THE Revelation of St. John, has been eſteemed by all learned & judicious Men, ſince the Religion of the great Emanuel diffuſed Light and Life, thro' Nations that ſat in Darkneſs, and the Shadow of Death; to be the moſt difficult & myſterious Part of the Bible. It has indeed puzzled the brighteſt Genius, in it's Endeavours to inveſtigate the Myſteries recorded in this Book —Many Things are accompliſhing, and perhaps accompliſhed, concerning myſtical Babylon, or Rome papal.—We all with earneſt Expectation wait, the bleſſed, glorious and joyful Time, when the Man of Sin ſhall be deſtroyed—When myſtical Babylon, that myſtery of Iniquity, fraught with the Wages of Sin, ſhall be hurried with the greateſt Precipitation (by the divine Permiſſion) into the Abyſs of Oblivion & Non-exiſtence— Then ſhall the glorious millennial State dawn, when the Church of God, (whereof the Temple on Mount Zion was a Type)— The Mountain of the Lord's Houſe, ſhall be eſtabliſhed in the Top of the Mountains, and exalted above the Hills, and all Nations ſhall flow unto it.— When one of thoſe bright Intelligences, who inhabit Realms inacceſſible to Mortals here below, ſhall fly thro' the midſt of Heaven, having the everlaſting Goſpel, to preach unto all thoſe that dwell on the Earth, to every Nation and Kindred, and Tongue, and People.—But why this Digreſſion—My Hearers, I ſhall not pretend to dive into this Bathos; but gently glide upon the Surface; leſt by endeavouring to plunge into the Abyſs, I ſhould find it unfathomable, and difficult with Eaſe or Decency, to emerge from its Profundity.

I take the Words read at this Time for a Theme ſuitable, as I ſuppoſe, to expand Fancy's Wing, in order to expatiate upon the magnalia Dei, the great Things of God.—How great & marvellous all his Works of Creation, and Providence are; and I might more eſpecially treat of the marvellous Work of our Redemption by Jeſus Chriſt: But that I muſt leave; as the Occaſion of our meeting together, naturally leads us largely to treat of God's marvellous Works of Providence. — I ſhall but gently glide along upon the Surface of the firſt, in the Skiff of my natural & artificial Abilities, and ſo declaim more largely upon the latter: Such as the great and marvellous Works of God's Providence towards us in Years paſt; in proſpering the Britiſh Arms; in granting us Proſperity; eſpecially this Year, and the laſt, in ſetting Proſperity and Adverſity, the one over againſt the other.

Theſe Things loudly call upon us, to recollect; and may they make a laſting Impreſſion upon our Minds; ſo that we may teach them to our Children, that theſe mighty Acts of the Lord may be known by ſucceeding Generations. All Things which ariſe to our View, on the Surface of this Earth, at the Call and Command of the great Architect, aroſe from the primordial Maſs.— The inviſible Things of him from the Creation of the World, are clearly ſeen, being underſtood by the Things that are made; even his eternal Power and Godhead. His Power, in being able with ſo much Eaſe and Expedition, to rear and uphold ſo vaſt a Fabrick — His Wiſdom, in contriving ſuch a beautiful Syſtem of Things, digeſting them ſo fitly, and connecting them ſo firmly, and in ſuch harmonious Order.— And his Godhead, in being the Author of all thoſe Beauties and Perfections; all thoſe Splendors and Magnificences, which we behold with ſo much Pleaſure and Wonder; in the Contemplation of which, the Heathen were carried away in poetic Rapture; which ſometimes terminated in Hymns and Eulogies to the World's Creator.

In my deſcant on Creation, I ſhall not trouble you with Geographical Certainties, or Aſtronomical Niceties; but proceed in juſt Gradation intelligible to all; forming my Plan upon that of the holy Penman, (in the firſt Chapter of Geneſis.) directed by unerring Wiſdom: — And ſhall fix my Obſervations more eſpecially, on thoſe great and marvellous Works of Jehovah, on this Terraqueous Globe, conſpicuous to a contemplative Mind,— This Terraqueous Globe, which all-bounteous Heaven deſigned for our preſent Abode.—Not being wholly confined to this Terreſtial Habitation, being neceſſitated, perhaps my Thot's may ſometimes ſoar upon Contemplation's Wings, to the ſtarry Region. This Abode of Mortals, differs from the Celeſtial, as it was formed out of pre-exiſtent Matter, which probably they were not; But then the Maſs out of which it aroſe, was 〈…〉 Ovid. rude and undigeſted, and unapt of itſelf to receive the beautiful Form which the almighty Artiſt put upon it, ſo as to deſerve, tho' in a ſecondary Senſe only, the Name of a Creation — So that we may juſtly be tranſported, and join the comprehenſive Strain in the Text— Great and marvellous—

That the World by ſome powerful, yea, omnipotent Agent, was created out of a Chaos, a confuſed, inordinate Heap of Matter, is evident from the Hiſtories of the moſt ancient Nations, and the Teſtimonies of their beſt Authors.— And this is no ways repugnant to Scripture, but agreeable thereto; for it is manifeſt from the Deſcription Moſes gives of the Creation, where he ſays, Vid. Bp. Patrick, in loc. In the Beginning God created the Earth, i.e the Matter whereof the Chaos was compoſed, which was without Form, without any Shape or Order; and void, without any Thing living, or growing in it; and Darkneſs was upon the Face of the Waters: nothing was ſeen for want of Light which lay buried in this vaſt Abyſs.

"The inſpired Penman, by the Chaos, ſeems to give us an idea of a fluid Maſs, wherein the Seeds and Principles of all Things were blended together, and mingled in Confuſion, ſo that heavy and light, denſe and rare, fluid and ſolid Particles, were all in wild Confuſion and Diſorder."—

It may be obſerved, that before the holy Penman informs us what particular Creatures were each Day ſucceſſively brought into Being, (as a Thing eſſential and preparatory to the Work) he tells us, That the Spirit of God moved upon the Face of the Waters. Whether by the Spirit of God, we are to underſtand his holy and eſſential Spirit, which is the third Perſon in the ever-bleſſed Trinity, or the Spirit of the Meſſiah, as ſome of the antient Jews have underſtood it; or that plaſtick Nature, which according to ſome, was made ſubſervient to him upon this Occaſion, or ſome other Emanation of the divine Power; we may rationally ſuppoſe, that its Incubation or Brooding (as it literally ſignifies) upon the Chaotick Maſs, not only ſeparated thoſe Parts which were jumbled together, but impregnated it with ſeveral Kinds of vital Influence, or gave a vivifick Vertue, to produce what was contained in it, ſo as to make it capable of Diſpoſition and Order.— Great and Marvellous!—

In this State, we may ſuppoſe the Chaos to have been, when the Fiat for Light was given, on the firſt Day.— Whereupon all the confuſed, ſtagnating Principles of Matter, began to range into Form and Order the terrene Parts which over-clouded the Expanſum, at the Summons given, retired to their reſpective Centers, viz. the Planets: And as the groſſer Parts ſubſided, the lighter and more tenuous mounted up, and meeting together in a Body, were then put into a circular Motion, ſo as to viſit the whole Expanſum of the Chaos; This was not only to ſeparate the Light from the Darkneſs, and make a Diſtribution of Day and Night, but to facilitate the Work too, and forward the Digeſtion of the remaining Parts of Creation.

