Farthing for an Impiety so transcendent, we had been no more a People: But while he was punishing us under the Regicides usurpation, according to the Prophet's Prayer, in the midst of wrath he remembered mercy 
(c) Hab. III. 2. , and even while he was correcting us, he was contriving a way for our escape 
(d) 1 Cor. X. 13. ; which shows Mercy is his Nature and Delight always; it proves he doth not either afflict willingly or long, because while our Sins force him to punish, his Heart inclines him to pity us, and his Power is at work to deliver us; and our grief for a past, and now helpless Calamity, must not proceed so far as to make us ungrateful for the Event which Gods goodness gave to those Dismal Times.  
We acknowledge it thine especial Favour, that though, etc.] This Period gins to apply Gods correcting Mercy to our Case; and to render our Deliverance more illustrious, we here place the Midnight of our sad Distress before the Light of our thrice happy Deliverance, commemorating how far our Sins had forced the Divine Permission to give way to the very worst of all Judgements to befall us; that is, to give up one so dear to himself, so like to be a Blessing to us, and so perfectly Innocent, as to his own Actions, into the hands of the worst and most wicked of all Human Race. Our Sins must be very provoking to move our Heavenly Father, to suffer such an injury to be done to us; and his Mercy must be as stupendious to pity us, then when we were groaning under the Iron Rods of their Tyranny, whose lashes we had made ourselves liable to, by suffering the best of all our Princes that ever adorned the English Throne, to be cut off so unjustly. And therefore the Judgement itself, though very severe, must not hinder us from owning the truly admirable concern of Divine Mercy for so just sufferers; which we therefore own to be his especial Favour.  
Yet didst thou not leave us for ever as Sheep, etc.] King's are often compared to Shepherds in Sacred, Ecclesiastical and Civil Authors 
(e) Isai. XLIV. 28. Sorores sunt artes pascendi. D. Basil. Conc. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. . And the comparison is verified by woeful experience, when the shepherd is smitten and the sheep scattered 
(f) Mat. XXVI. 31. : For then, alas! a People becomes like sheep having no shepherd 
(g) 1 King XXII. 17. : And if this were Israel's case, when Ahab was cut off, it must be more sadly ours upon the Death of our good Josiah. The Wolves and Foxes who seized his Power, fleeced us and tore us, scattered and devoured us without Restraint or Mercy, during their twelve years' Tyranny. But God did not leave us for ever in this estate; but by a singular Providence, very gracious to us, and miraculous in itself, did first preserve the Martyr's Son, King Charles the 2d. though Bloody Peter (a name twice fatal to us) after the Father's Murder, blasphemously applied that of Isaiah 
(h) Isai. XIV. 21. , (Prepare the slaughter for his Children,) to encourage the Regicides to cut off the Son. Yet after they had routed this Innocent Prince in Battle, and not only sought him here with all the diligence of implacable Malice, but hired Assassins', and offered Money to Foreign Nations (whither he fled for refuge) to dispatch him, still he was by Heaven preserved; and (as David in saul's Persecution) hid as it were under the shadow of God's wings, until their Tyranny was overpast 
(i) Psal. LVII. 1. . This was the first step of Divine Mercy.  
And didst bring him back in thy good appointed time, etc.] The second step was the Restauration. The Storm was long and violent, but when we had smarted severely under variety of precarious Forms of Government, than Gods appointed, and the fit time came for our Deliverance. Then the Martyr's Son was restored, not by Blood and Foreign Arms, (which that good Prince would never use against his own Subjects) but by Gods turning all men's hearts 
(k) 2 Sam. XIX. 14. ; the thing was effected to the satisfaction of all but the surviving Criminals. But this was a Blessing which reached farther than that King's Person, and lasted longer than his Life; for with him that Family was restored which had before afforded us Two Religious and Righteous Kings, and (which was more) with him came in the True Protestant Religion, and the Primitive Doctrine, Discipline and Government of the Church; as also the ancient hereditary Monarchy, evenly poised between the Prince's Prerogative, and the People's Rights, was recalled with him: And these consequences of his Return, made his Return to be so great a Blessing in itself, and so Just a Subject of our Praises.  
For these thy great and unspeakable Mercies, we render, etc.] The preserving that Prince abroad, and bringing him back to Rule over us, was therefore an unspeakable Mercy to us, because with him our ancient Government and true Religion was so restored and settled, that neither the Force nor Fraud used in the next Reign, could deprive us of them. Had the Martyr given up our Church, or our Liberties to be for ever destroyed by consenting to any wicked Law 
(l) Psal. XCIV. 20. , or his Son made our Religion and Rights the Condition of his Restauration, probably we had been eternally deprived of both. But God prevented both these dismal Evils. Wherefore the most sincere Gratitude from the bottom of our hearts 
(m) Ex initimis cordis penetralibus. ; is due to his holy Name; which therefore every good Protestant and true Englishman is bound this day to pay.  
Beseeching thee still to continue thy gracious, etc.] That which makes a Royal Family dear to the Nation is, not barely their own Right, but their being, what God intends them, the Ministers of God to them for good 
(n) Rom. XIII. 4. Meque non solum officio publico, debitas pendere precas, sed officio privato. D. Ambros. ep ad Grat. . The Martyrs first Son was beloved by all, because he restored their Liberties and their Religion. But we have seen an Experiment since, that when one of that Family attempted on these two dear things, nothing could make his People believe him to be a Blessing. However, (blessed be God) we have now the Martyr's Grandchild, one of the same Royal Family, on the Throne, who keeps up and defends our True Religion and Old Monarchy. Wherefore it is fit we should now turn our Praises into Prayers for the Prosperity of all the Branches of this Royal House, but especially for him who hath reduced our Religion and Rights to that very state to which his Grandfather (of Blessed Memory) did (though in vain, alas!) attempt to bring them. He ventured his Life and Fortune to rescue us, and hath Power and Courage to keep off Foreign Foes; Prudence and Conduct to suppress Domestic Designs. Why should we not therefore pray that his Reign may be long, which will lengthen our Felicity; and happy, since we are sure to share in the Felicities of it? He is a Father to his People and a true Friend 
(o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Xen. Cyropaed. lib. 6. , and therefore we are bound in interest as well as Duty, to wish him long Life and Victory, Prosperity and Peace.  
So we that are thy People will give thanks, etc.] God's People and the Sheep of his Pasture, can never be more obliged, than by his giving them a King, who professeth, practiseth and defends the True Religion; So that since this is our case, we may well conclude with a Vow of Gratitude. So that we promise him to praise him for our times, if he will continue this King to reign over us while we live; and we doubt not but our Posterity, so long as they have any sense of the Value of True Religion, and Legal Right, will count it an inestimable Blessing to have such a King as secures both; and therefore we promise and engage for their Gratitude, (who will receive the advantage 
(p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutar. de educ. Principis. ) we make no question but their Duty and Interest both, will engage them (as David on a like occasion speaks 
(q) Psal. LXXIX. 14.  to continue to show forth the Praises of God in all succeeding Generations, through Jesus Christ our Lord (by whose intercession we and they obtain this mighty Favour of a good King) And may God accept his Intercession, and our Prayers for so great and so lasting a Blessing. Amen.  
There is nothing more in this part of the Office, but the old Collect upon the fifth Sunday after Trinity, which desires that the Changes in Government may make none in Religion, and that there may be Peace in the State to give the Church more freedom to Pray and serve God devoutly. But it is so apparently proper, I need not to apply it. Only I shall note, that by a special Providence this very Collect happened to be used, and was answered a little before the late Revolution, when we were in the dubious expectations of an almost hopeless Deliverance, Anno 1688.   

THE Evening Prayer FOR THE XXXth of January.  
§. 1. NOthing is new in this Part but the Psalms, the Lessons and three Collects. The Proper Psalms are three; the two former relating to the Miseries of the Civil War 
(a) Psal. LXXIX. Psal. XCIV. : The third (which is therefore out of its usual order set last) respecting the happy Change at the Restauration 
(b) Psal. LXXXV. .  
Psal. LXXIX. contains Five Particulars, 

1st, A relation how God's People suffered in 

1. Their Religion, Ver. I.  
2. Their Persons, Ver. TWO, III.  
3. In their good Name, Ver. IU.    
2ly, An Expostulation with God on this Occasion, Ver. V.  
3ly, Prayers. 

1. For Justice on the Evil-doers. Ver. VI, VII.  
2. For Pardon and Help to the Sufferers, Vr. VIII, IX.    
4ly, Motives to both requests, 

1. The former. 

1. Their Insolence, Ver. X.  
2. God's Vindication, Ver. XI.    
2. The latter. 

1. Pity to the Pious who yet remained alive, Ver. XIII.  
2. Justice to the Evil, who presumed by Impunity, Ver. XIII.      
5ly, A Vow of lasting and constant returns of Praise, Ver. XIV.    

Brief Notes upon the LXXIXth Psalm.  
Ver. I, TWO, III, IV. THis Psalm gins with a lively description of the Miseries of Jerusalem, upon the sacking thereof by the King of Babylon; and if David writ it, he did it by the Spirit of Prophecy: However 'tis very applicable to our sad Condition during the Civil War; only the Jews suffered by Heathens, we by such whose deeds were worse than Pagan, while they called themselves Christians 
(c) Quid verba audiam cum facta video. Cicero de Graccho. Tusc. qu. lib. 3. p. 376. . Unbelievers and Hypocrites have the same Portion in the next World 
(d) Mat. XXIV. 51. compared with Luke XII. 42. , and we may join them here. For our pretended Saints, but real Infidels, outdid the Assyrian Heathens, defiled our Churches, making them Stables for Horses, and Guard-houses for worse Brutes; destroyed many Towns and fair Palaces, reducing goodly Castles to be heaps of Ruins. They murdered vast numbers of the King's faithful Subjects, stripped them, and left them in the field unburied. But in this they exceeded those Heathens, for these seized upon their own lawful Prince, and under pretence of zeal murdered him; a Fact forbidden by all civilised Nations, to kill a King of another Country, though taken in a just War 
(e) Benè mojores nostri hoc compara verunt, ut nullum regem quem armis cepissent vitâ privarent. Cicer. ad Her●nn. l. 4. Quis unquam Princeps captum Principem trucidavit? Petr. de Vineis. ep. 39 p. 233. ; but never done in any reformed Country before. This made our Nation therefore very infamous to all foreign Lands, and a derision to Papists more especially, who charged this falsely upon the Reformation. This revived the old Scandal upon the Barbarous Britain's, that they were only 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) Forts 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 Hypocrisy made our Countrymen 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 reflection upon God's 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 Judgements upon the Guilty, which might (for the Honour of God) be as Public as their Crimes. And for such as they had unjustly shut up in Prisons, the Confessors in our Martyr's 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. IU. 15. Septies, pro poenâ gravissimâ.  as so foul a Calumny justly deserves.  
Ver. XIV. And upon God's gracious hearing, and answering these Prayers, they promise, that they and their Posterity (who were God's 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, etc.  
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 God's 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. Remembering 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, TWO, III, IU. 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 Supreme 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 joined with their Martyred Friends in Heaven and said, 
(o) Rev. VI 10.  How long, O Lord, holy and true, etc. 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 vinc●t ●●lum, quanto magis b●●tatem mundi, Li●r San. hedr. in Talm. ●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 public Thanksgiving 
(q) Quotiens fagas & caedes ●ussit Princess, tetiens grates Dijs acta●, quaeque rerum secundarum ol●●, 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 supreme Judge? Wherefore they declare, that these wicked Men had slain and cut off many good Christians by the Sword and the Axe, 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 dest●tuta humano auxilio, in tantum divinae misericordiae exposita suscipit tu●ri Pater on●mum, Tert. ad Ux. l. 1. p. 166. ; they starve them by plunder and Sequestrations. Yet after all, they are so miserably blinded and hardened, 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 foolish as it is impious; and let them take heed it do not provoke God to convince them of his Justice, by a speedy Vengeance, for then the knowledge of their danger will come too late to prevent it. It was a sign that Adam's understanding was weakened by his Fall (as St. Chrysostom notes 
(s) Chrysost. in G●n. hom. 17. p. 10●. ,) otherwise he would not have been so weak to imagine the Trees of the Garden could hid him from his Maker. And it is evident they must be infatuated to a high degree, who can persuade themselves, that he who made all men's Eyes and Ear●, doth not hear the Cry of the Oppressed, and see the Cruelty of their Oppressors 
(t) O●●dum 〈◊〉 te non intendit suum qui fecit tuum. Aug. V D. Ser. 10. . If Reason would not, Examples might have taught them, that God by his Judgements brings the proudest Atheistical Heathens, such as Pharaoh and Nabuchadnezzar to own his Power and Equity 
(u) Exod. IX. 28. Dan. IU. 37. ; and by sharp Punishments he teaches the most obstinate Wretches to know there is a God who judgeth in the Earth, and under his Rod they confess it 
(w) Oculos quos cluserat culpa, aperit pana, Greg. Mag. Vid. Gen. XLII. 21. . Wherefore all the while Men are encouraging themselves in Sin by hopes of impunity, the Lord knows these are vain thoughts, and will in a little time woefully confute them.  
Ver. XII, XIII, XIV, XV. So that an evil Man is miserable while he seems to be spared, but the Pious are Blessed when they are afflicted 
(x) Psal. CXIX. 7●. Quod s●vitiam existimas, gratia est. Tert. Scorp cap. 5. Qui corrumpuntur prosperis, corriguntur adversis. Salu. de Prov. l. 6. , because this makes them more holy and devout; and while the Calamity endures, they are supported by Patience, till they find themselves delivered, and their Enemies punished for injuring them. And if this Justice seem to be slow, yet it is very sure, for God never did fail at last to rescue the Good, and punish evil Men. He is ever righteous in his Nature, and at length his Righteousness breaks forth into Act, and he executes Judgement even in this World. Wherefore men that truly love God, may firmly trust in him, and follow after Virtue still, for their Hope shall not be ashamed, nor their Expectations finally disappointed.  
Ver. XVI, XVII, XVIII, XIX. And God hath taught us, of this Land, that there is more reason for innocent Suffe●●● to be Pati●nt, than for unjust Oppressors to Presume. 'Tis true, we looked long under that Tyranny for human ●●id, hoping some good Patriots, or generous Foreign Prince, would take our part against ●●ese Regicides: But at last when we were just sinking into Anarchy, and a new Civil War, by the divided Parties striving for the Mastery, God himself miraculously pulled them all down 
(y) Dum imperare singuli cupiunt, imperium omnes perdid●runt. Justin. hist. l. 8. . This indeed was long deferred, so that many good men's hearts almost failed them; they began to fear God had forsaken them, and given them over to their Enemies. But the Lord in the midst of these despairing thought, did support them with secret comfortable hopes of a gracious Deliverance.  
Ver. XX, XXI, XXII, XXIII. For it could never enter into their hearts, that God should approve of their cruel Judgment-seats and Bloody Tribunals 
(z) 
Shall the Throne of Iniquity have fellowship with thee which frameth mischief by a Law. New Transtat.  
Qui s●dit crimina vindicaturus, admittit. Cypr. ep. ad Donat.  , where they first made most wicked Laws to justify Murder, and all sorts of Cruelty and Injustice 
(a) Ex Senatus— consultis plebisque scitis scelera exercentur & publicè jubentur vetitae privatim. Sen. ep. 95. p. 366. , and then pretended legally to kill and ruin Men; to make an offensive War against their Sovereign, and to imbrue their hands in his and his Friends most innocent Blood. It were Blasphemy to imagine God should be on their side. Wherefore while these dismal Times continued, good Men were supported by hoping and believing that Heaven (to which they fled for refuge) would at last rescue them, and punish their Malicious Enemies, with utter Destruction; which was no more than requiting them according to their own Do, and destroying the Destroyer's. And after some years this Hope was verified, Anarchy vanished, the Authors of it were justly punished, and the Church and the Monarchy were restored, for which let us now sing, Glory be to the Father, etc.  
Psal. LXXXV. consists of these Three Parts, 

