King DAVID's Deliverance, and Thanksgiving.  
Applied to the Case of Our King and Nation, In Two SERMONS, The one preached on the Second, the other on the Ninth of September. 1683.  
By JOHN CAVE, Rector of Cold-Orton in Leicestershire; And Chaplain to the L. Bishop of Durham.  
Si quis unquam fuit inter Reges, qui Davidis expressam & maximè luculentam imaginem referret, is sanè es, ita ut nemo tecum eatenus comparandus esse videatur. Amyrard. Epistola ad Regem nostrum antè Paraphras. in Psalmos.  
Tum demum timentur Reges, cum in populos incidit Domini pavor. E periculis evadunt, cum Deus dat salutem, & ●os eruit ex gladio maligno. Bochart. Epistola ad eundem.  
The King's Glory is great in God's Salvation: Honour and Majesty hath he laid upon him.  Psal. 21.5. 
LONDON; Printed for Richard Chiswell, at the Rose and Crown in St. Paul's Churchyard. M.DC.LXXXIII.   

TO THE Right Honourable, and Right Reverend Father in God, NATHANAEL, Lord Bishop of DURHAM, And Clerk of the Closet to his Majesty.  
MY LORD,  
I Most humbly dedicate these plain Discourses to your Lordship; which though unworthy of your notice, I hope, may not be altogether unuseful to some part of our World, at least not to those of my own Charge, among whom I am chief bound (by my best endeavours) to promote Religion and Loyalty.  
I know your Lordship favours the Subject; and that you support and adorn it, much more by your great and eminent Example, than ever I can do by Argument or Eloquence: Yet I have reason to conclude, that your singular Goodness and Candour, will easily overlook, or pardon, what your Wisdom cannot patronise.  
And because I am well assured, that your Lordship is sufficiently apprehensive of the evil and spreading Effects of some men's popular Prints, as well as Preach, I hope you will be pleased to allow of my affectionate opposition, under the conduct of more powerful Reasoners.  
It is, I confess, too evident, that the Misactings of the real Papists, and of our counterfeit Protestants, proceed rather from perverseness of Will, and frowardness of Temper, than from error of Judgement, or scruple of Conscience: And therefore they seem to need more the Schoolings of the Law, and the Rebukes of Authority, than the Illuminations of the Gospel, and the Warnings of the Scripture, the Doctrines, Exhortations, Persuasives of our Reconciling Ministry: And if they are not already past feeling, and incurably obstinate, are like to profit more under an equal distribution of the Acts of Justice, than a right division of the Word of Truth.  
Yet I have still the charity to think, that many of those, who by their fair Colour, and plausible Pretences, have been drawn into Conventicles, Covenants, and the Society of a very vile Cause, do not err altogether of malicious wickedness, but partly through simplicity of Heart; like some of those who followed Absolom. And therefore though too guilty, yet not incorrigibly so, nor quite past the Cure, at least not the benefit of softer Remedies; and such we are commissioned to administer, meek Restauratives, and rational Confirmations.  
But if our Sermons alone will not prevail with such as these, they may happily give edge and success to the Secular Sword, and make even the Law a ministration of Love, as well as of Terror, by teaching them to be subject, not only for Wrath, but for Conscience; and to be Active, as far as honestly they can, before they be Passive in their Obedience; assuring them, that praesumptio est pro Authoritate imponentis, that where they have not a clear and undoubted evidence of the contrary, they may safely conclude, that Right and Truth are on the Governor's side.  
My Lord,  
I publish this Discourse principally for the sake of such Men as these, who have been preached into a dislike of our Civil and Ecclesiastical Polity, and therefore may happily be preached out of it again: Men whose Intentions possibly have not been so bad as their Cause; but their simple Hearts have been beguiled with the good Words and enticing Speeches, of those that promised Liberty and Reformation, while themselves were the Servants of Corruption, and of a base Interest.  
Yet truly, My Lord, I cannot expect any very good Fruit of my own, or of much better Sermons on the same Occasion, even among this sort of Men, if that visible Hand of Providence, which hath of late so signally detected the Hypocrisy of their Party, hath not already opened their Eyes, touched their Hearts, and in a good measure wrought off their Prejudices, and prepared them for contrary impressions.  
But if this Publication, and the Prayers that attend it, obtain not all the good Ends of its Design; yet I shall think it speeds well, if it meets with your Lordship's Approbation, or kind Acceptance, as a real, though a very mean Testimony of my grateful sense, of your ample and obliging Bounty, to,  
My good Lord, Your Lordship's most faithfully and humbly devoted Servant and Chaplain, JOHN CAVE.   

King DAVID's Deliverance, and Thanksgiving.  

SERMON I.  PSALM 18.48, 49. 
He delivereth me from mine Enemies: yea, thou liftest me up above those that rise up against me; thou hast delivered me from the violent Man.  
Therefore will I give thanks unto thee, (or confess unto thee) O Lord, among the Heathen; and sing Praises unto thy Name.  
THis Psalm, is a Song of Thanksgiving, penned by King David, in commemoration of his many wonderful and gracious Deliverances, from the Conspiracies and Assaults of his Enemies, the Philistims, Syrians, Moabites; particularly, rebellious Absalon, and bloody Saul; as appeareth by the Course and Method of the Story, where it is recorded, 2 Sam. 22. In it, with an enlarged and exilient Spirit, the Spirit of a King, and of a Saint, he celebrates the Almighty Power and Goodness of God, by describing his Dangers in the most black and terrible Images; and his Deliverances from them, in all the advantages of Representation, which the Wisdom of Royal and Religious Gratitude could supply. 
Vers. 4, 5.  The Sorrows of Death compassed me, and the Floods of ungodly Men made me afraid. The Sorrows of Hell compassed me about; the Snares of Death prevented me. He goeth down to the Grave, yea, to Hell itself, to sample his Sorrows and his Fears, the devilish Malice and Cruelty of his Enemies. He goeth up to the Rocks, the high places of Strength and Safety, yea, to Life and Salvation itself, in its Eternal Fountain, to furnish him with some suitable Illustrations of that great Mercy, which so miraculously subdued his Enemies, and supported his Empire. In the Verses before my Text; The Lord liveth, and blessed be my Rock; and let the God of my Salvation be exalted: It is God that avengeth me, and subdueth the People under me. What follows is the Text, to which I shall limit my Discourse at this time.  
He delivereth me from mine Enemies: yea, thou liftest me up above those that rise up against me; thou hast delivered me from the violent Man.  
Therefore will I confess unto thee, O Lord, among the Heathen: and sing praises unto thy Name.  
In these words we have an account,  

I. Of David's Deliverances from his Enemies, vers. 48.  
II. Of his devout acknowledgement of, and thankful return for those Deliverances, vers. 49.   
First, We have an account of David's Deliverances; and therein these Observables.  

1. The Terms.  
2. The Author.  
3. The Manner thereof.   
1. The Terms of it, or the Evils from which he was delivered; expressed,  

1. More generally; from his Enemies.  
2. More particularly; from the violent Man.   
2. The Author of those Deliverances; and that is God himself, He hath delivered me from mine Enemies: Thou hast delivered me from the violent Man.  
3. The Manner of these Deliverances; Thou hast exalted me, above those that rise up against me.  
Secondly, We have a devout Acknowledgement of, and thankful Return for these Deliverances and Preservations: Therefore, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so the Septuagint renders it, will I confess unto thee, O Lord, among the Heathen; and sing praises unto thy Name.  
I purpose to speak of these in their order.  

