BY comparing this twofold reading of these words, we find, the blessings of God declared in my Text, were very like the double benefit, our Countrey recei­ved [Page 2] from Heaven on this day: both ways extraordinary, and most auspicious: whe­ther we consider it, as a mercy, in the King's Birth; or as a forgiveness, in his glorious return.

And, to make this Scripture yet more ap­plicable to our present purpose, the inspired Penman of this Psalm appears in the begin­ning of it, to have been in the same deplo­rable state, these Nations were in for many years before the second of these two most happy days.

Out of the depths he had cried to the Lord. Vers. 1. Depths, no doubt of the greatest Temporal afflictions, and Spiritual desertions. Then he cried, Lord hear my voice: Let thine ears Vers. 2. be attentive to the voice of my supplications. Then, with a deep sense of shame, and re­morse for what was past, he acknowledg'd, If thou Lord shouldst mark iniquities, O Lord, Vers. 3. who shall stand? So devoutly he cried, so passionately bewail'd his former rebellions a­gainst Heaven, never ceasing to implore par­don for them, till he had found by comfor­table experience, that there is mercy, and for­giveness Vers. 4. with God.

A perfect image this of these three King­doms calamities, I may say, of our guilt, [Page 3] before this blessed day of Restoration; and of our deliverance from the calamities, our indempnity from the guilt, by means of this day.

Out of our depths also we had cried to the Lord. Depths, if ever any were, of mise­ries, and distractions in Church and State. We then either did, or should have con­fess'd, that if God, or the King had mark'd ini­quities against God, or the King, few, or none could have stood. When, by an ado­rable Providence, the remaining Loyal part of the Nation, who had long cried to the Lord for this day, found inexpressible mercy upon it: nay the very disloyal part, who had cried to the Lord too, but against it, even they enjoyed an unparallel'd forgiveness by it.

Thus far the Psalmist's case, and ours were alike; in our distresses; in our recoveries. 'Twere well for us, if the resemblance be­tween him, and us, would hold out so to the end. For after he had been thus op­press'd on Earth, and relieved from Heaven, how did he behave himself? He never for­got, strove never to forfeit, presently made the best use of all this mercy, and forgive­ness: declared not onely what was after­terwards [Page 4] said of Mary Magdalen, that he lo­ved much, but that he fear'd much, because much had been forgiven him.

And thenceforth accordingly resolves, that by waiting for the Lord, with a stedfast hope in Vers. 5. his word: by waiting for the Lord, more than they Vers. 6. that watch for the morning; he will lay hold on the plenteous redemption, that is with him; Vers. 7. who is not onely able to redeem, but shall redeem Israel from all his iniquities: as, with Vers. 8. a full assurance of faith, he concludes the Psalm.

It would be, I doubt, but a very melan­choly inquiry, an employment fitter for a a day of Humiliation, than for so great a Festival: Should we go strictly to exa­mine, whether we, the people of these Na­tions, have made the Psalmist's practice our Example? Sure I am, it was, and is still our bounden duty so to doe: A duty in­cumbent on us all the days of our lives: especially on these days of our solemn Thanksgivings.

Then, my dear Brethren, we rejoice the best way for mercy, and forgiveness received from God, and God's Representative the King; when we embrace the forgiveness so, as to take more care of not offending in the [Page 5] like kind for the future: when we remem­ber the mercies so, as not to surfeit our selves with the fruits of them; so, as not onely to applaud the Divine Authour of them with empty words, and praises: but when we make our joy solid, and lasting; when we mingle it not with levity, or vanity, too inci­dent to those that are over-joy'd, but with the cheerfull gravity, the easie severity of a Christian life: And so we doe, when we temper our joy with fear, a true fear of God.

The words of my Text have a plain meaning, but a doubtfull expression, both in our own, and in the learned Langua­ges.

There is mercy, or forgiveness, with thee, [...] or in thee, from thee, round about thee: in his incomprehensible essence: in all the Attributes of his Divinity: in his very wrath there is a long-suffering: in his very revenge there is a forbearing mercy. So essential is mercy to him; so widely spreading from him; so, upon all accounts, with him, not onely that he may be admired, or worship'd, much less that He may be neglected, or pre­sumed upon, but that thou mayst be feared.

[Page 6] There is mercy with thee, because of thy [...]. Name: So the Septuagint. His Nature is mercifull. His Name is agreeable to his Nature. He is a God of mercies, and for­givenesses, abundant in goodness, as in truth, in both insinite.

