A SERMON PREACHED TO A Country Auditory, Upon the Eleventh of November, Being the DAY Appointed for a Solemn Thanksgiving For a Late VICTORY by SEA; And His MAJESTY's Safe Return OUT OF FLANDERS.  
By SAMVEL CLERKE, B. D.  
LONDON, Printed for W. Crook. And Sold by R. Taylor, 1693.   

To the Right Honourable JOHN Lord CUTTS, BARON of GOWRENS.  
My Lord,  
TO whom could a Discourse of this nature (I mean, A Thanksgiving Sermon, for the happy Deliverance of our Royal David from the hurtful Sword) be more fitly Dedicated, than to your Honour, who so deeply shared in the Danger with His Majesty?  
Accept of it, Noble Sir, not for its own Worth, but as a Specimen of the Author's Sense of Yours, and his Obligations to You.  
You, by that of Virtue, are arrived at the Temple of Honour. Sir, I beseech Almighty God, that You may be ever in the Ascendent, and that no malign Aspect may intervene, at least to sully, much less Eclipse Your Splendour; till this Mortal shall have put on Immortality, and You your Self become a Fixed Star in Heaven, where is no Vicissitude or Alteration. Thus Prayeth  
Your Honour's most humble and Faithful Servant, SAM. CLERKE.   
PSALM CXLIV. Verses ix, x. 
I will sing a new Song unto thee, O God: upon a Psaltery, and an Instrument of ten Strings, will I sing praises unto thee.  
It is he that giveth Salvation unto Kings; who delivereth David his Servant from the hurtful Sword.  
HAving but heard these Words read, there is scarce any One of so shallow a Capacity, but may conceive them pertinent and suiting well with the Time and Occasion of this our present Meeting: For is here not mention made of Kings, the Salvation of Kings; nay, of one above the rest, David in great Danger, yet delivered, and that from the Sword too? All very pertinent and congruous. God had many times and often delivered David; but he insists here chief on that one, (that both to us is proper and peculiar,) the hurtful Sword.  
Now, with me (I beseech you, dear Christians) (Behold our KING! a Pious and Protestant Prince, the Servant of God, Jealous for the Lord of Hosts, Zealous for his Church and People; (like the Royal Eagle) throwing Himself between Them and Danger: Behold Him, by God delivered, wonderfully delivered, from the Death-threatning Cannon, and the hurtful Sword. And so the Words read, are no other than a Comment upon the Day; at once pointing out to us, both our Happiness and our Duty: Our Happiness in the Preservation of His Majesty; our Duty in returning God Thanks for it; which to encourage us also unto, we have a Royal Precedent before us; who, upon the very same account, (even God's Salvation and Deliverance,) snatches up his Psaltery, tunes his Strings, promises a New Song. I will sing a new Song unto thee, O God: upon a Psaltery, and an Instrument of ten Strings, will I sing praises unto thee.  
See here the Subject-matter of this Song, a Song of thanksgiving: Of Thanksgiving! For what? What Mercy, what Favour is the holy man so thankful for? It was no other than the King's Safety.  
Because God the Preserver of Kings, had here delivered his Servant David from the hurtful Sword: He therefore resolves upon a new Song of Praise and Thanksgiving. This is the Substance of my Text; And, as of what was then with great Joy sung by Israel, so of what this Day we are called to. Upon the receipt of any new Mercy, God shall not load David with his Mercies, but the Heavens shall Resound with his grateful Praises and Acknowledgements. I will sing a new Song unto thee, O God: upon an Instrument of ten Strings will I sing praises unto thee. He it is that giveth Salvation unto Kings: who delivereth his Servant David from the hurtful Sword. In which Words we have these Considerables. (1.) Here is Salvation given; a Deliverance wrought. (2.) To, or for whom? To Kings in general; to David in particular. (3.) By whom, viz. by God. (4.) Here is the Return made by David, both in behalf of himself and others. I will sing, etc. Take the Whole summed up in two Theorems, or Doctrinal Propositions.  
1. All Kings and under God's immediate Care and Protection; but above all, good Ones. Or, rather thus: God giveth Salvation unto Kings in general; but his Servants, (such as David was) he delivereth in an especial manner. He it is that giveth Salvation unto Kings: who delivereth David his Servant from the hurtful Sword.  
2. Those that are thus delivered by him, should praise God, and be thankful to him. I will sing a new Song unto thee, O God: upon a Psaltery, and an Instrument of ten Strings will I sing praises unto thee. In the discussing of which, (for my more methodical proceeding) I shall speak to these severals. (1.) That God giveth Salvation to Kings in general: with the Reasons why, and manner how he effects it. I shall descend, (2ly.) to Particulars; and make it good in David the Servant of God, in my Text. (3ly.) In our Royal David, King William, in the Day. (4ly.) I shall speak briefly to my Second Proposition. And (last,) I shall close up all, with a seasonable Application.  
To clear the Thesis; That God giveth Salvation to Kings in general: I shall proceed by a Threefold Gradation. (1.) Showing, That God giveth Salvation. (2ly.) That he giveth Salvation unto Men, above other Creatures: And, (3ly.) To Kings, above other Men.  
1. To give Salvation is so congruous to the Divine Nature, that God claims it to himself as his Native Property and Peculiar, (Isa. 43.11.) I, even I am the Lord, and besides ●e there is no Saviour. I, even I am the Lord: This redoubled I, is emphatical and exclusive: And, besides me there is no Saviour. They are but gross Idolaters, that put their trust in Man: Or, with the deluded Papists, set up for Saviour's, the Saints departed.  
