A SERMON PREACHED September 9 th'. 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, M. A. and Minister-of Bernard-Castle in the Bishopric of Durham. 1 Pet. 2. 7. Fear God; Honour the King. LONDON, Printed by H. Hills, Jun. for Charles Harper, at the Flower-de-luce over against St. Dunstan's Church in Fleetstreet. M DC LXXXIV. TO THE READER. THE Author's great distance from the Press, and his no less Averseness to appear in public, though at last overcome by the Importunity of Friends, have occasioned the Delay in publishing the ensuing Discourse: and yet perhaps it will be thought, that, in regard to his Years, to the Treatise itself, and to its small importance to the Public, he ought rather to apologise for his Forwardness now in exposing it. But however this his Undertaking may be censured by some, on the former Account, as late and unseasonable, or by others on the latter, as vain and inconsiderate; he hopes, betwixt them he may find those who will put a more favourable Construction both upon the Discourse itself, and the Inducements to print it. As for those who may account him too severe in it, if their own Consciousness make them think so, either they are duly sensible of their own Gild and its Demerits, or they are not; if they are, they can't but at the same time be also sensible that their Crimes have deserved Severity; but if they are not yet sensible, they deserve it for not being so: and there is no other way but that left (since gentler means toward them have proved ineffectual) to convince them. And as for those, who though they may not find themselves so concerned in it, yet wish the Author had been more sparing; he hopes, when they consider the Occasion, and the Seasonableness, or rather, Necessity of such Discourses thereon, they may in a great measure excuse him; however, that they will forbear to censure him for that which he has not used toward them. A SERMON, PREACHED September the 9 th'. 1683. 2 Sam. 22. 24. The former Part of the Verse. Thou also hast delivered Me from the Strive of my People. DEliverances from Enemies have always been esteemed by all sober and considering Men, as the gracious Effects of God's providential Power and Goodness; and therefore solemn Thanksgivings to Almighty God upon such Occasions, have been very ancient and usual. And though it may have fallen out as to such God's Deliverances, as it did in cleansing the ten Luk. 17. 18. Lepers, that scarce one of ten can be found where Glory has been returned to him for them; yet have we this Practice recommended to us by very many great and illustrious Examples and Precedents recorded in sacred and profane Histories. For, when the Faithful Patriarch, Abraham, returned Gen. 14. 18, 19, 20. from the Conquest and Slaughter of the four Kings, and offered the Tenths of all to Melchisedech, Priest of the most high God, he was entertained and blessed by the Priest, who blessed God too, on his Behalf, for delivering 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 celebrated by Moses; and all the People. And Exod. 15. when the Lord had discomfited Jabin and Sisera, with all their Forces, than sang Deborah and Barak that memorable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Judg. 4. Song of Triumph, recorded in the fifth Chapter of Judges. Nor may it seem improbable, Judg. 5. that in the Book of the Lord's Battles, referred to by Moses, Numb. 21. 14. and in the Book of Jashar, mentioned Jos. 10. 13. and 2 Sam. 1. 18. as also in those many other Books of the Acts of the Kings of Israel and Judah, mentioned and referred 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 Psal. 34. 19 and Dangers of Righteous David, but yet the Lord delivered him out of all; and he forgot not to praise him for it, as is evident from the several Psalms of Praise and Thanksgiving composed by him on those Occasions; and though his wise and peaceful Son, and Successor, had not those Occasions his Blessed Father 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, Magnificence, and Use of the Building, blessing God also that had given Rest unto his People 1 Kings 8. 56. Israel. And when the Inhabitants of Ammon, Moab, 2 Chron. 20. and Mount Seir, came up against Jehoshaphat, he did not only apply himself to God for his Aid and Succour by Prayer and Fasting; but when the Lord had so signally owned his Cause, and absolutely gained the Victory to himself by turning the Enemy's Hands against one another. He was so sensible of the Deliverance, and (assembling all the People for the purpose) returned 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 Christianity had taught to ascribe to the Lord the Honour due only to his Name, and the Roman Emperors had submitted their Sceptres to that of Righteousness, than were they no less careful and punctual to appoint and observe set Times of public Thanksgiving to Almighty God for his Mercies to, and Protection over them. Such great and pious Precedents has our most Gracious Sovereign for blessing God in this manner; and indeed, he wants not among his own Royal, Religious, and Renowned Ancestors, for good Examples of such his Piety. And, though 'tis true their Thanksgivings were for Victories over Foreign Enemies, and Formidable ones too, which magnified God's Deliverances towards them, and signalised those good Occasions of their Thankfulness; yet has not His Present Majesty less 'Cause to bless God, who has delivered him from Domestic Foes, from the Strive of his own People. My Text is part of that Psalm of Thanksgiving, 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 Sovereign's Troubles and Dangers, and from their respective Deliverances. For, they were both trained up in the School of Affliction, and smarted for some time under the like severe Discipline: after that, they both enjoyed a Time of Settlement, Peace, and Prosperity; after which again, their Enemies broke 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 Strive of their own People. The Text affords these two Considerations: First, Of the Nature of the Deliverance, and that is from the Strive of the People. Secondly, Of the Author of it, Thou hast delivered, etc. First, To set forth the Deliverance, 'twill be necessary to show the Nature and Quality of the Danger from which it was; and 'tis very fitly here expressed by the Strive of the People: by which Term we may understand, all the Contention, Opposition, and Faction of the People. In David's Case it includes all the Insolences and Violences his People used toward him, as the Railing of Shimei, the Treachery and officious Cruelty 2 Sam. 16. of Doeg, the Sedition of Sheba, the Subtlety 1 Sam. 22. 