There is mercy with thee, because of thy [...]. Law: So another reading of the words. And it is well for us sinfull creatures, that there is so: that God has a Mercy, as well as a Law; that he has forgiveness, because of that Law: that the sweetness of his mercy is answerable to the exactness of his Law: that the tenderness of his forgiveness far ex­ceeds all our obstinate breach of his Law, else no flesh living could be justified in his sight.

But both our Translations render it nearer the Original: That thou mayst be fear'd; so the New: therefore shalt thou be fear'd; so the Old Bible. The first signifying the Psal­mist's unfeigned acknowledgment of his du­ty: the second containing his firm intention, and vow to perform it.

So that the words thus explain'd may be summ'd up in two parts.

1 st, The great foundation of this whole discourse: the mercy, the forgiveness, that is with God.

[Page 7] 2 dly, The great obligation of special de­pendence, and service, those mercies lay upon us, to fear the onely Donor of them all.

From which general Contemplation of the mercies of God, and their principal de­sign, it will be our next business to bring our thoughts nearer home, to the great end of this days particular mercy. Particu­lar! it was an Universal mercy. And if we shall find it to have been so; that the fa­vour in it on God's part towards us, was here at least as much, as there it could be to the Psalmist: then what can we doe less on our part; but to imitate his steady reso­lution of fearing God? And in order to that, continually to wait for the Lord, to hope for him in his own way, the way of his own Word, and Church: to wait for him more than they that watch for the morning: even more than we once watch'd, and wish­ed for the morning of this day.

My first particular is that, which the Psal­mist justly makes the ground of his whole argument: the mercy, and forgiveness, that is with God.

[Page 8] The inexhaustible Love of God to Man­kind, as it is the chief subject of the writ­ten word of God, and the very end, for which it was all written; so it is that, on which the Holy Scripture, the New Testa­ment especially, and this Book of Psalms, one of the most Gospel-like parts of the Old Testament, does more vary its expressions, and in which the Holy Ghost seems more delighted to enlarge it self, than on any o­ther divine matter whatsoever.

Throughout the whole Bible, we find it represented to us by many the most sig­nificant phrases, similitudes, and amplifica­tions. It is often here resembled to the greatest degrees of kindness, which we be­hold in the sublunary World. Sometimes it is compar'd to the natural tenderness for their young, of those creatures, that are onely guided by the motions, and inclina­tions of Sense. Sometimes it is likened to the higher, and better directed affections of Mankind: to the sympathy, and endear­ments of a friend, to the provident care, and indulgence of a Father, to the soft passi­ons, and yearnings of a Mother.

And all these coming infinitely short, as needs they must: For how can Earth, or [Page 9] frail mortality supply examples, or imagina­tions large, or tender enough to set forth to us the heavenly compassions? from thence the Scripture carries our thoughts into Heaven it self: there gives us a view of the highest, and most excellent images of goodness: which are more than tongue can signifie, or heart can conceive to be, and yet are in the divine Nature; and are manifested to us in all the distinct Works of the ever­blessed Trinity: the undeserv'd favours of a Creator, and Preserver, the unspeakable Consolations of a Comforter, the self-deny­ing sufferings of a Saviour; who took on himself our flesh, and dyed in the flesh to save us.

Now of all this bottomless treasure of Eloquence, by which the riches of God's goodness are set off to us in holy Writ, this in my Text is one of the most affectionate words, and therefore it ought to be propor­tionably effectual on our practice. It is not onely mercy, but forgiveness. That with God, [...]. who is infinitely above us in power, was in­finitely offended by our sins, with him how­ever there is not onely a common favour, or a daily support of, or a continued bounty towards us; not onely gentleness to inferi­ours, [Page 10] or liberality to those that most need it, or beneficence to those that never meri­ted it: but that with him there is forgiveness, peace with Enemies, reconciliation with Re­bels, the requital of the freest grace for the highest provocations: that after all his other mercies of kindness had been so often abu­sed by us, yet with him however still there is a mercy of pity, and commiseration: which as it is, in Heaven, the very Crown of all the blessed Attributes in the eternal power, and Godhead; so, upon Earth, it is the most God-like perfection, of which the heart of man is capable.

I will not attempt to reckon up an exact particular of all the divine mercies, and for­givenesses, for which we all stand engaged to the divine benignity. If they could be so soon reckon'd up, they were not so divine as they are. If they could be spread before us in one view, would it not be a severe ob­jection, a just cause of sorrow to the best of us, to behold so immense a Catalogue of our obligations? whereof the far greater part is left wilfully uncancell'd by us, because of our ingratitude. And alas! doe what we our selves can, very much of it will be always unpay'd by reason of our inability.

