IF we should search about for a Case paral­lel to that which we do now comme­morate, we should perhaps, hardly find one more patly such, then is that which is implied in this Psalm: and if we would know the Duties incumbent on us in reference to such an Occasion, we could scarce better learn them other-where then in our Text.

With attention perusing the Psalm, we may therein [Page 2] observe, That its great Authour was apprehensive of a desperate Plot by a confederacy of wicked and spitefull enemies, with great craft and secrecy, contrived against his safety. They, saith he, encourage themselves in an evil matter; they commune of laying snares privily; they say, Who Vers. 5. shall see them? That for preventing the blow threatned by this design, (whereof he had some glimpse, or some presumption, grounded upon the knowledge of their implacable and active malice) he doth implore Divine protection: Hide me, saith he, from the secret counsel of Vers. 2. the wicked, from the insurrection of the workers of iniquity. That he did confide in God's Mercy and Justice for the seasonable defeating, for the fit avenging their machina­tion: God, saith he, shall shoot at them with an arrow; sud­denly shall they be wounded. That they should themselves Vers. 7. become the detectours of their crime, and the instruments of the exemplary punishment due thereunto: They (ad­ded he) shall make their own tongue to fall upon themselves: Vers. 8. all that see them, shall flee away.

Such was the Case; the which unto what passage in the history it doth relate, or whether it belongeth to any we have recorded, it may not be easie to determine. Expositours commonly do refer it to the designs of Saul upon David's life. But this seeming purely conjecture, not founded upon any express words, or pregnant inti­mations in the text, I shall leave that inquiry in its own uncertainty. It sufficeth to make good its pertinency, that there was such a mischievous Conspiracy, deeply projected against David; (a very great personage, in whose safety the publick state of God's people was prin­cipally concerned; he being then King of Israel, at least in designation, and therefore in the precedent Psalm, endited in Saul's time, is so styled;) from the peril where­of Psal. 63. 11. [Page 3] he by the special Providence of God was rescued, with the notable disappointment and grievous confusion of those who managed it. The which Case (at least in kind, if not in degree) beareth a plain resemblance to that which lieth before us.

And the Duties which upon that occasion are signified to concern people then, do no less now sort to us; the which, as they lie couched in our Text, are these: 1. wise­ly to consider God's doing; 2. to fear; 3. to declare God's work; 4. to be glad in the Lord; 5. to trust in God; 6. to glory. Of which the First Three are represented as more generally concerning men; the others as appertaining more peculiarly to righteous and upright persons.

These Duties it shall be my endeavour somewhat to explain and press, in a manner applicable to the present case. I call them Duties; and to warrant the doing so, it is requisite to consider, that all these particulars may be understood in a double manner, either as declarative of event, or as directive of practice upon such emergen­cies.

When God doth so interpose his hand, as signally to check and confound mischievous enterprises; it will be apt to stir up in the minds of men an apprehension of God's special Providence, to strike into their hearts a dread of his Power and Justice, to wring from their mouths sutable declarations and acknowledgments; and particularly then good men will be affected with pious joy, they will be incouraged to confide in God, they will be moved to glory, or to express a triumphant satis­faction in God's proceedings. These events naturally do result from such providential occurrences; for producti­on of these events, such occurrences are purposely de­signed; and accordingly (where men are not by pro­fane [Page 4] opinions or affections much indisposed) they do commonly follow.

But yet they are not proposed simply as Events, but also as matters of Duty: for men are obliged readily to admit such impressions upon their minds, hearts, and lives, from the special works of Providence: they are bound, not to cross those natural tendencies, not to fru­strate those wise intents of God, aiming at the production of such good dispositions and good practices: whence if those effects do not arise, as often notoriously they do not in some persons, men thereby do incurre much guilt and blame.

It is indeed ordinary to represent matter of duty in this way, expressing those practices consequent in effect, which in obligation should follow, according to God's purpose, and the nature of causes ordered by him. As when, for instance, God in the Law had prescribed Du­ty, and threatned sore punishment on the disobedient, it is subjoyned, And all the people shall hear, and fear, and Deut. 17. 13. & 13. 11. & 19. 20. do no more presumptuously: the meaning is, that such ex­emplary punishment is in its nature apt, and its design tendeth to produce such effects, although not ever, que­stionless with due success, so as to prevent all transgres­sion of those Laws. So also, When (saith the Prophet) thy judgments are in the land, the inhabitants of the world Isa. 26. 9. will learn righteousness: the sense is, that Divine judg­ments in themselves are instructive of Duty, it is their drift to inform men therein, and men ought to learn that lesson from them; although in effect divers there be, whom no judgments can make wiser or better; such as those of whom in the same Prophet it is said, The Isa. 9. 13. Jer. 2. 30. & 5. 3. Neh. 9. 29. people turneth not unto him that smiteth them; and in ano­ther, In vain have I smitten your children, they received no [Page 5] correction. As therefore frequently otherwhere, so also here, this kind of expression may be taken chiefly to im­port Duty. To begin then with the First of these Du­ties.

I. We are upon such occasions obliged wisely to consi­der [...] (or, as the Greek rendereth it, [...], to understand, or, to perceive, as our Old Translation hath it) God's [...] doing. This I put in the first place, as previous in nature, and influential upon the rest: whence (although in the Hebrew it be knit to the rest, as they all are to one ano­ther, by the conjunctive parcicle ve, and, yet) we do translate it causally, for they shall wisely consider, for they shall perceive; because indeed without duly considering, and rightly understanding such occurrences to proceed from God, none of the other acts can, or will be perfor­med: attentive consideration is needful to beget know­ledge and persuasion, these to breed affection and prac­tice.

There are many who, in such cases, are no-wise ap­prehensive of God's special Providence, or affected with it; because they do not consider, or do not consider wisely and intelligently.

Some are very inobservant and careless in regard to things of this nature; so drowzy and heedless, as not to attend to what-ever passeth, or to mind what God acteth in the world: such as those of whom the Prophet saith, The Harp and the Viol, the Tabret and Pipe, and Isa. 5. 12. Wine are in their feasts; but they regard not the work of the Lord, nor the operation of his hands: that is, their minds Psal. 28. 5. & 10. 4. are so amused by wanton divertisements, their hearts are so immersed in sensual enjoyments, as no-wise to ob­serve the most notable occurrences of Providence.

Others, (although they do ken and regard what is [Page 6] done, as matter of news, or story, entertaining curiosity and talk; yet) out of sloth or stupidity, do little con­sider it, or study whence it springeth; contenting them­selves with none, or with any superficial account, which fancy or appearance suggesteth: like beasts, they do take in things obvious to their sense, and perhaps stand gazing on them; but do not make any careful reflexion, or inquiry into their original causes and reasons; taking (as a dog, when he biteth the stone flung at him, or as a child that is angry with the log he falleth on) what-ever appeareth next, to be the principal cause: such as the Psalmist again toucheth, when he saith, A brutish man Psal. 92. 6. knoweth not, neither doth a fool understand this: and as he doth acknowledg himself on one occasion to have been; Psal. 73. 22. So foolish was I, and ignorant; I was as a beast before thee.

Others pretend to consider much, and seem very inquisitive; yet (being misguided by vain prejudices, or foul affections) do not consider wisely, or well under­stand these matters; the result of their care and study about them being to father them on wrong causes, ascri­bing them to the meer conduct and agency of visible causes, hurried by a necessary swindge, or rolling on by a casual fluctuation of things; not descrying God's hand in them, but profanely discarding and disclaiming it: such as those in the Psalms, who so reflected on Pro­vidence, as to say, How doth God know? and, is there knowledge in the Most High? The Lord doth not see, nei­ther Psal. 73. 11. Psal. 94. 7. & 10. 11. doth the God of Jacob regard it: such as hath been the brood of Epicurean and profane Considerers in all times, who have earnestly plodded, and strained their wits, to exclude God from any inspection or influence upon our affairs.

