A sermon preach'd before the Lord-Mayor and court of Aldermen in the church of St. Mary le Bow, on Thursday the 26th of November, being the day of the publick thanksgiving William Wake ...

A sermon preach'd before the Lord-Mayor and court of Aldermen in the church of St. Mary le Bow, on Thursday the 26th of November, being the day of the publick thanksgiving William Wake ...

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Psalm Cxliv. 9, 10, 11.

9. I will sing a new Song unto Thee O God; upon a Psaltery and Instrument of Ten Strings will I sing Praises unto Thee.

10. It is He that giveth Salvation to Kings, who delivereth David his Servant from the hurtful Sword.

11. Rid me and deliver me from the Hand of Strange Children, whose Mouth speaketh Vanity, and their right hand is a right Hand of Falshood.

IT is but a very little while since we were wont to meet together in this Place, to implore the favour of God in the Preservation of their Majesties Persons, and for the Good Success of their Arms in those Great Enterprizes they were pleased so generously to undertake, for the necessary Defence of our Country; the Preservation of our Religion and Liberties; and to put a quicker End to those unhappy Confusions, we have been so long and dangerously exposed to.

We are now Assembled with all possible Thankfulness to acknowledge his Mercy, in the Gracious Return which he has vouchsafed to make to these our Requests. That He has Preserved our King, and Prosper'd his Enterprizes; and given a Success to our Arms, if not equal to what perhaps some would have wish'd, [Page] yet I am sure beyond what any of us could reasonably have expected.

Now this being the Design of this days Solemnity, I cannot tell how I could better entertain your Devotion than in offering you some Reflections upon the Words before us. In which we have the Thanksgiving and Prayer of a King: A Gratulatory Acknowledgment of God's Mercy to Him in his past Deliverances, and an earnest Request that He would still continue to deliver him both from the Power and Malice of his false and treacherous Enemies.

That this Psalm was composed by King David the A Psalm of David. Inscription of it will not suffer us to doubt. And that he composed it upon the account of some great Deliverance which God had given him, from a Personal danger, as well as for some Great Victory which He had obtain'd against his Enemies, the words of the Text sufficiently demonstrate.

But now what that Deliverance in particular was which he here acknowledges with so much Gratitude, and promises God He would ever celebrate with the most pious Resentments, and in the most solemn manner that He was able, we are no where told; nor is it perhaps an easy matter to determine any thing certainly concerning it.

Indeed were the Title which the Septuagint praefix to this Psalm, of such Authority, that we might securely rely upon the Credit of it, we should then soon come to a Resolution of this Point. The Danger which the Psalmist here refers to, being [...]. therein expresly said to have been that which he underwent when he encountred singly with Goliah, 1 Sam. XVII. and from whose Sword the [...] Chaldee Paraphrast on the Text tells us he here blesses God for delivering of Him.

[Page] But as 'tis certain that this Inscription is not now to be found in any of the Hebrew Copies at this Day, so Tom [...]in Psal. 143. Theodoret assures us that neither could He in his time meet with it in any. And the expressions of this Psalm both in the 2d and 10th Verses, plainly shew that when he composed it he was not only King of Israel, but throughly Established in the Throne. For so those Words must be understood V. 2. Blessed Compare this with Psal. 18. 2. 47. 2 Sam. 22. 3. 48. be the Lord my strength who teacheth my Hands to War and my fingers to fight: My Goodness and my Fortress, my High Tower and my Deliverer, my sheild, and He in whom I trust, who subdueth my People under me: i. e. Who after all the Contests that have been raised against me to oppose my Authority, has at last fully establish'd me in the Throne, and brought All Israel to submit themselves unto Me.

Now this has made Others suppose that the Sword So R. Kimchi in loc. from which God had delivered David, and for which he here offers this Eucharistical return to Him, was the Sword of Saul, who so eagerly sought after his Life; and from whose hand he could never have escaped, had not the same Providence which before design'd him for the Throne, in a wonderful manner preserved him for it, and at last confirm'd him in it.

It cannot be deny'd but that this is a Conjecture agreeable enough to one part at least of the business of this Psalm, which was to return Thanks to God for putting an End to those Oppositions that had been raised against him by the Friends of the House of Saul; and bringing all Israel to receive him as their King.

But tho' I shall not therefore exclude this from being a Part of what the Psalmist here intended to Bless God for, yet I cannot think that this comes up [Page] to the full meaning of the Words of the Text. For if we look more narrowly into the Expressions of it, we shall find good grounds to believe that David not only composed this Psalm after he was come to the Crown, but do's more especially refer to some Deliverance which he had received after his Coming to it; and by consequence after all his Dangers from the House of Saul were at an End. For having first vow'd a Thanksgiving to God, Vs. 9. I will sing a new Song unto thee O God: upon a Psaltery and Instrument of Ten strings will I sing Praises unto thee. He tells us Vs. 10. That the subject of his Hymn should be this, It is he that giveth Salvation unto KINGS, that has deliver'd David his servant from the Hurtful Sword: i. e. as the Connexion plainly shews, when he was a King; and as such received Salvation from Him.

In short, As the Passage I have now mentioned does I think plainly enough argue that this Psalm was a Thanksgiving for some Deliverance which God had vouchsafed to him since he was King of Israel; so we may reasonably conclude from the Acknowledgment V. 12. which he makes in the Beginning of it, of his being at last Peaceably Settled in the Throne, as a Blessing which He had but newly received of Him, that it was a Deliverance from some Danger which befell him not long after his solemn Inauguration at Hebron, 2 Sam. V. And the Character which he gives us of his Enemies in two places of this Psalm, that They were Strange V. 7. 8. 11. Compare Deut. 32. 21. 2 Kings 17. 15. Jer. 2. 5. &c. Children, whose mouth did speak Vanity; and their Right hand was a Right hand of falshood, farther shews that They were some of the Idolatrous Nations round about Him that rose up against Him, and put him in that Hazard out of which God had in a singular Manner delivered Him.

[Page] Now this will lead us to a very probable Account of the Occasion and Design of the Psalm before Us. For in the second of Sam. V. 17. we read that no sooner had the Philistines heard that they had anointed David King over Israel, but they immediately Armed themselves against Him, in Hopes that whilst He was yet scarce well setled in his Government they might be able to deal with Him; least if they tarried till mens Affections were wholly engaged to Him, He should then Grow too Strong for them.

But God who had in so wonderful a manner brought him to the Throne, now no less miraculously preserved him in it. He went forth Himself into the Battle to smite the Host of the Philistines; He directed 2 Sam. V.—23.—24.—20.—25. Him both when and How to fall upon Them. And having thus discomfited them in two Battles; and tho' not utterly destroy'd them, yet obtained a Considerable Advantage against Them; He composed this Psalm, as a Solemn Thanksgiving and Prayer to God Almighty; both to Bless him for that Success he had already obtain'd, and to implore his Favour in the utter Subversion of these his Treacherous and Idolatrous Enemies.

I have before observed that this Psalm consists of two principal Parts; viz. 1st. A Thanksgiving for that Great Deliverance which God had already given him out of the hands of the Philistines: And 2ly. A Prayer for the Continuance of his Favour and Protection; that He would still go on to save him from his Enemies, and to bless his Government with Peace and Prosperity: And my Text leads Me to consider both of them;

Ist. The THANKSGIVING, Vss. 9. 10. I will sing a new Song unto Thee O God! &c.

[Page] IIdly. The PRAYER, Vs. 11. Rid me and deliver me from the hand of strange Children, whose Mouth talketh Vanity, and their right hand is a right hand of falshood.

