A sermon preached September 9th, 1683 being the day of thanksgiving for God's wonderful providence and mercy in discovering and defeating the late treasonable conspiracy against His Sacred Majesty's person and government / by John Chapman.

A SERMON, PREACH'D September the 9^th. 1683.

2 Sam. 22. 24. The former Part of the Vers.

Thou also hast delivered Me from the Strivings of my People.

DEliverances from Enemies have al∣ways been esteem'd by all sober and considering Men, as the gracious Effects of God's providential Power and Goodness; and therefore solemn Thanksgi∣vings to Almighty God upon such Occasi∣ons, have been very ancient and usual. And tho it may have fall'n out as to such God's Deliverances, as it did in cleansing the ten * 1.1

Lepers, that scarce one of ten can be found where Glory has been return'd to him for them; yet have we this Practice recom∣mended to us by very many great and illu∣strious Examples and Presidents recorded in sacred and prophane Histories. For, when the Faithful Patriarch, Abraham, returned * 1.2 from the Conquest and Slaughter of the four Kings, and offer'd the Tenths of all to Mel∣chisedech, Priest of the most high God, he was entertain'd and blessed by the Priest, who blessed God too, on his Behalf, for de∣livering his Enemies into his Hands.

The miraculous Passage and Escape of the Children of Israel, and the fatal Overthrow of Pharaoh and of all his Host in the Red Sea, were no less solemnly and joyfully ce∣lebrated by Moses; and all the People. And * 1.3 when the Lord had discomfited Jabin and Sisera, with all their Forces, then sang De∣borah and Barak that memorable 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or * 1.4 Song of Triumph, recorded in the fifth Chapter of Judges. Nor may it seem im∣probable, * 1.5 that in the Book of the Lord's Battels, referr'd to by Moses, Numb. 21. 14. and in the Book of Jashar, mention'd Jos. 10. 13. and 2 Sam. 1. 18. as also in those ma∣ny other Books of the Acts of the Kings of

Israel and Judah, mention'd and referr'd to elsewhere in Scripture, (all which are lost) very many Passages of this Nature were set down at large.

Many, indeed, and great, were the Troubles * 1.6 and Dangers of Righteous David, but yet the Lord delivered him out of all; and he forgat not to praise him for it, as is evident from the several Psalms of Praise and Thanksgiving composed by him on those Occasions; and tho his wise and peaceful Son, and Succes∣sor, had not those Occasions his Blessed Fa∣ther had, yet we find him in dedicating the Temple, which was accomplished with Prayers, Praises, and Sacrifices, and with all Solemnities suitable to the Beauty, Magni∣ficence, and Use of the Building, blessing God also that had given Rest unto his Peo∣ple * 1.7 Israel.

And when the Inhabitants of Ammon, Mo∣ab, * 1.8 and Mount Seir, came up against Jeho∣shaphat, he did not only apply himself to God for his Aid and Succour by Prayer and Fasting; but when the Lord had so signally own'd his Cause, and absolutely gain'd the Victory to himself by turning the Enemies Hands against one another. He was so sen∣sible of the Deliverance, and (assembling all

the People for the purpose) return'd such an unanimous and solemn Praise, that it gave Name to the Place where it was performed, and it was thenceforth called the Valley of Blessing.

Neither were the Heathens wanting in consecrating part of their Spoils, in offering Sacrifices, in singing triumphant Hymns, in erecting Altars and Temples to their Gods, for their Victories over, and Deliverances from their Enemies. And when Christiani∣ty had taught to ascribe to the Lord the Honour due only to his Name, and the Ro∣man Emperours had submitted their Scepters to that of Righteousness, then were they no less careful and punctual to appoint and ob∣serve set Times of publick Thanksgiving to Almighty God for his Mercies to, and Pro∣tection over them.

Such great and pious Presidents has our most Gracious Soveraign for blessing God in this manner; and indeed, he wants not among his own Royal, Religious, and Re∣nowned Ancestors, for good Examples of such his Piety. And, tho 'tis true their Thanksgivings were for Victories over Fo∣reign Enemies, and Formidable ones too, which magnify'd God's Deliverances towards

them, and signaliz'd those good Occasions of their Thankfulness; yet has not His Pre∣sent Majesty less Cause to bless God, who has delivered him from Domestick Foes, from the Strivings of his own People.

