[Page] A Thanksgiving-Sermon Preach'd at SUTTON in SURREY, APRIL the 16th. 1696.

Being the National Thanksgiving-Day FOR His Majesty's most Happy Preservation from the most Detestable Assassination, in order to a French Invasion.

By HENRY DAY. M. A.

LONDON: Printed for Richard Baldwin, near the Oxford-Arms in Warwick-Lane. MDCXCVI.

[Page 1] A Thanksgiving-Sermon Preached at SƲTTON in SƲRRY, &c.

PSALM CXXII. 6.‘Pray for the peace of Jerusalem; they shall prosper that love thee.’

WHatever was the particular Occa­sion of this Pslam, 'tis common­ly taken for a Song of Rejoicing after Victory, upon the Resettle­ment of the Kingdom of Israel in Peace and Quietness. The Royal Psalmist seems not to be better pleas'd [Page 2] with his Success (which was perhaps his win­ning the Fort upon the Rock of Sion), than with the Opportunity it gave him to go up to Jerusa­lem to praise the Lord of Hosts, that inspir'd him with Courage, and bless'd him with Vi­ctory: Ver. 1. I was glad when they said unto me, Let us go into the house of the Lord. Ver. 2. Our feet shall stand within thy gates, O Jerusalem. Dio­dati paraphrases, We shall no more need to run here and there to do God's Service, as we did at other times, when the Ark removed from place to place; now that it stands still in Jerusalem, we shall not go any where else. Ver. 3. Jerusa­lem is built as a city that is compact together. David having paid his Devotions, celebrates the Holy City; 1st. for its Compactness; i. e. as some in­terpret, for its Uniform Beautiful Buildings; others, because of the joining of the low Town and Castle; for the latter, till the time of David, remain'd in the hands of the Jebusites, whom the Children of Judah could not drive out. He pro­secutes his Praise of the City farther, taking no­tice that it was the place, Ver. 4. Whither the tribes go up, the tribes of the Lord, unto the testimony of Israel, to give thanks unto the name of the Lord. Ver. 5. For there are set thrones of judgment, the [Page 3] thrones of the house of David. The chiefest Ho­nour of Jerusalem is plac'd in these two things; it was the Place of Worship, and the Seat of Ju­dicature; thrice in the year the Inhabitants go up thither to praise the Lord; there also sat the Sanbedrim, the Supreme Court of the Nation; moreover, there was the Palace of the King. For these several Great and Weighty Reasons, David owns it the Duty of himself and Subjects to pray for the Peace of Jerusalem. Pray for the peace of Jerusalem; they shall prosper that love thee.

The word Jerusalem is taken Properly for the City it self; or Metonymically, for the Inhabi­tants in general; or Metaphorically, for the Celestial City, the Heavenly Jerusalem. In this place it manifestly signifies the Inhabitants of Je­rusalem in general, of what Order or Degree, what Quality or Denomination soever; every Man of them in particular is requir'd to pray for the Prosperity of the whole Body of them in general. The Scripture never uses the word Je­rusalem but in one of the three ways which I have mention'd; yet, I confess, it is applied sometimes to the Church of England; and by them that ap­ply [Page 4] it so, the Church is restrain'd to signify none but the Clergy; but if other men had equal Heat of Fancy, they might with equal reason apply it to our Merchants, and the word Mer­chants might be restrain'd to the East-India Company, in contradistinction to the Inter­lopers.

Without question the Royal Psalmist was sen­sibly concern'd for the Prosperity of all Israel, and not of one Tribe only: 'Tis true, David was often piously busied in regulating the Service of the Temple; but we do not ever find, and cannot reasonably suppose him to have been so partial as to intercede with God only for the Le­vites, and so it went well with them, not to care how it far'd with all the People besides. A Learned Man hath lately told us of a Muscovite Divine, that thought Heaven was made only for the Czar and the Boyars. David knew bet­ter; nor Heaven nor Earth was ever promi­sed as an Inheritance to a particular Order of Men, with exclusion to others. In the New Testament we read, that God desires that all men, all in general, might come to the knowledge of the Truth, and be sa­ved: [Page 5] And David desires that all his Subjects, all in general, may understand their Interest and their Duty; and by Associating for the Safety and Honour of his Sacred Person, of their common Religion, Laws, and Liberties, become settled in a happy Peace, and bless'd with a full Prosperity.