[Page 11] Of God's mercy to all his creatures, of his forgiveness moreover to Mankind, may not the same be truly affirm'd, that is of his pre­sence? wherever he is, he is mercifull: he has matter to forgive; he is willing to for­give; and he is every where.

Which way soever we turn our thoughts, whether we regard the present life, or the fu­ture: whether we consider our selves as the Works of his hands, as we are men; or of his Grace, as we are Christians; or, as I may say, as the works of our own hands, as we are sinners: if we observe from how many terms of enmity, and distance God has freed us; with how many titles of nearness, and relation he has endear'd us: if we recollect, how absolute our dependence is upon him; how universal our receipts are from him: which way soever we look, his mercies are so far beyond our repaying by deeds, that they are far above our acknowledgment by words; nay beyond the very conceptions of our hearts. We may as well undertake to comprehend God himself, who is certainly incomprehensible. For among all the mer­cies, he bestows on the sons of men, one, and that the chief is, that as he forgives us our selves, so he gives us himself.

[Page 12] Yet though the mercies of God are so far beyond our recompencing, that, not onely our thanks, but we our selves are said to be less than the least of them: this does not at all acquit us of our duty: rather the greatest bonds are laid upon us thereby. We see the Psalmist does not onely here present us with a pleasant prospect, but with a serious view of God's mercies: he shews us, that we are therefore ty'd to some special, and irrevoca­ble obligations.

And what to doe? what retribution to make? All benefits receiv'd should be an­swer'd by a greater requital, if possible, or by an equal, by an equal good will at least. Now for us men to think of making a greater, or an equal return to Heaven were impiety. How indeed can we, upon our own strength, hope to make any? since all the return, we can make to God, is of no value at all of it self: but onely according to the price, which his pity, not his justice, puts upon it.

Wherefore our most gracious Benefactor has prescribed the proportion of our requi­tal, not at all according to the vastness of our receipts, but rather with respect to the scanty measure of our weak abilities, and [Page 13] that accepted by his grace, which is without measure. So that the very return of thanks for his mercies, which God has injoin'd us, is so manag'd by him, as to become a new degree of mercy to us. For the most per­fect return of thanks, that God requires of us, and we can make, yet not without his help neither, is that which we of all things ought most to desire; and it is this in my Text, that because there is mercy, and forgive­ness with God, therefore we should fear him; which is my second particular.

By fear, in this place, is not at all meant that, which the Philosopher describes to be [...] passion of the Soul, by which men that are weaker strive to scape the force of the stron­ger, and to fly from all things, that have a power of doing them hurt. Not that fear. For so good men may, and ought to fear the Devil: so the Devils themselves do fear God, when they believe, and tremble. And so may the King's irreconcileable Enemies, who next to the Infernal Fiends, must be one of the vilest parts of the Creation, so may they always fear the punishment due to so horrid an impenitency.

Nor by fearing God is here intended any servile dread, or abject awe of his uncon­trollable [Page 14] Dominion, and terrible Majesty; as he is the great Judge, and avenger of all sin. Not that fear. For so the damned spi­rits in Hell do fear God: whilst they suffer the extremity of his wrath for having re­jected his mercy. So irreparably wretched is the condition of all wicked men, all Re­bels against God, all that are impenitently so; and, I know not how, Rebellion is in this sense also as the sin of Witchcraft, that it is too generally accompanied with impe­nitency. Wherefore of such men, it is the peculiar curse, whilst they are in this world, that they shall fear, where no fear is. In the next world they shall fear too, but after ano­ther manner. There they shall have but too just a cause for fear, which they shall never be able either by strength, or art to avoid, or by intreaties to deprecate: though God himself had often before most passionately intreated them to avoid it.

Nor, lastly, by fearing God is here onely signified some blind reverence, or confused acknowledgment of his Omnipotence, as he is Sovereign Lord of the Universe. Nei­ther this fear. For so a carnal man with­out grace (without real grace, I mean, not the counterfeit) so a man that is without God [Page 15] in the world, may, in some imperfect sense, fear God: may sometimes revere his power, may tremble at his thunder, may be some­what startled at his apparent judgments, and melted a little by his undeserved mercies: and yet at last have no share in his forgive­ness, nor in the plenteous salvation, that is with him, though it be never so plente­ous.