Some indeed there have been so very dull and stupid, [Page 7] or so perverse and profane, as not to discern God's Hand, when it was made bare, raised up, and stretched Isa. 52. 10. Exod. 14. 8. Deut. 26. 8. Isa 26. 11. Lord, when thy hand is lifted up, they will not see, &c. out in the atchievement of most prodigious works; not to reade Providence, when set forth in the largest and fairest print: such as those of whom 'tis said in the Psalm, Psal. 106. 7. Joh. 12. 37. Our fathers understood not thy wonders in Egypt; and those of whom 'tis observed in the Gospel, Though he had done so many miracles before them, yet they believed not: such as the mutinous people, who, although they beheld the earth swallowing up Corah with his Complices, and a Num 16. 32. 35, 41. Fire from the Lord consuming the men that offered Incense; yet presently did fall a-charging Moses and Aaron, say­ing, Ye have killed the People of the Lord. No wonder then, if many do not perceive the same Hand, when it is wrapp'd up in a complication with inferiour causes; when it is not lifted up so high, or so far extended in miraculous performances.

The special Providence of God in events here effected or ordered by him, is indeed commonly not discernible without good judgment and great care; it is not com­monly impressed upon events in characters so big and clear, as to be legible to every eye, or to any eye not endued with a sharp perspicacy, not applying an indu­strious heedfulness: the tracts thereof are too fine and subtil to be descried by a dimme sight, with a transient glance, or upon a gross view: it is seldome so very con­spicuous, that persons incredulous, or any-wise indis­posed to admit it, can easily be convinced thereof, or constrained to acknowledg it: it is often (upon many accounts, from many causes) very obscure, and not easily discernible to the most sagacious, most watchful, most willing observers. For, the instruments of Providence being free agents, acting with unaccountable variety, [Page 8] nothing can happen, which may not be imputed to them, with some colourable pretence. Divine and humane in­fluences are so twisted and knit together, that it is hard to sever them. The manner of Divine efficacy is so very soft and gentle, that we cannot easily trace its footsteps. God designeth not commonly to exert his hand in a no­torious way, but often purposely doth conceal it. Where­as also it is not fit to charge upon God's special hand of Providence any event, wherein special ends of wisedom or goodness do not shine; it is often hard to discover such ends, which usually are wrap'd in perplexities; be­cause God acteth variously, (according to the circum­stances of things, and the disposition, capacity, or state of objects) so as to doe the same thing for different ends, and different things for the same end: because there are different ends, unto which Providence in various order and measure hath regard, which our short and narrow prospect cannot reach: because God, in prose­cution of his ends, is not wont to proceed in the most direct and compendious way; but windeth about in a large circuit, enfolding many concurrent and subordi­nate designs: because the expediency of things to be permitted or performed, doth not consist in single acts or events, but in many conspiring to one common end: because we cannot apprehend the consequences, nor bal­lance the conveniencies of things in order to good ends: because we are apt to measure things by their congruity to our opinions, expectations, and affections: because many proceedings of God depend upon grounds inac­cessible to our apprehension; such as his own secret Decrees, the knowledge of mens thoughts, close purposes, clandestine designes, true qualifications and merits; his prescience of contingent events and what the result will [Page 9] be from the combination of numberless causes: because sometimes he doth act in methods of Wisdom, and by rules of Justice, surpassing our capacity to know either from the finiteness of our nature, or the feebleness of our reason, or the meanness of our state, and circumstances here: because also the Divine administration of affairs hath no compleat determination or final issue here; that being reserved to the great day of reckoning and judgment. It is further also expedient, that many occur­rences should be puzzling to us, to quash our presump­tion, to exercise our faith, to quicken our industry, to engage us upon adoring that Wisedom which we cannot comprehend. Upon such accounts, for such causes, (which time will not give me leave to explain and ex­emplifie) the special Providence of God is often cloudy, is seldom so clear, that without great heed and conside­ration we can perceive it. But however to do so is plainly our duty; and therefore possible.

For our Reason was not given us to be idle upon so important occasions; or that we should be as brute Spectatours of what God doeth. He, surely, in the Governance of his noblest creature here discovereth his Being, and displayeth his Attributes, we therefore care­fully should observe it. He thereby (and no otherwise in a publick way) doth continually speak, and signifie Psal. 50. 1. & 60. 6. & 62. 11. to us his mind: and fit it is, that we his subjects should hear, should attend to the least intimations of his plea­sure. To him thence glory should accrue, the which who but we can render? and that we may render it, we must know the grounds of it. In fine, for the support of God's Kingdom, for upholding the reverence due to his administration of Justice among us, it is requisite, that by apparent dispensation of recompences, Duty should [Page 10] be encouraged, and Disobedience checked: very foolish therefore we must be, if we regard not such dispensati­ons.

So Reason dictateth, and Holy Scripture more plainly declareth our obligation to consider, and perceive God's doings. To doe so is recommended to us as a singular point of wisedom: whoso is wise, and will observe these things, they shall understand the loving-kindness of the Lord. Psal 107. 43. Let him that glorieth, glory in this, that he understandeth and knoweth me, that I am the Lord, which exercise loving-kindness, Jer. 9. 24. judgment and righteousness in the earth. Who is wise? and he shall understand these things; prudent? and he shall know them. For the ways of the Lord are right, &c. Hos. 14. 9. We are vehemently provoked thereto: Ʋnderstand, ye brutish among the people; and, ye fools, when will ye be wise? Psal. 94. 8. They are reproved for neglect and defailance, who do not regard the work of the Lord, nor the operation of his Psal. 28. 5. & 10. 4. Isa. 5. 12. Psal. 92. 6. (Isa. 26 11) Lord, when thy hand is lifted up, they will not see. hand. The not discerning Providence, is reproached as a piece of shameful folly; A brutish man knoweth not, nei­ther doth a fool understand: and of woful pravity; Luk. 12. 56. Matt. 16. 3. Psal. 77. 12. & 143. 5. Psal. 111. 2. O ye hypocrites, ye can discern the face of the Skie; but how is it that ye cannot discern this time? To contemplate and study Providence is the practice of Good men: I will meditate on all thy works, saith the Psalmist, chiefly respec­ting works of this kind: and, The works of the Lord are great, sought out of all them that have pleasure therein. It is a fit matter of Devotion, warranted by the practice of good men, to implore God's manifestation of his Justice and Power this way. O Lord God, to whom vengeance be­longeth, Psal. 94. 1, 2. shew thy self; lift up thy self, thou Judge of the earth. It is God's manner hereby to notifie himself. The Lord is known by the judgment that he executeth. He for Psal. 9. 16. this very purpose doth interpose his Hand, that men may [Page 11] know that it is his Hand, and that the Lord hath done it; Psal. 109. 27 that (as it is in Esay) they may see, and know, and consider, Isa. 41. 20. and understand together, that the Hand of the Lord hath done this, and the Holy One of Israel hath created (Ezek. 7. 27.) it. He manageth things so, that men may be God thereby doth sup­port and encourage good men. He doth thereby con­vince and confound ill men. Psal. 9. 19, 20. He thereby doth in­struct all men. Isa 26. 9. brought to know, may be induced to acknow­ledge his authority, and his equity in the ma­nagement thereof; that they may know, that he whose Name is Jehovah, is the most High over all the earth; that they may say, Verily there is a re­ward for the righteous, verily there is a God that judgeth the Psal. 59. 13. & 83. 18. & 67. 2. Psal. 58. 11. earth. In fine, the knowledge of God's special Provi­dence is frequently represented as a mean of nourishing our faith and hope in him, as a ground of thankfulness and praise to him, as an incentive of the best affections (of holy joy, and humble fear, and hearty love) toward him: wherefore we ought to seek it, and we may at­tain it.