1. Of the Mercy, David's Deliverances.  
2. Of the Duty, David's Confession and Thanksgiving.   
And then make what Comparisons we fairly may, between King David's, and our King's Deliverances; to excite us to the performance of the same Duty, to promote the same religious Joy and Praise, at the time of our Solemn Thanksgiving and Festivity.  
I. First then for David's Deliverances. Deliverance and Preservation, are Acts whereby God repeats the Wonder and the Mercy of his Creation, and giveth, as it were, a new Life, in the continuance of the Old; a kind of Resurrection, and revival, without any real death. 
Psal. 102.8.  The People that shall be created, shall praise the Lord; i. e. say some, the People brought from a low and despicable condition, next to nothing, or the People delivered from an imminent destruction.  
The Deliverance of a King, hath on it some special prints and signatures of the Divine Power and Goodness. God delivered David from the Lion, and the Bear, and the uncircumcised Philistine, when he was in a more private Capacity; but his Protections in his Royalty were more eminent and remarkable, and therefore he magnifies them in the Verses next to my Text. Great Deliverance giveth he to his King, and sheweth Mercy, that is, signal and extraordinary Mercy, to his Anointed. And when he sings a new Song of Praise, Psal. 144.10. this is the Burden of it, It is he that giveth Salvation to Kings, who delivereth David his Servant from the hurtful Sword.  
In King David ' s Deliverances, we may observe;  
First, The dreadful Evils and Dangers from which he was delivered: expressed,  
1. More generally by Enemies. Enemy is a word common to Men, with Devils; and David, who styles his Enemies, as you heard, Floods of ungodly Men, compares his Sufferings under them, to the Sorrows of Hell, the effects of a deep and devilish Malice.  
Though not only the Lives, but the other Rights and Properties of Kings, are made by God more sacred and inviolable, than those of other Men; and though Obedience to Authority, is the Mother and the Nurse of Welfare, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in Aeschilus his expression; yet through the instigation of the Devil, the first Plotter of all Mischief, (who is naturally and originally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a professed Enemy to God, and consequently to all who resemble him in Power and Goodness) are Discontents raised, Sedition and Rebellion moved against the best Governors. Moses met with great opposition and contradiction; even his own Kindred, Aaron and Miriam, began to malign him.  
To pass by other Instances, we have a full one before us; David, I mean, A Man after God's own Heart, one who professed and countenanced the True Religion; and a King of God's own making, crowned, anointed, and placed in the Throne, as it were, by his immediate Hand; who though he was a wise and gracious Prince, and ruled them prudently by his Power; yea, though he was popular for some time, and whatsoever the King did, pleased the People; I say, notwithstanding all these happy Concurrences, these Conspiracies, as I may so speak, of Virtue, Right, Prudence, Clemency, He could not sit quiet and safe in his Government; He found many Enemies, both at Home and Abroad. His own Son rebelled against him; And with Absolom went two hundred Men out of Jerusalem. 
2 Sam. 15.11.  He attracts the People's Eyes, by a Princely Grandeur, and steals away their Hearts by a popular Compliance, fair Speeches, and obliging Condescensions. He rises up early, and stands in the way of the Gate; and if any Man came nigh him, to do him obeisance, he put forth his Hand, and took him, and kissed him. By these Artifices, he soon gained many Associates, who followed him, some of them perhaps in the simplicity, but the most, and the most considerable, in the malice and wickedness of their Hearts, to the great endangering of the Crown and Life of his Father. So apt are the Sons of Belial, who can bear no Yoke, to be complaining and quarrelling, not only under the most Just, but under the most merciful and easy Rule.  
The Spirit that is in us lusteth to Envy, and is ever and anon murmuring at petty Grievances, and clamouring at every little Restraint of our Licentiousness, as a violation of our lawful Liberties and Privileges, and thereupon grounding Pretences for Rebellion; which David (in vers. 43. of this Psalm) calls, the Strive of the People. The beginning of which Strife, 
Prov. 17.14.  as Solomon wisely observed, is as when one letteth out Water, which hath but a slender utterance at first, but it soon swells and rages, bears down all Dams, riseth above all Banks and Bounds, and spreads into a Flood of Ungodliness, an irresistible Torrent of Fury, Cruelty, and Treason: Which minds me of the  
2. Second Thing, and that which was the greatest and more particular Evil, from which David was delivered, the Violent Man; Men, whose Discontents, at some seeming Errors in his Government, soon expressed themselves in diminishing and defamatory Speeches, 
Psal. 89.51.  wherewith they reproached the Footsteps of God's Anointed: And from these proceeded to Seditious Petitions and Remonstrances, under the colour of preferring a Suit, or Cause, as is expressed 2 Sam. 15.4. Or in the Language of our Times, a Grievance of the Subject. These Discontents, by degrees, were confirmed into a Resolution to seize his Guards, and his Person, and so to give Limits to his Dominion; which perhaps he intimates by that gathering of the Abjects, and rascality of the People together against him; 
Psal. 35.15.  or elsewhere, by the gathering of the Mighty; or more frequently, by their besetting or compassing him about on every side; which traitorous Machinations, terminated in the highest instance of Disloyalty, a violent attempt upon his Sacred Life.  
But if the Violent Man may not here be interpreted indefinitely, or for a Band of Regicides; may we fix it upon Absolom? Perhaps not; His Cruelty, it may be, was not so great as his Ambition; and he might be content to spare his Father's Head, if he could take the Crown from it; or else leave that horrid part of the Plot, to the management of Achitophel and his bloody Complices.  
Saul rather seems to be the Violent Man in the Text; but we shall not stay to decide the competition, where each of them seem to have but too just a claim to this ugly Character.  
Proceed we then to the  
Second observable in David's Deliverances, and that is the Author of them, the great Governor of the World. He hath delivered, Thou hast delivered.  
Indeed, all Deliverances are the Works of God himself. 
Psal. 68.20.  He is the God of Salvation, to him belong the Issues from Death. It is he alone that hath Goodness, Strength, and Wisdom, sufficient to discover concealed Dangers, and to deliver from them: Goodness to exercise his Wisdom, and exert his Strength: Strength, to serve and perfect his Goodness; Wisdom, to guide and manage; both for a seasonable Detection, and an effectual Defeat, of the Conspiracies of subtle and evil-minded Men.  
But there are some reserved Cases which are more proper to God, in which his Hand and Power is more visible; and those are Cases of great Extremity; such as Jonas' in the Whale's Belly; the three Children in the fiery Furnace; Daniel's in the Lion's Den; David's in the depths of his Distress, and when he was wholly destitute of all humane Aid: I looked upon my right hand, and beheld, 
Psal. 142.4.  but there was no Man that would know me, Refuge failed me; no Man cared for my Soul. Then he adds, vers. 5. I cried unto thee, O Lord, I said, Thou art my Refuge, deliver me from my Persecutors, for they are stronger than I; thou art the helper of the helpless.  
So here in my Text, when Faction and Sedition was grown up to the height of Cruelty and Violence; when the Plot was come to the Birth, and the Fatal Blow ready to be given, than God delivers by his Prerogative, and David attributes it to him, not only eminently, but exclusively. It is God that avengeth me, it is God, and none but He; Thou hast delivered me from the Violent Man; Thou, and Thou only. And he gathers so much confidence from the single protection of his God, as I may so speak, that he defies whole Troops and Armies of his Enemies: 
Psal. 27.3.  Though an Host should encamp against me, my Heart should not fear.  
He had found, by experience, that when God alone appeared for him, neither the Valour of Absalon, the Policy of Achitophel, nor the Power of Saul could prevail against him; but he delivereth him from all his Enemies; from these, and from the worst of them, the Cruel, the Violent Man. And so much for the Author of David's great Deliverances, The Lord, strong and mighty.  
We come next to consider, in a  
Third place, The manner of this Deliverance; which maketh it still greater, and more to be regarded.  
It was a Deliverance from all his Enemies; the Murmurers of the Country, and the Rioters of the City; the Invaders of his Prerogative, and the Conspirators against his Life; neither was it only a Deliverance from them, but a lifting him up above them, and a confirmation of his Dominion.  
We shall stay here a little to open these Particulars, and show you,  
First of all, That it was a complete Deliverance.  
Secondly, That it was an advantageous Deliverance; it put Him, and his Affairs, into a much better posture than they were in before.  
First, I say, It was a complete and entire Deliverance; a Deliverance from all his Enemies, and from all the Mischief and Violence they plotted against him.  
Sometimes our Escape from one Enemy, doth but expose us to another; and when we flee from a Lion, a Bear meets us.  
Sometimes God delivers from Death, but yet delivers up to Captivity: As he would not suffer his People to be destroyed by Shishak King of Egypt, Nevertheless they shall be his Servants, 
2 Chron. 12.8  that they may know my Service, and the Service of the Kingdoms of the Countries. He delivers them from Destruction, but not from Slavery; or he delivers out of Captivity, but not without some Marks, or Scars, of their former hard Usage and Endurance: They are saved, like a Brand snatched out of the Fire, in the Prophet Amos his Comparison; scorched, 
Amos 4.11.  but not consumed.  
Sometimes he vouchsafeth complete Deliverance, as he did to Daniel; the Lions were so far from devouring him, that they did him not the least hurt: And as he did to the three Children; the Fire was so far from consuming them, that it did not sing them, nor so much as the smell of it remain upon them.  
And so it was here in this Case before us. David was delivered from all his Enemies, and from all the Effects of their Enmity; from the Strive of the People, and the Violence of their Managers; from that sort of Enemies that could colour and palliate their Designs, speak Peace to their Neighbours, and pretend fair to their King; no less than from open and declared Rebels, who carry Weapons in their Hands, as well as Mischief in their Hearts. Nay further, he was delivered, not only from Death, but from Seizure and Imprisonment; from all Restraints of Power, and Diminutions of Royalty: as appeareth more fully by the Particulars of his Acknowledgement; Psal. 116.8. Thou hast delivered my Soul from Death, mine Eyes from Tears, and my Feet from falling. And for this reason he styles it Great, because it was entire and complete Deliverance. Nay more than so;  
Secondly, It was a beneficial and advantageous Deliverance; It placed him in better Circumstances than he was in before; and by an admirable Contrivance of the Divine Providence, his Danger confirms his Safety; and the subduing of the People, contributes to his greater Exaltation.  
He delivereth me from mine Enemies; yea, thou liftest me up above those that rise up against me. He speaks it with a special Emphasis; and it may denote these two things.  

