GOD having rejected Saul from be­ing King over Israel, and having raised up his chosen Servant David to govern in his stead, many were the At­tempts against him of his potent and design­ing Enemies, both by open Violence, and by secret Practices: But the Lord, whose right hand has the preheminence, and brings mighty things to pass, whose Counsel shall stand, let there [Page 2]be never so many devices in the heart of man, gave Victory unto his King, and shewed Mercy unto his Anointed; and by signal and fre­quent manifestations of his Power, esta­blished and quietly setled him in that Throne, to which his good Providence had so remark­ably conducted him. In grateful Comme­moration of these wonderful Deliverances, the Royal Prophet composed this Psalm of Thanksgiving, as we may clearly gather from the Preface of it, where it is intitled, A Psalm of David the Servant of the Lord, who spake unto the Lord the words of this Song, in the day that the Lord delivered him out of the hand of all his Enemies, and out of the hand of Saul. In it, he gives us a large and elo­quent description of Almighty Power and unbounded Goodness, and shews us how eminently they had both been exerted in his own favour; and being rapt up into a ho­ly extasie, upon a due contemplation of the Mercies which he had received, he breaks forth into this passionate Acknowledgment in the words of my Text, Great deliverance giveth he to his King.

In my following Discourse upon which words, I shall insist upon these four parti­culars; The two former of which are con­tained in my Text: The two later are natu­rally deducible from it, and fitly accommo­dated to the present occasion.

First, I shall examine what it is to be Gods King, and what qualifications are gene­rally found in such a Prince as may justly de­serve that Denomination.

Secondly, I shall shew, that to such a Prince as is God's King, God will give great deliverance.

Thirdly, I shall prove, both from the qualifications generally found, and from the deliverance given, that his present Majesty does justly deserve the denomination of God's King.

Fourthly and lastly, I shall enquire what Returns are due from us to God, for the great deliverance which he has given to his King.

First then, I shall examine what it is to be Gods King; and what Qualifications are generally found in such a Prince, as may justly deserve that denomination: Great de­liverance giveth he to His King.

It is indeed most undeniably true, that in a large and unlimited sense every Sove­reign Prince may be styled God's King, since the most Arbitrary Tyrants and most forci­ble Usurpers, are without question ordain­ed by God, according as he testifies of him­self, Is there any evil in the City, and I have not done it? But what we here mean by His King, is such a King as is designed by God to be the instrument of signal Mercies, and an extraordinary Blessing to the people which he governs: And in such a Prince as we now speak of, these three following Quali­fications are generally found.

1. A visible and more than common de­signation of him to the Government.

2. A Course of Government advantagi­ous to his People, and tending to the Ad­vancement of True Religion.

3. A Life Exemplary and Unblameable in his private Actions and Conversation.

1. Then, in order to denominating a Prince God's King, there is generally found a visible and more than common designation of him to the Government.

