THE Psalm whereof these words are a part is a short, but full de­scription of the Treatment good men are to expect from the wicked in this world; and that is, to be the mark of all their malice; and cruelty: as a Bird pur­sued by the Fowler, to be chased into the mountains, verse 1. and as the Metaphor is carried on verse 2. to have the bow still bent a­gainst them, the arrow made ready upon the string; and that if possible, to wound them in the very soul, verse 1. so to shoot privily at the up­right in heart, as to aim the blow at that [Page 2] Uprightness, that Integrity, and Inno­cence, which should support them against other injuries.

According to which design of theirs, the Holy Ghost elsewhere describes them travelling with iniquity, and conceiving mis­chief, in the seventh Psalm at the 14. verse, 'tis the Birth which their Brain and Imagi­nation is in pain to bring forth: They devise it on their beds, Psalm xxxvi. 4. and as tis Proverbs iv. 16. Sleep not there, except they bring it to pass: tis in their hands, Psal. xxvi. 10. Under their Tongues, Psalm x. 7. and in their hearts, Psalm. xxviii. 3. 'tis what they sport to do, Proverbs x. 23. and boast that they are mighty in it, Psalm lii. 1. Little matter­ing what desolations they make in the Earth; How they put the whole course of Nature out of Order; what Foundations they destroy, so they may but involve the Righteous in the same ruin with them­selves.

And where this is the sad state of Af­fairs (as, God knows, 'tis not the fault of the Devil, and his wicked Instruments, if it be not every where so) as it follows in the Text, What can the Righteous do? What defence and protection can he hope for, [Page 3] whom the Innocence, which should be his safeguard, thus exposes to the greatest dangers? Yes, the very mischief inten­ded against him, ought to be his support; For, as 'tis against his soul, that impreg­nable part of the good man, which no malice, no violence can reach; As, 'tis a­gainst that Heart, and the uprightness of it, at they which privily shoot, whose Security as well as Religion it is, to put its Trust in the Lord, verse 1. So, 'tis not without the good Providence of Him, in whom he Trusts; not without his tenderest Care, and Affe­ction, who is too Holy, too Powerful, too Wise, too Just to permit his ruin; which is the sum of the latter part of the Psalm: From all which put together, the Proposi­tions we shall raise to be insisted on shall be these two.

1. That in the mischiefs the wicked design against the Righteous, their great aim and business is to destroy all Foundations.

2. That in these designs of the Wick­ed against the Righteous, all that the Righteous can do, is to trust in God.

1. That in the mischiefs the wicked de­sign against the Righteous, their great aim and business is to destroy all Foundations.

And here we shall have to consider,

1. What the Foundations are the wicked are so solicitous to destroy.

2. What the Interest, and true grounds are, which move them to such attempts.

3. With some reflections on their great folly in such their designs.

1. As to what the Foundations are the Wicked are so solicitous to destroy; what can these be, but the Foundations, as I may say, which would otherwise destroy them; and those are, whatever it is, on which is built the Stability either of Church, or State:

Such are, with respect to the One, all Civil Government, and the Laws by it En­acted; with respect to the Other, the Prin­ciples of Faith and true Religion.

And very well may these be called Foun­dations, because, what Foundations are to any Fabric, by upholding, and securing it from becoming a Ruinous, and Dis­ordered Heap, that are these with refe­rence to Human Society, as serving to sup­port the several Members, and parts of it, in a Settled, Regular, and Establisht depen­dence on each other.

'Tis by Government, Good Laws, and Religion that this Rational Building is held. up: That the Whole world is preserved from falling back into a worse disorder, and confusion, than that Natural Chaos, that void formless State was, out of which 'twas Genes. i. 2. at first taken.

Hence the Royal Psalmist reflecting on the Corruptions, which in his time had pre­vailed in Church, and State, When He was put by the exercise of his just Authority, speaketh of them, as of what tended to the utter dissolution of the Earth, and the Inhabi­tants thereof, Psalm lxxv. 3. and of Him­self, to whom the Care of their Laws, and Religion was committed, as bearing up the Pillars thereof.

And in the lxxxix. Psalm 14. he tells us, speaking of God himself, that Judgment and Justice are the habitation of his Throne [...] says the Hebrew, It's Foundation or Establishment.

