A sermon preach'd in the parish church of Burcester in the county of Oxford, on the second day of December, 1697 being the day appointed for a thanksgiving to Almighty God, for His Majesty's safe return, and for the happy and honourable peace, of which God has made him the glorious instrument.

A sermon preach'd in the parish church of Burcester in the county of Oxford, on the second day of December, 1697 being the day appointed for a thanksgiving to Almighty God, for His Majesty's safe return, and for the happy and honourable peace, of which God has made him the glorious instrument.

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Prov. XXI. 30, 31.

There is no wisdom, nor understanding, nor counsel against the Lord.

The Horse is prepared against the day of Battel, but safety is of the Lord.

IN these words the Wise Man gives a brief, but true, and compleat account, of the weakness and insufficiency of all humane indeavours, when imployed against the purposes of Divine Providence, or destitute of the Interest, and Assistance of Heaven. He declares that the best laid Projects, and Contrivances, the deepest reaches of the Wisest Politicians, when directed against the Tendencies of the Divine Will, are vain and insignificant; that they come to nothing: There is no such thing as Wisdom, or Vnderstanding, or Counsel against the Lord. And as the Wisdom of Man is in this case no better than Folly, and Madness; so is his Power the contemptible Effort of Impotence and Presumption. The Horse is prepared against the day of Battel; but safety is of the Lord. Those numerous Forces and hostile Preparations, which Men conside in as their utmost security, unless bless'd and reinforced with Power from on High, are ineffectual to Victory, or Safety.

There is no King saved by the Multitude of an Host; Psal. 33. 16, 17. A mighty Man is not delivered by much Strength; An Horse is a vain thing for safety; neither shall he deliver any by his great Strength; says the Royal Psalmist, who had frequently experienced Worldly strength, and confidence, to be an [Page] unequal match for the God of Hosts, the mighty God of Israel. The sum and meaning therefore of the words amounts to this; That there is a superintendant Providence, which over-rules the Counsels and Powers of Men, as shall be most suitable and serviceable to the Divine Counsels in the Government of the World; which either succours and incourages, or suspends and retards, or baffles and disappoints natural causes, so as to determine the issues of War and Peace, and of all humane Force and Policy, according to this supreme Agency and Direction. That the World is subject to the Presidency, and conduct of such a Providence as this, must be acknowledged by all, who profess to believe the existence of a God. For the very notion of a Providence is inseparably involved in the Idea of an infinitely Wise, Powerful, and Beneficent Being; nothing seeming more absurd, than that He who is All-wise should not know how, He that is Almighty should not be able, and He that is transcendantly Good should not be willing to take care of his own Creation. And therefore Epicurus was deservedly charged with Hypocrisy and Collusion, and look'd upon by the rest of the Philosophers as a disguised Atheist, who in words profess'd a Deity, but in reality and effect, disown'd Him, when he denyed he had any interest in the Government of the World. A Man need but open his Eyes and contemplate those common changes, and vicissitudes of things, which daily happen round about him, to be fully convinc'd of this truth, that the Lord is King, and that he rules unto the ends of the Earth. That I may not therefore take up your Time and Thoughts with an unnecessary proof of a Providence, which all Religions in the World suppose, and which the Christian has plainly implyed, or demonstrated in every page of the Gospel: I rather chuse to lead your Minds at present to an attentive Reflexion on the various methods of its dispensations, which is no less useful, yet a more uncommon and [Page] difficult consideration. For though the directive hand of a supernatural Providence be so very visible and palpable in its effects, it seems quite otherwise in the manner of its Operation. We often feel, and enjoy the Influence of the Divine Government, whilest we are insensible by what kind of Ministration it is conveyed to us. The Counsels of God are for the most part Mysterious and Impenetrable: He maketh Darkness his secret Place, Psal. 18. 11. his Pavilion round about him: says holy David. He doth great things, and unsearchable, marvellous things without number: saies Job, Job 5. 9. speaking of his providential administration. 'Tis indeed impossible to trace the footsteps of the Almighty, in his whole management of humane affairs; but yet those many Characters and Impresses of his Hand, which are legible in the wonderful events of things, are sufficient to justify such an humble enquiry into the manner of his procedure, as may serve to remove all prophane objections against his Providence, and to encourage our Faith, Hope, and Confidence in Him. Wherefore, my present business shall be to consider,

First, Some of those ways, and methods which God makes use of to govern, or over-rule the Counsels and indeavours of Men, so as to accomplish his own wise purposes thereby.

Secondly, The reason and intention of his interposing his Providence in the Government of Humane Affairs and Actions.

Thirdly, I shall apply these considerations to that particular Providence and Mercy of God which is the occasion of this present solemnity: by which it will at last evidently appear; that There is neither Wisdom, nor Vnderstanding, nor Counsel against the Lord; that though the Horse be prepared against the day of Battel, yet safety is of the Lord.

[Page] First, Then to consider some of those Methods, which God makes use of, to govern, or over-rule the Counsels, and endeavours of Men, so as to accomplish his own wise purposes thereby.