It is worth our Note, what Ferdinand King of Arragon, sending his Son against the Florentines, spoke to him, Victoria, mihi crede, non hominum disciplinis nec industria comparatur; sed Dei Optimi Maximi benignitate & arbitrio: Believe me, Son, Victories are not gotten by Art or Industry, but given of God.  
If we look into the Prophecy of Jonah, what we meet with (Chap. 2.9.) may be said to be the Argument of the whole Book, and might have concluded every Chapter therein, viz, That Salvation is of the Lord. The Mariners, (saith the R. R d. Bishop King, in his Lectures on that Prophet) might have written upon their Ship, instead of Castor and Pollux, Or, the like Device, Salvation is the Lord's. The Ninivites might have written upon their Gates, Salvation is the Lord's. And whole Mankind, whose Cause is pitied and pleaded by God, against the hardness of Jonah's Heart, might have written in the Palms of their Hands, Salvation is the Lord's. It is the Argument of both the Testaments; the Staff and Supportation of Heaven and Earth: They would both sink, and all the Joints be severed, if the Salvation of the Lord be not. The Birds of the Air sing no other Note, the Beasts in the Field give no other Voice, than, Salvation is the Lord's. Which leads me to the Second Gradation, He is the Saviour; and (that so great is his Pity and Compassion) both of Man and Beast, (Psal. 36.6.) the Beast as well as Man; but Man before (or, rather above) the Beast. Now, that Man is more in the Eye, or Care of Divine Providence, than the Brutes, is clear in this, That the very Brutes are made for Man, and much more the Creatures below them: For Man doth the Day break, and the Sun shine, and the Rain fall, and the Waters flow, and the Grass grow, and all the Herbs of the Field spring up and flourish, after their several kinds. For him are the Fields crowned with Corn, and the Valleys laden with Grass: For Him are the Hills lifted up, and the  made that feed upon the Hills: For the feeding of him do the Herds feed, and for his sake are the Flocks themselves clothed with Wool; for him doth the Horse were his hoof, and the Ox yield his neck unto the yoke, and before him doth the Camel kneel, to receive the burden upon his back. Now since God made man the end of other creatures, and them a mean to his content and preservation; and since the end is always valued more than the mean is; we must needs conclude that God is more concerned for man, for whom all things were made, than those very things which were made for him. Hence that of St. Paul's double Expostulation, (1 Cor. 9.9, 10.) Doth God take care for Oxen? Gr, saith he it altogether for our sake? For our Sakes no doubt this is written: That he that Ploweth, should blow in hope, & he that Thresheth in hope, should be Partaker of his hope: As much as to say, the Care of Beasts is not to be taken before that of Men: We are God's chief Care; wherefore Job gives God this Title as peculiar to him, (Job 7.20. I have sinned, what shall I do unto thee, O) thou Preserver of men? He it is that Giveth Salvation unto men. But,  
(3ly.) To Kings chief above the rest of Men μάλιςα διο●πρερέων βασιλέων. (as the Poet not impertinently,) Above all the Race of Mankind, Kings go nearest the Heart of God, and are his prime Care. Great deliverance giveth he unto them, (Psa. 18. ult) He is their Tower of Salvation, saith Samuel, and (Psal. 28.8) The Lord is their strength, and he is the saving strength of his Anointed. In all Things God is wonderful; but of all, in the Preservation of crowned heads; in none more, in none equal thereunto. What can be more evident now, than, that God giveth Salvation unto Kings? To Kings I say, in general; for of Kings as they are God's Servants, I shall speak more at large in its proper place.  
He giveth Salvation: what Salvation giveth? Be it of whatsoever kind it will, it is from him; whether it be that of the physician, a sound and healthy body against Diseases; as they are mortal men. For, as it was pointed out to us by Daniel's Image, (Dan. 2.33.) whose Legs were of Iron, his feet part of clay and part of Iron. Thus Kings are the Peopl's Treasures; but yet treasures in earthen Vessels; they have need therefore of God's help and salvation. 'Tis true, if we should understand it in this sense; this God gives; but this is not the genuine meaning of the place: For this salvation here spoken of, is from the Sword, not from sickness; from evil Manners, nor ill humours, from external Force, not internal dyscrasy. God gives Salvation; this salvation gives he unto Kings; and to Kings above others. I might argue à fortiori. If God takes care of that which is less worthy and becoming his care, much more will he do so of that which is more worth: Therefore since even the beasts and other inferior creatures are cared for by God, much more must Men the highest of creatures in the world, and Kings the highest of Men be under the same Watch. It is he that giveth Salvation unto Kings.  
Here it may not be amiss to inquire a little into the Reasons of this God's Care and Protection of Kings, and examine what probably may be the Causes, why God is pleased to give Salvation to them above all others.  
The Reasons I shall offer, are Three: The First, taken from God. The Second, from Kings themselves. The Third, from the People.  
1. God giveth Salvation unto Kings; because by him they are raised up and dignified: By me King's reign, and Princes decree Justice, Prov. 8.15. And as representing him, they are called Gods, Psal. 82.6. I have said, Ye are Gods. I have said it, who then dare gainsay it? Ye are Gods, that is, in God's stead, set in his Room, invested with his Power and Authority, his Vicegerents, his Representatives, his chief Ministers. Does not St. Paul, speaking of the Supreme Magistrate, tell us, That he is the Minister of God, Rom. 3.4. We are not capable of immediate Converse with God, therefore he Rules us by Men like ourselves; he Governs Men by Man, and so puts Man into his own Place: There is hereupon a necessity of God's Protecting them as his Delegates.  