So that we see, what it is, we are to understand by Foundations, namely those Hieronymus Leges inter­pretatur, quas ait dissipatas tum fuisse Tyrannide Saulis. Righteous Laws, which are necessary to support the Government of God and Man, and serve to hold the several parts of the Rational Creation from starting aside from [Page 6] the Square and Rule, by which they sub­sist, the next thing we have to consider, is

2. What the Interest and true Grounds are which move the wicked to their at­tempts against the Righteous; and that is, nothing else but their being wicked, i. e. Those dissolute, ungovern'd wretches, who can themselves set no limits to the Extravagancies of their ill Life, and are so heinously offended, that the Laws do it for them; That These are the Hook put in­to the Nose of the Violent and Oppressor: the Bridle to check the Lust and Vices of the Intemperate and Unchast: of the Backbiter and Reviler. How doth it grieve them that Authority hath set those Bounds, and Landmarks to the Property of their Neighbour, which the unjust cannot remove without invading his own quiet? That there is that Yoke on the Neck of the Sons of Belial, which will gall the Disobe­dient and Rebellious in all their strug­glings against it? That to resist the Scep­ter their Lawful Soveraign holds over them, is but to turn it into a Rod of Iron.

And as in Civil Matters, so in Matters of Religion, How are these the unacceptable Re­membrances of God, and the service due to him, and in the neglect thereof, of a day of Reckoning; of that fearful expectation of Judgment, which is always shaking the Rod over them? This is that, which makes them so much concerned to destroy these Foundations, at once to quit themselves of those Fetters which not only tye their hands from outward wrongs, but what is much severer, bind up their minds too, So per­plex and intangle their Consciences, that they can have no comfort, no free­dom in their most prosperous Mischiefs.

Alas could they but once cast off these cords from them, and break these Bonds asun­der, Psalm ii. 3. Were there no heir of re­straint as the Magistrate is stiled Judg. xviii. 7. No King in Israel to hinder every man from doing that which was right in his own Eyes, Judges xvii. 6. None to curb the hu­mour, or fury of the multitude: Might they but have the pleasure to ruin them­selves and others without controul, what a happy Liberty of Conscience were this to these men?

This, 'tis true, is what wicked men would fain be at, and without which they cannot hope to compass their mischievous designs against the Righteous: Forasmuch as 'tis for the safety of such that all Laws are made, in their defence, that Religion inforces them. And how have they in all Ages laboured to root out the Principles of both? How Zealous have they been to quarrel at the most Prudent, and Sober Decrees of their Superiors, and what is much more, at his Decrees who is higher than the high­est?

What Leviathans have there been still to rise up against God, and his Provi­dence? What endeavours either wholly to efface, or at least corrupt the Notions, which are implanted in the minds of Men, of the Deity, and his Government?

How hath Religion too been brought in to serve a purpose, and the very Liberty of the Gospel corruptly applied to maintain Schism and Rebellion?

Nay the very Spiritual part of Christi­anity, the worshipping God in Truth, i. e. in the heart and inward man, made use of by the Enthusiast, and Fanatick to dis­charge them from all Conscience of their [Page 9] Duty? And can there be any grosser Scan­dal cast upon the Gospel, than to make it thus contrary to the Law!

Is there any greater indignity can be of­fered to our good Master, who was him­self so observant of all the Laws of his Na­tion, so tender of his Obedience to the Ma­gistrate, as by a Miracle to pay Tribute to Ce­sar? Matth. xvii. 27. Rom. xiii. 1. 1 Pet. ii. 17. 2 Pet. ii. 10. Jude 8. Prover. viii. 15. and hath by himself, and his Apostles so strictly injoined subjection to the higher Powers, than, that either he by whom Kings Reign, and Princes decree Justice, or his Re­ligion, should be traduced as destructive of both?

And 'tis a reproach I confess, which sticks on some who call themselves by his name, I would to God, those, many of them, who in shew, and outward appear­ance run out so much in their Zeal against them, were not their greatest Factors: God forbid, I should judg any man, but let every one lay his hand on his heart, and seriously consider in his own Conscience, whether the Heats, and Divisions, the Jea­lousies, and Heart-burnings, which are at present so much among us, do not most effectually carry on their work: If the wicked, our Enemies, have bent the bow, [Page 10] and made ready the arrow upon the string, as 'tis in the context, are not they who pro­mote these, the men who have discharged it for them, have shot out the others arrows, in their bitter words? Psal. lxiv. 3.

