A sermon preached to a country auditory upon the eleventh of November being the day appointed for a solemn Thanksgiving for a late victory at sea, and His Majesty's safe return out of Flanders / by Samuel Clerke ...

PSALM CXLIV. Verſes ix, x.

I will ſing a new Song unto thee, O God: upon a Pſaltery, and an Inſtrument of ten Strings, will I ſing praiſes unto thee.

It is he that giveth Salvation unto Kings; who delivereth David his Servant from the hurtful Sword.

HAving but heard theſe Words read, there is ſcarce any One of ſo ſhallow a Capacity, but may conceive them pertinent and ſuting well with the Time and Occaſion of this our preſent Meeting: For is here not mention made of Kings, the Salvation of Kings; nay, of one above the reſt, David in great Danger, yet delivered, and that from the Sword too? All very pertinent and congruous. God had many times and often delivered David; but he inſiſts here chiefly on that one, (that both to us is proper and peculiar,) the hurtful Sword.

Now, with me (I beſeech you, dear Chriſtians) (Behold our KING! a Pious and Proteſtant Prince, the Servant of God, Jealous for the Lord of Hoſts, Zealous for his Church and People; (like the Royal Eagle) throwing Himſelf between Them and Danger: Behold Him, by God delivered, wonderfully delivered, from the Death-threatning Cannon, and the hurtful Sword. And ſo the Words read, are no other than a Comment upon the Day; at once pointing out to us, both our Happineſs and our Duty: Our Happineſs in the Preſervation of His Majeſty; our Duty in returning God Thanks for it; which to encourage us alſo unto, we have a Royal Preſident before us; who, upon the very ſame account, (even God's Salvation and Deliverance,) ſnatches up his Pſaltery, tunes his Strings, promiſes a New Song. I will ſing a new Song unto thee, O God: upon a Pſaltery, and an Inſtrument of ten Strings, will I ſing praiſes unto thee.

See here the Subject-matter of this Song, a Song of thanksgiving: Of Thankſgiving! For what? What Mercy, what Favour is the holy man ſo thankful for? It was no other than the King's Safety.

Becauſe God the Preſerver of Kings, had here delivered his Servant David from the hurtful Sword: He therefore reſolves upon a new Song of Praiſe and Thanksgiving. This is the Subſtance of my Text; And, as of what was then with great Joy ſung by Iſrael, ſo of what this Day we are called to. Upon the receipt of any new Mercy, God ſhall not load David with his Mercies, but the Heavens ſhall Reſound with his grateful Praiſes and Acknowledgments. I will ſing a new Song unto thee, O God: upon an Instrument of ten Strings will I ſing praiſes unto thee. He it is that giveth Salvation unto Kings: who delivereth his Servant David from the hurtful Sword. In which Words we have theſe Conſiderables. (1.) Here is Salvation given; a Deliverance wrought. (2.) To, or for whom? To Kings in general; to David in particular. (3.) By whom, viz. by God. (4.) Here is the Return made by David, both in behalf of himſelf and others. I will ſing, &c. Take the Whole ſumm'd up in two Theorems, or Doctrinal Propoſitions.

1. All Kings and under God's immediate Care and Protection; but above all, good Ones. Or, rather thus: God giveth Salvation unto Kings in general; but his Servants, (ſuch as David was) he delivereth in an eſpecial manner. He it is that giveth Salvation unto Kings: who delivereth David his Servant from the hurtful Sword.

2. Thoſe that are thus delivered by him, ſhould praiſe God, and be thankful to him. I will ſing a new Song unto thee, O God: upon a Pſaltery, and an Inſtrument of ten Strings will I ſing praiſes unto thee. In the diſcuſſing of which, (for my more methodical proceeding) I ſhall ſpeak to theſe ſeverals. (1.) That God giveth Salvation to Kings in general: with the Reaſons why, and manner how he effects it. I ſhall deſcend, (2ly.) to Particulars; and make it good in David the Servant of God, in my Text. (3ly.) In our Royal David, King William, in the Day. (4ly.) I ſhall ſpeak briefly to my Second Propoſition. And (laſtly,) I ſhall cloſe up all, with a ſeaſonable Application.

To clear the Theſis; That God giveth Salvation to Kings in general: I ſhall proceed by a Threefold Gradation. (1.) Shewing, That God giveth Salvation. (2ly.) That he giveth Salvation unto Men, above other Creatures: And, (3ly.) To Kings, above other Men.

1. To give Salvation is ſo congruous to the Divine Nature, that God claims it to himſelf as his Native Property and Peculiar, (Iſa. 43.11.) I, even I am the Lord, and beſides • e there is no Saviour. I, even I am the Lord: This redoubled I, is emphatical and excluſive: And, beſides me there is no Saviour. They are but groſs Idolaters, that put their truſt in Man: Or, with the deluded Papiſts, ſet up for Saviours, the Saints departed.

It is worth our Note, what Ferdinand King of Arragon, ſending his Son againſt the Florentines, ſpake to him, Victoria, mihi crede, non hominum diſciplinis nec induſtria comparatur; ſed Dei Optimi Maximi benignitate & arbitrio: Believe me, Son, Victories are not gotten by Art or Induſtry, but given of God.