There are consequently some distinctive marks or cha­racters, by which we may perceive God's Hand: and such may these be which follow, (drawn from the special nature, manner, adjuncts, and consequences of events:) up­on which may be grounded Rules declarative of special Providence, such as commonly will hold; although some­times they may admit exceptions, and should be warily applied.

1. The wonderfull Strangeness of Events, compared with the ordinary course of things, or the natural in­fluence of causes: when effects are performed by no visi­ble means; or by means disproportionate, unsutable, re­pugnant to the effect. Sometimes great exploits are at­chieved, mighty forces are discomfited, huge structures are demolished, designs backed with all advantages of [Page 12] wit and strength are confounded, none knows how, by no considerable means that appear; Nature rising up in arms against them; panick fears seising on the Abetters of them; dissensions and treacheries springing up among the Actors; sudden deaths snatching away the principal instruments of them. As, when the stars in their courses Judg. 5. 20. Aug. de Civ. Dei, 5. 26. 1 Sam. 7. 10. 2 Sam. 22. 14, 15. fought against Sisera: when the winds and skies became auxiliaries to Theodosius: when the Lord thundered with a great thunder upon the Philistines, and discomfited them, and they were smitten before Israel: when the Lord made the host of Syrians to hear a noise of chariots, of horses, of a 2 King. 7. 6. Psal. 53. 5. & 48. 6. great host;—whence they arose and fled: when the children of Ammon and Moab stood up against the inhabi­tants of mount Seir, utterly to slay and destroy them; and 2 Chron. 20. 23. when they had made an end of the inhabitants of Seir, every one helped to destroy another: when the Angel of the Lord went out, and smote in the camp of the Assyrians 185000 men; and when they arose early in the morning, behold they 2 King. 19. 35. were all dead corpses: when the mighty power of Antio­chus was, as it is said, to be broken without hands, and when, as it is foretold, a stone cut out of the mountain without hands should break in pieces the iron, the brass, the clay, the silver, Dan. 8. 25. Dan. 2. 45. and the gold. Such Events do speak God to be their cause, by his invisible efficacy supplying the defect of apparent means.

So likewise, when by weak forces great feats are ac­complished, Vid. Artabani Orat. apud Herod Po­lymn. pag. 246. Hom. Il. [...]. ver. 688. and impotency triumpheth over might: when (as the Prophet saith) Isa. 49. 25. Josh. 23. 10. Lev. 26. 8. Deut. 32. 30. the captivesof the mighty are taken away, and the prey of the terrible is delivered: when One man (as is promised) doth chase a thousand, and two put ten thousand to flight: when 1 Sam. 17. 5, 40. a strippling, furnished onely with faith and a pebble, shall knock down a monstrous Giant, armed with a helmet of brass, and a coat of mail, [Page 13] with a huge target, sword and spear: when successes ar­rive like those recorded in Scripture, under the conduct of Joshua, Gideon, Jonathan, Asa, Jehosaphat; wherein very Judg. 7. 7. 1 Sam. 14. 6—2 Chron. 14. 11.—& 20. 12, 17. small forces, by uncouth means, did subdue formidable powers: This doth argue that God doth interpose; 2 Chron. 14. 11. 1 Sam 14. 6. 2 Cor. 12. 9. Job. 12. 21. & 38. 15. Psal. 10. 15. & 37. 17. & 35. 10. (Psal. 76. 5.) Hom. [...]. vers. 11. 2 Sam. 51. 13. with whom (as it is said) it is all one to save by many, or by few, and those that have no power; whose power is perfected in weakness; who breaketh the arm of the wicked, and weakneth the strength of the mighty, and delivereth the poor from him that is too strong for him.

Also, when great policy and craft do effect nothing, but are blasted of themselves, or baffled by simplicity; when cunningly-laid designs are soon thwarted and over­turned: when most perspicacious and profound counsel­lours are so blinded, or so infatuated, as to mistake in plain cases, to oversee things most obvious and palpable: when profane, malicious, subtil, treacherous Politicians (such as Abimelech, Achitophel, Aman, Sejanus, Stilico, Ruffinus, S. Paul, d' Ancre, de Luna, &c. Borgia, with many like occurring in story) are not only supplanted in their wicked contrivances, but dismally chastised for them. These occurrences do more then insi­nuate Divine wisdom to intervene, countermining and confounding such devices. For he it is who (as the Scrip­ture tells us) maketh the Diviners mad; turneth wise men backward, and maketh their knowledge foolish; disappointeth Isa. 44. 25. Job. 5. 12, 13. (Psal. 33. 10) [...]. the devices of the crafty, so that their hands cannot perform their enterprize; taketh the wise in their own craftiness, and turneth down the counsel of the froward headlong.

When-ever a just cause, or honest design, without any support or succour of worldly means, (without authority, power, wit, learning, eloquence,) doth against all oppo­sition of violence and art prevail: this signifieth him to yield a special countenance and aid thereto, who (to de­press [Page 14] humane pride, and advance his own glory) hath chosen the foolish things of the world, to confound the wise; 1 Cor. 1. 27, 28. and the weak things of the world, to confound the things that are mighty; and base things of the world, and things which are despised, and things that are not, to bring to nought things that are: (that are with us in most request and esteem.)

Again, when Plots, with extream caution and secrecy contrived in darkness, are by improbable means, by un­accountable accidents disclosed and brought to light: a bird of the air (as the wise man speaketh) telling the mat­ter; the stones in the wall (as it is in the Prophet) crying Eccles 10. 20. out Treason. The King cannot sleep; to divert him the Hab. 2. 11. Chronicle is called for; Mordecai's service is there pitched on; an inquiry is made concerning his recompence; ho­nour is decreed him: so doth Aman's cruel device come out. Pity seiseth on a pitiless heart toward one among a huge number of innocents devoted to slaughter; that he may be saved, a Letter must be sent; in that, words inserted suggesting the manner of execution; that carried to the wise King, who presently smelleth it out: so This day's Plot was discovered. Such events, whence can they well proceed, but from the all-piercing and ever-watchful care of him, whose eyes (as Elihu saith) are upon the ways (Psal 121. 4.) Job 34. 21. Job 34. 22. of man, and he seeth all his goings? There is no darkness, nor shadow of death, where the workers of iniquity shall hide themselves: For Hell is naked before him, and destruction Job 26. 6. Psa. 132. 2, &c. Heb. 4. 13. Am. 9. 2. hath no covering.

Also, when ill men by their perverse wiliness do nota­bly befool and ensnare themselves, laying trains to blow up their own designs, involving themselves in that ruine and mischief into which they studied to draw others; as when Saul, exposing David's life to hazzard, encreaseth 1 Sam. 18. 25. his honour; when the Persian Nobles incensing the King [Page 15] against Daniel, do occasion his growth in savour, with their own destruction; when Aman, by contriving to de­stroy Dan. 6. 24. God's people, doth advance them, and rearing a gallows for Mordecai, doth prepare it for himself: when it happeneth according to those passages in the Psalms, The wicked are taken in the devices that they imagined; In the net which they hid is their own foot taken; He made a Psal. 10. 2. & 9. 15. & 35. 8. & 140. 5. & 7. 15. & 57. 6. & 7. 16. & 5. 10. Psal. 9. 2. pit and digged it, and is fallen into the ditch which he made; His mischief shall return upon his own head, and his violent dealings shall come upon his own pate. These are pregnant evidences of God's just and wise Providence: for, the Lord is known by the judgment that he executeth; the wicked is snared in the work of his own hand.

All such occurrences containing in them somewhat, if not down-rightly miraculous, yet very admirable, in like manner deflecting from the stream of humane affairs, as miracles do surmount the course of nature, most rea­sonably may, most justly should be ascribed to the special operation of him, who only doeth wonderful things. Psal. 72. 18. & 86. 10.