Among Foreigners, such as the Ambassadors of Kings, (as also their Representatives at home,) those that Empower them, and whom they Represent, are careful of their Preservation, and to vindicate them from Contempt; the Honour of the Ambassador, is the Honour of him that sends him; and the Disgrace of the Representative redounds to him whose Representative he is: our David himself, when his Ambassadors were ill used, whom he sent to the King of Ammon, after his Father's Death, he took it as done to himself, (2 Sam. 10.4.) He thence severely revenged the Injury as his own (Cap. 4.) The great God of Heaven, does he not the 〈◊〉 same? His Honour cannot be entire and full, unless theirs be so, who are his Substitutes; for his Honour's sake he will procure their Salvation. By him they are Ordained, by 〈…〉 what they are, Rom. 13.2. Hitherto is to be 〈◊〉 whatever belongeth to God, as he is interested for them, being their Founder and Preserver; their Preserver so far forth, that they be not Wronged, and their Reven●●● if they be so.  
〈◊〉 Therefore God giveth Salvation unto Kings, and taketh care of Princes, above all others, because they are exposed to greater Dangers than other Men. Certainly they must needs be in greater Danger, in that the Devil, that envious one, maligns them most; he aims at their Destruction above all others, and no better can be expected from him; whose Name in the Hebrew is Abaddon, in the Greek Apollyon, and in our English Destroyer, a name diametrically opposite to that of God, who is the Preserver; and of the Holy Jesus his Son, who is a Saviour, that's the import of his Name, (Matth. 1.21.) For he shall save his people from their sins. To destroy all, is the Devil's whole Employ: whereas God preserves and saves both man and beast (as before.) yet above all men, Kings: and above all Kings, such pious Ones as our David was.  
All Kings are hateful to the Prince of Darkness; even an Ahasuerus, an Ethnic King (Esth. 2.21.) He will cut him off (if possible) by his own Eunuches: but a David, how oft shall he be set upon? It is his own observation (Psal. 118. 1● Thou hast thrust sore at me that I might fall, but the Lord 〈◊〉 ●●lped me.  
It is altogether needful ther● should be One to save; Sin●● there is one, nay many to destroy  
But why is the Devil set so u●●● the destruction of Kings? No doubt it is, because Kings are Mortal Enemies to ●im: By their Authority and Power it comes to pass that Sir is restrained, and his Kingdom weakened. Ye shall n●● a● after all those things we do here this day, every Man wh●● is right in his own Eyes, (Deut. 12.8.) To do what ever a Man co●●● or would, without Impunity, is that wicked One's desire 〈…〉 cause it is for the advancement of his Kingdom to have it so. Now when is it so; but when there is no King? When the Author of the Book of Judges would pourtraict to the life, the sad and pitiable estate of Israel, in the Intervals of Government; he ascribes this as the main Reason for the Commission of their execrable Enormities, That there was no King in Israel; and by consequence, no Peace, no Justice, no Religion: For then every Micah will have his Closet of Idols, and will worship as himself thinks fit.  
Truly, without Magistracy, not only whatever is Sacred would be usurped, abused, destroyed; but also there would be no such thing as Liberty and Property in this, or any other Kingdom, (which the Generality make such a Clamour, a Noise about.) Therefore if Men would not have ●hese entrenched upon and abridged, no better way to secure them, than by the preservation of their Governors, more especially their Kings: For these, these are they that prevent such Enormities.  
What the Soul is to the Body, such is the King to the kingdom, the Principle of Life, the Spring of M●●ion, the Vital Fountain of all Power and Activity. Give me leave to speak once more, and add; That he is the Heir of Restraint, Invested with the Sword, Which he bears not in vain. The Devil knows this to his Cost, who is above all things for Anarchy and Confusion: As God is for Decency and Order, which if he cannot bring about, then must Kings one after another be cut off, and brought to utter destruction. We see the Reason plain and obvious.  
How the Devil does prosecute the ruin of Kings, may not be amiss likewise (by the buy) to inquire briefly into▪ We have his Emissaries set forth to the life, Rev. 9.2, 3. And he opened the bottomless Pit, and there arose smoke out of the Pit, as the smoke of a great Furnace, and the Sun and the Air were darkened by reason of the smoke of the Pit: And there came out of the smoke Locusts upon the Earth: And to them was given power, as Scorpions of the Earth have power. These are the Emissaries of that Infernal Monarch; sworn Enemies as himself, to Kings. But what are these Locusts? the Monk's Friars and Jesuits, (saith an Expositor upon the place) are most fitly called so, for their Numerosity and Voracity These, like Locusts, are great Wasters and Devourers, and in other respects peculiarly like them, which having no king go out by bands, Prov. 30.27. Those whom our Psalmi● twice in this Psalm calls Strange Children; these St. Joh● styles Locusts here, a Generation (would I could not say● better known to us than to David, of which we have h●● Swarms in our Age.  