1. An Establishment of his Throne.  
2. An Increase of his Glory.   
1. It denotes, An Establishment of his Throne; a new Guard and Defence upon his Person and Government. Thou liftest me up, (it is as much as if he had said) thou settest me out of the reach, above the Power of those that rise up against me. 
Psal. 30.7.  Lord, by thy Favour, thou hast made my Mountain to stand strong.  
God gave him a new security of his Life and Peace; not only by giving him the Necks of his Enemies, delivering them mercifully into his Hands, the Hands of Justice, who had traitorously lifted up their hands, the hands of Violence, against his Crown and Dignity.  
But also awakening Him, his Counsellors, and Magistrates, by the escape of so imminent a Danger, to greater Care and Vigilancy for the time to come.  
It was Machiavel's Observation of the State of the Roman Empire, 
Cum Urbl Romae, tanta Imperii magnitudo fatalis effet, opprimi & vehementissime affligi eam oportuit, ut deinceps cautior, prudentiorque fieret ad tantum Imperii molem acquirendam. Mach. Disp. l. 2 c. 29.  That seeing it was destined to so much Grandeur, it was convenient that it should be often Oppressed and Afflicted, or at least Threatened and Endangered; that her Rulers might become more prudent and wary in defending of it, and procuring that greatness and splendour it was to arrive unto.  
It was not therefore without reason, that St. Augustine thought it necessary for those Heathens, who deified all their Benefactors, to build one Altar, and pay some Homage to their Enemies, as reputing them one sort of Benefactors. Doubtless, they keep not only the Courage, but the Wisdom of a Nation awake, and make other Princes, as they did David, more safe, by making them less secure.  
But as it denoteth the Increase of his Safety: So,  
2. Of his Glory and Honour. In the time of trouble, 
Psal. 27.5.  he shall hid me in his Pavilion. Which speaks no less the Obscurity, than the Safety of his Condition: But in the time of Deliverance, He shall set me up upon a Rock; as it follows, my Head shall be lifted up, above my Enemies round about me. It speaks the Height and Eminency of his Power and Greatness, as Opposites illustrate one another: The confusion of his Enemies, makes his Crown flourish; and his past Sufferings, enlarge the Felicities of his present Peace, like the Sun's shining with a greater clearness after an Eclipse. God communicates some of his Glory with his Goodness, which leaves a Beauty, Gloss, or Lustre, upon the Person, like the shining of Moses his Face, when he was with God in the Mount: And as he giveth great Deliverance, and showeth great Mercy, so he giveth great Glory to his King, to David, to his Anointed. And he expresseth the same in the 25th Verse of this Psalm; Thy hand hath holden me up, and thy gentleness hath made me great. Thy Gentleness, the Septuagint renders it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thy Discipline: and the Hebrews derive it, (as Dr. Hammond and others have observed) from a Verb, which signifies to humble or depress; plainly intimating, that David's distress and danger, set him higher in Honour and Dignity than he was before: His Triumphs made him more glorious than his Tranquillity; and he had never been so great in Chronicle, if he had passed all his days in Peace.  
With what Shouts and Acclamations of Israel was he welcomed home from his long Exile? How doth the Pomp of his Restauration greaten, proportionably to the Obscurities and Indignities of his Rejection? Therefore when he thankfully recounts the Divine Mercies in other Deliverances, he styles God, 
Psal. 62.7.  not only his Salvation, but his Glory, as before, Psal. 3.8. My Glory, and the lifter up of my Head, Which justifies our note upon this Circumstance of his Deliverance in the Text; Thou hast lifted up my Head above those that rise up against me; that is, Thou hast given greater Lustre to the Jewels of my Crown, and advanced me to greater Honour in the eyes and esteem of my People.  
I may add one thing more here, That this lifting up, may seem to be a Pledge of his Heavenly Glory, and of that never-fading Crown which should flourish upon his Head, when everlasting Confusion covereth his Enemies.  
And thus much for what I thought requisite to be spoken upon the first part of my Text, David's great and glorious Deliverance; great, in respect of the Evils he was delivered from; great and glorious, in respect of the Author, and manner of his Deliverance.  
We come next to  
II. The second General, David's devout Acknowledgement of, and thankful Return for this his Deliverance.  
And if we look forward to his form of Thanksgiving, we shall see how congruous and suitable it was to the manner of his Deliverance; 
Psal. 30.1.  I will extol thee, O Lord, for thou hast lifted me up, and hast not made mine Enemies to rejoice over me. I will extol thee, because thou hast advanced me; I will rejoice in the Lord, because my Enemies rejoice not over me. But to keep to the Text, we may Observe there,  
First, His pious and devout Acknowledgement; I will confess unto thee: So I crave leave to read it, not only because it is so rendered by the Septuagint, and in the Vulgar Latin; but because it removes the seeming Tautology of our Translation, and affords some distinct Matter of useful and seasonable Discourse: For it seemeth to denote,  
1. If not David's conviction of the Being, and overruling Power of God, yet at least a further confirmation of his Faith therein; and in that wise and good Providence, which interesteth itself in humane Affairs; and more especially in the ordering and governing the Kingdoms of the World, and protecting in them his own Deputies and Representatives; concluding also, from some notable Circumstances in his own Case, that verily there is a Revenge for the Wicked, as well as a Reward for the Righteous; Verily there is a God that judgeth in the Earth.  
2. It denotes his Resolution to adhere to this God, and to continue steadfast in the practice and defence of his true Religion, against all Temptations and Oppositions; I will confess unto thee, O Lord, among the Gentiles. The Gentiles themselves, 'tis true, by that small knowledge which Sin had left them, did discern somewhat of God in the most signal and remarkable Passages of his Providence; yea, their Poets sung unto, and celebrated the Praises of their Gods, under the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Givers of good Things.  
The Roman Captains having conquered their Enemies, 
In gremio Jovis Optimi Maximi deponitur, quoties laetitiam nova victoria attulit. Plin. Nat. Hist. lib. 15. c. 30.  took part of the Laurel wherewith the Trumpeters were crowned, and laid it in the Lap of Jupiter: But these Gentiles, who were Aliens to the Commonwealth of Israel, were no less strangers to David's God, neither did they glorify him as they ought, and were thankful to him.  
Nay, in his Trouble and Affliction, they were ready to reproach him, and other true Israelites, for their trust in God: for whoever they were, who upon all sad Occasions, were saying to him, Where is now thy God? It is said expressly, Psal. 44.14. Thou makest us a by word among the Heathen; 
Psal. 42.3.  And therefore, though his confusion in other respects was continually before him, he shows, that he was not ashamed of his God, nor a weary of his Service, by owning him in the sight of the Heathen, who so much despised and dishonoured him, by their Idolatries and vain Superstitions.  
3. This Confession argueth his confidence in the Divine Aid, his dependence upon God for help and secure in the like danger. For after this manner his Faith was wont to reason, and draw conclusions, from his own and others Experiences: 
1 Sam. 17.37.  The Lord hath delivered me out of the Paw of the Lion, and out of the Paw of the Bear; and he will deliver me out of the hand of this Philistim. And, Psal. 22.4. Our Fathers trusted in thee; they trusted, and thou didst deliver them. What doth he conclude from hence? Why, that God would be equally gracious, and deliver him too.  
And indeed, the experience of former Deliverances, may well give confidence of the continuance of them, that he that hath, doth, and will still deliver. For to be sure,  
1. There can be no failure in his Ability and Power. In Men, there is many times this defect; so that we cannot wisely and safely conclude of the one from the other, of future from former kindness, because their Power and Opportunity, if not their Friendship, may cease. But now there is no such fear in reference to God; His strength and might never abates; His Hand is not shortened that it cannot save, nor his Ear heavy that it cannot hear. Darius set his Heart upon Daniel to deliver him, and laboured it, 
Dan. 6.21.  but could not effect it; but God sent his Angel, and shut the Lion's Mouths. There is likewise,  
2. In God a perpetuity of affection; 'Tis of the Lord's Mercy that we are not consumed, because his Compassions fail not.  
And it is observable, how our good King glorieth and flourisheth in this Confidence, yea, despiseth the Force and Policy of his Enemies thereupon. 
Psal. 2.1, 2.  Why do the Heathen rage, and the People imagine a vain thing? 'Tis, we know, spoken prophetically, of Christ's Kingdom; but it had a primary relation to his own, as the Type of that. And he expresseth a great assurance, that his Throne shall stand firm and unmoveable; and all the Plots and Conspiracies, the Rage and the Malice of wicked Men against it, shall prove but vain Imaginations, and Impotent Attempts. Thus much for David's Confession, and devout Acknowledgement of God's merciful Deliverance. I will confess unto thee, O Lord, among the Gentiles.  
I come now to the  
Second and last part, David's cheerful Thanksgiving; I will sing of thy praise. The ancient People of God were wont to record their special Mercies and Deliverances; as in their Chronicles, in the Names of their Children, and of their Places; so likewise in Spiritual Songs and Psalms. Thus did Moses, Israel's Deliverance out of Egypt; Deborah and Barak, their victory over Sisera, and Jabin King of Canaan. Isaiah pens a Song of Thanksgiving beforehand, for the People's return out of Captivity, Chap. 26. We have Hezekiah's Song too, after recovery from his desperate Sickness. But to come home, we have David penning this gratulatory Psalm, and several others; yea, we read elsewhere of what, and to whom he sung; I will sing of Mercy and Judgement, Mercy to myself, and Judgement to my Enemies; Unto thee, 
Psal. 101.2.  O Lord, will I sing: And he danced to his own Pipe, his Practices were Praises, and all the Motions of his Life kept time and pace with the Music of his Mouth. I will behave myself wisely in a perfect way, etc. He shows his Thankfulness, not only in a sudden Rapture, or passionate transport of Joy, but in a steady practice of Piety; as appeareth by the following part of that Psalm, where he seriously resolves upon the well-ordering and governing of himself, his Family, his Kingdom, that he would be holy and upright in his Conversation; that he would suffer no notorious wicked Person in his Court; nay, that he would endeavour to reform, or root out all such out of his Dominions. I will early destroy all the Wicked of the Land, that I may cut off all the evil-doers from the City of the Lord.  
I have done now with David's Thanksgiving, real as well as vocal; yea, I have done with my Text too, as it concerns his Case; but begin to consider it as it concerns our own, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as St. Paul speaks, to transfer and apply it to our own King, and his Deliverance; the Blessings we all enjoy thereby, and which this Day doth justly remind us of. And I doubt not but it will be easily made appear, how well the Text and the Occasion suit and agree together; and that there is a manifest correspondence in the Subject, the Terms, the Author, and the manner of the Deliverance. It will behoove us to complete the Parallel by our devout Confession and Thanksgiving; which I shall endeavour to assist you in, by my Exhortation and Persuasives at the close of my Discourse.  
But we are first to compare the Deliverances, and there to show;  
1. How they agree in the Subject: And here I need not tell you that they were both Kings, against whom there is (or at least should be) not rising up, Prov. 30. And that their Monarchical Government was, after the Image of God's Monarchical, and such as continued in the World without interruption, for 3000 Years together; yet it is worth your better notice, how much our Gracious Sovereign resembleth the good King in the Text.  
1. In his way of Education; being trained up, for some time, in the same School, the School of Affliction, where many Princely Virtues are most easily learned; not only Piety and Patience, but Prudence, Caution, Thirst, Clemency, Modesty, and Moderation in time of Prosperity.  
After David was King, God would not admit him to the exercise of his Kingly Power, before he had spent some Years under this Discipline: Which was exactly the Case of our present Sovereign, who was no ill Proficient under it, as will appear when we come, by and by, to observe his Royal Qualifications: But in the mean time I would note this, That though our King was the Son of Nobles, and this Kingdom the Inheritance of his Father's, and his by an indisputable right of Succession, as David's was not; yet there was as immediate an Hand of God in his Restauration, as in David's Advancement. The Builders refused them both, and threw them among the Rubbish of the People; but God in their several times, made them the head-Stones of the Corner, and his Do were alike visible, and wonderful in each of them.  
So that by a different, a peculiar, and more intimate relation to Heaven, He may be said to be God's King, and his Anointed, and his Person, and Power more sacred and venerable, upon that advantage of Royalty.  
And if his Justice, in punishing none but the Violators of his Laws; or his Mercy, in pardoning so many of them; If his Prudence in Government, or his condescending pleasantness in Conversation; Nay, if above all, His Constancy in the true Religion, are any ways apt to strengthen Loyalty, or sweeten Obedience, He is in all these another David: And I give you this transient view of them, to render the Villainy of his Enemies, black and horrid as Hell itself, without Plea or Paint, without the mixture of any fair Colour, the least degree of excuse or mitigation. Which brings me to the second thing in the Parallel.  
2. The Evils our David was delivered from, and they too were Enemies, and Sons of Violence.  
1. Enemies of all Sorts, of several Countries, of all Ranks and Qualities. Gebal, and Ammon, and Amalek; Roman, English, and Scotch Enemies. Enemies of the Hills, and of the Valleys; Enemies of high, as well as hot Blood; Princes, Nobles, Commons, and Mechanics.  
Yea, the Enemies of our Lord the King, seem to resemble those of our Lord Christ, the Spiritual David; Soribes, Pharisees, Sadduces; Lawyers, Preachers, Hobbists, who say there is neither Angel, nor Spirit; and by an easy Consequence, neither God, nor Devil.  