9 17. 2 Sam. 20. 1. 2 Sam. 16. & 17. and Defection of Achitophel, and the Ingratitude and Rebellion of Absalon. By the Strive 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 employed all the Factious Bandying and tumultuary Bustles for making Parties in Petitioning, and at Elections, 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 Sovereign, and some of them of an ill Aspect and Tendency, as is since manifestly proved by the Event. But further; By the Strive of the People, may well be understood all the Riots, Tumults, and Uproars of the Mobile, when they are set a madding. Those which David, who was not unacquainted with them, most fitly joins with the raging of the Sea, and the noise of Psa. 65. 7. its Waves; for, a turbulent Rabble being moved by the stormy Breath of ambitious Politicians, who love to fish in troubled Waters, are as giddy and unconstant, as noisy and boisterous, as outrageous and unruly as that ungovernable Element. They indeed, as well as the Wicked, may be compared to the troubled Sea, that cannot rest, Isa. 57 20. 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 Officers in Church and State, and then persuade themselves that it is their natural Complexion. In fine, the gross Calumnies, the terrible Menaces, the various and inconsistent Clamours, the desperate Insolences of such a furious Crew, may well, sure, if any thing can, be termed the Strive of the People. But furthermore: Under this Notion of the Strive of the People, may fall all the cunning Managery and politic Preparatives of the People for Mutiny, Sedition and Rebellion by false News, scandalous Reports, malicious Representations of the Governors and Government, rendering the one odious, and making the other seem grievous to the People; complaining of Persecution, Oppression, Tyranny, ill Management of Public 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; upbraiding them with Tameness, and animating them to assert their Liberties as becomes Englishmen. 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 Arbitrary 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, though no bigger than that which the Prophet's Servant espied, viz. than a 1 Kings 18. 44. 45. 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 People's Heads: and 'tis in such lowering and cloudy 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 Vulgar, are not less zealous and active to manage their Wills and Passions. And as the Commonalty of England are lately very well described to be a People that fear every thing they hear, and nothing that they see, so questionless, 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 People's Eyes are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. § 15. once blinded with such Mists of Suspicions, they are soon misled into the most desperate Precipices of Actions; wherein they do not only not consider their Sin and Danger, but glory in their zealous Adventures. And these are the Strive of some People in the main, whilst others have their more distinct Posts and Instructions to carry on the same Design: Some are labouring toward the Press, and have their particular Subjects to treat upon, as original Liberty and Power from the People, coordinate Power in the Three Estates, the King's being Major Singulis, Minor Universis, the Doctrine of Self Preservation extended, of Resustance in Case of Religion, or Rights in vaded, justified, passive Obedience exploded, Dommion founded in Grace, and the like; while others in a Club or Coffeehouse, and in all public places, are to argue and maintain these several Tenets. And 'tis from this strife and licentiousness of the Tongue and Pen, as from two plentiful Sources, that most of our late Misunderstandings, Oppositions, and Strive, have sprung and been derived; and it were easy to trace them in their several Courses and Channels where they have poisoned honest Principles, embittered good Blood, intoxicated weak Heads, and in fine, bred all sorts of ill Humours in the least sensible parts of the Body Politic. And though 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 produced here, by the overflowings of their Gall, and the Risings of their Spleen. And for the same purpose, no doubt, it was, that the Licence of the Pulpit was as much endeavoured, as those of the Tongue and Press were abused; that by a more solemn, 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 Sedition or Rebellion, but the Conventicle reveals, teaches, and recommends them to practice: In a Club or Coffeehouse treasonable Maxims and Tenets may be discoursed or whispered, and more may be employed by politic Nods, Faces, and Motions; but in a Conventicle they are trumpeted, alarmed, proclaimed: In short, the Coffee-pot may retail a little Staunch, profane and apocryphal Sedition, or Rebellion, but the Tub broaches them wholesale, sanctifies and renders them Orthodox and Canonical. 'Tis there Meroz is cursed, and cursed bitterly too, Whosoever he be that is not ready Judg. 5. 23. 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 Ps. 2. 1. things, as that the King was just standing v. 2. up in an Arbitrary Way, and the Rulers, his Ministers, taking Counsel together with him, against the Lord, against the Reformed 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 v. 10. Earth. And because they did not take their Advice, the next Step they made was, (calling themselves all the while His Majesty'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 v. 5. Iron, and break them in pieces like a Potter's Vessel; and that we may not want a religious Pretence, let the Praises of God be in Psal. 149. 