If we look into the Prophecy of Jonah, what we meet with (Chap. 2.9.) may be ſaid to be the Argument of the whole Book, and might have concluded every Chapter therein, viz, That Salvation is of the Lord. The Mariners, (ſaith the R. Rd. Biſhop King, in his Lectures on that Prophet) might have written upon their Ship, inſtead of Caſtor and Pollux, Or, the like Device, Salvation is the Lord's. The Ninivites might have written upon their Gates, Salvation is the Lord's. And whole Mankind, whoſe Cauſe is pitied and pleaded by God, againſt the hardneſs of Jonah's Heart, might have written in the Palms of their Hands, Salvation is the Lord's. It is the Argument of both the Testaments; the Staff and Supportation of Heaven and Earth: They would both ſink, and all the Joynts be ſevered, if the Salvation of the Lord be not. The Birds of the Air ſing no other Note, the Beaſts in the Field give no other Voice, than, Salvation is the Lord's. Which leads me to the Second Gradation, He is the Saviour; and (that ſo great is his Pity and Compaſſion) both of Man and Beaſt, (Pſal. 36.6.) the Beaſt as well as Man; but Man before (or, rather above) the Beaſt. Now, that Man is more in the Eye, or Care of Divine Providence, than the Brutes, is clear in this, That the very Brutes are made for Man, and much more the Creatures below them: For Man doth the Day break, and the Sun ſhine, and the Rain fall, and the Waters flow, and the Graſs grow, and all the Herbs of the Field ſpring up and flouriſh, after their ſeveral kinds. For him are the Fields crowned with Corn, and the Vallies laden with Graſs: For Him are the Hills lifted up, and the Cattel made that feed upon the Hills: For the feeding of him do the Herds feed, and for his ſake are the Flocks themſelves clothed with Wooll; for him doth the Horſe were his hoof, and the Oxe yield his neck unto the yoke, and before him doth the Camel kneel, to receive the burthen upon his back. Now ſince God made man the end of other creatures, and them a mean to his content and preſervation; and ſince the end is always valued more then the mean is; we muſt needs conclude that God is more concern'd for man, for whom all things were made, then thoſe very things which were made for him. Hence that of St. Paul's double Expoſtulation, (1 Cor. 9.9, 10.) Doth God take care for Oxen? Gr, ſaith he it altogether for our ſake? For our Sakes no doubt this is written: That he that Ploweth, ſhould plow in hope, & he that Threſheth in hope, ſhould be Partaker of his hope: As much as to ſay, the Care of Beaſts is not to be taken before that of Men: We are God's chief Care; wherefore Job gives God this Title as peculiar to him, (Job 7.20. I have ſinned, what ſhall I do unto thee, O) thou Preſerver of men? He it is that Giveth Salvation unto men. But,

(3ly.) To Kings chiefly above the reſt of Men μάλιςα διο • πρερέων βασιλέων. (as the Poet not impertinently,) Above all the Race of Mankind, Kings go neareſt the Heart of God, and are his prime Care. Great deliverance giveth he unto them, (Pſa. 18. ult) He is their Tower of Salvation, ſaith Samuel, and (Pſal. 28.8) The Lord is their ſtrength, and he is the ſaving ſtrength of his Anointed. In all Things God is wonderful; but of all, in the Preſervation of crowned heads; in none more, in none equal thereunto. What can be more evident now, than, that God giveth Salvation unto Kings? To Kings I ſay, in general; for of Kings as they are God's Servants, I ſhall ſpeak more at large in its proper place.

He giveth Salvation: what Salvation giveth? Be it of whatſoever kind it will, it is from him; whether it be that of the phyſician, a ſound and healthy body againſt Diſeaſes; as they are mortal men. For, as it was pointed out to us by Daniel's Image, (Dan. 2.33.) whoſe Leggs were of Iron, his feet part of clay and part of Iron. Thus Kings are the Peopl's Treaſures; but yet treaſures in earthen Veſſels; they have need therefore of God's help and ſalvation. 'Tis true, if we ſhould underſtand it in this ſenſe; this God gives; but this is not the genuine meaning of the place: For this ſalvation here ſpoken of, is from the Sword, not from ſickneſs; from evil Manners, nor ill humours, from external Force, not internal Dyſcraſie. God gives Salvation; this ſalvation gives he unto Kings; and to Kings above others. I might argue à fortiori. If God takes care of that which is leſs worthy and becoming his care, much more will he do ſo of that which is more worth: Therefore ſince even the beaſts and other inferiour creatures are cared for by God, much more muſt Men the higheſt of creatures in the world, and Kings the higheſt of Men be under the ſame Watch. It is he that giveth Salvation unto Kings.

Here it may not be amiſs to enquire a little into the Reaſons of this God's Care and Protection of Kings, and examine what probably may be the Cauſes, why God is pleaſed to give Salvation to them above all others.

The Reaſons I ſhall offer, are Three: The Firſt, taken from God. The Second, from Kings themſelves. The Third, from the People.

1. God giveth Salvation unto Kings; becauſe by him they are raiſed up and dignified: By me Kings reign, and Princes decree Justice, Prov. 8.15. And as repreſenting him, they are called Gods, Pſal. 82.6. I have ſaid, Ye are Gods. I have ſaid it, who then dare gain-ſay it? Ye are Gods, that is, in God's ſtead, ſet in his Room, inveſted with his Power and Authority, his Vicegerents, his Repreſentatives, his chief Miniſters. Does not St. Paul, ſpeaking of the Supream Magiſtrate, tell us, That he is the Miniſter of God, Rom. 3.4. We are not capable of immediate Converſe with God, therefore he Rules us by Men like our ſelves; he Governs Men by Man, and ſo puts Man into his own Place: There is hereupon a neceſſity of God's Protecting them as his Delegates.

Among Foreigners, ſuch as the Ambaſſadors of Kings, (as alſo their Repreſentatives at home,) thoſe that Impower them, and whom they Repreſent, are careful of their Preſervation, and to vindicate them from Contempt; the Honour of the Ambaſſador, is the Honour of him that ſends him; and the Diſgrace of the Repreſentative redounds to him whoſe Repreſentative he is: our David himſelf, when his Embaſſadors were ill uſed, whom he ſent to the King of Ammon, after his Fathers Death, he took it as done to himſelf, (2 Sam. 10.4.) He thence ſeverely revenged the Injury as his own (Cap. 4.) The great God of Heaven, does he not the 〈◊〉 ſame? His Honour cannot be intire and full, unleſs theirs be ſo, who are his Subſtitutes; for his Honours ſake he will procure their Salvation. By him they are Ordain'd, by 〈…〉 what they are, Rom. 13.2. Hitherto is to be 〈◊〉 whatever belongeth to God, as he is intereſted for them, being their Founder and Preſerver; their Preſerver ſo far forth, that they be not Wronged, and their Reven ••• if they be ſo.

