A sermon preached before the Right Honorable the Lord Mayor and Aldermen of the city of London at the Guild-Hall Chappel October 26, 1679 by Benjamin Woodroffe ...

A SERMON ON Psalm xi. 3. If the Foundations be deſtroyed, what can the Righteous do?

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 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, 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 'twasGeneſ. 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 〈 in non-Latin alphabet 〉 ſays the Hebrew, It's Foundation or Eſtabliſhment.

So that we ſee, what it is, we are to underſtand by Foundations, namely thoſeHieronymus 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 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 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, 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, (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 youOrder 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 in the World? The wreſting the Scepter out of the Princes hand, which God Himſelf 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 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 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 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 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 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 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. 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 I ſay, this 〈 in non-Latin alphabet 〉 , 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 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, 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 andRom. 12. 3. 〈 in non-Latin alphabet 〉 . 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 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 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, 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. FINIS.