1st, An acknowledgement of God's former favour. 

1. Removing an old Calamity. Ver. I.  
2. Pardoning the Sin which caused it. Ver. II.  
3. Ceasing from his Anger then. Ver. III.    
2ly, A Prayer for the like favour now. 

1. Deprecating his present Anger. Ver. IU.  
2. Expostulating for its Continuance. Ver. V VI.  
3. Petitioning for Mercy earnestly. Ver. VII.    
3ly, An exercise of their Faith and Hope, in 

1. Waiting for a gracious Answer. V VIII.  
2. Believing it will come shortly. Ver. IX.  
3. Rejoicing in hope as if it were come Ver. X, XI.  
4. Expecting better Times after. Ver. XII, XIII.       

Brief Notes on this Psalm.  
§ 3. THis Psalm supposes one Evil had been removed from God's People, and another was like to fall on them, showing how they comforted themselves with hopes of a second Deliverance, by remembering the former.  
Ver. I, TWO, III. This Psalm respects both our deliverances, from Faction first, and then from Popery; and so I shall apply it. When the King and his Loyal Subjects were restored to their Rights, and the Church once more settled in Peace, we blessed God for his Favour to our Land, which he had then so happily freed from its Oppressors, that we hoped our Sins had been all forgiven; and the effects of them, even God's displeasure, totally ceased; for Peace and Plenty, Truth and Justice, Religion and Piety than flourished here.  
Ver. IV, V, VI But we, alas! fell back into our old Sins at last, and forgot the God who had saved us from Anarchy, which renewed his Anger, and then a new Storm arose, which threatened both our Religion and our Liberties, from him who had solemnly promised to defend both. This renewed our former Prayers to the Lord to make us better; and to avert this impending Judgement, we expostulated with Heaven, and set out how severely we had been chastised in the last Generation, by the tyrannising Murderers of our Royal Martyr; and if he should now again give us up into the hands of Persecutors, armed with Arbitrary Power, this would look like keeping his Anger for ever, and extending his Wrath from one Generation to another. We could indeed scarce believe that a God of so much Patience and Compassion would so soon take away the Comfort we had in the true Religion, and our Native Liberties. We hoped he would avert these fears which made our lives grievous 
(b) Das poenas quicunque expectat. Sen. Vid. Heb II. 15. Quotidie moritur mortem qui assidue timet. Sense. Herc. fur. Act. 4. , and once more give us cause to rejoice.  
Ver. VII, VIII, IX. As we needed Mercy and Deliverance a second time, so we again earnestly prayed for them 
(c)— iteratae valetudinis, iteranda est medicina. Tert. de poenit. c. 8. p. 126. . We saw none but God was like to pity us, or able to deliver us; of him we therefore begged Mercy, and a gracious Rescue. And we waited in hopes of a kind Answer; believing, that since we were Professors of Gods True Religion, he would not let those of a very false one, have power to tempt us too far, left some weak, though otherwise good Men, should turn Apostates, either for hope of Gain, or fear of Punishment 
(d) Securius est perire non p●sse, quam juxta periculum non peria●●c. Hieron. ep. 4●. p. 296. . Which expectation was not frustrated: For when our Enemy's attempts ran to the greatest height, and they imagined our Church would soon fall, than was God's Salvation very near us, and he contrived a wonderful Deliverance for us; so that the True Religion (the Glory of this Land) remained firm and unshaken.  
Ver. X, XI, XII, XIII. The Faithful Members of this established Church, who were true to their God, had their Prayers heard, and met with Mercy. He pitied them under these threatening Dangers, and sent them a happy Deliverer, who restored the Professors and Practisers of this Holy Religion to a perfect Peace: He dispelled all their fears of Oppression and Persecution. And then the Church again flourished among us, and the Righteous God hath a second time taken it into his special care, and looks upon it with a favourable Eye from Heaven, whence this great and happy Change came: Which great instance of his Kindness to our holy Religion and native Country, encourages us to hope he will continue his gracious Protection over us, and give us times of Plenty and Prosperity. For if we live up to our Principles, and walk before him in Righteousness and true Holiness, we see God will so guide us in all Revolutions, that we shall walk Safely, and stand Firmly. Now for this special care of our Church, and these Kingdoms, let us, who have seen these Promises verified, give hearty Praises to him, and say, Glory be to the Father, etc.   

The Proper Lessons.  
§. 4. THese are so well chosen, that there needs little discourse to direct us to apply them to the Occasion. The first Lessons are two for variety; one of which is the Prophet Jeremy's 
(e) Jer. XII.  complaint to God of great mischiefs done both in Church and State by False Prophets and Tyrannical Rulers, with the Lords Answer; wherein he gives the Reason of his permitting this, threatening to punish the Authors of these Miseries, and to deliver the Righteous. The other Lesson is out of Daniel 
(f) Dan. IX. to ver. 22. , being that excellent Prayer which this holy Man used on his solemn Fastday; wherein he so efctually bewailed the Sins and Sufferings of God's People, that he prevailed with Heaven to restore them to their Liberty, and to the exercise of their Religion; and justly minds us of the Prayers and Penitence of devout Men under those Usurpers, which at last had the same effect here.  
The Second Lesson 
(g) Heb. XI. 32. and Chap. XII. to ver. 7.  sets before us the Faith and Patience of the Martyrs; and in the old Gallican Liturgy it was the proper Lesson for the Festival of any Martyr 
(h) Vide Mabillon. Liturg. Gallic. l. 2. p. 160. ; so that it is very proper as a commemoration of our Royal Mayters sufferings, and his Faith; and as an Exhortation for us to imitate him and them, whenever it pleases God to correct us.   

The Evening Collects.  
§. 5. WE have three peculiar Prayers for the Evening, differing in Words, but agreeing in Sense with those in the Morning, and therefore our Notes on them shall be shorter. The first is Penitential and Deprecatory; the Second is Commemorative and Laudatory; the Third Didactical and Instructive, what uses may be made of so sad a Providence.   

The First Collect.  
The First Evening Collect contains, 

1st, A Preface setting out, 

1. The Wisdom of God's Providence. 

O Blessed Lord God, who, etc.    
2. The Equity thereof. 

but also performest, etc.      
2ly, The Applying it to our Case. 

1. Owning Gods Justice. 

we thy sinful people do, etc.    
2. Reciting the Fact. 

in permitting cruel men, etc.    
3. Confessing the Cause, even our Sins. 

we having drawn down, etc.      
3ly, The Petitions grounded on these Premises, 

1. For pardon of all Sins. 

For which we do therefore, etc.    
2. Especially this Murder. 

and that thou wouldst deliver this Nation, etc.    
3. For averting Judgements. 

and turn from us and our, etc.      
4ly, The Conclusion in the Name of Christ. 

Grant this for the, etc. Amen.       

Brief Notes upon this Collect.  
§. 6. O Blessed Lord God, who by thy Wisdom, etc.] It may settle our Minds, on so surprising an Occasion, to contemplate the infinite Wisdom of divine Providence, which overrules and baffles the Policies of wicked Men, who willingly act their Crimes for the ends of Covetousness, Malice or Ambition, and unwillingly bring about the ends of God's Justice, ignorantly fulfilling his Counsels, while they knowingly break his Laws 
(g) 
Consiliis ejus militant etiam qui ejus Consiliis repugnant. Greg. Mor. l. 6. c. 14.  
Agunt quod vult Deus, sed non volunt quod vult Deus. Bern. de great. & lib. arb.  . God intended to glorify our Martyr by unparallelled Sufferings, to punish an ungrateful Nation, by taking him from them, and setting the worst of Rulers over them; and such was his wondrous Wisdom, that he brought all this about, by a Crew of bloody Hypocrites, whose Deeds were odious to God, and no less Criminal 
(h) Vide Origen. in Cells. l. 2. p. 72, 73. , because Heaven (unknown to them) had ordered this to his Glory. This was hard to be discerned then, while Gild was triumphant. But we clearly perceive it now; wherefore with holy David 
(i) Psal. CXLV. 17.  we confess that the Lord is righteous in all his ways, and holy in all his works.  
We thy sinful people, do here fall down, etc.] Even our Royal Martyr, with respect only to his private failings, confessed (with the innocent Emperor Mauricius 
(k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Histor. Mauric. lib. 8. cap. 11. ) God's Judgements were right; but how much more ought we (who are really a sinful people) humbly to own this as long as any of the Regicides live, or any of those who saw this inhuman Violence, and did not venture their own Lives to prevent it? God is so very Righteous, that if we saw no reason why he did permit a thing to be done, we ought to believe there was a just reason, since he did it, who can do nothing wrong 
(l) Psal. CXIX. 175. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marc. Antonin. l. 4. §. 10. . It was very strange indeed that he should suffer his own anointed and faithful Martyr to fall into the hands of Sons of Belial 
(m) Viri Filij Pelial, sunt Filij qui excusserunt jugum Coeli de collo suo. Talm. Tract. Sanhedr. ; Atheistical and Impious Wretches, who had first renounced their Allegiance to Heaven, and then to their Sovereign; hardened Miscreants who dipped their hands literally in his Blood, and gloried in it: Some horrid provocation had caused God to suffer this, and the next Paragraph declares what it was.  
We having drawn down the same, etc.] Having removed all blame from God, we do most justly lay it upon our Forefathers and ourselves 
(n) Dan. IX. 7.  Some of us perhaps were then living, and all that Age had sinned very grievously, and very long persisted in such Crimes as Peace and Prosperity are wont to cherish 
(o) Adeo ex rerum prosperitate luxuria, ex lxuriâ verò (ut vitia omnia, ita) impietas adversus Deum nascitur. Lact. inst. l. 2. §. 1. . They were ungrateful and ungovernable under one excellent Queen, and two most gracious Kings, which provoked God to take away the last and best of them, of whom this Nation was not worthy. Since therefore this great Judgement declares our Sins have been very great, it is very fit we should fall down this day before our Heavenly Father, and to our Confession, add an earnest Petition for the pardon of all the Sins that then and since we have been guilty of; but of this and the averting the punishment due to them (which is mentioned in the last Paragraph) I have spoken before.  
And that thou wouldst deliver this Nation, etc.] All Sin makes us liable to divine Vengeance, but none like that of shedding innocent Blood, which defiles a whole Land 
(o) Numb. XXXV. 33. ; and when Repentance obtains its Pardon as to the next World, it is often sharply punished here: So that after David had repent of the Murder of Uriah, and God had promised (by Nathan) to forgive him 
(p) 2 Sam. XII. 13. . He still prays, Deliver me from bloodguiltiness, O God 
(q) Psal. LI. 14. : Since the Prophet had told him the sword should never departed from his house: And the violent Deaths of Ammon, Absalon and Adonijah, were the sad accomplishment of that heavy Doom. But our Fears and Importunities should be greater; for behold a greater than Uriah is here; the Blood of this Day was Sacred and Royal, Innocent and Precious, and the manner of shedding it so Wilful, Malicious and Cruel, that we cannot too often, nor too earnestly repent of the Crime, nor deprecate the Punishment thereof. We have no Sacrifice indeed to expiate our Land as Israel had 
(r) Deut. XXI. 13. , But we come in the Name of Jesus Christ, whose Merits are all-sufficient to procure Pardon for the greatest Sins, and to remove from a penitent People the justest and heaviest Judgements; so that we hope having such a Propitiation, and such an Advocate, we shall prevail. Amen.   