Granting that the distinction of Clergy and Laity is founded on the Word of God, yet surely Clergy and Laity ought not to have Distinct and Separate Interests; but as in One God they both believe, in order to their Everlasting Happiness; so by the same Laws they should both be willing to be govern'd, the same King they should both own for their RIGHTFUL and LAWFUL So­vereign; that so the Peace of their common Jerusalem, of their Native Countrey, may be promoted, the Prosperity of every Honest Man among them taken care of. Without this Unity of Interest, without this Unity of Allegiance, no Government can be settled on sure Foundations, no King secured from a Combination of Murderous Assassines.

[Page 6] They who shall interpret praying for the Peace of Jerusalem, to be nothing else but [...], praying for the things which make only for the advan­tage of the Priesthood, they do as good as bid the Secular Power take care of it self, they alienate the Affections of the despis'd People from them, they enervate the force of their own wisest Instructions; in short, they very anti-Apostolically invert the honest Practice of St. Paul, hinted in that Divine Aphorism, We seek not yours, but you.

I have said that the Word Jerusalem in the Text is to be taken Metonymically, for the Inhabitants of Jerusalem, and that in gene­ral, not for the Levites only, but for the Laick Vulgar also, even the whole Bulk of the Twelve Tribes.

The next thing to be determin'd is, what King David meant by this Phrase, Pray for the peace of Jerusalem.

That Teacher who throws out hard Words, and mysterious Expressions to the people, intends to amuse them, or has some other Design, not more honourable: But whoso uses Words and [Page 7] Expressions common, and plain, gives a fair te­stimony, that he has no sinister Ends to serve, when he delivers his Message. Few men care to trouble themselves with an inquiry after the sense of hard Words, and mysterious Expressions; but Words and Expressions common and plain they understand without an Interpreter; though yet by accident, through the untowardness of men of perverse minds, even the plainest things that can be said, shall need an explanation.

I make no question, but the Enemies of David, who sought to cast him down from his Excellen­cy, i. e. to dethrone him (for no mean Criticks, of different Parties, suppose him, when he penn'd the 62d Psalm, to have been a Crown'd Head) might satisfy the letter of this Text, and pray for the peace of Jerusalem; but, in that, they sought to dethrone him, it appears they did, or not un­derstand the meaning of the words, or not obey it. They pray'd for the Peace of Jerusalem, as Sinners do for the Grace of Repentance, who pray, but do not labour for the Grace they pray for: they pray'd for the peace of Jerusalem, as some Nominal Protestants have done for the Church of England, at the same time they la­bour'd [Page 8] to bring back merciless Tyranny, and foolish Superstition.

To know the ways of righteousness, according to the Language of Scripture, imports not on­ly bare knowing, but actual walking in those ways; and to remember the word of the Lord, de­notes more than a simple calling it to mind, even a conscientious conformity to it: So the Command of praying for the peace of Jerusalem, implies an honest endeavour of every man in his Station to promote it. And what the Israelites were commanded to do on behalf of Jerusalem the Capital City of the Land of Promise, the Law of Nature, or right Reason commands every particular man to do, for the peace, and prosperity of that City, Kingdom, or Common­wealth, whose Protection, as a Member of the same Body Politick, he enjoys.

Some of our Order, my Brethren, have been justly reproached for running too much out of their Province to meddle with Affairs that con­cern'd them not, principally State-Affairs, in the late Reigns: And we all know out of what De­sign, and to serve whose Purpose, the Sons of [Page 9] Levi became the Disciples of Achitophel. But Morality being a part of what we are ob­lig'd to teach, I think none of you will say that I forget my Duty, if I spend some time to shew you the Just Obedience due to the Legal Powers set over us; for as these, so is Religion, and we that preach it, ordain'd for the use and good of the Publick.

Our Prayers then for the Peace of the King­dom of England, and for the renowned Metro­polis, London, our great Jerusalem, and our Endeavours in our several Stations to promote that Peace, cannot be sincere and honest, unless we do these Three things.