2. Another character of special Providence is, the Seasonableness, and Suddenness of Events. When that which in it self is not ordinary, nor could well be expect­ed, doth fall out happily, in the nick of an exigency, for the relief of innocence, the encouragement of good­ness, the support of a good cause, the furtherance of any good purpose; (so that there is occasion to acknow­ledge with the Prophet, Thou didst terrible things, that we looked not for:) This is a shrewd indication, that God's Isa. 64 3. Hand is then concerned; not onely the event being notable, but the connexion thereof with circumstances of need being more admirable.

Thus in time of distress and despondency, when a man is utterly forlorn, and destitute of all visible relief, [Page 16] when (as the Psalmist speaketh) refuge faileth him, and no man careth for his soul; if then Heb. 4. 16. [...], an Psal. 142. 4. (Psal. 44. 25. & 108. 12.) opportune succour doth arrive; he is then unreasonable, and ingrateful, if he doth not avow a special Providence, and thankfully ascribe that event unto him who is our refuge Psal. 46. 1. & 9. 9. & 44. 24—& 37. 29. & 27. 5. & 69. 14— & 18. 6. and strength, a very present help in trouble; Isa. 25. 4. & 33. 2. a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat; Jer. 14 8. Job. 33. 18. the hope of Israel, and the Saviour thereof in time of trouble. This is that, for which in the 107 Psalm the Divine Goodness is so magnificently celebrated; this is the burden of that pathetical rapture, wherein we by repeated wishes and exhortations are in­stigated Psal. 107. 8, 15, 21, 31. to bless God; his wonderfully relieving the children of men in their need and distress: this is that, which God himself in the Prophet representeth as a most satisfactory demonstration of his Providence. When the poor and needy seek water, and there is none, and their tongue Isa. 41. 17, &c. faileth for thirst; I the Lord will hear them, I the God of Jacob will not forsake them: I will open rivers in high places, and fountains in the midst of the valleys, &c. That they may see, and know, and consider, and understand together, that the Hand of the Lord hath done this, and the Holy one of Israel hath created it.

So also, when pestilent enterprizes (managed by close fraud, or by impetuous violence) are brought to a head, and come near to the point of being executed; the sud­den detection, or seasonable obstruction of them, do argue the ever-vigilant Eye, and the all-powerful Hand to be engaged. God ever doth see those deceitful work­ers of iniquity, laying their mischief in the dark; he is al­ways present at their Cabals, and clandestine meetings, wherein they brood upon it. He often doth suffer it to grow on to a pitch of maturity, till it be thoroughly [Page 17] formed, till it be ready to be hatched, and break forth in its mischievous effects; then in a trice he snappeth and crusheth it to nothing. God beholdeth violent men setting out in their unjust attempts, he letteth them pro­ceed on in a full career, until they reach the edge of their design; then instantly he checketh, putteth in a spoak, he stoppeth, he tumbleth them down, or turneth them backward. Thus was Aman's plot dashed, when he Esth. 3. had procured a Royal Decree, when he had fixed a time, when he had issued forth letters to destroy God's people. Thus was Pharaoh overwhelmed, when he had Exod. 14. just overtaken the children of Israel. Thus were the de­signs of Abimelech, of Absalom, of Adonijah, of Sanballat nipped. Thus when Sennacherib with an unmatchable host had encamped against Jerusalem, and had to ap­pearance swallowed it, God did put a hook into his nose, 2 King. 9. 28. and turned him back into his own land. Thus when An­tiochus was marching on furiously, to accomplish his 2 Mac. 9. 4.— threat of turning Jerusalem into a Charnel, a noisom dis­ease did intercept his progress. Thus when the prophane Caligula did mean to discharge his bloody rage on the Joseph. 18. 12. Jews, for refusing to worship him, a domestick sword did presently give vent to his revengefull breath. Thus also, when Julian had by his Policy and his Authority pro­jected Chrysost. in Babylam, O­rat. 2. Naz. Orat. 4. to overthrow our Religion, his Plot soon was quashed, and his life snapped away by an unknown hand. Thus, when-ever the enemy doth come in like a flood, (threat­ning immediately to overflow, and overturn all things) Isa. 59. 19. the Spirit of the Lord doth lift up a standard against him; that is, God's secret efficacy doth suddenly restrain and (Job 38. 11.) repress his outrage. This usually is the method of Divine Providence. God could prevent the [...], &c. ved Chrys. ad Olymp. beginnings of wicked designs; he could supplant them in their first on­sets; [Page 18] he could any-where sufflaminate and subvert them: but he rather winketh for a time, and suffereth the de­signers to go on, till they are [...], &c. Ibid. mounted to the top of confidence, and good people are cast on the brink of ruine; then Nec Deus intersit, nisi dignus vindi­ce nodus inci­derit. [...], surprisingly, unexpectedly he striketh in with effectual succour: so declaring how vain the presumption is of impious undertakers; how need­full and sure his protection is over innocent people; how much reason the one hath to dread him, and the other to confide in him. Then is God seen, then his care and power will be acknowledged, when he snatcheth us from the jaws of danger, when our soul doth scape as a bird out of the snare of the fowler. Psal. 124. 7.

3. Another character of special Providence is, the great Utility and Beneficialness of Occurrences, espe­cially in regard to the publick state of things, and to great personages, in whose welfare the publick is much concerned. To entitle every petty chance that arriveth to special Providence, may signifie lightness; to father on God the mischiefs issuing from our sin and folly, may savour of profaneness: but to ascribe every grand and beneficial event unto his good Hand, hath ever been re­puted Magna dii curant, par­va negligunt. Cic. 2. de N. D. wisdom and justice. Quicquid magnam uti­litatem generi adferret hu­mano, id non sin [...] Divina bonitate erga homines fieri arbitraban­tur. Cic. de Nat. Dect. lib. 2. It hath been (saith Balbus in Cicero) a common opinion among the Ancients, that what­ever did bring great benefit to mankind, was never done without Divine goodness toward men. And well might they deem so, seeing to doe so is most agreeable to his nature, and appertaining to his charge; and may appear to be so by good argumentation à priori. For, that God doth govern our affairs, may be deduced from his essential Attributes; and, consequently, that he doth in especial manner order these things, which are the most proper and worthy objects of his governance. God indeed doth [Page 19] not disregard any thing; he watcheth over the least things by his general and ordinary Providence; so that nothing in nature may deviate from its course, or trans­gress the bounds prescribed to it. He thereby cloathes the Mat. 6. 30. Psal. 104. 14. Psal. 147. 9. Job 38. 39. Psal. 104. 21. grass of the field; He provideth for the raven his food, and the young lions seek their meat from him; without his care Mat. 10. 29, 30. a sparrow doth not fall to the ground; by it all the hairs of our head are numbred. But his more special hand of Providence is chiefly imployed in managing affairs of great moment and benefit to mankind; and peculiarly those which concern his people, who do profess to wor­ship and serve him; whose welfare he tendreth with more then ordinary care and affection. He therefore hath Dan. 4 25. Psal. 75. 7. a main stroke in all revolutions and changes of State: he presideth in all great counsels, and undertakings; in the waging of war, in the settlement of peace; in the Psal. 46. 9. Prov. 21. 31. 1 Chron. 29. 11. Sap. 6. 4. dispensation of victory and good success. He is peculi­arly interested in the protection of Princes, the chief Ministers of his Kingdom; and in preservation of his peo­ple, the choice object of his care, from violent invasions, and treacherous surprises; so as to prevent disasters in­cident, or to deliver from them. It is he that (as the Psal­mist Psal. 144. 10. Eccles 10. 20. Psal. 18. 50. & 21. 1. & 33. 16. saith) doth give salvation unto Kings; who delivereth David his servant from the hurtful sword. It is he that continually Psal. 121. 4. Jer. 14. 8. Psal. 46. 5. Psal. 94. 14. Isa. 54. 17. Psal. 3. 8. keepeth Israel without ever sleeping, or slum­bering; who is the hope of Israel, and the Saviour thereof; who is in the midst of her, that she shall not be moved; who hath declared, that he will help her, and that right early; that he will not cast off his people, nor forsake his inheri­tance; that no weapon formed against his Church shall prosper; that salvation belongeth to the Lord, and his blessing is upon his people. When therefore any remarkable event, highly conducing to the publick good of Church or [Page 20] State, (supporting them in a good condition, or rescuing them from imminent danger,) doth appear, it is most reasonable and most just, to ascribe the accomplishment thereof to God's Hand. When any pernicious enterprize, levelled against the safety of Prince and people, is dis­appointed, it is fit we should profess and say, The righteous Lord hath hewen the snares of the ungodly in pieces. Psal. 129. 4. (O. T.)

