AT length appeared the happy day, wonderfully lon­ged for by our zealous Loyalty, to pour out in pub­lick those thanks to Almighty God, which frequently we offered in the secret altar of our souls, for the most bles­sed delivery of the best of Princes: Never did a better King rule subjects; never were subjects more ungrateful to a de­serving Prince. His Royal parts, his Imperial merits were the joy always of his Nations, were either the emulation or check of his Neighbours, and the encouragement of his Sub­jects: Never did the Realm enjoy such years of Peace, never the present Wealth, never the present Settlement and Felicity. A Prince that has been certainly the great care of the Hea­vens in all his passages: Of old did the birds of the Air for­sake their bed to lend him a nights lodging in the Oake; the insensible Trees knitted their Branches, and wove of their leaves a Canopy to abscond him from the fury of his enemies. An Oake more Royal for being the Throne then of Charles, than for being Jupiters Tree. Of new, in this last passage the Sun advanced all its Beams,The disco­very be­ing in June. ran the longest course of days to search this horrid contrivance, and leave the fewer hours of darkness to cloud so black a design. The elements contributed [Page 2]to his welfare, and by the accidental Fire of Newmarket lighted him Torches for his escape. Enemies they are to Heaven, they forfeit the influence of the Planets, they deserve the furious efforts of the Elements that contrived mischief against the Darling of Heaven; Planets and Elements that were denying Cesar not only what belonged to him by his Birthright, and all the Laws of Heaven and Earth, but the very breath where­by he lived. This to inlarge, will be the work of the follow­ing discourse, which to compass, help me to oblige to our as­sistance the Mother of Mercy, saluting her with the Angel, Hail Mary, &c.

NOthing more inculcated by Catholick Tenets, than due obedience to our Princes; and nothing more sacredly ob­served: The facing on us of King-killing Doctrine is a calum­ny contrary to our maxims and practice. We know that the foregoing words were uttered by our Saviour, Give Cesar, the Emperor,1 Pet. 2 ver. 13. the King, or the Prince, what belongs to him: and by St. Peter Ep. 1. Subjecti estote omni humanae creaturae propter Deum, sive Regi, quasi praecellenti, be humble and subject to eve­ry humane creature for God, to the King by reason of his Ex­cellency: By the same St. Peter in the same Chapter, ver. 17. Honorificate Regem, Ver. 17. Ver. 18, honour the King; and in ver. 18. Servi subditi estote in omni timore dominis, non tantum bonis & modestis, sed etiam dyscolis; all ye that are servants be humble with all fear and submission to your Masters, not only those that are good and modest, but even to the froward.

St. Paul to the Romans, omnis anima potestatibus superioribus subdita sit, Rom 13.1. let every soul be subject to the higher powers, their power is from God; so that he who outstands their power does resist Gods Ordination; the same doctrine he delivers in his Epistles to the Ephesians and Colossians: Ephes 6 5 Coll. 3.22 whence it is by Catholick doctrine certain, that though Princes were wicked, though Kings were tyrannical, yet for the Principality they [Page 3]have from God, they are to be honoured, not in the least an­noyed. David honoured Saul, though by God reproved, though most unjustly his sworn enemy. St. Maurice, St. Sebastian, St. George, and thousands more fought under Infidel Emperors, and obeyed their orders in all things belonging to Principa­lity, when it did not intrench on the worship of the true God. Julian, says St. Augustin, Aug. in Psal. 1 [...] 4. fell from a Christian Prince to be an Infidel, an Apostate, and Idolater; Christian Souldiers fol­lowed the Imperial Banners of the Pagan: When the cause of Christ was controverted, they knew but him; that is in Heaven: if he ordered them to excurr into that Province, to fight against that Enemy, to storm that City, he was exactly obeyed; only when the worship of a Statue, the adoration of an Idol, the burning of Frankincense to the Marble Gods was commanded,, then did they distinguish the Everlasting Lord from the Temporal; Reddite quae sunt Caesaris Caesari.