God, in his ordinary Dispensation of com­mon Mercies, generally proceeds in a setled course; he makes his Sun to rise daily, his Rain to fall at its appointed Season; and thus he dispenses his usual Blessings after a familiar manner, in a regular way, and ties himself up (as it were) to Rule and Me­thod: But when he designs to bless remark­ably, and to give extraordinary Instances of his good Will and Favour, he then has no other bounds but his own Omnipotency, and constrains us to confess, that it is the Lord's doing, by making his proceedings appear mar­vellous in our eyes. Thus, if a Nation be to be rescued from Slavery, a Moses shall be sent in the power of Miracles; if a tottering Government be to be settled and confirmed, a David shall be conducted to the Helm, by a constant Series of most especial Provi­dences; if Idolatry be to be rooted out, a Jehu shall be Anointed to it in a particular and solemn manner; that so, at the same time that we are sensible of the Mercy, we may also perceive from whose hand it comes; that God may not only give Blessings unto his People, but may make unto himself also a glorious Name. [Page 6]For indeed, we are all too apt to sacrifice to our Net (as the Prophet words it) to ascribe our successes to our own endeavours, than which we cannot offer a greater affront to the Almighty, Author of them: God there­fore being willing to assert and vindicate his own Honour, and being jealous of his Glory, which he will not give to another, interposes vi­sibly in such remarkable occurrences, and by so doing extorts a Confession, that we were not delivered by our own strength, neither did our own arm save us; but his right hand, and his arm, and the light of his countenance, because he had a favour for us. When we find things go on in the common road, and proceed for­ward in an unbroken course, if any altera­tion happens for the better, we are apt to impute it to Chance or Accident, or the un­certain Vicissitude of Worldly affairs, and seldom do we look up to a higher Cause: But, when in order to that end, we see the current of Affairs unaccountably diverted from its proper Channel, Ancient Constitu­tions abolished, and new ones introduced; and all this done as suddenly and surprizingly as a Scene is shifted in the Theatre; when [Page 7]when we see the mighty, against all manner of probability, brought down from his seat, and the humble and meek, against all human ap­pearance, exalted to it, we cannot then but discover his hand in it, who raises up one and casts down another, we cannot but acknowledg that our Salvation is of the Lord. This there­fore is the first Qualification generally found in such a Prince, as may justly be denomina­ted God's King; a visible and more then com­mon designation of him to the Government.

But because this may be as well applied to Tyrants, who are sent by God for Scourges to a Rebellious Nation, as to those who are designed Protectors and Deliverers; therefore,

A second Qualification of such a Prince, as may justly be denominated God's King, is a Course of Government advantageous to his People, and tending to the Advancement of True Religion.

The two great Ends which God proposes to himself, by sending a Blessing of so high a Nature, are the benefit of those to whom he sends it, and the Glory of his own great Name: The former of these cannot be at­tained, but by such a Course of Government [Page 8]as is advantageous to the People; nor the later, unless it tend to the advancement of God's Worship in its Purity, and to the fur­therance of true Religion: But God neither lays his designs so shallowly, nor executes them so weakly, as to run any hazard of a disappointment; and consequently his ends will assuredly be compleated, and that pro­bably by such means as I have already assign­ed. And indeed this is the truest [...]or touchstone, by which we may at any time be able to distinguish, whether God sends us a Prince in Mercy, or whether he gives us a King in his Anger; since those who are designed for the Executioners of his Ven­geance, are as discernably advanced by the Divine Assistance, as those who are intend­ed for the Instruments of his Favour: It is not therefore the bare Accession to a Crown by an unbeaten Path, that can denominate any one (in the sense of my Text) Gods King; but such a management of Affairs during his Administration, as may answer the intentions of unbounded Goodness. God sometimes conducts one to the Throne, and seats him in it, and when he has so done, [Page 9]abandons him to himself; and then how different is the man from what he was be­fore! all the expectation that was raised by his unusual promotion is most unhappily dis­appointed; his Lusts and his Passions hurry him to extremities. Neither Law nor Con­science can set bounds to his Extravagancies; and his Exit is generally as shameful and as miserable, as his coming in was honourable and hopeful: But when God has appointed one to be his King, he does not only lead him to it by the hand, and establish him in it, but upholds him also with his Power, and directs him with his Wisdom, that he may be able to go in and out before so great a People. Then, the expectation which was at first raised by his signal advancement, is happily kept up by his worthy performan­ces; then does Justice run down like waters, and Righteousness like a mighty stream; because God has given his Judgments unto his King, and has poured out his spirit upon his Anointed. This therefore is the second Qualification of such a Prince, as may justly be denominated God's King, a course of Government advantageous to his People, and tending to the advancement of true Religion.

