A thanksgiving sermon for the deliverance of our King from the late intended assassination of his sacred person and of the Kingdom from the French invasion preached by Francis Gregory.

A thanksgiving sermon for the deliverance of our King from the late intended assassination of his sacred person and of the Kingdom from the French invasion preached by Francis Gregory.

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Psal. 18. 50.‘Great Deliverance giveth he to his King, and sheweth Mercy to David his anointed, &c.’

GOD Almighty, having rejected Saul from being King, was pleas'd to choose and name David to be his Successor. And in order to it, was David, by God's Command, privately anointed, whilst King Saul was yet alive. And that David might be the more firmly setled upon his Throne, God gave him a very great Interest in the Hearts and Affections of all his Subjects. The Text tells us, 1 Sam. 18. 16. All Israel and Judah loved David. And the Reason why they did so, is given us, Vers. 14. David behaved himself wisely in all his Ways, and the Lord was with him. God had blest him with wonderful Success in fighting their Battles, he had lately crown'd him [Page] with a glorious Victory over that monstr ous Giant, who had so often scorned, and so proudly defied the whole Army of Israel. Upon this mighty Conquest the Generality of the People were so transported with Joy, that even the Women came out, and met them with Instruments of Musick, dancing and singing: Saul hath slain his Thousands, and David his ten Thousands.

This Acclamation, ascribing a great deal more of Honour to David, than to Saul himself, displeased Saul to that high Degree, that the Text saith, Saul eyed David from that Day and forward. He grew so jealous, and was so very much afraid of him, that, lest David should dispossess him of his Royal Throne, he took many Ways to destroy him.

But what Injury had David ever done to Saul? We read, that he had often and much obliged him; he had successfully fought his Battles; he had charmed and turned out the Devil, with whom Saul was possessed; he had spared Saul's Life, when he was at his Mercy; he only cut off the Skirt of Saul's Garment, when he might as easily have cut his Throat; but notwithstanding these great Obligations, Saul still feared, [Page] envied, and pursued David; but David, through the kind Providence of God, still escaped the Hand of Saul.

Now, in Memory of his manifold Preservations, David did pen this Psalm. Its Title, which runs thus, tells us so. To the chief Musician, a Psalm of David, the Servant of the Lord, who spake unto the Lord the Words of this Song in the Day that the Lord delivered him from the Hand of all his Enemies, and from the Hand of Saul. In the grateful Remembrance of God's many signal Favours to him, and particularly for his protecting Providences, doth David, like a Man in an Extasie of Joy, begin the Psalm thus, I will love thee, O Lord, &c. And very good Reason had he so to do; for in the next Verse his own Acknowledgment is this. The Lord is my Rock, and my Fortress, and my Deliverer; my God, my Strength in whom I will trust; my Buckler, and the Horn of my Salvation, and my high Tower. By all which metaphorical Expressions David means only this; namely, that it was the Hand of God, which had preserved him in all his Dangers. And as he begins this Psalm with these grateful Acknowledgments; so doth he end it too, in the Words of my Text. Great Deliverance giveth be to his [Page] King, and sheweth Mercy to David his anointed.

Concerning this Deliverance mentioned in the Text, Four things may be considered: First, Its Author; He gives; and again, He sheweth Mercy. He, i. e. God. Secondly, The Person concerned in this Deliverance; and that is David, which is here stiled, His King; and again, his anointed; i. e. God's King, and God's Anointed. Thirdly, The Motive, which inclined God to work this Deliverance for David; and that was his own free Grace and Favour: For, saith the Text, He gives Deliverance; and again, He sheweth Mercy: By giving Deliverance he doth so. Fourthly, The Nature and Quality of this Deliverance; the Text stiles it, Great Deliverance.

First, The first thing considerable in the Text is the Author of this Deliverance, and that is God. He gives Deliverance, and by so doing, He sheweth Mercy, and to him doth David again and again most justly ascribe it, Psal. 18. 48. He delivers me from mine Enemies. It is not my own Policy, it is not my own Courage, it is not my own Conduct, it is not my own Army that [Page] delivers me; 'tis none but God; that God, whose Wisdom is infinite, and whose Power is irresistible; who knoweth the most secret Plots, who can easily confound the most cunning Devices, and break in Pieces the greatest Strength of wicked Men.