The Second Collect.  
The Second Evening Collect hath Four Parts.  

1st, A Description of the Evil then committed, in these particulars, 

1. God permitting. 

Blessed Lord, just and powerful, who, etc.    
2. The King Suffering 

thy dear Servant, our, etc.    
3. The Wicked Acting. 

to be despitefully used, etc.      
2ly, Our solemn Detestation of the Fact. 

though we cannot reflect upon, etc.    
3ly, A grateful remembrance of God's Goodness, 

1. In his Grace given to the Royal Martyr. 

Yet do we most gratefully, etc.    
2. In his Mercy to his Son. 

yet didst thou in great mercy preserve, etc.    
3. In the happy Consequences thereof to us. 

to restore thy true Religion, and, etc.      
4ly, Our Return of Praise for the same. 

For which we glorify, etc.      

Brief Notes on this Collect.  
§. 7. BLessed God, Just and Powerful, who didst permit, etc.] We are commanded in every thing to give thanks 
(s) 1 Thes. V 18. ; and a strict Observer may find matter of Praise in the saddest dispensations of Providence, so that the Lord is to be praised, even for his Justice and Power 
(t) Psal. CL. 1. , though in themselves terrible Attributes; and David sings of Judgement as well as Mercy 
(u) Psal. CI. 1. . There is always some Mercy mixed with his Justice; and to make that appear the brighter, we introduce our Praises, with a prospect of the black side of this dreadful Tragedy, which was made up of so many horrid Crimes and deplorable Miseries, that one would scarce imagine such a Lion could yield any sweetness. But it was just, so far as God permitted it; and his Power also did bring good out of that, which in itself was so very evil.  
Though we cannot reflect upon so foul an Act, etc.] The innocent Jew was obliged to rend his , if he heard any blaspheme God's Name, or was told of the Murder of his King 
(w) Isai. XXXVI. 22. 2 Sam. I. 11.  to show his detestation of such impious Crimes. The Ceremony ceases, but the abhorrence must be declared, or we cannot be innocent; to look on such a Sin without horror, is a tacit intimation we are, or would have been guilty of it ourselves. Had not Lot been vexed to the Soul, at the Sins of Sodom, in all probality he had both sinned and suffered with them 
(x) Magnus bonorum labor est toleror● mores contrario, quibus qui non offenditur parùm proficit. D. Aug. . Wherefore the entering this Protestation against the Murder this Day committed, will go a great way in clearing of our Innocence, and securing us against suffering for it, if we make it with old jacob's sincerity 
(z) Gen. XLIX. 6, 7. , and hearty detest so foul an Act.  
Yet do we most gratefully commemorate, etc.] Our indignation against the wickedness of Men, must not make us forget the goodness of God, to the Martyr, to his Son, and to us. First, For that abundance of Grace granted to the Father, the shining Rays whereof were so conspicuous and so dazzling, as to convert some of his Persecutors, and to strike others with a horror that never left them to their Death. His being Betrayed and Sold, Imprisoned and Rudely used, his Mock-trial and Infamous Sentence he bore with stupendious Meekness, yet with a great and even Mind. But the greatest glories of the Divine Grace shone forth at the time of his Death, when he expressed so much Piety to God, Patience under his Sufferings, Love to all his Subjects, and Charity to his Enemies (whom he forgave and prayed for as Jesus did) that it was apparent to all, this was beyond the power of human Nature; nothing but the most exalted degrees of Grace could reach these Heights. It may be said of him, as it was of the greatest Ancient Martyrs, that he suffered Death so courageously and so calmly, as if the Wounds were to be given to another's Body, not his own 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianz. de Martyr. in Jul. . For he seemed more composed than any of the Spectators; and while they were struck with Horror, and drowned in Tears, he looked calmly on the fatal Axe and Block, forgave his disguised Executioner, and expired at last in silent and rapturous Devotions.  
And albeit thou didst suffer them to proceed, etc.] From the Grace's shining in the Father, we pass to a second ground of Praise, viz. the Preservation and Restauration of the Son. And this we introduce also by all the sad Circumstances that rendered it next to impossible, and set it almost beyond the bounds of hope, and probability, to double the Mercy as well as the Gratitude 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. . Like Ahab they resolved to seize the Vineyard, and when they had by False-witnesses murdered the Father, and banished the Heir; their Malice pursued him into Foreign Lands, where wanting both Friends and Money, his escaping their Snares was all miracle, since they earnestly wished his Head as well as his Fathers, and would not have scrupled to add a second Sin for the covering of the first 
(c) Isai. XXX. 1. Quisquam hominum est quem tu contentum videris uno Flagitio— Juvenal. , because they were not secure in their Usurpation while he lived (as Phocas considered of old 
(d) Histor. Maurician. pag. 405. ). Yet it pleased God not only to preserve this Prince, but also to restore him to his Throne, without Force or Blood: This certainly was so wonderful, that it merits hearty Praises. But we have treated of this before.  
To restore thy true Religion, and to settle, etc.] With this Gracious King Charles the Seconds Restauration, the true Reformed Religion of the Church of England was restored, and so was Peace also, to both which we had long been strangers. Religion was quite lost in the number and noise of the various Pretenders to it; and we had so many new Churches in name, that we had not one Real or True One. And they who first quarrelled with a peaceable King, afterwards contended and strove with one another, till nothing but Confusion was left. And a Calm after such a Storm both in Church and State, must be in itself a just cause of joy, and is more particularly so to us, because our holy Religion and ancient Government were so settled then, that such as have since attempted to shake them, have only hurt and unsettled themselves 
(e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Prov. apud Chry in Gen. hom. 4. , and we hope no Earthly Foes shall be able to ruin this Monarchy, nor the Gates of Hell prevail against this Church for ever: We pray no Weapon form against them may prosper 
(f) Isai. LIV. 17. ; but of this more upon May XXIX.   

The Last Evening Collect.  
The Last Collect contains, 

1st, A fit Preface, instructing us concerning, 

1. God's wondrous Judgements. 

Almighty and everlasting God, &c,    
2. Man's miserable Frailty. 

And who by the barbarous murder. etc.      
2ly, Suitable Requests that we may, 

1. Prepare for our Death. 

Teach us so to number, etc.    
2. Avoid Pride and Vainglory. 

And grant that neither the splendour, etc.    
3. Imitate the Martyr. 

but that according to the Example, etc.      
3ly, A Proper Conclusion, 

1. Petitionary. 

And all this for thy Son, etc.    
2. Laudatory. 

To whom with thee and, etc.         

Brief Notes upon this Collect.  
§. 8. Almighty and everlasting God, whose, etc.] This Collect being designed to direct us what good use may be made of this strange Providence, gins with admiring the wonders of the Divine Judgements, which are compared by David to the strong and inaccessible Mountains, and to the unfathomable parts of the Ocean 
(f) Psal: XXXVI. ver. 6. ; that is, their Equity is certain and unshaken; but yet the reasons of them are to us mysterious and incomprehensible: We cannot question but God was righteous in permitting this, but we dare not dive into his secret Reasons for it.  
And who by the barbarous Murder, as, etc.] While we admire in silence the Mysteries of Divine Providence, and leave these secret things to him 
(g) Deut. XXIX. 29. : There is one plain and profitable Lesson to be learned from the barbarous Murder of so great and good a Prince, viz. Not to trust in Prince, nor in any other man 
(h) Psal. CXLVI. ver. 2. . The greatest and the best (we see) are not only liable to natural Death, but are not secure from such Violence as may cut them off before their natural Time; wherefore if we rely only upon them, they may suddenly and sadly disappoint us. Solomon well observes, that all things come alike to all 
(i) Eccles. IX. 2. Moveret hoc me? Si esset cuique pro meribus sertuna nunquam mala bonos sequerentur, nunc video, exempto discrimine, & eodem modo, malos bonosque jactari. Sen. Consol. ad Marc. c. 17. : If all men had their deserts in this World (as they shall have in the next) good Men would flourish long in all prosperity, and might be depended on. But this Earth is not the proper place for Rewards and Punishments: Who would not have imagined this Nation might have exceeded all other Lands in happiness, under so Wise, so Righteous, so Just and so Mild a King? but God permitted, and wicked Men contrived, that his whole Reign was one Scene of Trouble, and he was at last deplorably taken away in the midst of his days, and then our hopes vanished. So that we see there is nothing in this World can be depended on.  
Teach us also hereby so to number our days, etc.] From the consideration of the frailty of others, even of the best and greatest, we pass to the remembrance of our own Mortality. For the Shrubs may justly tremble when the lofty Cedar falls 
(k) Quid faciet virgulta deserti cum concutietur cedrus paradisi. Greg. Moral. . We are too apt to flatter ourselves, that we have many days to live, and this makes us neglect the necessary preparation for Death, till it be too late; wherefore we use Moses his Prayer, even That God would teach us a better way of reckoning 
(l) Psal. XC. 12. , that is, to number not how many days we vainly expect (because that makes us foolish and presuming) but how few we may possibly have remaining: For this consideration of the nearness of our Death, and the greatness of our Work, puts us upon that wise course, to prepare for our last and great Account with all application of Mind; and then as Death could not surprise us, so Judgement need not terrify us.  
And grant that neither the splendour of any, etc.] A third Lesson we desire to learn is, that we may be humble throughout the whole course of our Lives. A great Fortune is apt to dazzle us, and make us think it will never alter 
(m) Psal. XXX. ver. 6. , and then we grow very high and vain. And if we barely conceit we are (though but in one instance) better than others 
(n) Prov. III. 7. , this puffs us up with Pride, till we forget the frailty and meanness of our Nature; which, though it be outwardly clothed with never so gay a fortune, or inwardly adorned with never so excellent Gifts, still we are in our Nature but like Dust, out of which Man was made 
(o) 
Gen. III. 19 Pulvis non modo, eris, sed es. D. Bern.  
Quid superbis pulvis & civis, cujus conceptus culpa, nasci miseria, vivere poena, mori angustia. id. Medit, c. 3.  , or the Ashes he shall be reduced to; that is, we are as soon and as easily scattered and blown away; and being also very sinful, alas! we may provoke Heaven to cut us off sooner, than our usual term of Life. Why then should we be proud of any thing within us or without us, when the Vessel itself is so brittle which contains it? Why should we be exalted at these things, which we have so slender hold of? If Greatness or good Qualities had been preservatives against Death and Violence, our Royal Martyr had been secure, because both of them met in perfection in him; but he thus falling, methinks we should never presume.  
But that according to the Example of this, etc.] This excellent King may justly be styled a Blessed Martyr, since his Life was so holy, and his Death was a Witness and Seal to his Faith; for he chose a cruel Execution, rather than he would violate his Conscience, by deserting the Church and his People's Rights 
(p) Non poena, sed causa facit Martyrem. Aug. ep. 61. . And none of the noble Army of Martyrs have left us a better Example: We may learn all the former Lessons from him: He long expected and strictly prepared for Death; he despised all the Glories of this World; and while all but his blinded Enemies admired him, he had low thoughts of himself. The Crown he alone desired was that of Immortality, and therefore both in prosperity and adversity (with St. Paul) he still pressed forward toward this mark 
(q) Phil. III. 14. , even that Prize of Eternal Life, which God the Master of the Race hath promised to all that love and fear him. And in order to obtain this Crown, he exercised all those Graces, practised all those Virtues that lead to it: His Faith was active and steady, his Patience singular and extraordinary, his Humility most conspicuous and truly lovely, his Meekness under the highest provocations was stupendious and admirable, his Mortification in the plenty and pleasures of a Court was unparallelled, his Charity in pitying, praying for and forgiving his Enemies was scarce ever equalled by any mortal Man; finally he persevered in all these Graces to the end, he was faithful to the Death, and so no doubt he is now Blessed, and hath obtained what he ever wished for, even the Crown of Eternal Life 
(r) Rev. II. 10. . Now if we-desire a part in the Glories he enjoys, we must follow his Steps, practise these Virtues in which he spent his Life 
(s) Nescio qua front, cum omnibus sanctis partem habere in aeternâ beatitudine desideramus, quorum exempla sequi— non acquiescimus. Aug. de Temp. Ser. 61. , and hold fast that Faith which he sealed with his Blood at his Death; and than though we be not called to the Crown of Martyrdom, yet we shall ever live with him and all the holy Martyrs, and our Lot shall be among the Saints.  
And all this for thy Son our Lord jesus, etc.] These Petitions are all of so high importance to us, that, though as Sinners, we are unworthy to ask them, yet since we cannot be sanctified and saved, unless we obtain them; We come to the Throne of Grace and beg them in his Name, whose Intercession can prevail for every thing that we can need, or Heaven grant; and if for Jesus sake these our Prayers be heard, we do promise to make returns of Praise; yea, in hopes of success through this our most powerful Advocate, we do now actually give to the Father (to whom our Prayer is directed) to the Son (in whose Name our Prayers are heard) and to the Holy Ghost (by whose aid we pray fervently) all Honour and Glory, and resolve to do so for ever and ever. Amen.    
The end of the Office for Jan. XXX.   