I begin with the former of these:

1. The Thanksgiving, which David here made to God Almighty for preserving him from the Sword of his Enemies, and for the Good Success he had met with in his Enterprizes against Them.

It was a Part of that Religion which the Light of Nature taught the very Gentiles themselves, as to See Dionys. Hal. l. vi. p. 411. Et supr. l. ii. p. 90. implore the help of their Gods in times of Danger and Distress; so to make their Solemn returns of Praise and Thanksgiving to them, as often as they escaped with Safety out of it. The same Reason which forced them to acknowledge the Being of a God in the Creation of the World, carrying them on to confess the Interest he had in the Government of it: And that it was to his Providence therefore they ought both to recommend Themselves in All their Affairs, and to render the Praise of whatsoever Success they met with in them.

Hence we find so many Jupiter Fe [...]etrius Liv. Dec. I. l. 1. Stator. ib. Imperator. l. 6. p75. G. Victor. l. 10. p. 121. I. Pistor. Lactantius de F. R. p. 110. Tonans. Sueton. in Aug. n. 29. Conservator. Tacitus. Hist. l. 3. Custos. ib. Propugnator, &c. Apollo. Solianus. Medicus, &c. De Fortunae Cognominibus. Vid. Alex. ab Alex. Gen. D. l. I. c. 13. Hercules. Victor. Custos, &c. Ib. l. II c. 14. Titles given to them almost upon every Occasion of their Saviours and Deliverers: So many Liv. Dec. I. l. 6. Suet. in Augusto. n. 29. In Domitiano. n. 5. Dionys. Halic. [...] VI. p. 411. Alex. ab Alex. l. I. C. 22. Plut. in Rom. n. 8. 9. Plin. N. H. l. VI. c. 28. Trophies and Monuments set up to perpetuate the Memory of their Blessings to Posterity: [Page] So many publick Themist. Or. xiii. p. 305. Ed. 4 to Dionys. Halic. l. 2. p. 90. Ib. p. 130. l. 3. p. 173. l. 6. ad finem. Virg. Aen l. viii. ver. 172. 188. 189. &c. 268. &c. Festivals appointed, wherein to commemorate their Favours: So many Liv. Dec. I. l. 5. p 63. H. Vid. Dionys Hal. loc. citatis in (d). Tacit. Ann. l. xiv. c. 21. Liv. Dec. I. l. I. p. 9. D. in Tarq. Prisc. Suet. in Aug. c. 18. Vid. Alex. ab Alex. l. v. c. 8. & l. vi. c. 19. Shews, and Games, and Spectacles set forth in Honour of their Benefactions: And to come yet nearer to the Business of the Text, so many Sacred Dionys. Hal. l. 2. p. 102. & p. 130. Plut. in Rom. n. 8. See Orph. Hymn. Callim. in laud Apoll. Virg. Aen. l. viii. V. 287. &c. 303. Hymns composed, to declare the Greatness of their Love and Kindness to Mankind. The very See Rosinus Antiq. Rom. lib. x. cap. 28. 29. Dionys. Hal. lib. 2. p. 102. Alex. ab Alex. l. v. c. 6. Plin. H. Nat. l. xv. c. 30. Seneca l. de Concol. cap. 10. Plin. Panegyr. c. 8. Triumphs of their Generals were no less design'd in Honour of their Gods, than for the Praise and Glory of their Commanders; Who esteem'd it a sufficient reward for all their Dangers, to go with Pomp and Majesty to their Temples; and there with the publick Acclamations of their Country, present the Spoils of their Enemies before them; and confess it was by their help See Rosinus Ant. R. l. X. c. 29. that they were return'd from the Field with Safety and Success. And from all which no other Conclusion can be drawn than this; That as they were sensible their Help came to them from above, so they thought it their Duty by all possible means to express their Grateful Resentments of it.

And indeed if to be Insensible of the Favours which one of our Fellow-Creatures bestows upon us, has ever been Esteem'd enough to fix one of the blackest Imputations, (for so we all of us account that of Ingratitude to be) upon such a One: How much more both Wicked and Ungrateful must he be judged who neglects his God, and takes no notice of those Blessings which his bountiful Providence showers down upon Him?

[Page] But there is yet much more to be consider'd by Us as to this Matter: For not only our Piety towards God, and that grateful Sense we ought to have of his Mercies to us, oblige us thus to return our Thanks for them; but our very Interest too concurs to engage us to it.

He who neglects to acknowledge the Kindness of One of his Fellow-Creatures, and thereby forfeits all Pretence to any farther Favours from Him; runs only the Hazard of being deprived of that little Help which such a One might otherwise have afforded Him some Other Time, and of which perhaps He may never find any great Want. To be sure the most we can suppose he could lose by it, would be to become thereby Exposed to the Resentments of a Man whom he needs not much fear, and against Whom he may find out many ways to defend Himself.

But it is not so with relation to God-Almighty: His Providence is always over us, and we cannot subsist the least Moment of our Lives without it. In Acts xvii. 28. him we live, and move, and have our Being. The very Breath that we draw in, the World in which we dwell, Our Health and Strength, Our Food and Psal. civ. 28, 29, 30. Raiment; In a Word, Our Lives and all the Comforts of them, are All of them the Effects of his continued Bounty to us. And should we by our Ingratitude provoke Him to withdraw His Favour from us, we should then become Destitute indeed, for ever lost to all the Hopes both of this World and of the Other.

Now the only Acknowledgment we can make to God for all his Mercies to us, is this of Praise and Thanksgiving. He is above receiving any Other Returns from Us. Whasotever we have besides, it is all of [Page] his Bounty to us, nor can he at all be profited by it. Psal. L. 11, 12, 13, 14, 15. Psal. exvi. 12, 13, 17. And sure when God bestows so many Blessings upon Us, and expects only this little Tribute to be paid for them, that we should own them to be his Gift, and celebrate his Mercy for the Giving of them: We must needs be very inexcusable indeed, if we neglect to return this to Him; and more insensible than the very 1 Chron. X. 9. Dan. iv. 34, 37. Jonas 1. 16. &c. Gentiles themselves; who, as we have before observed, never fail'd in the most solemn manner they were able, so to do.

Such then was the Justice and Reasonableness of that Acknowledgment which the Royal Psalmist here engaged himself to make to God Almighty, for delivering Him out of those imminent Dangers to which He had been Exposed. I will sing a New-song unto Thee O God! upon a Psaltry and Instrument of ten strings Will I sing Praises unto Thee. And it is supposed by some that the very next Psalm to this, was that Hymn which he composed in pursuance of this Vow: And in which with all the heighth of Poetry, and in the most exquisite Form that Art and Piety joyn'd together and assisting one another could produce; He sets forth the Glorious Goodness of God, to the Whole World, but especially to Mankind; and among them more particularly to such as duly serve him, and put their Trust and Confidence in his Mercy. And in conformity to whose Example it will behove every One of us this day to lift up our Hearts to Heaven in Songs of Praise to that God, who has now again in our Case, as He did heretofore in Davids, in so extraordinary a manner made Good the Character of the Text to us; It is He that Giveth Salvation unto Kings, that hath delivered David his Servant from the hurtful Sword.

[Page] But of our own concern in this Duty, I shall take Occasion to speak more particularly hereafter. In the mean time having thus briefly consider'd in the General, What those Grounds were upon which the Holy Psalmist took up the Resolution you have seen in the Words of the Text, I will sing a new-song unto Thee O God: Let us for our further Direction in the Duty before Us, enquire more expresly, What the Subject of his Praise was, and what Ours ought at this Time to be?