My Text is part of that Psalm of Thanks∣giving, which as the Title thereof speaks, the Royal Prophet sang in the Day that the Lord delivered him out of the Hand of all his Enemies; and how proper it is on this Occasion, I suppose it will not be difficult to discern, from the Parallel of Holy David's and our Gracious Soveraign's Troubles and Dangers, and from their respective Delive∣rances. For, they were both train'd up in the School of Affliction, and smarted for some time under the like severe Discipline: after that, they both enjoy'd a Time of Set∣tlement, Peace, and Prosperity; after which again, their Enemies brake forth afresh, and were much alike, and their Deliverances many and signal, and parallel in none more than in this Instance in the Text, from the Strivings of their own People.

The Text affords these two Considera∣tions:

First, Of the Nature of the Deliverance, and that is from the Strivings of the People.

Secondly, Of the Author of it, Thou hast delivered, &c.

First, To set forth the Deliverance, 'twill be necessary to shew the Nature and Quali∣ty of the Danger from which it was; and 'tis very fitly here express'd by the Strivings of the People: by which Term we may un∣derstand, all the Contention, Opposition, and Faction of the People. In David's Case it includes all the Insolences and Violences his People us'd toward him, as the Railing of Shimei, the Treachery and officious Cru∣elty * 1.9 of Doeg, the Sedition of Sheba, the Sub∣tilty * 1.10 and Defection of Achitophel, and the Ingratitude and Rebellion of Absalom.

By the Strivings of the People, in the Circumstances of our David, we must not only understand some Risings, Stirs, Heats, and Disorderly Things, as some would mince the Matter, but therein are imply'd all the Factious Bandyings and tumultuary Bustles for making Parties in Petitioning, and at Ele∣ctions, all the Heat and Violence, all the Noise and Clamour in running down the Friends to the Government, in summoning, hurrying up, and restraining in an arbitrary and grievous manner their fellow Subjects, in unkind and undutiful Votes toward their

Soveraign, and some of them of an ill As∣pect and Tendency, as is since manifestly prov'd by the Event. But further;

By the Strivings of the People, may well be understood all the Riots, Tumults, and Up∣roars of the Mobile, when they are set a mad∣ding. Those which David, who was not unacquainted with them, most fitly joyns with the raging of the Sea, and the noise of * 1.11 its Waves; for, a turbulent Rabble being mov'd by the stormy Breath of ambitious Politicians, who love to fish in troubled Waters, are as giddy and unconstant, as noisie and boysterous, as outragious and unruly as that ungovernable Element. They indeed, as well as the Wicked, may be com∣pared to the troubled Sea, that cannot rest, * 1.12 but casts up Mire and Dirt; for they cast up Dirt too, and discharge it in the very Face of Authority, in the Face of the chief Offi∣cers in Church and State, and then perswade themselves that it is their natural Comple∣xion. In fine, the gross Calumnies, the ter∣rible Menaces, the various and inconsistent Clamours, the desperate Insolencies of such a furious Crew, may well, sure, if any thing can, be term'd the Strivings of the People. But furthermore:

Under this Notion of the Strivings of the People, may fall all the cunning Managery and politick Preparatives of the People for Mutiny, Sedition and Rebellion by false News, scandalous Reports, malicious Re∣presentations of the Governours and Go∣vernment, rendring the one odious, and making the other seem grievous to the Peo∣ple; complaining of Persecution, Oppressi∣on, Tyranny, ill Management of Publick Affairs, the Advancement of ill Men, and the like; possessing the People, that their Religion, their Liberties and Properties, are invaded, and in danger to be lost; upbraid∣ing them with Tameness, and animating them to assert their Liberties as becomes Eng∣lish-men. With these Pretences they make the People think they feel what there is only a Possibility to fear, and fear what it is next to impossible they should ever feel. 'Tis those stale Pretences of Popery and Arbi∣trary Power, that are made use of as Glasses to contract and approximate the most wide and remote Fears and Jealousies, and also to enlarge and improve the smallest Cloud of a Grievance, tho no bigger than that which the Prophet's Servant espy'd, viz. than a * 1.13 Man's Hand: so that as that did, it shall