6. our Mouths, and a two-edged Sword in our Hands, to be avenged of the Heathen, and to v. 7. rebuke the People, to spoil the Egyptians, to drive out the Canaanites before us, to bind their Kings in Chains and their Nobles with v. 8. Links of Iron; and then as Success attended them, they stamped upon their Cause, as upon their Coin, God with us; and the most desperate Execution of their prosperous Villainies were preached up, and commemorated with a Such Honour have all his v. 9 Saints: and such as these are the Religious Strive of the People. Tantum Religio potuit suadere malorum! And thus are they taught by their Spiritual and Temporal Leaders, that 'tis not only lawful, but expedient, nay, even their Duty, to rebel, 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 Substance to catch at Shadows, part with a present, real Happiness, in pursuit of a delusive 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 possessed the People that they 〈◊〉 in extreme Jeopardy and Misery, the next thing is to mark out, and brand the Authors and Occasions of these pretended Evils; and those we may be sure, must be all the Friends to the Government, especially the chief Ministers of State, and Officers 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, especially 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 Principles, but had wound and shifted to all the Points of the Compass, to be the only, stable, wise, and faithful Subject and Counsellor; and the Counsel which he counselled, as it was said of that of Achitophel, was 2 Sam. 16. 23. 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, justifies, and sanctifies, all it's respective Instruments. These were the Strivers in Petitioning, Remonstrating, Protesting, Feasting, and Associating together; and being too forward and desperate to proceed in the slow Methods of Sedition, caballed, plotted, and conspired against His most Sacred Majesty, (whom God long preserve) against his Royal Brother, against the Established Government 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 Aceldama, a Field of Blood, to involve all in Ruin 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 easy to be persuaded to play the old Game, and to try the fatal Experiment over again. Upon the whole matter, such as these have been the Strive of some of our Gracious David 's People; and how parallel they are to those from which good King David was delivered, is very easy 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 betray 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 2 Sam. 20. 1. to tell the People, they had no part nor inheritance in our David; possessing them, that the King had ill Thoughts of, and ill Designs upon them: neither yet a despiteful 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 turned out of the King's Counsels, degraded from his Offices, and, like Lucifer, thrown from the Pinnacle of his Ambition, grew discontented, malicious, and revengeful, and employed all his Policy, Malice, and Interest, fully to do Mischief to the King and the Government, and to all those who were under his malevolent Influence; for neither did there want an Absalon to be seduced, who being instructed to act the popular Part, by showing himself on all public Occasions, and by bowing to the Rabble, was to steal away the Hearts of the People; and at last conspired against a most Gracious and Affectionate Sovereign, and a most tender and indulgent Parent. Now it having pleased Almighty God, of his infinite Goodness to our most Gracious Sovereign and to his Kingdoms, to deliver him from such Strive of his People, and Him and Us from this horrid and hellish Conspiracy, concerning which we may say what was said of Absaloms, the Conspiracy was strong; and his Majesty having thought 2 Sam. 15. 12. fit to appoint this Day for Solemn Thanksgiving for such his miraculous and happy Deliverance, of which that we might be the more sensible, having also published his Royal Declaration concerning the Preparatives 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 ourselves, 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, etc. Tho David, when he withdrew from Jerusalem, had, besides his Household Servants, 2 Sam. 15. 18. six hundred of his Guards about him, all experienced and valiant Men, and such as were thought sufficient by Absalon, and all his Counsellors except Achitophel, 2 Sam. 17. v. 7, 8, 9 10. upon Hushai's Advice, to make a considerable Resistance, if not to endanger the Overthrow of the Forces to be sent out after him. Tho he had sent back Hushai a 2 Sam. 15. v: 32, 33, 34. wise and trusty Counsellor, with Instructions to apply himself to Absalon, 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 into their Counsels and Resolutions, and so to make them known to the Priests in Jerusalem, v. 35, 36. whom the King had left there to advertise him of what should happen. Tho he had gathered up those Forces that in 2 Sam. 18. v. 6, 7. pitched Battle in the Wood gained the Victory over Absalon 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 Tower 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 though 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; though he be well provided of Guards, Forts at Land, and Ships at Sea; though he be well stored with Arms and Ammunition, yet, for all these, he owes his Safety to God; for it was God that delivered him from the Strive 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 hearing of much People, with no less Piety than Wisdom he declared, That it was a Blessing of God he had no ways merited, but that God knew his Heart, and he believed had preserved 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 concerned: nay, methinks his very Enemies should stand amazed at his miraculous Deliverance, and confess that it was the Lord's Doing, and Psal. 118. 