If God govern'd the World at present as he did heretofore the Nation of the Jews, by a visible Authority, and vouchsafed it such repeated Prophecies, and evident Miracles, and manifestations of his Power, in his Mercies, and Judgments to Mankind; the manner of his Providence might be easier accounted for, in those great turns of affairs, he bring [...] about in the Kingdoms of the Earth. For that People were generally so miraculously Bless'd, or Afflicted, that they could no more doubt of the Manner, than they could question the truth of the Deliverance, or Punishment it self which they actually enjoyed, or suffer'd. If an Israelite were ask'd, how he escaped the Host of Pharaoh, and how he was sustained in a barren Wilderness forty Years, it were ready for him to answer to the Former, That God divided the red Sea, and made the surrounding waves Bullworks of safety, against the Enemy; and to the latter, That the same God opened the Rock of Stone, and made the Waters flow, and rained Manna, and Quails from Heaven, for his daily provision, and support. For thus God found it necessary to deal with an incredulous, and sluggish people, who would ever have been revolting back towards Aegypt, if he had not submitted his Providence, and Care over them, to the Test of their very Senses, and caused them constantly to tast and feel how gracious he was to them. But he no longer transacts with mankind by such obvious, and condescending instances of his Power: Though he has an equal regard to his People at this day, yet he deals with them in a way, more suitable to the exercise of their Reason, and their Faith, and becoming his own Wisdom: He raises and depresses Nations by such easie steps, and cadencies, that it is extreamly difficult to discover [Page] any break or interruption in the whole series of second causes, whereby to give birth to his designs in the Prodigious Revolutions of the World. The great Opera of his Providence is carried on in so uninterrupted a Tenor, and all its Machines are acted with that facility, and evenness, that nothing but uniform Nature presents its self to the Vulgar Spectators eye; whilest the more inquisitive Christian, and Philosopher carry their researches up to that invisible hand, which directs the innumerable resorts, and movements: and which teaches them all to conspire in the finishing those wonderful events propos'd by Divine Wisdom in the government of Mankind. Now amongst the various ways, and methods which his Counsel may imploy to his end, the more easily accounted for are these following: First, He influences the Thoughts, Desires, and Passions of man's Mind, in such a Manner as is most proper to facilitate, and carry on the Work he intends.

If we consider God as an Infinite and Almighty Spirit, in whom we live, and move and exist, we cannot avoid concluding that he is immediately present to every Soul which he has created; and is as capable of ruling, and directing them, as they are of actuating and moving those Bodies to which they are united. They intirely depend upon him for their Being, and capacities: So that 'tis inconceivable how they should be invested with a Power of Willing, unless God gave them both to Will, and do: Or whence they could derive their Understanding, did not the Father of Lights enlighten every one that he sent into the World. And if these two principal Powers of the Mind, are so absolutely dependent on him; 'tis no wonder that he frequently determines their particular operations; That he inspires them with a new train of Thoughts and Intentions; That here presents to them very moving Ideas; That he Caresses their Desires, with grateful, and inviting Objects; That he quickens their Hopes, or hightens their Fears, [Page] or excites such other Passions, as have a Natural tendency towards promoting his designs for the wellfare and happiness of the World. Nor doth the Liberty he has indowed them with, in the least exempt them from his Jurisdiction, any more than the privileges of Subjects discharge them from their subjection to the Authority of their Soveraign. Indeed the consequences of such extraordinary suggestions are not of alike importance in all, but vary according to Mens Publick or private capacities, and Relations in the World; For as a King is worth ten thousands of the people (as the Israelites told David) so are the purposes of his Heart, proportionably of greater moment, towards the well or illbeing of Mankind. A King's word is accompanied with power, and the affairs of Men are vastly the better or the worse, according as this power is imploy'd. If like Titus's, it be exercised only for the Publick Good, and that the day be reckoned lost to a Prince, Amici, di [...]m perdidi. Sueton. in vit. Tit. in which he has not been beneficial to some or other: Both himself and his Fortune, are the Joy and delight of Humane Nature. But if like Nero's the same Power please it self in Ruine and Devastation, 'tis a publick Scourge and Calamity, and one of the greatest Curses that God can send into the World. And now considering how much Humane Happiness, or Misery, depend upon the Wisdom or Folly, the Righteousness or Wickedness of Governours; how necessary is it, that the Hearts of Kings should be in the hand of the Lord, Prov. 21. 1. and that like the Rivers of Waters he should turn them whither soever he will: How would the World run to confusion, and become one great Den of wild Beasts, or more ravenous Men, if great Oppressors could effect their unweildy projects, and God did not carry the counsels of the Froward headlong? And unless he likewise restrain'd the madness of the multitude and struck them with an Awe and Reverence of Majesty, though in a Person in many [Page] respects not unlike themselves. How could good Princes establish their Government in Righteousness, and prove such Universal Blessings as we find them? Indeed he frequently serves himself of the insatiable ambition of unmerciful Tyrants, no less than of the generous and beneficent designs of the best, and kindest Governours, and that by way of judgment on a wicked Generation; when that end is obtain'd, he degrades their aspiring thoughts, as he once did Nebuchadnezzar's, from believing themselves the Gods, to the acknowledging themselves the Beasts of the Earth.