Thus the bright and active Element of Fire was extracted from the chaotick Maſs. This was for the preſent to influence the upper Parts of the Chaos, and to be the Inſtrument of Rarefaction, and all the reſt of the Operations, which were neceſſary to mould it into ſuch Creatures as were afterwards brought into Being— Great and Marvellous!—

On the ſecond Day of Creation, the beautiful Element of Air was extracted, when before Water lay undiſtinguiſhably diſperſed, in the Expanſion of the Chaos, and together with the Aether, made a pellucid Body.

The next Thing to be done; was to make a Diviſion of theſe Waters, and diſtribute them in proper Portions to their reſpective Planets; which is taken to be the meaning of the Waters above the Firmament.—The Almighty gave Command and all the aqueous Parts of the great Pellucid ſubſided towards their Centers, and circumfuſed about their Globes. — The Waters under the Firmament, were divided from the Waters above the Firmament; the Waters of the Earth of the Moon and other Planets which before this Day lay confuſedly diſperſed in the Expanſum were divided.

The watry Particles on the third Day having cleared the Expanſum, and falling upon the Planetary Orbs, covered the Face of the Earth as well as other Planets; the great Creator gave command for the Waters to be gathered into one Place, and the dry Land to appear. Then the mighty Mountains inſtantaneouſly reared their lofty Heads— and the Waters with tremendous Roar, flowing from their enormous Sides filled the wide extended Valleys.—Thoſe Vales which the ſwelling of the Earth in ſome Places, had made in others for the Reception of the Waters, which ſeems to be countenanced by the Pſalmiſt: The Waters ſtanding above the Mountains, at thy Rebuke they fled, at the Voice of thy Thunder (perhaps an Earthquake which is ſubterranean Thunder) they haſted away, and went down to the Valleys beneath, even unto the Place which thou hadſt prepared for them.— And by Jehovah himſelf, who is introduced thus ſpeaking in the Book of Job I break up for the Sea, my decreed Place, and ſet Bars and Doors.

After this, the Almighty Jehovah gave Command, and the Earth was covered over with verdant Herbage, the gay Green, which is Nature's univerſal Robe—Vegetables of all Kinds were then produced in full Proportion, laden with Fruit, and not ſubjected to the ordinary way of Maturation, by virtue of a ſupernatural Power, given by the great Artichect; notwithſtanding the fecundity of the primigenial Earth, beyond what it is ſince the Fall of Mankind; it is rational to ſuppoſe ſomething ſupernatural, if we conſider the Space of Time, in which the Thing was accompliſhed—Great and marvellous are his Works!—

After the All-powerful Jehovah had finiſhed this lower World, the divine Hiſtorian carries us upon Contemplation's Wing, to the ſtarry Region— Let us then, with him, hover a while in the Regions above, and take a View of thoſe Luminaries that rule the Day & Night, the Work of the fourth Day.

The Moon, as well as the other Planets, muſt be ſuppoſed to go along with the Earth in its Formation, and to advance in Proportion, tho' it is not ſaid to be made before the reflected Rays of the Sun made it viſible to the Earth —That flaming Light, which is of different Make and Matter, and which moved around the chaotick Maſs, having uſed its Influence, in producing the Aether, in the ſeparation of the Water, and the Arefaction of the Earth; the omnipotent Agent, on this fourth Day, caſt into a proper Orb; for no Doubt, had its Duration been longer, the Heat would have been too intenſe, both for the Production and Conſervation of the human and brutal Species.— As was ſaid before, the Almighty placed it at a convenient Diſtance from the Earth, and other Planets; giving it a duplicate Motion to diſtinguiſh the Day from the Night, and to mark out the various Seaſons of the Year, Spring, Summer, Autumn and Winter, and by Conſequence, the Seaſons for ploughing, ſowing, planting, pruning, reaping, vintage, ſailing &c. and formed it into that glorious Luminary, we are every Day ſo much indebted to, and view ſo often with Admiration— Wonderful are the Works of God, his Ways incomprehenſible to Mortals!

Let us re-viſit the Habitation of Mortals, having glanced upon the marvellous Works of the Deity in the Formation of inanimate Creatures; we ſhall now proceed, with the holy Penman, to the animate; the Work of the fifth Day — Beginning with the leſs, and going on to the more perfect; until we come with the moſaick Hiſtory, to the top of the animal Creation: which is Man —

With vaſt Amazement, we may view the innumerable Multitude of Fiſh that inhabit the Deep, and Fowl that mount on high in Air, which by the almighty Fiat, were in an inſtant produced out of Matter, as it was mixed with Water, which contained many Things beſides Water in the Simple—The great Congruity there is in their Natures, is a ſufficient Indication of this — Let the Waters bring forth abundance (ſays God); immediately the Command is obeyed, and the Waters bring forth abundantly—So that we may naturally ſuppoſe, that many Individuals were at firſt created.— Again, there ſeems to be ſomething peculiar, in bleſſing his Creatures; of which there is no mention made before.—Here he bids them to be fruitful & multiply Limborch's Theolg.— and marvellouſly we behold a prolific Virtue, and a natural Inſtinct for Generation; ſo that they may preſerve their Species, and multiply their Individuals.

Every Thing being put into marvellous Order by Omnipotence it ſelf — The Earth covered with Herbage— The Waters ſtored with finny Inhabitants — The Air repleniſhed with the winged Tribes—And that Fire which moved round the chaotick Maſs, placed at ſuch a convenient Diſtance, ſo as to give Warmth and Nouriſhment to them all; and that this ſublunary Abode might be more comfortable for the moſt noble of all God's Works, even Man.

In the beginning of the ſixth and laſt Day, terreſtrial Animals were created; the ſavage Beaſts that range the Wood; all tame and domeſtick Creatures for the Uſe of Man, conſtituted Vicegerent here below— and creeping Things innumerable, the moſt odious to the human Species, of any of the Creation of God.—GOD made the Beaſts, and every Thing that creepeth, after his Kind.— Great and marvellous are thy Works, O Lord God Almighty!

Every Thing being made ſubſervient to a rational intelligent Being, in order to advance his Felicity— The Light had penetrated into, and clarified the dark and thick Atmoſphere—The Air was freed from noxious Vapours, and fitted for Reſpiration — The Waters ſo diſpoſed, as to afford Miſts and Dews from Heaven; Springs and Rivers from the Earth, to ſupply Man's Neceſſities.—The Earth was now ſolid for his Support, was covered with Trees, Shrubs, and Vegetables of all Kinds, for Suſtenance and Delight.—The glorious Firmament on High, with all the blue aetherial Region, and ſhining Frame of the ſpangled Heavens, was laid open to Contemplation, and the Luminaries by their powerful Influences, put in ſuch Order as to diſtinguiſh the Seaſons, and make the World a delicious, and pleaſant Habitation—In ſhort, when all Sorts of Animals, in Air, Seas, and Earth, were contrived by infinite Wiſdom, ſo as to contribute in their ſeveral Capacities for Benefit and Delight; then Man was created, and brought upon the Stage —Then he was conſtituted by the Almighty, Lord and Governor of the whole, in which his Honor and Dignity were conſulted— In an Inſtant of Time, the great Protoplaſt was made in full Perfection.

