A SERMON Preached upon The Fastday, June the 18th. 1690.  
By a Presbyter of the Church of England, that Swore in the Sincerity of his Heart, with a full satisfied Conscience, to King WILLIAM and Queen MARY.  Licenced July 15th. 1690. 
LONDON: Printed for John Laurence, at the Angel in the Poultry. 1690.   
PSALM LXII. Ver. 1, 2, 3, 4. 
1. Truly my soul waiteth upon God: from him cometh my salvation.  
2. He only is my rock and my salvation: he is my defence; I shall not be greatly moved.  
3. How long will ye imagine mischief against a man? ye shall be slain all of you: as a bowing wall shall ye be, and as a tottering fence.  
4. They only consult to cast him down from his excellency, they delight in lies: they bless with their mouth, but they curse inwardly. Selah.  
THE Book of Psalms is for divers weighty Reasons justly Sacred among Christians, for it contains all the natural necessary Doctrines of Holy Religion, it abounds with Pious Ejaculations proper for a Heavenly Mind in all conditions to offer up to God Almighty; and I doubt not but with some Churchmen, is one of the first amongst the Hagiographa, since it's well-composed Anthems were duly used in the significant, and decent, and glorious Celebration of the Judaic Ceremonial Divine Service; indeed it is a Common-Prayer-Book, which a man would not wish to be altered (at least not, if exactly translated) like as the Author of the better part of it was a Princely Person, than whom the twelve Tribes could not have elected a fit to sit on the Throne of Israel, and Reign over the Lord's Inheritance: But how violent and restless was the Opposition of the Sons of Belial, in favour of Ishbosheth? They despised the Holy Oil poured by the inspired Prophet on the Royal Head of David; they rebelled against the so openly declared Providence of God, and for two years made good their Rebellion, till the pretending Prince, unhappy Son of an abdicated Monarch, imprudently provoked his haughty General to a Fatal Revolt, which brought the body of the Nation to due conformity, for when the main Supporters of the Faction failed, the malapert underdealers in traitorous disobedience, presently harkened to Reason, plainly discerned their necessary Duty, and wisely consulted their valuable Interest, as well as any of the more forward Elders of the House of Judah. It's probable that after this some few unquiet wretches met in close Cabals, laid secret Plots, pursued wicked Devices, struggled with weak Forces to dethrone the new-chose King of Israel, but Israel's new-chose King was the reverse Image of his Predecessor Saul, was as careful of the Rights and Privileges of his Liege People, as he formerly had been of the safety of his harmless Flocks; was as ready to serve the King of Kings, as his Subjects could be to obey him in the due exercise of his Lawful Power: this secured his new-gained Kingdom, this set him free from the fear of being thrown down, headlong from the lofty Pinnacle of Glorious Honour, to which he was raised by the special grace and favour of God, who inspired him with a Spirit of Wisdom, and Courage, and Honesty, which qualified him for that Commanding height, and disposed the hearts of the People to love, honour, and obey him: it's probable the murmuring Malcontents might sometimes promise themselves strange Success in attempting to overthrow his Righteous Settlement; it's more than probable they hugged themselves, when their Treacherous Malice dealing underhand with a Foreign Enemy, now and then distressed his Affairs, and taught his thoughtful Heart mournful Song, a slow-breathed Tune of heavy Accents; but his Alexipharmacon, his Sovereign Remedy was always at hand, which was this— Truly my soul waiteth upon God, from him cometh my salvation, he is my defence, I shall not be greatly moved: then follows his Complaint, How long will ye imagine mischief against a man? ye shall be slain all of you; as a bowing wall shall ye he, and a tottering fence. They only consult to thrust him down from his excellency, they delight in lies, they bless with their mouth, but they curse inwardly,— plainly to declare the sense of this place, usefully to apply that part of the History of David's Life, to which they refer, is my present purpose: Upon the two first Verses, we need not be beholding to the Critical remarks of Interpreters, whose Learning may stand us in some stead in the Exposition of the latter— How long will ye imagine mischief against a man? The Greek word here is an ἅπαξ λεγόμενον extant only in this place, but meets with comprehensive large construction, Ye put upon a man, rush upon him, devise mischief, sorrow against him; against a man— a Poetical expression, speaking of himself in the third Person, as if he had said, against me, David, a single, honest, and innocent man: Or, against me, David, who have shown myself a man, a Champion against the Enemies of my King that was, and Country,— ye shall be slain all of you,— thus Passively rendered; this is a Prediction, or Imprecation, which had its event, as is to be seen in the History of Kings, and the Psalmist's sundry Songs of Deliverance,— as a bowing wall shall ye be, and a tottering fence, which is easily thrown down, and utterly ruined. Others translate Actively, Ye do kill, or labour to slay me, like a ruinous Wall or Fence, you hang over me, threatening my utter ruin.— They only consult to thrust him down from his excellency, i. e. me from my Highness, from my Royal Dignity, so the Dutch Annotators, nay, and Dr. Hammond Paraphrases, to pull me from the Throne, to wrest the Regal Power out of my hand. Since Critics of so different a temper suppose David, when he penned this Psalm, a crowned Head, I hope I may proceed on that Supposition.  