1. Own the Legality of the Government un­der the Administration of King William, our Rightful and Lawful King.

2. Forbear traducing it, or patiently hearing it traduc'd.

3. Associate for its defence against all the Enemies thereof whatsoever.

1. Own the Legality of the Government under the Administration of King William, our Rightful and Lawful King.

[Page 10] By nature all men are free, equal, and inde­pendent; no man can be mov'd from this State, and made a Member of a Community, or Government, but by his own consent; and when, for the better securing to himself his Temporal Interests, he has giv'n his con­sent, and becomes a Member of a Com­munity, or Government, he must be con­tented to regulate himself according to the Laws, and Measures, which shall be pre­scrib'd by the majority of the Government, or any number of men chosen by the Majo­rity for that end.

No man in Civil Society ought to be ex­empted from the Laws of it; for such an exemption brings him back to the state of Nature, and in such a state every injur'd pri­vate man has a right to be reveng'd of him. To apply this; When the late King James, after that he had tyrannically labour'd to al­ter the whole Frame of the Old English Go­vernment, and utterly to root out the Christian Religion, as it is profess'd and exercised by all that bear the name of Protestants, did abdicate and renounce the Government of England, [Page 11] Scotland, and Ireland, with their Dependences, that would never basely yield themselves Po­pish Slaves to his Arbitrary Lust; the Majo­rity of the People chose their Valiant Deli­verer to be their King, to go in and out before them, to fight their Battels, and see their old Laws put in execution. Now there is not an Englishman, but, according to the Law of Nature and Reason, ought to be con­cluded by this Choice: For, as a Modern Au­thor convincingly argues, If the consent of the Majority shall not in reason be receiv'd as the act of the whole, then nothing but the consent of every Individual can make any thing to be the act of the whole; and then, say I, it is impossible there should be any such thing as Society.

I hope no man will he so foolish as to say, That the Majority of the People chose King William to be their King in Fact, but not of Right; for they had not chose him to be their King, if they had not been satis­fied that the Tyrant his Predecessor had For­feited and Renounc'd all the little Right that he could pretend to. But supposing (let me be pardon'd for so extravagant a Supposal) [Page 12] that the Choice of the Oppress'd and Aban­don'd People of England gave to King William only Possession of the Government, and no Right, (since it came to pass, I know not how, he was not solemnly and expresly de­clar'd Rightful and Lawful till t'other day, when it appear'd clear as the Sun, that the de Facto Doctrine miss'd but narrowly of ta­king away not only both his Crown and Life, but also our Religion, Laws, and Properties), suppposing as abovesaid, yet the present Par­liament, by whom the Nation is to be con­cluded, have (God be thanked) at last re­cogniz'd King William as our Rightful and Lawful King: He therefore that refuses to do the same, being now by Law expresly call'd to it, declares himself an utter Enemy to the Government, and not only justly may, but necessarily ought to be treated as such, for the Safety and Preservation of the Govern­ment. When Mercy to Restless Conspiring Traytors, so plainly as in our Case, appears to be Cruelty to the Government, the Magi­strates that show it, cut not only their own Throats, but the Throats of all Loyal Sub­jects, who depend on their Vigilance, Forti­tude, and Wisdom.

[Page 13] These seven Years that we have been disput­ing the Right of King William, and the hone­sty of our Establishment, what have we been doing but exposing his, and our own Lives, Religion, Laws and Liberties, to the bold Insults of bigotted, Unreasonable, Li­centious, Superstitious, Needy, Atheistical Men? I do not think that all these Epithets belong to the Character of every Frenchifi'd Ja­cobite, but if every one of them does himself Justice, they will not leave me a word of Re­proach upon my Hands.

2. Our Duty of praying for the Peace, and endeavouring to promote the Prosperity of our Nation, obliges us to forbear traducing it, or unconcernedly hearing it Traduc'd.

A discontented Reflection upon the Govern­ment, naturally tends to weaken the Hands of it, and cannot well be understood to be meant otherwise. And since every particular is inclu­ded in the acts of the Majority, such Reflection is not more injurious to the Government, than to the reputation of the Man, who makes bold with it. If a man cannot bring his mind to approve the Title of the Prince in Possession, why is he so disingenuous as to be beholding to him [Page 14] for his Protection? Let him pack up his awls and be gone to some more blessed Region, where he may Sacrifice all that he has to the Di­vine Right of an Arbitrary Lord, and if he man­ages his business well, arrive at the Honour of sqeezing and oppresing others, I do not remember any nation of Old, (but I am little read in History,) with whom it was safe to reflect on the Authority of the Government, but, that such as give themselves this liberty, should enjoy and execute Offices of Honour and Trust! Sure it was never so in any Nation, or if it were, they lived upon Providence by the day, and took no care of themselves, lest they should seem to distrust the goodness of God.