The Scripture presents us with variety of instances, wherein the supreme Lord of the World has made the actings of an Humane Mind, instrumental to the effecting the Work of his Providence. How did Pharaoh's incredulity, and obstinacy to pursue the Israelites into the Red-Sea administer an occasion to God to exalt his Power, in the destin'd destruction of him and his whole Host? How did he raise the Siege of Samaria, when reduced to the utmost extremity by Famine, by causing suddain fears and fancies to put to flight the Syrian Army? How did he preserve David and his handful of Men from the destructive issues of Achitophel's Counsel, by determining the People to prefer that of Hushai before it? For by this choice it must be, that the Lord (as the text tells us) had appointed to defeat the good Counsel of Achitophel. 2 Kings 17. 14. I will mention but one example more, and that's of Cyrus, who ascending his Throne with as great Ambition and Glory, and as little affection to the Jewish Nation as any of his Predecessors, could not resist the Impressions God made upon his Mind, to restore the Captive People, and to rebuild the Temple: The Lord stirr'd up the Spirit of Cyrus King of Persia, Saies the sacred Historian, Ezra 1. 1. 'Twere needless to spend time in proving That God influences the Mind of Man, in bringing to pass the result of his own Counsel, were not they apt to over-look the [Page] Divine Efficacy, and to ascribe the success or disappointment of the most important actions, to Time or Chance, to Fate or Fortune, or any thing rather than to the Finger of God: Whereas did they impartially observe how inconsiderable Moments turned the Scale in the weightiest Concerns; how some unexpected accident, surprize, or inadvertency frequently determin'd the Fate of a Battel, and gave rise to the most Glorious and Heroical Actions, beyond the intrinsick Vertue, and Efficacy of their causes: How the Peace and Prosperity of a Nation, depended on the nice and critical Conjuncture of some lucky hits of Counsel and Action; they would quickly perceive that the train of consequences was laid by a Divine Artist; and that it was God, who, by some secret Energy, touch'd the Hearts of Men, and thereby put all the Wheels of his Providence in Motion. And here I cannot but Anticipate my Method, in mentioning that Memorable act of Providence, manifested but the other day, in the Person of our Royal Soveraign: For what less than a Divine Impulse could have forc'd him upon that seeming impracticable Attempt, of rescuing the Metropolis of a Country from immediate Ruine and Desolation, which obliged him to break through the impending dangers of twice as numerous an Enemy, the difficulties of a precipitate March, and the discouragements of his Army? An attempt more glorious than the compleatest Victory, as was plain by the Success, which was speedily followed with an Happy Conclusion of a General Peace, and the Security of Europe. But this Method of God's influencing the Minds of Men in his Government of the World, will be more conspicuous when illustrated with a second Consideration.

Secondly, That He imploys the General Efficacy and Power of Natural Causes, and makes them subservient to the ends and purposes of his Providence.