The Version, which by being in our Common-Prayer-Book, is become Infallible, has this expression— Whom God will exalt: With reference to which I shall consider how God exalted David, and whether God did not so act, as to leave it to the People to have some share in it; They delight in lies, they bless with their mouth, but they curse inwardly, i. e. with subtle and crafty Devices, Lies, and Calumnies, they seek to overreach and ruin me, all and every of them, with their mouth congratulate me, wish me well, religiously own my Title, and in open Court swear Allegiance to me, but their hearts wander after the abdicated House of Saul; so that all their Humble Addresses are but cheating Formalities of Court-Flattery, and their professed Loyalty, a Canting term to palliate a cursed Treason. The Words and Phrases of the Text being thus briefly explained, I will make no nice division of the same, by which too often the sense of God's Holy Word is crucified, and the patience of a Pious Auditory abused; but among several weighty things, to the consideration of which they invite, I shall select three as the most weighty, and confine my thoughts to them, and they are so worthy your attention, that if there were no defect in your Orator, you would listen with mighty expectation, and be filled in answerable measure with pleasing satisfaction.  
The first is, the exaltation of David to the Throne of Israel.  
The second, the desperate wickedness of the Enemies of the King, their contrivances to dethrone him, and their palliating their black Designs with fair words.  
The third, David's assurance that he should not be greatly moved, but his Throne secured, and their rebellious Attempts punished.  
I will first offer my thoughts concerning the exaltation of David to the Throne of Israel; and 'tis necessary to begin with determining the Right of this; for if David did not ascend the Throne by Lawful means, than he unjustly complains of the endeavours of the party of Ishbosheth to dethrone him: And supposing the means Lawful, yet the nature of those Lawful means must be understood, else we shall not be able to judge concerning their Fact who opposed his Authority. Tho' I think none will question but that David ascended the Throne of Israel by just and lawful means, yet it was two years before the generality of the People could be convinced of it. The Solemn Ceremony of Sacred Unction, and the Testimony of a Righteous Prophet that poured it down his Princely Temples, was not presently received as full Evidence, whom God did design for the Jews to be their King; which is a Moral Demonstration to me, that when God indulged them a Change of Government, he did not absolutely overrule their Choice concerning the Person that should administer it; but retiring from his own more immediate theocracy, left the new Regulation to be conducted by the ordinary Methods in use among Men. Was then the Sacred Unction to no end and purpose? Yes, to considerable end and purpose, as may be very easily apprehended, for it satisfied David that God's gracious Providence was engaged to exalt him: Filled now with the pleasing hope, and wrapped with the wondrous expectation of the mighty Blessing, his mind naturally risen to high thoughts, and sallied forth into bold Enterprises befitting a stout Warrior, and a glorious Monarch. There was something Divine in the Message which prepared David for the Regal Office, but that which had the immediate happy effect on the People, inclining them to offer him the Government, was his true Piety, and successful Virtue, his fervent Zeal for God's Worship, and his sensible concern for the Nations Safety; they saw no man so forward in regulating the Services of the Temple, no man his equal in Valour, when an uncircumcised Monster defied the Armies of the Living God; this brought off their Affections from the House of Saul, and the not well-known Son of the worthy Jonathan. Had not such an unparallelled Rival for Power advanced a Claim, it had probably descended on Ishbosheth; but the Jews, who knew not the secret of the Divine Right of Succession, set by, foreclosed, excluded the nearest of Kin, not that they justly feared he had, or would endeavour to introduce a Foreign Enemy, and an Idolatrous Religion, but only (as near as we can guests) because he was not so well qualified to Protect them from their Hostile Neighbours, and to Administer Justice between man and man.  