But perhaps the Thing will make a ſtronger Impreſſion on our Minds, if we ſuppoſe the Figure of Man to riſe by Degrees, and finiſhed Part by Part, in a Succeſſion of Time—That when the whole was compleated, the Veins and Arteries bored, the Sinews and Tendons laid, the Joints fitted, and the Liquor tranſmutable into Blood and Juices, lodged in the Ventricles of the Heart, God infuſing into it a Principle of Life: after which, the Liquor in the Heart begins to deſcend, and thrill along the Veins; and this crimſon Current, cauſed a heavenly Bluſh to ariſe in the Countenance, ſuch as ſcorned the help of Art, and was above the Power of Imitation— This Image moved, it walked, it ſpake; moved with a Majeſty, which loudly proclaimed it, Lord of the Creation; and ſpake with ſuch an Accent and Sublimity of Sentiment, as to make every Ear attentive, and even it's great Creator enter into Converſe with it— If we ſhould ſee all this tranſacted before our Eyes, ſhould we not ſtand aſtoniſhed at the Sight, and in humble Admiration cry out, Lord, what is Man that thou art mindful thus of him and the Son of Man that thou thus viſiteſt him? From a Piece of Clay thou haſt made him little lower than the Angels, to crown him with Glory and Worſhip; thou haſt made him to have Dominion over the Works of thy Hands, and thou haſt put all Things in Subjection under his Feet—O Lord our Governor, how excellent is thy Name in all the World!— Yes, verily we may cry out with Propriety, Great and marvellous.

But beſides all this; Man had the Image of his great Creator inſtamped upon him—A Mind fortified to bear the divine Preſence—qualified for the divine Converſe; fully illuminated by the divine Spirit: and a Body, contrary to it's natural Compoſition, indulged the Priviledge of Immortality—an Harmony in all it's Faculties— an Underſtanding ſtored with all Knowledge, — a Will ſubmitted to the divine Pleaſure — Affections placed on their proper Objects: a ſerene Conſcience, and reſplendent Holineſs.— In ſhort, a Body formed with ſo much Majeſty and Splendor, as to challenge the Government of this inferior World. — Great and marvellous is this Work of thine, Lord God Almighty!

Having taken a curſory View of the marvellous Works of the Deity, in the Creation of Beings, rational and irrational, animate and inanimate.

Let us now ſhift the Scene; which will open to our View, his providential Care over the Creation: For as ſoon as Creatur •• are made, they want divine Power to ſupport them: "No Time can be imagined, in which they can ſubſiſt without God's Interpoſition; and the Preſervation of the World, may with Propriety be called a continual Creation." — Let us then view the various Parts of his Providence—The Scene will open in order, theſe following Acts of Providence, viz.—God's Inſpection— His Preſervation—The Proviſion he makes for Men and Beaſts—His Concurrence and Co-operation with all Things. — And then proceed to the rational World— Conſidering the Government of Cauſes, natural, accidental and moral; and the directing of Events, private and publick. — God's Inſpection is marvellous; His Eyes are in every Place; as the Scriptures aſſure us; they run to and fro', throughout the whole Earth:— All Things are naked and open, to the Sight of him with whom we have to do—God has an univerſal Inſpection, and this is even neceſſary in God; His Preſence is in every Place, and his divine Subſtance permeates all Things.

This is an Inſtance of his Perfection, that he is not limited to the uſe of material Organs, ſuch Inſtruments as we make uſe of—Not to need thoſe Helps which we need; which are a thouſand, and ten thouſand Times ſurpaſſed by the Immenſity of that Eſſence, which is every where at once, ſo as to penetrate all Things within, like an univerſal Soul, and contain all Things without, like an univerſal Place —

As this marvellous Structure, at firſt aroſe by God's Almighty Power, ſo his marvellouſly aſſiſting Hand, is ſtretched forth, in the Preſervation of the Being, and his Power, & Wiſdom, are diſplayed, in the Proviſion he makes for the well-being of all Things. — By a bare Fiat, or Act of his Will, they paſſed from Nothing into Being; if He ſhould ſuſpend that Act, they muſt unavoidably return to a State of Non-entity. — In ſhort, as the Apoſtle well obſerves, God holds, or bears up all Things by the Word of his Power.—The ſame almighty Power is neceſſary to keep the World from ſinking into Nothing, that was neceſſary to raiſe it out of Nothing. The Preſervation of every Thing at this very Day, is as much the Effect of God's Power, as they were the Moment, the very firſt Moment that they exiſted — Great and marvellous! Thou, even thou art the Lord alone; Thou haſt made the Heaven, even the Heaven of Heavens, with all their Hoſts, the Earth and all Things that are therein, and thou preſerveſt them all. God thinks it not enough to preſerve all his Creatures in Being, but he provides too for their well-being.

We will then take a ſhort View of ſome Parts of his Providence, in order to conceive how juſt the Obſervation of the Pſalmiſt is, viz. That the Eyes of all wait upon God, who opens his Hand, and fills all things living, with Plenteouſneſs.

If we look upon the Earth, our preſent Abode, we cannot but perceive its Fruitfulneſs, in Animals and Vegitables —A variety of Trees, all laden with Delicacies, whoſe Seeds are in themſelves, in order for their Continuance.—A variety of delightful Flowers, wonderful in their make.—Grains of all Sorts, for Man's Support; and Herbs of all Kinds, both for Food and Phyſick, riſing conſpicuous to our view on its Surface.— And yet the Earth out of which theſe Bleſſings are produced, is a cold Maſs of Matter, deſtitute of Warmth and prolifick Virtue.

If we take a View, as we paſs into the Region of Animals, we cannot but obſerve, the ſingular Beauty and Strength, that ſome of them are endowed with; others have great Sagacity: All, how ſavage ſoever in their Nature, are tenderly concerned for the Preſervation of their Young. Marvellous indeed is this!

I ſhall not expatiate any further, over the ſeveral Tribes of Animals—But go on in regular Progreſſion to another Act of God's Providence; his conſtant Concurrence, and Co-operation with all Things.

As God's Eſſence is in every Place, ſo is his Power extended to all Things; the proper End of his Power is Action, and conſequently where the Deity is, there it muſt be acting— The Parts of Matter, in what Order ſoever we may ſuppoſe them to be diſpoſed, neither gravitate, nor communicate Motion, nor in any Reſpect, act upon one another, but in Conſequence of God's immediate and marvellouſly aſſiſting Hand. What are the Motions of all the heavenly Bodies, and their regular ſucceeding Revolutions—The Revolution of Day and Night, and the return of annual Seaſons, but the marvellous Work of Almighty God?

Again, with regard to the vegetable World: They have neither Senſe nor Reaſon to diſcern the Periods of their growth, yet before they wither and die, they run up into Seed, as if they foreſaw their approaching End, and ſo were ſolicitous to leave a numerous Poſterity behind them.— What is this, but the marvellous Co-operation of God Almighty.