This subordination of Inferiors to Superiors, this corres­pondence of Subjects to their Princes, is not only Divine Or­dination, as I have proved, but the dictates of very nature re­monstranced in the sensible and insensible creatures: The bo­dy answers the motion of the Soul, the Head rules the limbs of the body, the Heavenly bodies do command the earthly, so the Moon presides over the moist, the Stars over the vege­table, the Sun as King over earth and Stars. In the sensible creatures you will see the flocks of Cranes follow one leader, the Bees wait on their fair King, and at the trumpets signal attend his motion to sally from the cittadel of the Hive, and with drawn swords of stings, and sails of wings, they follow him to plunder the beauty of the Gardens, the ornament of the fields, the luster of the flowers, the blossomed dress of the trees, the gold of the rose, the silver of the lilly, the purple of the violet, to suck the thyme, to prey on the tulip, to rob the saffron, to plant a new colony, or conquer new territories. Tria sunt, says the Holy Ghost by the 30 Proverb, quae benè gradiuntur, & quartum, quod feliciter incedit, Prov. 30. ver. 29. there are three things which go well, and the fourth walks happily; a Lion the strongest of Beasts, Gallus succinctus lumbos, a Cock girt in [Page 4]his loins, (so does St. Jerome translate, but the English version has grey hound) a Ram, and a King, whom there is no re­sisting: such ought to be our obedience to our Soveraign Ru­ler, as is afforded by the irrational creatures to their noble Prince the Lion, by the innocent Hens to their vigilant Lea­der, by the white flock to their Head. From this obligation springs, that by all the Orthodox Doctors, the honour, wor­ship and obedience due to Princes, is commanded in that pre­cept of the Decalogue, wherein we are ordered to honour our Father and Mother, and that so positively, that there are ca­ses wherein our duty tells us we must rebel against those that begot us, to stick to those that rule us, and deny our Father to own our King.

Whence we must infer, that the least stir of tumult or re­bellion against the Prince is reluctant to all the Ordinances of Heaven, is an abortive product of Hell against the pure di­ctates of nature, and practice of the creatures both sensible and insensible: No pretence can authorize an insurrection, no excuse can qualifie a revolt, no misgovernment can justify the attempt to the Crown. Saul fought that fatal Battel with the Philistins, wherein he forfeited Son's, Kingdom and Life. A young Slip of Amaleck brought David the tidings of his ene­mies defeat along with his Crown,2 Reg. [...]. I stood on him, says he, at his own request, to put him out of pain, because he was run thorough with his lance past recovery, and I took the Crown that was on his head: David ordered him immediately to be killed. For what, I pray, so hard a sentence? for condescending to ease a dying man, for putting him, at his own intreaty, out of torture, for helping the feebleness of his pulse, that could not strike home. St. Peter Damianus thinks that was not the reason, Amalecites, dum diadema se de capite bellantis abstulisse confingit, gladio Da­vid percussus interiit, he was killed by David because he med­led with the Crown; there is no excuse for fingering with the Diadem, no circumstances can warrant the least violence a­gainst the Royal Dignity: The Gemms of the Crown are so many stars guarding the temples of the Prince, but so many thunderbolts in the hands of the subject; the Diadem is an [Page 5]ornament on the Kings head, but a sword to spit himself with in the servan [...]s fingers; Reddite quae sunt, &c.

By the second of S. John, our Saviour tied a whip of some cords, slashed out those that were selling sheep & cowes in the Temple, John 2. ver. 15. drove the cattel, scattered the moneys, tumbled the tables. Was it not more proper he should depute one of his Disciples to punish the misdemeanor, and correct the fault? No, says Eucherius, per semetipsum facta examinat magistrorum, the abuses commit­ted in the Temple, the irreverence to Gods Seat,Eucherius lib. 2. Reg. the making the house of God an Exchange, was the defect of the Rulers, was the abuse of the Scribes and Pharises, who observed not the Laws, being Magistrates and Judges for their observance: Our Saviour then does not intrust his Apostles to punish the faults of their Sovereign Rulers, does not subdelegate his Dis­ciples to survey the actions of their Princes, to himself only he reserves their censure, to his own judgment does he confine their trral: let not the subject inspect into his Princes actions, let not the vassal judge his Judge; God only is beyond them, to him alone is the scrutiny of their doings reserved: the Prince must give the heavenly King account, the subjects none, of his feats, but of their own loyalty, Reddite, &c.

