Imprimatur.  


Carolous Palmer. R more. in Christo Pa. ac D no. D ●●  
Thomae Archiepisc. Ebor. à Sacris.     

A SERMON, Preached October, the 19, 1690. Before the Right Worshipful the Mayor, aldermans, and Sheriff, etc. OF THE Town and County of Newcastle upon Tyne:  
BEING THE Day appointed for a General Thanks Giving for His majesty's safe Return, and Happy Success in Ireland.  
By Geo: Tully, Subdean of York, and Preacher at Newcastle upon Tyne.  
YORK, Printed by J. White, Their Majesty's Printer for the City of York▪ and the Five Northern-Counties: And are to be Sold by Joseph Hall, Bookseller on Tyne Bridge, Newcastle upon Tyne, 1691.   

To the Right Worshipful THE MAYOR, aldermans and SHERIFF, etc. of Newcastle upon Tyne.  
Gentlemen,  
WHEN, upon the Solicitations of some of my Friends, I resolved to Publish this Sermon I was soon determined to Dedicate it to You who were my Principal Auditory; and did me at first the Civility of an Invitation down amongst You; which I think myself bound to acknowledge to the World upon all fair Occasions: Just, and elaborate Discourses are not to be expected from Us who bear the uninterrupted heat and burden of the Day; but such as it is I present you with it. And that GOD would prosper You, and your Opulent Town, and my poor Labours amongst You, is the hearty Prayers of  
Gentlemen, Your Obedient Faithful, Servant. GEO: TULLY.   
Proverbs, 29, 2. When the Righteous are in Authority, the People rejoice: but when the wicked bear Rule, the People mourn. 
IN which words the wise King and Politician has briefly represented to us the happiness of a People under good and virtuous Princes, and their unhappiness, on the other side, under those that are bad; Under the Government of the one, The People shall rejoice, (and here they won't rejoice for nothing) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Septuagint; shall be merry or Cheerful; Serenity shall possess their Souls and sit upon their Countenances; but under the conduct of the other, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men groan,) and surely they groan not for nothing neither (and sigh, as is said of the Israelites in Egypt, by reason of their bondage; there being this, amongst other differences, betwixt Divine Inflictions, and the Injuries done us by Great Men in Authority, that we have liberty to pour out our Complaints, and to remonstrate to the one, under the Sense of his hand bearing hard upon us, whilst a Profound silence, and a Private sigh is many times both our Prudence, and our Refuge under the Pressures of the other.  
My business shall be at this time, to illustrate, and confirm the two Opposite Assertions of the Text, by showing what just Occasion and Matter of Rejoicing this People will have, When the Righteous are in Authority, and what Reasons they will have, on the contrary, to mourn, when the wicked bear Rule; which done, we shall bring the former of the two Propositions to the Occasion of the day; inverting only the order of the Text, and giving the wicked Man, for once, the precedency of the Righteous, because it falls in more naturally with our Purpose.  
First, Then of the unhappy Occasions of mourning to a People, when the wicked bear Rule.  
Where, before we proceed, it will be necessary to premise that Aphorisms of this kind concerning Moral and Civil Affairs are not to be taken in a Strict and rigorous Sense, as if they never failed in any one single instance; there truth is sufficiently attested, if for the most part, and generally speaking, we may rely upon them.  
Thus, to instance in the case before us, according to the common course of things, and the ordinary Methods of God's Providence, 'tis highly probable that a people will be miserable, under the Conduct of wicked, and ungodly Princes, and yet, without any just detraction from the truth of King Solomon's Aphorism, it may so fall out, whether by the great Abilities of a wicked Man for Government, notwithstanding the Corruption of his Morals, as in the case of the late Grand Usurper, and our neighbouring Prince, or through some secret designs that Providence has on foot, that a people may have some just matter of rejoicing, as by being great, and formidable to the Nations round about them, etc. under a flagitious, and ungodly Tyrant.  