The fixt and standing Laws of Nature, are nothing else [Page] but the General Will of an All-wise and Universal Being, who holds the Reins of the Universe in his Hands, and turns them which way he pleases. There is nothing in this World except Man, that he hath made the Arbiter of its own actions. All other things do not so properly act, as suffer his Agency upon them. Bodies are continually moved by those impressions which he has given them. As he spake the word, and they were made, he commanded and they were created, so the same Power which created them, still governs, and determines them. Fire and Hail, Snow and Vapour, Wind and Storm fullfil his word. He makes the Winds his Ministers, and Flames of Fire his Messengers. Life and Death, Health and Sickness, Riches and Poverty, Plenty and Famine, and the whole Retinue of Nature, are all the Attendants of his Pleasure, and the Instruments of his Power: And if so, what an infinite scope is here, for the compassing his designs in the free Government of a rational World, by the Ministry of natural and necessary Causes? For what is there in the whole Circle of humane actions, and sublunary Occurrences, but falls under the influence of some of these? So that it seems had it so pleas'd God, he might have brought about the whole course of his greater Providential Dispensations, from the beginning of the World to the end of it, without making one irregular or unequal step, or departing out of the common road of Nature. If the Sins of a degenerate Race of Men, are ripen'd into an Harvest for Divine Vengeance, there is no need that the Almighty should create Thunder bolts to execute his wrath; He can quickly draw an Artillery out of the Stores of Nature, sufficient to overthrow a Lustful City, or a Lewd and Vicious World. For even that Exemplary Judgment on Mankind, in an Universal Deluge, which seems to abound with Miracle, and which Moses describes by the rupture of the Abyss, and the descending Cataracts of Heaven, is lookt upon by most thinking Persons, to [Page] have been effected by a Providential use of second Causes, and that it will very well bear a Natural Explication. And it is not improbable, but that other destruction which the Earth still waits by Fire, will be wrought by the concurrence of Natural Principles, and Powers in subservience to the Will of God, when he shall think sit to permit that raging Element, to accomplish the great and fatal Revolution. Nor doth this at all derogate from the Divine Wisdom, but exalt and vindicate it, in that it is not like a Mortal Understanding, at a pause, what extraordinary course to take in the exigencies of affairs, but still makes its Providence keep pace with Nature, and leisurely produce those signal Changes and Alterations which are subjects for Wonder and Admiration to all Ages: But to place this Pourtraicture of Divine Providence in a clearer light, let us only consider, that these two Instruments of it, Life and Death, are in the hand of God; and observe how the interests of the World, in a great measure, turn upon these two Hinges. For Example, how does a Nation thrive, and prosper under the gentle Life, and Government of a Wise, a Pious, and a Valiant Prince. He is the Soul that animates the Body Politick, that gives it Health and Vigour, and succors every Member with a generous warmth, and activity: Under such a Reign how thankfully will the People enjoy the Blessings of Peace, or strenuously Prosecute a lawful War for their mutual Defence and Vindication? Their Reputation will improve their Commerce, and their Industry make Plenty flow in their Streets. Their Church and Religion will erect its Head, and by returning the joyful Offerings of Praise and Gratitude for all the Mercies it receives, engage the Favour of Heaven still on in its support and preservation. And now if it please God to continue these Blessings to them, he need but lengthen the days of such a Governour, as he did Hezekiah's, and then the designs of Providence, will be answer'd by the very intention [Page] of Nature, without recurrence to Miracles, or bringing Prodigies on the Stage. But oh! then the Death of this great and good Man is as tragically lamented, as his Life was admired, and doated on: and unless the same kind Providence has otherwise design'd it, strange changes, and decays must likely happen both in Church, and State. Just the reverse of this, both as to Mercy and Judgment, God intends the World, in the Life and Death of a Wicked, a Foolish, a Tyrannical, and degenerous Prince. For as he cannot deserve the love of his own People, he consequently will not be able to procure the fear of his Neighbours. Either he will suffer himself, and his Subjects to dissolve in Sloth, and Luxury; or he will dispirit them with Violence and Oppression, or betray them by his Cowardice and Folly. A People will droop, as if under the Reign and Guidance of some Malignant Planet, having neither Courage to oppose their Enemies, nor Spirit to Enrich and Advance themselves. 'Tis only the Exit to such an Inglorious Life and Reign, can reinstate them in the possession of their Hopes, and capacitate them for the Enjoyment of those Mercies, which Heaven may design them. I might produce innumerable instances of this sort, to confirm what I am proving: viz. That God serves his Providence of the Efficacy and Powers of Natural Causes, in his Presidency over the World. But I hasten to another consideration: viz.

Thirdly, That he suspends or alters the settled course of Natural Laws, when they happen to obstruct, or at least do not forward the purposes and ends of his Government.

Though nothing can be wiser or better order'd, than the settled course of second Causes, in the constant and regular Production of their Effects; yet the laws of them, like the laws of Nations, being of great simplicity, and constituted for the general good of the Universe, can not always bend and comply to those particular Moral Exigencies, which [Page] Men may create by the perverse use of their Liberty; and therefore God has reserved to himself a transcendant Right (as it were a Court of Equity) of suspending, or post-poning their Execution, to mitigate that rigorous procedure, and redress those unequal Judgments, which might otherwise reflect upon his Wisdom or his Justice. For why should it be suppos'd that God who is the freest Agent, should prescribe himself such Fatal and unalterable Laws, as might any ways controul the exercise of his Power, or tie the hands of his Providence, in his merciful and bounteous designs to his Creatures? He that made those Laws for the good order of the Natural World, may well be allowed to suspend, revoke, or alter them to serve an higher end, i. e. for the dispensations of his Grace, and the benefit of his Church and People. All the miracles which have ever been wrought, are so many demonstrations of this Soveraign and free Power, which he has imploy'd for the manifestation of himself, and the service of his Worshippers:Wisd. 19. 20, &c. As when the Fire had power in the Water, forgetting its own Vertue, and the Water forgat its own quenching Nature, and when the Flames wasted not the Flesh of corruptible living things; in all which, and the like instances, God magnified his People and glorifyed them, and assisted them in every Time and Place. If it be said, that the age of Miracles is past, and that the Lord no longer deals by such extraordinary Methods with Mankind; we own that the sign and the wonder, the ostentatious part of Miracles is ceas'd. The Sun does not stand still in Gibeon, nor the Moon in the Valley of Ajalon. God does not work Prodigies, to amaze and confound his Enemies, or to convince his own People of the truth of his Revelations, which have already been so abundantly attested by those powerful Credentials. But whoever from hence will conclude, that he never supersedes the ordinary course of things, that he does not sometimes withhold, [Page] or promote, or stop, and revolt the Wheels of Nature in their Roats, for the relief of the Good and Righteous, or the punishment of Atheistical and Wicked Men; must be driven to this Conclusion, that the Church of Christ is less dear to him than that of Moses, and that a Christian has not equal pretensions to the care of Providence, with a Jew: But if this were so, what imaginable encouragement could be left to our Prayers, in our Difficulties or Distresses, which yet God has commanded us to make, and has promised to hear and grant? When our Blood boils within us, and a Raging Fever drinks up our Spirits, to what purpose shall we have recourse to God for help, if the Disease must equally spend its force, and the Remedies be as ineffectual, as if instead of Praying we had Blasphemed? They that go down to the Sea in Ships (says the Psalmist) and do business in great Waters, Psal. 107. 23, &c. These see the Works of the Lord, and his wonders in the deep. For he commandeth, and raiseth the stormy Wind which lifteth up the Waves thereof. They mount up to the Heaven, they go down to the depths: Their Soul is melted because of trouble. They reel to and fro, and stagger like a Drunken Man, and are at their wits end: as he Elegantly describes their condition in a Tempest. Then they cry unto the Lord in their trouble, and he brings them out of their distresses. But to little purpose it would be for the Mariners to cry unto the Lord in hopes of Deliverance, if he suffer'd the Winds and Waves to take their full swinge in wrecking their fury upon the defenceless Vessel, and he vouchsafed not to rebuke the Winds, and to say unto the Sea, Peace, be still. Such Miracles as these we make no doubt but God works every day for the benefit of those, who in their troubles heartily and devoutly call upon him. Yet if any shall still contend, as some have done, That it is below the dignity and nature of an Universal, and Immutable Being, to deviate from his general Will, in these particular exceptions, and contradictions to it; these [Page] may be also satisfied, without receeding from what has been said, by considering