〈◊〉 Therefore God giveth Salvation unto Kings, and taketh care of Princes, above all others, becauſe they are expoſed to greater Dangers than other Men. Certainly they muſt needs be in greater Danger, in that the Devil, that envious one, maligns them moſt; he aims at their Deſtruction above all others, and no better can be expected from him; whoſe Name in the Hebrew is Abaddon, in the Greek Apollyon, and in our Engliſh Deſtroyer, a name diametrically oppoſite to that of God, who is the Preſerver; and of the Holy Jeſus his Son, who is a Saviour, that's the import of his Name, (Matth. 1.21.) For he ſhall ſave his people from their ſins. To deſtroy all, is the Devil's whole Employ: whereas God preſerves and ſaves both man and beaſt (as before.) yet above all men, Kings: and above all Kings, ſuch pious Ones as our David was.

All Kings are hateful to the Prince of Darkneſs; even an Ahaſuerus, an Ethnic King (Esth. 2.21.) He will cut him off (if poſſible) by his own Eunuchs: but a David, how oft ſhall he be ſet upon? It is his own obſervation (Pſal. 118.1 • Thou haſt thruſt ſore at me that I might fall, but the Lord 〈◊〉 •• lped me.

It is altogether needfull ther • ſhould be One to ſave; Sin •• there is one, nay many to deſtro •

But why is the Devil ſet ſo u ••• the deſtruction of Kings? No doubt it is, becauſe Kings are Mortal Enemies to • im: By their Authority and Power it comes to paſs that Sir is reſtrained, and his Kingdom weakned. Ye ſhall n •• a • after all thoſe things we do here this day, every Man wh •• is right in his own Eyes, (Deut. 12.8.) To do what ever a Man co ••• or would, without Impunity, is that wicked One's deſire 〈…〉 cauſe it is for the advancement of his Kingdom to have it ſo. Now when is it ſo; but when there is no King? When the Author of the Book of Judges would pourtraict to the life, the ſad and pitiable eſtate of Iſrael, in the Intervals of Government; he aſcribes this as the main Reaſon for the Commiſſion of their execrable Enormities, That there was no King in Iſrael; and by conſequence, no Peace, no Juſtice, no Religion: For then every Micah will have his Cloſet of Idols, and will worſhip as himſelf thinks fit.

Truly, without Magiſtracy, not only whatever is Sacred would be uſurped, abuſed, deſtroyed; but alſo there would be no ſuch thing as Liberty and Property in this, or any other Kingdom, (which the Generality make ſuch a Clamour, a Noiſe about.) Therefore if Men would not have • heſe entrenched upon and abridg'd, no better way to ſe • ure them, than by the preſervation of their Governours, more eſpecially their Kings: For theſe, theſe are they that prevent ſuch Enormities.

What the Soul is to the Body, ſuch is the King to the • ingdom, the Principle of Life, the Spring of M •• ion, the Vital Fountain of all Power and Activity. Give me leave to ſpeak once more, and add; That he is the Heir of Reſtraint, Inveſted with the Sword, Which he bears not in vain. The Devil knows this to his Cost, who is above all things for Anarchy and Confuſion: As God is for Decency and Order, which if he cannot bring about, then muſt Kings one after another be cut off, and brought to utter deſtruction. We ſee the Reaſon plain and obvious.

How the Devil does proſecute the ruine of Kings, may not be amiſs likewiſe (by the bye) to enquire briefly into▪ We have his Emiſſaries ſet forth to the life, Rev. 9.2, 3. And he opened the bottomleſs Pit, and there aroſe ſmoak out of the Pit, as the ſmoak of a great Furnace, and the Sun and the Air were darkned by reaſon of the ſmoak of the Pit: And there came out of the ſmoak Locuſts upon the Earth: And to them was given power, as Scorpions of the Earth have power. Theſe are the Emiſſaries of that Infernal Monarch; ſworn Enemies as himſelf, to Kings. But what are theſe Locusts? the Monks Fryars and Jeſuits, (ſaith an Expoſitor upon the place) are moſt fitly called ſo, for their Numeroſity and Voracity Theſe, like Locuſts, are great Waſters and Devourers, and in other reſpects peculiarly like them, which having no king go out by bands, Prov. 30.27. Thoſe whom our Pſalmi • twice in this Pſalm calls Strange Children; theſe St. Joh • ſtyles Locuſts here, a Generation (would I could not ſay • better known to us than to David, of which we have h •• Swarms in our Age.

Strange Children indeed! a Generation of Men tha • term themſelves of the Society of Jeſus; But was n •• Jeſus a Saviour? If they bear his Name, why then, according to the import thereof, do they not give Salvation? I'm ſure (to our coſt) we experience the quite contrary: than theſe, who worſe ſpoken of, and that not undeſervedly? For as Satan's Emiſſaries, are they not Traytors to Kings, and Betrayers of Kingdoms, whereſoever they get footing? I leave it to all the World to judge, whether they be not ſtrange Children? who under the pretence of the Name of a falſe Jeſus, act quite oppoſite to the Nature of the true One. Deſtructions, Treaſons, Seditions; are they not their main Employ? Have not we to our coſt found it ſo? We may truly comply with our Pſalmiſt here, That his ſtrange Children and they are of the very ſame Progeny; they are of one Stock and Lineage; their marks correſpond in all things. Theſe ſtrange Children, we have it twice repeated in this Pſalm, that it might not eſcape our Note, (ſee Verſe 8.11.) Their mouth ſpeaketh vanity, and their right hand is a right hand of falſhood.