Thus David succeeded Saul; not the eldest of his Loins, no, nor his Son, but by Marriage of his Daughter. A special act of Providence opened the way, and he ever after walked evenly, and made the best on't. The Jews either had forgot his being anointed, or never knew its meaning; but his Prodigious Victories were fresh in memory, he won Suffrages among the Tribes by ten thousands, i e. as fast as he slew Philistines. Nor was his Skill in Music to be lightly esteemed, which often introduced him into the Presence, to his Advantage, though not without his Danger. Providence had the greatest hand in his Exaltation, yet the People's Choice was as free as it was good, and was as good as Heaven and Earth could make it. Change but some Names, and here you have the very Account of His Excellent Majesty King William's Accession to the Throne of England, with all its Dependencies. The wary, invidious, and injurious Jealousy of contriving Statesmen obscured his first years, withheld from him the due Honours of his Ancestors, and from his Country an useful Protection. David was not heard of, till Israel wanted a Champion to answer the proud Challenge of a big-fighting Lubber: Nor the Prince of Orange, the Subject of Public Discourse, till his mad Opposers had ruined themselves, and betrayed their Nation. Divine Providence, and not Humane Foresight restored him to his Rights, and by him delivered a harrass'd People from the Lust of a faithless and bloody prevailing Invader.  
The Consecrating David by the Prophet Samuel was not a more immediate Call for him to signalise himself, as became a Candidate for Empire, than the Humble Invitation of our Spiritual Guides, as well as Civil Patriots, was to the Prince to hasten to the Redemption of our devoted Lives and Liberties. For why? Samuel's knowledge of the mind of God, by whatever means it was revealed to him, could not be more certain and unquestionable, than our Reverend Prelate's knowledge of the same, gathered from the plainest Revelation that ever was made in the Holy Scripture. There they learned that Rulers were constituted for the encouragement of good men, and for a terror to bad. There they learned to suffer with Patience hard measure from the hands of their unbelieving Authoritative Masters, but not to Sacrifice their Lives to the Lust of Arbitrary Usurpation, when Wisdom and Courage might as well preserve them. If an Invitation from such Persons, and thus grounded, was not equal to a Vision, or a Voice from Heaven, by which Deliverers were raised up among the Jews, why then the Gospel is a Cloud, and the Ministration under the Law was Sunshine. As David was not only by receiving the Sacred Unction made to expect a Crown, but also from that time forward safely guarded, by a constant, signal, watchful Providence. So our Illustrious Deliverer, after his receiving a well-deliberated, Just, and Religious Address from the Flower of our Gentry, and the most Venerable of the Clergy, was conducted by a special Providence, which loudly proclaimed all along, that it was God who had raised him up, to restore our Israel, to deliver our Bodies from the Tyranny of Men, and our Souls from the Doctrines of Devils. The Wisdom of God infatuated the Counsels of his most Formidable Enemy, tempted that proud Son of Violence to slight the Design, which could not so well have been pursued, till his Forces were diverted; and when the Grand Disturber of Christendom was set down before Philipsburgh, the Power of God with astonishing Wonders steered the Protestant Prince's doubtful Course through all the dangers of the Deep: For the Storm which his first putting to Sea met with, some wretched Worshippers of Saints and Angels thanked the Virgin Mary, but really and truly God of his free Mercy sent it, which prevented the Happy Expedition no farther, than what served to make the Violators of our Laws and Liberties more imprudent and secure: And when afterwards a favourable brisk Gale had carried the Fleet beyond their Port, a contrary Wind was presently commissioned for a few hours, as if for no other end but safely to land our Preservers. In the time of Saul, God was with David, and strengthened his Arm, so that his Sword made Prodigious Slaughter among the Philistines. But in conducting the Prince to the Throne, whereon he is now righteously seated, Providence scattered the Enemy like Chaff before the Wind, and gave him a Victory which pleased him better than all he had won with the Sword, viz. a Victory without Blood.  
Thus far God was (if I may so speak) miraculously alone in the Advancement of the Prince toward the height of earthly Honour; and when the Eyes of the Oppressed Nation were fully open, he left it to them to Choose their King, in the room of their unhappy misled Abdicator, and they were not disobedient to his Providence.  