Precisians, and Zealots, who would engross all Religion; and profane dissolute Persons, who profess none. And it is very observable, that these sort of Men had a large share in the late Damnable Conspiracy. And the Character which Eusebius long ago gave their Forefathers in Infidelity, fits them exactly well; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Confederacy, Band, or Club, of Atheistical Deceit, Men throughly Antimonarchical, who can no more endure a God in Heaven, than a King upon Earth.  
He had Preaching, Petitioning, Voting, Associating Enemies; such as, if you would believe them, hated only Arbitrary Power, dreaded Popery, stickled for Legal Privileges; and had no worse Design in seizing the King's Guards, than the Defence of his Person, the Reformation of his Council and Magistracy, and the Security of Religion; by finding out a better Successor to the Crown, than God had yet provided.  
But we may conclude, from very ill Effects of the like demure and plausible Pretences to the Father, how much Mischief was intended the Son, even by the same sort of Men, who thus palliate Treason, speak Peace to their Neighbours, and are ready, upon all Occasions, to suggest to them, that it is only their Love to their Country, and their Zeal for their Religion, which brings their Loyalty into suspicion. Whereas in truth, with all their fair Professions of their own Innocence, and good Affection to the Government, they take all Opportunities, either secretly to whisper false Fears and Dangers into their Neighbour's Heads; or else to fill them with open Complaints and Invectives against the Remissness of some, or the Rigour of others, in Public Places, till at last they so poison and enrage their shallow Admirers, that they are ready, upon the first Occasion, to break out into open Hostility; and to break through all Difficulties and Dangers, to accomplish their Bloody Purposes; and so to become the other sort of Enemies we spoke of; if not more dangerous, yet more daring and violent, who are all for killing, and taking possession.  
Who are for smiting the King; but not the King only, as Achitophel was, but will have his dearest and only Brother, his prime Counsellors, Judges, Magistrates, to share his Fate: And in their breathe out of Slaughter, saying with that Enemy, Exod. 15.9. We will pursue, we will overtake, we will divide the Spoil; Our Lust shall be satisfied on them; we will draw our Sword, and our Hand shall destroy them. Sure theirs would have been the Lust indeed, the Sport and Wantonness of Cruelty, to have killed, and flayed, and stifled, as in their Revenge and Rage they propounded.  
The Jesuited Papist, that Man of Blood and Massacre, to be sure will be presently taken upon suspicion for the Violent Man in our Case; and upon a through-examination of his Principles and Practices in our own Kingdom, and that not only in the days of our Fathers, but in this present Age, we can by no means acquit him. He had his Head and Hand deep enough in the Popish Plot, and no doubt acts still a subtle and spiteful part among the several Sects of our Dissenters.  
But in good earnest, they deal a little too hardly with him, who would lay this Plot too at his Door, and give out, That those very Men, who open so loud against Popery, and will never be gotten off of that haunt, are themselves Papists: But the folly of this setting the Devil against himself, and making Satan to cast out Satan, is manifest to all Men, whose Reason and Knowledge is not as implicit and blind, as the Papist's Faith and Obedience.  
Methinks they had better try whether they cannot help their Cause a little, by making the Iniquus Homo in the Text, the same with the Inimicus Homo, the Envious Man in the Gospel, as St. Hierom doth; and so shift off the Plot, not to the Jesuit, but to the Devil himself, their common Counsellor and Prompter.  
The King knows, and we all know very well who our Violent Men were: The great complainers of Violence and Oppression, the True Protestants, that seldom or never came to Church, or at least came not to our Solemn Prayers, or came not up to the heights of our Regular Service.  
Such whom Indulgence and Toleration had emboldened to rebel for Dominion, and to abuse their Liberty of Assembling for Devotion, to meet together for War. In a word, a sort of Fanatic Miscreants, who were as far from being true Protestants, as they were from being good Subjects.  
And it is God that hath in good measure avenged our David of these Violent Men. One fell by the Hand of God; Another by his Own: Some have suffered the Justice of the Nation; some are fled from it, and the rest are reserved in Custody; where we leave them to the Justice of the Law, and the Mercy of God:  
And proceed to the  
3. Third Particular; The Author of the King's and the Nations Deliverance from them. God is seen indeed in the Judgements that he executes; but they are his strange Work, which he delights not in: But Mercy is his Darling Attribute, most natural and proper to him, as I may so speak, and he glorieth most in it. Punishment is an Act of Power; but Protection and Mercy, are the Works of Honour: And therefore Princes depute their Administration of Justice, and their Power of punishing, to their Officers; but Acts of Grace and Pardon, they reserve to themselves, as a more sacred Impress, and more immediate Character of Royalty.  
In like manner, God, who is glorious in all his Attributes, singles out his Goodness, his Acts of Protection and Deliverance, as the most eminent displays of his Glory and Greatness. For when Moses desired to see his Majesty in its most ample extent, in all its Pomp and Grandeur, he only caused his Goodness to pass before him. And as his Glory is seen more or less in every Act of his Goodness, so it shines out fully in the preservation or deliverance of good and great Men, who are Public Blessings; in whose Sufferings, and in whose Salvation so many partake, as being the Shields, the Supporters and Foundations of a Nation, in the Scripture-Allusions. And seeing the Shields of the Earth belong to God, as in regard of their Honour and Office, so in regard of God's special care of, and watchful Providence over them, (He being their Shield, as they are ours) some Beam or Ray of the Divine Sovereignty seemeth to be eclipsed in their Dangers; but all its Glory breaks forth in their Deliverance.  
As all Kings are God's Kings, and his Anointed by Name and Office, by special Propriety and Representation; So the King in the Text, and our King, are his, by most signal and eminent Preservations, Protections, and Deliverances; such as proclaim their Divine Author, preach God to an unbelieving World, and give him all the visibility that his Nature is capable of. 
Psal. 58.11.  So that a Man (any Man, a mere Man, one that hath none but the light of Natural Reason to see by) may say, Verily there is a God that judgeth in the Earth.  
However, that taking Title of Liberatores Paetriae, The Saviour's of their Country, should have been misapplied, to the Murderers of their King; God hath been really our Juvans Pater, our mighty Helper in distress, the Father and Author of his Majesty's Deliverances, in a most apparent manner, at several times, and by various means, I had almost said Miracles.  
And if we do not trace the Providence of God in relation to him, so far back as his wonderful escape at Worcester; We must reflect upon it in his coming home from Exile, because perhaps we have not yet, in the Story of any Times, at least not of our own Nation, a more plain discovery of the Hand of God; a more convincing demonstration, 
Dan. 4.32.  That the most High ruleth in the Kingdom of Men, and giveth it to whomsoever he will. And, I hope, it may help to promote the Joy and Thanksgiving of this present Day, and to confirm our Faith in the Divine Power and Mercy. If we call to mind his Wonders of Old, particularly that great Miracle of his Majesty's Restauration; A Work which was accomplished by the Arm of God made bare, devested of all Humane Assistance. For our Gracious King (whom God keep-long there) was not possessed of his Throne, until his Friends had in vain tried all ways to restore him, and his Enemies essayed whatsoever their utmost Malice and Cunning could suggest against him: A formidable and successful Army was scattered without a Blow; a Victory obtained without Fight; the Enmity slain without the Wounds of our Enemies: Terrible things, which we looked not for, were wrought for us by the Hand of the Almighty; in a kind of Parallel and Proportion to the Deliverance of Israel at the Red Sea; We all stood still, and saw the Salvation of God.  
And truly, whilst we consider the indefatigable and crafty Endeavours of the Popish Faction ever since, to introduce their Religion, either by laying aside, or taking off [quâcunque arte, omni-ratione] an Heretical Prince, as they esteem ours. And on the other hand, whilst we consider the menacing Ambition and Revenge of others, whom I would rather call Protesters than Protestants, the Interest they had in the factious enraged Multitude, whom they had stirred up, as Corah, Dathan, and Abiram, did the People against Moses and Aaron; and the assistance they had from their many Preachers of Sedition, who in their several Quarters, or Congregations, like Sheba the Son of Bichri, blew a Trumpet, and said, We have no part in David, neither have we any portion in the Son of Jesse: Or like the Gracchis at Rome, who could talk the People into Mutiny at their pleasure. Or, lastly, like Demetrins the Silver-smith, who by one Seditious Oration, filled with uproar the whole City of Ephesus.  
Again, whilst we consider how many Seditious and Scurrilous Pamphlets were put into trusty Hands, who were ready to lend them to some, and talk them over to others, with their own Additions and Remarks, for the more effectual promoting Rebellion and Treason throughout the Land, for the conjuring up of those Venti Typhonici, restless and violent Spirits, whose work it is to take Peace from the Earth, and to cast all into Confusion.  
Once more; Whilst we consider the great spreading of that Malignant Popish Principle, even amongst our True Protestants, (as they loved to call themselves) That Finis that, non tantum amabilitutem, sed bonitatem mediis; and that we may do Evil that Good may come of it; that we need not stick at any thing, though never so lawless and violent, for that which we think to be God's Cause, and the Interest of Religion; I say, whilst we consider the variety of the Enemies of the Government, their Quality, Number, Strength; their Stratagems, Associations, Conspiracies, we cannot but discover Miracles of the Divine Power and Goodness in our King's continued Defence and Preservation; only short, if short at all, of those of his happy Return to us from a tedious Exile.  
Yea, what a visible signal Hand of Providence was there in his, and the Kingdom's Deliverance from this Plot, the most barbarous and bloody that was ever laid since the Gunpowder Treason! For how much of Accident and Casualty soever there appeared to be at first in the Fire at Newmarket, we cannot but conclude, by the happy Event, that God was in the midst of that Fire; and that it was not kindled so much in Judgement to the particular Sufferers, as in Mercy to the King, and to the whole Nation; a Fire of Defence, and not of Destruction: And we may say, We were delivered (without a Comparison, without a so as) by Fire.  
God, who is sometimes said to make his Angel-Ministers a Flame of Fire, may by as easy a Figure, be said to have made that flaming Fire, a Guardian Angel, a Minister of Preservation to the King and Kingdom; And that when the Conspirators were ready to seize upon the Royal Prey, and divide the Spoil, crying out with David's Enemies; Ah, so would we have it; persecute and take him, 
Psal. 71.11.  for there is none to deliver.  
And methinks 'tis strange, that the Plotters of, and Wellwishers to that hateful Iniquity, should not be more forward to give glory to God, who hath spoken to them out of the Fire; and that in so remarkable a Circumstance of their Defeat, they should not be more ready to own the Eye and Hand of that God, 
Psal. 33.10.  who bringeth the Counsel of the Heathen to nought, and maketh the Devices of the People to be of none effect.  
Strange! that they should be no more ready to acknowledge with us, 
Psal. 37.39.  That the Salvation of the Righteous is of the Lord; and that he is their strength in the time of Trouble. That it is he that avengeth our King; he that subdueth the People; he that delivereth him from his Enemies, and from the Violent Man.  
But so much for the Author of this Deliverance, the God of our Salvation.  
4. For the manner of it; It was a Defence and a Dignity, as well as a Deliverance.  
1. It was a Defence. God hath made it a new Settlement to his Throne; an addition of Strength and Security to his Empire, by washing off the Paints, the Colour, and Counterfeits, both of Religion and Loyalty; showing him who are True Protestants, and who are False Brethren; who are good Subjects, and who are Movers of Sedition, and inordinate Seekers of Pre-eminence. In a word, who are the Friends, and who are the Enemies, not only of the Succession, but of the Monarchy.  
Yea, God by this Deliverance, hath told our King, and his Magistrates, as by a Voice from Heaven, how much it concerns them to keep a watchful Eye, and a strict Hand, upon Men of such lewd, lose, and dangerous Principles; to mark their Motions, observe their Tendencies, and by prudent and timely Restraints, to ourb the first stir of Rebellion. Yea, from the miscarriage of this Attempt, we may conceive some good reason to hope, 
Psal. 36.12. Psal. 37.15.  that the Workers of Iniquity are already fallen, and are so cast down, that they shall not be able to rise. Their Sword shall enter into their own Heart, and no weapon form against us shall prosper; But the Transgressor's shall be destroyed together, 
Psal. 37.38. Isa. 60.18.  and the end of the Wicked shall be cut off; and such Violence be no more heard in our Land.  
We have reason to hope, that God who hath graciously delivered the Soul of our King from this Death, also hath now delivered his feet from falling; that he hath not only stilled the Raging of the Sea, the Noise of the Waves, the Tumults of the People; but thereby brought our Sovereign into his Haven: And that the Winds and Storms which so lately shaken and threatened our Royal Oak, have only settled it, and given it a surer and firmer rooting; and that our Government stands upon a more stable and durable Basis than heretofore, if God so please.  
2. We may look upon the Deliverance, for which we bless God this Day; not only as an occasion of mending our Fences, of strengthening our Gates, and our Guards, and consequently re-establishing of our King's Throne; but also as a means in the good Hand of God, of enlarging his Dignity and Greatness; God thereby increasing his Glory, bringing forth his Righteousness as the Light, and his Judgement as the Noonday; making his Majesty more terrible in the Eyes of his Enemies; more dear and honourable in the Hearts of his Friends, as a new Blessing from the Hand of God our Saviour.   