Are not our Locuſts in all things like to theſe? How dextrous are they at Lying? What are their Equivocations better? Do they not ſpeak one thing, and think another? And that their right hand is a right hand of falſhood; whether they give it upon a Civil or Religious account, their Faith (or Oath) is nothing worth: their right hand is falſe, • nd deceitful, both Mouth and Hand are alienated from • heir Heart and Mind; as that is from God: I mean from • he God of Truth: for the Devil, the God of this World, is well pleaſed with it. It is he that maketh uſe of theſe (under • hat Notion you pleaſe • ) That of St. John's Locuſts, or David's ſtrange Children; theſe he makes uſe of to ſharpen the hurtful Sword, mix the Poyſons, and ſet on fire the Powder; with which their King Apollyon gives diligent Command to his Agents, as the King of Aſſyria did to his Captains, 1 Kings 21.31. Fight not with ſmall or great, ſave only the King. Him cut off any ways, ſo you do it ſome ways; by Sword, Fire, Carbine, Cannon: 'Tis no matter which way, ſo it be done. This is their charge: the King their Aim.

Concerns it not us now fervently to pray, That there may be one to ſave; ſince there is ſuch a Legion to deſtroy? that there may be one to cover the King with his Shield and Buckler; ſince there are many to ſtretch out their hurtfull Swords againſt him. Oh! let there be a Jeſus to ſave; while there is a Jeſuit, a Devil to deſtroy!

The reaſon why, and manner how Kings are maligned, and their ruin ſought after, you can be no longer ignorant of. As long as there is a Devil in Hell who delights in, and will be contriving the Miſery and Confuſion of Men: So long will they be ſtanding at the hands of Kings; and endeavouring to ſtir up evil men againſt them.

And ſo long as Pride and Ambition, Covetouſneſs and Diſcontent find places to harbour in, there will not wan • Traytors and Rebels. Now the more dangerous and hazardous the condition of Kings is, the more doth the Divine Providence take care of them; and more Signall • remark it ſelf in their Protection and preſervation, Laſtly. God giveth S •• vation unto Kings, out of his meer Love to Mankind, for whoſe benefit and good they were ordained. • is • aſie to prove (would time permit) that Monarchy is the b • form of Government in the World; and that Kings are the moſt regular conſervators of order and government. Kings are really for the good and happineſs of the People: the good of the one is included in, and greatly dependent on the other. Whatever we may think of their State and Grandeur, or how much ſoever we may gaze at their Pomp and Splendour, it is we that really gain by all; For the World is preſerved and kept from Barbariſm and Confuſion by their means. There's nothing more certain, than that the peoples Security, is wrapt up in their King's ſafety: God ſaves them, that they may ſave us. Hereupon He hath called the Magiſtracy, not Gods only; but Davids too.

Look we into the book of Judges, and as oft as the Author thereof, makes mention of the Chief Magiſtrate: God (ſaith he) hath raiſed up a Saviour. Thus were Othniel, Gideon, Jephthah, and the reſt ſtiled (Judg. 3.9.15.) Saviours they are of many thouſands: and to ſave is conſentaneous, becoming, altogether worthy of God: He gives Salvation to them, in whom conſiſts our ſafety.

It is a ſignal place that of St. Paul (1 Tim. 2.1, 2, 3.) Let Supplications and Prayers be made for all men, for Kings, and all that are in Authority: as much as to ſay, if for them, then for all, it cannot be well with the People, if not well with them: the Apoſtle's gradation: is remarkable; For Kings (ſaith he) that all men may be ſaved: and if ſo; then • here will be a ſetled peace: if a ſettled peace, then the knowledg of God: if the knowledg of God, then an honeſt • nd pious Life: and if an honeſt and pious Life, then the welfare of the whole World. As if the welfare of Kings were the Corner-Stone of all Salvation.

But why do I ſtraggle ſo much abroad, when we have nearer hand, even in this very Pſalm, plenty of inſtances? We are to give thanks (ſaith my Text) and Pray for the Kings welfare and Salvation: and why is it, but, That our Sons (v. 12.) may be as plants grown up in their youth; that our daughters may be as corner-ſtones, poliſhed after the ſimilitude of a palace: That our garners may be full (v. 13.) affording all manner of store; that our ſheep may bring forth thouſands, and ten thouſands in our ſtreets: That our oxen may be ſtrong to labour; (v. 14.) that there be no breaking in nor going out; that there be no complaining in our ſtreets. None of this will be; yet all will be, when the King is ſafe Here are Earthly Bleſſings attend the Kings welfare. Now what remains more? There is one more yet, which include all the reſt, and that is (v. 15.) Happy is that people, who • God is the Lord: now to have God our Lord, is to ha • Religion ſecured amongſt us, which depends much upo • the Prince.

This is evident in holy Writ, would time ſuffer me t • produce inſtances. Let this ſuffice for the laſt reaſon, wh • God takes ſuch care of Kings, or giveth Salvation to them above others, even becauſe God loves the ſociety of Me • he delights in their Peace and Order, in their Proſperity an • Happineſs, to all which they do not a little contribute. W • have ten parts in the King, ſaid the ten Tribes, (2 Sam. 1 • 43.) every man hath intereſt in the Prince; every mans intere • is his, and his intereſt is every mans; and being that a who • Kingdom is the general concernment of King, a King eſpecially is hereupon the eſpecial concernment of God.

If now you ask me how God giveth Salvation unto 〈…〉 I anſwer, By his Word. (2.) By ſtretching forth 〈◊〉 hand, and exerting his utmoſt power in their defence. (i.e.) By a word of Salvation; which none yet was ever able to withſtand. By a threefold Edict (as by a triple hedg) He hath fortified the ſafety of Kings.

(1) Touch not mine Anointed, (Pſal. 150.15.) there 〈…〉 fenceth them from the hand of violence.