But it is not enough to forbear traducing the Government: A good Subject will not pa­tiently hear it Traduced. Qui non vetat peccare, cum potest, jubet. He that can, and does not prevent a Sin, tho' he join not in the imme­diate Act, yet partakes of the Guilt. What Son will endure to hear his Father abused, and shall I, without resentment, hear the Father of my Country, who freed me from insupporta­ble [Page 15] Tyranny, blackned with the Odious name of an Usurper? God forbid. When Absalom reproched his Father's Administration, and rose up against him, David took all prudent care to suppress, the dangerous Insurrection, but he had a tenderness for Absalom, and took it ill, that the forfeited Life of the Ambitious Youth was not spared, but his valiant and faithful Cap­tain Joab put it home to him, 2 Sam. 19. 6. I perceive that if Absalom had lived, and all we had died this day, it had pleased thee well: Up­on this honest Remonstrance, the good King was satisfied, and the Kingdom safe. Shall I hear mention the Heroick vertue of Lucius Junius Brutus, who when his own Sons were found engaged in the Conspiracy for bringing back the Proud Tirant Tarquin, himself drag­ged them to condign punishment. Indeed the Romans in the Infancy of their State, were im­partially zealous for the publick Good, they Sacrificed not only their private Interests, but their natural Affection to it. But you had ra­ther hear me deal in sacred Story. I will speak of David again, Psalm 62. 3. he expostulates with his Enemies in these words, How long will you imagine mischief against a man? I suppose [Page 16] some honest Secretary stood at his Elbow, and answer'd for them, As long as they are unpu­nish'd; for his very next words are, You shall be slain all of you, as a bowing Wall shall you be, and a tottering Fence.

3. Our duty of praying for the Peace, and endeavouring to promote the Prosperity of our Nation, obliges us to Associate for its de­fence against all the Enemies thereof whatso­ever.

The great end why Men at first unite and associate into Bodies Politick, is, that they may be able to maintain their just Rites; and if Wick­ed Men among them by base Arts and Trea­cheries labour to betray the Community, they find it necessary to tye themselves in stricter Bands, for the discovery of their treacherous Enemies, and setting a distinguishing Mark upon them, that so, if they be longer endur'd in the Community, they may be prevented from doing it Mischief.

Indeed, our first choice of the Prince of Orange to be our King, was in Law and Rea­son, the Act of the whole Nation; and our Oath of bearing Faith and true Allegiance to him, (if it be not shamefully misinterpreted) [Page 17] obliges us not only to live quietly under, but also actually to support the Government. But so it has happen'd, some among us, who as yet are contented to be called Protestants; nay, challenge the name of Church of England Men, have learn'd some Sophistical skill from the Schools of the Jesuits, whereby they mi­serably impose upon themselves and others; they prate and publish, that such Oath obliges them only to live quietly under King William, (tho' that is more than they will do; for un­der pretence of Charitable Collections for the relief of Non-Jurers Wives and Children, to raise vast Sums to promote a French Invasion, is not living quietly) and by no means will they admit that the Oath requires them to oppose the reduction of the Late King, whose Soul thirsts to be reveng'd of our taking the advantage of his Forfeiture. Well then! Hac non successit aliâ aggrediundum est via. This Oath will not hold them, we must try what an Association will do; for shall they Associate to destroy us, and shall not we do as much to preserve our selves.

When Jerusalem was Besieg'd by Titus there were three strange Factions in the City, that [Page 18] battled one another, as often as the Romans intermitted their Onsets; but when the Romans came on, they laid aside their intestine Hatred, and all united for the common defence of the City.

