THIS Song that is recorded here, and is the Eighteenth in the number of the Psalms (as you may see if you please to compare them together) was Old David's last grateful Re­cognition, and Song of Praise, towards the latter end of his days, when he reflected upon the many signal deliverances, and providences of God towards him.

The truth is my Brethren I can hardly re­flect upon David either in the troubles that befell him before he came to the Crown, or the many remarkable strange deliver­ances [Page 2] that he had, both before and after; but I must presently think of our present Gra­cious King, and my mind naturally is run­ning a parallel between them.

As God Almighty chose the one to be an instance of that care and providence that he hath over Kings, to the Old World: So hath he been pleased to make the other as famous an instance of the like care, to the New. And I believe future Ages will rather admire, than believe those strange and happy occurrences of his life, which we have so much cause thankfully to adore.

You will easily guess the reason why I step out of my former course and me­thod of Preaching at this time; it is to offer up a particular sacrifice of Praise, for the happy preservation of our King, and us all too, from a sad and bloody Conspi­racy, that it seems was formed against him, by unreasonable and bloody Men, whom no ties of Religion, or Nature, of Huma­nity or Gratitude could restrain from the most unworthy and ungrateful conspiracy a­gainst him.

We might stay I confess, till Authority went before us, and was pleased to mark out a time for a publick Thanksgiving, as I hope e're long it will.

But certainly a double sacrifice is due now from us, if ever it were; I doubt not but all good Men have had their private Eucha­rists and in their closet pay'd their devoutest Praise for this mercy; and I would we should give some publick specimen of it at present too.

I cannot but think our hearts are brim full with a great sense of this mercy, I do therefore by the present discourse only strive to give vent unto them, in offering them occasion to break out into this joyful re­cognition: He is the Tower of salvation to his King, and sheweth mercy unto his Anointed, unto David and his seed for evermore.

This Psalm and the occasion of it, will too well suit our present purpose. The un­natural Rebellion of Absolom had been late­ly suppressed, which was the last that ever David was troubled with, unless it were Sheba's conspiracy, which was but only the remainder and dregs of it.

And our David is now happily delivered from the effects of a Rebellion, either formed or fomented, by a like unnatural Son too; only so much the worse, and more Impardonable than Absolom, by how much his endearments have been greater, and he caressed and obliged by the passionate love, and extraordinary kindness of the most indulgent Father, from whom he never received the least displea­sure, nor any effects of it, as Absolom be­fore (though deservedly) had done.

I do not intend to parallel all the cir­cumstances of both the Treasons, blessed be God, we have a better, and more grate­ful Theam, the Praising God for the deli­verance from it, who is a Tower of salvation unto his King, and hath shewed mercy unto his Anointed: And to Pray that they may cor­respond in one circumstance also, as well as in many others, that as that was, so this may be the last, that our King ever may be di­sturb'd withal.

And that if any Factious and Seditious Sheba's shall blow up any future sparks of this (I hope I may say, extinguished flame) they may meet with Sheba's fate, [Page 5] and lose those heads, that dare think an ill thought against the Lords Anointed.

This Text is a grateful acknowledgment of Gods great mercy and providence towards David his Anointed King over Israel, in which after he had reflected in the prece­dent Song upon his many signal deliver­ances, he comes in this conclusion of it, to recognize the great efficient and Au­thor of them all, the great love, and imme­rited mercy of God, he is the Tower of strength to his King, 'tis he that sheweth mercy to his Anointed.—In the last verse of the 18th. Psalm, which I hinted before, this Song is put into the number of the Psalms; there is a little variation in the Phrase though not in the sense, there in­stead of, he is a Tower of defence to his King, it is, he giveth great deliverance to his King.

And the truth is, God was pleased to signa­lize his care and providence over David, in many great and remarkable deliverances from dangers, which no human policy could ever see a way for him to escape out of.

My design is not to give you the History at large of Davids great and many troubles, and his wonderful miraculous escapes out of them, though they would be an excel­lent foundation for what I purpose to speak to at present.