(2) Curſe not the Prince of the People, (Exod. 22. 〈…〉 there from the virulent tongue.

(3) Detract not from him in thy very thought, (E ••• 10.20.) Here from the petulancy of the mind, if from theſe three they can be ſecure, they are ſafe indeed. This care doth God take of Princes.

But becauſe not enough ſometimes, in that breaking down this threefold hedge, the ſtrange Children will muti • y and rebell againſt them, therefore, (2) God will make uſe of his hand as well as mouth, and exert his Power for their preſervation. He will oppoſe himſelf to their wicked counſels, and traiterous perſons.

(1) To their counſels: Either by detecting them before they come to maturity; or quaſhing them and defeating • hem when ripe; and all things ready to accompliſh them.

(1) In order to their detection it is ſaid, (Pſal. 132.17.) 〈◊〉 have ordained a lamp for mine anointed. A lamp, wha • • hat? it is faithful counſel. Such as when Mordicai acc ••• • he two traitors for conſpiring againſt Ahaſuerus, (Eſt. 2. 〈…〉 and when the Prophet Eliſha (2 King. 6.9.) diſcover ••• • he ſtratagems of the Kings of Syria, to the King of Iſrael.

(2) Where this Lamp of a King fails, there the lightning of God begins: which ſhall make known what the other cannot: You will, I know, be inquiſitive after this lightning of God, what is meant by it. I ſhall refer you to Solomon, who informs us (Eccleſ. 10.20.) in theſe words, When the Birds of the ſhall declare the matter. (i.e.) when by wonderfull ways, and without the help of Man, a thing is brought to light, they either make their own tongues to betray themſelves (Pſal. 64.8.) or are ſo brought to con •• ſion, that the hand of God is manifeſted in it. God is • onderful in the protecting of Kings; in none more: by • ending forth this his lightning, and bringing to light the moſt ſecret counſels of rebellous Miſcreants.

But ſupoſe all in a dark obſcurity, and ready to take birth: why now even now, God can confound all. He will touch the Mountains, and they ſhall ſmoak. Abſalom's affairs came to a great progreſs, Mountain-like: but God toucheth Abſal • m, and cauſeth him to reject that counſel (which would have done his buſineſs for him) to his own ruin (2 Sam. 17.14.) God will touch Adonijah, even with a Panick fear, that when his buſineſs was almoſt done, he ſhall not dare to accompliſh it (1 Kings 1.49.) ſo that all things turn to ſmoak, and vaniſh. Hence that of our Royal Pſalmiſt, (Pſa. 62.3. How long will you imagine miſchief? ye ſhall be ſlain all of ye, as a bowing Wall ſhall you be, and as a tottering Fence. Thus doth God oppoſe himſelf to the wicked counſels of ſuch as hatch Treaſon, and conſpire againſt Princes.

(2.) Againſt their Treaſons God exerts himſelf, and ſheweth that he will ſtand up for the preſervation of Kings; He will make ready his Arrows upon their ſtrings, againſt the face of their enemies, (Pſal. 21.12.) Then ſhall ye underſtand (as in the caſe of Korah, Numb. 16.28, 29, 30) that the Lord himſelf giveth Salvation unto Kings, when the Hand of the Lord is gone out againſt their enemies. For he that durſt break down the Hedge before mentioned, what ſhall become of him? Did not Sheba for this loſe his Head? Shimei his life? and the two Eunuchs theirs? What ſhall I add more? Time would fail me to tell you of Baanah and Rechab, Abſalom and Achitophel, Adonijah and Joab, Zimri and Jozabad, with infinite more, who, for attempting their Kings death, procured their own by it. Moſt ſure it is, that Salvation is of the Lord, as (Pſalm 3.8.) and as ſure that, He giveth Salvation unto Kings, and delivereth David his Servant from the hurtful Sword.

Why is the Accent put upon Kings? Doth not the Wing of Gods Providence extend to all his Children? Have not others a ſhare therein too? The Queſtion is propounded by the Reverend and Learned Dr. Featly, who thus anſwers his own Propoſal.

Yes, Gods Providence extends to all; but yet Kings are neareſt to his Breaſt, they receive more warmth from him, he hath a ſpecial care of them; He keepeth them as the Signet of his Finger, becauſe in them the Image of His Majeſty ſhineth moſt brightly. It concerneth him in Honour ( •• ith he) to maintain them that are his Vicegerent, upon Earth. It concerneth him in Love to defend the Defenders of the Faith, and cheriſh the Nurſing-Fathers of his deareſt Spouſe. It concerneth him in Wiſdom to ſave them who are the breath of ſo many thouſand Noſtrils; to keep them whole, who are the bond which holds together the Common-wealth. In the danger of a King is the hazard of a State; in the hazard of a State, the ruine of a Church; in the ruine of a Church, God's Houſe lieth in the Duſt. The Heathen Poet glanceth at this Truth, when every where he ſtiled Kings διοτρεφεῖς, as it were bred up and foſtered in the boſom of Jove, in their Dialect, Jehovah in ours: Keep [me (ſaith David) as the Apple of thine Eyes; Who can endure the leaſt prick in that tender place? No more will God abide his Anointed to be touched, (1 Chron. 16.22.)

You have heard, dear Chriſtians! why God giveth Salvation unto Kings.

(1.) Becauſe they are his Vicegerents, his Deputies, and his Honour is complicated in their Salvation.