And thus, again, on the other hand, though, in all humane probability, the Land will have just Occasion to rejoice, when a Brave, and Pious Prince sits at the Helm, and it may justly be presumed, that He will render both Himself, and People happy, yet it may so fall out, through the disposal of the Al-wise Providence, and many times doubtless by reason of the Sins of the people, not the Prince, that both He, and the Land may mourn, notwithstanding the righteousness of His own Life, as in the Case doubtless of that Unfortunate Prince, King Charles the Martyr.  
And having premised thus much, I go on to illustrate, and confirm the truth of the Assertion laid down.  
First, then when the wicked bear rule, the Land, in all probability, will have too just reason to mourn for those many, and extreme calamities which an ill Man, armed with Power, will be apt to bring upon the State. 'tis one of the bitterest curls of all that long, and black Catalogue which David in the 109, Psalm lays upon his Adversaries, as 'tis supposed under the Person of Judas: That God would set an  Man to be ruler over him, and let Satan stand at hisright hand. For what Miseries and Hardships may not one expect from Him, who has mischief in his heart, and Power in his hand and the Devil Precedent of his Counsels? And whatsoever the Character of the most Flagitious Princes, like that of all other Supreme Magistrates in other forms of Government, is so far forth Divine, as the Original Justitution of Rule, in the General, is such; yet we have little reason to expect that such an one will do the work of him that sent him: But of his Father the Devil; and what good will He bears to Mankind, especially to the better part of it, when He has got a Powerful Instrument in his hands to his purpose, we need not look so far back as the Reigns of Nero, Domitian, Dioclesian, Maximian, or the like, we need not ask our Fathers, that they may tell us; the scenes of blood, and inhumanity not long since opened in our Neighbour Nation will inform us.  
It were a tedious, and but a melancholy province to sum up all these several, and heavy Calamities which are but the too usual attendants of a wicked, and ungodly Reign. Samuel in his first Book and eighth Chapter has given us a competent Catalogue of them in acquainting the Israelites with the manner of the King which they so earnestly desired to Reign over them: Not that Kingly Government, as some Enthusiasts, and several Jewish Rabbis imagine, was displeasing to God, which is for Kind so near a Resemblance of his own, but because they asked amiss, in a grumbling and a mutinous manner; dissatisfied both with God's Government, and Samuel's: They have not rejected Thee but Me; i. e. not Thee, in effect, so much as Me: Not that the mischiefs He recounts neither are the inseparable concomitants of, and for so a just exception to, all Monarchy; but of that absolute, Arbitrary, and despotic Monarchy of the Nations round about them, which they particularly specified in their request: And hence it is that He tells them of his taking their Sons, and appointing them for Himself, for his Chariots, and his Horsemen: Of his taking their Daughters for Confectioners, Cooks, and Bakers: Of giving the best of their Fields, and their Vine yards to his Officers, Servants, etc. And who but a dull stupid Jew could expect better Treatment, from such a Lawless Form of Government as that?  
If then the Arbitrary Lashes of a Rehoboam's Scorpions, if the violent perverting of Justice, and Judgement in a Nation, if the breach of Faith, and the breach of Laws, if the Insults, and Insolences of the bad, and cries of the Innocent under their Oppressions, if the turning of all true Religion out of doors, the discountenanceing of Piety, and Virtue, and the triumphs of Atheism, Irreligion, and all manner of Impieties etc. be just cause of the most sensible grief to the best part of a Nation, to all those who have any concern left them, for the Honour of God, there Religion, and there Country, then, in all humane appearance, will that Land, mourn, where the wicked bear rule; and that mourning fall with so much the more weight, and load upon the Land, by how much 'tis, generally, as to its causes, remediless and incurable. For though I shall not here stay to determine whether it be lawful or not to check, and oppose such Illegal Violences by force, yet this much must be granted, that, generally speaking, that kind of remedy equals the disease in the dangerousness of its consequences, and so the Land, under the Conduct of ill Men, is inevitably doomed to Misery, and mourning, either through Oppression on the one hand, or Anarchy, and Confusion on the other, without the especial Intervention of such an Extraordinary Providence, as our eyes have seen to come into its rescue.  