Snares and dangers awaited him almost in every place, and the Lyon and the Bear that infested his Flock in the Wilderness, were but the too true presages of those ca­lamities and dangers that should haunt and dog himself afterwards.

Sometimes his Enemies, and sometimes his Friends are persecuting and conspiring against him; sometimes the Camp and sometimes his own house are made the scenes of his danger. Now an open Enemy invades and assaults him, and now a Treache­rous Confident seeks to betray him; and last of all his own Son forms and heads a des­perate Rebellion against him.

But so many as were his troubles and dangers, so many were the Acts and in­stances of the divine providence and in­terposition for him, and one as remark­able every way (or more) than the other, till [Page 7] at last you read of his giving him rest from all his Enemies on every side, and of every kind too, and giving him leisure to pass his old Age in comfort and safety, attending quietly the duties of Religion, and his de­votion to that God, whose mercies had been so great and extraordinary towards him, into whose hands at last he resigned his devout Soul, in comfort and in peace.

But the insisting at large upon these things would prevent me wholly from what I chiefly purpose at this time, which I intend to dispatch in these three things.

1. Instance the care and providence of God towards Religious Kings and Gover­nours, and inquire a little into the reasons of it.

2. Remark this care and providence to­wards our King.

3. Make some deductions and inferences, by way of application.

1. The 1st. is to assert the care and pro­vidence of God over good Kings; for though it be in the Text in the singular number. He is the Tower of Salvation to his King, yet we shall find, Ps. 144.10. that [Page 8] it is equally in the Plural Number; it is he that giveth salvation unto Kings, as well as he that delivereth David from the peril of the Sword,

It is piously acknowledged by our Church, in one of the Collects appointed upon November 5th. that God in all Ages hath shewed his power and mercy in the miracu­lous and gracious Deliverances of his Church, and in the Protection of Righteous and Re­ligious Kings, from the wicked Conspiracies, and malicious Practices of their Enemies.

And it is certainly true, and spoken upon very good reasons, and should we revolve the Stories of all Ages of the World, we should scarce fail of meeting with many instances of this nature, in every Age of it. It cannot be expected that I should stay to examine these at present, and to trace these mighty providences of God, through the several Periods of the World; there are enough in the sacred History of your Bibles, and there are more in the Histories of all Religious and Christian Nations, and out of them men may furnish themselves with in­stances enough.—Though the truth is this [Page 9] Generation hath seen enough, to super­side its need of looking after any more.

I shall therefore proceed to inquire a little into the great reasons of this pro­vidence, and examine what probably may be the causes, why God is pleased to give such specimens of his guarding of them, and care over them.

1. And First, this doubtless proceeds from his great care and respect to the societies of Men, and their happiness in the World.

It is most certain, Government is one of the greatest blessings that can be in­joyed by Men here, and both the rea­son of the thing, and the general con­sent of Men, prove, and allow it to be so; and in elder times those have been honoured as Gods, that have been hap­pily instrumental in reducing men to it, all mortal honors have been accounted too mean for them, and too much below the blessings injoyed by them.

And it is as certain, that Monarchy is the Best form of Government in it self; and [Page 10] that Kings are the most regular conserva­tours of Order and Goverment, as hath not long since been proved in this place.

So that my Brethren, Kings are really for the good and happiness of the peo­ple, and the good of the one is included in, and greatly dependent upon the o­ther, and whatever we may think of their grandure, or how much soever we may stare at their Pomp and Glory, it is we that really gain by all, and the World is preserv'd and kept from Barbarisme, and Confusion by their means.

And because God loves the Societies of Men, and delights in the peace and order of them, therefore he is so ten­der and careful of Kings, and so seldom lets violence touch and prevail a­gainst them; and indeed we may truly say, he never doth this, but when the wick­edness of People and Nations is grown high, and Clamorous, and even extorts vengance from Heaven, it is the sins of the People, which are to be punished, that pro­voke God at any time to pull down his [Page 11] wall of protection about good Kings.