SERMON II.  PSALM 18.49. 
Therefore will I give thanks unto thee, (or confess unto thee) O Lord, among the Heathen; and sing Praises unto thy Name.  
WE have heard what are the Mercies, and manifold Advantages of our King's Deliverance; We are to see next, What is to be the Return of his and our Devotion: Yea, we are taught already, by the Royal Pattern in the Text, it must consist of two parts.  

I. An humble Confession.  
II. A solemn Thanksgiving.   
I am not here to tell you the King's Duty, but our own, by his pious Declaration, and his appointment of this Day's Solemnities: He hath told us himself, That he very well understandeth it, and will be our great Example in his religious performance thereof.  
When David kept a Fast, all the People took notice of it, 
2 Sam. 3.36.  and it pleased them, they were delighted to do as their King did. And it is the happiness of this Day, which we now celebrate, and we ought thankfully to acknowledge, that we may bless God in our Congregations, from the Example of the Court, 
Psal. 68.26.  and the King, the Fountain of Israel. And that,  
First; By such a Confession unto him, as implieth,  
1. An acknowledging and owning, though not by a new, yet by a repeated and renewed Homage, the Infinite Being, Power, and Providence of God; that the Lord liveth, and that to him belong the Issues from Death. That Power belongeth unto him; and in the Lord Jehovah is everlasting strength. That he is able, not only to work, but to command; not only to command, but to create Deliverance, and fetch it out of the greatest distress and desolation, when there is none to help, or vain is the help of Man. That he goeth forth in his strength, conquering, and to conquer: That he hath repaid Fury to our. Adversaries, and Recompense to our Enemies; given Salvation to our Prince, and delivered Charles his Servant from the murdering Blunderbuss.  
God, who dwelleth in a Light inaccessible, which neither the Eyes of our Sense or Reason can bear; doth yet, after a sort; show himself in this lower World to pious Observers, in the ordinary effects of his Wisdom, Power, and Mercy: But is much more visible in such extraordinary Acts of Protection and Deliverance, as this which we now celebrate; upon this there are such special impresses of Divinity, that we must be senseless and stupid, at least Irrational as well as Irreligious, if we do not see and own God in it; if we do not regard the Lord in such Works; consider and acknowledge him in such wonderful Operations of his hands.  
2. This Confession implieth, a steadfast adherence to God; a walking in his Name, being faithful to his Covenant, constant in his Religion, zealous for his Glory, in the midst of the greatest temptations to Apostasy. We must confess him among the Heathen.  
When the King, like that religious Emperor, sets his Crown upon the Bible, and the Power of the Prince, is a guard and support to the Power of Godliness; when the profession of the True Religion maketh us Rich and Honourable in the World, and all about us are ready to commend, encourage, and wish us good Luck in the Name of the Lord; God will want no Votaries, none to make their boasts of him, and to tell of all his marvellous Acts.  
When God causeth the South Wind to blow upon his Garden, and the Sun of Prosperity to shine gently upon his Field, the Church, the shallow-rooted Corn will put forth, and spring up as fast as the rest; but it cannot abide unseasonable Wether, too much Heat or Cold nips or blasts it.  
Every one will be a Saint, when Religion is in Credit, and Godliness is Gain; but when Tribulation or Persecution ariseth, because of the Word, by and by, many are offended, and slink away from a perilous Profession.  
Such were the Samaritans, that when the Jews were in prosperity, would profess themselves to be of the Jewish Religion; but when the Jews were in Adversity, would disclaim them and their Religion. Such were those wavering Time-servers, who were Protestants in King Edward's Reign, Papists in Queen Mary's, and as true Protestants again as ever in Queen Elizabeth's Days. And many such there are now among us, whose Religion is their Interest; who are wise to understand the Times, and to save their Purses.  
But if Worldly Considerations make other Men Converts, God grant they may never make us Apostates: That neither the spoiling, nor the increase of our Goods, may move us from our Christian Steadfastness and Resolution. It is storied of a famous Nobleman, 
Hormisdas.  who when he was deposed from all his Honours, because he would not forsake his Religion, and afterwards restored to them again, as a new Temptation to renounce it; He gave this resolute Answer to the King of Persia, Si propter ista me denegaturum Christum putas, ista denuo accipe; If you think I value my Honours above Christ, pray take them from me again. We have another Instance, not altogether unlike this, in St. Basil; The Emperor sent to him to subscribe the Arrian Heresy; 
Theod.  and ordered his Agent to treat him, at first, with fair and enticing Speeches, and the promise of great Preferments: which he did; but to them the good Man replied, Alas! these are Arts to inveigle Children; but we that are nourished and taught by the Holy Scriptures, are readier to suffer a thousand Deaths, than to renounce one Article of our Creed. And when he that dealt with him, proceeded from Entreaties to Increpations, and told him, He was mad; his meek return was, Opto me in aeternum sic delirare, God grant I may be always thus mad, that neither Enmity nor Friendship, Fears nor Hopes, may move me, or draw me off from bearing Testimony to the Truth of Jesus.  
We do not, we cannot confess to God aright, if we are not as ready to own him, and glory in him, among his Enemies, as among his Friends; when the Profession and Practice of the True Religion of our Saviour, shall bring us to taste of his bitter Cup; and we shall be hated of all, that is, of the generality of Men, for his Name's sake, for adhering to his Truths, as they have been delivered in the Scriptures, and taught in the best and purest Ages of the Church.  
Then, and not till then, will it appear, that we are acted by David's Spirit, when we are ready to speak, if need be, of God's Testimonies, even before Kings that oppose them, and not be ashamed of them. Then do we approve ourselves the Servants and Worshippers of Daniel's God, when we own him with the hazard, nay, with the certain loss of Reputation, Liberty, and utmost danger of Life itself.  
This Constancy and Courage for the Truth, was it which denominated those Heroic Christians, of former Ages, Confessors; namely, their taking up their Master's Cross, and owning him among their Heathen Persecutors.  
My Brethren, through the infinite Patience and Goodness of God towards us, who have deserved no such thing, we have been delivered from our Bloodthirsty Enemies, Papists, and another sort of Men, who have made use of the Protestant Name, as a Cloak to secure them in opposing of the Protestant Cause, and undermining the Established Religion: And we are at present exempt from those Sufferings and Martyrdoms, which in other Ages, and in our own Country, have been the Lot of God's most faithful Servants.  
But alas! we know not how soon our Heaven may overcast again, and the Clouds follow after the Rain. The great Fear is, lest the Papists should imitate the True Protestant Policy, and either pursue their Old, or set on foot a New Plot, in hopes that if it do, or do not take, they may leave it at other men's Doors; and as easily now make the World believe, that it was a Fanatic Plot, as the fanatics could hope to persuade us, that theirs was a Popish One; and so the latter end of our Fears and Troubles, may prove worse than the beginning.  
It will be the wisdom of our Piety, in the midst of our Jubilees and Triumphs, to prepare for new Dangers and Trials, and to resolve, That the God of our Mercies and Deliverances, shall be our God in every Condition; that his Rod as well as his Staff shall comfort us; and that we will put our whole trust in him, as well when he slays, as when he saves us. This God shall be our God for ever and ever; he shall be our Guide, even unto death: And this minds me of a  
Third Particular, in this our Confessing and Acknowledging of God's Almighty Goodness in our Deliverance; and that is, Dependence upon him for relief and rescue in the like distress. Let not our Courage sink, our Spirits be disquieted or dejected, with misboding Apprehensions of Future Evils; but let us humbly trust in his continued Aid, who hath been our present help in Trouble, considering that, Donando debet, as St. Cyprian speaks, God's past Blessings and Deliverances, if we make a good use of them, are Pawns and Engagements of Future; I say, if we make a due return for them, and a right improvement of them. Which brings me to the upshot of all, the main Duty of my Text, and of this Day especially.  
II. The speaking, singing, living, of Praises unto the Name of our God. What we have spoken already concerning Confession unto God, may denote a serious and wise consideration of his do towards, and deal with us, and some more silent shows of our Gratitude, in our adherence to him, and affiance in him. I am now to speak of the Solemn Proclamations of his Greatness and Goodness, which we are to make with the Voice of Thanksgiving: When we have exercised our observing Faculty, in regarding the Works of the Lord, we must employ our Mouths to express the Thanks of our Minds, and make known his Faithfulness to all Generations. 
St. Basil in Psal. 28.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Action must follow Contemplation in our Case. And when we have considered the Operation of God's Hand, our Mouth must praise him with joyful Lips, not concealing his lovingkindness and his Truth from the great Congregation. We must employ the best Organ we have, our Tongue, (which the Royal Psalmist styles our Glory) in this best, this heavenly, this glorious Service of Praise. And indeed, if a grateful Affection live in our Hearts, it will proceed forth of our Lips; there will be a Conspiracy, and faithful Correspondency, between our Mind and our Tongue; if the one be sensible, the other will not be silent. We shall talk of his lovingkindness in the Morning, and of his faithfulness every Night, uttering abundantly the memory of his great Goodness, and singing of his Righteousness, making known to the Sons of Men his mighty Acts, and the glorious Majesty of his Kingdom, according to the Expressions of our sweet singer in sundry places.  
Acknowledgements of the Divine Goodness, and solemn Testifications of our thankful sense thereof, (how indisposed and averse soever our sluggish Minds are thereunto) was always, and ever will be, the principal and most noble part of all Religion, immediately addressed to God. It is the only Heavenly Work that can be done upon Earth, the only joyful Employment which shall last to all Eternity; and which should ever wait for God in Zion, and upon all occasions, be exercised here in the Assemblies of the Faithful.  
When the ordinary effects of the Divine Providence, do in any advantageous manner present themselves to our view; when we peruse the Volumes of Story, and therein observe the various Events of humane Actions; especially the seasonable Rewards of Virtue, the notable Protection and Deliverance of Innocence; and the deserved Punishments of malicious Wickedness. Then is it seasonable to sing unto the Lord a new Song; to praise him in a high and exalted strain, especially upon so signal a manifestation of Mercy and Judgement, as that was which we celebrate this Day.  
It was once said of Claudian, That he wanted Matter suitable to the excellency of his Wit. But where is Wit and Eloquence worthy of this Subject? Who can utter these mighty Works of the Lord? Who can show forth all his Praise? None so well as our chief Musician, whose Tongue was as the Pen of a ready Writer. And we cannot do it better, than in a Psalm of his composing. We have seen in Scripture, how they were wont to praise God with Songs and Hymns. And besides David, we have instanced in Moses and Miriam, Deborah and Barak, etc. and may add Simeon and Anna.  
In the Christian Church, after they had ended their Love-Feasts, they began their Hymns, which were either taken from the Scriptures, or of their own composition: Which Pliny takes notice of, as of a great part, nay, as of the whole in a manner of their Worship; that they did, Secum invicem carmen Christo quasi Deo dicere; That they joined together in singing a Psalm to Christ as their God. And indeed, it hath been the general and authorised practice of all Nations, in all Times, by composed Hymns, and panegyrical Eulogies, to express their Gratitude for the Gifts of Nature, and for the Benefits indulged by Providence. And shall not this stir our Emulation, and kindle our Sacrifices? Shall not our Devotion keep pace with, if not outgo theirs? Shall we not feel our Transports in so affecting an Occasion? and in this sense give thanks unto the Lord among the Heathen, and sing Praises unto his Name?  
Surely, if we consider the necessity, as well as the comeliness and expediency of the Duty, the Admonitions of the Prophets, as well as the Precepts of Philosophers, and the Examples of both; if we consider the greatness and imminency of the Danger, and consequently the blessing of the Deliverance, we shall not want our Hallelujahs, we shall not want any incitement to, or assistance in this Duty of Thanksgiving; but as we have great reason to bless God, so I hope we shall make our boasts of him all the Day long.  