A Third Qualification by which a Prince may justly be denominated God's King, is a Life exemplary and unblamable in his private Actions and Conversation. A Prince that is designed for a Scourge and an Avenger, is generally as ill a Man as he is a King; since it is the usual method of God's Providence, to burn the Rod after he has made use of it; and Executioners (we know) are seldom chosen out of the best of men; the basest and the worst are commonly thought good enough for such an Employment: But where Blessings are dispensed, they are always trans­mitted through the hands of Favourites. The Mercy of God is his darling Attribute; nor will he ever prostitute it so far, as to im­part it by the means of such who have them­selves no title to it: The greatest of all mercies, the Covenant of Grace, was con­veyed to mankind by his best-beloved; and so it is proportionably with subordinate Bles­sings: Now we know without holiness it is impossible to please God; and how shall he con­vey the refreshings of his goodness, by such a One as is the object of his displeasure? We cannot therefore look upon any one to [Page 11]be God's King, where we do not see some Rays of the Divine Perfection breaking forth in his Life and Conversation: And hence it is that the Royal Prophet, who names him­self his King in the words of my Text, stiles himself in the Preface of this Psalm, the Ser­vant of the Lord. And certainly it is the greatest advantage imaginable, towards draw­ing down Blessings of the first magnitude upon a Nation, to have a Prince whose Acti­ons are exemplary and unblamable; since he is not only qualified thereby to be a fit In­strument for the conveyance of them; but by the strength and power of so eminent an Example, will probably influence his Sub­jects also, and fit them for the reception and improvement of them. This therefore is the third Qualification of such a Prince as may justly be denominated God's King, a Life Exemplary and Unblamable in his private Actions and Conversation.

And indeed, the Royal Author of this Psalm of Thanksgiving might justly apply that title to himself, since he was signally qualified in these three particulars. Through what an amazing labyrinth of Dangers and [Page 12]of Difficulties did the clue of Divine Provi­dence direct him to the Throne! How stu­diously did he consult the good of his Sub­jects, and how zealously did he establish Religion in its purity! How Examplary was his Life, and how Unblamable his Conver­sation! Well might he then assure himself of the Divine Protection, and that God would give great deliverance to his King.

And this leads me to the consideration of my second General, namely, to shew, that to such a Prince as is God's King, God will give great deliverance: Great deliverance giveth he to his King.

God is not a man that he should repent, nor does he ever do things by halves, but will thoroughly compleat whatever he has designed: To raise up a man after his own heart, to advance him by unusual methods to the Supreme Authority, to promote by his means the publick good both of Church and State; and when by the vigorous dis­charge of his Duty in so eminent a Station, he has exposed himself to dangers and to dif­ficulties, to let him then sink poorly under them, were to impeach himself of impoten­cy [Page 13]or inconstancy, either of which would derogate from the Divine Perfection. God has engaged himself in honour, to stand by him whom he has so visibly acknowledged for his King; and if God be for him, who can be against him? How little will all the Tricks and Contrivances of human Policy be able to supplant or undermine him, who has the Wisdom of God to support him and sustain him! God bringeth the counsel of the Heathen to nought, and maketh the devices of the People of none effect: But the counsel of the Lord stand­eth for ever, and the thoughts of his heart to all generations: How little can the united Forces of Conspiring Adversaries prevail against him, who has the Power of God to strengthen and uphold him! He will not be afraid for ten thousands of the people, that should set them­selves against him round about; for God smites all his enemies upon the cheek-bone, and breaks the teeth of the ungodly. Since God has de­signed him for the performance of a work, he will not suffer him to faint till the Ac­complishment of it; for that were to fru­strate his own intentions, and consequently to be inconsistent with himself; that were [Page 14]to make the workers of Iniquity to rejoyce and triumph, and to say over him, There, there, so would we have it; to leave the two great ends at which he aim'd, the benefit­ing the publick, and the advancing true Re­ligion, utterly imperfect and uncompleated; and to bring his own power into question and dispute: And therefore Moses makes use of this argument effectually and successfully, to turn away God's Anger from the Jewish Congregation, by interesting the Divine Ho­nour in their preservation, for perfecting the work which he had undertaken; Now if thou shalt kill all these people (says he) as one man, then the Nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the Land which he sware unto them, therefore hath he slain them in the wilderness: and now I beseech thee, let the power of my Lord be great as thou hast spoken. But, shall the designs of the Lord just come unto the birth, and can there be wanting strength to bring forth? No certainly, God will rise up as in mount Perazim, and strengthen himself as in the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his [Page 15]strange act: He will give Salvation unto his King, and will deliver David his servant from the peril of the Sword; he will hear his Anoint­ed from his holy Heaven, even with the whole­some strength of his right hand. Having thus run over the two general Propositions which were contained in the words of my Text, I proceed in the third place, to consider the former of these two, which are naturally deducible from it, and fitly accommodated to the present occasion; namely, to prove both from the qualifications generally found in such a Prince, and from the Deliverances given to him, that his present Majesty is God's King.