To speak the truth of this whole matter briefly, it is manifest from what we read in Scripture concerning David, and what our Eyes have seen, and our Ears have heard relating to the Prince of Orange, that both the one and the other of them, were by the wonderful Providence of God called forth from their Private ways of Living, in order to be made Kings, and the free Choice of their several People made them so.  
I come now to speak of the Second thing which I propounded from the Text, as most fit to be reflected on, that is, the desperate Wickedness of the Enemies of the King, their Contrivances to Dethrone, and their palliating their black Designs with fair Words. And here first I'll mention what Evidence we have of the Fact, and then touch some Circumstances which aggravate the Enormity of it.  
The Royal Psalmist gives us, sometimes with mournful Eloquence, being in the day of his Distress; sometimes with joyful Accents, being happily escaped from Danger, large and passionate Accounts of the bold Attempts, and treacherous Contrivances of his Enemies: They marked his steps, thinking evil against him; i. e. they narrowly observed his conduct of Affairs, seeking occasion to complain of his Maladministration. They wrested his word, and cast iniquity upon him; when no fault could be found, they put false colours upon things, and reproached him. They cursed him, they belied him, their teeth became spears, and their tongue a sharp sword; i. e. they cursed him with so bitter Imprecations, they belied him with such abominable false Suggestions, that the plain signification of inartificial Words cannot express it, and Metaphorical Language perhaps not sufficiently help us to guests at. They derided him, derided him for his very trust in the Lord; they consulted, they only consulted; i. e. they made it their chief aim with Hand and Heart, they endeavoured to cast him from the Throne, though God had exalted him, and the People had submitted unto him; and they that did this were many, and were strong, too many, and too strong for him; but that, He that hath God his helper need not be afraid, though ten thousands of the strongest of the sons of men set themselves against him: though they palliate their Designs while they are in contrivance with fair words, and as often as they are disappointed forswear their unsuccessful Villainy. Thus much, and more to the same purpose, is to be read in the Book of Psalms.  
The Historical part of the Old Testament has not very many instances, nor perhaps fully answering every Circumstance of so severe an Indictment; but I suppose that was, because the Historical part is but a compendious Extract out of Voluminous Records in the Archives of the Jews; and yet in the Royal Chronicle we have an Account of Absalom's Rebellion, of his insinuating Arts to steal the Affections of the People; his engaging (if I may use a Prolepsis) the Jewish Matchiavil to his Rebellion; but Matchiavil learned of Ahithophel, I therefore discharge my Allusion; Ahithophel is Name enough to brand a subtle Rebel. We read farther, how Shimei let lose a railing Tongue, and lifted up violent Hands against the distressed King. And also how Sheba the Son of Bichri had likely to have shaken the Throne more fatally than Absalon.  
Thus you have an Account of the matter of Fact charged against David's Enemies, their Fact admits aggravation from several Topics— Is this the Man whom God raised up for the Uprightness of his Heart, when he rejected Saul for disobedience? Is this the Man, whose surprising Valour felled a tall Monument of Pride down to the ground, before whom the whole Army of Israel trembled? Is this the Man whose Success and Triumphs became the theme of every gladsome, honest Heart, when they thought upon the Dangers which they dreaded, and the Deliverance which they did not expect? Is this the Man, whom the People chose after Experience of his Merit, to Administer the Government, which they so much admired, that they preferred it before the Theocracy itself; it might perhaps have been better for them, to have remained under God's Prophets a while longer; but when they would not be satisfied without a King, they could not have made a better Choice than David; yet even against David, David thus useful to his Country, David thus beloved of his God, the Flatterers of an Ambitious Son, and the unseasonable Abettors of Saul's House arose, and palliated, as they could, their vile purposes with fair words.  
Having thus spoke to the Second Head, I'll proceed, as I have begun, and join the Parallel.  