Now this He tells Us in the next Verse; viz. that it should consist in a Grateful Acknowledgment of Gods particular Providence.

(1st.) Over See R. Kimchi in loc. All Kings and Princes whatsoever, more than over other Men: It is He that giveth Salvation unto Kings.

(2dly.) Among Them in a more especial manner over Himself, more than any Other King besides: It is he that giveth Salvation unto Kings; and delivereth David his Servant from the hurtful Sword.

And (1st.) That we ought to bless God for that particular Providence he is pleased to exercise over Kings and Princes, beyond what he usually does over other Ordinary Persons. See Cic. de Nat. Deor. l. ii. ad fin. Quae ratio Poëtas, maximéque Homerum impulit, ut principibus. Heroum—certos Deos discriminum & periculorum comites adjungeret. Vid. pl.

For let not the Greatest Monarchs mistake themselves, as if it were their own Power or Conduct that secured them against those many and imminent Dangers to which their very Place and Station [Page] continually exposes them. But rather let them consider, [...]. Heracl. in Vs. 10. Huj. Psal. Et Supr. in Vs. 1. Vid. Cat. ib. in Vs. 2. What would all their Guards and their Attendants, all their mighty Power and Forces avail Them, were there not a superiour Eye of Providence continually watching over them, to protect and preserve them?

That a whole Nation should stand in awe of one single Person, whom they all know to be but a Man like unto themselves; That they should obey his Commands, and tremble at his Justice: That those who oftentimes despise their own Lives, should yet not dare to strike at His; but startle at the very Thought of doing him a Mischief: 'Tis not their own Wisdom, or Power or Resolution, 'tis not the Name or Ensigns of Majesty, than can be thought sufficient to work such a Restraint. It is the Providence of that God by whom Kings reign, and Princes decree Prov. viii 15. Justice, that alone is able to give such a Reverence and Security to them. He has set his Stamp of Majesty upon them; He has declared them to be his Ministers: and this forces even the most Violent Men Rom. xiii. 1, 2, 5. to have such a regard for them, as nothing but this could ever engage them to.

And this I say ought at all times, but especially on such Solemn Occasions as these, to be esteem'd a Matter of especial Praise and Thanksgiving to God for it.

For were it not for such a Restraint as that we Hieroclea de Prov. p. 18. have now been speaking of, What would become of All the Peace, and Order, and Government of the World? Kings might enact Laws; they might settle our Liberty and Property at Home, and enter into Leagues of Peace and Commerce Abroad: But alas! What precarious things would All these be, were [Page] they left open by God to the Violence and Fury of every bold Invader; and no longer to be of any Force, than till some desperate and turbulent Spirits should be found to run All things into Disorder and Confusion?

But Blessed be God! who has not given Us up to the Wild Passions, and ungovern'd Appetites of Wicked and Violent Men. But as he has laid the strongest Obligations upon Us to be subject to the higher Powers, not only for Wrath but also for Conscience Rom. xiii. 1, 5. sake; to obey their Laws, and support their Government; to bear with their Infirmities, and if Occasion be, even Suffer too rather than dare to resist their Authority: So has he impress'd on our Minds a certain Awe of that Power which he has put into their hands, that will not permit us, no not in our very Hearts to despise or disregard them; and by frequent Instances of his Vengeance has effectually assured us, that there is a Singular Eye of Providence that overlooks them, and that no One shall 1 Sam. xxvi. 9. lift up his hand against them and go unpunish'd.

This as it is the Great Security of all the Peace and Quiet, of all the Happiness and Prosperity which we Enjoy; So ought we upon all Occasions to be ready to declare our Sense of it, by our grateful Acknowledgments to God for it. But the Royal Psalmist had a yet more particular Subject for his Praise than this. For

(2dly.) This God who has such a near and tender regard for All Kings and Princes whatsoever, above Other Men; did in a Singular Manner shew his Concern for Him, more than for any Other Prince that then lived in the World.

[Page] If we consider Him before his coming to the Throne; From how many Dangers did it even then please God to save and deliver Him? Let the Hazards which he run with the Lion and the Bear; His 1 [...]. Encounters with Goliah first, and then with whole

Armies of the Philistines: His narrow escape from Ib. C [...]. xviii, xix. &c. the 1 Sam. xviii. 1 [...]. Javelin of Saul; and his yet more narrow escape from the Hands of those Ib. xix. [...]0. Murderers whom he sent on purpose to slay him: Let the Perils he underwent when Ib. Ch. xxii xxiii, xxiv. &c. Saul with his Army hunted him up and down from place to place; forced Him to flee sometimes into the Wilderness, among the Wild Beasts for Refuge; at other times into the Enemies Country, to those very 1 Sam. xxvii, xxviii Philistines whom he had so much enraged by his frequent Encounters against them; not to mention any more Particulars, declare to us.

Nor were those he underwent, 2dly, after he 2 Sam. Ch. ii, iii, iv. came to the Throne any less remarkable: Whilst the Kingdom was yet divided against Him, and but one of all the Tribes of Israel stuck firm to Him, Ib. Ch. v. 5▪ and own'd his Authority for above Seven years. And when at last it pleased God to unite the whole People under him; no sooner was He free from those Civil Disturbances at Home, but a Forreign —17. Enemy forthwith invaded him from Abroad, and again exposed him to New Dangers.

[...] out of all these Difficulties God deliver'd him; and were it necessary for me to go on to the following parts of his Life, we might find yet greater Instances than these of his Wonderful Preservations of him. And as 'tis certain that no One ever took more Care to magnify the Mercies of God, than David did; So I may say that never had any Prince [Page] greater reason than He had so to do: Who seems to have been chosen by God out of all the Kings of the World, to shew what a tender regard the Almighty has to his own Ministers, whilst they take care to live well, and to demean themselves as becomes that Place, and Character which he has bestow'd upon Them.

This then was the Case of the Royal Psalmist, when he resolved upon that Song of Eucharist, of which the Text speaks, in acknowledgment of all those Blessings which God had Vouchsafed to Him. And if we Enquire into the Reason of all this, What it was that moved God to shew such a particular regard to this Great Man; I think we may give these two Accounts of it.

1st. That He was King of Gods own peculiar People; that People which he had chosen out of all Psal. 135. 4. Deutr. iv. 7, 8, 32, &c. 2 Sam. vii. 23. the Inhabitants of the Earth to be his own Inheritance. To whom alone of all the Nations of the World he had Declared his Will, and given many noble Discoveries of himself; whilst the rest of Mankind lay in a miserable State of Darkness and Idolatry: And of whom therefore he took a singular Care, more than of any Other People or Country besides.

Now if God had an especial regard to the Jewish Nation more than to any Other; If he kept as it Exod. xxv. 8. Jer. vii. 12. Ezek. xxxvii. 26. were his peculiar Residence among them, and maintain'd a more than ordinary Communication in all other respects with them: It ought not to be wonder'd, If we find him in a singular manner watching over their King too, more than over those of any Other People or Nation besides, and in an [Page] extraordinary manner careful to save and desend Him.