If it were lawful for any to murther his Prince, if warran­table to seize his Rights and Titles,Exod. 5. it would be certainly to Moses the messenger of God, the master of the Elements, the worker of Portents, and the God of Pharoah: He was ordered by God to rid his people of the slavery of Egypt: did he stir his congregation to a tumult? did he incite the popular in­clination to an insurrection? did he preach them that a re­bellion was wanrantable, when he had Gods Broad Seal for his security of delivering them? No; what then? Moses and Aaron entred to Pharoah and said, Haec dicit Dominus Deus Is­rael, dimitte populum meum ut sacriffeet mihi in deserto, My Sove­raign Lord and Liege, the Lord God of Israel sends you this message, Let go my people that they may offer me sacrifice in the desart: He does not conspire with his kinsmen to deprive Pha­roah of his life, he does not plot with his Countreymen to rob him of his Crown; he makes his address like a good Subject [Page 6]to his Prince, intimates him Gods Ordinances, strives to sway his power by reason, and smooth his might by perswasion. Hear from a learned Expounder Lypomann: these Brethren Moses and Aaron, Lypom. in 5 Ex [...]d. though they had a command from God of setting the Israelites free from the slavery of Pharaoh, and tho Pharaoh was a King beyond exceptions the most wicked of Princes, and one who by peremptory expressions was con­demned by God; yet they did not arm the Israelites their po­pular against the King the lawful Magistrate in Egypt, they did not lay a-wait for his life, nor ambush his breath, but ra­ther contain themselves in all due subjection, and beg submis­sively and obediently the retrieve of their grievances. So far is the Subject from being impowered to make an insurrection, so distant from being authorized to aim at the murther, at the Diadem, at the prerogative of the Prince; whose censure, if disordered, is not to be scanded by the servant, but examined by God alone, Reddite quae sunt Caesaris Caesari.

You see, Catholicks, how contrary to the Laws of God, how great enemies of Heaven, how hellishly addicted were those who occasioned the present Assembly of our thanksgiving, who aimed at the Birthright, at the Scepter, at the Crown, at (I tremble to utter it) the life of noble King Charles. If there were miscarriage in his Government, it tyranny in his Coun­cils, if heavy loads on his Subjects, if grievances on his Vassals, even then insurrection would be damnable, rebellion would be diabolical, murther would be the blackest of Treasons, as I have proved. Rebel then, what will your Plot be? what co­lours will your conspiracy bear? what shapes will your hel­lish design carry, when all his actions do make out the contra­ry extreams? Was it because he made your Territories hap­py beyond the Provinces of Europe, that you envied his life worthy to continue thorough the years of Eternity? Was it, because he reduced your divisions into union, your usurped power into lawful, your abuses to rights, and your riots to ci­vility? Was it, because he enriched your Towns with plenty, your Garrisons with peace, your Estates with settlement, your Families with quietness, your Commerce with gain, your Tra­ding [Page 7]with security, your Nation with victories? Was it, be cause he stored your Countrey with wealth, your Banks with credit, your Coffers with the coin of all Nations, your Mints with the Plate of Mexico, and Gold of Peru? 3 Reg 10 ver. 2. So that in his time Silver is in England, as it was in Solomons days in Jeru­salem, as thick as stones; or like the Birth-time of Pallas by the Fables, whole showers of Plate poured on the earth. Was it, because that on his own account he cleared your Brethren from the bondage of Argier? Was it, because he secured your Navigation from Norway to Scanderoon, from Lands end to the remotest Philippina? Was it, because he made common to your Nation the porcellans of China, the wealth of Japan, the spices of the Molucas, the pearls of the East, the gold of Gui­ney, the varieties of the Medicerranean, the silks of Levant, the deliciousness of Italy, the Canary, Spanish, Rhenich, and Cala­brian relishes? Was it, because he yielded your friendship courted by all near and forreign Nations, and your enmity formidable to the remotest? Was it, because that from the rising of the Sun the Bantam with his Embassy wooed you, the Russian complemented you, the Morocco courted you, and he that stiles himself God of the Earth the Grand Seignior hono­red you? If your obstinacy does not deafen you, and your black Treason blind you from hearing & seeing in these rea­sons your obligation to your Royal Ruler, I will instance one point more wherein he tops the greatest vertue of a Prince.

Among the Vertues that yield Monarchs great, Liberality is the Queen. I mistake if there be any attribute in Gods perfe­ctions, that he brags of so much as of Mercy and Munificence; its beyond all his works, by the Royal Prophet: and our Sa­viour discoursing to him says, Pater, Domine Coeli & terrae, Matt. 11. Fa­ther, Lord of heaven and earth; first Father, then Lord; for fatherly sweetness is the first thing that appears in a good Prince. Misereris, omnium, quoniam potes omnia, Sap. 1. says the Book of Wisdom, you take compassion on all, because you are all powerful: God will have his beneficence run the same course of his power, his mercies take the same measure of his com­mand, and his bounty sly as far as his Seniories. If you intend, [Page 8]says the golden bill of St. John Chrysostom, to commend a Prince,Chrysost. hom. 4. ad Philip. you can fix nothing on him more commendable than mercy, principatus enim proprium est misereri the main point that belongs to a Prince is compassion, the greatest ornament of the Scepter is giving, the richest Carbuncle of the Diadem is mu­nificence. That King of Italy Theodorick happy in his Secretary Cassiodorus, said, that it is the part of a benign Prince to go beyond the bounds of equity for the advantage of clemency, quando sola est miscricordia, Cassiod. 2. var. 9. cui omnes virtutes cedere honorabili­ter non recusant, for only mercy is the vertue to which all other vertues do yield, do give place, do get out of the way for ho­nours sake.