'Twas the complaint of the Prophet Jeremiah, Chapter xx. verse 5. I have heard the defaming of many: Fear on every side, report say they, and we will report: I wish our Times did not furnish us with too ma­ny instances of this nature, and that in those men, who do not only as it there follows watch for, but are ready to make the Halting of the Righteous; Those, what­ever they say, who strike at the very Foun­dations, whose greatest Joy 'twould be to see the Nation bereft of the Security of her Laws, and the Comforts of her Religion: On­ly I cannot but rejoice too, as all good men must, that in such Times as these, where­in to be open, and plaindealing, to dare to love, and vindicate Truth, is to expose ones self to the Calumny of every Scurrilous Li­beller, I, and all good men cannot but rejoice in our hearts, I speak it to the Honour of this great and Royal City, and the good and wise Government thereof, that like what is given in the Character of the heavenly Jerusalem, [Page 11] (and may Jerusalem, the City where they shall see Peace, be always its name) that, I say, like what is given in the Character of the heavenly Jerusalem, you have made it your singular Care, that whosoever loveth and maketh a lye, barking, snarling wretches as they are, should be shut out with Dogs. And may you Order a­gainst Hawkers, Septemb. 7. 1679. See the Right Ho­nourable Sir Robert Clayton's Speech, Lord Mayor E­lect, and the Right Honoura­ble Sir James Ed­wards Speech, Septem. 29. 1679. go on still to justifie your Authority, the Au­thority of that Law, which cannot but protect them, who make it their Rule: Never may those, who have ill will at Zion, be so prosperous as to see the day, when you either want Power, or Will to execute it. Never may the Religion we profess, and its Foundations be so far destroyed as to let Anarchy, and Confusion be the badg of the Protestant. No: Let it be the Reproach, and the single reproach of our Enemies, that 'tis only in throwing down Foundations, that their Cause can prosper: in Subverting all the Laws of God, and Man, all the Principles of true Christian Religion, that they must ever hope to advance their Catholick Faith.

For what else is their unbounded Primacy of the Pope, but the overthrowing all Clerici legibus civilibus, ut sunt Leges Principum, non tenentur obligatione aliquâ corre­ctivâ, sed solum directivâ. Non possunt tamen à Magistratu politico puniri, nec ullo modo trahi ad Magistratus Secularis Tribunal. Bellarm. de Cleric. l. 1. A Clericis, qui jure subjectionis exempti sunt, propriè quidem Majesta­tem non laedi. Eudaemon Jesuita Apolog. c. 34. p. 110. Clerici Rebellionem non esse crimen laesae Majestatis, quia non est subditus Regi. Zimanch. Aphoris. de Cons. Juramentum Fidelitatis ne suscipi quidem posse à Papistis nostris sine Fidei Catholicae abnegatione. Bellarm. Resp. ad Apolog. pro juram. Fidel. De Fide eertum esse, quemcunque Principem Christianum, si à Religione Catholicâ manifesto deflexerit, & alios avocare voluerit, excidere statim om­ni potestate, & dignitate, idque ante prolatam Papae sententiam: posseque & debere subditos si vires habeant, istiusmodi Haereticum ex hominum Chri­stianorum Dominatu ejicere. Philopat. Sect. 2. p. 109. & Suarez in Libro de Censuris, Disp. 15. Sect. 6. p. 262. hath many things to the same sense. Non licere Christianis tolerare Regem Haereticum, si ille conetur subditos ad suam haeresin protrahere, Bellarm, de Rom. Pontif. 5. 7. Sed & Christiani Principes, qui diu in Ecclesiasticam potestatem tyran­nico furore surrexerunt, cui flectere genua, & caput submittere debuerant, Nonne sacris Conciliis sunt depositi, percussi Anathemate, pulsi regno, atque imperio? Ʋt Ladistaus, Leo III. Henricus III. Fredericus II. Constan­tinus VI. Conc. t. 14. p. 992. In Orat. Cornelii Episcopi Bitontini. 1. Oportere Jesuitas in suo Generali, ac multo magis in quovis Pontifice Romano non hominem erroribus obnoxium considerare, sed ipsum Christum, qui est sapientia Patris intueri, atque horum vocem excipere, non secus ac Chri­sti ipsius, qui nec decipi potest; nec decipere. 2. Debere eos apud animum suum statuere, se moveri, ac dirigi à divinâ voluntate & providentiâ, quoquoversus moventur, ac di [...]iguntur à suo Superi­ore. Maffeius in vita Loyolae. l. 3. c. 7. Prudentiam esse solius Imperantis non autem Obedientis virtutem. Sum. Constitut. Jesuit. Regul. 36. In Colloquio Ratisbon. Sess. 9. p. 282. & [...]88. confidenter asserunt Je­suitae, Populum ita subjectum esse Regimini Praepositorum suorum, ut si illi in aliquo dubio definiendo errarint, populus vi Regiminis errare simul posset, imò deberet. These as a few of those multitudes of Testimonies and Authorities which might be cited under this head, he who desires more of the par­ticulars shall need only to consult the Bull of Pius IV. Conc. Trident. p. 944, 945 946. Con. t. 14. Anno 1564. where the Errors alluded to in this part of our continued discourse, are with many others reckon'd up to our hand, and confirm'd by the Pope as Articles of Faith, and as such to be professed by every one therein concern'd. Govern­ment [Page 12] in the World? The wresting the Scepter out of the Princes hand, which God Himself [Page 13] put there? And giving such Laws and Rules of Obedience as are utterly inconsistent with all Civil Power! And, as if this were not e­nough, wresting the Scepter out of Gods own hand too? That greatest Royalty of his Crown, to forgive sins; by giving that absurd Licence, and impunity to all manner of Transgressi­ons, which he were not God, must forfeit the Holiness, and Justice of the Divine Nature, should he permit? Again, Is there any Prerogative of Heaven equal to the Infallibility they usurp? Or can any thing reconcile the Infallibility they pretend to, with the many Contradictions their Religion defends!