I might deſcant largely upon the Concurrence and Co-operation of God's Providence, as to the brute and irrational World; but what has been ſaid, is enough to ſuffice any Perſon of Contemplation.

I proceed then to take a View of the rational World.

I do not pretend to ſay, that Man acts without the Concurrence and Co-operation of Almighty God, in whom we live and move and have our Being: To ſuppoſe the contrary, would be impious, and inconſiſtent with the Dependence we owe to our great Creator.— But this I muſt ſay, and I hope without Offence to any Perſons that allow themſelves to exerciſe the Faculty of thinking, indulged them by the Creator, tho' at the ſame Time, I think my ſelf under no Obligation to pleaſe any particular Sect in Religion; but to ſpeak the Sentiments of the Heart, not to pin my Faith upon the Antinomian Sleeve, or to imbibe any Notion ſtarted by the fiery Homo-thumadon Brethren; that the Caſe is not with Men as with Brutes. God has not only endowed him with natural Powers, and Principles of Action, but an Underſtanding and Will too, whereby he judges, reaſons and determines for himſelf— and therefore it is thought by the Judicious, that the divine Co-operation, with reſpect to Man, ſeems to extend no farther, than the natural Power of acting, and not to any ſpecifick Acts. It makes no Alteration in the Powers of Nature, but only enables them to act according to their Natures: God ſets theſe Powers a going indeed, but gives them no preter-natural Motion▪ this is ſomething like the winding up of a Watch, leaving its Motion to be guided by its Springs and Wheels. Marvellous indeed is this Work of God!

The Scene opens to our View a fourth Act of God's Providence; viz. The Government of Cauſes, natural, accidental and moral. —All natural Cauſes are under the immediate and abſolute Government of God: He keeps the Springs of Nature in his Hands, and turns them as he pleaſes.— He guides the heavenly Bodies, impreſſes the Degree, and chalks out the Path of their Motions— His almighty Hand turns round thoſe ſtupendous Wheels, in a perpetual Revolution. This is evident from the Expoſtulation God holds with Job— Knoweſt thou the Ordinances of Heaven, and canſt thou ſet the Dominion thereof on the Earth? &c. There are indeed different Virtues and Powers beſtowed by God, on natural Cauſes; in ordinary Caſes he makes uſe of theſe Powers to ſerve the wiſe Ends of his Providence in the Government of Mankind. Tho' every Thing in the material World, exerts it's natural Powers, and acts neceſſarily: The great and everlaſting God, can ſuſpend its Motions, and direct its Influences, without reverſing the Laws of Nature. Fire and Water, Wind and Rain, Thunder and Lightening, have their natural Powers and Qualities; and God produces ſuch Effects with them, as they are apt to produce of themſelves: He warms us with Fire, invigorates the Earth with the kind Influence of the Sun; cools the Air with Winds; and clarifies it with Thunder and Lightnings. — But, when and where the Winds ſhall blow, and the Rains fall, and in what Meaſure and Proportion. Times and Seaſons, and other natural Cauſes, ſhall give or with hold their Influences: this God keeps in his own Power, — hereby he governs the World, and can reward or puniſh Men as they deſerve, without altering the ſtanding Laws of Nature—Fire and Hail, Snow and Vapour, and ſtormy Winds fulfil his Word: He calls to the Clouds, that abundance of Water may cover the Earth at one Time; gives the former and latter Rain in its Seaſon: as God of his abundant Goodneſs has dealt with us, not long ſince; and has given us as great Plenty perhaps as ever was known in this Land; ſo that we have been able to ſupply our Forces, both by Sea and Land, with Proviſions of all Kinds; notwithſtanding the long Continuance of the ſore Judgment of War.— At another time, God ſhuts up the Heavens, that it does not Rain, or cauſes it to rain upon one City, and not upon another; ſo that two or three Cities wander to one City to drink, and are not ſatisfied; as you are ſenſible was the Caſe the laſt Year: and theſe are our Circumſtances at preſent

But in the midſt of Judgment, He is remembering Mercy; in granting us one Succeſs, after another, againſt our Enemies; which is the Occaſion of our meeting together, to render Thanks unto Him for his Benefits in this Reſpect.— God has ſet Proſperity and Adverſity the one over againſt the other. In the Day of Proſperity, we are to be joyful, and in the Day of Adverſity, to conſider. But what ſhall we do, when they both happen together? I anſwer; The higheſt Piece of Wiſdom, is to live in a ſerious Senſe of the Power of God; and to conſider, that nothing comes to paſs without his Providence; with which we muſt not be uneaſy, when he is pleaſed to croſs us in any of our private Deſigns, or to ſend any publick Calamity, which by all our Art and Power we can neither avoid nor remedy.—No, we ought rather to accommodate our ſelves to the preſent State of Things; and when we are in Proſperity, to enjoy God's Bleſſings cheerfully with thankful and charitable Hearts: But ſo ſoberly, as not to forget that Affliction may come, and when it does▪ let us take it patiently, conſidering among other Things, that there may be a Change for the better: For as both the one and the other come from God; ſo he hath ordered they ſhould have their Turns in ſuch due Seaſon, and ballanced one with the other ſo exactly, that the meaneſt Man has no Reaſon to complain; nor the greateſt to fancy himſelf more than a Man; who can't invent any Means to diſpoſe Things otherwiſe, much leſs, better than God has done. Bp Patrick's Comment.

There are many ſtrange, caſual and accidental Events, which happen to us all, and are of great Conſequence to the Happineſs or Miſery of human Life; which Obſervation the wiſe Man made long ago: I returned and ſaw under the Sun, that the Race is not to the ſwift, nor the Battle to the ſtrong; neither yet Bread to the wiſe, nor yet Riches to Men of Underſtanding, nor yet Favour to Men of Skill; but Time and Chance happeneth to them all. Sherlock. Some ſtrange and unaccountable Accidents change the Fortunes of Men, and diſappoint the moſt proper Means of Succeſs. What ſhould conquer in a Race, one would think, but Swiftneſs? or win the Battle, but Strength? What ſhould ſupply Men's Wants, and increaſe Riches, but Wiſdom and Underſtanding in human Affairs? What more likely Way to gain a general Favour and Eſteem, than a ſkilful Application and Addreſs? And yet the Preacher obſerved in his Days, what is abundantly verified in our's, that Time & Chance, ſome favourable Conjunctures, and unforeſeen Accidents, were of more Avail to this Purpoſe, than all the Means and Methods that Men can deviſe. "It was this Obſervation, that cauſed the Heathen World, to deify Fortune, and attribute all Things to her Government:— But Chriſtians know of no ſuch Thing as Chance or Fortune. We know that God alone governs the World, and diſpoſes of all Events. So that how fortuitous ſoever Things may be, in reſpect of the Deſign, and natural Tendency of ſecond Cauſes, yet they depend upon the Will and Power of the firſt Cauſe: and they never happen without the Purpoſe and Intention of God, who foreſees them before they come to paſs.—What can be more uncertain, than an Arrow ſhot at a venture? and yet that, wherewith Ahab was ſlain, was pointed and directed by the unerring Hand of God."