What a deluge of Confusion were these poor Nations running into? How deep were the Discontents of the People? How ready the Tinder of unsatisfied Spirits, in all Parts, to take Fire, and break out into a devouring and irresistible Flame? Which would soon have made this good Land, that was before them like the Garden of Eden, to have been behind them like a desolate Wilderness. How near was the Glory departing from our Israel? How near was the Crown falling from our Head? and all our Happiness expiring with the Breath of our Nostrils? We know not where the Rage and Cruelty of our Enemies would have stopped: We know not how many besides his Royal Brother, should have fallen on the Right, and on the left Hand of the King. But we know, it was resolved to follow the Blow at Majesty, with a Massacre; and that several Persons of Quality, and Place, the Magistrates of our Great City, and Subjects every where, of most eminent and tried Loyalty, were designed for immediate slaughter.  
If this Conspiracy had taken place, we should not, in all likelihood, have been so much as a People, or a very miserable People, if any at all: For it is not so many Heads of Men jumbled together, but so many placed in a due subordination, under Rule and Government, that make a People, a Body or Society of Men. The very Life and being of a Nation, are the Laws and Ordinances of it, whether Civil or Sacred: The Civil to make it a Kingdom, and the Sacred to make it a Church. When those are at any time demolished or dissolved, we cease to be either Nation or Church; and you may write Lo-ammi upon it, yea, Loruhamah, 
Hos. 1.8, 9  no People, nor yet no Pity. And these were destined to speedy destruction, with all their sure Supporters, by the Men of Violence we have before described. Cursed be their Anger, for it was fierce; 
Gen. 48.7.  and their Wrath, for it was cruel: yea rather, blessed be the most High God, who hath delivered these Enemies into our Hand, and strangled all their teeming Hopes between the Womb and the World.  
Indeed, the horror of the Mischief intended, may a little chill the Mirth of this Days Thanksgiving, and cause us to rejoice with trembling, even at this our Deliverance: Yet may we hope withal, that that which damps the Blaze, will continue the Burning; that such Abatements will help to keep Life in our Joy, and prolong, if not perpetuate our Sacrifice of Praise.  
Perhaps, the contrivance of this Bloody and Barbarous Design was therefore permitted, that the disappointment might be had in everlasting remembrance, and celebrated as it is this Day. It may be this was done, that we might say no more, The Lord liveth, who hath delivered us from the Treason of pretended Catholics; but the Lord liveth, who hath delivered us from the Tyranny and bloody Rage of wild Fanatical Enthusiasts.  
How should such Considerations as these, the Considerations of our great Dangers, and our gracious Deliverances, enlarge our Hearts, fill our Mouths, act our Lives with the Praises of the Lord? What Memorials, and Monuments, and Ebenezers should we every where erect? And how seasonably may we at this time take to ourselves words, The words of the Royal Prophet David? Blessed be the Lord, 
Psal. 124.6.  who hath not given us a Prey to their Teeth. 
Psal. 68.20.  He is our God, even the God of whom cometh Salvation. God is the Lord, by whom we escape Death. God hath showed us his Goodness plenteously; and God hath let us see our Desire upon our Enemies. And after these, the words of the Courtly Prophet Isay, in a way of holy Triumph over our Enemies.  
Associate yourselves, O ye People; and give ear, 
Isa. 8.9, 10.  O ye of all Nations: or rather, ye of the several Sects and Parties in this Nation, Gird yourselves, and ye shall be broken in pieces: Take counsel together, Plot, Conspire, and it shall come to nought: speak the word, appoint one Time and Place after another, for the execution of your bloody Purposes, and it shall not stand; for God is with us.  
And that our glorying may not be in vain, it will concern us very much, to add Real Thanks to our Verbal; not only to offer Praise, but to order our Conversations aright.  
Our Thanks must not stay in Words and Instruments, but proceed on to return of Affections and Actions. It must be Actio Gratiarum, a doing, a working of Thanks, as one speaks.  
When David had represented the difficulty, if not the impossibility of giving God due and full praise; Psal. 106.1. Who can show forth all his praise? He tells us, vers. 3. who come nearest doing so, viz. they that keep Judgement, and he that doth Righteousness.  
Tacitus, speaking of certain words of Tiberius, saith, they were praeclara verba, sed non pro Tiberio, very excellent words, if Tiberius had not spoken them. The like may we say of Psalms, and Forms of Thanksgiving, in the Mouths of ungodly Men, they are good in themselves, but not graceful in them: For, 
Prov. 17.7.  excellent Speech becometh not a Fool; nor is praise comely for any but the Righteous: And Tacitus hit upon the reason of this too; Nec enim ad hanc formam caetera sunt. His other Actions accord not with these, but found forth God's Dispraise and Dishonour, in a louder accent than this, wherein his Tongue and Lips speak his praise. Canticum novum & vetus homo malè concordant. I think it is St. Bernard's; The singing of a new Song, without the leading of a new Life, is a most unpleasant Discord in our Gratitude.  
All Men, the worst of Men, are bound indeed to praise God for his Mercies, common and special. It lieth upon them as a Duty, but it belongs not to them as a Privilege. Unto they Wicked, saith God, What hast thou to do to take my Covenant into thy Mouth? 
Psal. 149.3.  But Israel may rejoice in God. Let them praise him in the Dance, in the Dance as well as with the Song; in their Ways and Walking before God, as well as with their Words unto him; in the regular Motions of their Lives, as well as with the Chanting of their Voice, or the Melody of Timbrel or Harp: for the Lord takes pleasure in his People, and in their Services.  
It is their Honour and their Privilege to serve him; and he is pleased to own it as his Glory, to be served by them: He that offereth Praise, glorifieth me, 
Psal. 58. ult.  i. e. if his Praise be attended with a well-ordered Conversation.  
We then thank God, as we ought, for his Goodness, when we become good ourselves; when we serve him with the Mercies we receive from him; and the mortifying of one Lust, will give more glory to God, than the singing of a thousand Psalms. We extol and honour God indeed, when we look upwards ourselves; when we mind heavenly Things; when we walk in a way which is above to the Wise: Or in St. Basil's Expression, 
Hom. in Psal. 29. p. 181.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when we discreetly pursue or hasten towards everlasting Happiness; When we live up to the Principles of our Religion, and give God the Worship and Homage belonging to his Majesty.  
We make great shows, when we assemble and meet together, as we do this Day, to render Thanks to Almighty God, for the Benefits received at his Hands. And if this were to be performed with words only, with Hosannah's and Hallelujahs, and Gloria Patri's, and Psalms, and Hymns, peradventure we should do it well enough; but in the mean time, by our Lives and Actions, we provoke the Almighty with all variety of Offences: We do, daily and hourly, such things as we know are highly displeasing and odious to him. But we may assure ourselves, these things will not only mar the Music of our Thanksgiving, but render our Deliverances as insignificant as our Praises. Yea, every Sin, after such a Mercy as this, hath a double Gild, the Gild of Ingratitude, as well as Disobedience; and therefore threatneth us with new and greater Punishments, and to bring us nearer, if it may be, to Ruin, than we were before.  
Seeing thou, O God, 
Ezra 9.13.  hast given us such a Deliverance as this; should we again break thy Commandments? Wouldst thou not be angry with us, till thou hadst consumed us, so that there should be no Remnant, nor escaping? I will therefore, with St. Judas, ver. 5. put you in remembrance, though ye once knew this, how the Lord having saved the People out of the Land of Egypt, afterwards destroyed them that believed not.  
Never any People held their Happiness by a fairer Charter than Jerusalem, yet their Sins forfeited their Privileges, and defaced their Glory. And though God speak concerning a Nation, to build, and to plant it; if that Nation do evil in his sight, he will repent of the good wherewith he aid he would benefit them.  
Let us therefore, I beseech you, not only thankfully acknowledge, but piously improve our Mercies, lest our Sins provoke God to let lose our Enemies again upon us, and suffer them to strike Home, to execute their Malice, and quench the Light of our Israel.  
Let us not grow careless, 
Isa. 14.29.  because the Rod of him that smote us, is broken, lest out of the Serpent's Root come forth a Cockatrice. Much less let us rebel against him, who hath subdued our Enemies, and so fall by that very Hand of his which delivered us out of Theirs; or rather destroy ourselves, after so miraculous a Rescue and Preservation.  
We learn this from the Heathen Historian; 
Livy.  Omnia prospera eveniunt colentibus Deos, adversa spernentibus; It shall go well with those that fear the Lord, whilst those that despise him, shall fall before him.  
Valerius Maximus attributed the Prosperity and Flourishing of the Roman Empire, 
Non mirum si pro eo Imperio augendo pettinax indulgentia Deorum excubuit, quod tam scrupulosâ curâ parvula quoque momenta religionis examinare videretur.  to their great care, and scrupulous exactness, in every Part and Ceremony of their Religious Worship. Hence Religion, and the Fear of God, is by Plato styled the Defence of Power; The Kings and the People's Lifeguard both. And Plutarch tells us, that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Band of all Society; and that we may as easily build a City in the Air, as settle and establish a Commonwealth, where there is no Fear of God to support it. And the Wise King Solomon, who spoke by Divine Instruction, assures us, that it is not only the Strength and Safety, but the Glory and Honour of a Kingdom. Righteousness exalteth a Nation, puts a Dignity and Excellency, as well upon a People, as upon Private Persons. Yea, the very Shadow thereof, 
Deus ostendit praeclaro Romanorum Imperio, quantum valerent virtutes Civiles etiam sine vera Religione. Epist. 5. ad Marcellin.  hath proved (like St. Peter's) Healing to a State. For it was St. Austin's Observation, of the forenamed ample and glorious Empire, that God prospered it for their Civil Virtues, though they had no True Religion: Yea, the Son of Syrach seems to attribute much to a Negative Holiness; Ecclus 35.3. To departed from Wickedness, is a thing pleasing to the Lord; and to forsake unrighteousness, is a Propitiation.  
Now if the upholding of Civil Order, and the Public Restraint of the Extravagant Appetites and Lusts of Men, be such an Honour and safety to a Nation; How much more is the Profession of True Religion, and the Practice of Real Righteousness? If Hypocrites have their Reward; How much more will David's Integrity and Uprightness, preserve both King and People?  
It entitles as well to Temporal, as to Spiritual and Eternal Blessings; 
Isa. 1.19.  If ye be willing, and obedient, ye shall eat the Good of the Land.  
Let it therefore be our common Care, as it is our joint Interest, to forsake those Sins of ours, which weaken our Government, and waste our Land; which sap the Foundation, and shake the Fabric of Church and State, more than any other Underminers and Conspirators.  
Let us endeavour, in our several Places and Capacities, to show forth that exemplary Piety, and uniform Obedience, which becometh the Gospel; which is the Strength and Ornament of the Protestant Cause, our Sanctuary in Trouble, and the Glory of our Prosperity.  
Yea, let our honouring of the King, proceed from our fear of God; Our Loyalty be the genuine Fruit of our Religion; and the Conscience of God's Ordinance and Command, be the Promoter and Guide of our subjection to the Civil Power. And considering that our Obedience to our Superiors, who are God's Vicegerents and Ministers, is an eminent instance of our true Obedience to God himself; it will not be amiss, nay certainly, it will be most seasonable at this time, to give it its due place in my Exhortation, to that Holiness and Righteousness of Life, which is the best expression of our Thanks.  
The Excellent Photius, in his Notes upon the 13th to the Romans, presseth subjection to Governors, as a proper way of glorifying God; Thou gainest by being a Subject; 
Apud Oecumenium.  not only because thou fulfilest the Command, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because thou dost honour God, in the honouring the Power ordained by him.  
I might forbear, methinks, to put you in mind to be subject to Principalities and Powers, to obey Magistrates, whilst you have before you so many plain Scriptures, and so many exemplary Providences, preaching and pressing that Doctrine. The Deliverance we celebrate; the Discovery and Punishment of the Traitors, as well as the Lessons of the Day, tell us aloud, that God justifies and abets Rule and Sovereignty, and requireth subjection thereunto.  
We are taught this, I say, by the Word of God, which engageth us to this Obedience, by as obliging Principles, as it doth to any part of Religion. And we are taught it too, in  
The Second place, by the Works of God.  