2. Because Government is his own In­stitution, and Kings his own immediate substitutes and delegates.

I do not think it needful to exa­mine the accounts that have been given of the original of Government, by the great factor for Atheism in this Nation, which have been so greadily sucked in by so many of the young Gentry of this Age, and indeed almost all orders of Men, which have tainted the ancient Loy­alty of this People to such a monstrous degree; I have done this also not long ago in this place.

We that are at all conversant in the Holy Scriptures, or indeed have any be­coming thoughts of the power and pro­vidence of God, his care over the World, and his concern for the welfare and good of it; may be assured, that Govern­ment is Gods own institution and ordi­nance, as St. Paul calls it; that he hath both instituted the thing, and fitted Men for it; that Government is a Divine gift, as [Page 12] the same St Paul calls it, and that he teacheth Kings and Princes wisdom, and that by him they Reign, as David, and Solomon both tell us.

So that Kings are immediately con­stituted by God, they are his Viceroys, therefore he is called King of Kings and Lord of Lords, and they are often in the Holy Scripture called Lords and, Gods, because they bear the characters of his Power and Greatness, are little Ima­ges of his Soveraignty, and the conveigh­ers of blessings to Men, which are not below the greatness of a God to give.

Therefore they are called the Anoin­ted of the Lord, in this and many other Texts of Scripture, and we may observe that as the Scriptures intitle God more especially to a care and regard of them, so they seem to take notice of that ex­traordinary awe and veneration to them, that God hath implanted Naturally in the breasts of all Men, to keep them at a due distance from them, and to restrain all thoughts of violence against them.

And all this to keep up, and to give credit to his own institutions among Men; yea to hedge up his own honour and keep Men from any intrenching upon it, for he is concerned in his own Image, and what dishonour or wrong is offer'd to them, redounds in some measure to himself, as we have always seen it de facto true, those never much fear God, that honour not their King, the Church and the Throne always suffer together, and Traytors and Rebells were never very Religious, nor can be, though it must be confessed none make greater pretence to it, that pretence of duty to God may take off the guilt of Disloyalty to the King, though there is not an instance of more wretched and fulsome hypocresie in the World.

3. Another cause perhaps may be, the extraordinary and difficult task that God hath laid upon them.

What vain men may think I know not, but certainly to Govern is the most dificult province in the World. Obedience is a [Page 14] thing easily learn'd, it lies in a narrow compass, but to command and order well is extreamly hard, Every one that is in any little measure of Power finds it so, not a Master of a Family but is sensible of it.

How easily then may we guess, what a task he hath upon him, that is to Rule us all. Man is through his Vices and Debaucheries a very wild ungovern­able creature, and perhaps the most Salvage may better and easier be kept in awe, though there is difference among Men, and I wish he knew not too well who are the fiercest.

The multitude hath in the Symbolls of all wise Nations been compared to a very fierce and wild Beast, that is not easily Governed, and that expression in Ps. 65.7. goes higher, where the madness of the People is compared to the raging of the Sea, and the same Power said to rule the one that stilleth the other, and if so, we need nothing more to tell us, how difficult Government is.

And therefore as where God gives much he requires more; so where he requires much he gives more; I mean propor­tions his care and providence, his grace and mercy, answerable to the duty that he hath Imposed, and because Kings carry heavier burthens of care and trou­ble than other Men, therefore is the Di­vine care and protection greater over them, and more concerned for them.

4. Especially 4ly., Because they are exposed unto greater dangers than other Men; the rising Sun exhales and draws up many vapours, and there never were, or will want those that will look upon Kings with an evil Eye.

As long as there are Devils in Hell, who delight in, and will be contriving the misery and confusion of Men, so long will they be standing at the hands of Kings, and endavouring 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 want Tray­tours [Page 16] and Rebells, Men that will envy Powre and greatness, and will be con­triving means by which to surprise and graspe them into their own hands; when Men have once given entertainment to such lusts as these, and committed themselves to the conduct of them; a Crown is a glittering temptation, and such as they cannot resist, their minds will run upon greatness, and will ever be beating to find out ways to it, and what­ever appears with a promise or shew of success, shall certainly find ready admit­tance and be entertained, and persued how unjust or violent, how bloody and mischievous soever it may be. For a Crown will legitimate all crimes to get it, and greatness will attone for any evil, that tends to the compassing of it.