We can't but think that theſe Things are the proper Province of God, and the more immediate Objects of his Care and Attention, ſince they are ſuch powerful Inſtruments in his Hands — If we conſider how the Lives and Fortunes of Men, the Fate of Kingdoms & Empires, the Succeſſes of War, and Changes of Government, many Times are determined and effected, by thoſe Events, which we call fortuitous; and how Chance defeats the wiſeſt Counſels, and ſtrongeſt Powers; rewards good Men unexpectedly, and puniſhes the bad remarkably— If we exclude God from the Diſpoſal of theſe, we not only rob him of a great Branch of his Dominion, but our ſelves too, of the comfortable Senſe of our Security under the Wing and Shadow of the Almighty.

Let us now paſs to moral and rational Agents.— Moral and rational Agents are immediately under the Government of God; He not only over-rules the Actions, but ſways the Wills, and guides the Paſſions, and directs the Deſigns of Mankind, as it beſt ſuits with the Ends of his Providence—This we learn from the ſacred Records, where it is ſaid, That Man's goings are of the Lord; and tho' his Heart deviſeth his Ways, yet the Lord directeth his Paths—That the Way of Man is not in himſelf — That the Heart of Kings is in the Hand of the Lord, which he turneth as he will; and that tho' there be many Devices in Man's Heart, nevertheleſs, the Counſel of the Lord that ſhall ſtand &c.— But then you may reply, that this deſtroys the Liberty of Choice, and conſequently the Nature of Virtue and Vice, and the Reaſons of Rewards and Puniſhments— To this I anſwer — That we muſt diſtinguiſh between God's Government of Men as reaſonable Creatures and free Agents, and his Government of them, as the Inſtruments of his Providence: The firſt conſiders them in their own private and natural Capacity; the ſecond in Relation to the reſt of Mankind; which makes a great Difference, both in the Reaſon and Acts of Governnment.—Marvellous is this Act of God's Providence!

Laſtly, I ſhall exhibit one Branch more of the Providence of God, to your View, viz. His ordering and directing all the Events that attend human Affairs,—ſuch as long Life, and ſudden Death, Health and Sickneſs, Honor and Diſgrace, Riches and Poverty, Famine and Plenty, War and Peace; and thoſe many great and ſurprizing Changes and Revolutions, which many Times happen in Kingdoms and States. That all the Bleſſings and Comforts of human Life, are of God's immediate ſending upon us, is acknowledged by all that believe a Providence. The only Difficulty is about the Calamities of it.—This is familarly exemplified by a Divine of our own.Dr. Sherlock on Providence, which ſee.—God ſuffers one bad Man to execute his Vengeance upon another bad Man — There are bad Men enough in the World, that deſerve Correction, and others that are ready enough at all Times to fall upon their Brethren, if the Reſtraint was taken off; and if we make this Suppoſition, that a Man has forfeited his Life, or Eſtate, or Reputation to Providence, or without any Forfeiture whatever, God thinks fit for other Reaſons, to remove him out of the World, or to reduce him to Poverty or Contempt: There are always Men enough, forward to execute ſuch Decrees: 'Tis but the bringing ſuch Perſons as he appoints for Suffering, into the reach of ſuch Men as he deſigns ſhall be the Executioners of his Will; and their own Malice and Wickedneſs will do the reſt.—This is the Method uſed by God in bringing Calamities upon particular Perſons; and all the Hand he has in it, is only withdrawing the Reſtraint, and ſuffering bad Men to be driven by the Impulſe of their own Luſt.— And ſuppoſing the Reſtraint never to be withdrawn but only to execute his righteous Judgments, nothing is more honourable to Providence, or a greater Security to Mankind."

By the Account we have in Scripture, we may ſuppoſe that both good and bad Angels are made Uſe of by God in the Government of the World: but how well qualified, and how far appointed to be the Inſtruments of public Bleſſings and Calamities, I need not determine— It was uſually by the miniſtry of thoſe Spirits, or by the unruly Paſſions of Princes, that the ſore Judgments of Heaven, the Sword and the Famine, and the noiſome Peſtilence, fell upon a guilty Land. — God gives the Commiſſion, the Execution is intirely done by them— As is repreſented in Ezekiel's Viſion; where the Angels of God are buſily employed in the Deſtruction of Jeruſalem Ezek. ix. 1, 2.. Cauſe them that have Charge over the City, &c.

It ſeems therefore to comport with the Majeſty and Purity of God, to ſuppoſe that the Calamities which are ſent upon a guilty World, are fomented by the unrulineſs of Men's Spirits, or inflicted by the Miniſtry of Angels: But the Hand of God ſeems more eminently viſible, in Changes and Revolutions, which many Times happen in Kingdoms and States. Atterbury. For the Providence of God concerns it ſelf more eſpecially in producing theſe amazing Events, ſo that its Influence on Things below, may be obſerved & acknowledged; which would come near to be forgotten, were there not ſome remarkable Inſtances of his Interpoſition in human Affairs, by raiſing Men up at fit Times, to a lively and vigorous Senſe of it.—Tho' we are ſenſible, that we live, move, and have our being in God —that we are ſupported conſtantly by his almighty Power, and all our Actions conducted by his unerring Wiſdom and Goodneſs; yet the Impreſſion which this Knowledge makes upon our Minds, is but faint, and is quickly effaced. It is ſo difficult to diſtinguiſh his ſecret concurring Influences, from the Workings of natural and moral Cauſes, that we are apt to reſt in the Contemplation of the one, without conſidering the other; and we reſolve all at laſt into the Power of ſuch Principles, as lie neareſt to us.

And, even in the greater and more publick Tranſactions of the World, when they appear to be the Effects of human Foreſight and Contrivance, we are apt to ſtop in our Reflections, and conſequently ceaſe in our Contemplations, upon that inviſible Hand, which wields the vaſt Machine, and directs all its Springs and Motions. But then, when the Scene ſhifts ſuddenly, and thoſe viſible Cauſes that contributed towards the producing this Effect, are not in Proportion to this ſudden Change; then we are checked in our Inſenſibility; being ſufficiently rouſed, we begin to perceive a Divine Providence that influences human Affairs, and adore it's Footſteps. And God is pleaſed now and then to awake our Attention, and to preſent to our View ſome aſtoniſhing Revolution of State, ſo that our grov'ling Thoughts may be raiſed above the World, to the Author of Nature, that a deeper Awe of Super-intendency, may be imprinted on our Minds, that for the future, we may remember his Adminiſtration of the great Affairs below, tho' they proceed with the greateſt Regularity.

But, there is a farther Reaſon, for theſe ſurprizing Revolutions of State, brought about by the Hand of God: He makes uſe of theſe unexpected Turns of State, to baffle the miſtaken Policy of Men, ſo as to diſcover to them the Vanity and Emptineſs of a Pretence to conſummate Wiſdom, which belongs only to the great Governor of the Univerſe, tho' the falſly wiſe of this World pleaſe themſelves often with this Chimaera.