With equal wickedness as the rebellious Jews against David, unreasonable, unruly men, have consulted to cast down from his excellency, that's the word in our Translation, from his Throne, our Just and Lawful King, King William, whence otherwise were necessary Impositions complained of, and the repayment of a Debt exclaimed against, the Loan of which preserved our whole? Whence otherwise was his Royal Name called into uncharitable Parties, when he came to save the Nation? Whence else proceeded the many Forgeries of their Success, who were ever better at Forging than Fight? Whence else flowed remembrances to his Health, who forsook when he could not destroy us, by Men, who had not a good word for him in the day of his Power? Whence else have disputing Tongues with the worst part of Ecclesiastical Skill raised a Dust to hid the fair and full appearance of a plain and necessary Duty? Is this the Man, whom glorious Providence in a wonderful manner brought from a Private Retirement, to vindicate Oppressed States and Sovereignty's? In a word, Is this the Man, whom the most Honourable, and the most Wealthy, the most Honest, and the most Brave, the most Learned, and the most Pious, invited hither, or approved the Invitation, to save from Devastation, and from Fire, our Land, our Laws, our Liberties, our Bibles, our Lives— Good God what desperate Wickedness is this, that People obliged equal to their wishes, but much beyond their expectation, should entertain an unthankful rebellious thought against their successful Preserver and Defender of these near Concerns? What Villainy is it beyond the reach of words to brand with sufficient Reproach that unquiet Ahithophel, Shimei's, and Sheba's, should consult, and strive to throw him down whom God by amazing Miracles advanced to Royalty, who succeeded on the Throne over us, both by an Hereditary Right, and an uncorrupted Election? What black and new-invented sin is this (deserving Punishment, I will not name, since his Godlike Mercy can remit) that they who have acknowledged the Hereditary Right of King William, and elected his particular for their King, in the vacancy of the Throne, by the majority of their Representatives, and taken their Corporal Oath, many of them, to defend him, should defy their Oaths, and give their Conscience the Lie, in Passion for a Tyrannous Bigott, whom they always resisted after they had made him King, and never began to love, till they had lent their helping hand to make him none. David's Enemies gave him great and frequent occasion of Complaint, but no Affliction of his was so circumstanced as that related in the 55 Psalms, where he mournfully Expostulates thus. It was not an Enemy that reproached me, than I could have born it; neither was it he that hated me, that did magnify himself against me, than I would have hid myself from him: But it was thou, O man, my equal, my guide, and my acquaintance, we took sweet counsel together, and walked unto the house of God in company. How may a Parallel-complaint be taken up, by him that is, how much soever opposed, both in Right and Fact our King? It was not an open Enemy only, not one alone that professed to hate me, that magnified himself against me; this would not have so much surprised me, nor so nearly have affected my mind; it was not a Babylonish Idolater, nor a Gothick Barbarian, nor such a senseless Picture of Humanity as Juverna draws upon cold Bogs, that consulted to thrust me away, whom God hath exalted; but it was thou, of late the Reformation's chief Support and Hope, whose labouring, overloaded, and only not yielding strength I hastened to relieve, but O my Soul, now while I build up, thou pullest down. David concludes with Prophetic Rage, Let, etc. our Liege Lord with winning Mercy, be forgiven— may his Mercy prevail over all his Enemies, over him their hatred never, it never shall; for to him and David one and the same assurance remains fast; Truly my soul waiteth upon God, from him cometh my salvation, he is my defence, I shall not be greatly moved; and this is the third and last Head to be considered. And first, with respect only to the Royal Psalmist, and then to his Parallel.  
Assurance is not always well grounded; nothing is more usual than to see the confident frustrated of their pleasing expectations, and betrayed into sudden and surprising Misery: But David's assurance was just, reasonably, and safely relied upon; it had for its support, not partial self-love, which construes all things in its own favour; nor proud contempt, which lessens the real strength of an Enemy till the Battle is joined, and then finds it powerfully increased: not unactive security, which ruins the very Favourites of Providence, notwithstanding their vast Advantages. David's Assurance was upheld by these two mighty Pillars, the Power and the Promise of God, the fram of Nature does not stand firmer; his Royal Breast harboured no partial self-love, for he speaks of himself in words of the lowest Humility, and admires the Divine Goodness, which took him from the Sheepfolds, from following the Ewes great with young, to feed Israel his People, and Jacob his Inheritance: reflecting on the uncertain state of his own Affairs, he feared his Enemies, complained of their number, and their strength, he was not unactive and secure; for though he trusted not in his Bow, yet he drew the feathered Arrow to the head, and bravely laid about him with his Sword, the Sword he won from the Monstrous Philistine, and with it lopped off the proud Head of its Master, but he piously owned his Salvation to have come from the assistance of the Lord of Hosts. How weak soever a man is in himself, and his Friends, yet he must needs be safe if God Almighty condescend to be his Protector, and to fight his Battles. Unto David God often promised his Protection, upon Conditions, which no man more diligently made it his business to perform than he; well might he therefore upon the examination of his own Heart, and consciousness of his Righteousness and trust in God, rest satisfied, that after all the subtle contrivances, and bold efforts of his Adversaries, he should not be greatly moved; if troubled, yet not overpowered; if distressed, yet not ruined; if assaulted, yet not dethroned: Well might he, reflecting on the unjust and impious daring of his Adversaries, conclude, Surely men of low degree are vanity, and men of high degree are a lie.  