Nature teaches the worst and the simplest of Men this common Prudence, to Associate for their common Defence. I am sure we have now had a demonstration, That not King William, nor any Friend of the Government under him, can possibly be safe without it; even they that have been unwilling to think that King James could forfeit his Crown, were he never so great a Tyrant; even they have seen with their Eyes, and heard with their Ears those Evidences, that he was like to have been brought home, (not Re-inthron'd, Bouf­flers would have taken care of that) at the charges of their ruin also, and the ruin of their Families. Therefore after the Oath of Alle­giance, which so many Jacobites have play'd with, it is not only prudent, but just and ne­cessary, that an Association be requir'd under a severe Penalty. A Command without a Pe­nalty has not the face of a Law, the Person to whom it is given, must be very well dispos'd [Page 19] if it pass but for so much as good Counsel-Rewards are proper encouragements to Vertue, but Penalties are the necessary sanction of Laws; therefore well and wisely, like King Williams true Liegemen, and old England's genuine Pa­triots, have the King and Parliament enacted, that whoso refuse the Oaths, shall be deem'd as a Papist convict; and he that speaks or writes against it as Illegal, shall be deemed a promoter of the designs of King James, and a betrayer of our Religion, Laws, and Liberties; and yet for all this, so tinctured with their old leaven, are some sour minds, that they pretend Conscience against one Clause in the Association, which is this, and in case his Majesty come to any violent, or untimely death (which God forbid,) we do hereby further freely and unanimously oblige our selves, to unite, Associate, and stand by each other, in Revenging the same upon his Enemies and their Adherents—In truth the Men that Scruple this Clause, would be glad to be excused from the Declaration that goes before, nay, I am afraid had rather absolved the Traytors, than oppose their Treason; but they shall Associate, they shall, or the World shall see, that Conscience is not the Reason of the refusal. When they [Page 20] put on all their gravity to vail their malignant Doctrins and Designs, and make the best shew of Religion they can; this is what they plead—Vengance is mine and I will repay it saith the Lord,—I suspect these Men are Atheists at the bottom, who hope by their wit to elude the Vengeance of the Magistrate, and do not be­lieve a future Judgment. But I answer them—we also read in Scripture, He that spills Man's Blood, by Man shall his Blood be spill'd. But they will reply, why should Vengance extend be­yond the Persons that spill Blood? I will rejoin, why shall others by their ungodly Prints, and Preachments tempt Murderous Assassines to do the vile deed? If King William be an Usurper and a Tyrant, then the horrour of the Assas­sination is taken off, and his bold Enemies are not left unacquainted, that old Greek and Ro­man Historians have celebrated the Murderers of Usurpers, and Tyrants, as Liberatores Patriae, Deliverers of the Country. It is of so violent and mischievous influence to lead a People to think, that their King has no Title to his Crown, and it is but just, that Vengeance should reach them, if their Doctrin reaches him. But I shall be told, let a Villany be as hainous as it will, [Page 21] yet God has forbid private Revenge. I will speak to that, and borrow some words from the Author that has answered Sir R. Filmer of Government, so Solidly, that he will be as old as an Antediluvian Father, or rather not die, but be changed if he lives till his Book is well answered, P. 229. Sect. 87. Man be­ing born with a Title to perfect Freedom, and an uncontrouled enjoyment of all the Rights and Priviledges of the Law of Nature, equally with any other Man, or number of Men in the World; hath by Nature a Power, not only to preserve his Property, i. e. his Life, Liberty and Estate, against the injuries and attempts of other Men: But to judge of, and punish the breaches of that Law in others, as he is perswaded the Offence deserves, even with Death it self, in crimes where the hei­nousness of the Fact, in his Opinion requires it. Hence I Argue, That if upon the Murder of our King, which God always forbid, there were no Legal Successour, but the Kingdom hurld into sudden Confusion, and Anarchy, then by the Law of Nature and Reason, every particular Person had a right to Revenge himself to the uttermost upon the Murderous [Page 22] Assassines, and all their Treacherous Adhe­rents. But I shall be told, that this is not our Case; no, God be thanked, it is not, but we will not tamely part with our King for all that: The Revenge which the Associa­tion threatens upon the violent or untimely Death of our King, (which God prevent) is not a private Revenge, but a Publick, Solemn, and Legal, albeit not in the tedious, usual, Methods of Law, which, if at such time we were obliged to follow, many of the most Guilty would have the Opportunity, by one means or other, to evade it. But if every injured Subject be Commissionated to do the Traytours and their Adherents Justice, 'tis odds, but they pay for their horrid Murder.

Pray Consider farther, This Association is the most Solemn and Legal that can be imagin'd; 'tis an Association Enacted by the Supreme Authority of the Nation, wherein the King himself, and almost every particu­lar Lord and Commoner join; the King as to his part of it, they to the whole, wherein the People are duly called to join, and have, and are ready a vast majority to join, they them­selves, not only by their Representatives, but in their own proper Persons.