Strange Children indeed! a Generation of Men tha● term themselves of the Society of Jesus; But was n●● Jesus a Saviour? If they bear his Name, why then, according to the import thereof, do they not give Salvation? I'm sure (to our cost) we experience the quite contrary: than these, who worse spoken of, and that not undeservedly? For as Satan's Emissaries, are they not Traitors to Kings, and Betrayers of Kingdoms, wheresoever they get footing? I leave it to all the World to judge, whether they be not strange Children? who under the pretence of the Name of a false Jesus, act quite opposite to the Nature of the true One. Destructions, Treasons, Seditions; are they not their main Employ? Have not we to our cost found it so? We may truly comply with our Psalmist here, That his strange Children and they are of the very same Progeny; they are of one Stock and Lineage; their marks correspond in all things. These strange Children, we have it twice repeated in this Psalm, that it might not escape our Note, (see Verse 8.11.) Their mouth speaketh vanity, and their right hand is a right hand of falsehood.  
Are not our Locusts in all things like to these? How dextrous are they at Lying? What are their Equivocations better? Do they not speak one thing, and think another? And that their right hand is a right hand of falsehood; whether they give it upon a Civil or Religious account, their Faith (or Oath) is nothing worth: their right hand is false, ●nd deceitful, both Mouth and Hand are alienated from ●heir Heart and Mind; as that is from God: I mean from ●he God of Truth: for the Devil, the God of this World, is well pleased with it. It is he that maketh use of these (under ●hat Notion you please●) That of St. John's Locusts, or David's strange Children; these he makes use of to sharpen the hurtful Sword, mix the Poisons, and set on fire the Powder; with which their King Apollyon gives diligent Command to his Agents, as the King of Assyria did to his Captains, 1 Kings 21.31. Fight not with small or great, save only the King. Him cut off any ways, so you do it some ways; by Sword, Fire, Carbine, Cannon: 'Tis no matter which way, so it be done. This is their charge: the King their Aim.  
Concerns it not us now fervently to pray, That there may be one to save; since there is such a Legion to destroy? that there may be one to cover the King with his Shield and Buckler; since there are many to stretch out their hurtful Swords against him. Oh! let there be a Jesus to save; while there is a Jesuit, a Devil to destroy!  
The reason why, and manner how Kings are maligned, and their ruin sought after, you can be no longer ignorant of. As long as there is a Devil in Hell who delights in, and will be contriving the Misery and Confusion of Men: So long will they be standing at the hands of Kings; and endeavouring to stir up evil men against them.  
And so long as Pride and Ambition, Covetousness and Discontent find places to harbour in, there will not wan● Traitors and Rebels. Now the more dangerous and hazardous the condition of Kings is, the more doth the Divine Providence take care of them; and more Signally remark itself in their Protection and preservation, Lastly. God giveth S●●vation unto Kings, out of his mere Love to Mankind, for whose benefit and good they were ordained. ● is ●asie to prove (would time permit) that Monarchy is the b● form of Government in the World; and that Kings are the most regular conservators of order and government. King's are really for the good and happiness of the People: the good of the one is included in, and greatly dependent on the other. Whatever we may think of their State and Grandeur, or how much soever we may gaze at their Pomp and Splendour, it is we that really gain by all; For the World is preserved and kept from Barbarism and Confusion by their means. There's nothing more certain, than that the people's Security, is wrapped up in their King's safety: God saves them, that they may save us. Hereupon He hath called the Magistracy, not Gods only; but David's too.  
Look we into the book of Judges, and as oft as the Author thereof, makes mention of the Chief Magistrate: God (saith he) hath raised up a Saviour. Thus were Othniel, Gideon, Jephthah, and the rest styled (Judg. 3.9.15.) Saviour's they are of many thousands: and to save is consentaneous, becoming, altogether worthy of God: He gives Salvation to them, in whom consists our safety.  
It is a signal place that of St. Paul (1 Tim. 2.1, 2, 3.) Let Supplications and Prayers be made for all men, for Kings, and all that are in Authority: as much as to say, if for them, then for all, it cannot be well with the People, if not well with them: the Apostle's gradation: is remarkable; For Kings (saith he) that all men may be saved: and if so; then ●here will be a settled peace: if a settled peace, than the knowledge of God: if the knowledge of God, than an honest ●nd pious Life: and if an honest and pious Life, than the welfare of the whole World. As if the welfare of Kings were the Cornerstone of all Salvation.  
But why do I straggle so much abroad, when we have nearer hand, even in this very Psalm, plenty of instances? We are to give thanks (saith my Text) and Pray for the King's welfare and Salvation: and why is it, but, That our Sons (v. 12.) may be as plants grown up in their youth; that our daughters may be as corner-stones, polished after the similitude of a palace: That our garners may be full (v. 13.) affording all manner of store; that our sheep may bring forth thousands, and ten thousands in our streets: That our oxen may be strong to labour; (v. 14.) that there be no breaking in nor going out; that there be no complaining in our streets. None of this will be; yet all will be, when the King is safe Here are Earthly Blessings attend the King's welfare. Now what remains more? There is one more yet, which include all the rest, and that is (v. 15.) Happy is that people, who● God is the Lord: now to have God our Lord, is to ha● Religion secured amongst us, which depends much upo● the Prince.  
This is evident in holy Writ, would time suffer me t● produce instances. Let this suffice for the last reason, wh● God takes such care of Kings, or giveth Salvation to them above others, even because God loves the society of Me● he delights in their Peace and Order, in their Prosperity an● Happiness, to all which they do not a little contribute. W● have ten parts in the King, said the ten Tribes, (2 Sam. 1● 43.) every man hath interest in the Prince; every man's intere● is his, and his interest is every man's; and being that a who● Kingdom is the general concernment of King, a King especially is hereupon the especial concernment of God.  