Secondly. when the wicked bear rule, their ill Example rules also; and by its unhappy Influence, on too many men's previous Dispositions that way, will give the Land just Occasion of mourning: And, of the truth of this, we ourselves have been no less notorious, than deplorable Instance. Flexibiles in quamcunque partein ducimur à Principe! Says Pliny, atque ut it a dicam sequaces sumus etc. We are flexible, and ductile as it were, whatsoever way our Prince leads us: For we naturally desire Says He his approbation, and favour, which which we cannot hope for, whilst our Manners are unlike his: And therefore, as the wise Son of Siraches observes to the same purpose: As the Judge of the people is Himself, so are his Officers; and what manner of Man the Ruler of the City is, such are all they that dwell therein. So that if he set up his Standard for the Devil, and in his Life proclaim war against him whom he represents, He shall not want Volunteers enough to come into his Service. The mere want of good sense in some, the want of Moral Probity in others, a Profane and Irreligious Disposition in a third sort, and the hopes of favours, and Rewards in all, shall make not only Proselytes to, but loud Applauders of, His Vices. His sins shall in a competent time, extend their Dominion equal with his; and coming Authorised, as it were, with the Royal stamp upon them, will pass current amongst his Subjects, and it shall come in time, to be looked upon as a distinguishing Character of true Loyalty, to be Vicious. And then tell me if that Land will not have just Occasion to mourn; first, for the sake of the Dishonour done to God by such authentic, as I may say, Violations of his Laws, which must doubtless be matter of very sensible regret to all ●hose who have any generous Remains of Piety, 〈◊〉 Religion left about them; and then secondly, ●●rough the fear of the Divine Vengeance upon a Land for such impudent Provocations of him. For, if He has inflicted Severe Judgements upon a people for the sins of their Governors only, as we shall see a non; how much stronger reason have we to expect, that they shall be consumed, if they do wickedly, both they and their King?  
Thirdly then, When the wicked bear Rule the Land, in all probability will have just reason to mourn, because God often times avenges the Iniquitys of a Prince upon his People, as the Members frequently suffers through the disorders of the Head: For if we remark strictly upon the History of the Jewish Kings▪ we shall find that the Prince and the People have been mutually punished or rewarded, for the Sins, or the Virtues of each other. For as it is not unusual with Providence to punish Princes, by infatuateing their Counsels, and turning them into Folly, by blasting their Endeavours, overthrowing them in Battle, etc. For the Sins of their People: So, on the other hand, does the Old Testament-History afford us several Instances of severe Inflictions upon the People, for the Sins of their Rulers.  
Thus Saul's cruelty to the Gibeonites was revenged upon his People, with three Years Famine in the Land; and you all remember, I presume, the Instance of David's Sin in numbering the People, to this purpose: Now, though it is said that Satan stood up against Israel to provoke David to do this thing, and that He himself acquits the People of the guilt, in that compassionate Expostalation of His with the Almighty: Is it not I that commanded the people to be Numbered? Even I it is that have sinned, but for these Sheep, what have they done: Yet, notwithstanding all this, I say, the Lord sent a Pestilence upon the People, so that there fell of Israel Seventy Thousand men. (1. Chron. 21.) Thus again, the Pride, and Ingratitude which that good King, Hezekiah, chanced to slain his Memory with, upon his deliverance from Senacherib's Arms, was avenged, not on himself singuly, but on his Subjects likewise; For, because▪ Hezekiah rendered not again according to the benefis done unto him, but his heart was lifted up, therefore says the Text, there was Wrath upon him, and not upon him only, but upon Judah also, and Jerusalem, (2. Chron. 32. 25.) And 'tis peculiarly observable of the Sins of Manasseh, that▪ they left such an indelible stain of Gild upon his Country, that notwithstanding all Josiah did to wash it off, and propitiate an Incensed Deity by purging out that Idolatry which heso much hated, yet it is said, for all that, the Lord turned not from the Fierceness of his great wrath, wherewith his Anger was kindled against Judah, (the whole People) because of all the provocations that (not only they, but) Manasseh (their King) prcvoked him with all. (2 Kings 23. 26.) Such a Curse and a Plague may on evil Prince entail upon a Land for Generations after Him: So sad, and lasting an Occasion may it have to mourn for the wickedness of them that bear Rule in it. Much more might be added upon this argument, and much more upon the recent Experience of some later Years, but I draw the Veil: And hasten from this dark to the bright side of the Cloud, to the reverse of this Melancholy part of the Text; The Rejoicing of the People, when the Righteous are in Authority. Which was the second thing to be considered. And indeed the present Solemnity, is an ample comment upon this part of the Text: But, more particularly.  