Now, This God was David's Friend: So he tells us, Psal. 118. 6. The Lord is on my Side; and again, Vers. 7. The Lord taketh Part with them, that help me. It is true, David had some Assistances from Men; Jonathan discovered to him Saul's Designs to kill him; his Friend Hushai was employed to countermine the dangerous Counsel of Achitophel, and he did so; Joab, the General of David's Army, was employed to fight his Battels, and with Success he did it: All these did contribute something towards the Deliverances of David; but notwithstanding this, Jonathan, Hushai, Joab, and all David's Assistants, were but so many living Tools and Instruments in the Hand of God, and acted by the Influence and Guidance of his Providence.

And for this Reason, when David reflects upon his manifold Preservations, he overlooks all second Causes and Humane Helps, and attributes them all to God; so he doth, Psalm 62. 2. God only [Page] is my Rock and my Salvation: And so in my Text, He giveth Deliverance to his King: And again, He sheweth Mercy to David his Anointed.

And may not our English David say as much? May not our King as justly say, as even David did, God only is my Rock and my Salvation? For when wicked Men had entred into a Combination to murder his sacred Person; when the Plot was laid and ripe for Execution; when the Time and Place were appointed; when such and such bloody Villains had undertook this barbarous, inhumane, and devilish Work, I mean, by Pistols or Blunderbusses to shed our Sovereign's Blood, and end his Life; when this cursed Crew had mutually engaged themselves by Oath to keep this Hellish Design secret, pray, who revealed this hidden Plot, and so prevented its Execution?

We cannot think that this Hellish Plot was discovered by any immediate Revelation from Heaven; but by one of those bloody Butchers, who had been privy and consenting to it. But how came such a Miscreant to reveal it? 'Tis possible that the Fear of his own Life, should the Plot be otherwise detected, and so miscarry, [Page] might somewhat move him; or perhaps the Hopes, not only of Pardon, but of a considerable Reward, might much incline him: But, above all, it is most probable, that such a Man's own Conscience, being awakened by God, whose Vicegerent it is, might so confound and terrifie him at the Prospect, and with the Guilt of so great a Crime, that he could find no Rest in his Bosome, till he had both disclaimed and revealed it.

But whether it were Fear or Hope, or Conscience which prevailed with this Man to make this Discovery, we must conclude that God Almighty, by his wise and over-ruling Providence, raised and used him, as his Instrument, to do this happy Piece of Service. For, without the Divine Influence, neither Fears, nor Hopes, nor Conscience, can move the Heart of a Wicked Man to renounce his Sin, and do such a blessed Act, as this Man did by this Discovery. It was indeed this Man's great Sin to engage himself in such a detestable Conspiracy, and to involve himself in so deep a Guilt; but since he had unhappily done so, he could never have took a better Course to expiate his Crime in some Degree, than by confessing, lamenting, and discovering it; and for his so doing [Page] he hath Reason to bless that God, who inclined him to it, as well as we.

But the Discovery of this secret Plot is not the only Evidence, that God is the undoubted Author of our Deliverance: For when the French Troops were gathered together with a Design to invade us, when their Fleet was ready, when their Men, Horses, and Arms were imbarqued, put to Sea, and thought to surprize us, Who drove their Ships back to their own Coasts, save only that great God, whose Command the Winds and the Seas obey? Nay more; when, before this Plot was known, a considerable Number of our own Ships were sailing to the Streights, a Place very far from England; that God, who knew the French Design, was pleased, by turning the Wind, to send our Ships home again; that in such a dangerous Juncture of Time we might not want and be without them. So that confess we must, that it is God, who gives great Deliverances: And if so, how are we obliged this Day to bless him for it?

Secondly, The Second thing considerable in this Deliverance is the Person therein concerned; and that is David; here stiled his King, and his [Page] Anointed. First, God's King, and, God's Anointed: And indeed David was so in an extraordinary Way, and peculiar to those Times, wherein God was pleased now and then, once particularly, to name his own Vice-gerents.

Of this Number David was one; God's King by Nomination; and God's anointed by his own immediate and special Command.

But in these Days of ours, there is no such King to be found in all the World; none named from Heaven, none anointed or crowned by God's own immediate Institution. And yet since God Almighty tells us, Prov. 8. 15. By me Kings reign, and since St. Paul saith, Rom. 13. 1. There is no Power but of God; We may conclude, that our present King is His King, and His Anointed: Though not as David was, by Nomination, yet by the secret Direction and Guidance of his over-ruling Providence.