Fourthly, That God interesses his Angels in affairs here below, and makes them Minister to the necessities and advantage of Mankind.

In the Infancy, and uninlightned ages of the World, if God had any special Message to reveal, or Business to transact with the Sons of Men, his Angels were his Ambassadors, Commission'd to perform it in his Name; and as they themselves appear'd with a visible Pomp, and Authority, so they discharged their Office in the Face of the World, and thereby asserted the Truth of the Revelation, and the Soveraign Power of the Revealer. But since those Ministers have withdrawn themselves from that manifest commerce, we are more in the dark concerning the extent of their Province, and the actual exercise of their Power: Nevertheless since in Scripture we read of Kingdoms committed to the care of Angels, and hear of the Princes of Persia, and of Greece,Dan. 10. 20. 12. 1. and of Michael the Prince that Protected Israel. Since we are assured that they are all Ministring Spirits, Heb. 1. 14. sent forth to Minister for them, who shall be Heirs of Salvation: We cannot doubt but they still mingle themselves with humane Interests, and by the appointment of their Almighty Lord, ingage their Power in influencing both the publick Policies, and private Transactions of the World: We are apt enough to believe there are evil and lying Spirits, which diligently wait to betray us into Sin and Misery; and why should we so reproach the Mercy and Goodness of God, as to think he has not counterpoiz'd those evil designs with the auspicious Protection of more Charitable, and Benevolent Natures; which being so, we need not nicely dispute how far God himself may Personally operate in the suspension or application of his general Laws, to our particular necessities, there being [Page] the same Mercy of Providence on God's part, and the same obligation to gratitude, and adoration on ours, whether he in Person takes this immediate care of us, or in subservience to his Will has appointed Deputies to this purpose, and given his Angels charge over us, to keep us in all our ways.Ps. 91. 11. I shall add but one consideration more, of the manner of God's Providential Proceeding, and that is

Lastly, That he mannages the whole result of all sorts of Powers, and Motions, both in the Natural, and Moral World, so as to make all things however repugnant to his Will, or inconsistent with one another, harmoniously conspire in the producing those effects, which his Wisdom has pre-determin'd; which consideration I do not mention as distinct from the rest, but as the summ and comprehension of them all. This is the great Mastery and perfection of the Divine Policy, to act upon such thorough views as infallibly to attain its ends, though by ways that seem never so contrary to, or incompetible with them. Thus St. Paul contemplating the mysterious depths of the Divine Providence, in the reciprocal Dispensations of Mercy, to the Jews and Gentiles; in that the unbelief of the Jews should administer to the Faith of the Gentiles; and the bringing in the Fullness of the Gentiles, at length turn to the Salvation of the Jews; breaks out into an ecstasie of Admiration. Oh! the depth of the Riches, both of the Wisdom and Knowledge of God; how unsearchable are his Judgments, and his ways past finding out? Rom. 11. 33 Doubtless this is an Abyss, that no created understanding can fathom. 'Tis that infinite mind alone, which at one steady, and unchangeable view, takes in the whole Eternal round of Causes and Effects, which can either sufficiently admire, or comprehend the reaches of its own Wisdom. But notwithstanding our inability to see far into the Divine Councels; we are confident that nothing falls out but by the Appointment of an Heavenly Father, who is so intimately [Page] conscious to our minutest concerns: that, to express it, the very Hairs of our head are said to be numbred by him. Mat. 10. 30. And 'tis the foundation of the greatest hope, and security to us Christians, to know that all things shall work together for Good to them that love God. Rom. 8. 28. Even the Sin and Evil, and Folly and Rashness of Men, things most repugnant to his Nature, and Will, shall one way or other tend to illustrate the wonderful extent of his Wisdom, who from the Darkness and Confusion of a Chaos, could raise the August Fabrick of a World; and from the more horrid distractions of Sin and Madness, can strike out the most beautiful, and uniform designs for the Happiness and Encouragement of his Servants: How otherwise could Joseph have risen to little less than Royal Dignity, by means that, humanely speaking, tended only to Misery and Perdition? Could the purposes of Revenge, and Hatred in his Brethren to destroy him; of Covetousness in Merchants to sell, and inslave him; of disappointed Lust in an inraged Woman, to Imprison him; have ever been conceived to be gradual steps to his saving both Israel and Aegypt? Yet these and a number of other as unlikely presages to Advancement, were ordain'd by God the necessary preparations for it. But 'tis more amazing to follow the Clue of God's wonderful Oeconomy in all those perplex'd Labyrinths through which he deduced his great purpose, of raising the Posterity of fallen Man by the Seed of the Woman, the Messiah of the World. The Kings of the Earth stood up, and the Rulers took Counsel together against the Lord, and against his Anointed. All Earthly Powers conspired to destroy him in the Root, in his Progenitors, or to cut off the Righteous branch of Jesse: But how vain were their imaginations, and rash and foolish their endeavours when God had determin'd to set his King upon his Holy Hill of Sion? Ps. 2. Our short-sighted knowledge can comprehend but a few, and those the most obvious Links in [Page] this wonderful Chain of Providence, but yet enow to humble us in our own thoughts, and to teach us that there is no Wisdom, nor Vnderstanding, nor Counsel against the Lord. Which point being sufficiently clear'd, I come to the second general, to discover briefly