First, it cannot but be matter of rejoicing to all good Men (and it matters not for the rest) to see the very Honour done to Virtue, by placing Her on the Throne, and putting the Crown, as it were upon Her head; For though she really reflects more true Honour upon Princes who profess Her, than they can possibly reflect back again upon Her, and she looks well wheresoever she dwells, yet it cannot but be a prospect more than ordinarily agreeable to those who have any just Sense of Her worth, to see Her cohabit with Crowned heads, and go hand in hand with Majesty; For then, the moveth in a Sphere worthy of Her, and suitable to Her high Quality, for she's near allied to Heaven, and so ought, above all things else, to be respected, and preferred at Court. And as any Man is naturally apt to rejoice upon the promotion of his Friend, So needs must a good Man be exceedingly transported, to see his good Old-friend, and Antiquated Acquaintance▪ that true Piety and Virtue in whose Society, He has all along delighted, advanced at Court, and brought back again into favour and fashion.  
Secondly, when Righteousness and Authority dwell together, the people, in all probability, will have just Occasion to rejoice, by reason of those many Blessing which are like to descend upon the state, from so happy a Conjunction; and this both from the natural Tendencies of the thing itself to render a Nation happy; and from the Divine favour prospering, and going along with a Government so much after his own heart.  
First, From the Natural Tendency of the thing itself to render a Nation happy. For, righteousness, or the Exercise of true Religion casts a very favourable Aspect upon the Temporal Happiness of a people, in as much as it most effectually recommends, and promotes the practice of those virtues, which of themselves, carry a mighty stroke in the preservation of a people, such as Humility, Contentedness of mind, Obedience to Superiors, mutual Concord, and Amity, true fortitude, and Resolution of mind, Industry etc. and as powerfully discourages those contrary Vices, which naturally tend to the dissolution of that Society where they reign, such are Pride, Dissatisfactions, Refractoriness, Hatreds, Variance, Voluptuousness, Cowardice, Idleness etc. and indeed, all vice in the General carries Confusion along with it, were there no Justice above to look on, and punish it.  
Secondly, from the Divine favour shineing upon a Government so much after his own heart. For Righteousness in Authority will engage the Blessings, and Protection of Him who loveth righteousness on its behalf. For if He is many times propitious to particular persons here upon the observance of his Laws tho' many times indeed He deferrs the payment till the General Audit of all the Earth, when every work shall receive its full recompense of reward; how will He not be much more so to a Nation fearing God, and working Righteousness? especially since a Nation, as such, cannot, as particular persons may, be Recompensed in the other world, where all Political Relations are dissoled and a done way. And what sure ground of rejoicing must this be to a people, to have just reason to believe that they have obliged him, who is the great, and sole Arbiter of all Success, upon whose pleasure alone, when Men have done what they can, all Events depend, and whose sole Fiat, all the United world is not able to reverse? For, Who hath resisted his will? Or, who hath hardened Himself against Him, and hath prospered?  