'Twould be no difficulty to demonstrate, that they who so far depose Christ in his Kingly Office, as to set up another in his stead, to dis­pense with his Laws, and give new Rules and mea­sures of Obedience to his Subjects.

That they who so far evacuate his Prophetick Office, as in fact at least to deny, that he led his Apostles into all Truth, as appears by their Doctrines concerning Civil Powers and submis­sions due to them; according to which, what was to be taught and allowed in their Times, when the Christians had no Force to oppose them, is not true Gospel now.

That they who so far depress him in his Priestly Office too, as to joyn new Mediators, and [Page 14] Intercessors with him: to find out new Saviours, and new merit, whereby men may be justified: Or to take it, in their own language, they, who in Consecrating the Host put it in the Pow­er of the Priest to make his God, and most blas­phemously give him the same attributes, we ascribe to the great Creator of all things: I say, 'twould certainly be no difficulty to demon­strate, that, they, who do this, can have no design, but to destroy all Foundations: to ba­nish God and Religion out of the World, and according to the profest practice of some a­mong them, who have been the most Zea­lous in making Proselytes, first to make men Atheists, that they may thereby be the better dispos'd to be fit Converts to their Faith.

It cannot be expected I should upon this Occasion run through all the Artifices of such men to give success too their mischiefs: No, the Mystery of Iniquity is too hidden to be so easily discover'd; only for the Rise of all 'twill be sufficient to observe, that 'tis the same Malice and Envy, which inspiaes the Devil and his wicked Instruments: That 'tis the common Interest both have against Christ and his Mem­bers, the Enmity which was begun in Heaven itself by the Apostacy of Lucifer and his Adhe­rents, who rebelled against God and his Go­vernment there; and 'tis not at all to be admired [Page 15] If they have been still propagating the same in all the successive Treasons and Rebellions a­gainst his Vicegerents to this day.

No wonder that the best of Governments have been always most exposed to their Ma­lice, when the Tongues that are so keen against them have been as sharply whetted against the Justice of Divine Providence; an effectual in­stance whereof, we have Ezekiel xviii. verse 2. and 25. Where the blasphemous Jews in their affliction stick not to charge their Grievances on God himself: not considering that 'twas not the Fathers eating the sour Grapes (as they most impiously apply the Proverb there) but the Childrens chewing them, (as I may say) after them, I mean their following their ill exam­ple, which set their Teeth on edge: Not the Inequality of Gods ways, (as they had Atheisti­cally suggested) but that Iniquity of their own, which prest so heavy upon them.