A DISCOURSE ON THE OFFICE FOR THE XXIXth of May. BEING A Thanksgiving for the Restauration of the King, and Royal Family, An. 1660.  
THAT which was premised to the preceding Office, may serve for a Preface to this, because the Miseries of that Day made way for the Joy of this Solemnity. The Royal Martyrs Cruel Tragedy, and all the Woeful Consequences of it in Church and State for twelve tedious years, made this Day to be celebrated with such extraordinary and universal rejoicing, as if the Nation had got a New Soul, and every Man had that day been first made Freevill To see our Oppressors suddenly vanish, our Ancient Government, and our Lawful King, our Native Liberties and Gods True Religion restored without Blood, or the least Opposition, was the wonder of all the Christian World; and so great a Blessing to this Land, that so long as the Church of England, and that Royal Family then restored, continue (which I hope will be till Time be swallowed up by Eternity;) so long this Day must be registered in our Calendars, as a day of Praise and Thanksgiving. And since we and the Ages after us, have and will receive the benefit of the establishments then made, we and our Posterity are bound to keep up the Memorial of this great Mercy.  

The Sentences and the Hymn instead of the Venite.  
§. 1. THis Office is introduced with Proper Sentences: The First, Dan. IX. 9, 10. being daniel's Confession of his People's Transgression, and of God's Mercy; and this is to be used also upon Jan. XXX. and is explained in the Companion to the Temple, Part I. The second Sentence, Lament. III. 22. ascribes our preservation from utter Ruin, solely and entirely to the Divine Mercy, and Never-failing Compassion.  
The Hymn instead of the Venite hath seven Particulars, 

1st, A Resolution to praise God for ever. Ps. LXXXIX. 1.  
2ly, The Grounds of it. 

1. For the greatness of his Works. 

Psal. CXI. 4. & CVI 2. & CXI. 2.    
2. The Equity of his Providence. 

Psal. CXLVII. 6. & CIII. 6.    
3. The Wonders of his Mercy. 

Psal. CIII. 9, 10, 11, 13.      
3ly, A Commemoration of 

1. Our great Troubles. 

Psal. LXVI. 9.11. & LXXI. 18.    
2. Our happy Deliverance out of them. 

Psal. CXXXVI. 23, 24. Psal LXXXV. 1. & LIX. 10.    
3. Our Enemies just fall. 

Psal. XX. 8. & XXXVI. 12.      
4ly, A Prophecy of future Success. 

Psal. CXV. 12, 13.    
5ly, A Prayer, 

1. For our own Gratitude. 

Psal. CVII. 21.22.    
2. For our children's remembering it after us. 

Psal. LXXVIII. 4, 6, 9      
6ly, An Exhortation to all to praise God. 

Psal. LXVIII. 26, 19    
7ly, A Pious Wish, that 

1. Sinners may be punished. 

Psal. VII. 9    
2. Good Men may rejoice. 

Psal. XL. 19         

Brief Notes on this Hymn.  
Psal. LXXXIX. 1. THE restoring our Monarchy and reestablishing our Church, were such a demonstration of God's loving kindness to us, and of the certain Truth of all those Promises which we relied on in our Trouble, That his Goodness and Truth ought both to be the constant Subjects of the Praises of this Age, and of the next Generation also.  
Psal. CXI. 4. 'Tis pity any of his Works should be forgotten: But there was so much Free Grace and Mercy in his delivering us from our Oppressors, and such Miracles of Wisdom and Power in restoring our ancient Government and Religion, that we should be hateful to God and Man, and the most ungrateful Wretches in the World 
(a) Omnes enim immemorem beneficij oderunt. Cicer. de Offic. lib. 2.  if we do not keep a Memorial of this for ever.  
Psal. CVI 2. 'Tis true, this and the rest of God's Noble Acts, are such complications of Infinite Wisdom, Power and Goodness, and all of them so perfectly excellent, that no man can sufficiently describe them, nor express all the Praises due to their Divine Author 
(b) Ecclus XLIII. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hermes Egypt . So that being overwhelmed with Admiration at their astonishing Glories, we must at first wonder in silence, and Adore.  
Psal. CXI. 2. However good Men delight in nothing more than in studying and meditating upon the Mercy which Contrives, the Wisdom which Conducts, and the Power which Accomplishes these stupendious Works; 'tis pleasant above all things to them to search into the Causes and happy Effects of them 
(c) Non patior me quicquam nescire de eo quem amem. Plin. Epist. ; they could with great satisfaction (if it were possible) spend their whole time in these Contemplations.  
Psal. CXLVII. 6. If we turn our thoughts from hence to the most righteous administrations of his Providence, thence will arise new matter for our Praises. How often doth he pity the Humble and Meek, who though extremely injured, are perhaps not able, however not willing to avenge themselves? And doth he not at the same time cast down their impious and proud Oppressors from their usurped Power and Authority?  
Psal. CIII. 6. They may be so strong and so secured, that Men dare not accuse, or cannot punish them; but the Lord the supreme Judge of all, will at last take the innocent Man's case into his hand, and will not only pass a righteous Sentence, but also execute it effectually, by showing Mercy to the Oppressed, and sending his Judgements on the Oppressors.  
Ver. 9 As to his own Children, though they often offend him, and sometimes go on a long time in their folly, yet such is his gracious Nature, that he bears with them a great while before his anger begin; and then also it is soon over 
(d) Irasci quidem rebus indignus, sed flecti citò. Aurel. Victor. de Theodos. , he doth not keep it for ever.  
Ver. 10. When our Sins compel him to correct us for the vindication of his Laws, he punishes us less than our iniquities deserve; the Correction gins not so soon, rises not so high, nor endures so long, as it justly might.  
Ver. 11. His Mercy is as much higher and greater than ours, as his Glorious Habitation of Heaven is higher and larger than this Earth on which we dwell; this is but a small point compared to that vast Circumference; yet such are all human Compassions in comparison of his infinite Pity towards us.  
Ver. 13. We may help our weak Apprehensions by likening his Affection and Kindness to those that fear him, when they are in distress; to the tender pity that a loving Parent hath to his dearest Child, when it is in extreme Torment: But this will fall far short of God's Infinite Compassion.  
Psal. LXVI. 9, 11. Yet as the kindest Father is sometimes forced to correct his beloved, but offending Child: so our Sins and Corruptions do often compel our Heavenly Father to afflict us: He is necessitated to put us into the Fire of Calamity, and try us as Silver is tried 
(e) Omnia adversa caercita●iones putat, Sen. de Prov. cap. 2. ; but his design is not to consume, but purify us; and therefore if we bear them patiently, they ever end well. Thus in our Case, while our Oppressors had Power, they used us with as much contempt, as if they had trampled us under their Horse's Feet; we escaped as narrowly, as if we had been to run through a raging Fire 
(f) 1 Cor. III. 15. , or wade over a deep Water. But the happy Restauration brought us into a condition of Safety, Peace and Plenty again.  
Psal. LXXI. 18. Lord! how many Miseries did then beset us? Our Religion, our Liberty, our Estates and Lives were all at Stake; yea, we and our Hopes also seemed to be buried in the Earth: Yet according to thy wont Compassion, thou didst turn and refresh us with an unexpected Deliverance. So that our Church, and Monarchy, with all the true Friends of both, seemed to have a new Resurrection from that Grave, in which our Foes hoped they would have slept for ever.  
Psal. CXXXVI. 23, 24. Our Estate before was very low; Plundering and Sequestration, Fines and Imprisonment, Banishment and the Sword, had made our Condition seem helpless, and our Ruin unavoidable. But when thou, O Lord, didst undertake our Rescue, moved by thy never-failing Pity, we were suddenly and strangely set free. Therefore we will sing that triumphant Psalm 
(g) Solet iste Psalmus rebus laetis au●iberi. G●ot. in Psal. 136.  which celebrates the eternal duration of thy Mercy, and was wont to be used on the most joyful occasions.  
Psal. LXXXV. 1. and LIX. 10. Never was so Blessed a Change, in so short a space, brought about in any Land; and Heaven was eminently gracious to ours, in so wonderfully putting an end to our miserable Bondage. We had a most convincing Evidence of God's abundant Goodness, in his letting our Eyes see, what our Hearts had so long wished, even the Cessation of that Tyranny under which we had groaned.  
Psal. XX. 18. and XXXVI. 12. By thy Providence we saw them fall from their usurped Authority, and ourselves raised up to our ancient Freedom under our Rightful Prince. They were exalted by Injustice, and we had been depressed by Violence; therefore their Ruin is most just, and we hope their Recovery impossible, so long as thou, O Righteous Lord, dost govern the World.  
Psal. CXV. 12, 13. We thought our Misery very tedious, and our Burden very heavy, but found at last that God had us in his Mind all those sad times; therefore why should we not hope he will go on to Bless both his People and his Priests after this Deliverance? We cannot doubt the continuance of his Favour, if we continue to fear him in our Prosperity as we did in our Adversity; if our better Fortune make us not worse men 
(h) Rarò simul hominibus bonam fortunam bonamque mentem dari. Asdrubal. ap. Liv. , our Happiness shall be as durable as it is universal.  
Psal. CVII. 21, 22. Considering then the greatness of our Obligations, God grant we may none of us prove ungrateful for this mighty Instance of his Goodness. Oh that the whole Nation may publish the Wonders he hath done for them, and on this solemn Day offer up their Sacrifices of hearty Praise; may it be their Delight, as it is their Duty, to spread abroad the Glory of his Works.  
Psal. LXXVIII. 4 6, 9 May it be our endeavour to make the Memory of this Deliverance to endure longer than our Lives, by acquainting our Children what Honour God acquired by his Justice on our Foes, and his Mercy on us and our injured Prince, on this Occasion. This will eternize his Praise, and bring the Children yet unborn, to see the grounds of it as well as we, and may probably prevent their engaging in so Unnatural a War against so Gracious a King, when they see how severely it was punished in the Ages before them.  
Psal. LXVIII. 26, 19 Let the Priests excite the People, and let them stir up one another this Day to go to the Public Assembly, and there to rejoice and give Thanks, not only outwardly and with their Lips, but inwardly and sincerely from the bottom of the Heart. Nor is one Day sufficient for this Duty, the Lord deserves daily Praises, for there is not a day when we are in Trouble, that he doth not help us, not an hour wherein he doth not pour his Benefits on us so liberally, as to load us with his kindness 
(i) Who daily loadeth us with Benefits New Translation, ver. 19 .  
Psal. VII. 9 and XL. 19 And that our Joy and Praises may receive no check, let us pray, that wicked Men may never again go on so prosperously in their Sin, as they did here in those Times; and that He who did assert our righteous Cause, will secure it. So shall thy true Worshippers, O God, (who daily call on thee and Bless thy Name) continually rejoice under thy Constant Protection. And all that delight in observing how thou savest thy own People, by this means, will have fresh Testimonies of thy gracious Providence, and frequent Occasions to say, The Lord be praised.  
Glory be to the Father, etc.  
As it was in the beginning, etc.   