And now, if the Public weal, upon both these Accounts, have so close a dependence upon the practice of true Piety and Virtue; how highly does that Prince contribute thereunto, and consequently, to the rejoicing of his People, who enjoins Virtue by his Laws, recommends it by his Practice, and spreads it o'er the Nation, by the powerful argument of an Illustrious Example? Vita Principis censura est, says Pliny, the Prince's Life is a taxing of other Men's. Ad hanc dirigimur, ad hanc convertimur, nec tàm imperio nobis opus est quàn exemplo. 'Tis this by which we Steer our course of Life, nor do we so much need His Command, as His Example; for He being the Fountain of Honours, and Rewards, Disgrace, & Punishments, His Example cannot well fail, for that very reason, of a serious Imitation from His Subjects. So that insuch an Auspicious Reign as this that we figure to ourselves, and which we are not without hopes but we may yet see beyond Idea, how shall true Piety erects her depressed head? And be be no more dashed out of Countenance by those lewd Buffoons, who think they Confute all they rail, or laugh at! And how, upon her Score, (for She never goes alone) shall all other Temporal Blessings flow in upon a People! Sense, and Reason shall be no longcr muzzealed by Prejudice, and Folly, (And 'tis no small comfort to a▪ Man to dare to assert the truth) Violence and Oppression shall give way to Justice, and Propriety be secured to every Man under his own Vine, and his own Figtree The Interest of the Prince and People shall be no more Disjointed, but flow in one common Channel. Their Arms shall prosper whithersoever they carry them, there shall be no leading into Captivity, and one would think, there should be no complaining in their Streets: Righteousness and peace shall kiss each othor, (for when a Man's ways please the Lord, He maketh even his Enemies to be at peace with him.) God shall give such a People his blessing, and their Land shall yield her increase: Happy shall the People be that are in such a case, that live in such a Reign; for, such Righteousness as this will establish the Throne; maugre all the little drivelling Artifices of Domestic, and the more powerful Forces of Foreign Enemies, to subvert it.  
Thirdly, when the Righteousness of the Text, i. e. true Piety, and Virtue is in Conjunction with Authority, the People shall rejoice, because the Divine Wisdom and Goodness will, in all probability direct the Counsels, and prosper the endeavours of the Prince for his own, and the Public welfare. Their Employ is arduous, their Province highly difficult. Their Deliberations are conversant about things noless intricate in themselves, than uncertain in their consequences, & events; (For the Race is not always to the swift▪ nor the Battle to the Strong.) The grand Vessel of the Publick-weal, which these Pilots steer, is subject to be split upon ten thousand Rocks; and liable to many a tempestous Storm, and those too raised both within, and from without the Vessel; For so it is that the very Passengers many times that are in Her, though their safety too depends upon Her preservation, are yet but too forward, some of them through a narrow, but mistaken Spirit, to endeavour only the saving of their own cabin, others through envy, Malice etc. to make leeks in her, and and sink her, if they can; so that a man, all considered, has just reason to cry out with Sr. Paul upon another Occasion, Who of Himself is sufficient for these things? None but he who ruleth the raging of the Sea, and the madness of the People. And therefore they, of all Men living, have need of an understanding heart; of the Spirit of Council, and of the Spirit of Judgement; of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Heroic Princely Spirit, as the Septuagint render it, (Psal. 51. v. 12.) which enables Men for Great, and Generous undertake: And if these Divine Assistances of Wisdom, Conduct, and Courage are so entirely requisite to the right management of the nice, and difficult province of a Ruler, it will not, I presume, be denied me, that the Righteous in Authority stand fairer for them than the wicked: And than whatsoever Happiness, by this means, befalls such a Prince, is necessarily derived down to the meanest of his People▪ His Reputation, is theirs: His Glory theirs: His Successes, theirs: His Gains, theirs in as much as their Interests are now upon the same common bottom, and it cannot be supposed, but that, next under God, who directed him, and his own Personal Conduct, their Aid, and Assistances contributed to all His Acquisitions: So that what St. Paul says in relation to the members of the body, and of the Church, holds equally strong in case of a Righteous man, become the head Politic of a Nation: If that be honoured, all the members rejoice with it. I have only to add in the 4th. and last place, That you need but at your leisure peruse your Bibles, and so supersede me the Labour here, to furnish you with pregnant instances of such Princes, as through their excellent virtues have derived down happiness to their people, I shall only, more particularly remark, that the Divine Goodness has been pleased to express that Special regard to the Righteousness of some Princes, as particularly to that of King David's, that He allowed it the privilege to entail a blessing upon the Land for Generations after him. Howbeit says he, upon Occasion of Solomon's provocations of him, I will not rend away all the Kingdom; but will give one tribe to thy son, for David my Servant's sake. (1 Kings. 