immediately overspread the most Serene and Halcyon days; and with it then too they can raise the most dreadful Storm either to hang over, or to fall upon the Peoples Heads: and 'tis in such lowring and clou∣dy Regions, or rather indeed in their own more cloudy and superstitious Fancies, they persuade them they see dismal Apparitions and frightful Spectres, to assault and destroy them: and no doubt those that are thus studious and industrious to impose upon the Senses and Understandings of the Vul∣gar, are not less zealous and active to ma∣nage their Wills and Passions. And as the Commonalty of England are lately very well describ'd to be a People that fear every thing they hear, and nothing that they see, so que∣stionless, those who are so solicitous to have them fear every thing, would at last bring them to fear nothing; I mean, Those who would render them so timorous of suffering any thing from the Government, would at last bring them not to fear to do any thing against it: for 'twas the late Royal Martyr's Observation, that, When the Peoples Eyes are * 1.14 once blinded with such Mists of Suspicions, they are soon misled into the most desperate Precipi∣ces of Actions; wherein they do not only not

consider their Sin and Danger, but glory in their zealous Adventures.

And these are the Strivings of some Peo∣ple in the main, whilst others have their more distinct Posts and Instructions to carry on the same Design: Some are la∣bouring toward the Press, and have their particular Subjects to treat upon, as origi∣nal Liberty and Power from the People, co∣ordinate Power in the Three Estates, the King's being Major Singulis, Minor Univer∣sis, the Doctrine of Self Preservation ex∣tended, of Resustance in Case of Religion, or Rights in vaded, justified, passive Obedi∣ence exploded, Dommion founded in Grace, and the like; while others in a Club or Cof∣fee-House, and in all publick places, are to argue and maintain these several Te∣nets.

And 'tis from this strife and licentious∣ness of the Tongue and Pen, as from two plentiful Sources, that most of our late Misunderstandings, Oppositions, and Strivings, have sprung and been deriv'd; and it were easie to trace them in their several Cour∣ses and Channels where they have poison'd honest Principles, embitter'd good Blood, intoxicated weak Heads, and in fine, bred

all sorts of ill Humours in the least sensible parts of the Body Politick. And tho the Fountains or Authors of these Mischiefs, like Nile, hid their Heads, yet a visible Brood, as monstrous and pernicious as any that out of Slime and Mud were ever bred on that River's Banks, were in like manner produc'd here, by the overflowings of their Gall, and the Risings of their Spleen.

And for the same purpose, no doubt, it was, that the License of the Pulpit was as much endeavour'd, as those of the Tongue and Press were abus'd; that by a more so∣lemn, compendious, and infallible way, Men might be pulpited out of that Sense, Religion, and Loyalty, which the other had left them. For the Press indeed may publish and vend Doctrines tending to Se∣dition or Rebellion, but the Conventicle reveals, teaches, and recommends them to practice: In a Club or Coffee-House treasonable Maxims and Tenets may be dis∣cours'd or whisper'd, and more may be imply'd by politick Nods, Faces, and Moti∣ons; but in a Conventicle they are trum∣peted, alarm'd, proclaim'd: In short, the Coffee-pot may retail a little Stanch, pro∣fane and apocryphal Sedition, or Rebellion,

but the Tub broaches them whole-sale, san∣ctifies and renders them Orthodox and Ca∣nonical.

'Tis there Meroz is curs'd, and curs'd bit∣terly too, Whosoever he be that is not rea∣dy * 1.15 to come forth to the Help of the Lord, to the Help of the Lord against the Mighty. 'Tis there the People have been taught to rage furiously together, and to imagine vain * 1.16 things, as that the King was just standing * 1.17 up in an Arbitrary Way, and the Rulers, his Ministers, taking Counsel together with him, against the Lord, against the Reform∣ed Religion, and against his Christ, that so they might bring in Antichrist, i. e. Popery, into the Nation. And then it was time, they thought, to remonstrate to the King, and to inveigh against the chief Oracles of the Law with a Be wise now therefore, O ye Kings, and be learned ye that are Judges of the * 1.18 Earth. And because they did not take their Advice, the next Step they made was, (calling themselves all the while His Maje∣sty's most Dutiful and Loyal Subjects) to break the bonds of Allegiance in sunder, and to cast away the Cords of Duty from them; and then they began to speak unto them in their Wrath, Let us, said they, bruise them with a Rod of * 1.19