Quasi primogeniti tauri pulchritudo ejus, Deut. 33. says the 33 of Deut. speaking of Joseph, that his beauty is like that of a firstling Bull: the Bull is of the stoutest Fighters, but with this dif­ference, that the Lion, the Eagle, and such like, do fight for spoil, do quarrel for prey and food; but the Bull satisfied with the next grass, oppresses none for his own food, drinks nones blood, fights and wrastles for his Herd, does not combat for larger grasing. Such a kingdom is praised in Joseph, that stands by suavity, not by rigor; by mildness, not by blood; by mu­nificence, not by exaction. I am deceived if the want of this vertue did not deprive Moses of the entrance and kingdom of Canaan: Num. 20. Speak (says God to him) to the rock, and it will give water: He took his wonderful rod, struck the rock twice, and abundance of water spouted out; but he lost the possession of the holy land thereby. What did he act unbecoming a great Ruler or Prince! I'll tell you; he did not speak to the rock as he was commanded, loquimini ad petram, but struck the stone once and again, as if the water did not relish with him, unless it did gush from strokes, and drop from wounds; nothing more unbeseeming a Royal mind: therefore is this great Go­vernour told he shall never enter his conquest of the promised land for the action.

What did your Blunderbush Traytor expect to meet in the breast of your Soveraign? it would meet a heart so sweet, so merciful, so compassive, so beneficent and liberal, that I believe [Page 9]the lead, capable of more tender impression than your cruelty, would sly back from annoying it. As mercy is the Queen of Royal Vertues, so has it swayed in his Kingly mind, compas­sive almost to excel. Where did one of a thousand suffer, that were involved in the darkest crimes? never did one suffer whom it were mercy to save, or with whom the Laws could dispence. Never did Prince less rack his Subjects,Free gifts of Parlia­ment. less suck their substance: He exacted not, they bestowed; they made free gifts, he compelled not: but out of his own patrimony maintained their peace and wealth at home, their traffick, cor­respondence and confederacies abroad; so indulgent, that ne­ver was England now what it is. I may compare him to the King of the Bees, who remarkable for his golden spots, yet is more renowned, that void of anger he bears no weapon, car­ries no sting, Picula nam Princeps figere nescit apum.

His liberality finds always work for his singers, none de­parts from those hands dissatisfied that asks within reason; his glories do depend of bestowing, when others rejoyce in get­ting. He may be stiled with the Emperor Titus, deliciae huma­ni generis, the delight of mankind, who used that golden sen­tence, when a day slipped him wherein he had done no body some particular kindness, Amici diem perdidinius, Friends,Cassiod [...] Var. 1. we have lost a day. I may say of him what the luxuriant Pen of Cassiodorus said of his Italian Queen, cui par est quidem aequitas & voluntas, sed major benignitas quàm potentia; Our Prince has Equity and Justice, Territories and Kingdoms, Armies and Fleets, sed major benignitas quam potentia, yet more benignity than power, more mercy than authority, more liberality than revenue, more of fatherly tenderness than Imperial command. What occasion then, Parricide, had you to intrap that life so loving, so sweet, so commendable? unless you say, that as the devil hates God because he is good, so did you your Prince for his Kingly parts.

Welcome then, happy Soveraign, from the Bullets of your Murtherers: We congratulate the escape of that life worthy to live eternities: Live many years, and reign by love in the hearts of your true Subjects, and by terror in your enemies, when so [Page 10]many amiable parts of your person do not perswade their ob­stinacy. As you command by love in our souls, so we summon all our power and faculties, our reason and senses to render with a joyful heart our most cordial thanks to Almighty God for your safe escape. We invite, O merciful God, the fishes of the Sea, the innocent notes of the chirping Birds of the Air, the beauty of the creatures on Earth, the noble Elements, the splendor of the Celestial Luminaries, the gemms of the Fir­mament, the heavenly Quires from the lowest Angel and Saint to the highest Seraphim to magnify thy Mercy, to extol thy Providence, to admire thy Bounty, to offer Thee prostrate most infinite thanks for thy gracious care over our Prince, and to help in the present Auditory to sing you a