But this is not yet All: For if we look into the History of the Holy David, we shall find that God did not only favour Him more than any King of all the Nations round about Him, but more than any other King, even of Israel its self. And therefore I add

2dly. That this Great Man was not only King of God's own peculiar People, and as such the Guardian of his Laws, and Supporter of his Worship: But he was moreover Himself a most excellent Person too, A Man after God's own Heart; and by his own 1 Sam. xiii. 14. Psal. v. 12. xxxiv. 15, 17. xxxvii. 17, &c. Piety, no less than by his place and Character in a more particular manner intituled to the Divine Care and Protection.

And this is what I take to be implied in that Expression of the Text where He calls himself God's Servant; It is He that giveth Salvation unto Kings, who delivereth David his Servant from the Hurtful Sword. Compare 1 Chron. x. 13, 14. with Joseph. Ant. L. vii. c. 4. Where speaking of David's Care in this particular, He observes: That it was the Neglect of this that ruined Saul: [...]. 2 Sam. vii. S. Ib. xxii. 21, &c. Intimating to us, that it was This Relation in which he stood to God above all other Kings, and indeed almost beyond all Other Men that ever lived in the World, of being Zealous and Faithful in his Service, that Engaged his Providence to such an extraordinary Concern for Him.

And if we look into all the following Reigns we shall find, that according as any of his Successors shew'd themselves either 1 Kings xv. 4. 2 Kings x. 30. 2 Chron xv. xvii. 5. xx. 37. xxvi. 5. xxvii. 6. careful for Gods Service, or 1 Sam. ii. 30. 1 Kings xi. 11, 31, 33. xiv. 9, 10. xv. 29. xvi. 12, 13, 19. xvii. 18. xxi. 10. 2 Chron. xii. 5, 6, &c. xxv. 14, 15. negligligent [Page] of it; Accordingly God appear'd to be more or less careful to prosper and protect them.

Whilst Solomon continu'd to walk in the Steps See 1 Kings c. x. of his Father David, never was any Prince more Great or Honourable than He was. But when Peace and 1 Kings xi. 4. Plenty, His Wives and his Pleasures corrupted his Religion, and made Him halt between God and Baal, the Temple and the Groves: tho' for his Father David's sake God would not rend the Kingdom —9. 11, 12, 13.—14, 23, 26. from Him in his own time, yet He threatned to deprive his Son of it; and raised up many Dangers and Troubles against him, to disturb his Peace, and diminish his Glory.

On the other side we are told of Hezekiah, 2 Kings xviii. 5. That after Him was none like Him of all the Kings of Judah, nor any that were before Him. For he clave to the LORD and departed not from following Him, but kept his Commandments which the LORD commanded Moses. And what the Consequence of his Piety was we read in the very next Verse; And the LORD was with Him, and he prospered whithersoever he went forth.

It were an Easie matter to add many more Examples in proof of this Remark, were it at all necessary to insist upon it. The Summ of all is this; That as God do's in a particular Manner Exercise his Providence in the Preservation of Kings and Princes above other Men; so among them he is yet more especially careful to prosper and protect Those who profess his true Religion, and take care both to Live themselves, and as far as they are able, to engage their People too to live according to the Rules of it.

[Page] Indeed there are Certain Seasons when God suffers the Best Princes not only to fall into some Hosea x. 3. & xiii. 11. lesser Dangers, but it may be utterly to be cut off by Wicked and Violent Hands. When the Sins of a Nation are come to their full Period, So that all the Piety and Prudence of their Governours are neither able to reclaim them from their Evil ways, 2 Kings xxiii 26. nor to intercede with God for a longer Forbearance of them.

Such was the Case of the 2 Kings xxii. 16 [...]. xxiii. 26. Jews in the time of King Josiah; a better Prince than whom never sate upon the Throne of David. Yet God suffer'd him to fall by the Hand of 2. Chron. xxxv. 2 [...], &c. Pharaoh-Necho King os Egypt, that so he might not survive the 2 Kings xxii. 18, 19, [...]0. Fortunes of his Country, nor see the Evil which was then just ready to break in upon it. And when Schism and Faction, when Base Designs, and Open Immoralities had in like manner prepared Us of this Country for some great Destruction: We know how it pleased God from small Beginnings, and unforeseen Accidents, to throw us into a miserable State of War and Confesion; and to deprive us at once both of an Excellent Prince, and with him of our Church and Monarchy too.

But then even this God appoints in Mercy to Isai Lvii. [...]. 2 Kings xxii. 18, &c them, when it would really be more Grievous to them to Live than to Die: And the Misfortune generally is not so much theirs, as the Country's or Nation's from which they are taken.

And so on the Other hand, There is a time when the Worst Princes are strangely preserved; tho' Jer. xxv. 12. L. 18. yet even then we may observe that for the most part they perish miserably in the End. When God raises them up to be the Scourge and Plague of a [Page] wicked World; and makes use of them as he did Jer. xxv. 9. xliii. 10. Ezek. xxvi. 7. sometimes of the Kings of Egypt and Babylon heretofore, to punish the People and Kingdoms round about Them.

But otherwise, I believe it will generally be found true, that the more Careful any King or Prince is to live well, and govern justly, and do what in Him lies to propagate a true Sense of Piety among his People, the Happier He proves; and is the more Eminently preserved by God, as he is certainly the more dearly Beloved by Him.

And good reason there is why God should observe this Method with them: For

[1st.] This, if any thing, will lay the Strongest Obligations upon such Persons to be Very careful to support the Honour of God, and the Credit of Religion: When once they shall perceive that their Welfare in this present World, as well as their final Happiness in the Other, depends upon it.

And I need not tell you what a mighty Advantage this must needs bring to Vertue and Piety; To find not only a Refuge in the Courts of Princes, Themist. Orat. xvii. p. 462. Ed. Paris. 4to. but a Respect and Encouragement too: And be countenanced by those whose very Examples are Influential, and will contribute more to the promoting a Sense of Religion in the World, than all the Motives or Arguments that we can urge, will ever be able to do without it.

[2dly.] Such a Procedure as this gives a Great Justification to the ways of Providence, in the Menagement of Affairs here below. It shews that there is a God who judgeth in the Earth: That he do's Psalm [...]iii. 11. [Page] not look on as an unconcern'd Spectator of the Affairs of Men; but when he sees Occasion, both can and do's interpose too, and reward or punish the Greatest Persons, according to their Works.

The Fortunes of Princes as they are placed in a much Higher Sphere Habet hoc primum magna Fortuna, quod nihil tectum, nihil Occultum esse patitur. Plin. Paneg. c. 83. than those of Other Men, so are they by consequence more Conspicuous too; and lie open a great deal more to publick Observation. And when once it shall be remark'd that they flourish or decay, are either Exalted or Cast down, according as they live or not in the Exercise of Piety: This will effectually silence all the Cavils of the Greatest Sceptick in his Disputes against a Providence; and force him whether he will or no to confess, that Verily there is a reward for the Righteous, doubtless there is a God who observes whatsoever is done by us, and will not suffer the Wicked always to go unpunish'd.

Again, [3dly.] It is commonly alledged, and I think very truly too, that Kingdoms and Nations, are therefore either rewarded or punish'd in this World, because they shall not as such be judg'd in the Other. And the same may be said of their Rulers too: When the Greatest Monarch goes down into the Grave, all his Pomp and Power; His Titles and Majesty perish together with him. And he shall stand in Judgment in the same undistinguish'd Rank with the meanest of his Subjects.