Iron, and break them in pieces like a Potter's Vessel; and that we may not want a religi∣ous Pretence, let the Praises of God be in * 1.20 our Mouths, and a two-edged Sword in our Hands, to be avenged of the Heathen, and to * 1.21 rebuke the People, to spoil the Egyptians, to drive out the Canaanites before us, to bind their Kings in Chains and their Nobles with * 1.22 Links of Iron; and then as Success attended them, they stamp'd upon their Cause, as upon their Coin, God with us; and the most desperate Execution of their prosperous Villanies were preach'd up, and comme∣morated with a Such Honour have all his * 1.23 Saints: and such as these are the Religious Strivings of the People.

Tantum Religio potuit suadere malorum!

And thus are they taught by their Spiri∣tual and Temporal Leaders, that 'tis not only lawful, but expedient, nay, even their Duty, to rebell, and persuaded that their religious and civil Interests do both call upon them to discharge it, possessing them that both are at stake, and in the utmost danger, even when they are in the greatest Security, and the making them believe that

they are in a desperate Condition, makes them really desperate. And then 'tis no wonder if the common People, under such Misrepresentations of Things, lose the Sub∣stance to catch at Shadows, part with a present, real Happiness, in pursuit of a de∣lusive one; and to prevent an imaginary Evil in Futurity, bring a present certain Evil upon themselves, and perhaps entail it on their Posterity.

Thus when in the midst of Safety and Prosperity, as to the Government, they have possess'd the People that they 〈◊〉〈◊〉 in extream Jeopardy and Misery, the next thing is to mark out, and brand the Au∣thors and Occasions of these pretended Evils; and those we may be sure, must be all the Friends to the Government, especi∣ally the chief Ministers of State, and Offi∣cers in Trust, and the King himself is brought in with a side-Wind, as being a good Man, but led away; and then over against these, they point out and rank the Leaders and Deliverers of the People, the Defenders of their Religion, the Vindicators of their Rights, the Redressors of their Grievances, the Patriots of their Country, the Moseses and the Joshuahs that must lead them

through the Red Sea of Blood, and through a Wilderness of their own making, to the Promised Land of Ease and Plenty.

Then he that hath no Brains shall be set up for the Head of the People; those that have no Religion, for the Defenders of the Protestant; those that have no Virtue, es∣pecially not that of Continence, for the Scourges of the Lewdness of the Court, and of the Vices of the Times; those that have no Honesty, for the Maintainers of Liberty and Property; those that have no Loyalty, for the King's Friends; and those whose guilt and dread of Punishment make them fly their Country, to be the Patriots of it; and in a Word, one that had no Princi∣ples, but had winded and shifted to all the Points of the Compass, to be the only, sta∣ble, wise, and faithful Subject and Counsel∣lor; and the Counsel which he counselled, as it was said of that of Achitophel, was * 1.24 esteemed by them, as if a Man had enquired at the Oracle of God: and the Reason of all this is obvious, for the Cause elects, justi∣fies, and sanctifies, all it's respective Instru∣ments.

These were the Strivers in Petitioning, Remonstrating, Protesting, Feasting, and

Associating together; and being too for∣ward and desperate to proceed in the slow Methods of Sedition, caball'd, plotted, and conspir'd against His most Sacred Majesty, (whom God long preserve) against his Roy∣al Brother, against the Established Govern∣ment in Church and State, and against the most Loyal and eminent Subjects in both; to tear out the very Bowels of their Mother-Country, to turn the Land into an Acelda∣ma, a Field of Blood, to involve all in Ru∣ine and Confusion: in short, to act over again the most bloody and dismal Tragedy of a Civil War, which we of this Nation have the most reason in the World to dread, having so long, so lately, and so severely, smarted under that Rod; and therefore one would think should not be very fond, or easie to be perswaded to play the old Game, and to try the fatal Expe∣riment over again.