The first Qualification, as you have been told, is a visible and more than common de­signation of him to the Government: And certainly, no Prince was ever advanced to the Sovereign Authority in a more remark­able manner, or more evidently promoted by God himself, than ours was. For, how prodigious will it appear in future Story, that presently upon his Landing, with so inconsiderable a party is compared to the nu­merous multitudes that might have opposed [Page 16]him, he should quietly possess himself of the whole Kingdom, almost without the effusion of one drop of Blood! Who, but God alone, who has the hearts of all men in his hand, as the rivers of waters, and turns them whithersoever he pleases, could have bowed the hearts of all the people to him, even as the heart of one man? Could any thing be more strange or improbable, if we consider it af­ter the manner of men, than that a King, peaceably possessed of the Throne of his Ancestors, established in the Government for several years, and thereby having had means to oblige many, should scarce find one in the extent of his Dominions, that durst maintain and espouse his cause against an Enemy, in all appearance much weaker than himself! That an Army of English-men, and consequently Courageous, should una­nimously Disband, without fighting a stroke in behalf of him who had raised them and maintained them? That so many different Factions which divided us among our selves, should unanimously agree in the same Re­solution, and fill up the vacant Throne by common consent, notwithstanding all for­mer [Page 17]Heats and Animosities? Yet these al­most impossible Suppositions did all concur, to advance his present Majesty to the Go­vernment of these Nations, and thereby to convince us that he is God's King.

A second Qualification, as you may re­member, is a course of Government advan­tageous to his People, and tending to the ad­vancement of True Religion: And here also I may safely affirm, that his present Majesty has fully and sufficiently made good this Cha­racter. For, does not the English Reputa­tion which was lately sullied, and almost to­tally Eclipsed, begin to shine out in its An­cient Lustre, and to dazle the Eyes of Foreign Beholders? Are not Liberty and Property, those two great priviledges which jointly make up the Birthright of an English-man; and happily distinguish him from most other Subjects, rescued from the encroachments which they were about to sink under? Are not the several Courts of Justice and Equity advantageously redeemed from Bribery and Oppression, and become in deed, what they were formerly but in name? But above and before all, is not our endanger'd and almost [Page 18]supplanted Religion setled again upon its sure Foundation, and not only by Law Esta­blished, but by Law protected also? Are not our Churches retrieved from their de­stined perversion to the use of Error and Su­perstition, and setled in the due Exercise of a Reasonable Service? These, and such like, have been the blessed Effects of his present Majesties Government, and they abundantly evince to us, That he is God's King.

A Third Qualification, as you have been informed, is a Life Exemplary and Unbla­mable in his private Actions and Conversati­on: And here we ought to bless God, that we can now commend a Prince's Morals with­out the odious Imputation of Servile Flat­tery; that we can extol in him the practice of such or such Vertues, without being thought to Ridicule him thereby for the Commission of the contrary Vices: That God has been graciously pleased to set one over us, who is not only a good King, but a good Man too, and makes Greatness and Virtue no longer incompatible. And O! that the In­fluence of good Example were as strong and prevalent as the Contagion of an ill one! [Page 19]And that both Sexes would be as ready to take Lessons from the Throne of Modesty and Sobriety, as they are generally prone to follow great Examples of Licesitiousness and Intemperance! I chuse to speak less than I ought upon this Head, lest I might be thought by some to say too much; and shall only add, that as well by this as by the two former qualifications, his present Majesty may justly challenge the denomination of God's King.