If now you ask me how God giveth Salvation unto 〈…〉 I answer, By his Word. (2.) By stretching forth 〈◊〉 hand, and exerting his utmost power in their defence. (i.e.) By a word of Salvation; which none yet was ever able to withstand. By a threefold Edict (as by a triple hedge) He hath fortified the safety of Kings.  
(1) Touch not mine Anointed, (Psal. 150.15.) there 〈…〉 fenceth them from the hand of violence.  
(2) Curse not the Prince of the People, (Exod. 22. 〈…〉 there from the virulent tongue.  
(3) Detract not from him in thy very thought, (E●●● 10.20.) Here from the petulancy of the mind, if from these three they can be secure, they are safe indeed. This care doth God take of Princes.  
But because not enough sometimes, in that breaking down this threefold hedge, the strange Children will mutiny and rebel against them, therefore, (2) God will make use of his hand as well as mouth, and exert his Power for their preservation. He will oppose himself to their wicked counsels, and traitorous persons.  
(1) To their counsels: Either by detecting them before they come to maturity; or quashing them and defeating ●hem when ripe; and all things ready to accomplish them.  
(1) In order to their detection it is said, (Psal. 132.17.) 〈◊〉 have ordained a lamp for mine anointed. A lamp, wha●●hat? it is faithful counsel. Such as when Mordicai acc●●●●he two traitors for conspiring against Ahasuerus, (Est. 2. 〈…〉 and when the Prophet Elisha (2 King. 6.9.) discover●●●●he stratagems of the Kings of Syria, to the King of Israel.  
(2) Where this Lamp of a King fails, there the lightning of God gins: which shall make known what the other cannot: You will, I know, be inquisitive after this lightning of God, what is meant by it. I shall refer you to Solomon, who informs us (Eccles. 10.20.) in these words, When the Birds of the shall declare the matter. (i.e.) when by wonderful ways, and without the help of Man, a thing is brought to light, they either make their own tongues to betray themselves (Psal. 64.8.) or are so brought to con●●sion, that the hand of God is manifested in it. God is wondered in the protecting of Kings; in none more: by ●ending forth this his lightning, and bringing to light the most secret counsels of rebellious Miscreants.  
But suppose all in a dark obscurity, and ready to take birth: why now even now, God can confound all. He will touch the Mountains, and they shall smoak. Absalom's affairs came to a great progress, Mountain-like: but God toucheth Absal●m, and causeth him to reject that counsel (which would have done his business for him) to his own ruin (2 Sam. 17.14.) God will touch Adonijah, even with a Panic fear, that when his business was almost done, he shall not dare to accomplish it (1 Kings 1.49.) so that all things turn to smoke, and vanish. Hence that of our Royal Psalmist, (Psa. 62.3. How long will you imagine mischief? ye shall be slain all of ye, as a bowing Wall shall you be, and as a tottering Fence. Thus doth God oppose himself to the wicked counsels of such as hatch Treason, and conspire against Princes.  
(2.) Against their Treason's God exerts himself, and showeth that he will stand up for the preservation of Kings; He will make ready his Arrows upon their strings, against the face of their enemies, (Psal. 21.12.) Then shall ye understand (as in the case of Korah, Numb. 16.28, 29, 30) that the Lord himself giveth Salvation unto Kings, when the Hand of the Lord is gone out against their enemies. For he that durst break down the Hedge before mentioned, what shall become of him? Did not Sheba for this lose his Head? Shimei his life? and the two Eunuches theirs? What shall I add more? Time would fail me to tell you of Baanah and Rechab, Absalon and Achitophel, Adonijah and Joab, Zimri and Jozabad, with infinite more, who, for attempting their King's death, procured their own by it. Most sure it is, that Salvation is of the Lord, as (Psalm 3.8.) and as sure that, He giveth Salvation unto Kings, and delivereth David his Servant from the hurtful Sword.  
Why is the Accent put upon Kings? Doth not the Wing of God's Providence extend to all his Children? Have not others a share therein too? The Question is propounded by the Reverend and Learned Dr. Featly, who thus answers his own Proposal.  
Yes, God's Providence extends to all; but yet Kings are nearest to his Breast, they receive more warmth from him, he hath a special care of them; He keepeth them as the Signet of his Finger, because in them the Image of His Majesty shineth most brightly. It concerneth him in Honour (●●ith he) to maintain them that are his Vicegerent, upon Earth. It concerneth him in Love to defend the Defenders of the Faith, and cherish the Nursing-fathers' of his dearest Spouse. It concerneth him in Wisdom to save them who are the breath of so many thousand Nostrils; to keep them whole, who are the bond which holds together the Commonwealth. In the danger of a King is the hazard of a State; in the hazard of a State, the ruin of a Church; in the ruin of a Church, God's House lieth in the Dust. The Heathen Poet glanceth at this Truth, when every where he styled King's διοτρεφεῖς, as it were bred up and fostered in the bosom of Jove, in their Dialect, Jehovah in ours: Keep [me (saith David) as the Apple of thine Eyes; Who can endure the least prick in that tender place? No more will God abide his Anointed to be touched, (1 Chron. 16.22.)  
You have heard, dear Christians! why God giveth Salvation unto Kings.  