4. Another like mark of special Providence is, the Righteousness of the Case, or the advantage springing from events unto the maintenance of Right, the vindi­cation of Innocence, the defence of Truth, the encou­ragement of Piety and Vertue. God naturally is the Judge of Right, the Guardian of Innocence, the Patron of Truth, and Promoter of Goodness. The Lord is a refuge to the oppressed: He is a Father of the fatherless, and Psal. 9. 9. Psal. 68. 5. Psal. 10. 14. Job 36. 15. Psal. 140. 12. a Judg of the Widow: He will maintain the cause of the afflicted, and the right of the poor: Psal. 103. 6. & 9. 8. Psal. 5. 12. He executeth righteous­ness, and judgment for all that are oppressed: He blesseth the righteous, and compasseth him with favour as with a shield: He preserveth the souls of the righteous, and delivereth them out of the hand of the ungodly: All his Paths are mercy and Psal. 97. 10. & 37. 12—Psal. 25. 10. & 146. 6. truth, unto such as keep his Covenant and his Testimonies. When-ever therefore Right is oppressed, or perillously invaded; when Innocence is grossly abused, or sorely beset; when Piety is fiercely opposed, or cunningly un­dermined; when good men for the profession of Truth, or the practice of Vertue, are persecuted, or grievously threatned with mischief: then may we presume that God is not unconcerned, nor will prove backward to reach forth his succour. And when accordingly we find that signal aid or deliverance do then arrive, it is most reasonable to suppose, that God particularly hath en­gaged himself, and exerted his power in their behalf. [Page 21] For, seeing it is his proper and peculiar work, seeing it most becometh and behoveth him to appear in such [...] affording his helpful countenance; when he doth it, we should be ready to acknowledge it. In such a case, The hand of the Lord shall be known toward his ser­vants, Isa. 66. 14. and his indignation toward his enemies, saith the Prophet.

5. Another character is, the Correspondence of Events to the Prayers and desires of good men. For seeing it is the duty, and constant practice of good men, in all exi­gencies Psal. 69 13—& [...]02. 1, 2. & 140 6. & 60. 10. & 56. 1—Jam. 5. 16. Psal. 56. 9. Psal. 34. 15. & 91. 15. & 145. 18. to implore God's help; seeing such Prayers have, as S. James telleth us, a mighty energy, it being God's property, by them to be moved to impart his powerful assistence; seeing God most plainly and frequently hath declared, and obliged himself by promise, that he will hear them, so as to perform what-ever is expedient in their behalf; seeing we have many notable experiments recorded in Scripture (as those of Asa, Jeho­shaphat, Hezekiah, Elias, Daniel, and the like) 2 Chron. 14. 11. & 20. 9. & 32. 20 2 Kings 19. 15. 1 Kings 17. 1, &c. of Prayers bringing down wonderful effects from Heaven, with which the testimonies of [...]; Naz. Orat. 4. all times, and the daily experience of good men do conspire; seeing the presumption of such efficacy is the main ground and encou­ragement of Devotion, we have great rea­son, How many myriads and squadrons of men were there, whom we only praying, and God willing, discomfited? saith Nazianzen in reference to the defeating of Julian 's design. when-ever Events are answerable to such Prayers, to ascribe the performance of them to God's Hand: great reason we have in such cases to cry out with David, Now know I that the Lord saveth his Anointed; he will hear him from his holy Heaven, with the saving strength of his right Psal. 20. 6. hand: just cause have we, according to his pattern, thank­fully to acknowledge God's favour in answering our pe­titions; [Page 22] The King (said he) shall joy in thy strength, O Lord, and in thy salvation how greatly shall he rejoyce? Psal. 21. 1, 2. For thou hast given him his heart's desire, and hast not with­holden Psal. 30. 2. & 66. 17—& 118. 5. the requests of his lips.

6. Again, The proceedings of God (especially in way of judgment, or of dispensing rewards and punishments) discover their original by their kind and countenance, which usually do bear a near resemblance, or some signi­ficant correspondence to the actions upon which they are grounded. Punishments (saith a Father) are the forced [...]. Da­masc. off-springs of willing faults: and answerably, Rewards are the children of good deeds: and God, who formeth both, doth commonly order it so, that the children in their complexion and features, shall resemble their Parents. So that the deserts of men shall often be legible in the recompences conferred, or inflicted on them: not ac­cording [...] Chrys. [...] 19. to the natural result of their practice, but with a comely reference thereto; apt to raise in them a sense of God's Hand, and to wring from them an acknow­ledgment of his Equity in so dealing with them. So when humble Modesty is advanced to honour, and ambitious Confidence is thrown into disgrace; when Liberality is blessed with encrease, and Avarice is cursed with decay of estate; when Craft incurreth disappointment, and Simplicity findeth good success; when haughty Might is shattered, and helpless Innocence is preserved; when the Calumnious tongue is blistered, the Flattering lips are cut off, the Blasphemous throat is torn out; when Psal. 12. 3. Rev. 16. 6. bloody Oppressours have blood given them to drink, and come to welter in their own gore; (an accident which almost continually doth happen;) when Treacherous men by their own Confidents, or by themselves are be­trayed; when Retaliations of vengeance are ministred, [Page 23] extorting confessions, like to that of Adoni-bezek, As I have done, so God hath requited me; deserving such ex­probrations, Judges 1. 7. as that of Samuel to Agag, As thy sword hath 1 Sam. 15. 33. made women childless, so shall thy mother be childless among women; grounding such reflexions as that concerning Antiochus, Thus the murtherer and blasphemer having suffered most grievously, as he entreated other men, so died he a 2 Mac. 9. 28. miserable death: By such Occurrences the finger of God doth point out and indicate it self; they speak themselves immediately to come from that just God, who doth [...], render to men answerably to their doings; Luke 14. 12. Rom. 12. 19. who payeth men their due, sometimes in value, often in specie, according to the strictest way of reckoning. He (as the Prophet saith) is great in counsel, and mighty in Jer. 32. 19. work: for his eyes are open to all the ways of the sons of men, to give every one according to his ways, and according Psal 62. 12. to the fruits of his doings. This indeed is a sort of admi­nistration most conformable to God's exact justice, and most conducible to his holy designs of instructing and correcting offenders. He therefore hath declared it to be his way. It is (saith the Prophet, directing his speech Jer. 50. 15. & 51. 49. to the instruments of Divine vengeance upon Babylon) the vengeance of the Lord: take vengeance upon her; as she hath done, do unto her. And, The day of the Lord (saith Obad. 15. another Prophet concerning the like judgment upon Edom) is near upon all the Heathen. As thou hast done, it Ezek. 35. 15. shall be done unto thee; thy reward shall return upon thine own head. Thereby doth God mean to declare himself the Judge, and Governour of men: For, I will, saith Ezek. 7 27. Job 34. 11. he in Ezekiel, do unto them after their way, and according to their deserts will I judge them; and they shall know that I am the Lord. Farther,