For, pray tell me, who was it that inclined the Prince of Orange, with the Hazard of his Life and Fortunes, to venture into England, to secure us from Popery, which then threatned our Religion; and that arbitrary and despotical Government, which then threatned our Laws and Liberties? [Page] And when this Prince was come over, who inclined several Regiments, that were sent out against him, to run into his Assistance? And when this was done, who moved our Nobility and Gentry to place this Prince upon that Throne, which the late King had deserted, and left vacant and quite empty? And since the King hath been so crowned, who is he, that hath generally inclined the Hearts of Subjects to own him for their Sovereign Lord, and pray for him, as such? If it be God, that hath done all this, methinks we may conclude from such a Concurrence of Divine Providences, that our present King, who is highly concerned in the Deliverance of this Day, is owned by Almighty God, to be, according to the Expression in my Text, His King and His Anointed.

And if so, 'tis not our Business to dispute his Title, but to acquiesce under his Government, to submit to his Laws, to furnish him with necessary Supplies, to pray for his Life, Health, and Prosperity, and to obey his just Commands.

True it is, the Deliverance of this Day doth plainly shew, that some Men are of another Mind; but were it put to the general Vote of [Page] this Nation, whether the late King should be restored, or the present King be continued; if we set aside the Roman Catholicks and the debauched Russians of this Age; I am perswaded, that of twenty Religious and sober Protestants, nineteen would vote for King William.

And by the way, I am apt to think, that this late Attempt to Murder our present King, hath given him a greater Share in the Affections of his loyal Subjects; and thereby settled him the more firmly upon his Throne; even as a Tree, which, being shook now and then by the Wind, is abought to root the deeper, and consequently to [...] [...]and the faster. But,

Thirdly, The third thing considerable in the Text, is the Motive, which inclined God Almighty to work this Deliverance for David; and that is intimated in those two Expressions, He gives Deliverance; and again, He sheweth Mercy, which imports, that David's Deliverance did not arise from any Worth or Merit of his own upon Terms of Justice; but barely from the free Grace and Kindness of God.

And if it were so with David, it cannot be otherwise with us: David was One, who loved [Page] his God, and took Pleasure in his Service; but as for us of this Nation, there is amongst us such a general Corruption of Manners, so many gross Errours and Heresies about Matters of Faith, so much Carelessness and Irreverence, such Schisms and Factions about Matters of Worship; nay, such down-right Atheism and Irreligion, that we deserved a final Destruction rather than a Deliverance.

That sober Man, who considers the reigning Vices of this Age, the Swearing, the Drunkenness, the Whoredom, and other Debaucheries of England, whereby the Laws of God are miserably transgressed, and the Majesty of Heaven basely affronted, must needs confess, as the Prophet did, Lam. 3. 22. It is of the Lord's Mercies that we are not consumed, that we are not yet given up as a Prey to cruel and blood-thirsty Men. We must needs say, as David here doth, God gives Deliverance: And He doth it, because He sheweth Mercy.

Fourthly, The fourth and last thing considerable in this Deliverance is its Nature and Quality; the Text stiles it, great Deliverance: And certainly such is Ours; great in four Respects.

[Page] First, Our Deliverance is Great in Respect of our Enemies from whom we are delivered.

Secondly, Our Deliverance is great in respect of the Persons, who are delivered.

Thirdly, Our Deliverance is great in respect of that dreadful Danger, which did attend us, and was so near us.

Fourthly, Our Deliverance is great in respect of its vast Extent and Latitude; for it reacheth far both as to Time and Place.

First, Our Deliverance is great in respect of our Enemies, from whom we are delivered; I mean the French King and his Myrmidons, his Priests and Jesuits, his Troopers and Dragoons, those his late Reformers of Religion, who have not one strong Argument against the Doctrin of our Church, save only that which hangs by their Sides. I mean their Swords and Pistols. It is well known, that the French King is a Potent Monarch; his Dominion is large, his Kingdom [Page] is rich, his People are numerous, his Army great, his Fleet considerable; and though he may have lost the Affections of his Subjects, yet still hath he an absolute Command over their Persons and Purses.

But all this Greatness cannot satisfie this proud and ambitious King: His Design is to make himself the sole Emperour of the West; and because our present King, by his extraordinary Courage and Conduct, stands most in the French King's Way; since his Armies had not the Luck to kill him fairly in the Field, the Report is, that the French King himself contrived the Way, and encouraged bloody Villains to surprize our King at unawares, and murder him in a Moment.