(1.) Because they are his Vicegerents, his Deputies, and his Honour is complicated in their Salvation.  
(2.) Because the Devil, that malicious one, with his infernal Agents, seeks their destruction, And  
Lastly.) Because in their Salvation consists the People's happiness. You have also heard why and how God giveth Salvation unto them. Pass we now from the Thesis to the Hypothesis; from Gods giving Salvation to Kings in general, to his delivering David his servant in particular, from the hurtful sword, which is the  
(2.) And next in order, St. Paul tells us that God is the Saviour of all men; but chief of them that believe, and I shall dare to say, the Saviour of all Kings, but the Pious above all; the reason for both is entirely the same, We may gather it thus:  
If the Divine Providence watcheth over Kings indefinitely, Kings in general; what must he needs do then upon those that are faithful, and rule over such as are devoted to his Service? If he is wonderful in the Kings of the Earth, what then must he needs be in those Kings who are Nursing-fathers' to his Church and People? If in an Ethnic Ahasuerus, what in a religious David, a devout, a Pious Prince? what a King is among men, that is a David among Kings: what then shall God do for him? and for all like him? As they are precious in the eyes of the Lord, so will he think nothing too much for them  
Those things, which are but single in other Kings, we may find conjunct in David, a King, and a servant of God too: wherefore, because a King, he will give him Salvation, and because his Servant, he will deliver him from the hurtful Sword. Because a King, he hath in common with all King's Gods care attending him; and because his Servant, he hath a propriety above the rest; as a King, by him he Reigns; as God's Servant, he is directed and governed by him.  
All Kings, as immediately constituted by God, are his Viceroys, and deputed Servants; he is therefore, King of Kings, Lord of Lords. But yet all do not acknowledge God, nor show themselves his Servants. His Servant Nabuchadnezzar; so God spoke by the Prophet, Jer. 27.6. But did that great King acknowledge this? No, he neither acknowledged himself Servant, nor. God, Lord. For so speaks he to the Three Children, Dan. 3.15. Let us see what God can deliver you out of my hands.  
Nor did Pharaoh acknowledge this: Who is the Lord? (saith he) Exod. 5.2. But our Psalmist was in another Note, He is free in his acknowledgements this way (Psalm. 116.16) Behold, Lord, I am thy Servant, I am thy Servant, and the Son of thine Handmaid. Nor did he say this only, but in his works he shown himself so: He spoke it not by constraint, but he made it his business to do the will of God. He was so solicitous in the Lords matters, that he would not go up to his Bed, nor take his rest till the Ark of God was provided for, (Psalm. 132.2, 3.) In the bringing that back again, among other Servants of God, he so demeaned himself, that Michael (his own Wife) despised him, as contemptible for his humility, 2 Sam. 6.20. But he never thought himself humble enough before the Lord, never solicitous enough in performing his will. David was truly God's Servant, humble as a Servant, faithful as a Servant, a Servant according to his own heart, 1 Sam. 13.14. Most truly therefore, and to our purpose, it is here said, David his Servant. Hereupon we have that of God concerning his Servant David, Psalm 89.21. My own Hand shall help him, and my own Arm uphold him, nor shall his enemies succeed against him, nor shall the son of wickedness approach to hurt him (i. e.) in one word, I will deliver him.  
Now, what God promised he perform 〈…〉 he save him, from many (shall I say?) dangers; to keep to the Letter of my Text, I shall rather say weapons; keen, drawn, wielded against him. He delivered him from the Sword of Goliath, from the Javelin of Saul, and (which is most proper here) from the hurtful Sword.  
All Kings are God's Servants πρὸς ἡγεμόνα απαίδευτον (saith Plutarch) for the common good of Mankind; but David by a specialty. He was God's most special care (as in the Text;) He it is that giveth Salvation unto Kings, who delivereth David his Servant from the hurtful Sword.  
(3.) Our Royal David, God's Servant also, and lately delivered, is the next to be spoken to. The same God delivered both; both from the Sword, from the hurtful Sword, both. I need not spend time in giving you the particulars, you all know the danger he was in, danger so great, that we can attribute it to nothing else but God's Care and Protection, that he hath outlived it. How was His Majesty wrapped over and over in the Snares of Death? yet hath he broken the Snares, and is escaped.  
It is plain to all unbiass'd and considering men, that never did a Nation enjoy more by a King, than ours have done by this we have: Never were People more happy, than we might be under him (if we please and) were not the fault ●ur own. Never was it more remarkably true, that the Powers that are over us, are set over us by God, than in our Case. His Majesty's coming in, and Establishment here, be●●g a Miracle in the sight of all the World. And I wish, it ●ould not be said as truly too, that never was a Prince expos● to more dangers and troubles, than he has been.  
Should we recollect the past Passages of his Life, and soberly make remarks upon the same, I do not well know, whether we should more admire his Fate, and wonder to see so many dangers and adversities should encounter to spend their spite against one man; or that Providence and Care of Almighty God, that hath still brought him through. These Providences and Cares have been freshly instanced very lately, in a Deliverance from a Conspiracy abroad, hatched by a sort of men that nothing can oblige; no kindnesses, no endearments; no, not Religion itself, the tranquil enjoyment of the true Protestant Religion. Oh the barbarous intendments of the worst of Men! Abhorrent in any, but above any, in our Clime. Religious Plots, Protestant Treasons, oh Hellish Contradictions!  