Miniſters of State, Men of Experience and Ability, in Affairs of Importance, who have been long at the Helm of Government, and have been often right in their Conjectures of Things, and proſperous in their Projects— Theſe very Perſons, after a Series of Proſperity which attended their Adminiſtration, are apt at laſt, to ſtrut and ſwell with a munificent Conceit, giving themſelves the Honor of all their good Luck, and preſently grow vain upon it; ſaying proudly in their Hearts, according to the elegant Expreſſion of the Prophet,Iſaiah, x. 13, 14. "By the Strength of my Hand, I have done it, and by my Wiſdom, for I am prudent; and I have removed the Bounds of the People, and have robbed their Treaſures, and I have put down their Inhabitants, like a valiant Man, and my Hand has found as a Neſt, the Riches of the People; and as one gathereth Eggs that are leſt, have I gathered all the Earth, and there was none that moved the Wing, or opened the Mouth, or peeped."—Thus they are apt to pride themſelves in mere Vanity, to adore all thoſe Schemes that brought theſe Things to paſs, and eſteem them as infallible for the future: But God often gives them a convincing Proof of their Folly, and ſhews them the Defect, (viz. robbing him of the Honor due to him conſidered as univerſal Monarch) by diſconcerting all their Meaſures at once, and exhibiting a new Scene of Things, which they could not foreſee with all their pretended Omniſcience, nor prevent by Prudence, conſummate Prudence, as they tho't it: That ſo the wiſe Man may learn not to glory in his Wiſdom, and the mighty Man, not to glory in his Might: but he that glorieth may glory in this, that he underſtandeth and knoweth me; that I am the Lord, which exerciſe Loving-kindneſs, and Judgment, and Righteouſneſs in the Earth; for in theſe Things I delight, ſaith the Lord.

Atterbury's Sermons.Were it not for ſuch ſurprizing Revolutions of Affairs, which diſappoint the Devices of the crafty Ones, and make the Heads of the ableſt and moſt experienced Lookers-on giddy at the Sight, God would, in the Opinion of many of his Creatures, be ſhut out from the Government of the World; and the Honor of his Conduct devolved upon ſome of the mean and ſubordinate Inſtruments of it. Thoſe poor Inſects, that ſit upon the Wheels of State, and imagine themſelves to be the Authors of all it's Motions, and able to check or quicken them, at their Pleaſure!

Theſe are ſome of the Acts, great and marvellous Acts and Offices of God Almighty: thoſe wherein his Providence conſiſts, and whereby he makes Himſelf known to be the moſt High, that ruleth in the Kingdoms of Men.

Thus I have finiſhed what I propoſed from the Words. But who among Mortals, can fathom theſe Depths of infinite Wiſdom— Theſe marvellous Works of Creation and Providence? How unſearchable are his Judgments, and his Ways paſt finding out! Who can by ſearching find out God? Who can find out the Almighty to Perfection— It is high as Heaven, what can we do? Deeper than Hell, what can we know? The Meaſure thereof is longer than the Earth, and broader than the Sea.

It remains that we improve the Subject—I ſhall paſs by ſome uſeful Reflections that might be made upon Creation, which I ſhall leave for every one to do, at convenient Opportunities—This any Man can do, that has the Exerciſe of his rational Faculties, and is a Man of Contemplation: For let him be where he will, ſomething of God will preſent it ſelf to his View, ſufficient for Contemplation.

From what has been ſaid upon the marvellous Works or Acts of Divine Providence; let us reflect upon the Duties we owe to Providence. And

1. Let us have a lively Senſe of it impreſſed upon our Minds.—The Prophet Iſaiah has exhibited a very lively Deſcription of ſome gay unthinking People, that in a continual Round of Pleaſures, fill up the Vacancies of Time: The Harp and the Viol, the Tabret and the Pipe, and Wine are in their Feaſts, but they regard not the Work of the Lord, neither conſider the Operation of his Hands. But it is to be hoped, that neither you my Hearers, nor Mankind in general, are ſo giddy and inconſiderate: Mankind in general, indeed the moſt of them, have ſome Notion and Belief of a Providence: But their Error is this; in imputing moſt Events to the immediate and viſible Cauſes, and ſo overlook the Divine Hand, in every Thing that befalls them, and conſequently rob God of the Glory of his Diſpenſations, and themſelves of the Benefits, that naturally flow from ſuch a ſober Recollection.—We muſt not be contented with a general Belief of God's Super-intendency, in human Affairs, if we own a Providence, to the true Ends and Purpoſes of Religion.—But whatſoever our State and Condition is in this World, we muſt conſider it to be thus ordered by God:—If we are Poor or Rich, we muſt be contented, knowing it is God that makes us ſo: that it is the Will of Heaven, that we ſhould be Poor; and the Bleſſing of Heaven that makes us Rich — Or if we looſe our Eſtates by any adverſe Providence, we ought to make this ſubmiſſive Acknowledgement— The Lord gave, and the Lord hath taken away: And whatever our Miſeries and Misfortunes are, we ſhould imitate David's Practice & Behaviour; I was dumb, and opened not my Mouth, becauſe it was thy Doing.—

2. From what has been ſaid in the preceeding Diſcourſe; let us learn ſubmiſſion to the Divine Will— For after we have affected our Minds with a due Senſe of the Divine Super-intendency, in every Thing that befalls us, the next Thing to be done, is to compoſe our Souls into a humble Submiſſion to the Almighty's Will, ſo that we may bear with Decency the Sufferings he lays upon us, and continue in the State in which God has placed us, with content. It is not inconſiſtent with the Chriſtian neither, that he ſhould deſire a removal of Calamities inflicted. — But this is inconſiſtent with the Chriſtian Character, to reproach and cenſure Providence, and to think it ſevere and mercileſs: We ſhould always put the moſt favourable Conſtruction upon God's Diſpenſations, with reverend and ſubmiſſive Thoughts▪ and Eyes lift up to Heaven, wait with Patience, until God have Mercy upon us.

Tho' we are to bear Afflictions in Obedience to our great Creator's Will, yet we are to bear them as human Nature will permit. With Pain and Grief, and Reluctancy; with Sighs and Groans, and Complaints; with vehement and importunate Deſires and Prayers to God and Man, to help and deliver us— God indulges us in this too—Our bleſſed Redeemer who is the beſt Pattern for our Imitation in our Behaviour, expreſſes himſelf to the ſame Purpoſe—Father, if it be poſſible, let this Cup paſs from me; but when he conſidered the Hand that held it out, he adds with Submiſſion, Nevertheleſs not as I will, but as thou wilt—We ſhould conſider God as wiſe and good in all his Diſpenſations, not as ſovereign and arbitrary, but tender and compaſſionate to all his Creatures, who does not afflict willingly, nor grieve the Children of Men; but corrects us for our profit, that we may be Partakers of his Holineſs: Being thus reſolved to acquieſce in God's good Pleaſure.