Upon the whole matter, such as these have been the Strivings of some of our Gra∣cious David's People; and how parallel they are to those from which good King David was delivered, is very easie to make out to any that will remark and apply things. How there has not wanted in his

Days a Doeg that would still be ready to be∣tray the King's Secrets, and to expose him to the Malice of his Enemies, nor a factious Sheba to blow the Trumpet of Sedition, and * 1.25 to tell the People, they had no part nor in∣heritance in our David; possessing them, that the King had ill Thoughts of, and ill Designs upon them: neither yet a despite∣ful Shimei with all the outward Expressions of Contempt and Rancour, to reproach, even with Cruelty, a most merciful Prince. Nor has there wanted a cunning Achitophel, who being turn'd out of the King's Coun∣sels, degraded from his Offices, and, like Lucifer, thrown from the Pinnacle of his Ambition, grew discontented, malicious, and revengeful, and employ'd all his Poli∣cy, Malice, and Interest, fully to do Mis∣chief to the King and the Government, and to all those who were under his malevolent Influence; for neither did there want an Absalom to be seduc'd, who being instructed to act the popular Part, by shewing himself on all publick Occasions, and by bowing to the Rabble, was to steal away the Hearts of the People; and at last conspir'd against a most Gracious and Affectionate Soveraign, and a most tender and indulgent Parent.

Now it having pleas'd Almighty God, of his infinite Goodness to our most Gracious Soveraign and to his Kingdoms, to deliver him from such Strivings of his People, and Him and Us from this horrid and hellish Conspiracy, concerning which we may say what was said of Absalom's, the Conspiracy was strong; and his Majesty having thought * 1.26 fit to appoint this Day for Solemn Thanksgi∣ving for such his miraculous and happy Deli∣verance, of which that we might be the more sensible, having also publish'd his Royal Declaration concerning the Prepara∣tives to, the Methods and Progress of this Treasonable Conspiracy, and ordered it to be twice read in our Churches; we ought, as in Duty bound to God, the King, and our Selves, to return our most devout and humble Thankfulness to the Divine Author of this great Deliverance. Which is the second Particular I am now to consider: Thou hast delivered me, &c.

Tho David, when he withdrew from Jerusalem, had, besides his Houshold Ser∣vants, * 1.27 six hundred of his Guards about him, all experienc'd and valiant Men, and such as were thought sufficient by Absa∣lom,

and all his Counsellors except Achito∣phel, * 1.28 upon Hushai's Advice, to make a con∣siderable Resistance, if not to endanger the Overthrow of the Forces to be sent out af∣ter him. Tho he had sent back Hushai a * 1.29 wise and trusty Counsellor, with Instructi∣ons to apply himself to Absalom, and to fall down and worship the Rising Sun, and so to fall in with the Confederates, and by pretending himself one of the Association, to have thereby an Advantage to pierce in∣to their Counsels and Resolutions, and so to make them known to the Priests in Jerusa∣lem, * 1.30 whom the King had left there to ad∣vertise him of what should happen. Tho he had gathered up those Forces that in * 1.31 pitch'd Battel in the Wood gain'd the Vi∣ctory over Absalom and the Rebels, yet he ascribes the Honour of all this to the Lord, and celebrates him, in this Psalm, under all the Characters that might speak Defence and Refuge, Strength and Security. For, says he, v. 2. and so on, The Lord is my Rock, and my Fortress, and Deliverer; The God of my Rock, in him will I trust. He is my Shield and the Horn of my Salvation, my high Tow∣er and my Refuge, my Saviour. Thou savest me from Violence. And he goes on, I will

call on the Lord who is worthy to be praised, so shall I be saved from mine Enemies.

And tho His Sacred Majesty has many Hearts to wish him well, and to pray for his Preservation, many Eyes to discover, and many Hands to oppose all Conspiracies and Attempts against him; tho he be well provided of Guards, Forts at Land, and Ships at Sea; tho he be well stor'd with Arms and Ammunition, yet, for all these, he owes his Safety to God; for it was God that deliver'd him from the Strivings of his People.