But can they deny what is obvious to all? The King's hazards in Battle, wherein (not one, but often) he hath exposed himself to the utmost dangers, thereby greatly encouraging his friends, and striking a dread and terror into his enemies, who never yet had the courage to withstand him?  
Not to tell you of His Majesty's danger at the Boyne, where a Cannon Bullet brushed upon his Shoulder; it was no less than a Miracle that it did but brush him, importing Heavens Care of him, and that he was dear to God in his Preservation.  
But perchance some may think this too foreign, at least too antique and old. I shall therefore produce a fresher Instance, and that within the compass of this Days Thanksgiving, (being in Flanders, from whence our Royal Sovereign not long since returned) an Instance no less miraculous tha● the former, when another Cannon Bullet, seeming to do him Homage, kissed the place where he just before sat, but yet came not there till he himself had quitted it, which was not above a Minute. An astonishing Deliverance! The late Naval Victory, can that be oppugned, denied by any? and was not the Hand of God in it? It is as clear as the Sun in its Noonday Lustre, that the Wind fought against the Enemy, as the Stars once against Sisera. The Wind hindered the French approaching us, and gave us an opportunity of coming up to them, which was no sooner done, but God blessed His Majesty's Forces with that Success which usually attends his Royal Person; than whom, never any more signally delivered.  
It is no new thing to hear of our Royal David and his troubles, his reiterated troubles and dangers; nor (blessed be God for it) to hear of his Deliverances also; his repeated Deliverances. The one runs parallel with the other, literally making that of our Psalmist good (Psalm 34.19) Many are the afflictions of the Righteous, but the Lord delivereth them out of all.  
The truth is, the Life of our King William the Third, hath been a continual Scene of Providence and Danger, even from the Cradle, an Instance (hardly to be seconded) of God's great and special Care, not rarely attending the Persons of those Princes to whom Religion and his Honour is dear, 〈◊〉 I am persuaded they be to this our Sovereign. A Prince, 〈◊〉 Pious as Valiant, and as forward to Praise God his Saviour, as he is ready to deliver him, which brings me to my  
2d. Proposition, That those that are delivered, should praise God, and be thankful to him.  
(1.) Common Morality doth inform every common capacity of this common Principle in Divinity, We must be thankful unto them who have been bountiful unto us: Whereupon Alexander, who exceeded all in Bounty, and Caesar, who exceeded all in Patience, yet it was observed, that the ●●e did never give to, and the other never forgive an ungrateful person. Yea, the very Heathen, in their moral Favours feigned Ixion, because he had been unthankful to Jupiter, who saved his Life, to be tortured and tormented on a Wheel, crying, τὸν ἐυεργέτην ἀγαυαῖς ἀμοιβαῖς ἐποιχομένους τίμεσθαι: Oh remember to be grateful to your Benefactors! Si ingratum dixeris, omnia dixeris (saith the Learned Seneca, but a Pagan:) Him that thou callest ungrateful, thou callest all to nought.  
And Socrates (another Learned Heathen) did see and say ἀκαριστίαν ἀδικίαν εῖ̔ναι; that Unthankfulness is a gross act of Injustice; nay, Injustice against God (saith holy David) as depriving him of that quitrent due to him the great Lord of the Universe; so (Psalm 50.15.) Call upon me in the day of trouble, I will hear you, and thou shalt praise me.  
(2.) Nature doth teach us this Lesson of Grace, for naturally every effect must be brought back to his cause. Now God is the cause of all things and persons, and the preserver of them too; therefore whatsoever we have, and whatsoever we are, must be ascribed to God.  
Hence is that challenge of St. August. (Confess. 4.4.) Quis Laudes tuas enumeret unus, quas in se uno expertus est. What Man alive is able to praise God for his Goodness, which he alone hath received in his own Person? certainly we should be all Bankrupts, if we were called upon for this one Debt.  
Since now the very Heathens press this duty warmly: and since there is a generous gratitude in Nature; what else means that of Israel's sweet Singer (Psalm 19.1.) The heavens declare the Glory of God, and the Firmament showeth his handiwork: How much more does gratitude become God's Children? Honour is due, (there is none but will grant it) to the Creator, from the creature: and who so tender of this his honour as his Children and Servants? Now what course take they for it? How do they give it him? Who so offereth me Praise and thanksgiving, (saith God) he honoureth me (Psalm 50.23.)  
The Property of God is benefacere, and the property of Man is benedicere: God doth bless Man with his benefits: and Man doth bless God for them. I need not tell you that the Heathen after they had escaped shipwreck, hung up their Votivas Tabulas to Neptune: and after Victory, besides Supplications, they did put Garlands upon the Images of their Gods, and left the chief spoils taken in War, in the Temple of Mars. I need not tell you that the Jews by the Command meant of God, reserved a golden pot of that Mannah, in the Ark, in memory of that Mannah which fell in the Wilderness: and in a thankful acknowledgement to eternise the Memorial of their passages out of Egypt, and freedom from Servitude, they altered their Calendar, and made that Month in which God by Moses delivered them out of the House of Bondage, the beginning of their Months. (Exod. 12.2.) Let it suffice to tell you, that the Holy David in the reflections he made, either upon his danger or deliverances, ever looks up to Heaven, and acknowledges that the Race is not to the Swift, nor the Battle to the Strong; but that God alone giveth Victory unto Kings. How doth he launch forth in the praises of God his deliverer? (Psalms 92.1.) It is a good thingto give thanks unto the Lord, and to Sing praises unto thy name, O thou most High. Likewise, (Psalms 34.1.2.) I will bless the Lord at all times: his praise shall continually be in my mouth. My Soul shall make her boast in the Lord: the humble shall hear thereof and be glad. Also, (Psalms 146.12.) Praise the Lord O my Soul. While I live will I praise the Lord: I will Sing praises unto God, while I have my being. Again, (Psalms 115.1.) Not unto us O Lord, not unto us, but unto thy name give glory: for thy mercy and thy truth sake. And, (Psalms 116.12, 13.) What shall I render unto the Lord for all his benefits towards me? I will take the cup of Salvation, and call upon the name of the Lord. Thus in the Text: I will Sing a new Song unto thee O God upon a Psaltery, and an Instrument of ten strings will I sing Praises unto thee. Holy David (as some conceive) was therefore styled a Man after God's own heart: because he abounded much in Praise and Thanksgiving. Somewhat now briefly by way of , and I have done.  