Secondly, The Intention, or Ends, and Reasons of God's thus interposing his Providence in the Government of humane affairs and actions; and these in general are two. First, The Temporal Prosperity and Security of his Church and People. Secondly, The exercising those Vertues and Graces in them, which are necessary to their Eternal Happiness. First, The Temporal Prosperity and Security of his Church and People. There are two great Evils which in this present disorder'd state of the World, violently break in upon the Wellfare and Happiness of Mankind, and are very great Reasons to induce an Omnipotent God to inspect and govern humane affairs: these are the destructive use of the Liberty of their own Minds: and the irresistible violence of external Bodies: one great share of Mens infelicity happening to them by the design'd wickedness of their Neighbours; and another portion of misery accruing, by the unpremeditate injuries of outward accidents, which no foresight could prevent or remedy. So that these necessities seem to have superinduced a peculiar Order of Providence, which an unsinning state did not stand in need of: For as it was a state of Innocence, there was no moral evils to disturb the quiet and felicity of Man; and being a state of Happiness, we may be certain too, natural evils grew out of exteriour Bodies to afflict and grieve a Righteous Soul. The course of Nature was then subservient to the order of Grace, till Sin and Evil entring, broke and confounded the happy Connexion, and obliged God to lay to his hand when Man had destroyed his Law. We know then that the present state of the World is such as justly calls for an over-ruling Providence, both to still the Raging of the [Page] Sea, and to controul the other Elements, and also to restrain the Madness and Wickedness of the People: that so neither the design'd Malice of the one, nor the blind and insensate Fury of the other, may pass the bounds which the Almighty sets them. Were it not for such an unconfin'd Soveraignty of God, his Worshippers would be the most wretched and forsaken People living. They would lie at the Mercy of a wicked and desperate Race, and be subject to the Outrage and Violence of every other Creature; and that without Refuge, and without Hopes. Nay how can we conceive but that the Face of a Visible Church, had long since disappear'd, had it not been for the assurance of a Divine Presence, and assistance to the End of the World? The Impious Rage, and Enmity of Earthy Powers, had e're this effac'd the memory of it; and excluded the belief of a Deity, no less than of a Providence; from the Minds of Men; especially, if that Brood of Evils, which Nature teems with, were permitted to take part with the Wickedness of Man, in disheartning Religion and Piety towards God: What destructions might Deluges, Earthquakes, and Conflagrations e'er this, have brought upon the Earth, had they constantly been suffer'd to exert their natural, and unbroken strength? and if Thunder, and Lightning, Storm and Tempest, Heat and Cold, Poisons and Pestilences, were discharged from the Regions of the air we breath in, in their genuine and native Force, and Providence interpos'd not to prevent their effects, or over-rule them to an excellent end; the best of Men would labour under a worse fate than Cain; and imagine not only that every Man, but that every part of Nature was arm'd against them to destroy them. But all these fears and despondencies are removed, by the assurance God has given of his constant Care and Vigilance over his Church and People.