3. From hence we alſo learn, to truſt and confide in Divine Providence, as our beſt and greateſt Safe-guard in all our Concerns; and our Security both in Want and Danger.—Now God is a Friend unto us; He loves us; He deſires our Happineſs; He knows the Means that are effectually conducive to ſecure it: And thoſe that have Faith in the Promiſes, ſhould firſt of all apply themſelves to that Source from whence is derived every Bleſſing—Apply, earneſtly, and importunately to him, to take them and their Concerns under the Wing of his Protection.—Now, if God has taken this Care upon Himſelf, (which I think is evident) ought we not to rejoyce in it, as our greateſt Happineſs? Yes verily —. For what Reaſon has any Perſon to be afraid, that has a Being of infinite Power for his Protector? Or to be anxiouſly ſolicitous, that has a God of infinite Goodneſs ſo near? It was from the Conſideration of God's great Care in providing for his Creatures, that our great Lord and Maſter, gave this Advice following— Take no Tho't for your Life, what ye ſhall eat, or what ye ſhall drink; nor yet for your Body, what ye ſhall put on? is not the Life more than Meat? Is it not more difficult, to make a living Creature, than to find out Means to feed it? Is not the Body more than Raiment? Is it not more difficult to form a Body, than to provide for it's cloathing? Behold the Fowls of the Air, conſider the Lillies of the Field; and if God feed and clothe them; ſhall he not much more you? O ye of little Faith. — It was this Conſideration of God's providential Care in protecting Mankind, that gave the Pſalmiſt ſuch Boldneſs —The Lord is my Light and my Salvation, whom ſhall I fear? The Lord is the Strength of my Life, of whom ſhall I be afraid? Again, in another Place he proceeds with the greateſt intrepidity of Mind; We will not fear, tho' the Earth be moved, and tho' the Hills be carried into the midſt of the Seas, tho' the Waters thereof rage and ſwell, and tho' the Mountains ſhake at the Tempeſt of the ſame: the Lord of Hoſts is with us, the God of Jacob is our Refuge.— There is nothing in theſe Texts of Scripture that Countenances a ſupine Negligence, without any Concern for our Maintenance and Preſervation: this would not be truſting, but tempting God: The Meaning therefore is this — That we muſt do the beſt we can, and accquit our ſelves as diligent and provident, in a humble Dependence upon God, without perplexing our Minds, or terrifying our ſelves, with empty Fears; conſidering our ſelves as under the Defence of the moſt High, and that nothing can hurt us without the Divine Permiſſion.

4. From hence I infer two Duties — viz. Prayer and Thankſgiving—For when we have fixed our Truſt and Dependance on Providence, theſe two Duties continually call upon us.—In Prayer we requeſt of God thoſe Mercies and Bleſſings we ſtand in need of—And in Thankſgiving, we return our moſt grateful & devout acknowledgements for every Thing we receive — Indeed if we are thoroughly convinced that all our Enjoyments of what Name or Nature ſoever come originally from God the giver of every good & perfect Gift; and that He who is ſovereign Lord of all Things; is good and gracious, full of Long-ſuffering; is concerned for us as his Offspring▪ and is willing to ſhew us Protection, conſidered as his Creatures; and to provide for us, as we are dependent.— A God to whom we may diſcloſe all our ſecret Wants, and upon whom we may caſt all our Burden, being fully perſwaded, that he will comfort and relieve us — If we conſider this I ſay, we muſt think that it is, not only our ineſtimable Priviledge, but our Duty, to aſk for Help in a Time of Need, imploring his Aid and Aſſiſtance in all our lawful Undertakings, as well ſpiritual as temporal, and his Protection againſt every Evil; eſpecially Sin, the greateſt Evil, and it's neceſſary Conſequents, the Sword, the Famine, and the Peſtilence.

Nor can we once reflect upon the Number and Extent of his Benefits to us, conſidered as Individuals—as a Town, Province or Nation: How our Life & Motion, (as an engliſh Dr. Scot's Serm.Divine excellently expreſſes it) our Health and Vigour, our Senſe and Perception, our Reaſon and Underſtanding, are his Gift; How we move upon his Earth, and breathe in his Air, drink of his Springs, and are fed from his Graineries, and are cloathed from his Wardrobe; and I may add with Regard to the publick Tranſactions in the World, and in particular with regard to War; How he has ſupported the Engliſh Nation, tho' but few in compariſon with the other Nations of Europe, but the Bulwark of the Proteſtant Intereſt— ſupported I ſay, the Britiſh Nation, with the Pruſſian Hero, when ſurrounded with potent Enemies—An evident Demonſtration this, of God's ſuperintending Power, that he can cauſe one to chaſe a Thouſand, and two to put ten Thouſand to flight—That he can ſave by few, as well as by many— But beſides theſe before-mentioned, from the ſame inexhauſtible Bounty, many ineſtimable Benefits, are extended to our better Part—How can we enumerate theſe Benefits, and our Hearts not ſwell with grateful Senſe of them—Our Tongues ſhould break forth into that devout Rhapſody of the Prophet David, "How precious are thy Thot's, thy kind and merciful Tho'ts, unto me, O God, how great is the Sum of them! If I ſhould count them, they are more in Number than the Sand."

We my Hearers, that enjoy the Light of the glorious Sun of Righteouſneſs, have this Advantage above the Heathen; they were puzzled how to reconcile Prayer and Thankſgiving, with their Notion of Neceſſity and Fate—And there are ſome at this Day, that hug the old Pagan Principle. But let us ſuppoſe Providence to be nothing elſe, but a neceſſary Chain of Cauſes, where would be the Encouragement to preſent our Prayers, or Praiſes to God: or which is the ſame, let them be fixed and immutable Decrees, upon this Suppoſition, God can help us no more than he can alter Deſtiny; and conſequently upon this Suppoſition, for whatever befalls us, deſerves no Thanks:—But if he governs the World with Liberty and Freedom, it is highly reaſonable, that we ſhould pray to him, and praiſe him for the Benefits we daily receive—This is as reaſonable as to offer our Petitions, or returns our Thanks, to our Parents, or our Prince, nay infinitely more, as God is the Original of all, they only the Conduits, that convey ſome few of his Bleſſings to us.

5. Let us cloſe all with an Enumeration of God's Providential Dealings with us in Years paſt; adding ſomething (tho' briefly) on the Occaſion of our aſſembling together at this Time, in Obedience to the Authority ſet over us.— Let us conſider, that God has inſtituted Prayer and Thankſgiving, not only as a proper Acknowledgement of the Divine Goodneſs, ſuper-intending the World, but as a Thing neceſſary, both to our own Happineſs, and the wiſe Improvement of his Bleſſings—Let us have the Qualifications to make all Services of this Kind acceptable, which is to keep a Conſcience void of Offence, towards God, and towards Man, and to have a lively Senſe of the Divine Providence, always preſent with us, obſerving our Ways, and directing our Concerns—The Lord Jehovah, the Everlaſting King, who ſuper-intends univerſal Nature, who reared the vaſt Fabrick of the Univerſe, and wields this vaſt Machine; as you have heard in this Diſcourſe; in ſhort, he not only created all Beings, animate and inanimate, but governs them by certain Laws—He upholds all Things by the Word of his Power; and his Providence influences in all the Concerns of Men here below.—He ſets Proſperity and Adverſity, the one over againſt the other; for this End, that Men may find out none of thoſe Things which ſhall befall them hereafter; that ſo being perfectly ignorant of what is to come, we neither preſume in Proſperity, nor Deſpair in Adverſity.

God in his Providence, has exhibited this Leſſon unto our View this Year, and the laſt, amidſt our Succeſſes againſt our Enemies; He is ſtill threatning us with want of Bread, and cleanneſs of Teeth, by with-holding the Rain from Heaven; ſo that we may not forget that Adverſity may come.