Whatsoever Reward therefore God shall please to give to such an One as a King, it must be all in this present Life. Now tho' I will not deny, but that those who employ their Power and Authority which [Page] God has committed to them to the Ends of Vertue and Religion; to promote the Peace and Welfare of their Country, and as far as they can, to procure the Happiness of all the Nations round about them; both may receive a super-abundant reward for it, and I doubt not shall receive a more than ordinary Retribution in the Other World: Yet I cannot but think there may be some reason too, why they should meet with some part of their Recompense in this. And since to their private Piety as they are Christians, they add a publick Concern for the Glory of God, and the Good of the World as they are Princes: Tho' I dare not say that God in Justice ought, yet I think we may affirm that 'tis not without good reason that he do's vouchsafe in a singular manner to watch over them, as a common Blessing to Mankind; and prosper their Endeavours in what tends so much to the noblest Ends of his Providence, to his own Honour, to the Interest and Reputation of his Religion; and in one word, to the publick Advantage both of M [...]ns Peace and Tranquility in this Life, and of their Everlasting Happiness and Salvation in the Other.

And this may suffice for the first thing I propo [...]d to speak to, Of the General Obligation which [...]y, upon the Royal Psalmist thus to praise God; and of the particular manner wherein he engaged to do it. I shall add but very little as to the Other Consideration,

[Page] IIdly. Of the Prayer with which he closed up his Thanksgiving: Save me and deliver Me from the hand of strange Children, whose Mouth speaketh Vanity, and their right hand is a right hand of falshood.

I have before observed, that the Enemies against Whom David here prays; and whom he brands with the Ignominious Character, of a Vain, Idolatrous, and Perfidious People, were the Philistines, who declared 2 Sam. v. 17 War against him, immediately upon his being Anointed King in Hebron. Now tho' by the Blessing of God he had already obtain'd two considerable Victories over them, whereby he was for the present at Ease from them: Yet he knew, that by the assistance which the See Jos. Ant. l. v. 1 cap 4. Neighbouring Countries were all ready to lend to them, they would again be in a Condition in a little while to make Head against him; and he doubted not but that as soon as ever they were able, they would be Treacherous enough to do it.

And it was upon this Apprehension, that having first given Thanks to God for his present Deliverance, he in the next place subjoyn'd his earnest Request to him, that he would in like manner preserve him from their Attempts for the time to come. And how necessary such a Prayer was, the Event shew'd. For it was not very long before he was again engaged with them: And then God 2 Sam. viii. 1, &c xxi 15 &c. Compare with xxii. 1. See Joseph. An [...]. lib. vii. cap. 10. [...]. remembred his Prayer, and not only deliver'd him out of their hands; but strengthen'd him in such a manner, till at last after many Encounters. He utterly disabled them from giving any farther Trouble to Him.

But I insist too long upon the Consideration of these Words as they lie before me in this Psalm: And the Solemnity of this Day calls me off to another Application [Page] of them. And tho' I doubt not but you have in a great Measure prevented Me in your Reflections upon the foregoing Parts of this Discourse; yet I cannot conclude without pointing out to you somewhat more plainly, how great an Interest we have in the Subject of it.

And Ist. As to what concerns the Eucharistical part of the Text, never had any People greater Reason to joyn with Holy David in his Thanksgiving to God, than We of this Nation at this Time have.

For indeed, when did God ever more eminently shew himself to be the Saviour of Kings, than in those frequent and signal Deliverances which he has afforded to our own Royal Soveraign from the Hurtful Sword?

If (1st) We consider his Personal Deliverances; I may venture to affirm, That never did any Prince more generously expose himself for any People, than his Majesty in these late Years has done for Us; nor I think ever did any more narrowly escape with Safety out of them.

For not to say any thing of the Common Hazards of War; tho' perhaps no Prince either undertook more Expeditions, or carried them on with greater Diligence, or appeard in them with more Courage; or Ended them with better Success; or less consider'd His own Safety, in comparison of the publick Good, than our Royal Master has done, since the time of Him of whom our Text speaks. I can scarce yet without Astonishment remember, How near the Fatal Blow At the B [...]e in Ireland. came to him, which had not the watchful Providence of God, for sure nothing else could have done it, prevented, must for. Ever have quench'd the Light of our 2 Sam. xxi 17. Israel; and have at once put a final period both to his [Page] Life, and in that to all our Hopes. But that God who raised him up to assert his Cause, and to vindicate the Liberty not of this Country only, but of all Europe, from the Rage and Power of its Common Enemy and Oppressor, had yet more Victories for him to obtain. And therefore he heard our Prayers, and cover'd his Head in that Day of Battle; and sent him back to us with so much the Greater Joy, by how much the nearer we were to have been utterly deprived of Him.

But that which ought yet more to be consider'd by Us, and to raise up our Souls to a still greater heighth of Thanksgiving for this Deliverance is; that as his Danger was Imminent, so was it of such a Nature too, that nothing but the same God who preserved David heretofore from the Hurtful Sword, could have delivered our King from the Stroak of it.

Here was no room for Counsel or Advice; No Opportunity for any Humane Means to have interposed for his Preservation. Neither the Courage of his Bravest, nor the Conduct of his Wisest Servants, could have stood him in any Stead. No; it was that God who did Deliver Him, that alone was capable of doing of it: And therefore not unto Us, O Lord, but Psalm Cxv. 1. unto thy Name be the Glory of it.

And these are such Circumstances as would at any time have engaged us to a lively Sense of so great a Deliverance: But at such a time as that was, in which God was pleased thus wonderfully to preserve him, to restore him again to us; this is what gives a singular Addition to the Blessing of it.

For a Nation to be deprived of a Good Prince, a King endued with all those Royal Vertues, which even the Enemies of our Great Soveraign cannot deny to be most Conspicuous in Him; must certainly at any time have been a very great Calamity, and what would [Page] have call'd for the Lamentations of all that truly valued either the Honour or Welfare of their Country.

But to have been deprived of such a Prince in a time of Trouble and Difficulty; when nothing but his Conduct, his Courage and Reputation could possibly have prevented Us from an utter Ruin and Confusion: I want words to express how Fatal the Consequence must have been of it.

And yet this, or rather if possible, somewhat beyond all this was our Case, when God sent us this great Deliverance.

Our Enemies defied us from Abroad; They threatned us even there where we thought our selves the most Secure against Them: Where we were wont till now to give Laws, and strike Terrour into all other Nations besides. And had they obtain'd this farther Advantage against us; What could have hindred but that our very Name and Nation, our Liberties and Religion, must for ever have been buried in Reproach, and Desolation?

Nor was the Insolence of Those within any less. They began already to devour us again in their Hopes; and expected only when the Happy Minute should come, that would again have put them in a Condition to have accomplish'd their Wicked Designs against us.

Thus did all things seem manifestly to threaten us with Rain and Confusion. Nothing now remain'd but the Dread of our absent Prince; and whom tho' at the Greatest Distance they cannot but tremble at, to rescue us from these Dangers. And we may truly say, it was the Reputation of his Name, and the Apprehension of his Conduct, that then kept us in Peace and Quiet, when We justly fear'd that all was running into War and Tumults. And had the Providence of God then fais'd him; had not the Almighty in a most wonderful manner [Page] preserved Him; and given him a more than Ordinary Success in his Undertakings: We should now have been perhaps One of the most Miserable, to be sure one of the most Slavish and Contemptible Nations in the World.

I should much exceed the Bounds of such a Discourse as this, should I go on particularly to recount to you what mighty Deliverances God has again vouchsafed to Him, since that of which I have been hitherto speaking. To what Dangers he has been exposed in an Element that of All Others has ever been the most Contrary to Him? What new Hazards he has again encountred in the Field? And all this for our sakes, to promote our Welfare, and if it be possible, secure it to all Succeding Generations.