And our Good King was so sensible of the Divine Mercy to him thereon, that, as it came from a very good Hand, in the hear∣ing of much People, with no less Piety than Wisdom he declar'd, That it was a Blessing of God he had no ways merited, but that God knew his Heart, and he believ'd had preserv'd him for the good Intentions he had always had to his People.

And surely no less sensible ought all his good Subjects to be of his Preservation, in whose their own is so nearly concern'd: nay, methinks his very Enemies should stand amaz'd at his miraculous Deliverance, and confess that it was the Lord's Doing, and * 1.32

therefore it should be marvellous in their eyes. For, that in their most zealous and active forming and carrying on the Conspiracy there should happen such unaccountable Delays, that in their repeated Designs they should meet with so frequent and strange Disappointments, that at last God should make an Accident, as it then seem'd, sub∣servient to his Gracious Purpose, that a par∣ticular Fire should prevent a general Combu∣stion, that his Anointed should be as a Fire∣brand pluck'd out of the Burning, that tho some * 1.33 few may suffer Loss, yet that, as the Apostle speaks upon another account, he himself * 1.34 should be saved, yet so as by Fire, and that thereby the Conspirator's Works should be * 1.35 reveal'd, that one of the hottest and most furious of the Accomplices should be the first touched with Remorse of Conscience, to make a Discovery; insomuch, that as the Psalmist speaks, Their own Tongue should * 1.36 make them to fall. Such signal Instances, as these, of God's gracious and miraculous Protection of his Anointed, together with all those providential Preservations of him through the whole Course of his Reign, should, one would think, be a means to bow down the stiff Neck, and the Iron Sinew of

his most obdurate and rebellious Enemies, and to discourage the most daring of those Sons of Violence for the future, who have not hitherto been able to do him hurt.

Even the obstinate Egyptians perceiving, tho late, the bad Success of their Pursuit after, and Attempts against the Israelites, were so wise as to say, Let us flee from the face of Isra∣el, * 1.37 for the Lord fighteth for them against the E∣gyptians.: and Gamaliel very well advis'd the Council that they should take heed to them∣selves * 1.38 what they intended to do, as touching the Apostles, for that if the Council or the Work were of God, they could not overthrow it; lest * 1.39 haply they should be found even to fight against God.

And surely they must be more hardned than those Egyptians, and more obstinate than those Jews, who shall still persist to con∣spire and attempt against him whom God has so signally and constantly preserv'd; or as the Psalmist expresses it, To devise how to put * 1.40 him out, whom God will exalt. Who shall think to tire out that Providence of God which has been unwearied in working Miracles for his Vicegerent's Preservation; and to weary out his Majesty's lasting Clemency, of which they have had but too great and long Expe∣rience

to make such ill use, and therefore may well be thought unworthy of it for the future.

But as his Enemies Malice, so his own Goodness, and God's Gentleness, as 'tis in the 36th v. of this Psalm, together with his good Subject's Affections, will assuredly make him great; Great, as he is Good, and as much the Joy on Earth, as he is the Care of Heaven. And as those repeated and illustrious Evidences of God's Power and Goodness, in the many and great Deliverances of the King and Peo∣ple of England, afford the fullest and most effectual Answer to the like Question the Persian Emperour put to Daniel, Is thy God whom thou servest continually able to deliver * 1.41 thee? So in correspondence to the Tenour of the Decree made by Darius upon Daniel's Deliverance, ought both King and People to fear and tremble before the Living God, who is stedfast for ever, and his Kingdom that which * 1.42 shall not be destroyed, and his Dominion even un∣to the End; Who delivereth and rescueth, and worketh Signs and Wonders in Heaven, and in * 1.43 Earth; and who then delivered Daniel from the Power of the Lyons, and now hath delivered our David from the Strivings of his People. And so I proceed to the Application. And