But let us take a curſory View of God's Kindneſs, repeated Kindneſs to us. Tho' there was ſomething of Adverſity in the Beginning of the War— Our Enemies gain'd upon us for a while — Yet what a Series of Fauvors has the All-powerful Jehovah indulged us withal? What great and marvellous Succeſſes has our gracious Protector granted to us againſt our Heathen and Antichriſtian Enemies? Our perfidious and common Enemy can't but ſee, and know, that the God of the Engliſh Iſrael, has exhibited glorious Acts of his Power, in behalf of the Proteſtant Cauſe; and that he can conquer, as well in the Valleys as upon the Hills—What mighty Acts of Power and Goodneſs, has he diſplay'd in behalf of our Nation in Europe and America — Surely God has ſhewed himſelf to be Lord of our Hoſts, and the God of our Armies, and to be indeed a Man of War, as he is ſtiled by a poetical Licence in the Song of Moſes— He has made known unto us in a Variety of Inſtances, that he ſuper-intends all human Affairs; and in War in particular, that he can ſave by few as well as by many; as may be inſtanced in our Nation, which is ſmall, when compared with either of the Nations, we are now engaged with in War, eſpecially as to Number: And more particularly, in upholding the The King of Pruſſia. Hero of the Times, encompaſſed with ſo many potent Enemies, and expoſed to ſo many Dangers— Theſe are great and marvellous Works of God!—

And now let us, my Hearers, more eſpecially contemplate with Amazement, and be carried away in a Tranſport of Gratitude, when we conſider the great and marvellous Works of God's Providence, in ſucceeding the Britiſh Arms in America.— No ſooner had the American Dunkirk ſurrendred to the brave American Sir J. Amherſt, Kt. General, but Providence opens a Door for the Reduction of the Enemy's Capital in Canada, by that brave and generous Gen. James Wolf. Hero, who reſigned his Breath in Action; and whoſe Memory will laſt as long as Time — After this, all the other ſtrong Fortreſſes ſurrendered at Diſcretion: their Defenders, who were reſolute in the beginning of the War, to proſecute a Plan, laid by Louis and Hell, to engroſs the whole of America to France— Theſe reſolute Defendants now come with Arms reverſed, and ſurrender upon our own Terms — Great and marvellous is this Work of thy Providence, O Lord God Almighty!

And now, let us, who are met together with Songs of Praiſe and Thankſgiving, in the Preſence of the All-ſeeing Jehovah, that ſearches the Hearts, and tries the Reins of the Sons of Men; ſee to it, that we are in a right Temper of Mind to render Thanks to God, who is the Fountain of eternal Love, and to contemplate on his Mercies towards us (tho' unworthy) theſe two Years paſt.—God has inſtituted Prayer & Thankſgiving, as was obſerved before, not only as a proper Acknowledgement of the Divine Goodneſs, ſuper-intending the World, but as a Thing neceſſary, both to our own Happineſs, and the wiſe Improvement of his Bleſſings.

In the Courſe of the laſt Year, we ſhould not forget to take thankful Notice of his over-ruling Hand, in ſubjecting Martineco, and Iſlands adjacent, to the Britiſh Crown. Now an Opportunity preſents, let us return our grateful Acknowledgements, taking proper Notice of the Goodneſs of God towards us in thus repeatedly humbling our common Enemy.

And furthermore, we ſhould not forget to expreſs our Thankfulneſs, for the favourable concurring Circumſtances, that attend our military Operations in Germany: marvellouſly has God appeared of late on our Side, by enabling Prince Ferdinand, to defeat ſo large a Body of the Enemy, with ſo inconſiderable a Loſs — Bleſs the Lord, O our Souls, and may all that is within us, bleſs his holy Name!—

But above all, with Hearts elate in Gratitude and Amazement, we muſt contemplate the glorious and important Conqueſt of the HAVANNAH.—If we conſider the Strength of the Place,—the Reſolution of the Defendants, and the Unhealthineſs of the Climate, we ſhall find the Hand of God viſible in its Reduction; and ourſelves have great Reaſon to rejoice, and be thankful. Who knows but that this is deſigned in Providence, to humble the King of Spain, that haughty Monarch; for his Injuſtice in unneceſſarily entring into a War with our Nation.

The Reduction of this Place, was attempted not many Years ſince, as ſome now upon the Stage of Action, can well remember. At that Time the Engliſh came off with Diſgrace;—but not ſo now.—Now glorious News indeed! Vid. Atlas Geographus Diſc. Havan. The old Prophecy which has been among the Inhabitants, for many Years, is now accompliſhed, viz. That Engliſhmen ſhould ſome Time or other, walk as freely about the City, as Spaniards: And for this Reaſon, they always blind-folded every Engliſhman, whether in Time of War or Peace, when travelling about the City; leaſt their vaſt accumulated Wealth, ſhould be diſcovered; being ſenſible that if ever a War ſhould happen between the two Nations, the Engliſh would endeavour to ſpoil them of their Wealth, by cutting off the Communication this Way, between old Spain and New: At the ſame Time ſenſible of their Puſillanimity and Unſkilfulneſs in defending themſelves in War, tho' Nature, as much as Art formed it almoſt impregnable. But their brave Defence at this Time, will redound greatly to the Honor of the Spaniſh Arms.

But amidſt theſe Succeſſes, let not our Hearts be elate with Pride: Let us not glory in our Strength; but let us glory in the Strength and Power of the almighty Arm: And not forget that Adverſity may come.

To conclude: Let us all this Day, give Thanks to God in a right Manner; conſidering that there is this one Qualification requiſite to make all Services of this Kind, acceptable; and that is a Conſcience void of Offence, toward God, and toward Man; with a conſtant lively Senſe of the Divine Providence, always preſent with us, always over-looking us, obſerving our Ways, and directing our Concerns, purſuing us with Puniſhments, when we do amiſs, and crowning us with Bleſſings, when we do our Duty; is the moſt effectual Means to attain. Let us then conſider him at all Times, as the all-powerful Jehovah, who rules in the Armies of Heaven above, and among the Inhabitants of this World. That his Dealings with us, are conſummately wiſe:—That all his Providences, whether proſperous or adverſe, are for our ſpiritual Good; for our awakening out of our Lethargy in Sin, and quickning in the Ways of Vertue and Godlineſs. Don't let us miſimprove theſe gracious Dealings towards us; may they be the Means of making us look up for the future, to the good Hand that is continually over us; and ſee that it is by God, that we live, and move, and have our Being.

Let us take due Notice of every Inſtance of his Favour, with Regard to the War; and let us all Pray, that the God of Peace, would in his own Time, conduct us to an honourable permanent Peace. That he would haſten the happy and glorious Time, when Wars and Fightings ſhall ceaſe among Mankind; when all Nations ſhall be united under Jeſus, the Prince of the Kings of the Earth, and great Head of the Church.

And finally, may we all be bro't at laſt, to the eternal World, and there join with the general Aſſembly of the Church of the Firſt-born, in ſinging the Song of Moſes, the Servant of God; and the Song of the Lamb, ſaying, in one comprehenſive Strain; Great and marvellous are all thy Works of Creation, Providence and Grace, Lord God Almighty, juſt and true are thy Ways, thou King of Saints.