1. By the eminent Judgements that have pursued and seized notorious Rebels.  
2. By the admirable Preservations and Protections of Sovereign Princes.   
1. By the final Judgements of God upon Rebels and Traitors. We find many of them in the Scripture History; and we find there too, that none of them went to their Graves in peace. Achitophel, Absolom, Sheba, Abner, Abiathar, Joab, Athaliah, Zimri, Adoniah: They all paid dearly for the Mischief they did, and ended their days in dishonour, and left nothing behind them but the Memory of their Sin, and the Record of their Curse.  
Yea, if we examine other Chronicles, we shall find Instances of the same nature.  
Suetonius, in the Life of Julius Caesar, observed, that there was hardly one of his Murders, (though a Heathen, and an Arbitrary Prince) that survived the Wickedness three Years, 
Vid. Isaac. Casaub. Not.  neque sua morte defunctus est; all dying violent Deaths, some by Shipwreck, some in Battle; some by the Hand of Justice, others by their own. And Marcellinus relates it of the Conspirators against Gordianus the Younger, Quod velut clarescente justitiâ cruciabilibus interiere suppliciis; That they died with exquisite Tortures, that Justice might become more conspicuous in their Sufferings.  
All Stories are full of Examples of this kind, and no wonder, seeing it was a Truth known to a Proverb in Solomon's time; 
Prov. 24.22.  My Son, fear thou the Lord, and the King; and meddle not with them that are given to change: For their Calamity shall rise suddenly, and who knoweth the ruin of them both?  
Whoso breaketh a Hedge, a Serpent shall by't him; whose removeth Foundation-stones, 
Eccl. 10.8, 9  shall be hurt therewith. Those that break the Laws, which are the Fence and Security of a Nation, expose themselves to certain Ruin.  
Those Turbulent and Seditions Persons among the Jews, who assumed to themselves the blazing Title of Zealots, who yet had more Heat and Passion, than Judgement or Religion; being prone to Mutiny and Faction, and ready to pretend Conscience, even for Rebellion itself; though they brought Desolation upon their own City, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jos. l. 7. c. 30.  Ruin upon their Nation, they brought withal the severity of God's Judgements upon themselves. For as many punishments, as it is possible for Man's Nature to endure, were heaped upon them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as long as any breath of Life remained.  
St. Judas making mention of such as did despise and speak evil of Dignities, vers. 8, 11. says, That they perished in the gainsaying of Core.  
This Core (or Korah) was a Levite, who by his Office was to have taught Jacob God's Judgements, and Israel his Law; but he being one of those who corrupted the Covenant of Levi, and did things very unbecoming his Character, drew three principal Men of the Tribe of Reuben, and then two hundred and fifty Princes of the Assembly (famous in the Congregation, Men of Renown, popular Persons, and great Patriots) into his Confederacy; and having gathered his Associates together, against Moses and Aaron, they stuck not to affront them, and throw dirt into their Faces: But by these men's strange perishing in this gainsaying of theirs, the very Women (who usually make a part in such Factions) were convinced, that by this way of opposing Moses and Aaron, they opposed God himself, the Ordainer and Abetter of their Authority; for the Daughters of Zelophehad could say, Our Father died in the Wilderness, 
Numb. 27.3.  and he was not in the company of them that gathered themselves together against the Lord in the company of Korah. Nay, the very words of the Spirit of God, concerning Dathan and Abiram, 
Numb. 26.9, 10.  are express to this purpose; These were famous in the Congregation, (the great Independents of those Times) who strove against Moses, and against Aaron, when they strove against the Lord; and the Earth opened her Mouth, and swallowed them up together with Korah, when that Company died; what time the Fire devoured two hundred and fifty Men, and they became a Sign.  
A dreadful Sign indeed, unto all them who afterward should follow their steps; to whom, St. Judas saith, is reserved the blackness, of darkness for ever. For what better end may they expect, that dare adventure upon the like Turbulent and Seditious Courses? The Levite begun the Faction there; and if he was not the beginner, we are assured, by his Majesty's Declaration, that he was the chief Promoter and Manager of our no less Damnable Conspiracy. Our Fergusson, as their Korah, by the like false Persuasions, draweth the Nobles after him; and no doubt made use of the same Motive, viz. the Ruler's assuming too much to himself, and his invading the People's Rights and Liberties, thereby to instigate them to that resistance; which if it escape the like punishment in this World, as it seldom doth, shall be sure, if unrepented of, to receive the same Damnation in the next: Because, whosoever resisteth the Power, resisteth the Ordinance of God; and he will make them know so, sooner or later, by the Vengeance which he executeth upon such Resisters. And,  
2. By those wonderful Preservations which he vouchsafeth to the Persons of Kings; their Protections being great and extraordinary, as their Dangers are: Whence they had the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given to them by the Ancients; particularly by St. Chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We pray for Kings, whom God takes into his peculiar Care and Safeguard.  
How many Assassins' have found themselves daunted with the Rays of Majesty? And, 
Gowrie's Consp. fol. 6.  like Gowries Man, who when he was prepared to kill King James, trembled in his presence, and fell to adore him.  
How divinely was the same King preserved from a deeper laid Treason, when the Match was ready to give fire to the Powder?  
I cannot stay to instance in the many Preservations and Deliverances of his Glorious Predecessor Queen Elizabeth.  
We may see this Goodness of Almighty God to Princes, Protestant Princes, his Kings, and his Anointed, nearer home, and in a more affecting Instance, our own gracious Sovereign, whose many admirable Deliverances, speak him the special Favourite of Heaven.  
Perez was wont to call himself, 
Camb. Eliz. Part 2.  Monstrum Fortunae, the Prodigy of Fortune; and our Prince may appear to us, Monstrum Providentiae, the Prodigy of Providence; taking the word, as Scaliger applieth it to Virgil, Monstrum sine labie, a Prodigy of Perfection.  
And let us beseech Almighty God, still to deliver him from the Evil Man, to preserve him from the Violent Man, to keep him from the Snare they have laid for him, and from the Grins of the workers of Iniquity; and that we, and all his Subjects, duly considering whose Authority he hath, may faithfully serve, honour, and humbly obey him, in God, and for God, according to his blessed Word and Ordinance, through Jesus Christ our Lord; who with him, and the Holy Ghost, liveth and reigneth, ever one God, World without End. Amen.    