[Page 23] Then consider also, that we have an Act for the continuing, meeting and sitting of a Parliament in case of the King's death, or de­mise, &c. so that this our Association, even as to the Revenging part of it, is all along Ascer­tained to be made good by a Legal Conduct.

I have yet one thing more to say in its behalf, it is the best Expedient, both for the Friends and Enemies of the Government, that could be devised by the Wit of Man: For now it may be Reasonably hoped that our King and his Government shall be safe, since the destroyers of it are sure to be de­stroy'd themselves.

Dangers force improvident Men on wise Coun­cils; we had not been this day in the way of Settlement, if we had not been a few daies agoe on the Brink of Ruine. Therefore bles­sed be the name of God who hath disappoint­ed the horrid designs of our Faithless, and Cruel Adversaries, who hath as it were forc'd us to Establish the Throne of our great Re­storer, our present King William, forc'd us to Associate Vigorously in the defence of that Title, which the consent of the People gave him, which, as hath been well and truly ob­serv'd, [Page 24] is the only Title of all Lawful Govern­ments, and which no Prince in Christendom hath more fully and clearly than King William. Together with him, we by this Association, take the most effectual course to preserve our Re­ligion, Laws and Liberties.

I have spake what I could call to mind, up­on a short Warning, concerning the Duty en­joyn'd in the first part of the Text, Pray for the peace of Jerusalem, that duty is enforc'd with this Reason, They shall prosper that love thee.

I make no doubt but God in his Mercy may have order'd much Prosperity to them that Fear him, Honour the King, and Serve their Country, by secret ways of Providence, into which we are not able to Penetrate: But I am convinc'd by the Evidence of Sense, that a conscientious performance of these Duties, is a natural means for Men to procure and esta­blish their own Prosperity.

Every particular Person, Member of a Body Politick, by being a Member of such Body, authorises the Legislative Power to make Laws for him as the publick Good shall require, of which the Majority of them who have the Legi­slative Power, are Judges. Now, as a particular [Page 25] Person's Consent is included in the Acts of the Majority, so his Peace and Happiness is included in the Peace and Happiness of the State which the Majority govern: A Man cannot serve the Publick, but at the same time he serves his own private Interest also; on the contrary, he cannot do mischief to the Pub­lick without doing mischief to himself, while the Parliament, as they are in Duty bound, take care of the Sacred Life and Government of K. William, they take care also of themselves, and of all that is near and dear to them, and I do not believe that there is a Man, a single Man, that is not a penny-less Beggar, as well as a wretched Villain, who would have found his account in the Success of a French Invasion.

I might run through all orders and degrees of Men among us, Courtier, Citizen, Soul­dier, Scholar, Merchant, Mariner, &c. their Immunities, Charters, Stipends, Revenues, Trade, Pay, are not safe to them without the safety of the King and Government; the King and Government not safe without the Association. Let us therefore, my Brethren, Heart and Hand Associate; so shall our King and his Government prosper, and every one [Page 26] of us, as well as the King and Government, Pray for the Peace of Jerusalem, they shall pro­sper that love thee. I was just going to dismiss you, but just now there comes into my Head ano­ther sense of the Words—They shall prosper that Love thee—a sense very obvious and literal: I cannot say I have met with it in any Com­mentator; those Gentlemen are so ingenuous, that 'tis ever their Custom, Transilire ante pe­des posita, to skip over the literal sense of a Text, and run in quest of the figurative Sen­ses and Mysteries. The Sense, I mean, is this-O Jerusalem, they that love thee shall prosper, for I David, the Anointed of God, and the choice of his People Israel, will take care to reward them who are most zealous to preserve my Life, and Support my Government. I am apt to be­lieve that David in these Words encouraged the honesty of his trustiest Liege-People, assu­ring them who defended his Right against the Abetters of the House of Saul, that their faith­ful Services should be amply rewarded, that their Prosperity should be his Care, as his sa­cred Life, and just Right was theirs.

[Page 27] God grant that the Words, which we have now heard with our outward Ears, may be so inwardly ingrafted in our Hearts, that they may bring forth in our Lives and Con­versations, Loyalty to King William, Zeal for the Religion, Laws, and Liberties of Old Eng­land.

FINIS.

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