To wave generals; what I have further to say, I shall reduce to our present Case: and so the Use I shall make of what has been delivered, will have a threefold aspect.  
To the Enemies of our King: to the King himself: To us, his Loyal Subjects. (1.) Hath God (who giveth Salvation unto Kings) ●me after time, more especially at this time, delivered our Royal David from the hurtful Sword? I shall then improve it to the discouragement of all Traitors and Ill-minded Persons against him: to let them see how hopeless and improbable all their wicked attempts against him are like to be.  
Oh that they would consider what a Darling of Providence hitherto our King William hath been, and how probable all attempts against him will be in vain, as they have yet all along been, tho' never so closely and cunningly, and probably contrived. His Enemies may plot, design, conspire, rebel; they may stamp and rage, and fret and storm: but all to no purpose; for if God be for him, who can be against him?  
(2dly.) Is God so tender over Prince's Safety (as hath been told you;) and ought not they to be as tender of his Honour? is he so gracious to them, and ought not they to be as grateful to him? to come yet nearer home, Is our Royal David delivered from the hurtful Sword, and shall he not sing a new Song, a Song of Praise?  
Beloved, he needs no Spur, that is free of himself; shall he not do it? what mean I to render that in the least suspicious, which is obvious and plain, and past all doubt? for he both knows his duty, and makes a Conscience of performing it. I prae, sequar, is a thing most abominable to our King William, whether in the Field or in the Chapel.  
Does he confront the Enemy, a malicious, a Death-threatning Enemy? Eamus— may most justly be his motto, Come, Let us go: He courageously leads on all the rest.  
Does he return Victorious? God shall be sure to hear of him, upon the Organ, and other loud-sounding Instruments will he sing Praises unto him. This needs no further confirmation, than our calling to mind this day we now keep, by Their Majesty's Appointment, to preserve from oblivion his wonderful Preservation from imminent destruction; attended (blessed be God) with a noble Victory; and as not content himself to do it (to make use of our Psalmist's words, Psalm. 15.14.) He enjoins us also to offer unto God praise, which  
(3dly.) Suggests it our duty as well as his. We are all to write after the Copy set us; and as we partake of the benefit, so are we to make one in the duty of Praise and Thanksgiving. Salvation is come unto our Israel out of Zion, and therefore must Jacob rejoice, and Israel be glad. Days of Mercy call for Days of Thankfulness; and public Mercies, for public and extraordinary Thanks. Thanks real, not verbal only. Thanks are not thankworthy, if they float only in the mouth for a time, and spring not continually from the heart; if only lip-deep, and reach not our lives.  
When our Praises are obediential, then, and only then, are they acceptable unto God. Saul could not blind Samuel's eyes with his many good Morrows, that the People saved the best of the  for Sacrifice: Hath the Lord (saith he) as great delight in Burnt-Offerings and Saerifice, as in obeying his voice? behold, to obey is better than Sacrifice, and the fat of Lambs, (1 Sam. 15.22.) As if he had said, What, Saul, thinkest thou to bribe God with a Sacrifice while thou art disobedient to his Command? Dost thou take the Swan, and stick the Feather in the room? Dost thou deny him thine own heart to obey his word, and give him a Beasts heart in Sacrifice for it? Is this the Oblation that he hath required, or will accept? Truly, God rises nangry from our Thanksgiving-Feasts, if Obedience be not a Dis● 〈◊〉 the Table; without this, we and our Sacrifices may burn together.  
If we sing a new Song, if we sing praises unto God, the Son of Syrac ●ill tell us that Praise is not comely in the month of a Sinnor, for it was not sent him of the Lord. To conclude, when a motion was made in ●he Senate of dedicating a Statue of massy Gold to the Honour of Germanicus, Tiberius the Emperor opposed it, but upon a very plausible pretence, that Images of Brass and Gold are subject to many casualties, they may be stolen away, they may be defaced and battered, foul indignity and scorn may be put upon 'em; These are the Sta●nes of Virtue, and Altars of Fame, which are set up in men's Hearts. Such Altars hath our Sovereign erected in the hearts of all his loving and loyal Subjects, upon which we offer this day, throughout all his Dominions, the Sacrifice of Praise and Thanksgiving, for His Majesty's marvellous Deliverance in his Royal Person, and the Success of his Arms. (Psalm 19.2.) One day shall tell another, and one night shall proclaim it to another, the great things the Lord did at this time for his Anointed.  
Δόξα μόνῳ τῶ Θεῶ.  
FINIS.