Mr. BARTON's FAST-SERMON BEFORE THE Lord Mayor, and Court of Aldermen, JULY 16th. 1690.   

Pilkington Mayor. Jovis xvii die Julii 1690. Annoque Regni Regis & Reginae Willielmi & Mariae Angliae, etc. Secundo.  
THIS Court doth desire Mr. Barton to Print his Sermon Preached on the 16th. of this Instant July, at St. Marry le Bow, before the Lord Mayor and Aldermen.  
per Cur. Aldr.   

A SERMON Preached at St. Marry le Bow BEFORE THE Right HONOURABLE THE Lord Mayor And COURT of ALDERMEN, ON Wednesday the 16th. of July, BEING THE FAST DAY. By SAMUEL BARTON, B. D.  
LONDON, Printed for Brabazon Aylmer, at the Three Pigeons over-against the Royal Exchange in Cornhill, 1690.   

The Epistle Dedicatory. To the Right Honourable Sir THOMAS PILKINGTON, Lord MAYOR of the City of LONDON.  
My Lord,  
WHen I Preached this Sermon at your Invitation before your Lordship and the Court of Aldermen, whatever fault was in it was imputable wholly to myself: But now that I Publish it by your Lordships and their Order, you will pardon me if I tell you, you have made yourselves sharers in the Blame. Yet I must needs say, had I been convinced there was any thing in it that justly deserved Censure, I should not easily have been prevailed with to expose it to Public view, unalter'd as it is. But such is my Unhappiness, that though I have been told that many were offended at it, yet I have not met with any one that knew a good Reason why, or that was himself persuaded there was any Reason for it. The only Passage I have heard of (tho' there may be many more for aught I know) that gave so much Offence, is that toward the Conclusion wherein I express my detestation of such a Wickedness as the inviting in the French would be, in an Englishman and a Protestant. I am not yet persuaded that the declaring my Abhorrence of it in the manner that I have done, is so much as a tacit accusing any Person of it: Neither can I think that I have aggravated the Crime in an undue manner, when I make it next to the worst that can be imagined. But if any one will tell me of a greater that aught to come between, I shall not be backward to acknowledge such a Mistake. Neither lastly, can I think it worth my while to answer such a weak and peevish Objection as some I hear have made, as if it were Blasphemy forsooth to suppose that wicked men may account the Government of Almighty God a Tyranny. And yet if nothing of all this be the Fault that is to be found in that Expression, I must needs say, I am yet to seek where it lies. In composing of the Sermon it was my real desire to promote as well as I could the great End for which the Day was set apart, viz. Repentance and Reformation whereby the Judgements of God might be prevented. And I am not out of hope that it may have had, and may yet have by virtue of this Publication, some little Effect that way. And therefore I humbly present it to your Lordship as a Testimony that I am  
My Lord, Your Lordship's most Obedient and Humble Servant, SAMUEL BARTON.   
AMOS IU. 12. 
Therefore thus will I do unto thee, O Israel; And because I will do this unto thee, prepare to meet thy God O Israel.  
IT is an easy matter especially out of the Prophetical books of Scripture to choose out a Text proper enough to the occasion of our present meeting. For the people of the Jews (in whose place and stead the Christian Church, and at this time the Reformed part thereof does succeed) had, in their latter time especially, before they were carried into Captivity, and before God would execute the severest of his Judgements upon them for their Apostasies, many Prophets sent unto them to warn them, whose Writings, and the Messages that they delivered, it has pleased God should be conveyed down to us, to the intent that from thence we might learn to take warning also, and to understand the Methods of God's dealing, and the Discipline we must expect he should exercise toward those whom he favours with the knowledge of his Will, when they behave themselves unthankfully and unworthily toward him. We have the History of the Old Testament, to let us know what befell the People of God in those early Ages of the World, and how he chastised them for their Offences, and delivered them ofttimes upon their Repentance. And we have the very words of the Prophets whom God sent among them (many times very pungent and penetrating words, such as carry a more than ordinary force and spirit in them) very applicable in many instances, to our own condition. These things were written for our Example and Admonition. And indeed, setting aside the Divine Authority, there is no other Book in the whole World containing so many wholesome and useful Instructions, such Comforts and Supports in the time of Adversity, nor such necessary Directions, and useful Cautions for all times, as are to be found in Holy Scripture.  
But though the Scripture abound, as I said, with Directions very useful and applicable to every emergency, and to every state and condition we can be in, and particularly have many Texts proper enough to a day of Humiliation (as this is) of which number I take this which I have read to you, to be one. And though it be not difficult, either to explain the meaning of it, or to make such Observations and Inferences from it, as may be very useful to every one of us; yet how to press these things so home, and to speak with such force and cogency, as the present time and state of things does require, and as may cause such necessary Truths to sink deep into every one of our minds, is I confess a work that seems too difficult for me. However with God's Assistance I shall apply myself to it in the best manner that I can.  
These words then (to begin with an Explanation of them) are a plain Declaration of God's intention to proceed in executing Judgements on his People, and chastising them severely for their sins. For the Prophet in the Verses before had been recounting to them what Judgements God had already sent upon them for their Wickedness, and that without any good effect. He gins this Enumeration at the 6th. ver. telling them of a Famine that had been amongst them. I have given you cleanness of teeth in all your Cities, and want of bread in all your places, yet have you not returned unto me, saith the Lord. That Chastisement, it seems, had done them little good. He therefore adds farther at the 7. and 8. verses, And also I have withholden the rain from you, when there were yet three months to the harvest, and this was in such a manner as did plainly show the finger of God in it; for it follows, and I caused it to rain upon one City, and caused it not to rain upon another city, one piece was reigned