This is a sad and evil return I confess, that Kings have for all their labour and trouble, their watchings and cares, but it is such, as considering the lusts of Men, they will never miss of.

And therefore the Divine providence is the greatlier concerned for them, and knowing their dangers doth more carefully guard and super-intend them, just as in the case of just and good Men, if God per­mit evils to haunt them, or overtake them, he either doubles his care, or their com­forts; as their troubles abound, so their consolations from God abound also.

So it is that in this case, the more dangerous and hazardous that their con­dition is, the more doth the Divine Pro­vidence take care of them, and the more signally remark it self, in their protection and preservation.

2. And these reasons now will not on­ly be accounts of the thing in general, but especially of the preservations of our gracious King, Gods providence to whom I have promised to remark in the second place.

It is plain how all these reasons con­centre in our case, never did a Nation injoy more by a King than ours hath done by this, and perhaps had one of [Page 18] any other temper Govern'd in our times, our case had had a worse Crisis, never were People more happy, then we might be under him if we please, and were not the fault our own.

Never was it more remarkably true, that the Powers that are over us, are set over us by God, then in our case, his Restauration being a Miracle in the sight of all the World.

Never had a Prince a harder task, then ours hath had, coming to Govern a Peo­ple, that are not only to their shame, said to be more ungovernable, more fickle and changeable than other Nations, but be­ing broken into Factions and Differences, and leven'd with the loose principles of Rebellion and Usurpation as we were, and we see how close these tinctures and ill principles yet stick to too many Mens minds, and that length of time heightens and rankles them, rather then heal and carry them off.

And I would it could not be said as truly too, that never was a Prince ex­posed [Page 19] to more dangers, and troubles than he hath been.

For 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 that so many dangers and adver­sities should concenter to spend their spight against one Man, or that providence and care of almighty God, that hath still brought him through, and delivered him out of them all.

I have a Copious Theam here before me, and should I enter upon it, could not want matter for a long discourse; should I either play the Historian, or the Oratour, go either to recount the dangers and deliverances, that have be­fell him, or to enhanse and heighten the circumstances of Gods extraordinary care and providence in them; here were a large field before me for both, in which I should run my self out of breath, sooner then exhaust the subject.

But I must forbear this now, out of a necessary respect to the time, and your patience, and I do it with the less regret, and the more contentedly, because it is a known subject, in which every one that hears me can prevent me, and en­large it sufficiently himself, and I do not doubt, but we shall have an occasion e're long, publickly to do the same.

So great a mercy will not pass I hope without a publick and solemn recogni­tion, among those that seem so sensible of the greatness of it; I doubt not but there would have been mock thanksgivings enough, had these black designs succeeded, and God would have been intitled to it, and his providence magnified in it, as we have seen it done in almost as bad in­stances.

I am sure it is more just in this, the Lords hand hath been visibly stretched out in this deliverance, and in many others, and it ought to be marvellous in our eyes; to this we may safely intitle this deliverance, and magnifie his mercy in it [Page 21] without any fear of mocking and affront­ing him to his face, as we have seen men too often have done.

The truth is, his life hath been a con­tinual Scene of providence, and danger even from his Cradle, and I am apt to think (as I told you before) when future Ages shall veiw the Acts of it, they will either conclude them some extravagant Sallies of Historians, or think him to have been a person, whom Providence hath selected out of the Masse of man­kind, to be an instance what great things God can do for those that trust in him, and to shew how careful he is of the Lives and Persons of those Princes, to whom Religion and his honour is dear as their own Crowns, as it is at present.

These providences and cares have been freshly instanced very lately, in a deliverance from a Conspiracy and Trea­son, hatched by those Men, that no Bands, no kindnesses, no endearments, no Oaths, no pretenses of Protestant Reli­gion, could restrain from the most [Page 22] Barbarous intendments against him, a­gainst us, and against all, that can be thought Dear and Valuable unto Chri­stian Men.