Secondly, The second end and reason of Divine Providence, in the Government of the World, is the exercising [Page] those our Vertues and Graces, which support it and depend upon it, and are necessary qualifications for Eternal Happiness. What would become of our Christian Faith and Hope, of our Confidence and Patience, of our Peace and Joy in the Holy Ghost, if we were not assured there was a good God who prevented our Sufferings and Afflictions, or supported us under them, or rewarded us for them. If he were unconcern'd at the Successes, or Misfortunes of our present Life, of what use would be a great part of our Services and Devotions? Why should we pray unto him for temporal Mercies, or return thanks for Benefits received? To what purpose were our present Solemnity of pouring out our hearts in Praise and Thanksgiving to God, for restoring Peace to our Nation, and Blessing his Majesty's Councels, and indeavours in promoting it; if there were nothing in the whole event, but what was owing to humane Strength and Policy, and the natural course of things? And therefore as the sense of Providence begets in the Wise, and Good, Pious and devout Affections; invigorates their Vertues and Graces, and the ends of Religion are served by the belief of it: So God will magnify himself in the disappointments of the wicked: and by overthrowing their infidel purposes, and resisting their indeavours make them at last confess, that it is he alone that Rules in the Kingdoms of Men. Lest the humble and meek should despair and faint, and the proud boysterous Sinners triumph in their power; he makes the success of things unequal to their Causes, so that the race is not to the swift, nor the Battel to the strong. For which reason our Church devoutly acknowledging the Poverty and Weakness of humane Forces, unless in dependance on the Favour and Providence of Almighty God; ever accompanies the efforts of our Fleets, and Armies, with her Prayers; and returns the Praise and Honour of all Success to God, in those dutiful Resentments and Thanksgivings which she offers. Which leads me to the third thing propos'd.

[Page] Thirdly, To apply these Considerations to that particular Providence, and Mercy of God which we now commemorate: A Mercy so extraordinary and surprizing, that our Joys will hardly give leave to our Thoughts to represent it; A Mercy which this Nation has long hoped for, and long prayed for; and in the pursuit of it has expended a great deal of Blood and Treasure; but has at length obtain'd, under the Glorious Conduct of our Great Soveraign, concurring with Almighty Providence, in the birth of a Happy and Honourable Peace, of which he has so long travail'd: How great a Blessing Peace is after the long toils and expences of War every People is sufficiently sensible; but setting aside the common advantages, that which renders it inestimable to these Kingdoms, is that hereby they are establish'd upon a firm and unshaken foundation; a work which being hitherto retarded, and undermin'd, was reserv'd for the Reign of Him, who seems destin'd by Providence, for the redress of oppress'd Nations, and the safety and deliverance of Europe I shall not be thought to detract from his Courage, or his Wisdom, when I say he has been made the great instrument of Providence, in healing the Wounds of divided Christendom; and unravelling those great events, which have lain for Ages wrapt up in the dark folds of Time. He must be obstinately blind who will not at least perceive a Divine Hand in the whole Scene of his Actions, and confess that so large a Field of Glory, was appointed for his Heroick Vertues to expatiate in. Indeed his Life in the many great turns of it, seems to be wholly Miraculous; and all those vast difficulties which constantly encountred his aspiring Honour, design'd by Heaven to Illustrate the Greatness of his Merit, and to make his Vertues unparallel'd, and Triumphant. If we view him more particularly, and nearer home, in the late wonderful Revolutions, what less then a Divine Power could have so happily establish'd him on his Throne; What else [Page] could have turn'd the Hearts of a great People, as of one Man: and have broken all those measures, which were laid for the ruine of our Liberties and Religion? what else could have encouraged him to undertake the Cause of distress'd Europe, against the over-grown Power of an ambitious Nation; or have enabled him to humble her in the heighth of her Victories and Successes, so as to make her stoop to the modest requests of Peace, and narrower Limits of Dominion? who but such a Prince, and under a Divine Direction, could have retrieved the Ancient Spirit, and Valour, together with the high Reputation of these Realms; and thereby extinguisht a flaming War, that depopulated and laid wast the best cultivated part of the Earth? He that will ascribe such Effects as these to meer Naval Preparations, and Field Forces, under the sole guidance of a Cabinet Council; must be obliged to own his disbelief of a God, or at least that he has any interest in the Government of the World. For if Humane Wisdom could have prevail'd, where were there more refined Policies than in a Neighbouring Court? If Humane Force, where were there such mighty Preparations against the day of Battel? Insomuch, that I know not in what instance the adorable Wisdom of Providence is more conspicuous, than in causing a Nation, which hardly any Foreign Force could shake, to sink under the weight of her own grandeur, and grow less by her Conquests: Those toils which she spread to a vast extent for the Captivating other Kingdoms, have providentially exhausted her own Bowels, and left the decaying Bulk of Power to be recruited by the gentler Methods of Peace and Tranquility; and in the disappointment of all her lofty Projects, and gigantick Undertakings, we have an undoubted Testimony afforded to this truth, That there is no Wisdom, nor Vnderstanding, nor Counsel against the Lord; that the Horse is prepared against the day of Battel, but safety is of the Lord. [Page] To the Lord therefore we ascribe our Peace and Safety: The Safety of our Persons, and our Properties, but especially the Safety of our Church: and here I beg leave to remind you of your Duties to Thankfullness and Gratitude upon this occasion; in that there is not any Church on Earth, that has had more Signal Providences, to approve it the immediate Care and Concern of Heaven, than this we are Members of. How often has it been ready to be swallowed up, as if it were to magnify the goodness of God in its Preservation! What Method of a Miraculous Providence, has been wanting to Confirm its Establishment? Open Violence and Secret Conspiracies to destroy and undermine it, have still been over-rul'd by that Almighty Arm which protects it to its greater Glory and Security: Witness an Invincible Armado, threatning our Kingdom with perpetual Slavery of Soul and Body, dispers'd and ruin'd by the irresistable Power of God, who makes the Creature his Weapon for the Revenge of his Enemies, Wisd. 5. 17, 22. and causes a mighty Wind to stand up against them, and blow them away. Witness the dark designs of Hell, to destroy our Laws and Law-makers, our Church and State at one blow, betrayed and confounded by a kind of supernatural, and prophetical impression on the Spirit of our Prince: Nay that which is more amazing, the Blood of our Royal Martyr, wherewith the Life and Soul of our Religion seem'd to expire; how has it by the wonderful appointment of Heaven proved the seed of the Church? The Wrath of Man in that desperate and unheard of Wickedness has turn'd to the praise of God; in that the blessings which this Church and Nation at this day enjoy, under the happy Protection of our present Soveraign, have a visible dependance and connexion with the fatal Event. Who can chuse but admire and adore the goodness of God, who has not suffer'd our Wickedness to make us miserable as we have deserved; but whenever [Page] his threatnings or his judgments have wrought in us a deep sense of our Sins, and Sorrow for them, has still manifested his mercy in our Deliverance! If he has formerly suffer'd the Lustre of our Church to be eclyps'd, 'tis probably that it might at least shine with a brighter vigour, under his gracious Patronage, whom he has made the Author of our Peace, and the Defender of our Faith. For who can conceive but to this end God has raised him up, and Cover'd his head so often in the day of Battel; that to this end his Angels have taken care, that whilst Thousands fell on his right hand, and on his left, the Arrows of Death have not come nigh him? May the same good Providence persevere to Protect and Defend Him, who has, at the Hazard of his Life, so often Defended us: and may our Thankfulness to God, and grateful Obedience to his Vicegerent, deserve that he may long Reign over us, and late exchange a Temporal for an Eternal Crown.