ERRATA.  

Pag. 16. Line ul● read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Pag. 17. l. 2. 〈…〉  
Pag. 24. l. 24 〈…〉  
Pag. 53. l. 25. 〈…〉.    

An Eucharistical Ode to God our Deliverer, on the happy discovery of the late Treasonable Conspiracy.  

I.  
THou Great JEHOVAH, Mighty King,  
Who can enough thy Praises sing?  
Or e'er enough thy mighty Acts make known,  
Which thou great God hast shown  
To us thy chosen Flock;  
To us thy small, but still beloved Stock?  
Wondrous, O Lord, are all thy Works, and great,  
Thy Mercies ever Infinite.  
Thou Sion's Foes does still defeat,  
And bring'st their darkest Plots to light.   

II.  
Great King! hadst thou not lent thine Aid,  
And all our Foes dismayed;  
Had not thy piercing Wisdom all their Secrets seen,  
We, thy peculiar Lot, had been  
Under th' insulting Tyranny,  
Of a Malignant Enemy;  
Who would have all thy Temples razed,  
And laid their stately Buildings waste;  
Religion would have been no more,  
Nor any left thy Holy Name t'adore,  
But we should all have gone,  
Hurried, by a relentless Foe, to swift Destruction.   

III.  
But silly Mortals think in vain,  
 to obtain  
What the Almighty does deny,  
In vain they his great Power defy,  
And think in vain to hid, what he can soon espy.  
He all their subtle wind sees,  
And all their hidden Mysteries  
His all-discerning Eyes can trace  
Them, through all their hidden ways;  
Can all their deep Designs reveal,  
Tho dark as Night, and laid as low as Hell.   

iv  
'Twas He, the Mighty HE,  
Who saved us from the Enemy,  
Did save our King and Land,  
From out the fierce Destroyer's violent Hand.  
Their specious Shows, and subtle Arts,  
Can not deceive the searcher of their Hearts.  
He true Religion could descry,  
From mere Hypocrisy:  
He knew those painted Tombs outside,  
Did but within a rotten Carcase hid;  
He knew their Secret Plots, and them betrayed,  
Into the Snare which they for others laid.   

V  
So perish all, who Israel's Peace molest,  
Who Israel and God alike detest.  
May Sion's Foes be to confusion brought,  
And all who her Destruction sought;  
Who would have Israel's King destroyed,  
And all the Royal Race beside.  
May all such Plots as these  
Be brought to light, and may at ease  
Our Israel enjoy an everlasting Peace;  
While we our daily Hallelujahs sing,  
To our Deliverer, Israel's Mighty King.   

VI  
Begin, my Song, begin,  
And thou great God of Verse and Harmony,  
Some of thy Fire into my Breast infuse,  
Inspire my dull and grovelling Muse,  
That I may Verse, such as may please thee, bring,  
Such as the Godlike David used to sing;  
Such as shall worthy be,  
Of Heaven and Thee.  
Grant I may sing thy Praise  
In fittest Numbers, tuneful Lay,  
Which may thy wondrous mighty Works declare,  
And make thy bounteous Acts appear:  
That the deluded World may all believe,  
'Tis God, our God alone, can Safety give.   

VII.  
When Wicked Men begin to rage,  
Thou only canst their Wrath assuage,  
Thou who canst still the Winds, canst calm the Seas,  
And make 'em sink into a tranquil Peace:  
Thou Men, more boisterous than they,  
Canst easily calm, for all things thee obey:  
All things act by thy command;  
All things are moved by thy Hand,  
And Men in vain thy mighty Power withstand.   

VIII.  
All Creatures, if they could, would sing thy praise,  
But Man alone knows all thy ways:  
Him thou hast exalted, far  
Above what other Creatures are:  
Hast made him Lord of all below,  
And taught him how both Good and Ill to know.  
He then shall never cease to sing,  
Of all thy wondrous Acts, O King;  
Of all thy Kindness lately shown  
To this our Nation.  
We all extol thy Name with one accord;  
Extol and magnify thee only, gracious Lord.  
Hallelujah.   
JOHN CAVE the Son, of Linc. Col. Ox.  
FINIS.