And therefore our utmost gratitude is due, both upon our love to him, and to our selves too.

All our dearest interests, are bound up in his life, and next to Gods Protection and Blessing owe their stabiliment and continuance to it; and it seems our Enemies think so too, and therefore go to wound us through his sides, and to en­slave us, by his destruction.

Oh! what cause have we then to be as sensible of this deliverance, as if our own selves had lain bound under the fatal Knife, and our own Throats immediate­ly rescued from it.

3. But that I intend among the in­ferences and uses that I purpose to make of this discourse; which was the 3d. thing proposed.

1. And 1st. I would improve it to the discouragement of all Traytours, and ill minded persons against him.

To let them see how hopeless and mi­probable, all their wicked attempts a­gainst him are like to be.

It may be urged (blessed be God) now upon second causes and considerations, as well as upon Gods providence.

God be thanked the case is alter'd from what it was not long ago,—when one in Print durst advise him to lay down his Government, as the only expedient to his safety.

Mens Eyes are open'd, and cleared from those mists that cunning Men have been casting before them, they see into the truth of things in a great measure, and I hope will in a short time see much more.

There is no rival power now to beard Majesty, and confront it, and hector it into a consent to them in every thing they please.

The power and strength of the Na­tion is in his own and his true con­fidents hands, and may it ever con­tinue so; and in all probability we are [Page 24] safe, and may defie all Plots, and Insur­rections, especially if Men continue that care, that (God be thanked) they have of late, almost out done their Enemies in.

But unless God watch the City, the Watch­men watch but in vain; and without his Protecting the King, all Guards are weak and feeble things.

And therefore I would press the dis­couragment, upon that account, let Men consider what a darling of Providence hitherto he hath been, and how probably all attempts against him will be vain, that hitherto have been so, though never so closely and cunningly and probably contrived.

God hath delivered him, and doth de­liver him, and we have cause to hope, as well as Pray, that he will still continue to deliver him.

2. Which is a 2d. proper Inferance, and suggests a good Christian Duty to us at present; not only to Praise his Name, give him our devoutest and most inlarged [Page 25] thanks for all his Mercies, for his former deliverance, and for this last almost great­est of all.

But to make it our daily Prayer, that he will still continue his hedg of Protecti­on about him, depute his Holy Angel still to guard and defend him, scatter all his Enemies that delight in violence, and Blood, suffer no weapon that is formed against him to prosper, but still follow him with blessing and loving kindness.

The Church directs us well in this case, it is a stated part in our Liturgy. And I pray God, its doing, and teaching us to do this so often, be not one present (as well as our Royal Martyr'd Master thought it to be one former) great ex­ception against it.

3. And lastly that we utterly abhor all such practices, and rid our selves of all those disloyal Antimonarchical principles, that naturally lead and dispose to them.

Unless we would be found to be of the Number of those that fight against God, and go to pull down that, which he hath allways shewed himself so dear and tender of.

I hope all honest Men, will begin to be wise, open their Eyes now, and wil­fully shut them no longer against plain and palpable evidences.

Permit themselves to be wheedled no longer into Rebellion and Treason, under pretences of Loyalty, nor believe those Men to be the best Subjects that make such a noise with their Loyalty to, and concern for the King.

That they will not Sully the honour of the Protestant Religion any more, with Faction against the Church, or Trea­son against the State.

They have been often to [...] of the dan­ger of such principles, and [...]een warned of the sad effects that they would lead Men into; I hope they will now begin to consider things truly and not ruin their Souls and Bodies too, their Estates, [Page 27] Relations, and all that depend upon them, by things that both God and Man abhor.

But hereafter joyn with us in the Com­munion of that Church, and Religion, that teacheth truly our duty both to God and Caesar, that establisheth Sub­jection upon true Christian, firm princi­ples that will not fail, nor will ever be Tainted with any suspicion of Plotts and Treasons.

By compliance honestly with which, we and our King shall both be safe, live happily, and piously here, and both be translated to eternal security and happi­ness hereafter. To which God of his Infinite Mercies bring us all, for Christ Jesus sake. Amen.