(2.) Becauſe the Devil, that malicious one, with his infernal Agents, ſeeks their deſtruction, And

Laſtly.) Becauſe in their Salvation conſiſts the Peoples happineſs. You have alſo heard why and how God giveth Salvation unto them. Paſs we now from the Theſis to the Hypotheſis; from Gods giving Salvation to Kings in general, to his delivering David his ſervant in particular, from the hurtful ſword, which is the

(2.) And next in order, St. Paul tells us that God is the Saviour of all men; but chiefly of them that believe, and I ſhall dare to ſay, the Saviour of all Kings, but the Pious above all; the reaſon for both is intirely the ſame, We may gather it thus:

If the Divine Providence watcheth over Kings indefinitely, Kings in general; what muſt he needs do then upon thoſe that are faithful, and rule over ſuch as are devoted to his Service? If he is wonderful in the Kings of the Earth, what then muſt he needs be in thoſe Kings who are Nurſing-Fathers to his Church and People? If in an Ethnick Ahaſuerus, what in a religious David, a devout, a Pious Prince? what a King is among men, that is a David among Kings: what then ſhall God do for him? and for all like him? As they are precious in the eyes of the Lord, ſo will he think nothing too much for them

Thoſe things, which are but ſingle in other Kings, we may find conjunct in David, a King, and a ſervant of God too: wherefore, becauſe a King, he will give him Salvation, and becauſe his Servant, he will deliver him from the hurtful Sword. Becauſe a King, he hath in common with all Kings Gods care attending him; and becauſe his Servant, he hath a propriety above the reſt; as a King, by him he Reigns; as God's Servant, he is directed and governed by him.

All Kings, as immediately conſtituted by God, are his Viceroys, and deputed Servants; he is therefore, King of Kings, Lord of Lords. But yet all do not acknowledge God, nor ſhew themſelves his Servants. His Servant Nebuchadnezzar; ſo God ſpake by the Prophet, Jer. 27.6. But did that great King acknowledge this? No, he neither acknowledged himſelf Servant, nor. God, Lord. For ſo ſpeaks he to the Three Children, Dan. 3.15. Let us ſee what God can deliver you out of my hands.

Nor did Pharaoh acknowledge this: Who is the Lord? (ſaith he) Exod. 5.2. But our Pſalmiſt was in another Note, He is free in his acknowledgments this way (Pſalm. 116.16) Behold, Lord, I am thy Servant, I am thy Servant, and the Son of thine Handmaid. Nor did he ſay this only, but in his works he ſhewed himſelf ſo: He ſpake it not by conſt aint, but he made it his buſineſs to do the will of God. He was ſo ſolicitous in the Lords matters, that he would not go up to his Bed, nor take his reſt till the Ark of God was provided for, (Pſalm. 132.2, 3.) In the bringing that back again, among other Servants of God, he ſo demeaned himſelf, that Michel (his own Wife) deſpiſed him, as contemptible for his humility, 2 Sam. 6.20. But he never thought himſelf humble enough before the Lord, never ſolicitous enough in performing his will. David was truly God's Servant, humble as a Servant, faithful as a Servant, a Servant according to his own heart, 1 Sam. 13.14. Moſt truly therefore, and to our purpoſe, it is here ſaid, David his Servant. Hereupon we have that of God concerning his Servant David, Pſalm 89.21. My own Hand ſhall help him, and my own Arm uphold him, nor ſhall his enemies ſucceed against him, nor ſhall the ſon of wickedneſs approach to hurt him (i. e.) in one word, I will deliver him.

Now, what God promiſed he perform 〈…〉 he ſave him, from many (ſhall I ſay?) dangers; to keep to the Letter of my Text, I ſhall rather ſay weapons; keen, drawn, wielded againſt him. He delivered him from the Sword of Goliah, from the Javelin of Saul, and (which is moſt proper here) from the hurtful Sword.

All Kings are God's Servants πρὸς ἡγεμόνα απαίδευτον (ſaith Plutarch) for the common good of Mankind; but David by a ſpecialty. He was God's moſt ſpecial care (as in the Text;) He it is that giveth Salvation unto Kings, who delivereth David his Servant from the hurtful Sword.

(3.) Our Royal David, God's Servant alſo, and lately delivered, is the next to be ſpoken to. The ſame God delivered both; both from the Sword, from the hurtful Sword, both. I need not ſpend time in giving you the particulars, you all know the danger he was in, danger ſo great, that we can attribute it to nothing elſe but God's Care and Protection, that he hath outliv'd it. How was His Majeſty wrapt over and over in the Snares of Death? yet hath he broken the Snares, and is eſcaped.

It is plain to all unbiaſs'd and conſidering men, that never did a Nation enjoy more by a King, than ours have done by this we have: Never were People more happy, than we might be under him (if we pleaſe and) were not the fault • ur own. Never was it more remarkably true, that the Powers that are over us, are ſet over us by God, than in our Caſe. His Majeſty's coming in, and Eſtabliſhment here, be •• g a Miracle in the ſight of all the World. And I wiſh, it • ould not be ſaid as truly too, that never was a Prince expos • to more dangers and troubles, than he has been.

Should we recollect the paſt Paſſages of his Life, and ſoberly make remarks upon the ſame, I do not well know, whether we ſhould more admire his Fate, and wonder to ſee ſo many dangers and adverſities ſhould encounter to ſpend their ſpight againſt one man; or that Providence and Care of Almighty God, that hath ſtill brought him through. Theſe Providences and Cares have been freſhly inſtanced very lately, in a Deliverance from a Conſpiracy abroad, hatched by a ſort of men that nothing can oblige; no kindneſſes, no endearments; no, not Religion it ſelf, the tranquill enjoyment of the true Proteſtant Religion. Oh the barbarous intendments of the worſt of Men! Abhorrent in any, but above any, in our Clime. Religious Plots, Proteſtant Treaſons, oh Helliſh Contradictions!

But can they deny what is obvious to all? The King's hazards in Battel, wherein (not one, but often) he hath expos'd himſelf to the utmoſt dangers, thereby greatly encouraging his friends, and ſtriking a dread and terrour into his enemies, who never yet had the courage to withſtand him?