Our Righteous King sits on the English with like assurance, as David on the Throne of Israel, beloved of all, even beyond the Lines of the Reformation, though no self-lover; as well acquainted with the Strength and Treachery of one Enemy, as with the Cowardice and Treachery of another, a vigilant Observer, and an indefatigable Providitator against both. But after all his Warlike Provisions, after all his Powerful Alliances, the bravery of his Worthies, and the Courage of his Army, and the steadiness of his own stout Heart and Hand, he places his grand Satisfaction in the Justness of his Cause, and fixes his Trust and Confidence in the Blessing of God Almighty, therefore has he appointed a Monthly Fast to be observed, as his Proclamation informs us, in a most Solemn and Devout manner for Supplicating Almighty God for the Pardon of our sins, and for imploring his Blessing and Protection in the Preservation of His Majesty's Sacred Person, and the Prosperity of his Arms in Ireland, and the Naval Forces. What can I advance more on this Argument, than is already set before you, in that excellent Form of Prayer which we have this day used. St. Matthew says of our Saviour, That coming to a certain place in his own Country, he could do no mighty works there, because of the people's unbelief. Oh let it not be said of our Gracious Sovereign, that he has Victoriously led Armies of several Nations, and done Wonders for the Protestant Interest abroad, but could not complete the Settlement of these now his three Kingdoms, because of our crying sins here at home, our Heats and Animosities, our careless way of Living, our uncharitable way of Censuring; our Disputes and Cavils, our Discontents and Murmur, our secret Luxury, and our public Railing, our gainsaying Authority, and worshipping Names given to Change when they become obstinate in an Error. Remove from us, O God, these and all other our Offences, whereby we have dishonoured thee, not duly honoured our Sovereigns, King William and Queen Mary, troubled the Peace of the State, hindered the Success of our Land and Naval Forces, wronged our Brethren, or abused ourselves, so shall we have hope in thy Mercy; incline us to be hearty in worshipping thee, to be careful that our Lives be henceforth reformed as well as our Profession; so though our Enemy's rage, yet they shall imagine but a vain thing; so though they set themselves together against us, yet shall they not prevail, but we shall be saved both we and our King.  
I cannot but add a word upon occasion of the Happy Success of our Forces in Ireland, under the Conduct of our Lawful King William, whose Subjects we are by the justest and wisest Act that ever the Representatives of Englishmen made.  
Blessed be the Lord God of Heaven, who hath heard the Prayers of all the truly Loyal and Honest Men in the Kingdom, who hath given them their Heart's desire, and hath not denied them the request of their Lips, in covering their valiant and forward King's Head in the Day of Battle, in protecting his Life, in which their Safety was bound up, (which Life was in eminent danger, and very near being took away, as if to show us how unworthy we are of him, and to affect us with a true sense of the many Deliverances which Almighty God, the God of Hosts, by his Warlike Hand worketh for us,) in scattering the Troops of that unhappy man's profligate Adherents, who fights now only for a Power to destroy us; in blasting the pernicious Hopes and cursed Prayers of unreasonable, unconstant, unquiet, discontented Men, who might have every thing proper to make them easy, could they but be so, without the Power to Lord it over the Faith of their Brethren; in frustrating a sedulously-laboured Bloody, Foreign Invasion, by secret vile Practices brought about from the most barbarous Tyrant, that ever owned the Name of Christian.  
May these ineffable Mercies of the Divine Providence, which so carefully, and tenderly watcheth over the Kingdom of England, as also over other Reformed Churches, and Injured States, be ever marvellous in our Eyes, so marvellous, as to cause us, when we cannot comprehend them, to endeavour to express a quick, lively, becoming, and pious sense of them, in all Humble Obedience to the Commands of our God in Scripture, in all Loyalty to our King, according to the Laws of the Kingdom, in due compliance to those Laws, according to every Capacity wherein they concern us,— by which Laws, (the best of Laws I believe) may He, the best of Kings undoubtedly, long Reign over us, and let all the People, who fear God, Honour King William, and say Amen.   