Another Branch of the proof proposed, was to be taken from the Deliverances which have been given him, by which also God has approved him to be his King.

If ever the Providence of God watched over any single person in so eminent a man­ner, as to make him seem to be the whole care of Heaven, his present Majesty has been blessed with that advantage: Not to insist upon the wonderful Deliverances he has ex­perienced in his former years, being inured to Hardships and Difficulties, being bred up from a Child in the midst of Dangers, and having been a Man of War from his Youth: We shall find sufficient Instances of the Di­vine [Page 20]Favour and Protection, since his Auspi­cious Entrance upon the Government of these Kingdoms. How did the Weapons of his Enemies drop out of their Hands upon his first Appearance within this Nation, as if a Voice from Heaven had given Command, Touch not mine Anointed, and do my King no barm! How has he beeen surrounded with a Wall of Brass in the midst of Horror and Destruction! How has the Lord covered his Head in the day of Battle; and when Thousands have fallen on his side, and ten Thousands on his Right Hand, yet has not suffered it to come nigh him! How industriously has he pursued and sought out Danger, and how constant­ly has that avoided him and fled before him! How has God rebuked (in his Favour) the Winds and the Seas, and brought him forth safe from the horrours of the deep, and set his Feet upon a Rock, and ordered his goings! How has he discovered and laid open to him the secret Machinations of his Treacherous Ad­versaries, and made themselves to fall into the Trap which they had laid for him. In a word, How has God protected him from perils by Land, and perils by Water, perils from his own [Page 21]Country-men, and perils from the Heathen! (as St. Paul expresses himself in his Catalogue of Distresses.) Well may we then conclude with the Royal Psalmist, That many and grievous have been his Troubles, but the Lord has delivered him out of them all; and both by the qualifications required in such a Person, and by the great Deliverances which he has given to him, has undeniably demonstrated that he is His King.

But, as if it were a small thing in the Eye of the Lord to rescue and relieve him out of all his Distresses, and to give great deliverance unto This His King. He has done yet more for him and us; he has added to his Delive­rance Success and Triumph, witness the happy Reduction of the Neighbouring Na­tion: So that he has not only saved his life from destruction, but has crowned him also with mercy and loving-kindness; as for his Enemies he has clothed them with shame, but upon himself he has made his Crown to flourish. Certainly, the consideration of such extraordinary ad­vantages, should powerfully induce us to give praise unto God, who has given such great deliverance to his King, and communicated by Him such Benefits to us all.

And this leads me to the consideration of the Fourth and last General, being the second Proposition deducible from the words of my Text; namely, To enquire what Returns are due from us to God, for the great delive­rance which he has given to his King.

Ingratitude is not only the basest, but the most dangerous too of all Vices, and draws after it a Train of Consequences, no less fatal and destructive, than they are shame­ful and dishonourable: Even amongst Men themselves, he forfeits all Title to future Favours, that is unthankful for those which he has already received; and nothing makes a Man less befriended in his necessity, or more unpitied in his adversity, than the black Imputation and Character of an ungrateful person: But when the Case is stated between God and Man, the woful effects of so de­generate a temper are vastly greater and more pernicious: for then, we do not only cut off our own expectations, and render our selves uncapable of future mercies; but we lose the advantage also of all our former Blessings, and by an unhappy kind of Alchymy convert them into Curses. How signally and re­markably [Page 23]we have lately felt the comfortable Refreshings of the Divine Goodness, none can be so stupid as to be ignorant, none so impudent as to deny: If we look upon the Preservation and Establishment of our tot­tering Religion, the happy Union of our selves at home, and the successful progress of our Arms abroad, we cannot but acknow­ledge, that God has compassed us about with Songs of deliverance; if we consider the ma­ny Dangers and Distresses from which it has pleased the good Providence of God to pro­tect his present Majesty, both as to open Violence and secret Practices, so that no wea­pon, no design formed against him has pros­pered, and how he has been pleased to bring him back to his longing People in Health and Safety, we cannot but confess, that great de­liverance has he given to his King: And from both considerations we must necessarily in­fer, that vast Returns of Gratitude are due upon our side; which we are obliged to pay after the following manner:

First, By Praises and Thanksgivings to Almighty God, the Author and Fountain of them all. So many visible appearances [Page 24]of the Divine Providence have intitled God to the sole Honour of our signal Deliverances, that it would be a direct robbing him of his Glory, to pretend to ascribe it to any other; he having acted upon these occasions, as he expresses himself by the Prophet Isaiah; And I looked, and there was none to help; and I won­dred that there was none to uphold; then my own Arm brought Salvation. Thus God arose, and his and our Enemies were scattered; and they that hated both him and us, fled before him. Therefore not unto us, O Lord, neither to King nor People, not unto us, but unto thy Name give praise, for thy loving mercy and for thy truths sake. Nor must we think it sufficient to draw near thus unto God with our mouths, and to honour him with our lips, to give him only a verbal acknowledgment; no, we must demonstrate our gratitude to be real and substantial, by making that return which he chiefly expects, in the amendment of our Lives and Conversations: according to the instruction of the Prophet Micah, He hath shewn thee, O man, such things as be good; and now what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?

But Secondly, We must testifie our gra­titude for these Deliverances, by Loyalty and Obedience to their present Majesties, the blessed Objects of some of these Mercies, and the happy Instruments of all the others; and having rendered unto God the things that are God's, we must also render unto Coe­sar the things which be Coesars. Nor in­deed can we, without the highest dis-respect to God himself, be wanting in our Duty to two such Princes, whom he has so signally declared to be His King and Queen. Now this Obedience must be expressed by a due Recognition of their just Authority, by Prayers and Supplications offered up in their behalf, by a decent and respectful Behaviour towards them, and by Reverent Expressions in relation to them; but chiefly and especi­ally, by a hearty and vigorous Assistance of them both with our Lives and Fortunes, for the compleating those great Deliverances, which God through them has so happily begun.

Thirdly, We must testifie our Gratitude for these Deliverances, by Love and Asse­ction one towards another, the mutual sha­rers [Page 26]and partakers of them. Behold, how good and joyful a thing it is, for Brethren to dwell to­gether in Unity! Let us, in the name of God, lay aside all manner of rancour and malice, all unseemly heats and animosities, all odious names of Parties and of Factions, Let bro­therly love continue, and the only Contention amongst us be, who shall most Zealously serve his God, who shall most Vigorously assist his Prince, and who shall most Cor­dially affect each other. Thus (as St. Peter advises, Let us add to our godliness brotherly kind­ness,) and to brotherly kindness charity.

And therefore Fourthly and Lastly, We must testifie our gratitude for these Deliverances, by shewing Charity to our distressed Brethren. It is the most natural Return of Thankful­ness to Almighty God for rescuing us from our Distresses, when we endeavour to Copy out that great Original, by relieving (as far as we can) the necessities of others: For, can we be truly thankful for Mercies, and not love that God from whom we have re­ceived them? And he that says he loves God, and hates (that is, relieves not) his brother, is a liar, says the Apostle, and the truth is not [Page 27]in him. In a word, a grateful Return must be made, in such a manner as we know is well-pleasing and acceptable to God; and therefore to do good and to distribute, we must not forget, for with such Sacrifices God is well­pleased. To him, the Father, Son, and Holy Ghost, three Persons but One God of Mercy, be ascribed all Honour, Glory, and Thanksgiving, for the manifold Blessings which he has conferred upon us all, and for the great Deliverance which he has given to his King.