7. Another argument of special Providence is, the [Page 24] Harmonious conspiracy of various Accidents to one End or Effect. If that one thing should hit advantageously to the production of some considerable Event, it may with some plausibility be attributed to Fortune, or com­mon Providence: yet that divers things, having no de­pendence, or coherence one with the other, in divers places, through several times, shall all joyn their forces to compass it, cannot well otherwise then be ascribed to God's special Care wisely directing, to his own Hand [...]. Euseb. lib. I. de Vit. Const. de Max­imino (sub finem.) Is oculos qui e­rucrat Chri­stianis, ipse [...]pisu orbatus. powerfully wielding those concurrent instruments to one good purpose. For it is beside the nature, it is be­yond the reach of Fortune, to range various causes in such order. Blind Fortune cannot apprehend or catch the seasons and junctures of things, which arise from the motions of causes in their nature indifferent and arbi­trary: to it therefore no such event can reasonably be imputed. So to the bringing about our Lord's Passion, (that great Event, which is so particularly assigned to God's Hand,) we may observe the monstrous Treachery of Judas, the strange Malignity of the Jewish Rulers, the prodigious Levity of the People, the wonderful Easiness of Pilate, with other notable accidents, to have jumped in order thereto. So also that a malicious Traitour should conceive kindness toward any, that he should be mistaken in the object of his favour, that he should express his mind in a way subject to deliberate examination, in terms apt to breed suspicion where the Plot was laid; that the Counsellours should despise it, and yet not smother it; that the King instantly, by a light darted into his mind, should descry it: these things so happily meeting, may argue God (who mouldeth the hearts, who guideth the hands, who enlightneth the minds of men) to have been engaged in the detection of this day's black Conspiracy.

Such are some characters of special Providence: each of which singly appearing in any occurrence, would in a considerate man breed an opinion thereof; each of them being very congruous to the supposition of it; no such appearances being otherwise so clearly and cleverly explicable, as by assigning the Divine Hand for their principal cause. But the connexion of them all in one Event (when divers odd accidents do befal at a season­able Vid. Diod. Sic. lib. 15. p. 482. time, according to exigency for the publick benefit, the preservation of Princes, the security of God's People, the protection of Right, the maintenance of Truth and Piety, according to the wishes and prayers of good men, with proper retribution and vengeance upon the wretch­ed designers of mischief; such a complication, I say, of these marks in one Event) may throughly suffice to raise a firm persuasion, to force a confident acknowledgment concerning God's Providence, in any considerate and ingenuous person: it readily will dispose such persons upon any such occasion to say, This is the Lord's doing, Psal. 118. 23. and it is marvellous in our eyes.

Notwithstanding therefore any obscurity or intricacy [...]. Chrys. ad Olymp. Ep. 1. that sometime may appear in the course of Providence, notwithstanding any general exceptions that may by perverse incredulity be alleged against the conduct of things, there are good marks observable, whereby (if we are not very blockish, drowzy, supine, lazy, or fro­ward; if we will consider wisely, with industrious atten­tion and care, with minds pure from vain prejudices, and corrupt affections) we may discern and understand God's doing. Which to do is the First Duty specified in our Text: upon which having insisted so largely, I shall (hoping you will favour me with a little patience) briefly touch the rest.

[Page 26] II. It is the Duty of us all, upon such remarkable oc­currences of Providence, to fear God: All men, 'tis said, shall fear. It is our Duty in such cases to be affected with all sorts of fear; with a fear of awful dread, with a fear Job 37 22.—& 13. 11. Psal. 52. 6. & 68. 35. Dan. 6. 26. Isa. 59. 17. of hearty reverence, with a fear of sober caution; yea, sometimes with a fear of dejecting consternation. When God doth appear clad with his robes of vengeance and zeal, denouncing and discharging judgment; when he repre­senteth himself fearful in praises, terrible in his doings to­ward Exod. 15. 11. Psal. 66. 32 5. & 65. 5. (130. 3.) the children of men, working terrible things in righte­ousness; it should strike into our hearts a dread of his glorious Majesty, of his mighty Power, of his severe Justice, of his glorious and fearful Name: it should instil Deut. 28. 58. & 10. 17. into our minds a reverence of his excellent Wisdom, his exceeding Goodness, his perfect Holiness: it should breed in our Souls a solicitous care of displeasing and provoking him: it should cause us in our hearts to shake and trem­ble before him. Then is that of the Psalmist to be put Isa. 66. 2. in practice, Let all the earth fear the Lord, let all the in­habitants of the World stand in awe of him. Tremble thou Psal. 33. 8. Earth at the presence of the Lord, at the presence of the God of Jacob. Such dispensations are in their nature decla­rative Psal. 114. 7. of those Divine Attributes which do require such affections: they are set before our eyes to cast us into a very serious and solemn frame; to abash, and deter us from offending, by observing the danger of incurring punishments like to those which we behold inflicted up­on presumptuous transgressors; upon those who do hai­nously violate Right, or furiously impugn Truth, or pro­fanely despise Piety; who earnestly prosecute wicked Enterprises; who persecute the Friends of God with out­rageous violence, or treacherous subtilty. Upon inflicti­on of such punishments, All the people shall hear, and fear, Deut. 17. 13. & 13. 11. & 19. 20. [Page 27] and do no more presumptuously, saith God himself, declaring the nature and drift of them. They do plainly demon­strate, that there is no presuming to escape, being detected in our close Machinations by God's All-seeing Eye; being defeated in our bold Attempts by God's All-mighty Hand; being sorely chastised for our Iniquity by God's impartial Judgment. Extreamly blind and stupid there­fore must we be, or monstrously sturdy and profane, if such experiments of Divine Power and Justice do not awe us, and fright us from sin. When the Lion roareth, Hos. 11. 10. Amos 3. 6, 8. who will not fear? when the trumpet is blown in the City, shall not the people be afraid? Shall he, at whom the moun­tains Nah. 1. 5. quake, and the hills melt; whose indignation the Na­tions are not able to abide; at whose wrath the Earth doth Jer. 10. 10. Psal. 104. 32. & 18. 7. & 76. 8. & 143. 2. Job 26. 11. (Isa. 64. 3: Ezek. 21. 10. Isa. 25. 3. & 59. 18, 19.) shake and tremble; at whose reproof the pillars of Heaven are astonished; shall he visibly frown, shall his wrath flame out, shall he shake his rod of exemplary Vengeance over us, and we stand void of sense or fear? If so, then surely a brutish dotage, or a Gigantick stoutness doth possess us.