The Proper Psalms CXXIV, CXXVI, CXXIX, and CXVIII.  
§. 2. THE first of these Psalms, viz. CXXIV, hath been explained in the Office for Novemb. 5. §. 4. And our Church may properly repeat it again this Day; for the Papists and Sectaries, though (like Sampson's Foxes) they look contrary ways, do both join in supporting Fire to destroy us 
(k) Licet diversa tractantes— ad unius veritatis expugnationem conspirant. Tert. de prescript. adhaeret. cap. 41. ; their end is the same, though their Methods have been different.  
The next Psalm is the CXXVIth.  
The CXXIV Psalm hath Four Parts.  

1st, The consequence of Israel's Deliverance, which was, 

1. As to them, 

1. Very surprising. Ver. I.  
2. Very joyful. Ver. II.    
2. As to others very remarkable. Ver. III.    
2ly, An acknowledgement of what God had then done. Ver. IU.  
3ly, A Prayer that he would perfect this Work. Ver. V.  
4ly, A General Observation, that Adversity doth commonly precede the Prosperity of the Pious. Ver. VI, VII.    

Brief Notes on the CXXVI Psalm.  
Psal. CXXVI. 1. WHen the Cities of Judah had been destroyed, their Temple burn, true Religion banished, and the Professors of it had long been made Slaves and Captives; God was pleased so suddenly to turn their Affairs, and restore their Government, Liberties and Religion, that those Pious, but long oppressed Jews, who lived to see that joyful Day, could scarce be persuaded the thing was real; the Happiness was too big for their Faith 
(l) Gaudium tam insperatum, ut vix credibilo erat. Ab. Ezr. in loc . And like the conquered Corinthians, who expected nothing less than Slavery, (hearing the Roman Praetor proclaim their Freedom) they were apt to fancy it was only some pleasant Dream, or waking Delusion of their Imagination 
(m)— illi vero mirabundi somni speciem arbitrabantur. Livius. , and feared their Senses did deceive them, such was the surprise of their Joy and Wonder. Now this was also our Case at the Restauration.  
Ver. II. But so soon as they and we recovered ourselves, and found our Deliverance was real, the restoring of our Religion and Liberties was celebrated with all imaginable demonstrations of Joy; our Looks were sprightly and cheerful, and we universally expressed our inward satisfaction, by just and loud Praises to our Deliverer.  
Ver. III. Whose kindness to us in this auspicious Change was so remarkable, that all our Neighbour Nations took notice how suddenly and wonderfully our God had changed the Face of our Affairs; so that from Exiles and Bondmen, we were become perfectly Free.  
Ver. IU. But while they only wondered at this, it becomes us to own that it was the hand of God alone that brought it about for our good, and to rejoice exceedingly for the mighty Favours we have already received, so far beyond our Deserts.  
Ver. V And because there still remains some bitter Roots of those old seditious Principles and factious Opinions then sowed among us, We will pray, that this Example may root them out, and make us all truly Loyal to our King, and unanimously Conformable to the Church established. O that the evil success of open Rebellion, and endless Schisms, might bring in a Flood of Converts, from among our deceived Brethren; this would make both Church and State quiet and fruitful, and like Egypt (when the Sun hath melted the Snow and Ice in the Head of Nilus 
(n) Nilus' erat eo tempore omnium Fluviorum maximè Australis. , and made it overflow its Banks) to abound in all Plenty. This would be indeed a complete turning our Captivity, a perfect removal of all its ill Effects.  
Ver. VI Then we should be like the Egyptian Husbandmen, who sow on a wet and slimy Soil, but reap so plentiful a Crop as makes them wondrous glad. We bewailed our sufferings and Sins for many Years, and with Tears lamented the Hypocrisy of some, and the Delusion of others of our Adversaries; but if God would open their Eyes and turn their Hearts, our former Trouble would make our Joy for their Conversion 
(o) Quam utile est ad usum secundorum per adversa venisse. Plin. Paneg. p. 36.  more sweet and satisfactory.  
Ver. VII. But whatever effect it have on others we must own that we are abundantly rewardded for all our Penitence and Sorrow, for our Prayers and Tears in those suffering Times: And as the Countryman never hath a better Harvest than when he bears his good Seed to the Field in a showry day, and Heaven seems to steep it in Tears: So God's People never lose by their Patience and Piety under his afflicting Hand 
(p) Negotiatio est aliquid amittere, ut majora lucrerit. Tert. adv. Marc. , for he in a short time takes off their Burden, and commonly restores them to a far better Condition than they were in before. Thus he dealt with us, wherefore we may justly sing, Glory be to the Father, etc.  
§. 3. Psalm CXXIX consists of Three Particulars, 

1st, Our Enemy's endeavours for our ruin. 

1. Early begun. Ver. I.  
2. Often repeated. Ver. II.  
3. Very near successful. Ver. III.    
2ly, The Means of our Deliverance by God's help. Ver. IU.  
3ly, A Prayer against them, and their success in Evil. Ver. V, VI, VII.     

Brief Notes on the CXXIXth Psalm.  
Psal. CXXIX. I. THis Church may truly say of the Sectaries (as David said of his Enemies) that many a time since its Reformation and first Establishment, they have been opposing its Doctrine, Discipline and Government, in contempt of both Law and Authority.  
Ver. II. Many methods have they used to disturb and grieve our Governors, both Civil and Ecclesiastical, by false Representations abroad, and seditious Practices at home; by virulent Pamphlets and invective Sermons; yea, by Petitions, Remonstrances and Clamours; but none of these prevailed, till they had put off their Mask, and excited the People to an Offensive War against their Gracious Sovereign.  
Ver. III. Our Sins indeed made them successful in this for some time, and then they who complained so much of Persecution, did most cruelly persecute; they who pretended to stand only for Liberty, denied it to all good Men 
(q) Ut imperium evertant, libertatem pratendunt; si perverterent, ipsam aggrederentur. Tacit. ; and this was not all, for they inflicted all sorts of Punishments on such as they falsely called Delinquents, ploughing some of their Fellow-subjects Backs with Scourges like long Furrows, and depriving others of their Liberty and Estates, so that they bore marks of their Cruelty for a long time after.  
Ver. IU. They had employed Informers, and hoped to ensnare all that were firm to the Crown or the Church; but their Methods were so unjust, and their Designs so cruel, that the Righteous Judge of the World in a little time cut their Snares to pieces, and delivered these Nations from their Power and Malice.  
Ver. V And we will pray to the same God, who hath set up the True Religion and Regal Government in our Zion, that such as are implacable Enemies to both, and seek to subvert either of them, may have all their Plots confounded, and their Forces (if they proceed that way) always vanquished, as these men's Policies and Power were.  
Ver. VI We wish they and their Adherents may be like the Grain scattered in stony places 
(r) Mat. XIII. 5, 6. , or those Tufts of Grass which do suddenly grow on the Housetop 
(s) Quasi solstitialis herba paulispèr fui, repentè exortus sum, repentinò occidi. Plaut. Pscud. Act. I. Scen. 1. , which indeed look fresh and fair for a while, but wanting Root and Moisture never come to perfection, withering away in as little time as they sprang up in.  
Ver. VII, VIII. These never come to a regular Mowing, nor to a complete Harvest; none takes any pains about them, nor is there occasion to say those Prayers, which are usually made when Men are gathering in good Corn 
(t) Ruth II. 4. , because this Kind is never like to turn to any Profit. So we believe it will, and wish it may happen to this sort of Men; that they may live Despised, Whither of themselves, and Fall unpitied, so that not One may put up any Prayer on their behalf, because they see they are Blasted by God's Judgement on them for their Impiety. On the contrary, so many innocent Persons do escape by their perishing, that all good Men have reason to sing 
(u) Prov. XI. 10. , 
Glory be to the Father, etc.  
As it was in the beginning, etc.    

§. 4. THis CXVIII. Psalms was composed originally for David's Coronation, after God had brought him from his Exile through many Troubles to sit on his Throne in Peace; it is set last, because it peculiarly relates to the last Scene of our Revolution, and may with little variation be applied to the Restoring and Crowning of our late King Charles II.  
Psal. CXVIII. is David's Coronation Hymn, in Six Parts.  

1st, An Exhortation to all sorts of Men to praise God, 

1. In General. Ver. I.  
2. In particular, 

Israel. Ver. II.  
The Priests. Ver. III.  
The Proselytes. Ver. IU.      
2ly, The Grounds of it urged by David, from 

1. God's hearing his Prayers. Ver. V.  
2. His Espousing his Interest. Ver. VI, VII.  
3. The Benefit of Relying on him. Ver. VIII, IX.  
4. The Dangers he had escaped thereby. Ver. X, XI, XII, XIII.    
3ly, Comfortatable Reflections upon. 

1. His present Happiness in God's help. Ver. XIV, XV, XVI.  
2. His Hope it would continue. Ver. XVII.  
3. His past Sufferings. Ver. XVIII.    
4ly, Resolutions to return God public Praises. Ver. XIX, XX, XXI.  
5ly, His peculiar Reasons for it. 

1. Mens rejecting him. Ver. XXII.  
2. God's choosing him. Ver. XXIII, XXIV.    
6ly, Acts of Devotion on this Occasion. 

1. Fervent Prayer. Ver. XXV.  
2. Joyful Gratulation. Ver. XXVI.  
3. Sacrifices of Righteousness. Ve. XXVII.  
4. Hearty and repeated praises. V XXVIII, XXIX.      

Brief Notes on Psalm CXVIII.  
Psal. CXVIII. Ver. I, TWO, III, IU. O That all Men would give hearty Thanks unto the Lord, as well for the greatness, as the duration of his Mercy, which was so visible in his long preserving, and at last restoring our David. But the People of this Land, the Priests of this Church, and all pious Strangers that have found refuge here 
(w) Proselytae dicuntur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. X. 2. & 22. & XIII. 16. , these are more particularly obliged to own, that the Mercy of our God (which brought this about) is Infinite and Everlasting.  
Ver. V, VI, VII. The restored King had also peculiar reason to own this; for God mercifully heard his Prayers in his Banishment, and brought him home in Peace. There were strong confederacies made to exclude him for ever, but his Cause was good; and since God took his part 
(x) Rom. VIII. 31. Quis est qui vincit omnipotentem? Aug. V Ap. Ser. 16.  he needed not to have feared his own final Advancement, nor his Enemies being pulled down at last.  
Ver. VIII, IX. He might have expected that some of his own Loyal Subjects should have attempted to shake off their heavy Yoke, or that some Foreign Princes, related to him, should have assisted him in the recovery of his Right. But alas! they all failed him, and then God alone restored him, and taught him that it was better to trust in the Lord, than in any Man, or in the greatest Princes; for he doth more than we can expect, or he directly promises; but they commonly do less.  
Ver. X, XI, XII, XIII. Considering the Number and Malice of his Foes, and with what Heat and Fury they set upon him in 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 God's 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 pre-eminence 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 Zion, and made them open those Gates which just Men frequented, for him to go into God's 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 joined 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 join with them, and say, 
Glory be to the Father, etc.  
As it was in the beginning, etc.    

The Lessons 

1st, 2 Sam. XIX. from Ver. 9 or Numb. XVI.  
2d, The Epistle of St. Judas.    
§. 5. GReat care hath been showed 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 show 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 Governors.  
The Second Lesson being the Epistle of St. Judas, foretells the coming of false Teachers in the last days, and describes their Hypocrisy in pretending to Piety, while their Lives are notoriously Evil; remarking particularly their railing at those in Authority, and prophesying falsely for Reward: But withal containing a Prophecy of their Fall; and as the Character was exactly answered by some in those sad Times, so the Prophecy 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 public 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 Public 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, etc.    
2. The Evils from which we were delivered. 

didst deliver us out of our miserable, etc.    
3. The Means by which. 

by restoring to us, and to his, etc.    
4. The Blessed Effects of it. 

thereby restoring also, etc.      
2ly, The Return we make for it, by 

1. Thankful Acknowledgements. 

we are here before thee with all, etc.    
2. Sacrifices of Praise. 

and to offer up our Sacrifice, etc.    
3. Promises. 

1. Of New Obedience to God. 

Humbly beseeching thee to accept, etc.    
2. Duty & Loyalty to the King. 

And promising in thee and for thee, etc.        
3ly, A Prayer for the Royal Family, that they may be 

1. Prosperous here. 

Whom we beseech thee to bless, etc.    
2. Eternally happy hereafter. 

and to crown them with immortality, etc.        