But these are all narrow, ignoble, legal interpretations of fearing God. The fear in my Text, we find does onely proceed from a sense of God's forgiveness, and so can one­ly be found, in those whom he will forgive, whom he has forgiven. Wherefore the phrase is to be taken in the most comforta­ble, and Evangelical meaning. As the fear of the Lord is the beginning, and the perfecti­on too of all wisedom: as it is most usually understood in the word of God, to com­prize the principal acts of all true faith, de­votion, and holiness; including the whole compass of all sincere, and undefiled Reli­gion: such a fear of God, as will teach us to praise him openly, and worship him out­wardly, so as to love him inwardly; and so as both inwardly, and outwardly to obey him: and all this most reasonably, because [Page 16] of the mercy, and forgiveness that is with him.

First, I say, to praise, and adore him pub­lickly for his mercies. A work most be­coming the Children of men. Of all the creatures, are not we most fitted for it, by reason of our greater mercies receiv'd? our greater capacities to understand, and declare our reception of them? And are we not therefore most obliged to it for the same reasons?

But if we should be, not onely so irreli­gious, but so unmanly as to neglect it, and be silent: if contrary to our very nature, we should look downward, and not rather upward, to the day spring from on high, that has visited us, yet still God has not left himself without witness: even all the other works of his hands, all ranks of Beings, all orders of the Creation, would proclaim the Providence, and make out the goodness of their Creatour.

Thus much do all the inferiour Creatures. And how infinitely is their account of mer­cies receiv'd short of ours? So short, that the greatest part of the Creation was not made so much to enjoy the mercies of God, and to be sensible of that enjoyment, as to be [Page 17] mercies to us. What heinous forgetfulness, and sin would it then be in us, when even the inanimate, and irrational beings, that were made for our sakes, shall all contri­bute to the praise of their Maker's boun­ty: if we alone shall be insensible of his bounty, or negligent of his praise; we, for whose sakes they were made, and for whose service they were ordained by him!

Wherefore the praising God for his mer­cy, for his forgiveness, is the peculiar duty of Mankind: As forgiveness is the proper act of his mercy to us. All other kinds of creatures never did partake of it. All be­low Mankind are not the proper object of it. All above us, as the Angels, when they offended, could never obtain it. With his praises then our hearts should be always full, our tongues often sounding.

But that is not all. The truest way of praising God is not onely perform'd by a bare praising him. It is indeed a pleasant thing to tell, how good, and gracious the Lord is. Yet it is not onely merely pleasant to tell. There is much work, and real la­bour, and diligent service, that must ensue. Though 'tis true that work it self, if rightly [Page 18] perform'd, will be also pleasant in the end, and that service a perfect freedom.

However there is first much work requi­red on our parts. Though the goodness of God is sweet in its Contemplation, yet it cannot be so to any purpose to us, except it produce in us answerable effects. Else the fruitless Contemplation of it were most un­comfortable. For it would the more accuse us of neglecting so great a salvation.

Wherefore most properly speaks my Text, There is mercy with thee, that thou mayst be fear'd. Mercy with God that he may be fear'd! why not rather that he may be lo­ved? yes, that without all question. The mercies of God towards us, as they onely flow from his Love, so they ought to pro­duce Love in us: yet not onely Love, but Fear: such a fear, as can never be divided from love; such a love, as is always join'd with a dread of offending, a jealousie of dis­pleasing the person beloved; and such is a true Gospel-love; such is a true filial fear of God.

What I have said on the general part of my method proposed, the mercy, and for­giveness, that is with God, and the principal [Page 19] reason, why it is with him; this, I have pre­mised, as briefly as I could, in so weighty and copious an argument, as a necessary in­troduction, for th' applying my text to our selves, and to this glorious day of mercy, and forgiveness.

A day, of which, amongst its many o­ther felicities, this is none of the least, that, do what we our selves could, not to deserve any more of these days; do what our worst adversaries could, that we should have no more of them: yet neither our sins, nor their malice have prevail'd. But we are still met in the house of God; in a Congrega­tion of true, and dutifull Sons of the Church of England; in the midst of this, His Maje­sty's always best-beloved, now I am sure, I may say, most deservedly beloved City: here we are met once again to solemnize this day; and to doe it, as joyfully as we did at first; nay more, if possible: Since now by the late defeat of the new Conspi­racies of His Majesty's old, and new Ene­mies; though it is prodigious he should have any new ones; however now by the blessed prospect of Peace maintain'd, and Justice restored, and Rebellion once more destroy'd by its own arts; now by the renew'd affec­tions, [Page 20] and united acclamations of all good men from all quarters of the Land; by the joint consent of Heaven, and Earth: by the voice of God, and of the People; which we have been told is the voice of God: The voice not of the unruly tumult, and giddy populace, but of the good, loyal, and peaceably-devout People, that is as the voice of God: and by all these methinks I am incouraged to call this day a new re­surrection, as it were, of that great Nine and twentieth of May, and this year the very Restoration of the King's Restora­tion.