Blessed be God! Who has again brought Him back to Us in Health and Safety, and Crown'd him yet once more with Honour and Victory. That has turn'd those Dangers we before lay under, into some Hopes, that I do not say into a fair Prospect of Peace and Security. That has restor'd our Country its King, Our Church its Defender, and all of us Our publick Welfare and Security. And who if We be not our selves wanting to his Desires, shall by the Blessing of the same God, not only save us from Ruin, but repair our Credit, and revive that Spirit amongst us which enabled our Ancestors so Gloriously to Triumph over their Enemies heretofore: And shew that it is not in vain We either bear the Arms of France, or pretend a Right and Title to it. That Our Nation is still the same it ever was, and has only wanted a Prince to lead it on. And having now at last met with such a One, who can tell but we may yet see that Proud Monarch at last shewn no longer to be Invincible? But that a King of England, supported by the Favour of God, the Justice of his Cause, and the [...]age and Affections of his People, is still able to give [Page] a Check to his Carier; And deliver Europe from the Insolence of a Power which it had never fear'd, had not the Pacifick Temper of our late Princes, and even the Help of our Arms unhappily raised it to too Great a heighth, either for the Common Peace, or our own Security.

Which brings me to the Consideration of that Other sort of Deliverances which God has vouchsafed to our King, as he did to David heretofore, viz.

2dly. From the Force and Power of his Enemies.

And this again carries me into a new Field of Discourse, and ministers another large and noble Subject to us of Praise and Thanksgiving.

It is but a little while since we seem'd to have been a Nation mark'd out by Heaven for Ruin and Destruction. see the Declar. of the Lords and Commons, Feb. 13. 1688. Our Religion and Liberties, were begun to be both equally trampled under foot. Our Laws were overruled, and become no longer of any Use to us: The very Legis-lative Power its self, see Knygh [...]on p. 2681 K. Ch. Ist, Ans. to the xix. Propos. contrived by our Ancestors in such a manner as to be the Great Security of the Subject, and Barrier against the Arbitrary and unbounded Power of the Prince; by See 2 Inst. f. 169. [...] Inst. 10. Stat. 7. H. 4. Secret Practices, and unwarrantable Attempts endeavour'd to be turn'd against us, and made the very Means of running us into Slavery.

In the midst of this Distress, God raised up a mighty and unexpected Salvation for us. A Prince not less injured, but much more able to assert his Rights, and exact a Satisfaction than We were. And God prosper'd his Enterprize in such a manner, as I believe is not to be parallell'd in Story, nor will Posterity perhaps believe it. That there should be a Conquest without a Battle: A Kingdom peaceably See K. J's Letter to the E. of Fev. about Disbanding the Army, with the E's Letter thereupon to the Prince of Orange. Deliver'd up by a Prince to his greatest Enemy; who had at the [Page] same time to all Appearance a better Force actually in the Field to defend it, than the Other had to force him out of it.

But what can be done, when God infatuates Mens Counsels, and strikes a Terror upon their Hearts, that will not suffer them bravely to defend, what they have Vainly undertaken? And tho' Subjects for Conscience sake may submit to the most unjust Usurpations, and not dare by Force to Right themselves: Yet I think few have ever been so delicate in their Obedience, as to esteem themselves under any Obligation to fight themselves into Slavery; and contend for their Chains, with those who would set them at Liberty from them.

Thus did God begin to Save us from our Enemies, and from the Hands of those that Hate us; Or rather in Luke I 74. the words of the Text, from the hands of strange Children; whose Mouth speaketh Vanity, and their right hand is a right hand of Falshood. But we have yet more than this to fill out our Hymns of Praise and Thanksgiving. God has not only saved Us from this Danger within, but has preserved us too from that which was the natural Consequence of it, the Fury of War-Abroad: And given such a Success to our Arms, as I am perswaded the most Sanguine amongst us, could hardly have flattered Himself withall.

When was it ever heard before, that a little weak Town, and a few undisciplined Men, baffled all the Attacks of a numerous Army, provided with all things necessary for the reducing of it: And at last forced them, after a Siege of Fifteen Weeks, to quit their Attempt as Vain and Unpracticable?

That a whole Kingdom, fenced by Nature to a degree of being almost impregnable; supported by Men every way engaged both by Interest and Religion, by all their Hopes of this World and the Other, to do their utmost [Page] to Defend it; Assisted by a Powerful Force from Abroad, and to all this, animated with a Spirit of Hatred and Revenge; should yet in two years time be reduced to that Degree, as not to let the least corner of it remain Unconquer'd?

Where can we find any Instances that may serve to parallel the Battles that have been fought, and the Attempts that have been made upon this Occasion? Scarce did ever Despair its self oblige Men to run such Hazards as our Forces have freely done; and that by the wonderful Providence of God, with Success too.

Nor let any here Object either the Treachery or Cowardise of our Enemies; as if it were to those we ought to ascribe a great part of that Success we have had against them. But rather let us attribute these Blessings, as most certainly we ought to do, to the Favour of God; to the Justice of our Cause, and to the Fortunes and Bravery of our Princes; dear to Heaven, and raised up by it to be the Instruments of Providence, in reforming the Manners, and redressing the Oppressions of an injured and groaning World: In short, to the Help of that Hand which has so plainly shewn its self in all this Deliverance; that we may with Assurance cry out with the Holy Man in our Text; It is the LORD who Giveth Victory unto Kings; that hath delivered David his Servant from the Hurtful Sword.

And having thus fulfill'd this first part of the Duty of this day; let us now to our Tribute of Praise and Thanksgiving add,

2dly. Our Prayers too, that He would vouchsafe to Accomplish what He has thus graciously begun for Us; and not cease to protect our King and Prosper his Arms, till he shall have finally deliver'd us out of all our Dangers.

[Page] It was the great Complaint of David heretofore, and what made him so much the more Earnest in his Requests to God for his Assistance; that his Enemies were Men of no Religion, neither whose Faith could be rely'd on, nor could any thing keep them from doing him a Mischief, but only their being reduced into such a State, as not to have it in their Power to hurt Him.

This is the Character which He gives Us of Them in the Text: And what a deep Impression the Consideration hereof made upon his Mind we may see by this, that he not only insists upon it, in his Prayer to God against Them, as one great Motive to implore his Help for the utter Destruction of them; but repeats it again and again: Send thine hand from above, says He, rid me and deliver Me out of the Great Waters, from the hand of strange Children, Whose Mouth speaketh Vanity, and their right-hand is a right-hand of Falshood, Vss. 7, 8. And again, Vs. 11. Rid me and deliver me from the Hand of strange Children, whose Mouth speaketh Vanity, and their right-hand is a right-hand of Falsehood.

So that then if We would know how far we are concern'd to joyn with David in the Prayer before us, we must stop a little, and consider how nearly our Enemies resemble his. And if upon the Enquiry it shall appear that they come up in every particular to the full Character of those in the Text; If it shall be found that We have now to do with the same Strange Children that he had heretofore, Whose Mouth speaketh Vanity, and their right hand is a right hand of Falsehood: Then doubtless it must remain that we ought also to pray as he did, that God would rid us and deliver us out of their Hands.

And 1st. As to what concerns the Point of Religion; they are in the utmost import of the Phrase, Strange Children. They not only differ from us both in their Faith and Worship; but they do what in them lies to Destroy our Religion, and even Our selves for its sake.