III. We are in such cases obliged to declare God's work: that is, openly to acknowledge and avow, to applaud and celebrate the special Providence of God, with his adorable perfections displayed in such Events; to the glory of God's Name, in expression of our reverence and gratitude toward him, for the common edification of men; for which uses they greatly serve, to which pur­poses they are designed. We should not view such pro­vidential occurrences, like dumb beasts, with a dull or careless silence, as if we did not mind them, or were not concerned in them: we should not suppress or stifle the knowledge of them in our breasts, as if they were barely matters of private consideration and use: we should not [Page 28] let our observation and resentment of them be fruitless, so as to yield no honour to God, no benefit to man. But we should propagate and convey them into others: in so loud a tone, in so lively a strain we should vent them, as thereby to excite the notice, to enflame the af­fections of all men within the reach of our voice; provo­king them to conspire with us in acknowledgment of God's Power and Wisdom, in acclamation to his Justice and Goodness. This is the due improvement of our Glo­ry; that peculiar excellency, wherein chiefly (except in Psal. 57. 8. our Reason) we do surpass all creatures; that without which our Reason it self is more then half unprofitable; that whereby we put our best Member to its best use. For this we have the devout Psalmist his pious Resoluti­ons, his exemplary Performances, his zealous Wishes, his earnest Exhortations to guide and move us. I will speak Psal. 145. 5, 6, 11. (& 77. 12. & 9. 14) of the glorious honour of thy Majesty, and of thy wondrous works. Men shall speak of the might of thy terrible acts; and I will declare thy greatness. They shall speak of the glory of thy Kingdom, and talk of thy power. So did he signifie his Resolution. I have not hid thy righteousness within my heart; I have declared thy faithfulness and thy salvation: I have not Psal. 40. 10. concealed thy Loving-kindness and thy Truth from the great Congregation. So his conscience testified of his Practice. Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men: that they would Psal. 107. 8, 15, 21, 22, 31. offer the sacrifice of thanksgiving, and declare his works with gladness. So doth he pour forth his Desire. O clap your hands, all ye people, shout unto God with the voice of triumph. Psal 47. 1. Sing unto the Lord, bless his Name: shew forth his salvation Psal. 96 2, 3. from day to day. Declare his glory among the Heathen, his wonders among all people. Come and see the works of God— Psal. 96. 3. & 105. 2. Psal. 66 5, 2. (Psal. 66. 16.) Sing forth the honour of his Name, make his Praise glorious. [Page 29] O give thanks unto the Lord, call upon his Name; make known Psal. 105. 1. his deeds among the people. So doth he summon, so doth he urge us to this practice; and in his deportment we may see our Duty.

IV. It is peculiarly the Duty and practice of good men upon such occasions to feel, and to express religious Joy. The righteous shall be glad in the Lord. Good men indeed then have great matter, and much cause, on many ac­counts to be glad.

It becometh them to rejoyce, as having an universal complacence in God's proceedings, as gratefully relishing all dispensations of Providence. They, as pious, are dis­posed to bless and praise God for all things incident, and cannot therefore but rejoyce; Joy being an inseparable companion of Gratitude, and Praise. Hence, Light is Psal. 97. 11. sown for the righteous, and gladness for the upright in heart. Hence, The voice of salvation and rejoycing is in the taber­nacles Psal. 118. 15. of the righteous. Hence, Rejoyce in the Lord, O ye Psal. 33. 1. righteous: for praise is comely for the upright; is an ex­hortation backed with a very good reason.

They cannot but find satisfaction in observing God's Providence notably discovered, to the confirmation of their faith, and cherishing their hopes; together with the conviction of infidelity, and confusion of profaneness. Our heart (saith the Psalmist) shall rejoyce in him; because Psal. 33. 21. we have trusted in his Holy Name. I have trusted in thy mer­cy, my heart shall rejoyce in thy salvation. The righteous shall Psal. 13. 5. see it, and rejoyce; and all iniquity shall stop her mouth. Psal. 107. 42.

It is to them no small pleasure, to behold God's holy Perfections illustriously shining forth; and the Glory of him (who is the principal object of their love, their reve­rence, their hope and confidence) to be conspicuously [Page 30] advanced. Rejoyce, (saith the Psalmist) O ye righteous, and Psal. 97. 12. & 30. 4. Psal. 97. 8, 9. & 48. 11. give thanks at the remembrance of his holiness. Zion heard, and was glad, and the daughters of Judah rejoyced, because of thy judgments, O Lord. For thou, Lord, art high above all the Earth.

It is to them ground of exceeding comfort, to re­ceive so clear pledges of God's Love and Favour, his Truth and Fidelity, his Bounty and Munificence to­ward them, expressed in such watchful care over them, such protection in dangers, such aid in needs, such delive­rance from mischiefs vouchsafed to them. Sen. de Benef. 2. 22. Cùm accipiendum ju­dicaverimus, hilares a [...]cipi­amus, profi­tentes gaudi­um, &c. Vid. ib. 30. Psal. 13. 6. Psal. 63. 7. Psal 71. 23. Such Benefits they cannot receive from God's hand, without that chear­fulness which always doth adhere to gratitude. I will (saith David) sing unto the Lord, because he hath dealt bountifully with me. Because thou hast been my helper, there­fore in the shadow of thy wings I will rejoyce. My lips shall greatly rejoyce in thee, and my Soul, which thou hast redeemed. I will be glad, and rejoyce in thy mercy: for thou hast con­sidered my trouble, and hast known my Soul in adversities. Psal. 31. 7. The Lord hath done great things for us, whereof we are glad. Psal. 126. 3. Let all those that put their trust in thee rejoyce: let them ever shout for joy, because thou defendest them— Psal. 5. 11.

They are also greatly refreshed with apprehension of the happy fruits sprouting from such dispensations of Providence; such as are the Benefit of mankind, the Peace and prosperity of the Civil State, the Preserva­tion, settlement, enlargement, advancement of God's Church, the support of Right, the succour of Innocence, the maintenance of Truth, the encouragement and fur­therance of Piety; the restraint of Violence, the dis­countenance of Errour, the correction of Vice and Im­piety. In these things they, as faithful servants of God, and real friends of Goodness, as bearing hearty good [Page 31] will and compassion to mankind, as true lovers of their Country, as living and sensible members of the Church, cannot but rejoyce. Seeing by these things their own best interest, (which is no other then the advantage of Goodness) their chief honour, (which consists in the promotion of Divine Glory,) their truest content, (which is placed in the prosperity of Sion,) are highly Psal. 122. 6. (1 Cor. 12. 26.) furthered; how can they look on them springing up without great delight and complacence? O (saith the Psalmist) sing unto the Lord—for he hath done marvellous Psal. 98. 1, 3. things—He hath remembred his mercy and truth toward the house of Israel: all the ends of the earth have seen the salvation of our God. And, Sing, O heavens, (cryeth the Isa. 49. 13. Psal. 96. 11, 13. Prophet) and be joyful, O earth, and break forth into sing­ing, O ye mountains: for the Lord hath comforted his people, and will have mercy on his afflicted. And, When (saith he) ye shall see this, (the comfort of God's people) your heart Isa. 66. 14. shall rejoyce; and your bones shall flourish like an herb, and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies.

Even in the frustration of wicked designs, attended with severe execution of Vengeance on the Contrivers and Abettours of them, they may have a pleasant satis­faction; they must then yeild a chearful applause to Di­vine Justice. The righteous (saith the Psalmist) shall re­joyce Psal. 58. 10. Job 22. 19. Psal. 68. 2, 3. when he seeth the Vengeance: and, Let the wicked (saith he) perish at the presence of God; but let the righteous be glad, let them rejoyce before God, yea let them exceedingly rejoyce. Whence at God's infliction of Judgement upon Babylon, it is said in Jeremy, Then the heaven, and the earth, and all that is therein, shall sing for Babylon: and at the Jer. 51. 48. fall of Mystical Babylon, in the Apocalyps 'tis likewise said, Rejoye over her, thou heaven, and ye holy Apostles and Apoc. 18. 20. [Page 32] Prophets; for God hath avenged you on her. Farther,

V. The next Duty prescribed to good men in such cases is to trust in God: that is, to have their affiance in God (upon all such like occasions, in all urgencies of need) settled, improved, and corroborated thereby. This in­deed is the proper end, immediately regarding us, of God's special Providence, disclosing it self in any mira­culous, or in any remarkable way; to nourish in wel­disposed minds that Faith in God, which is the root of all (Psal. 78. 7.) Piety, and ground of Devotion. Such experiments are sound arguments to persuade good men, that God doth govern and order things for their best advantage; they are powerful incentives, driving them in all exigencies to seek God's help; they are most convincing evidences, that God is abundantly able, very willing, and ever rea­dy to succour them. They, saith the Psalmist, that know Psal. 9. 10. thy Name, will put their trust in thee: for thou, Lord, hast not forsaken them that seek thee. And, I (saith he) will abide in thy tabernacle for ever; I will trust in the covert Psal. 61 3, 4, 5. Psal. 115. 9. &c. & 130. 7. of thy wings: For thou, O God, hast heard my vows; thou hast been a shelter for me, and a strong tower from the enemy. It is, indeed, a great aggravation of diffidence in God, that having tasted and seen that the Lord is good; having Psal. 34. 8. felt so manifest experience of Divine goodness; having received so notable pledges of God's favourable inclina­tion to help us; we yet will not rely upon him. As a friend, who by signal instances of kindness hath assured his good will, hath great cause of offence, if he be sus­pected of unwillingness in a needful season to afford his relief: so may God most justly be displeased, when we, (notwithstanding so palpable demonstrations of his kind­ness) by distrusting him, do in effect question the sinceri­ty Ecclus. 1. 10. [Page 33] of his friendship, or the constancy of his goodness toward us.