1. Seeing it is God who hath delivered

our David from the Strivings of his People, we ought in due Acknowledgment of such his Mercy, to return our most solemn and devout Thankfulness to him: and surely the Prospect of those Miseries, wherein, had their execrable Design taken effect, we had all, e're this Day, been involv'd, ought in a sutable Measure, to inhance our Gratitude to our gracious Deliverer, who hath done so great Things for us; and, according to the excel∣lent Form of the Collect, we ought to yield him Praise and Thanksgiving for our Deli∣verance from those great and apparent Dan∣gers wherewith we were compassed; and to acknowledge it his Goodness that we were not deliver'd over as a Prey unto them. For had not he infatuated their Counsels, and blasted their Designs; had not he turn'd the Wisdom of Achitophel into Folly, and made Absalom's Progresses come to nothing; the Policy of the one, and the Popularity of the other, together with the desperate and rest∣less Machinations of the traiterous and blood-thirsty Sons of Violence, who were not afraid to stretch forth their Hands to seize, or to destroy, the Lord's Anointed, would soon, as indeed therein they had summ'd them up, have brought upon this

Land, all the ensuing Calamities. And there∣fore if the Lord himself had not been on our side, * 1.44 may England, as well as Israel, say, when such Men were for rising up against us, we had surely fallen into their Hands, whose tender Mercies are cruel. And so, not unto us, O Lord, * 1.45 not unto us, but unto thy Name, we give the Praise of this our happy Deliverance.

2. Seeing it is God who hath delivered our David from these Strivings of his People, as we ought to praise him for our past Delive∣rance, so we ought to pray unto him for the Continuance of such his Protection; and as we acknowledge it his Goodness that we were not delivered over as a Prey unto them, so we must beseech him to continue such his Mercy to∣ward us: and as he has been a strong Tower of Defence to us now against the Face of our Enemies, so that he may be our strong hold * 1.46 whereto we may always resort: and as he has sent forth his Strength, so, that he would sta∣blish * 1.47 the Thing that he hath wrought for us. For tho the King has deservedly the Hearts and Affections of the most and best of his People, and Mens Eyes being now open'd, daily gains more and more; yet it is the Lord that openeth the Eyes, and turneth the Hearts of all Men, whithersoever he will. And though

the King has his Guards, and places of Strength, yet, except the Lord keep the City, the Watch∣man * 1.48 waketh but in vain: And if he keep it, no Storm nor Assault can force it; no Treachery can betray it, no Works can undermine it, no loss of Men, or want of Provisions, can neces∣sitate it to a Surrender. There is no Creature able to resist his Power, there is no Policy, or as the wise King speaks, Counsel or Understand∣ing * 1.49 against the Lord. He can abate the Pride of the most haughty and ambitious, he can as∣swage the Malice of the most implacable and revengeful, and he can confound the Devices of the most subtle and politick; Tho Hand joyn * 1.50 in Hand, they shall not go unpunished. Tho, as the Prophet Isaiah speaks, They associate themselves, * 1.51 they shall be broken in pieces, tho they take Coun∣sel * 1.52 together, it shall come to nought; tho they speak the Word, it shall not stand. For God is with us.

But, seeing it is God that maketh Men to be * 1.53 of one mind in an House, seeing it is he that * 1.54 maketh even our Enemies to be at Peace with us; seeing it is he that can make our present Distempers subservient to our future Health; and he, that can command Light to shine out * 1.55 of Darkness, can also out of our Divisions and Distractions produce Unity and Settlement;

we ought to pray unto him, that he would unite our Hearts to himself, to the King, and to one another, that we may all live in the Unity of the Spirit, and in the Bond of Peace, that his Majesty's Reign over us may be long * 1.56 and prosperous, and that under him we may live a godly and quiet Life; for, Obedience to God and the King is the best Expedient to se∣cure such Blessings to us; and among the chief of them, the Blessings of a good King, who, in the utmost Extent and height of the Chara∣cter, is the Minister of God to us for Good. And therefore, out of Policy and Interest, as well as Obligation and Duty, we should fear God, and honour the King. To this purpose * 1.57, let us hearken to good old Samuel's Advice, to fear the Lord, and to serve him in Truth, con∣sidering how great Things he hath done for us, lest * 1.58 if we still continue to do wickedly, we be consumed both we and our King.