11. 13.) And when long after in the days of Hezekiah, when Sennacherib laid siege to the City which He had chosen to put his name there, He saved it says Isaiah, for his own sake, and for his Servant David's sake▪ (Isa. 37. v. 35.) Such a durable blessing did the Piety of one single Prince bequeath to the people.  
And now, lest I should be thought hitherto to have slurred over the Occasion of the Day, (though I have not neither) and so to have affronted both God, and the King; God, the great, and supreme Author of our happiness; and the King, His Instrument; who, with good Jehoshaphat returning from battle, commands us this Day to repair unto the House of the Lord, because He has made us to rejoice over our Enemies: I shall therefore add a few words concerning the Present Occasion of our rejoicing, and show that it becometh well all the Just Honest Men in the Nation this Day, to be thank▪ full. Thankful for such a King; thankful for such a Delivernce.  
For, First, If we respect Him whom God has set over us, what is there wanting in Him, to render Him a most complete Prince, and the Nation as completely happy under him.  
What is there wanting in Him, to recommend Him even to some of our own Nation? For his Virtues and Exploits have done it long ago to all the World beside: The one has made Him the terror of his Enemies; The other the Darling of his Friends: And both together have purchased him a Renown, like the Jewels of His Crown, both bright and Solid too.  
Look we upon the Justice of His Reign; What Violence is there done in it, unless indeed, it be that which He Offers, (might I so speak) to Justice Herself, through the extraordinary Clemency of his Nature?  
Look we upon His Wisdom in Deliberation, 'Tis like some great River, the silence, and stillness of whose Course is owing to the deepness of its Channel.  
Look we upon His Vigour in Action; The Lightning of his own Canon's scarce more quick, nor an hungry Lion more fearless than He▪ that Insomuch we have just reason to say unto the King, what the Men of David swore to Him, after his Victory over the Philistines: Thou shalt go no more out with us to Battle, that thou quench not the light of Israel▪ (2. Sam. 21. 17.) And when it had pleased the great Lord of Hosts to bless such personal Prowess and Conduct with success; see with what Gentleness and Moderation He used the Victory God had given Him, how the Christian presently overcame the man, and the Natural Lenity of his Temper conquered the Conqueror. He pursued His scatteed Enemies indeed, but with the mildness of Declarations, not the edge of the Sword, Lastly,  
Look we upon Him in his Devotions; And His Behaviour looks as if His Kingdom were no longer of this World, but He were expecting every hour to be translated to a better. His Religion is our own, (and when could we truly say so of a Prince before?) that of our Excellent, and Establised Church; and though his Enemies were pleased to fling out some surmises to the contrary, foolishly endeavouring to blacken the Sun, yet they considered not that the Prejudices of Education, which stick so close by, and clap so Fatal a by ass upon other men, could not prevail over a Judgement so piercing to discern the truth, and a Mind so invincibly resolved to defend it. And how then are we obliged, upon all these Accounts, to accost the King in Tertullies his Rhetoric to Felix Seeing that by Thee we ensoy great quietness; and that very worthy deeds are done unto this Nation, by thy providence: We accept it always, and in all places most Noble Prince, with all Thankfulness. Remembering always that God expects returns of gratitude, not only to Himself, but to the glorious Instruments likewise which he is pleased to make use off in accomplishing the Deliverance of a People; As it is reproachfully said of Isarel, not only that they remembered not the Lord their God, who had delivered them out of the Hands of all their Enemies on every side; but that they shown no kindness to the House of Jerubbaal, namely Gideon, (who had been his Instrument in it.) According to a● the goodness which He had showed unto Israel. Jud. 8. 34, 35.  