VI. Good men upon such occasions should glory: All the upright in heart shall glory. Should glory, that is, in con­templation of such Providences, feeling sprightly elevati­ons of mind and transports of affection, they should ex­hibit triumphant demonstrations of satisfaction and ala­crity. It becometh them not in such cases to be dumpish, or demure; but jocund and crank in their humour, brisk and gay in their looks, pleasantly flippant and free in their speech; jolly and debonair in their behaviour; every way signifying the extream complacency they take in God's doing, and the full content they taste in their state. They with solemn exultation should triumph in Psal. 126. 1. &c. such events, as in victories atchieved by the glorious Hand of God in their behalf, in approbation of their cause, in favour toward their persons, for their great benefit and comfort. They may (not as proudly assuming to themselves the glory due to God, but as gratefully sensi­ble of their felicity springing from God's favour) se jactare, se laudibus efferre, (as the Hebrew word doth signifie;) that is, in a sort boast, and commend themselves as very hap­py in their relation to God, by virtue of his protection and aid. They may (not with a haughty insolence, or wanton arrogance, but with a sober confidence, and chearfulness) insult upon baffled impiety, by their ex­pressions Psal. 52. 6, 7. The righteous shall—laugh at him, or de­ride him, in this manner; Loe, this is the man that made not God his strength—Psal. 44 8. Psal. 92. 4. and demeanour upbraiding the folly, the base­ness, the impotency, and wretchedness thereof, in com­petition with the wisedom, in opposition to the power of God, their friend and patron. For such carriage in such cases we have the practice and the advice of the Psalmist, to warant and direct us. In God, saith he, we boast all the day long, and praise thy Name for ever. Thou, Lord, hast [Page 34] made me glad through thy work; and I will triumph in the works of thy hands. We will rejoyce in thy salvation; and in Psal. 20. 5. the Name of our God we will set up our banners. Glory ye in his holy Name: let the heart of them rejoyce that seek the Lord. Psal. 105. 3. 4. Sing unto him, sing Psalms unto him; talk ye of all his wondrous works. Save us, O Lord our God, and gather us from among the heathen, to give thanks unto thy Name, and to Psal. 106. 47. triumph in thy praise. Such should be the result (upon us) of God's merciful Dispensations towards his people.

I shall onely further remark, that the word here used is by the Greek rendred [...], they shall be praised: which sense the Original will bear, and the reason of the case may admit. For such Dispensations ever do a­dorn integrity, and yeild commendation to good men. They declare the wisdom of such persons, in adhering to God, in reposing upon God's help, in imbracing such courses which God doth approve and bless: they plainly tell how dear such persons are to God; how incompara­bly happy in his favour, how impregnably safe under his Psal. 126. 3. & 125. 1, &c & 138. 1, &c protection; as having his infallible wisedom, and his invincible power engaged on their side. This cannot but render them admirable, & their state glorious in the eyes of all men; inducing them to profess with the Psalmist, Happy is the people which is in such a case; yea, happy is that people, whose God is the Lord. And of such a people, that Psal 144. 15. & 33. 12. declaration from the same mouth is verified, In thy Name shall they rejoyce all the day long, and in thy righteousness Psal. 89. 16, 17. shall they be exalted: For thou art the glory of their strength, and in thy favour their horn shall be exalted.

Such are the Duties suggested in our Text, as suting these occasions, when God in special manner hath vouch­safed to protect his people, or to rescue them from immi­nent [Page 35] mischiefs, by violent assault or by fradulent con­trivance levelled against them. I should apply these par­ticulars to the present Case solemnized by us: but I shall rather recommend the application to your sagacity, then farther infringe your patience, by spending thereon so many words as it would exact. You do well know the Story, which by so many years repetition hath been im­pressed on your minds: and by reflecting thereon,

You will easily discern, how God, in the seasonable discovery of this execrable Plot, (the master-piece of wicked machinations ever conceived in humane brain, or devised on this side Hell, since the foundation of things,) in the happy deliverance of our Nation and Church from the desperate mischiefs intended toward them, in the remarkable protection of Right and Truth, did signalize his Providence.

You will be affected with hearty Reverence toward the gracious Authour of our salvation, and with humble dread toward the just awarder of vengeance upon those miscreant wretches, who digged this pit, and fell into it themselves.

You will be ready with pious acknowledgment and admiration of God's Mercy, his Justice, his Wisedom, to declare and magnifie this notable Work done by him among us.

You must needs feel devout resentments of Joy for the Glory arising to God, and the Benefits accruing to us, in the preservation of God's Anointed our just Sove­reign, with his Royal posterity: in the freeing our Country from civil Broils, Disorders, and Confusions; from the yoaks of Usurpation and slavery; from griev­ous Extortions and Rapines; from bloudy Persecutions and Trials, with the like spawn of disastrous and tragical [Page 36] consequences, by this Design threatned upon it: in up­holding our Church (which was so happily settled, and had so long gloriously flourished) from utter ruine: in securing our profession of God's Holy Truth, the truly Catholick Faith of Christ, (refined from those drossy alloys, wherewith the rudeness and sloth of blind Times, the fraud of ambitious and covetous Designers, the pra­vity of sensual and profane men had embased and cor­rupted it,) together with a pure Worship of God, an edifying administration of God's Word and Sacraments, a comly, wholsome, and moderate Discipline, conforma­ble to Divine Prescription, and Primitive example: in rescuing us from having impious Errours, scandalous Practices, and superstitious Rites, with merciless violence obtruded upon us: in continuing therefore to us the most desirable comforts and conveniences of our lives.

You further considering this signal testimony of Di­vine Goodness, will thereby be moved to hope and con­fide in God for his gracious preservation from the like pernicious attemps, against the safety of our Prince, and welfare of our Country, against our Peace, our Laws, our Religion; especially from Romish Zeal and Bigot­try, (that mint of woful Factions and Combustions, of treasonable Conspiracies, of barbarous Massacres, of hor­rid Assassinations, of intestine Rebellions, of forrein In­vasions, of savage Tortures and Butcherics, of holy Leagues, and pious Frauds, through Christendom, and particu­larly among us,) which as it without reason damneth, so it would by any means destroy all that will not crouch thereto.

You will in fine, with joyous festivity glory and tri­umph in this illustrious demonstration of God's Favour [Page 37] toward us; so as heartily to joyn in those due acclamati­ons of blessing and praise.

Blessed be the Lord, who hath not given us a prey to Psal. 124. 6. (& 68. 32.) their teeth. Our soul is escaped as a bird out of the snare of the fowlers; the snare is broken, and we are escaped.

Allelujah; Salvation and glory, and power unto the Lord Apoc. 19. 1, 2. our God: For true and righteous are his judgments.

Great and marvellous are thy works, O Lord God Al­mighty; Apoc. 15. 3. just and true are thy wayes, O thou King of Saints.

Blessed be the Lord God of Israel, who only doth won­derous things: And blessed be his glorious Name for ever: Psal. 72. 18, 19. and let the the whole earth be filled with his glory. Amen, and Amen.