So perpetually fresh, and triumphant ought to be, and I may venture to presage, will be in all ages to come, the precious memory of this day: whereof it may be justly affirm'd, that except the general re­demption of all Nations, on a day of all o­thers the most memorable; that day, which was the fountain of all the good things we obtain'd on this, or any other day: but ex­cept that, on this day we had heap'd on us the greatest blessings, that perhaps ever any Nation under Heaven receiv'd from it on any one day.

To God alone be the glory of all. For [Page 21] what, I beseech you, can be said less of a day, whose mercy was so diffusive, that it extended to its Enemies, as well as Friends? Laid good and sure foundations, if they, and we, had but built upon them, to make us, and them, and all that come after us happy, in all our great interests, whether temporal, or spiritual.

To you the ancient Friends, and well­wishers of this day, the old Loyal party I mean, for I doubt not but to many such I speak; you especially who endured the loss of your Countrey, in hope of returning on this day; you who so many years preferr'd an honourable Exile, before the injoying such a Countrey without the King; To you, I will not say, this was a day of mercy, onely because you were restor'd to your estates, and possessions by it. Those you had suffi­ciently shewn, you never esteem'd as your chief goods: and therefore I will not rec­kon them as the principal blessings, you reapt on this day: But to you this was a mercy worthy of your perseverance in such a cause, to behold the King, and with the King, his, and your beloved Church of En­gland restor'd. The Church, which was all [Page 22] the while your constant companion, your chief delight, and sometimes almost your onely comforter. This Church you beheld, on this day, decently re-establish'd in its own Temples, whose Tabernacle you had so long followed in the Wilderness.

Thus was it to you a mercy. How much more was it so to those of us, who, by an unhappy fate, were either born or bred up in those miserable times; who had not the honour of such a Banishment abroad, but had the necessity of an inglorious Confine­ment home; how much, on all accounts to us, was this a day of mercy!

A day, which in exchange of an unlaw­full yoke of Tyranny, and the worst of Ty­rannies, imposed on us by our fellow Sub­jects: return'd to us the easie, and blessed Government of our Lawfull Prince. A day, that secur'd to us a lasting, safe, and inno­cent peace, not a false, or slavish peace, like that we had before, worse than the very state of War. A day, which gave us to know, what a true liberty of Conscience is instead of a Licentiousness. A day, which restor'd our King to his Rights, and Prero­gatives, our Countrey to its Privileges and [Page 23] Laws; for the false shews of which things it had so bitterly suffer'd.

But what need I prove that to you, and to us this was a day of mercy? when it was mercy, and forgiveness to its implacable Enemies.

To some of them it was the first inno­cent day of their whole lives. O! had it not been the last. To them it was a for­giveness on Earth of all their past crimes: and might have been so in Heaven too, if once they would but have learn't to be less familiar with God, and more to fear him. However to them it was a mercy, that it made them for a time quiet, and harmless, whether they would or no: that without their own personal ruine, it ruin'd their usurped Powers, which had render'd them so guilty towards God, so factious amongst themselves, so hated of all good men, and at last of all mankind.

But this one day most seasonably took from them the opportunities of destroying themselves, as well as us, by the number­less confusions, and phrensies of Enthusia­stick zeal. This day gently deprived them of those wretched arms, by which they had [Page 24] been so long successfull against truth, and the true Religion; which to be is really the greatest of miseries.

Wherefore to the whole English Name, and Nation was this a day of mercy. By this day our age has been inrich'd with all the blessings of the right hand, and of the left. By this we were taught Precepts, and Examples sufficient to trans­mit those blessings entire to all posterity. By this the true cause of God, and of the Kingdom was for ever vindicated by di­vine Providence, against the false cause. By this divine Providence it self was vin­dicated: clear'd from the twenty years mis­chiefs, and desolations, which their deluded Authours were wont most arrogantly to im­pute to the special favour, and indulgence of divine Providence.

But on this day Sedition, and Rebellion in the State found, or should have found, its fatal period. Now it might have learn't, that although it may be, for a time, per­niciously victorious, yet it can never be quietly setled in peace: that although God may sometimes in wrath permit, yet he ne­ver in kindness incourages prosperous wick­edness.