A Practical Discourse on this Collect.  
§. 7. O Lord God of our Salvation, who hast been, etc.] After so great and happy a Change, our first Duty is to look up to the Glorious Author of it, even to the Lord, who shows himself to be our God, not only by preparing Eternal Salvation for us in the next World, but by saving us out of many Troubles in this; for which Cause David seems much delighted in giving him often the Title of the God of our Salvation 
(d) Psal. LXV. 5. and LXXIX. 9 and LXXXVIII. 1. . And as no Land ever had a more illustrious Testimony of God's gracious Favour than we 
(e) Psal. LXXXV. 1. : So no Nation hath more reason to use this Title than ours: Let us consider what miserable Confusions we were reduced to both in Church and State, when our Ancient Governments in both were subverted. We had undergon variety of Changes, and tried every way but the right to settle us again, Lords and Commons, Commons alone, Keepers of our Liberties, a Lord General, a Protector, a Committee of Safety, and a Supreme Military Government, which ended in plain Anarchy. In the Church variety of Sects and Factions, but nothing established; the Order of the Clergy laid in Common, the Articles of Faith, Rites of Worship, and Rules of Discipline utterly broken to pieces, and all Religion left Arbitrary to every puisny Party, yea to every whimsical Man, till there was not so much as the Face of Unity or Order left among us. Now to rescue us out of this Chaos, and restore both Church and State of a sudden to their pristine Splendour, was really a most miraculous Providence.  
By restoring to us, and to his own just and undoubted, etc.] From the consideration of the Author of our Deliverance, and the Evils we were freed from, we regularly pass to observe the means by which this was effected, which was the restoring our late gracious King, Charles II. to his People, and to his rightful Throne: They had Murdered his Father upon false Pretences, but his Son and undoubted Heir had done nothing that seemed to forfeit his Title; nothing but open Violence and unjust Force excluded him 
(f) Vis colitur jurisque locum sibi vendicat ensis. Sil. Ital. de Bel. Punic. l. 2. : Ambition and Covetousness, backed with usurped Power, did first banish him, and then kept him out of possession, and persecuted him who had done them no injury, nor had he any Crime, but his undoubted Right. Which at last of itself overcame the Hearts of the whole Nation; so that without any opposition, his Enemies fell before him, and he was restored again, to the joy of the whole Nation, who had been so long oppressed by the very Dregs of their own Fellow-subjects, that they expressed an universal satisfaction, to see their own King, the Defender of the True Faith, once more set over God's Inheritance.  
Restoring also unto us the public and free profession, etc.] As much as Eternity exceeds Time, and the Soul excels the Body; so much (if possible) should our Joy for Spiritual Good Things surpass that which respects our Temporal Advantages; and doubtless that was the greatest Cause of all Pious men's rejoicing at the Restauration; that together with the rightful King, the public and free Profession of the right Religion was also restored. 'Twas Julian's policy to permit the Jews, and all sorts of Heretics to profess their several Religions, and prohibit only the Orthodox Christians; and our Oppressors imitated him, for they Tolerated the vilest Sects, the falsest Opinions, and the absurdest ways of Worship; nothing was Penal, nothing Forbidden and Persecuted, but the old established Religion of this Church: So that, for many years, some thousands of the best Christians could not join in the Public Worship of God, nor had they any regular Offices or Sacraments, but what they could enjoy in private, from Persons silenced and deprived of all means of subsistence. Now it was so happy and so comfortable a Change to these, to have the true Articles of Faith, and Ancient ways of Worship restored, with the Bishops, the Liturgy, and the holy Sacraments, that nothing was so pleasing to their Souls as this. The end for which Kings are advanced is, to be Ministers of God to their People for good 
(g) Rom. XIII. 4. . Now the chiefest good that Christian People can have from a Prince is, his protecting the True Religion, his being a Nursing Father to the Church 
(h) Isai. XLIX. 23. , and Custos utriusque Tabulae, a Keeper of both Tables, that is, not only to see that every Man doth right to his Neighbour, as the Second Table directs, but that the True God alone is Owned, Worshipped Rightly, Reverenced and served by all, as the First Table requires. A just King is a great Blessing, but if he profess and defend the True Religion also, that makes him a double Blessing; for than he fully answers the end of his Advancement to God, and comes up to whatever good Subjects can desire. Now this being our Case at the Restauration, there was great reason for pious Men to express an extraordinary satisfaction; yea, those who had not concern for Religion (or however for that established) had temporal grounds to rejoice, because the State as well as the Church was restored to its former Peace and Prosperity: Every private Man regained his just Rights; the Prince was content to govern by Law, and the Subjects were protected from Injuries at home and abroad; Trade flourished, Plenty every where abounded, and there was a happy Peace given us to improve and enjoy all these Blessings 
(i) Dulce nomen est Pacis, res verò ipsa jucunda tum salutaris. Cicer. Philip. 2. . Now all this, after a long War and all the Miseries attending it, after Arbitrary and Illegal, Uncertain and Violent Methods of Government; and finally, after such cruel Invasions of Liberty and Property, as we had long smarted under; must be very sweet and very grateful to all considering Men,  
We are here now before thee with all due thankfulness, etc.] Upon this prospect of our Deliverance, and all its blessed effects, we must ask David's Question, What shall we return unto the Lord 
(k) Psal. CXVI. 11. ? And the Collect leads us to a threefold Return, which all of us ought to make for so general a Blessing. First to make a public acknowledgement before Almighty God of his unspeakble Goodness herein; and if we forget or neglect this, our Ingratitude may provoke him once more to throw us into the like sad Confusions (l); 
(k) Quae contulit gratis, tollit ingratis. Aughom. 14.  and when ever we fall into them, to refuse us a second Rescue. And this reason affects us in this Generation, and will be of force to make this Day observed as long as this Church and the Monarchy stand. Secondly, We are to offer up the Praises of our Lips unto him in Hymns and Psalms, that we may declare the glory of his great Name, and let all men see his Mercy endureth for ever; he is the same gracious God, who in all Ages did deliver and preserve his Church and People; and our joyful praising him for this new instance of his Favour, will invite others to love and trust in him; yea, it will engage many to join with us in admiring and glorifying his holy Name: But, Thirdly, There is another offering required, viz. the sincere oblation of ourselves to the service of our Deliverer 
(m) Rom. XII. 1. Scipsum offerre Deo propriè Christianorum est. Hioron. ep. 28. . Some think the Original of Servants among Men, who were at first all born and equally free, was that some forfeited their Lives, and lost their Liberty by being taken captive in War. Now he that saved them, or bought them by paying the Price of their Ransom, had a just Title to the service of their whole Lives 
(n) Servi dicti sunt— quod imperatores captivos vendere & per hoc servare, nec occidere solent. F. l. 1. Tit. 5. de statu hominum. L. 4. . Now if we apply this to God, he did thus save and deliver us in these Nations, and we can no other way own our Lives and Liberties to be his Gifts, but by entirely giving up ourselves to do his holy Will all the days of our Lives: And though, considering our vileness, and the imperfect Services which we do him, when we do our best, this is but a mean and unworthy Offering, tendered by unprofitable Servants 
(o) Luke XVII. 10. At nos non omnia servamus, multorum rei sumus, ideo non inutiles tantùm, sed minus quam inutiles. Cajet. in loc : Yet St. Paul encourages us to it, by assuring us, if it be unfeigned, it is an acceptable service to God, he will be pleased, yea delighted with it.  
Vowing all holy Obedience in thought, word and work, etc.] That which was Metaphorically expressed in the last Paragraph, is put into plain words in this: For Obedience is the Characteristic of a Servant, who is not his own 
(p) Rom. VI 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philo. ; his Master's Will, and not his must be done; he must go and come, work or rest by another's Order 
(q) Mat. VIII. 9 ; if it be a mortal Master, our Deeds must be whatever he enjoins, and our Words must be submissive, though he command us in harsh language, or chide us wrongfully 
(r) Titus II. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato in Crit. p. 61. . 'Tis true, there our thoughts are free, because no Man can know them; but since we choose God for our Master, who sees our very Hearts; we must vow all holy Obedience to him in thought also. And since we make this Vow in a solemn Prayer, and upon a just conviction that we promise nothing but what is God's right and due, and that to which we were engaged before in our Baptism; we must not make it a Sacrifice of Fools 
(s) Eccles. V 3, 4. , who promise and take no care to perform. But seriously set ourselves to consider our great Obligations to pay this Holy Obedience, and our great advantage by making good this Vow, and then we shall endeavour to conform our Thoughts, Words and Works entirely to his holy Laws, which will secure his Favour and Protection here, and his Endless Rewards prepared for his Faithful Servants hereafter. Oh how happy had it been if those of the Loyal Party had considered this at the Restauration, than they had been all as good Christians as they were good Subjects; had they made this use of their so much Desired and Blessed a Change, it had been a double, yea, an infinite Blessing to them, and made their Lives as Holy as their Condition was Happy. But alas! as if their Loyalty to the King had freed them from the fear of God 
(t) 1 Pet. II. 17. , and dispensed with their Obedience to the King of Kings, who delivered both them and their beloved Master; too many of them fell into all those excesses of Vice, which Prosperity betrays weak Minds into, and thereby occasioned many Calamities to fall on these Nations in the Reign of that gentle Prince; yea, probably by this they provoked Heaven, to take him so soon away from us  
And promising in thee, and sor thee, all Loyal, etc.] If we are sincerely Gods Servants, one of his Commands is, to be subject to the higher Powers for the Lords sake. And this Precept is rightly singled out here, because in that great Rebellion, so many of those who styled themselves Gods peculiar Children and Servants, had broken this holy Law, by raising an offensive War against their own Sovereign, Murdering him, and Excluding his unquestionable Heir. After which high violation of the Divine Laws, in vain were all their Hypocritical Pretences, in calling God, Lord, Lord 
(u) Luke VI 46. ! The Cheat was so visible, that it could not deceive wise Men, much less could it impose on the Allseeing Judge of the World, whose Judgements were so severe on these manifest Dissemblers, that I hope it will be a warning to this Generation, to be Loyal, and pay a dutiful Allegiance to our present King, who is as Pious and Just, as Wise and Valiant, as any of his Predecessors, and not only governs us by Law at home, but signalises himself also abroad as the Champion of the true Reformed Religion. So that if there be any who hate the Faith he defends, or fear his Justice for their Crimes, or whose only hope to mend their broken Fortunes, is by the public Ruin 
(w) Privatim degeneres, in publicum exitiosi nihil spci nisi per discordias habent. Tacit. An. lib. 2. pag. 655. ; we must resolve they shall never draw us either into secret Plots, nor open Rebellion against so gracious a Prince: No malicious Representations of his Designs or Actions, no little scruples concerning what the Law hath made his Right, no revenge for missing or losing some private Advantage, must make us deny our Allegiance to him, who so well deserves it; especially since as Englishmen and Protestants we have no prospect of a Change, but what (if it be brought about by force) will make us ten times more miserable than ever we were before the Restauration 
(x) Amos V. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lucian. Nec. : Wherefore we do wisely, justly and Christianly in this Prayer promise Allegiance to his present Majesty and his Successors.  
Whom we beseech thee to bless with all increase, etc.] Lastly, As an assurance, that our Loyalty is grounded on our Affection, and from our Heart, we do according to Gods Command devoutly pray for him and them 
(y) 1 Tim. II. 1, 2. . First, as to this World, we pray that neither He nor his Successors may want Grace to persevere in the profession and practice of the true Religion. The want of which now we know by sad experience, to be as woeful a Judgement as can befall us. Secondly, That they may rule so uprightly, and act so wisely and justly, as not owe all their Honour to their Royal Extraction and Supreme Dignity, but to their Virtues 
(z) Magna est Christi gratia, nobilitatem moribus superasse. Foelix. 4. Pap. ep. 2. , wherein we pray they may as much excel others as they do in Degree and Fortune. And Thirdly, That they may live long in Health and Wealth, Peace and Plenty, being ever Successful and Victorious, and abounding in Power and Friends; which will be their Subject's happiness as well as theirs, who flourish in Prosperity, under Pious, Wise and Happy Governors, and therefore we ask Blessings for ourselves while we beg these Mercies for them. But Finally, Since all these are but the appendages of a fading Earthly Crown, and we know the greatest of Princes as well as the best of Men are mortal, our good wishes reach further; and we pray, that after we have enjoyed them long to our Comfort and Advantage here, they may (after many years 
(a)— Serus in coelum redeas, diuque Laetus intersis populo Quirini— Horat. Od. 2. ) be translated to a higher, better and never-fading Crown of Glory, to reign with him in Heaven, whose Honour they have asserted, and whose Truth they have maintained in this World, to which Prayers may Almighty God, for Jesus sake, say, Amen.   