3. And this one would think, (which was the last thing we propos'd to speak to under this Head) should be sufficient to convince the wicked of the Folly of all their ill Practi­ces, that as 'tis from themselves, that all theirs, and the Publick's Mischief arise, so that they cannot but expect they should return on their own head.

For, besides that all Wickedness in its own Res est pro­fecto stulta nequitiae modus. Jer. vi. 7. Job xv. 16. nature is unbounded and infinite; such the over­flowing of these waters (as the Scripture often compares them) that he who once pulls up the Sluces cannot assure himself that he shall not be swept away in the common Inundation; he that removes the Hedg, as the Jews stile the Law, cannot be secure, that he shall never suffer by the Trespass: Besides, I say, that this is the Natural result of all wickedness, as such, that the sinner himself can set no bounds to it; how can they, who are so forward to drudge in the service of the Devil, but think that that Apollyon, or destroyer, as he is called Revel. ix. 11. will be as ready to stir up others to practise the same, or greater Mischiefs on themselves?

Can they consider that the Change they drive at, is in that variable Subject (for such are the people, such are all human Affairs) which is still capable of new alterations! And can they hope that the same inconstancy they make use of in them, may not be turn'd to their own Ruin? Or can they reasonably expect that the various Temper and Complexion of the multi­tude, (who seldom know what they would have) should just jump with their present de­signs? Or to take the measure by themselves, have their own designs, their own counsels, been, or will they always be, what they now are?

Or are they sure to over-reach the Cunning of others, who know, as well as themselves, how to make a shew of one thing, whilst they designe quite another? Whose Craft, and Subtilty 'tis to carry on men by degrees to what they never intended? And in a quite different way of Policy, under the very Guise of Religion, and Holiness, to outdoe them in all they contrive against the Publick; like what we read of the Adversaries of Judah and Benjamin, Ezra, 4. 2. who know how to ruine the Tem­ple, by building with them, by seeming to be in the very work, which 'tis their chief purpose to hin­der, and under the glorious pretence of Reformation there, of cutting off only what's luxuriant, or peccant, in Church and State, so to prune the Tree till at last they cut it up Root and Branch.

Or were they sure that none of these things would attend their wicked purposes; That, when they bend the bowe, and make ready the Arrow upon the string, there were none could outshoot them at their own Mark: none, who could outgoe them in the base and unmanly pleasures of delighting in Mischief: None, who would contend with them for the Resemblance and likeness they bear to the Devil? I say, were they sure of all this, yet can they set bounds too to the Justice of Divine Providence? Are they well advised that He nei­ther can nor will infatuate thier Counsels? That He who made Exod. 1. Pharaoh, notwithstanding all his [Page 18] proud Boasts, know who the Lord was, that he should obey him: He, who put his 2 King. 19. 28. hook in the Nose of Sen­nacherib, and his mighty Hoste; He, who in de­spite of all their Enemies, made the Jews so often to wax stronger under the Oppression, whatever the Tumult of the People, whatever, as the wicked Multitude is in the Ps. 65. 7. Psalms compared to them, the Noise of the Seas, and the Noise of their Waves, that He, who Job. 38. 10, 11. sets bounds to the Sea, cannot say to these proud Billows, hitherto shall ye come, and no farther.

I have done with the first Head, which was to con­sider, 1. the Foundations the wicked are sosolici­tous to destroy, in the mischiefs they design against the Righteous, with, 2. what the Interest and true grounds are, which move them to such attempts, and, 3. Their great Folly in such their designs: I proceed to the second, viz.

2. That in these designs of the Wicked against the Righteous, all that the Righteous can do, is to trust in God.

And that implies these two things.

1. A relying upon him for safety and delive­rance.

2. A behaving themselves so towards Him in whom they trust, as to do nothing whereby to put themselves out of his Protection.

1. In all the Designs of the Wicked against the Righteous, it is the Duty of the Righteous to rely [Page 19] upon God only for safety and deliverance, and that they will find they have great reason to do, as they consider how many ways their gra­cious God is, as I may say, obliged to deliver them: How

• His Holiness,
• His Power,
• His Omniscience,
• His Justice,

are all concern'd in the Protection of the Righteous.