[Page 31] In a word, on this day, Schism and Sacriledge in the Church were abundant­ly confounded, and should once for all have been convinc'd, that no real arm of flesh, which for a time they had, no coun­terfeit assistance of the Heavenly Spirit, which they pretended to, can alwayes, can long protect them against the true celestial arms of the unity, order, truth, and charity of the Church of England, the divine power of its piety, the in­vincible spirit of its Loyalty.

This therefore also is the day, which the Lord has made. He made it by his allwise counsel, by his outstretched arm; by a way indeed of all others, the most divine, by his counsel more than by his Arm. By the admirable conduct of a brave General, whose name shall ever flourish with this day. Yet not so much by his undaunted valour, or conquering hand, as by his deep wisdom, and peace­ful arts. We admir'd the Heroick cou­rage of his undertaking the design. But more, we loved, we blessed the calm pru­dence of its management, the easie gen­tleness of its execution. Scarce a sword [Page 32] all the while then drawn, amidst so ma­ny armies; yet all contending for so much more than for one single victory. Scarce a drop of blood spilt, till Justice came to draw its sword, which too was sheath'd almost as soon as drawn. So it was fit, that a mild and peaceful Reign should be introduced only by the methods of mildness and peace.

We behold, my dear Brethren, how manifold was the mercy of God to us on this day.

If either the time, or your patience, or my voice would permit, 't would be well worth our while to consider yet farther, by how many marvellous degrees of mul­tiplied preservations, and unexpected protections of his Majesties Life, and Crowns, God has ever since taken care to guard, and defend his own gracious gift on this day, and now after four and twenty years, has deliver'd down to us the mercy of it safe, and secure, and even augmented.

Amongst many other instances of this kind never to be forgotten, if you would give me leave, there is one signal, and [Page 33] extraordinary Providence, which being freshest in our memories, methinks can­not at this time, without injustice to God, and man, be wholly passed by in silence: I mean the most astonishing deliverance of the King, and Kingdom from the late horrid Conspiracy.

Heaven, and Earth knows, that the hellish design was spread into two most villainous enterprises: One, the subver­sion of the Kings Government, by an open insurrection against him in his poli­tick capacity: The other, the Murder of his sacred person: which two, the Rebel­lious principles of the late Wars taught Rebels to distinguish in order to the de­struction of both.

Of the Rebellion design'd; heats, stirs, as some have pleased to com­plement it: But of that no honest Eng­lish man can either speak or think with­out extream detestation; if we either re­flect on the plenty, and tranquillity we enjoy, and our Enemies would have o­verthrown; that we were and are the hap­piest people in Europe, did we but equal­ly understand, and value our own happi­ness: [Page 34] or if we shall recollect, not only what we had lost, had the detestable Con­spiracy succeeded, but also from whom, from what kind of Enemies we were de­liver'd by its wonderful defeat.

Were they not either disciples of the very same ill parties, and Sects of men, or many of them the very same men, who had once before ruin'd us by the same popular pretences and ill applied names of things they never meant, of Liberty, Property, and Conscience?

For did we not all the while know the generality of the men themselves, to be Atheists in Religion, to whom nothing was sacred, who made all things pro­phane? Monsters in morality, to whom nothing was unlawful, all things com­mon? Republicans in opinion, to whom the easiest Laws of their own Country seem'd oppression, the mildest Monarchy in the world tyranny? Men whose black designs required them to be close, and hy­pocritical: but their Lives proved them to be loose, and debauch'd. Men either of desperate fortunes, or, which is worse, in plentiful fortunes, of desperate prin­ciples. [Page 35] Men fierce, cruel, Religiously cruel towards others, boldly irreligious themselves. Men whom Rebellion once prosperous had taught to be Rebellious, but Rebellion often forgiven could never teach them either gratitude, or quiet.

Such had been the blessed Reformers, and Restorers of your Liberties, and Laws, Priviledges, and Consciences, by the des­perate insurrection intended, if God had not miraculously prevented it.

Of the other part of the diabolical Plot, the cruel Assassination of his Maje­sties, and his Royal Highnesses Persons, at the Rye; of that I know you cannot but on the oneside, with the highest in­dignation; on the other, with an extasie of joy, acknowledge, that as all the most mysterious subtilties, and masterly strokes of hells malice were joyn'd in its secret contrivance: So the wisest, and most gracious arts, as I may call them, of the divine favour were visibly practiced in its disappointment.

Of the place, where this abominable Scene was laid, as many of you, as know it, [Page 36] must confess, that it was a spot of ground, the fittest in the whole world, for the attempting such an execrable parri­cide. A retyr'd passage out of the pub­lick road; easie to be defended by those within, hard to be approach'd from with­out. A House solitary, and ruinous; a seat of melancholy, and horror: a fit Emblem of the furious intent of the wretched possessors mind.