The Third Collect.  
§. 8. THis Prayer being the same, for the main, with that which is the first in the Office for November 5. needs not any Analysis or Explication here, except only as to the recital of the Deliverance this Day completed by the Restauration. The Actors in the Popish Treason and this, pretended to be as different in their Principles as they were in their Methods, but their Ends were one and the same, which was to ruin the Established Government and Religion; and though their success was different for a while, yet the same Gracious God, who had prevented the first, blasted also the later Design. So that it is proper enough in general to make the same Acknowledgements on both Occasions. But as to that which relates to this Day, we may note, 1. The Efficient Cause of this singnal and wonderful Deliverance, which was, the allwise and good Providence of God, whose Wisdom baffled their Policies, and whose Goodness moved him to Pity the injured King, and the oppressed People of this Land; and as on this Day he rescued both in so strange a manner, as exceeded any thing that the Usurpers could fear, or the Sufferers hope for. For so great, so sudden and so peaceable a Change never was wrought in any Nation in the World before; it was the visible hand of God that did effect it. Secondly, The Objects of this Favour were, our late Gracious Sovereign King Charles II. with the whole Royal Family, who returned this Day from that tedious twelve Years Exile, into which their Enemy's Malice had driven them, and in which their Power had till then detained them: But the Mercy was not confined to them, all Orders and Degrees of Men in Church and State shared with them in this Blessing: The Nobility and Gentry had been trampled on and impoverished; the Orthodox Clergy sequestered and silenced; the Commons overburdened with Taxes and Freequarter, and all but the Usurpers and their Myrmidons ruined and undone; but with the King and his Family, all these were restored to their Privileges, Honours, Offices and Estates. And Thirdly, it should add to our joy, to consider what the Nation was delivered from, that is, from an unnatural Rebellion, wherein Subjects were engaged against a most religious King, the Father of his Country, and Natural Fathers against their Sons, Brother against Brother, and Relations obliged to kill their nearest Friends 
(b) Non victoria est ista, quae à Civibus reportatur, ferro quo ipsos necas, teipsum confodis. Job Ludolf. histor. Aethiop. l. 3. c. 12. . So that which side soever gained, the Nation was sure to lose. Again, We were delivered from that Usurpation and Tyranny, which the pretended Saints, but really impious Conquerors, had got by Force, and exercised with Cruelty over their Fellow-subjects. Finally, We were delivered from all sorts of Confusions in Church and State, and the woeful Ruin to private Families and Persons consequent thereupon. For all this to end in Peace and Tranquillity, and every ones regaining his own Rights, was a stupendious Mercy, deserving all those Acknowledgements and Praises with which this excellent Collect ends. 
* Note, The 4th and 5th Collect are repeated here, and were explained before.    

The Gospel.  
§. 9 THis Epistle is the same with that for January the 30th, excepting the two first Verses, which we will paraphrase here, and refer the Reader for the rest to the Office for that Day.  
1 Pet. I. Ver. XI. Though I have called you Christians, a Royal Priesthood, a chosen generation, etc. Ver. 9, 10. you must not think yourselves exempted from subjection to Governors, or imagine that Dominion is founded in Grace. No my [Dearly Beloved] Countrymen and Converts, [I beseech you] for all these spiritual Privileges, to consider yourselves [as strangers,] not only far removed from Canaan, but from Heaven also, your proper and most desirable Country; [and] as [pilgrim's] in this World travelling toward your Father's House. Now such use not to concern themselves with the Government, Fashions, or Interests they find in those Lands they sojourn in, or are to pass through 
(d) Vid. D. Bern. Serm. in loc. p. 118. . In like manner you must [abstain from fleshly lusts,] especially those which will make you uneasy to the Government of the Countries where you are, viz. Hatred, Variance, Emulations, Wrath, Strife, Seditions, Heresies, Envyings, Murders, and the like 
(e) Gal. V 10, 11. . For it is not only contrary to the Character of Strangers and Pilgrims to be thus mischievous and troublesome; But it will be hurtful to ourselves, to nourish such unruly Lusts, [which war] not only against the Rulers of this World, but [against your] own [souls] also; increasing your Gild, hindering your Devotion, divesting you of Humility and Meekness, Patience and Peace, and extinguishing your Prudence as well as your Charity.  
Ver. XII. And besides, abstaining from these Lusts will be much for the Honour of Christianity; for your [having your conversation honest] and living quietly [among the Gentiles,] will alter their Opinion of you. So [that whereas] ranking you with the unconverted Jews [they speak against you, as] being seditious, stubborn, mutinous 
(f) Adversus omnes alios hostile edium. Tacit. hist. lib. 5. pag. 557.— Obstinatio viris, foeminisque par. Id. pag. 571.  and [evil Doers] towards all. [They may by your good works,] especially by that submission to the Government and Peaceableness [which they shall behold] in you Christian Converts, take occasion to [glorify God] and admire the Principles of your Religion, which make you so gentle and patiented. And by this means also, you may be spared [in the day of visitation] when the Roman Emperors shall come to destroy the rest of the Jews, for their frequent Seditions and Rebellions. So that as it is honourable in itself, it will by Divine Providence be safe for you, to [submit,] etc. see Ver. 13. [and the rest] in the Office for Jan. 30.   

The Gospel.  
§. 10. THis portion of Scripture is fitly chosen, to represent the hypocrisy of our pretended Saints, who made a very great show of Religion, and yet took away the Father's Crown and Life, and did their utmost to deprive an undoubted and innocent Heir of his Right; the wickedness whereof (in our Saviour's Opinion) this Parable will represent.  
This Gospel contains Four Particulars.  

1st, The Persons ask, and manner of proposing it. Ver. XVI.  
2ly, The Question which was proposed. Ver. XVII.  
3ly, His Answer, showing 

1. He knew their design. Ver. XVIII.  
2. He clearly baffled it. Ver. XIX, XX, XXI.    
4ly, The Effect it had upon the Enquirers. Ver. XXII.    

A Paraphrase on this Gospel.  

S. Mat. XXII. Ver. XVI.  THE Pharisees had contrived either to expose Jesus to the People's rage, or make him obnoxious to the Roman Laws. [And they sent out unto him] too different sorts of Men; First [their Disciples] popular Zealots, who from Scripture misinterpreted 
(g) Deut. XVII. 15. compared with Acts V 37. , believed God's People owed neither Subjection nor Tribute to any Prince, that was not an Israelite. Secondly, These went [with the Herodians] who were high for Loyalty to the Roman Emperor, that set up and supported their Master Herod, who was an Alien. But how different soever these were in their Principles, they both pretended to choose him Umpire of the Dispute, and submissively spoke to him [saying, Master we know that thou art true] and just in all thou sayest and dost [and teachest the way of God in truth,] despising the World so much, as that thou art not to be biased by fear nor favour, [neither carest thou for any man] of any Party or Sect, [for thou regardest not the persons of men] be they never so great or honourable. Thou ever declarest the entire Truth to them, so that thou wilt never flatter the Emperor's party, nor crouch to the fierce popular Men.  
Ver. XVII. Tell us therefore] O thou whose Wisdom and Integrity is so conspicuous; [what thinkest thou,] as to this famous and much disputed Question, [Is it lawful] for us Jews, who are Gods peculiar People, [to give tribute] in token of our Subjection [unto Cesar] the Roman Emperor, who is an Heathen, and gained his Dominion over us by Force; declare to us freely, is it lawful [or not] in this Case?  
Ver. XVIII. [But jesus,] being God as well as Man, [perceived their wickedness] in speaking so fair to him, while their Intentions were Bloody and Malicious; [And said] unto them, [why tempt ye me] by pretending to admire my Doctrine, and offering to submit to my Judgement, while you only design to ensnare me; you are discovered, O [ye hypocrites,] I am not to be imposed on by your flattery.  
Ver. XIX Yet I will not be afraid to tell you the Truth, without any regard to your Persons, Parties or Interests, or any fear of your Malice; therefore [show me the tribute money,] that is, a piece of that Coin in which you pay Taxes to the Romans, [and they brought unto him] the fourth part of a Shekel, called by them [a penny] (being about seven pence half penny of our money) and was the usual rate for every man's Poll 
(h) Denarium est tributum Capitis. Ulpian. lib. 3. de cens.  by the Roman Laws.  
Ver. XX. He than takes this Coin into his hands, [And] pointing to it [he saith to them] tell me [whose is this Image] in the midst of this piece of Money, what are these Letters [and superscription] round about it? For he that coins Money, and gives it its Value, hath certainly a Sovereign Power, and it is he that protects your Persons, and secures your Estates.  
Ver. XXI. [They say unto him] both the Image and the Superscription declare the Coin is [Caesar's] the Emperor of Rome. [Than saith he to them] you have decided your own Question, for your trading with his Coin, owns his Sovereignty over you, and declares he protects you, for which you own him Tribute, because he cannot send Governors to do you justice, nor keep Armies to defend you without it. To withhold it is a manifest wrong, [Render therefore] every one of you, though you be God's People, [unto Cesar] who is now your Supreme Ruler, and protects you, [the things that] by Reason and Law both [are Caesar's,] that is, Honour, Allegiance, Submission to his Lawful Commands, and to Public Taxes. [And] this need not hinder you from giving [unto God] your Hearts and Souls, and presenting Tithes and Offerings for his Service, which are [the things that are Gods] upon a spiritual Account. That is, you may be God's Servants and good Subjects both, because the things that are required are different, and grounded on different Reasons; and if the one Authority contradict the other, there the Prince is subordinate. So that you Herodians must not dote so much on your Master and Caesar, as to deny your Religion to please them: Nor may you Zealots, under pretence of Conscience, refuse to own the present Powers that protect you.  
Ver. XXII. [When they heard these words] how Wisely, Justly and Impartially he had answered them, [they marvelled] at his Prudence and Integrity; and having nothing to reply, nor hopes of taking any advantage, they were ashamed [and left him] in great haste, [and went their way.] They troubled him no more, and (after so plain a declaration of our Saviour's Mind) we might have hoped no Christians would either have quitted their Religion, under pretence of Loyalty, (with the Herodians) or denied Tribute and Allegiance to the Government, which doth protect them, under pretence of Conscience (as the Zealots;) yet we have seen many instances of both sorts among us.   

The Sentence at the Offertory.  
§. 11. THE Gospel is well followed by a proper Sentence, taken out of our Lord's Sermon on the Mount, against such Hypocrites, as make great shows of Religion, but do very wicked Deeds.  
S. Mat. VII. Ver. XXI. There are many great Professors, (as the Pharisees were of old, and the Precise Party in our times) who seem very zealous in Praying, Hearing and keeping the Sabbath, and yet scruple not to break other plain Laws of God, declared by me, especially this of Submission to Governors. Now these think themselves sure of Heaven; But I say, who am to judge all Men, [Not every one that saith unto me] I am his Master, and by an outward Profession, seems to be my Disciple, though he doth call me [Lord, Lord,] frequently, and with a seeming Zeal in his long Prayers, [shall enter into the Kingdom of Heaven,] if that be all his Religion 
(i) Apud me certum est, quod qui Christo credunt, ista non faciunt. Moses Confess. de Lucio ap. Euseb. l. 9 c. 8. ; such Hypocrites will be found out and condemned at the last Day. And no Man shall be justified and rewarded then [but he that] in all things, in the duties of the Second Table, as well as the First, [doth the will of my Father which is in Heaven,] and particularly in this point of Obedience to the present Powers, which I have so clearly declared to be Gods Holy Will.   

The Last Collect.  
The Last Collect contains, 

1st, Acknowledgements of, 

1. The Author of this Mercy. 

O Almighty God, and, etc.    
2. The Motive to it. 

who of thine infinite, etc.    
3. The Manner of doing it. 

didst in a most extraordinary, etc.    
4. The greatness of it, as to, 

1. The Persons engaged in it 

of those traitorous, etc.    
2. Their Methods. 

who under pretence, etc.    
3. Their Progress. 

contrived and well nigh, etc.        
2ly A Public Return of Praise therefore. 

As we do this Day, most, etc.    
3ly, Petitions to God, 

1. To Prevent the like Calamity. 

So we most humbly, etc.    
2. To Discover such Designs. 

To this end send out, etc.    
3. To Baffle the Actors. 

Infatuate and defeat, etc.    
4. To enable the King to punish them. 

Strengthen the hands, etc.    
5. To Keep him from such Plots. 

Protect and Defend our Sovereign, etc.    
6. To send Divine Judgements on the Implacable. 

As for these that are, etc.    
7. To Prosper and Preserve our happy Monarchy. 

But upon Him, and his Successors▪ etc.      
4ly, Vows of lasting Thanksgivings. 

So we that are thy People, etc.       