1. God is in his Holiness concern'd for the safety of the Righteous; and that whether by his Holiness we understand the Purity of his Es­sence, or of his Religion: The Immaculate Perfe­ctions of his own Nature, or the Imitation of these he requires from all who ingage in his service; agreeable to what is so particularly urged in the words immediately after the Text, of his being in his holy Temple.

For how can we imagine, that He who is him­self of the greatest Purity, should not favour those who endeavour to make good the Image and si­militude of God in which they were made, by clean­sing themselves, as the Apostle expresses it, 2 Cor. 7. 1. from all filthiness of flesh and spirit.

Can there be any thing more acceptable to the Divine Being, than to see such a Resemblance of his own perfections in his Creature?

Or with reference to his Religion, to be exer­cis'd in his holy Temple, can there be any thing [Page 20] more reasonable, than for them to expect the Bles­sings of the Temple, who are so faithful to attend its Worship?

Was not this the place towards which, under the Law, his eyes were open'd night and day? as we read, 1 Kings 8. 29. the place where he put his Name? where Ps. 26. 8. his honour was said to dwell? the place King. 1. 8. 30. towards which whoever, and in what condition soever, did but pray, was sure to be heard in Heaven? So that whatever were the Trespass between man and man, ibid. v. 31. here was the place to decide it: whatever the affliction under which they were, whether led Captive into a strange Land, or punish by Famine, Sword, or a­ny other of God's just Judgments for their sin, in their own; if they had but thoughts of return­ing to his Religion and Service, He who had set apart the godly to himself, as 'tis Psalm 4. 3. could not but in the defence of his own Name and Ho­nour, which he had made to dwell there, likewise distinguish them in his care, and uphold them in the work to which he called them.

Such was the Protection, the Holiness to which they were separated, then gave: such the security of flying to the Altar, that the very Oblation of their Wills, their true and earnest desire of appearing there before God, was a Sacrifice he would not refuse.

2. A second Reason why the Righteous should [Page 21] look upon it as the only Remedy against the Treatment they meet with from the Wicked, to put their trust in God, is, because of the honour of his Power concern'd in their deliverance.

'Tis with respect to his Soveraign Dominion and Rule over all, that his Throne is in the next words said to be in Heaven: and certainly that is not a Throne, that can be establisht by iniquity. Heaven, as 'tis a place where no injustice can enter, so much less can it prevail against it; nothing can resist the Power and Supremacy of him who sits there.

Changes, Alterations, and Vicissitudes may be in things below; but to the Heaven, in which his Throne is, it belongs only to over-rule, not feel these. He who dwells above, may for the purpo­ses of his own glory permit the Cruelty and Op­pression of the Violent, but so, that his permit­ting and converting these to his own glory, is none of the meanest instances of his Power; that in all the Motions which are made about it, all the Commotions which are made against it, yet still his Throne is in Heaven, the place of Bliss and Holiness; and they who hope to interrupt the Righteous in either, do but thereby prepare themselves for a severer Sentence at this Tribu­nal: Which of how great moment must it be to the good man, thus to consider the over-ruling Power of him in whom he trusts! that if, as 'tis v. 1. [Page 22] the wicked say unto his Soul, flee as a Bird unto your Mountain, Heaven is that Mountain whither he can flee, there the Hills from whence cometh his help, Psalm. 121. 1.

3. A third Attribute which ought to incou­rage the Righteous to trust in God, is that of his Omniscience; for so the Psalmist adds in the same verse, His eyes behold, and his eye-lids try the Chil­dren of men.

Did not God know, as the Psalmist brings in the Wicked making his boast against the Righteous, Psalm 73. 11. and were there no knowledge in the most High, there were then some reason why his people should spare some of their over-forward confidence, and abate of that so full and absolute trust they put in him; because whatever his Ho­liness is to detest, whatever his Power to avenge in­justice, yet what would all this signifie, if he had no privity of the Fact?