There the anointed of the Lord had been taken in a snare. I could not have utterd these words, but that now I can say, the snare is broken, and we are e­scap't. There however had the best of Kings, the breath of our nostrils, been excluded from the assistance of his few Guards, whom the consciousness of his own innocence had made few; there, he passing by secure; as he might well think himself secure in the settled peace of all his other Dominions; secure in the com­pany of a valiant, and invincible Bro­ther sitting by his side; secure in the eminent Loyalty of that particular Coun­ty; but above all; secure in his own un­equal'd mercy to all his Enemies; to [Page 37] whom he had done as much as King, or man could do to make them his Friends: However there had the King been on a sud­den assaulted by unseen treacherous sub­jects, armed Villains, chosen Assassinates, Veteranes in mischeif and slaughter, Men kept alive only by his forgiveness: Yet there exposed, defenceless, unarm'd, un­forewarn'd, had the King—I can say no more, and God for ever be glorified, our enemies can say no more.

For then God from on high interposed. God had seen the whole preparation of the villany, he saw all their closest Cabals, and most daring resolutions. He saw them, and frown'd with disdain at the fury of their wrath: Smiled with con­tempt at the folly of their malice. God knew, when it was time for him to ap­pear; when a Kings rescue would be­come a work worthy of Gods omnipo­tence.

He knew, and he appear'd, he ap­pear'd in such a manner, as to make the glory of his immediate presence unquesti­onable, God wrought not then by the slow methods of his common providence: [Page 38] Not then by bare natural signs, or ob­scure presages, or doubtful tokens of his pleasure: but by a flaming hand lift up on high, by a dreadful Fire: That being made the prodigious occasion of so great a mercy, which is otherwise e­steem'd a dismal judgement.

That surprizing Fire of New-Market on­ly chance, or negligence then seem'd to have kindled. But the event shews, it came from a higher, and a better cause. By that was the good King rouz'd on a sudden, driven first out of his own Lod­gings, then by the smoak, and ashes of it pursued out of Town; so forc'd thence home to Whitehall, before his appointed time, and his Enemies black hour pre­fix'd.

Thus God conducted him hither safe, and untouch'd, passing just by that Same infamous Rye: which was then innocent, because then unprovided; that otherwise might have been the fatal womb of so ma­ny unspeakable mischiefs.

But hitherto, and for some months after, you may remember, the King sus­pected nothing of his danger: imagined [Page 39] nothing of his escape after he was escap'd: perceiv'd not as yet the heavenly pro­tection that had cover'd his head, I will not say in the day of battel, but of his ordinary travelling, which might have proved to him more dangerous than the fiercest Battel. As yet, the wicked con­spiracy was not dissolv'd, nor as yet were all their merciless hopes lost: The same wretches, tho somewhat struck with so great a disappointment, yet still met, and combin'd, still contrived new places, provided new weapons, sought out new opportunities to perpetrate the same deed. Still some of them thought, what one of them, the accursed Ferguson had impudence enough to say; that by this accident, the King was not so much delivered as reserved for some greater judgment.

When Lo! in the midst of our pro­found security, one of the cheif partakers in the dire Conspiracy, being himself not suspected, not invited, not tempted by promises, not frighted by threatnings, but only those of his own conscience, then he in meer remorse, and dread of his guilt, came voluntarily in, and re­vealed [Page 40] the hidden work of darkness.

And God soon seconded his own favour so well begun. By swift degrees, so ma­ny new discoveries were made: So many sensible concurring proofs strengthened each other: So many undeniable demon­strations of all circumstances confirm'd all: So many confessions of the principal, both living and dying Plotters broke forth: And they were plain confessions even when they were taught most to prevaricate, and most cunningly to equi­vocate: For of those impious arts the Jesuits are not now the only Masters: But so many, and so clear evidences did on a sudden surround and illustrate the whole matter of fact: One particularly, which I am loath to mention, and I cannot men­tion it but with pity as well as horror; that lamentable self Murder, I mean which yet was a much stronger proof than many living witnesses could have been: All this, I say, meeting together, to convince the whole world of the reali­ty of this Conspiracy: I dare now pro­nounce, that next the having a share in the detested Treason it self, the next crime is the not believing it. I mean the [Page 41] seeming not to believe it. For our Ene­mies themselves cannot but believe it. And most certainly, whoever shall now pretend not to believe that this Plot was real, it may justly be concluded, the the same men, at the same time, do desire it had taken but too real an effect. But I forbear.