Not to tell you of His Majeſty's danger at the Boyne, where a Cannon Bullet bruſht upon his Shoulder; it was no leſs than a Miracle that it did but bruſh him, importing Heavens Care of him, and that he was dear to God in his Preſervation.

But perchance ſome may think this too foreign, at leaſt too antique and old. I ſhall therefore produce a freſher Inſtance, and that within the compaſs of this Days Thankſgiving, (being in Flanders, from whence our Royal Sovereign not long ſince return'd) an Inſtance no leſs miraculous tha • the former, when another Cannon Bullet, ſeeming to do him Homage, kiſs'd the place where he juſt before ſat, but yet came not there till he himſelf had quitted it, which was not above a Minute. An aſtoniſhing Deliverance! The late Naval Victory, can that be oppugn'd, deny'd by any? and was not the Hand of God in it? It is as clear as the Sun in its Noon-Day Luſtre, that the Wind fought againſt the Enemy, as the Stars once againſt Siſera. The Wind hindred the French approaching us, and gave us an opportunity of coming up to them, which was no ſooner done, but God bleſſed His Majeſty's Forces with that Succeſs which uſually attends his Royal Perſon; than whom, never any more ſignally delivered.

It is no new thing to hear of our Royal David and his troubles, his reiterated troubles and dangers; nor (bleſſed be God for it) to hear of his Deliverances alſo; his repeated Deliverances. The one runs parallel with the other, litterally making that of our Pſalmiſt good (Pſalm 34.19) Many are the afflictions of the Righteous, but the Lord delivereth them out of all.

The truth is, the Life of our King William the Third, hath been a continual Scene of Providence and Danger, even from the Cradle, an Inſtance (hardly to be ſeconded) of God's great and ſpecial Care, not rarely attending the Perſons of thoſe Princes to whom Religion and his Honour is dear, 〈◊〉 I am perſwaded they be to this our Sovereign. A Prince, 〈◊〉 Pious as Valiant, and as forward to Praiſe God his Saviour, as he is ready to deliver him, which brings me to my

2d. Propoſition, That thoſe that are delivered, ſhould praiſe God, and be thankful to him.

(1.) Common Morality doth inform every common capacity of this common Principle in Divinity, We must be thankful unto them who have been bountiful unto us: Whereupon Alexander, who exceeded all in Bounty, and Caeſar, who exceeded all in Patience, yet it was obſerved, that the •• e did never give to, and the other never forgive an ungrateful perſon. Yea, the very Heathen, in their moral Favours feigned Ixion, becauſe he had been unthankful to Jupiter, who ſaved his Life, to be tortured and tormented on a Wheel, crying, τὸν ἐυεργέτην ἀγαυαῖς ἀμοιβαῖς ἐποιχομένους τίμεσθαι: Oh remember to be grateful to your Benefactors! Si ingratum dixeris, omnia dixeris (ſaith the Learned Seneca, but a Pagan:) Him that thou callest ungrateful, thou calleſt all to nought.

And Socrates (another Learned Heathen) did ſee and ſay ἀκαριστίαν ἀδικίαν εῖ̔ναι; that Ʋnthankfulneſs is a groſs act of Injuſtice; nay, Injuſtice againſt God (ſaith holy David) as depriving him of that quit-rent due to him the great Lord of the Univerſe; ſo (Pſalm 50.15.) Call upon me in the day of trouble, I will hear you, and thou ſhalt praiſe me.

(2.) Nature doth teach us this Leſſon of Grace, for naturally every effect muſt be brought back to his cauſe. Now God is the cauſe of all things and perſons, and the preſerver of them too; therefore whatſoever we have, and whatſoever we are, muſt be aſcribed to God.

Hence is that challenge of St. Auguſt. (Confeſſ. 4.4.) Quis Laudes tuas enumeret unus, quas in ſe uno expertus eſt. What Man alive is able to praiſe God for his Goodneſs, which he alone hath received in his own Perſon? certainly we ſhould be all Bankrupts, if we were called upon for this one Debt.

Since now the very Heathens preſs this duty warmly: and ſince there is a generous gratitude in Nature; what elſe means that of Iſrael's ſweet Singer (Pſalm 19.1.) The heavens declare the Glory of God, and the Firmament ſheweth his handywork: How much more does gratitude become God's Children? Honour is due, (there is none but will grant it) to the Creator, from the creature: and who ſo tender of this his honour as his Children and Servants? Now what courſe take they for it? How do they give it him? Who ſo offereth me Praiſe and thanksgiving, (ſaith God) he honoureth me (Pſalm 50.23.)

The Property of God is benefacere, and the property of Man is benedicere: God doth bleſs Man with his benefits: and Man doth bleſs God for them. I need not tell you that the Heathen after they had eſcaped ſhipwrack, hung up their Votivas Tabulas to Neptune: and after Victory, beſides Supplications, they did put Garlands upon the Images of their Gods, and left the chief ſpoils taken in War, in the Temple of Mars. I need not tell you that the Jews by the Command ment of God, reſerved a golden pot of that Mannah, in the Ark, in memory of that Mannah which fell in the Wilderneſs: and in a thankful acknowledgment to eterniſe the Memorial of their paſſages out of Egypt, and freedom from Servitude, they altered their Calendar, and made that Month in which God by Moſes delivered them out of the Houſe of Bondage, the beginning of their Months. (Exod. 12.2.) Let it ſuffice to tell you, that the Holy David in the reflections he made, either upon his danger or deliverances, ever looks up to Heaven, and acknowledges that the Race is not to the Swift, nor the Battle to the Strong; but that God alone giveth Victory unto Kings. How doth he launch forth in the praiſes of God his deliverer? (Pſalm 92.1.) It is a good thingto give thanks unto the Lord, and to Sing praiſes unto thy name, O thou moſt High. Likewiſe, (Pſalm 34.1.2.) I will bleſs the Lord at all times: his praiſe ſhall continually be in my mouth. My Soul ſhall make her boaſt in the Lord: the humble ſhall hear thereof and be glad. Alſo, (Pſalm 146.12.) Praiſe the Lord O my Soul. While I live will I praiſe the Lord: I will Sing praiſes unto God, while I have my being. Again, (Pſalm 115.1.) Not unto us O Lord, not unto us, but unto thy name give glory: for thy mercy and thy truth ſake. And, (Pſalm 116.12, 13.) What ſhall I render unto the Lord for all his benefits towards me? I will take the cup of Salvation, and call upon the name of the Lord. Thus in the Text: I will Sing a new Song unto thee O God! upon a Pſaltery, and an Inſtrument of ten ſtrings will I ſing Praiſes unto thee. Holy David (as ſome conceive) was therefore ſtiled a Man after God's own heart: becauſe he abounded much in Praiſe and Thankſgiving. Somewhat now briefly by way of improvment, and I have done.