'Tis somewhat strange that so much as one Thought of such a vile and treacherous Act should have entred into a Crowned Head; but it is much more strange that it should find such Entertainment and Welcome there: 'Tis for the Honour of Kings and Princes, even when they deal with Enemies, to be generous and noble; but for a King, and such an one, as stiles himself, [Page] the most Christian King, and stands so much upon his Honour; for him to sit down, consult and contrive a Design▪ and earnestly wait for its Execution; a Design to murder a Neighbouring Prince sneakingly, and in cool Blood; it is an Act so base, so ignoble, that, had there been nothing of Sin in it, yet there is so much of Shame, that I cannot call it by any Name, that is bad enough.

And had this horrid Plot took that Effect, which was designed by its Contrivers; had the French Army suddenly surprized and overcome us, with what Severity would the French King have treated the Protestants of England, since he lately was so exceeding cruel to the Protestants of France, who were his own natural and loyal Subjects?

In short, this is the King, who, to enlarge his own Dominion, hath unjustly invaded the Territories of other Princes; surprized and burnt their Towns, plundered their Villages, destroyed their Country, and drencht his Sword, and made it drunk with the innocent Blood, perhaps of Millions.

[Page] This is the devouring Lion, from whose merciless Claws we are yet delivered; an Enemy, that is powerful; an Enemy, that is implacable; an Enemy, whose tender Mercies are but cruel: And certainly a Deliverance from such an Enemy must needs be a great one.

Secondly, Our Deliverance is great in respect of the Persons, who are thereby delivered. For these Persons are great, either, first, in Point of Quality; or, secondly, in Point of Number.

First, Some Persons concerned in this Deliverance are great in Point of Quality. Our Bishops and many other grave Divines are Persons somewhat considerable in the Church of England, in regard of their sacred Employment; our Gentlemen, Knights, Lords, Earls, Dukes, are Persons very considerable in the State of England, in regard of their great Estates and Titles of Honour; our Judges, in regard of their Office, are great Men too; but, above all, our King is very great indeed; and that, first, in respect of his high Birth and Extraction, as being born of Royal [Page] Blood; and secondly, in Respect of his high Station, as being God's Vicegerent.

Now, it is certain that if the late Conspiracy had succeeded, all these great Men would have very sorely smarted by it; but especially our King, who was the first Man designed for Slaughter, and consequently the first and the most concerned in this Deliverance.

Secondly, Besides our King, and the other great Men of our Nation, the main Body of our common People are also concerned in this Deliverance: And what they want in Weight, they do certainly make up in Number.

And their Number is so very considerable, that it doth much advance our Deliverance, and make it very great indeed: I remember, Joseph told his Brethren thus, Gen. 45. 7. God sent me before you to save your Lives by a great Deliverance. If the Deliverance of one single Family deserved to be called, a great Deliverance, how much the Deliverance of so many thousand Families as are in England?

[Page] Thirdly, Our Deliverance is great in respect of the Danger, which did attend us, and that was very dreadful, and very near to us too.

We were in Danger of a French Invasion, a French Religion, and a French Government: A Religion, which is Idolatrous; a Government, which is Tyrannical; by the one we must have lost our Consciences, or our Lives; and by the other we must have lost our Laws, Estates, and Liberties: So that I may say, we were in Danger to lose whatever is and ought to be dear to us.

And as this Danger was very great, so was it very near us too: For, the French Fleet and Army were ready abroad, and the Traytors at home were prepared to kill the King, the Day appointed for the Murder was come, the Design was every way ripe, and there wanted nothing, but a fit Opportunity for its Execution.

Now, in this critical Juncture of Time, there appeared for us, as the Greeks speak [Page] [...], the unexpected Providence of God stept in and interposed betwixt us and Ruin; discovered the Conspiracy, and so prevented its Execution. So that we may say, as David did in a like Case, Psalm 124. 7. The Snare is broken, and we are escaped. God was pleased to snatch us, as so many Brands designed for the Fire; as it were out of the Smoke, just before the Flame should have been kindled to consume us. And may we not, upon this Ground also, very justly stile our Deliverance, as the Text doth that of David, a great Deliverance?

Fourthly, Our Deliverance is great in respect of its Extent and Latitude; for it reacheth very far both as to Time and Place.