[Page] How many See a Catalogue of them set out in Triumph by Monsieur le Feure, Nouveau Recueil: a la fin. de la 3 me Partie. Monsieur Varillas boasts that they were 2150. Protestant Churches have within these few Years been Demolish'd by them? What See * Plaints des Protestans: * 'Etat des Reformez en France: * Lettres Pastorales de Mr. Jurieu: * Recueil de Mr. le Feure: * Defense des libertez des Eglises R. de France. Multitudes of our Brethren have they Persecuted even into strange Countries? And with what unheard of See * Plaints des Protestans: * 'Etat des Reformez en France: * Lettres Pastorales de Mr. Jurieu: * Recueil de Mr. le Feure: * Defense des libertez des Eglises R. de France. Cruelty have they treated such as could not escape out of their Hands?

Nor did their Fury stop within the Bounds of their own Country: It reach'd even into Forreign Lands? And they did what in them lay to promote the same Treatment to them all the World over. I need not tell you by whose means the Ancient See an Account of this in the Letters between the D. of Savoy and the Fr. K. translated from the Originals, and Printed, Anno 1690. Churches of the Valleys were almost totally extirpated. And how fast the same Design was carrying on in our own Country, you all very well know.

When the Decree for revoking the once supposed Irrevocable Edict of Nantes was resolved on; It was not thought sufficient to extend the Fury of it to the Subjects of the Crown of France only, but they struck even at Forreigners too. Arrest. du. 11. Janvier. 1636.—A la charge qu'ils ne pourront faire dans le Royaume aucun Exercise de leur Religion. And all the Grace that could be allow'd them was that they might live, and Traffick in that Country, but then they must not Exercise any Act of Religion within its Territories.

Nay but this was yet too much, and therefore another Du 12. Juillet. 1686. Art. 1. Nous defendons a tous Ministres de la R P. R. tant Francois qu' Estrangers de rentrer dans notre Royaume-pour quelque raison on pretext que ce puisse etre—& en cas qu'il s'y en trouve—voulons qu'ils [...]ent punis de MORT. Edict was sent out, and such as I believe was scarcely ever heard of before; forbidding all Ministers, as well Strangers as French, to come into that Kingdom upon any account whatsoever, upon Pain of Death.

[Page] I shall not now enquire how consistent such Decrees See their Majesties Declaration of War, against the French K. as these are with the Common Laws of Nations; Or whether it ought not justly to excite all other Princes to rise up and unite against Him as their Common Enemy, who thus sets himself up, Alone against All. Un a Tous See le Feure, in his Dedication. On se persuaderoit difficilement, que Vous eu [...]iez forcé toute l'Europe a embrasser les Conditions de Paix qu'il avoit plu a V. Majesté de luy prescrire. Que vous eu [...]iez Obligé des Souveraigns a venir implorer votre Clemence, aux pieds de vostre Trone. Nor is this any more than what their publick Inscriptions justifie: In one we find this Verse: Undarum. Terraeque potens, atquo ARBITER ORBIS. In another He is set forth under the Emblem of the Sun, at whose breaking out all the other Princes, like so many Stars disappear; with this Motto, UT PATET, ISTA LATENT. Particularly with relation to England, a Lion is represented running from the Cock; with this Motto, Veni, Vidi, Vici. And to mention no more, in another Medal the King of France is drawn standing with the Globe on the Point of his Sword, vaunting that he do's what he pleases with it; Quod libet, licet. See the Collect. of Father Menetrier. As if he were indeed, what some of his Flatterers doubt not to represent Him, the Universal Monarch; and all other Princes but as so many Slaves and Vassals to Him. But sure I am that our Prayers cannot but be Seasonable and even Pious against such an Enemy; who is not only a Stranger to the True Religion, but one of the Greatest Persecutors of it that ever was; and as such may well be look'd upon by us, to be Gods Enemy no less than Ours.

But, 2dly. And to carry the Parallel yet higher: We have to do not only with Strange Children, as David also had; but with such whose Mouths also speak Vanity, and their right hand is a right hand of Falsehood. That is in other words with such as can never securely be trusted by Us, whilst they are in a Condition to do us a Mischief.

A sufficient Argument of which may I think be taken from the Consideration of those Measures by which they have acted in this last Reign; and grown up to that Power which is now become so formidable to all Europe. For give me leave freely to remonstrate it to you: When did they ever neglect by any [Page] means to enlarge their Borders, and encroach upon all [...] an Acount of All this in a little Tract lately Reprinted, viz. Christianissimus Christianandus. their Neighbours round about them? What little Pretences have many times served them so to do? And why then should it be thought that they will be more careful to repress their Violences and keep within the Bounds of Equity and Moderation for the time to come, than they have been to observe any such kind of Measures hitherto?

The truth is when I consider with what gross Injustice the many Treaties of Pacification confirmed by Charles IX. 1573. gave them an Edict which He call'd Perpetual and Irrevocable. This was confirm'd by Hen. III. in 1576. and 1577. And again in 1579. and 1580. Then follow'd the Great Edict of Nantes under King Hen. IV. This was confirm'd by Lewis XIII. An. 1610. & again An. 1615. And by the present K. An. 1643. and 1652. In the former of which, speaking of the Edicts before mention'd, 'tis said; Lesquels Edits, bien que PERPETUELS, nous avons de nouveau, entant que besoin est, ou seroit, confirmez, & Confirmons par ces dites Presentes. Five Successive Kings to those of the Reform'd Religion, have all been broken; How the Great Edict of Nantes its self, not only call'd Perpetual and Irrevocable, but with all possible care endeavour'd to have been See Def. des lib. des Egl. R. de F [...]. pt. 1st. made so too; Confirm'd 'twice by that very Prince, who has since revoked it; has nevertheless been violated, and contrary to the Express Intention of it, their Religion prohibited, their Estates Confiscated, themselves Banish'd, or else forced either to Rot in their Prisons, or be made Slaves in their Galleys: I cannot but think, that certainly that Maxim so often charged upon those of the Other Communion See the State of the Protestants in Ireland, Chap. III §. 13. p 169, &c. to 178. That Faith is not to be kept with Hereticks, is much more Catholick than they would have it believed to be; but especially in those places where that Society prevails, which is of all others the most deservedly Scandalous, for being the Great Supporters of such kind of Tricks and Devices.

And should this be the Case; then I am sure we may here also have again another Reason both to look [Page] to our selves; and to pray with the Holy Psalmist that God would deliver us from such Enemies, whose Mouth speaketh Vanity, and their right hand is a right hand of falsehood.

But I must now go yet farther; and offer you another Reflection, which will shew us to have still more Reason than ever He had to pray against our Enemies. And that is upon the account of that Ruin and Destruction which they carry wherever they come almost beyond whatever any People in the World ever did before.

For however the Misfortunes of War are always very deplorable; and they who are esteem'd the most moderate nevertheless allow themselves a great Liberty to Wast and Destroy; yet I think it has been ever judged by all civiliz'd Nations whatsoever, that there is a See this largely discuss'd by Grotius de Jure Belli, &c. lib. iii. ch. 11, 12, 13, 14, 15. Moderation to be observed even against an Enemy; and that the Laws both of God, of Nature, and Nations require it of us.

It is this that has prevail'd with the Greatest Generals See Grotius, ib. l. 3. cap. 11. §. 2. Themist. Or. x. p. 259. heretofore to spare the Country of their Enemy, as far as might be done without Injury to their own Cause. But alas! Our Adversaries are above such Menagements. On the contrary, their delight is to Ruin what they cannot Conquer; and according to One of their own In a late Medal. they represent themselves under the figure of a Bomb towring in the Air, with this Inscription, Quocunque cadat, Dat Stragem. Emblems, to ravage and destroy all before them.