23. 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 seemed, subservient to his Gracious Purpose, that a particular Fire should prevent a general Combustion, that his Anointed should be as a Firebrand plucked out of the Burning, that though some Amos 4. 11. few may suffer Loss, yet that, as the Apostle speaks upon another account, he himself 1 Cor. 3. 15. should be saved, yet so as by Fire, and that thereby the Conspirator's Works should be v. 13. revealed, 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 Ps. 64. 8. 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, though 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 Israel, Exod. 14. 25. for the Lord fighteth for them against the Egyptians.: and Gamaliel very well advised the Council that they should take heed to themselves Acts 5. 35. 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 v. 39 haply they should be found even to fight against God. And surely they must be more hardened than those Egyptians, and more obstinate than those Jews, who shall still persist to conspire and attempt against him whom God has so signally and constantly preserved; or as the Psalmist expresses it, To devise how to put Ps. 62. 4. him out, whom God will exalt. Who shall think to tyre 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 Experience to make such ill use, and therefore may well be thought unworthy of it for the future. But as his Enemy's 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 People of England, afford the fullest and most effectual Answer to the like Question the Persian Emperor put to Daniel, Is thy God whom thou servest continually able to deliver Dan. 6. 20. thee? So in correspondence to the Tenor 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 steadfast for ever, and his Kingdom that which v. 26. shall not be destroyed, and his Dominion even unto the End; Who delivereth and rescueth, and worketh Signs and Wonders in Heaven, and in v. 27. Earth; and who then delivered Daniel from the Power of the Lions, and now hath delivered our David from the Strive of his People. And so I proceed to the Application. And 1. Seeing it is God who hath delivered our David from the Strive of his People, we ought in due Acknowledgement 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, ere this Day, been involved, aught in a suitable Measure, to enhance our Gratitude to our gracious Deliverer, who hath done so great Things for us; and, according to the excellent Form of the Collect, we ought to yield him Praise and Thanksgiving for our Deliverance from those great and apparent Dangers wherewith we were compassed; and to acknowledge it his Goodness that we were not delivered over as a Prey unto them. For had not he infatuated their Counsels, and blasted their Designs; had not he turned the Wisdom of Achitophel into Folly, and made Absaloms Progresses come to nothing; the Policy of the one, and the Popularity of the other, together with the desperate and restless Machinations of the traitorous and bloodthirsty 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 summed them up, have brought upon this Land, all the ensuing Calamities. And therefore if the Lord himself had not been on our side, Ps. 124. 1. 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, Ps. 115. 1. 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 Strive of his People, as we ought to praise him for our past Deliverance, 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 toward 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 Ps. 71. 2. whereto we may always resort: and as he has sent forth his Strength, so, that he would establish Ps. 68 28. the Thing that he hath wrought for us. For though the King has deservedly the Hearts and Affections of the most and best of his People, and men's Eyes being now opened, 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 Watchman Ps. 127. 1. 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 necessitate 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 Understanding Prov. 21. 30. against the Lord. He can abate the Pride of the most haughty and ambitious, he can assuage the Malice of the most implacable and revengeful, and he can confound the Devices of the most subtle and politic; Tho Hand join Prov. 16. 5. in Hand, they shall not go unpunished. Tho, as the Prophet Isaiah speaks, They associate themselves, Isa. 8. 9 they shall be broken in pieces, though they take Counsel v. 10. together, it shall come to nought; though they speak the Word, it shall not stand. For God is with us. But, seeing it is God that maketh Men to be Ps. 68 6. of one mind in an House, seeing it is he that Prov. 16. 7. 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 2 Cor. 4. 6. 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 Eph. 4. 3. 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 secure 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 Character, 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 Pet. 2. 17. 1 Sam. 12. 24. , let us hearken to good old Samuel's Advice, to fear the Lord, and to serve him in Truth, considering how great Things he hath done for us, lest v. 25. 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 Strive 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 Subjection, 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 powerfully, and so miraculously owned. In a word, Let us, by our strict and uniform Obedience to the Church of England, endeavour to reduce 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 Sam. 15. 23. Ps. 58. 5. stop our Ears against those politic 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 Rom. 16. 17. 1 Thes. 4. 11. 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 wholesome Counsel of Solomon, To fear the Lord, and the King, and not to meddle with them that Prov. 24. 21. are given to change. FINIS.