We must not think that we of this present Age, and this particular Nation, are the only Persons concerned in it; the Benefit of it is like to redound to other Kingdoms and other Ages.

First, To other Kingdoms; for, had the French King invaded and conquered England, as [Page] he designed; he would easily have over-run the Territories of the Allies and Confederate Princes, who are not able, by their own Strength, to withstand the Power of France.

Secondly, To other Ages; for, had this cursed Plot took that Effect, which was designed by its Contrivers, we cannot doubt, but our conquering Enemies, had they proved such, would have derived and transmitted both Popery and Slavery, two detestable Names, quite down to our Posterity.

Now then, if other Ages, if other Nations and Churches, but especially those of the Reformed Religion, be concerned, as doubtless they are, in this Deliverance, as well as we; then certainly the more extensive this Deliverance is, 'tis so much the greater.

And now what remains, but that we render great Thanks for our great Deliverance to that great God who is the undoubted Author of it: Since God hath done his Part in Point of Mercy, let us now do ours in Point of Gratitude. Nor is it enough for us to bless our God with our [Page] Tongues for one single Day, but let us glorifie him in our Lives, as David did, even whilst we have a Being.

The Benefit of this Deliverance is like to redound to our Posterity; and why should not our present and grateful Sense of such a Mercy be conveyed down to After Ages? Certainly a Deliverance of this Nature deserves a Solemn Day of Thanksgiving Year by Year: For, it is said, that this late Conspiracy was laid as deep, and might have proved as fatal, even as the very Gun-powder Treason it self: And if so, since we observe the Fifth of November in Memory of that, why should we not as well observe the Fifteenth of February in Memorial of this?

But, in the mean time, let us take heed that we do no more provoke the God of our Deliverance by our repeated Crimes; let us remember, that France is like to be France, and Rome is like to be Rome, I mean, our implacable Enemies still: And if Old England will be Old England still, if we still resolve to continue as profane and vicious as ever; what may we expect [Page] at last, but utter Ruin and Desolation? To this Purpose tends that Address, which Ezra made to God in a like Case, and upon a like supposition, Ezra 9. 13, 14. since thou our God hast given us such a Deliverance as this, should we again break thy Commandments, wouldest not thou be angry with us, till thou hadst consumed us, so that there should be no remnant nor escaping? But that we may keep God our Friend, and so need not fear the Power or the Plots of our Enemies, Let us take that advice, which our Lord gave to that impotent person, whom he had miraculously cured, John 5. 14. Behold, thou art made whole. What then? Sin no more. So say I: Behold, we are this Day Dlivered, and that by little less than a Miracle; well, and what if we be? Sin no more. There is danger in it; for, as the Text intimates, God hath yet in store [...] some worse things, which may yet befall us, even a small Excision and Destruction of our Persons, Church, and Nation.

But that our selves, our Families, and our Kingdom may flourish, let us by our religious, holy and vertuous Lives engage our God to be [Page] still our great Protector; and, in order to our common Safety, let us close our Thanksgivings with that solemn Petition, which our Liturgy puts into our Mouths. O Lord save the King, And let every good Man, who loves our Church and Nation, subscribe or say, Amen.

FINIS.

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A Thanksgiving SERMON For the Deliverance of Our KING From the Late Intended ASSASSINATION. Preached April the 16th. 1696.

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A Thanksgiving SERMON For the Deliverance of Our KING From the Late Intended ASSASSINATION OF His Sacred Person: And of the Kingdom from the French Invasion.

Preached by Francis Gregory, D. D. Rector of Hambleden in the County of Bucks.

LONDON: Printed for R. Sare, at Grays-Inn-Gate in Holbourn, 1696.

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Title statement

A thanksgiving sermon for the deliverance of our King from the late intended assassination of his sacred person and of the Kingdom from the French invasion preached by Francis Gregory.

Gregory, Francis, 1625?-1707.

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1696

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2009-03 (EEBO-TCP Phase 1).

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A42063

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Wing G1906

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ESTC R28684

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10741029

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ocm 10741029

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45593

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Transcribed from: (Early English Books Online ; image set 45593)

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— A thanksgiving sermon for the deliverance of our King from the late intended assassination of his sacred person and of the Kingdom from the French invasion preached by Francis Gregory., Gregory, Francis, 1625?-1707..

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23 p.

Printed for R. Sare,. London :: 1696.. (Reproduction of original in the Union Theological Seminary Library, New York.)

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