How many † Noble and Antient Cities have they Spire, Worms, Ban, &c. See the Emperor's Letter to King James Apr. 9. 1689. A great part of the Nor of Ireland, burnt by Rosen. but very lately left in Flames, and that without the least Reason, that should have moved them so [...] do? See Grotius, l. c. St. Austin commends the Goths when they took Rome for sparing these, De Cio. D. l. 1. Grot. ib. Even the Houses of God, and Sepulchres of the Dead; which the most barbarous People were wont to regard with Reverence, and thought it a Sacriledge to violate; have all Partaken in their undistinguishing, and unrelenting Fury.

[Page] When the Great Emperour of Persia declar'd War Xenophon, O Econ. l. 2. against the Assyrians, the Historian tells us it was agreed between them, that the Husband-men and Common-people should on both sides be secure; and the War extend, only to those who were arm'd for it. And we read See Diodorus Siculus, l. 2. To which Grotius adds many more Instances. De Jure. B. ac P. l. 3. c. 12. §. 4. & in Annot. that it was a Constant Law among others in those Eastern Countries to observe the same Measures. But now we see even these miserable disarm'd People, not only spoil'd of all they have, but contrary to their own Agreements, as well as to Common-Humanity, put often-times under the severest Execution, when they have nothing but their Lives left them to lose.

And when such is the Cruelty, and Fury of our Enemies; Certainly we ought to pray with all Earnestness to God against Them, as we would do against some devouring Fire, or a raging Pestilence: And beseech him that He would still continue to deliver us out of their Hands, as well as bless him that he has hitherto preserved us from it.

Nor let us look upon our selves to be ever the less concern'd to do this, because we do not lie so much expos'd to their Assaults, as some others may seem to do. It is indeed the singular Happiness of our Situation, In another of their late Medals they have represented the Helm of a Ship in the Sea, with this Inscription, Legem. po [...] Aqui [...]. that We cannot presently be surpris'd by Them: But yet if we do not timely prevent it, we may be Conquered. They who from either none at all, or at best but a very small Power at Sea, are already grown up to such a Pitch as to dispute with us for Victory; may perhaps, if not prevented, in a little time become able indeed to give Laws to us. And what the Consequences of that must be, I cannot without Horrour consider.

But God forbid! We should ever be so unhappy as to fall into the hands of those whose usage of their own Country-men too plainly shew what all others are to expect from them. Rather let it be the Great Business both of our Prayers and of our Endeavours, now that [Page] God seems again to offer us a fair Opportunity of securing our selves and Country, our Religion and Liberties, against their Devices, effectually so to do.

Let the Consideration of that Success which he has already given to our Arms, encourage Us to go on with the greater diligence to our Common Preservation.

Let it Unite our Minds, and Quicken our Preparations, that so we may not fail in the Last Act; nor fall at once both under the Reproach and the Concern of being ruin'd by our own Fault, when hardly any thing else could have done it.

And that God may continue to bless us in these our Great Undertakings; let us to our Care for our own and our Countries Welfare, add also our hearty Zeal for the Honour of God, and the Promotion of Truth, and Peace, and Piety among Us.

Let us do what in Us lies to imitate the Examples; and to comply with the Pious Care and Endeavours of those whom God has made the Happy Instruments of our Preservation. That so we may in some measure answer the Ends of his Providence in our Deliverance: And being saved from our Enemies, and from the hands of those Luke I. 74. that hate us, may serve him without fear; In Holiness and Righteousness before him all the days of our Life.

So may all those Blessings we have already receiv'd, be only the Beginnings of that Great Felicity we shall from henceforth enjoy. When God shall have changed even this Prayer too, into a Song of Thanksgiving; And instead of Supplicating any more with David, Rid Us and deliver Us from the hand of strange Children, whose Mouth speaketh Uanity, and their right hand is a right hand of Falsehood: We shall have only remaining to give thanks as He did, when his Labour was at an End, and God had finally deliver'd him from all his Enemies; 2 Sam. xxii. 40. Thou hast girded us with strength to the 2 S [...]. xxii. Battle, Them that rose up against us hast thou subdu'd under —40, [Page] Us. Thou hast also given us the Necks of our Enemies, —41, that we might destroy them that hate us. They looked but there was none to save; Even unto the Lord but he answer'd —42. them not.—Therefore, We will give thanks unto Thee O LORD among the Heathen, and we will sing praises —50, unto Thy Name. He is the Tower of Salvation for his King; and sheweth mercy unto his Anointed; and to His —51. Seed for Evermore.

Now unto the King Eternal, Immortal, Invisible; 1 Tim. I. 17. to the Great and Wise God, who is the Blessed and only Potentate, the King of Kings, and Lord of Lords; Ib. VI. 15. Be Honour and Glory for Ever and Ever.

Amen.

STAMP Mayor.

[Page]

Curia Tent. Jovis tertio die Decembris 1691. Anno (que) Regni Regis & Reginae Willielmi & Mariae, Angl. &c. Tertio.

Ordered,

THAT the Thanks of this Court be return'd to Dr. Wake, for his Sermon preach'd at the Parish Church of St. Mary le Bow, before the Lord-Mayor, Aldermen and Citizens of this City, on Thursday the 26th of November last, being the day of Thanksgiving for the Preservation of Their Majesties Persons, the Success of their Forces in the Reducing of Ireland, and for His Majesty's Safe Return; and that he be desired to Print the same.

Goodfellow.

§

[Page]

A SERMON Preach'd before the LORD-MAYOR AND Court of Aldermen, IN THE Church of St. Mary le Bow; On Thursday the 26th of November, BEING THE Day of the Publick Thanksgiving.

By WILLIAM WAKE, D. D. Chaplain in Ordinary to Their Majesties, and Preacher to the Honourable Society of GRAYS-INN.

LONDON, Printed for R. Sare at Grays-Inn-Gate next Holbourn, 1691.

Advertisement.

TWO Sermons, The one Preached at the Reviving of the General Meetings of the Gentlemen and others of the County of Dorset, December the 2. 1690. And the other before the Queen, May 10. 1691. by W. Wake, D. D. Chaplain in ordinary to their Majesties, and Preacher to the Honourable Society of Grays-Inn. Both Sold by R. Sare, at Grays-Inn Gate next Holbourn.

FINIS.

[Page]

Information about this book

Title statement

A sermon preach'd before the Lord-Mayor and court of Aldermen in the church of St. Mary le Bow, on Thursday the 26th of November, being the day of the publick thanksgiving William Wake ...

Wake, William, 1657-1737.

Edition statement

1691

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2005-10 (EEBO-TCP Phase 1).

ID [DLPS]

A66382

ID [STC]

Wing W269

ID [STC]

ESTC R4903

ID [EEBO-CITATION]

12376633

ID [OCLC]

ocm 12376633

ID [VID]

60636

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A66382)

Transcribed from: (Early English Books Online ; image set 60636)

Images scanned from microfilm: (Early English books, 1641-1700 ; 903:31)

Source

— A sermon preach'd before the Lord-Mayor and court of Aldermen in the church of St. Mary le Bow, on Thursday the 26th of November, being the day of the publick thanksgiving William Wake ..., Wake, William, 1657-1737..

Extent

[3], 36 p.

Printed for R. Sare ...,. London :: 1691.. (Reproduction of original in Huntington Library.)

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