We have heard what inestimable mer­cy there was with God for us; first by so miraculously giving us, and then in an equally miraculous course of Providence, by continuing to us the mercy of this day.

But to what purpose, think we, was all this mercy with God for us? Only that it might be thus faintly repeated, and imperfectly rejoyced in once a year? That cannot be sufficient. The great­est, and most durable end of this dayes mercy is undoubtedly the same, that we find in my Text to be the chief intention of all Gods mercies: that therefore the di­vine Majesty should be the more fear'd.

Indeed all Gods mercies do exact from us a sutable return of some kind of fear: Yet some more than others. Those his mercies, that flow gently down from Heaven, calmly falling on all our heads [Page 42] every day, in blessed influences relating to this life, or the next, but without any great noise, or astonishing circumstances: They require all our Love, all our thanks, and some fear too mingled with them: A fear of vilifying them by neglect, or forfeit­ing them by abuse.

But such mercies, as these before us, preservations of Crown'd heads, and Royal Families, devastations of Kingdoms prevented, mighty Nations freed from slavery: these come, when they come upon us, with a greaterforce, and concus­sion of thoughts, and tho with a delightful, yet, give me leave to say it, with a for­midable train of terrible delights. These mercies therefore; as they expect from us our equal love of God, so they may well demand our greater fear of him: more of our submission to his power, and of our reliance on his will; more of our adoration of his unsearchable coun­sels; and of our humble thankfulness for his declared goodness.

Thus most solemnly does this mercy call for our fear of God, according to all the interpretations of the Word: That we fear him so as to reverence him for all [Page 43] the secret degrees of ripening this mercy foregoing this day: that we fear him so as to bless him, for all the ensuing happy dayes we have ever since injoy'd, as a consequence of this: That we fear him, so as to stand in aw, and so as to sin no more: That with a careful diligence, in our particular duties, with a zealous fear of God, with an unwearied vigilance over our selves, with a dutiful watchfulness for our King too in our several stations, we dread, and revere God for this, and all his other mercies, least we be forc'd to do so for his Judgments: Since the same God, who has thus bestow'd on us the greatest of mercies, is also able to inflict Judgments as great.

That is evidently one part of our duty rising from the contemplation of this dayes mercy, for this undeniable reason, we should all be induced not to disobey, or dishonour, but to fear God.

There is still behind another very con­siderable part of it, which respects God too, tho it seems more immediately to concern the King. It is, that the mercy of God on this day, the forgiveness which [Page 44] God put into the Kings heart, to be wil­ling, into his hands to be able to dis­pense to all his Subjects; this should lead us all to fear, that is, in Scripture Lan­guage, to honour the King.

But this Doctrine, which else where is the most proper subject of this days so­lemnity, I thank God, in this Assembly, I need not spend time to inforce. Your known, and steady Loyalty has saved me that labour. Yet, what it were superfluous to advise the Kings friends, is, God knows, but too seasonable to wish his Enemies would do.

Let it therefore be the fervent, chari­table prayer of us, and of all Loyal minds on this day: and true Loyalty is most ge­nerally accompanied with true Charity: That God at last would turn the Kings Enemies hearts, and so they shall be turn'd. From what, less than Gods mercy can we expect so great a change, since all the Kings mercy has not been able to effect it? But O! that now in this our day, their day too once it was, as pro­perly as ours, and may be so again by their amendment: O! that now they [Page 45] would mind the things, that belong to all our Peace. O! that now they would understand, that the best, and only law­ful way to preserve the Reformed. Reli­gion amongst us, is to defend it only its own way, and not by practising its very Enemies principles. O! that now they would reflect with grief on all their fresh contrivances against his Majesties Crown and Dignity: And if for no o­ther, yet for this reason they would seri­ously repent of them, that the King was so ready to forgive all their old of­fenses, without so much as staying for their repentance. O! that now at length they would begin to fear the King for his mercy: Since amidst all his power hitherto, they have never had any other just cause imaginable to fear him. O! that henceforth they would forbear, upon any more pretences of Reforming the Church and State, to vio­late that Royal goodness, which when all was done, was next under God, on­ly able to heal the breaches, and com­pose the distractions, they had caus'd once before under the disguise of such Re­formations.

[Page 46] God, of his infinite compassions grant, that they may be converted, and we u­nited; that without any other fear, but of God, and the King, we may serve God all the dayes of our lives; that we may long enjoy the Kings mercies, and they may have no more such need of his for­giveness,

Amen.