I said, Secondly, It would well become us to rejoice and be thankful upon the Score of the great Deliverance, which the King, under God, has wrought for Us. Imagine but that you see the Sword going through the Land, wearied, and blunted by destruction; and Dragoons usurping the Office of Apostles with the cruelty of their Persecutors: Imagine your holy Religion ravished from you▪ and turned out of doors, and this Excellent Church made a Prey, and a Scorn to the dullest Impudence, and the vilest Superstition; and in a word, all Europe Enslaved to the merciless Tyranny of one great Leviathan, who takes his Pastime therein, in Scenes of Blood, and Desolation: Go ask in France, and Piedmont in Ireland; Inquire of the Inquisition, and then give me an aestimate of our Deliverance. But I'll dwell no longer upon this Argument. He who is not at this day sensible of the inseparable attendants upon those twins of Popery and Arbritrary-Power doubtless one of those who would fain represent the little Finger of a Tax raised to keep them out, heavier than both their Loins, is proof against all reason and experience, and boldly outfaces all mankind; and pity it is but He were taught them, as Gideon taught the men of Succoth with Briers and Thorns. Judges, 8. 16.  
We may likewise Farther, to excite our thankfulness upon this joyful Occasion, recollect the several appearances of God's finger through many of the Periods of this great Affair; as, that a Design of such Importance, and which we since find was communicated to so many, should yet be carried on with such Secrecy, and Reservedness, that far the greatest part of the Nation was surprised into Safety: That the counsels of our enemies Achitophel's was turned into such gross folly, as to help on the Advancement of that, which they so zealously sought to destroy: That the Nation, as debauched as it was, by their means and Artifices, could not yet be corrupted, or putrified (I may say) into Popery: That a great, and formidable Army should scatter and disperse itself, almost without Opposition: That the breath of the Winds, were lately, so suddenly stopped, and their Mouth's turned quite another way, to save our Fleet, and us from destruction: That another Numero●● Army should be seized with a sort of panic fear▪ before any just cause of fear overtook them. These, I say, together with the preservation of the King's Person, in such Eminent, hazards, and several other particulars, that need not to be enumerated, are such plain Signatures, and Characters of an Immediate Interposal from above, that a man may verily say, This is the Day which the Lord hath made, we will rejoice, and be glad in it. And long may the happy Occasion of this Day, not only endure, like the day of Josuah, when the Sun stood still in Gibeon, and the Moon in the Valley of Ajalon, but like the Sun its ordinary course, arise, in due time, to its Zenith, make a perfect day, and bless all the Confederate Regions with Its warmth, and influence. May the glorious Occasion of it be joined with the days of Heaven, and be measured together with Eternity. Blessed, then, be God, who hath not cast out our Prayer, nor turned his Mercy from us, but hath turned our fasting into feasting, and our heaviness into joy; who hath put off our sackcloth, and girded us with gladness.  
Blessed be God who hath not delivered us up as a prey unto our Enemy's teeth, nor hath made those that hate us Lords over us; but hath turned the Captivity of our Zion, preserved our Religion, and continued the Establishment of our Church.  
Blessed, lastly, be God, (and let all the people say Amen) who hath delivered the King, and Servant. From the peril of the Sword, and has given Him Victory in the battle. Even so. Amen.  
FINIS.   

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