But then on the contrary, for the Wicked as well as the Righteous to be always under his eye, to be seen and detected in their closest Devices, to have their very Imaginations lye open before him, their secretest Councels, and most hidden works of dark­ness still in the light of his Countenance, to have (pardon the lowness of the comparison) as you may have sometime seen in excellent Pictures, where the Archer is so painted, as in every posture of the Beholder to direct his Arrow at him, to have [Page 23] I say, this [...], the Eye of Vengeance always aim­ing at the Offender; Him, who must be his Judge, to be still present, not only at the committing, but the first designing of the Crime, to see, to watch, and over-awe him in every motion; How must this be cause of joy and transport to the Righteous in his greatest Sufferings, as being hereby assur'd that nothing can befall him, as without the Cog­nizance, so, which is one signification of the Eye, without the Pity and Compassion of his good God: That 'tis He, who knows and sees all things, who permits the Enemy to design against him; He too, of whose Omniscience this must be one Ef­fect; that he knows what's best for him; that as his Eye-lids try the Children of men in general, so in particular they try the Righteous, as the Refiner doth his best and most valued Mettals, to bring them more clean and purged, freer from dross and dregs out of the Fire; that 'tis only to make them fitter Objects for his own Love and Favour; that whom, with the rest of Mankind, his Eye cannot but see, as 'tis Verse the last of the Psalm, his Countenance may behold, i. e. encourage and ap­prove.

4. The last Argument I shall take notice of in the Psalm, why in the Designs of the Wicked a­gainst the Righteous, all that they can do is to trust in God, is, because of the honour of his Justice likewise concerned for them; As, He whose Throne [Page 24] is in Heaven, sits there, as the just recompence of their doings, ( a) to rain Snares, Fire and Brim­stone, V. 6. and an horrible Tempest on the Wicked.

And certainly, if any thing can satisfie the Op­prest, That they shall not always be so, that there will be a time when Right shall be done them; nothing is more likely to do it, than when they shall consider that God, the just, the holy, the powerful, the Omniscient Lord of all, hath reserved to himself the Correction of their Enemies: That however they may at present go on smoothly in their Wickedness, yet, that their Prosperity it self, their most Fortunate Mischiefs, are but their Snares; that, as Solomon describes the madman, Prov. 26. 18. casting about Firebrands, and say­ing, am I not in sport, yet 'twill not be so, when retumed in this Fire and Brimstone; when the Storms they delight to raise here shall end in a more horrible Tempest to themselves, and the Cup, how­ever they now mix all with jollity, which is to be their Portion, shall be only that of everlasting trembling and amazement.

This as to the first part of that Trust the Righ­teous are to put in the Lord; as it signifies their relying upon him for safety and delive­rance, as he is their Holy, their Powerful, their Wise, their Just Protector; the second thing to be consider'd in this Trust, is,

2. Their behaving themselves so towards the Lord, [Page 25] in whom they are upon all these forementioned Rea­sons to trust, as to do nothing whereby they may put themselves out of his Protection.

For that may be the case of God's own People: How often did this befall the Jews, that God cast them off, and deserted them? Was it not their sad Fate, as in all their Captivities abroad, so in all their Superstitions and Idolatries at home? What was it gave them up at any time into the hand of their Enemies, but that they first delivered up them­selves to their sins?

And if the Christian shall write after this Copy, if they, who have all these Reasons for their Trust and Faith in God, shall be such Infidels in their Du­ty, as to forget that they are the Righteous only, who have any title in them; if, as 'tis Hosea 10. 2. they will thus be found faulty, be such an empty Vine, as the Allusion there is, v. 1. as to bring forth Fruit on­ly to themselves, none to that God from whom they expect this safety; what then, as it follows, v. 3. should a King do unto them? Nay, what can God himself do unto, or for them, if they put it out of the Power of either to be their Saviour?

In vain do men talk either of the Excellency of the Government or Laws they live under, and the Protection they look for thence, if they despise both.

In vain to boast the Religion we profess, if we are not resolv'd to live up to the Rules of it.

In vain to hope for security from the Altar, if we give not that that same Priviledge we pretend to by it.

To speak plain: We live in Times of great dif­ficulties and danger, wherein every one would be glad to provide for his own Peace; but what are the Methods we take to procure it?

We can talk with great noyse and zeale of and for the Protestant Religion, but do our Actions and Tongues speak the same Language? What is it we inveigh against in that Church whose Errors we seem so much to detest? Is it not that Primacy of the Pope, which sets up above all that is called God? Is it not that Infallibility whereby we think he too arrogantly assumes the determining matters of Faith and Religion? and what are we advantaged by the Invective, if every private person (such is the Ungoverned License of the Age we live in) usurps these to himself?