All the Application I shall make shall be taken from the words of the Psalmist upon the like occasion. I will hear what God the Lord will speak: Psal. 85. 8. for he will speak Peace unto his People, and to his Saints, but let them not turn again to folly. 'Tis the provoking Folly of our Sins that has induced God to Unsheath the Sword upon us, as the severest of National Punishments. But our Repentance or Chastisements have at last atton'd his Anger, in causing him to put an end to War, and speak Peace again unto his People: and 'tis now at our own extream Peril, if we return to those Sins and Follies for which we have already suffer'd. God has given us Peace, and with it, has put into our hands all those Blessings which are the Materials of our Temporal Happiness; so that nothing seems to be required on our parts, but to prepare and qualify our hearts for the Enjoyment. If we shall inlarge our Souls with Joy and Gratitude, in proportion to these Mercies, we may reasonably expect, [Page] the Continuance and Succession of them: But if we prove such insensible Wretches, as no bounds can satisfy: If we are Impatient and Querulous, and deal with God and our Prince, as did the murmuring Israelites in the Desart, we may justly apprehend that these our Follies, will recal those Judgments, which are now so happily past over us; and expose our Church and Nation to a more irrevocable Sentence.

Now we are made whole, let us go and Sin no more, left a worse thing come unto us.

FINIS.

§

[Page]

[Page]

A SERMON Preach'd in the Parish Church of Burcester in the County of Oxford, ON THE Second Day of December, 1697. Being the Day appointed for A THANKSGIVING To Almighty God, For His Majesty's Safe Return, and for the Happy and Honourable PEACE, of which God has made Him the Glorious Instrument. By THOMAS TAYLOR, M. A.

LONDON, Printed by Tho. Warren for Thomas Bennet at the Half Moon in St. Paul's Church-Yard, 1697.

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Title statement

A sermon preach'd in the parish church of Burcester in the county of Oxford, on the second day of December, 1697 being the day appointed for a thanksgiving to Almighty God, for His Majesty's safe return, and for the happy and honourable peace, of which God has made him the glorious instrument.

Taylor, Thomas, 1669 or 70-1735.

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1697

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2005-03 (EEBO-TCP Phase 1).

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A64242

ID [STC]

Wing T558

ID [STC]

ESTC R23456

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12068985

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ocm 12068985

ID [VID]

53462

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(EEBO-TCP ; phase 1, no. A64242)

Transcribed from: (Early English Books Online ; image set 53462)

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— A sermon preach'd in the parish church of Burcester in the county of Oxford, on the second day of December, 1697 being the day appointed for a thanksgiving to Almighty God, for His Majesty's safe return, and for the happy and honourable peace, of which God has made him the glorious instrument., Taylor, Thomas, 1669 or 70-1735..

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[2], 24 p.

Printed by Tho. Warren for Thomas Bennet ...,. London :: 1697.. (Reproduction of original in Huntington Library.)

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