Postscript.  
THE Scandalous neglect of the due Observance of the late enjoined Monthly Fast prompted a Person of Honour, and good Affection to our Ancient English Government, as it is now happily settled under King William and Queen Mary, to recommend to the Author of this Sermon, the Penning and Preaching a Discourse suitable to the Solemnity.  
In the late Reign 'twas not an Angry Monarch could restrain the Clergy from thankfully Commemorating (as it well became them) the Fifth of November's Deliverance: But a late enjoined Fast, to beg Pardon of our sins, that they might not hinder the happy course of King William's Victories, by which our Laws and Lives have been rescued from Violence, and are from Violence defended, has been not only not Observed, but also in some places, with contemptuous frowardness a great deal worse used, than shall be mentioned, unless the Proof be required, by such as did it without shame, and would without shame deny it.  
To the Printing this honest, tho' mean and plain Discourse, the Author was obstinately averse, alleging some excuses, which were allowed, even by them, that loved him too much, and importuned him dangerously; yet at last he chose, unasked, to Print, being overruled by an Accident, which, tho' he does not publish, he is willing to declare to any Person, that may perchance discover his Name, and accuse him, as a pragmatical, meddling Fellow, beyond what his particular Station in the World, might be reasonably construed to warrant.  
He thinks it reasonable that every Writer be obliged to set his Name to what he Prints, that so the Public may have satisfaction, if injured; but he uses a liberty commonly taken, both because the Bookseller promises to get the Trifle Licenced, and also, for that, as he does not seek to be commended (of which indeed there's no danger) so neither is he fond of hard censure, which yet he does not much suspect from the Friends of the present Settlement, and in point of deserving, has no need to fear from the Jacobite-People, who are certainly the worst of Christians, and of Philosophers the most absurd,— of Philosophers the most absurd, for they have, now this long time debauched their Reason, by giving Credit to false News concerning the late King's Northern Forces, Foreign Aids, and Irish numbers; by believing the French King's Irresistibility, Heaven defend them from taking up Infallibility, which the Popes may chance to jay down, if the Succession goes on in one or two good Choices more. I call them the worst of Christians, the Formidable French Fleet now in our Seas, evinces it. When we have weathered the Storm, (which a Providential Wind in greatest part diverted) and of which, blessed be God, there is now no great danger, it is to be hoped, that the unnatural raisers of it will recover their Senses, and outwardly at least abhor their unsuccessful Villainy, or else be forced to be so far Loyal as inability to do great mischief amounts to. If any man should seem to wonder at this piece of Zeal from a Clergyman against the faults of some of his Brethren, he bids this Reply be made.  
He has been often in the Company of Men of Quality, great Learning, and fair Estates, amongst whom he has often heard the Clergy censured, for an unhappy, unquiet Order, who have been in very great part, in all times Authors of the Troubles and Calamities of the Nation; he thereupon resolved, if ever it fell in his way, to offer one word on behalf of the Settlement, conducive (as far as he is able) to the Security of the same, which he is glad that some Eminent Clergymen with better Abilities, do honestly frequently endeavour; and he wishes that more would do so, were it but for this reason, That the Lord's peculiar Inheritance (as they call themselves) may not longer stink in the nostrils of the People.  
FINIS.   

Some Books Printed for John Laurence at the Angel in the Poultry, London.  
INstitutio Grammaticae ad Juventutis captum summo study & artificio concinnata. In qua artis Ratio, & genuina Notio accuratè disquiritur atque enucleatim enodatur. Per A. M. M. A. In Octavo.  
The Map of Man's Misery: Or, The Poor Man's Pocket-Book. Being a Perpetual Almanac of Spiritual Meditations, or Complete Directory for one endless Week. Containing many useful Instructions and Prayers, plainly showing every Christian so to walk, that he may please God. Twelve.  
Man's whole Duty, and God's wonderful entreaty of him thereunto: Set forth from 2 Cor. 5.20. By Daniel Burgess, Minister of the Word of Reconcillation. Twelve.  
Advice to Parents and Children: Being the sum of several Sermons, by the same Author. In Twelves.