To wave generals; what I have further to ſay, I ſhall reduce to our preſent Caſe: and ſo the Ʋſe I ſhall make of what has been deliver • d, will have a threefold aſpect.

To the Enemies of our King: to the King himſelf: To us, his Loyal Subjects. (1.) Hath God (who giveth Salvation unto Kings) • me after time, more eſpecially at this time, delivered our Royal David from the hurtfull Sword? I ſhall then improve it to the diſcouragment of all Traitors and Ill-minded Perſons againſt him: to let them ſee how hopeleſs and improbable all their wicked attempts againſt him are like to be.

Oh that they would conſider what a Darling of Providence hitherto our King William hath been, and how probable all attempts againſt him will be in vain, as they have yet all along been, tho' never ſo cloſely and cunningly, and probably contrived. His Enemies may plot, deſign, conſpire, rebel; they may ſtamp and rage, and fret and ſtorm: but all to no purpoſe; for if God be for him, who can be againſt him?

(2dly.) Is God ſo tender over Princes Safety (as hath been told you;) and ought not they to be as tender of his Honour? is he ſo gracious to them, and ought not they to be as grateful to him? to come yet nearer home, Is our Royal David delivered from the hurtful Sword, and ſhall he not ſing a new Song, a Song of Praiſe?

Beloved, he needs no Spur, that is free of himſelf; ſhall he not do it? what mean I to render that in the leaſt ſuſpicious, which is obvious and plain, and paſt all doubt? for he both knows his duty, and makes a Conſcience of performing it. I prae, ſequar, is a thing moſt abominable to our King William, whether in the Field or in the Chappel.

Does he confront the Enemy, a malicious, a Death-threatning Enemy? Eamus— may moſt juſtly be his motto, Come, Let us go: He couragiouſly leads on all the reſt.

Does he return Victorious? God ſhall be ſure to hear of him, upon the Organ, and other loud-ſounding Inſtruments will he ſing Praiſes unto him. This needs no further confirmation, than our calling to mind this day we now keep, by Their Majeſties Appointment, to preſerve from oblivion his wonderful Preſervation from imminent deſtruction; attended (bleſſed be God) with a noble Victory; and as not content himſelf to do it (to make uſe of our Pſalmiſt's words, Pſalm. 15.14.) He enjoins us alſo to offer unto God praiſe, which

(3dly.) Suggeſts it our duty as well as his. We are all to write after the Copy ſet us; and as we partake of the benefit, ſo are we to make one in the duty of Praiſe and Thankſgiving. Salvation is come unto our Iſrael out of Sion, and therefore muſt Jacob rejoice, and Iſrael be glad. Days of Mercy call for Days of Thankfulneſs; and publick Mercies, for publick and extraordinary Thanks. Thanks real, not verbal only. Thanks are not thank-worthy, if they float only in the mouth for a time, and ſpring not continually from the heart; if only lip-deep, and reach not our lives.

When our Praiſes are obediential, then, and only then, are they acceptable unto God. Saul could not blind Samuel's eyes with his many good Morrows, that the People ſaved the beſt of the Cattel for Sacrifice: Hath the Lord (ſaith he) as great delight in Burnt-Offerings and Saerifice, as in obeying his voice? behold, to obey is better than Sacrifice, and the fat of Lambs, (1 Sam. 15.22.) As if he had ſaid, What, Saul, thinkeſt thou to bribe God with a Sacrifice while thou art diſobedient to his Command? Doſt thou take the Swan, and ſtick the Feather in the room? Doſt thou deny him thine own heart to obey his word, and give him a Beaſts heart in Sacrifice for it? Is this the Oblation that he hath required, or will accept? Truly, God riſes • angry from our Thankſgiving-Feaſts, if Obedience be not a Diſ • 〈◊〉 the Table; without this, we and our Sacrifices may burn toge • her.

If we ſing a new Song, if we ſing praiſes unto God, the Son of Syrac • ill tell us that Praiſe is not comely in the month of a Sinnor, for it was not ſent him of the Lord. To conclude, when a motion was made in • he Senate of dedicating a Statue of maſſie Gold to the Honour of Germanicus, Tiberius the Emperor oppoſed it, but upon a very plau • ible pretence, that Images of Braſs and Gold are ſubject to many • aſualties, they may be ſtolen away, they may be defaced and batter • d, foul indignity and ſcorn may be put upon 'em; Theſe are the Sta • nes of Virtue, and Altars of Fame, which are ſet up in Mens Hearts. Such Altars hath our Sovereign erected in the hearts of all his loving and loyal Subjects, upon which we offer this day, throughout all his Dominions, the Sacrifice of Praiſe and Thankſgiving, for His Majeſties marvelous Deliverance in his Royal Perſon, and the Succeſs of his Arms. (Pſalm 19.2.) One day ſhall tell another, and one night ſhall proclaim it to another, the great things the Lord did at this time for his Anointed.

Δόξα μόνῳ τῶ Θεῶ.

FINIS.