3. And lastly, seeing God hath delivered our David from the Strivings of his People, let us not only praise him for the Deliverance, and pray unto him for the Continuance of his Protection; but let us endeavour to establish our most Gracious Sovereign's Throne, to make his Reign safe and comfortable to him by a sincere and dutiful Allegiance and Subje∣ction,

and by a ready and zealous Offering of our Lives and Fortunes when his Majesty's Occasions require.

Let us never on any Pretence, or in any Exigence, disown him whom God hath so pow∣erfully, and so miraculously owned. In a word, Let us, by our strict and uniform Obedience to the Church of England, endeavour to re∣duce the Dissenters from her and by our steady Loyalty to the King, endeavour to win, or awe the Factious and Rebellious; to which end, since Rebellion is as the Sin of Witchcraft, let us * 1.59 stop our Ears against those politick Charmers that would seduce us from our Allegiance, charm they never so wisely. For let them pretend what they will, the King's Enemies, are ours, and they are God's Enemies too.

To conclude, Let us observe those good Rules of the Apostle, to mark those that cause * 1.60 Divisions among us, and to avoid them; Let us study to be quiet, and to do our own Business: and to these let us add the seasonable and whol∣some Counsel of Solomon, To fear the Lord, and the King, and not to meddle with them that * 1.61 are given to change.

FINIS.

Notes

• * 1.1

  Luk. 17. 18.
• * 1.2

  Gen. 14. 18, 19, 20.
• * 1.3

  Exod. 15.
• * 1.4

  Judg. 4.
• * 1.5

  Judg. 5.
• * 1.6

  Psal. 34. 19.
• * 1.7

  1 Kings 8. 56.
• * 1.8

  2 Chron. 20.
• * 1.9

  2 Sam. 16.
• * 1.10

  1 Sam. 22. 9. 17. 2 Sam. 20. 1. 2 Sam. 16. & 17.
• * 1.11

  Psa. 65. 7.
• * 1.12

  Isa. 57. 20.
• * 1.13

  1 Kings 18. 44. 45.
• * 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. § 15.
• * 1.15

  Judg. 5. 23.
• * 1.16

  Ps. 2. 1.
• * 1.17

  v. 2.
• * 1.18

  v. 10.
• * 1.19

  v. 5.
• * 1.20

  Psal. 149. 6.
• * 1.21

  v. 7.
• * 1.22

  v. 8.
• * 1.23

  v. 9.
• * 1.24

  2 Sam. 16. 23.
• * 1.25

  2 Sam. 20. 1.
• * 1.26

  2 Sam. 15. 12.
• * 1.27

  2 Sam. 15. 18.
• * 1.28

  2 Sam. 17. v. 7, 8, 9. 10.
• * 1.29

  2 Sam. 15. v: 32, 33, 34.
• * 1.30

  v. 35, 36.
• * 1.31

  2 Sam. 18. v. 6, 7.
• * 1.32

  Psal. 118. 23.
• * 1.33

  Amos 4. 11.
• * 1.34

  1 Cor. 3. 15.
• * 1.35

  v. 13.
• * 1.36

  Ps. 64. 8.
• * 1.37

  Exod. 14. 25.
• * 1.38

  Acts 5. 35.
• * 1.39

  v. 39.
• * 1.40

  Ps. 62. 4.
• * 1.41

  Dan. 6. 20.
• * 1.42

  v. 26.
• * 1.43

  v. 27.
• * 1.44

  Ps. 124. 1.
• * 1.45

  Ps. 115. 1.
• * 1.46

  Ps. 71. 2.
• * 1.47

  Ps. 68. 28.
• * 1.48

  Ps. 127. 1.
• * 1.49

  Prov. 21. 30.
• * 1.50

  Prov. 16. 5.
• * 1.51

  Isa. 8. 9.
• * 1.52

  v. 10.
• * 1.53

  Ps. 68. 6.
• * 1.54

  Prov. 16. 7.
• * 1.55

  2 Cor. 4. 6.
• * 1.56

  Eph. 4. 3.
• * 1.57

  1 Pet. 2. 17. 1 Sam. 12. 24.
• * 1.58

  v. 25.
• * 1.59

  1 Sam. 15. 23. Ps. 58. 5.
• * 1.60

  Rom. 16. 17. 1 Thes. 4. 11.
• * 1.61

  Prov. 24. 21.