I am not so rigid to deny every man the use of his own judgment; the exercise of those discern­ing Faculties he is endowed with, as a reasonable Crea­ture; but sure 'tis a great difference between being wise to Sobriety, and imposing every Conceit and Rom. 12. 3. [...]. whimsey of our own upon the Publick: A very vast difference between submitting to God's Providence in the Government he hath set over us, and being e­very day preparing for, I know not what Alterations in Church and State.

Men may, if they please, call this trusting in the Lord, and committing their Religion to his Providence, but would it not do very well to take some of the Rules of that Religion along with them? to be­think themselves of that

• Peaceable,
• Meek,
• Humble,
• Charitable Temper,

which ought to be the Badg of every good Christian, and if they do so, they would then find, That to trust in the Lord, were to wait upon him in his own way, to expect safety and deliverance only in do­ing their Duty.

If in Power, then to consider that the Founda­tions they are to maintain, are the LAWS and RELIGION.

If in the Capacity of Subjects, what they are then to contribute to this, is to be Obedient to both.

Not to think themselves all Princes, any other­wise a Gen. 32. 24. than Israel was by ( a) wrestling with God in Prayer, by appplying to him in their daily Devo­tions for his Blessing on the Publick, and endea­vouring to make their Devotions effectual, by so living that themselves be not the Curse of it: That for their Sins; their Discontents, Murmurings, and Repining; for their Disobedience, and Injustice; their Intemperance, and Wantonness; their Prophaneness and Irreligion, they [Page 28] do not provoke God to give us up to those Judg­ments they are so forward to charge upon the miscarriages of others.

That if it should be the Irrepairable Fate of this Nation (which the good Lord of his Mercy avert, I hope those warnings he hath given and is still giving, will have that effect upon us, that we may timely apply to him to do it) that, I say, if it should be the Irrepairable Fate of the Nation, to have its Foundations destroy'd, as the Old Tran­slation reads it, we might be able to put the Que­stion, What hath the Righteous done? and to an­swer it in the Innocent and Inoffensive Carriage of good men; those, for whom God will find Mercy in the midst of his Judgments, that there is nothing they have done to bring on the Ruine: No, they are the good men who are the Safeguard of them, amongst whom they live; God could not destroy Gen. 19. Sodom till Righteous Lot was departed thence: It may be the case of a Land, as 'tis threatned Ezekiel 14. 14. that though Noah, Daniel and Job were in it (and I trust in God there are many such in this Nation, in this City) they should deliver but their own Souls by their righteousness.

However, let that be our study, that we may think at least of delivering our own Souls; 'tis worth our care, were there no benefit to redound to the Pub­lick by it; worth our care, if 1 Pet. 4. 17. Judgment must begin at the house of God, that the sin which brings it on [Page 29] begin not there: That when it shall be ask'd, What have the Righteous done? only our Prayers and In­tercessions for the good of the Nation:

• Our Litanies
  • for Mankind,
  • for our Enemies,
  • for them who would destroy all Foundations.
• Our meek and charitable Behaviour to all,
• Our Blessing
  • them that Curse us,
  • doing good to them that hate us,
  • praying for them that despitefully use
    Mat. 5. 44.
    and persecute us.
• Our Constancy to the Reform'd Faith,
• Our Renouncing the Principles and Errours of our Adversaries.
• Our Duty and Loyalty to our Superiours,
• Our equal Detestation of Sacriledge and Ido­latry:

That these, with all those other Christian Vertues and Graces, which we profess and teach, may be the Answer we have to return to such a Question.

And then I am sure, whatever become of the Foundations, si fractus illabatur Orbis, should the World it self dash in pieces about us, impavidos ferient ruinae, the Ruines that strike upon us, could not touch our Courage and Resolution, any more than our Innocence: No, there's a firmer Bottom on which all stands, even the Isa. 26. 4. For so, what in the common reading is everlasting strength, is to be render'd according to the Hebrew Rock of Ages, That God,

• whose Holiness,
• [Page 30]whose Power,
• whose Omniscience,
• whose Justice

will, in his due time, do us Right: If not here, at least in that Heaven, where his Throne is,

In that holy Temple, from whence he now looks down to encourage the Conflict, and applaud the Triumph of our Patience; and having by what ways he thinks best prov'd and prepar'd us for himself, will take us up into that of his and our Glory.

To which happy state he in his mercy bring us all, through Jesus Christ our Lord, to whom with the Father and holy Spirit, be praise, honour, and Adoration, now and always. Amen.