A Practical Discourse on this Collect.  
§. 12. ALmighty God, and Heavenly Father, who of, etc.] This Regular Collect (as the Analysis shows) contains all that is proper on this Occasion, and rightly gins with a Confession, that the Author of this great Work was Almighty God our Heavenly Father. Nothing less than Omnipotence could, and none but a Celestial Father would bring such mighty things to pass 
(i)— Deus nobis haec otia fecit. Virg. . Considering our Enemy's Power, and our inability to resist, it was Infinite Mercy to Pity, and required an Almighty Arm to rescue us: And the way by which it was effected was so wonderful and extraordinary, that it scarce can be paralleled in History. That such as had seized the supreme Power, and were guarded with a mighty Fleet, and a strong Army, secured by all the Forts and Magazines, by Friends, and by all the Wealth in the Nation, should of a sudden, without one stroke, either fly from, or submit to a poor Prince, whom they had stripped of all but his Innocence, and his Right; and that alone Sunk them, and Exalted him. Again, The Collect calls to our Minds the Temper of those we were then delivered from, being such as St. Paul describes should come in the last and worst of Times 
(k) 2 Tim. III. 4. , Traitors to the best of Kings, Heady and Obstinate in their evil Designs,  and Impatient of any Superior. Now nothing but the Ruin of their Native Country can satisfy such men's Avarice and Ambition; and since that is too odious to be declared, they covered the Bloody Hook with a pretended Zeal for a pure Religion, and a through Reformation both in Church and State, and a feigned Reverence for God's Name; which were such taking Baits to the Populace, who thought them all Saints 
(l) Duplicis peccati reatus est, non habere quod creditur, & quod non habeo simulare. Sulpic. Sever. ep. ad Soror. , that thereby they pulled down the Monarchy, and broke the Church to pieces, enriching themselves with all the ill-gotten Spoils of both Crown and Mitre. Yea, they had by this holy Cheat proceeded so far towards the Nations utter Ruin, that some People thought we were more likely to fall a miserable Prey to some Foreign Tyrant, than ever to be restored to our own King, our Religion and our Laws.  
And we do this Day most hearty and devoutly adore, etc.] The goodness of our God in preventing so dreadful and so near a Mischief, deserves more Praises than we can possibly give. We should be the most ungrateful of all Men, if we did not upon this Remarkable Day of our Stupendious Deliverance, annually pay this just Tribute of Thanksgiving, with sincere Gratitude and servant Devotion. Our God magnified his Name by this Miracle of Mercy to a sinking People; and 'tis our Duty to make this Blessing known all the World over (if possible) for the advancing his Glory. To say this Deliverance is passed long since, is no excuse for our not remembering it, since no Time must obliterate the Memory of so universal a Benefit, especially when those of this Age, own all the Comforts they have under Monarchy and the established Church, to this happy Restauration. I am sure if we be not very thankful for this Mercy, we deserve never more to have our Prayers heard, if we fall into the like distress; nor can I see how we can, with any tolerable Modesty, presume to make the following Requests for future Safety, till we have owned what we have already received: Our Gratitude makes way for the succeeding Requests.  
So we most humbly beseech thee to continue, etc.] As we derive not our Prosperity from our own Policy or Power, so we cannot hope to secure it without the continuance of his favourable Providence. A flourishing Church will not fail of many Enemies, nor can a happy Government want many Fees. Envy and Malice, Pride and Faction, Covetousness and Ambition, will blow up many, and make them restless and impatient for a Change, although it be extremely for the worse. Wherefore when such Birds of Prey hover about us, we had need pray hearty to God to cover us under the shadow of his Wings 
(m) 
Psal. XCI. 4. Quales accipitr●s minas fugit  
Et sparses metu colligit foetus avis. Sen. Herc. fur.  . And then we are sure our Enemies cannot hurt us. 'Tis evident that no such dire Calamity can befall us again, till our Sins have provoked our Defence to departed from us; in that case alone we are naked and exposed: Wherefore while we pray for this constant Defence of his Providence, while our Horror at that which we and our Fathers suffered under that Tyranny makes us zealous in supplicating the like may never befall us, let us take particular care, that our grievous Sins do not give our mighty Protector just occasion to desert us, for then alas! none knows what Miseries we may fall into.  
To this end send forth thy Light and thy Truth, etc.] Plotters are Men who hate the Light, their Designs are hatched in Darkness, and covered over with Falsehood and Deceit; so that if new Projects be set on foot, we fear human Discovery may be prevented, or at least come too late: Wherefore we pray in David's words 
(n) Psal. XLIII. 3. , that God will please by his Divine Light to discover them, and by his sacred Truth to manifest the Treachery of their Principles and Practices. The fatal and cruel Schemes they are so closely forming, which they pretend come from the Spirit of God, and a mighty Zeal for Justice and Piety, are (in St. John's phrase) Depths of Satan 
(o) Rev. II. 24.  who was the first Rebel, a Liar and a Murderer from the beginning; 'tis he that inspires them with Malice against their Governors, and helps them to invent Lies to conceal their cruel Designs. They keep it secret like some wondrous Mystery, but it is only a Mystery of Wickedness and Iniquity (p); 
(q) 2 Thes. II. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  so foul and horrid, and so contrary to Law and Reason, as well as the Mystery of Godliness 
(q) 1 Tim. III. 7. , and the whole Design of Christianity; that they are forced to hid it from all good Men, by private Oaths and vile Confederacies: But when Heaven did at last discover these holy Cheats, no Mortals could be more odious or more contemptible.  
Insatuate and defeat all the secret Counsels, etc.] This long Paragraph comes in very properly here, but need not to be explained again, having been discoursed of before 
(r) Office for the 5th of November, Collect. 4. §. 10.  in the Gunpowder-treason Office, to which I refer my Reader.  
Protect and defend our Sovereign Lord the King, etc.] Having seen the dismal Effects of Murdering the best of our Princes, and of Banishing the Son and Heir, with all the Royal Family, we are convinced no such wickedness can be done again, but it will be as fatal to the Church and State, as to our Governors. Wherefore we not only resolve to be Loyal ourselves, but for our own sakes we pray, that if any Sons of Belial shall hereafter enter into any treasonable Conspiracies against the present King and Royal Family they may not prosper. None but the worst of Men will join in such Bloody and Barbarous Plots and Designs 
(s) Pessimus quisque asperrimè rectorem patitur. Sallust. Orat. 1. de rep. ord. ; and if God have any kindness for a Nation, he will never suffer those he hates, to prevail; if they do, and can change the Government from a Monarchy to a Commonwealth, 'tis a sign the Land, where this is permitted, hath committed many and great Transgressions 
(t) 
Prov. XXVIII. 2. Non parcit populis regnum breve. Stat. Thebay. l. 2.  
Vae terrae sepelienti Principes suos. Rab. Salome. in Hose. I.  ; and this is the Judgement by which God resolves to chastise it. As for a Republic, necessity only makes it tolerable wherever it is established. But it is so contrary to the Constitution and Genius of this Nation, where our Nobility and Gentry are so numerous, and our People are so averse to be ruled by their Fellow-subjects, that nothing can be more odious to our English Minds, nor could the most refined Politics ever force it long upon us, or settle it among us: Wherefore to prevent such ruining Contests for the future, we pray Almighty God long to preserve the whole Royal Family, and that we may both long enjoy the present King, and never want a Successor of that illustrious House, which hath already furnished us with so many good Princes.  
As for those that are implacable, cloth them, etc.] We can wish and pray for the conversion of our worst Foes, so long as there is any hopes. But after the experience of twelve woeful Years, and as many new Projects of various forms of Government, if there be still any Republicans, who resolve to make new Attempts, to get the Power into their Hands, among which their own are intended to be the principal; these we look upon as desperate and incurable, their Malice like that of the bloody Cassius, is so implacable to Kings, that they mortally hate the very Name 
(u) Oderat tacitè Principatum, nec ferre poterat imperatorium nomen. Vulcat. vit. Avid. Cassij. p. 241. , and could wish to see their Native Country overrun with Fire and Sword, to make themselves some of the Heads of a confused Democracy. Such Men we utterly despair of, and therefore deliver them up to Heaven to punish them, with the like shame and confusion that overtook their Party at this happy Restauration. And if ever they do attempt to follow their Steps, probably they will come to the same Infamous End. None pretended to greater Politics than they, yet none were more generally hated and despised when they were catcht in their own Snares; no Men ever fell with less Pity, even with the Populace which they had ever courted and cajoled. For the ill success of all their Attempts hath given this Nation reason to wish, that the Monarchy may last in this Royal Family as long as the World endures.  
So we that are thy People, and the Sheep of thy Pasture, etc.] The Prayer ends with a Vow of lasting Praises 
(w) Psal. LXXIX. ver. 14. , and a Doxology; the former being made in hopes God will hear these Prayers for the future: The later because he hath hitherto heard them. When God sets a Righteous Shepherd over us to rule us in his Name; and by his Authority he owns us his peculiar Flock, for that obliges us to Praise him for our ever, that is, so long as we live and enjoy the benefit of a most Wise and Gracious Government. And in hopes the Blessing may reach to our Posterity, we resolve to teach our Children what a mighty Blessing a good King is to them and all that proceed from them. So that when we are removed to Heaven, they may continue these acts of Praise on Earth, from one Generation to another. Finally, Because this great Deliverance, like all other Mercies, was obtained only by the Intercession of Christ Jesus, therefore we now bless Almighty God through him who is our only Mediator; and to the Son for interceding; to the Father, for granting; to the Holy Spirit for assisting us in this Request; we do ascribe all Glory ourselves, and doubt not but the true Church will continue these Acts of Praise from Age to Age, even to the World's end. Amen.   
The End of the Office for May XXIX.   

ERRATA.  
PAg. 3. l. 1. read then dispute. p. 31. l. 34. r. Prince had not. p. 39 l. 22. r. unexpectedly. p. 75. l. 5. r. we turn our praises. p. 103. l. 22. r. that was driven. p. 111. marg. at l. 11. r. truculentiae. Ib. l. 22. after Abel— add can pardon it. p. 128. l. 15. r. beating them.   

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THE Church History cleared from the Roman Forgeries and Corruptions found in the Councils and Baronius: In Four Parts. From the Beginning of Christianity, to the end of the Fifth General Council. 553. By Thomas Comber, D. D. Dean of Durham.  
Aristophanis Comaediae Duae Plutus, & Nubes, Cum Scholiis Graecis Antiquis. Quibus adjiciuntur Noctae quaedam simul cum Gemino Indice. In usum Studiosae Juventutis.  
The Reasons of Praying for the Peace of Jerusalem: In a Sermon Preached before the Queen at White-Hall, on the Fastday; being Wednesduy August 29. 1694. By Thomas Comber, D. D. Dean of Durham, and Chaplain in Ordinary to their Majesties. Printed by their Majesty's Special Command.  
A Daily Office for the Sick; Compiled out of the Holy Scriptures, and the Liturgy of our Church; with occasional Prayers, Meditations and Directions.  
The Catechisms of the Church, with Proofs from the New Testament, and some additional Questions and Answers, divided into twelve Sections by Z. J. D. D. Author of the Book lately published, Entitled a Daily Office for the sick, with Directions, etc.  
A Church Catechism with a brief and easy Explanation thereof, for the help of the Meanest Capacities and Weakest Memories, in order to the Establishing them in the Religion of the Church of England, by T. C. Dean of D.  
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Bedae Venerabilis opera Quaedam Theologica, nunc primùm edita, necnon Historica, antea semel edita. Accesserunt Egberti Archiepiscopi Ebroracensis Dialogus de Ecclesiastiâ Institutione, & Aldhelmi Episcopi Scireburnensis Liber de Virginitate, ex Codice antiquissimo emendatus.  
Disquisitio in Hypothesin Baxterianam de Foedere Gratiae, Ab initio & deinceps, semper & ubique omnibus indulto, & adhuc apud Ethnicos & extra-evangelicos vigente ac valente ad salutem. Authore Carolo Robothamo, Ecclesiae Anglicanae Presbytero Norfolciensi, S. Th. B.  
Q. Horatij Flacci Opera: Interpretatione & Notis Illustravit Ludovicus Desprez Cardinalitius Socius ac Rhetor Emeritus, Jussu Christianissimi Regis, in usum Sereniffimi Delphini, ac Serenissimorum Principum Burgundiae, Andium, Biturigum. Huic Editioni accessere Vita Horatij, cum Dacerii Notis ejusdem Chronologia Horatiana, & Praefatio de Satira Romana.  
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Compendium Graecum Novi Testamenti, Continens ex 7959. Versiculis totius N. Testamenti tantum Versiculos 1900. (non tamen integros) in quibus omnes universi Novi Test. Voces una cum Versione Latina, Inveniuntur: Auctore, Johanne Lusden. Philos. Doctore, & Linguae Sanctae in Academia Ultrajectina Professor Ordinario. Editio Quinta.  
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