upon, and the piece whereon it reigned not withered; so two or three cities wandered unto one city to drink water, but they were not satisfied; yet have ye not returned unto me saith the Lord. Still they amended not their ways, nor would forsake their sins, though the strange difference that was made between some places and others in the Execution of this Judgement, made it evident that the hand of God was in it. It follows at the 9th. verse. I have smitten you with blasting and mildew, when your Gardens, and your Vineyards and your Figtrees, and your Olive-Trees increased, the Palmer-worm devoured them; yet have ye not returned unto me saith the Lord. That is still the Burden, and the complaint of God against his people, that nothing of all this would awaken them so far as to make them return to their Duty. Therefore he proceeds at the 10th. verse to mind them of yet heavier Judgements that had been executed upon them. I have sent among you the Pestilence after the manner of Egypt, your young men have I slain with the sword, and have taken away your horses, and I have made the stink of your camps to come up into your nostrils; Yet have ye not returned unto me saith the Lord. Here is still the same complaint entered against them, that all this had not wrought a Reformation. Yea still farther at the 11th. ver. I have overthrown some of you as God overthrew Sodom and Gomorrah, and ye were as a Firebrand plucked out of the burning; yet have ye not returned unto me saith the Lord. This was a dreadful aggravation of their wickedness, that all this would work no good effect upon them, nor bring them to a Reformation, but like those mentioned in the 9th. of the Revelations at the sounding of the Sixth Trumpet which brought such dismal Judgements upon the World, yet they, the rest of the men, 'tis said, which were not killed by these Plagues, yet repent not of the works of their hands. One might expect upon this Instance of the Jews Incorrigibleness, that God should either have totally cut them off and destroyed them, or else that he should at least have given them over, and no longer owned them as his People. But he was more merciful than so; and therefore sends them a farther Summons by the Prophet to try if at last their stout hearts would yield, or whether they would resolve to abide the worst of it; and that in the words of my Text, Therefore thus will I do unto thee, O Israel; And because I will do this unto thee, prepare to meet thy God O Israel. In which words you see God still speaks to them as his People, and own himself to be their God. But he threatens them severely in the former part of the words. Therefore thus will I do unto thee. Therefore, because thou hast hitherto showed thyself so incorrigible, I will try if I can overcome thy stubbornness; thus will I do unto thee; some refer the particle thus back to what is said at the second verse where the Prophet tells them, that God had sworn by his holiness, that lo the days should come upon them, that he would take them away with hooks, and their Posterity with Fishhooks, i. e. cause them to be carried into Captivity as easily as men take little Fishes. Others understand it more generally, and that seems better than to look back so far, thus will I do unto thee, i. e. I will proceed and still multiply Judgements upon thee, whilst thou continuest in this manner impenitent. And then it follows very seasonably after such a Threatening; And because I will do this unto thee, prepare to meet thy God O Israel. Which words, some understand as spoken ironically; as if he should have said, since thou seem'st resolved thus to contend with me, and to defeat all my designs in chastizing thee, prepare thyself and try whether thou art able to stand against me, whether thou canst divert the strokes of my Indignation, or how well thou canst bear them when they come upon thee. This is no ill sense of the words, for God might thus by his Prophet upbraid his People with their weakness and folly, that would act as if they thought themselves able to encounter him, or had no need to fear the effects of his displeasure: And the following words at the last Verse of this Chapter seem to favour this sense, as expressing and setting forth the Greatness and Majesty of God, and the irresistibility of his Power. For lo, he that formeth the mountains, and createth the wind, and declareth unto man what is his thought, that maketh the morning darkness, and treadeth upon the high places of the earth, the Lord the God of Hosts is his name. But others, and I think the greatest part of Interpreters, choose rather to understand it in somewhat a milder sense, as an Exhortation to Repentance, by which possibly the wrath of God might yet be appeased, and his Judgements averted, or at least if not so, if the Decree were peremptorily and irreversibly gone out against them, yet they might be the better able to submit to the stroke, and bear with patience and fortitude the evil that was coming upon them. For were there no more in it than so, it is a very useful and necessary warning. When Troubles are a coming 'tis very good to be well prepared. Yet that Repentance would still have prevented the Evil that was threatened, seems very probable as for other Reasons, so because of that saying which you have twice repeated in the beginning of the next Chapter, Seek the Lord and ye shall live. I therefore look on the former part of the words as a Threatening, and the latter as an Exhortation to Repentance, whereby the Threatened Evil might be prevented; yet not so as to exclude either of the other senses, wherein they may be taken to denote the impotence and utter inability of men to resist or fight against God, or the need of a prepared mind when Evil is certainly acoming. Accordingly therefore from the words thus opened we may draw these following Observations.  
1. That 'tis the incorrigibleness of a People under former and lesser Judgements, that causes Almighty God to send more and greater. Therefore thus will I do unto thee. Because thou hast not yet returned unto me and amended thy ways, I will proceed to farther degrees of severity toward thee.  
2. That when Judgement is going forth against a People they have no other help or remedy but a true Repentance. They may prepare to meet their God with a humble Submission and Acknowledgement of their Fault, and so perhaps may avert his Anger, but there is no other possible way of doing it, no Force nor Policy, without that, will put by the stroke.  
3. That though Judgements be never so peremptorily denounced, yet still there is a door of Hope open this way, the wrath of God may be averted, or at least greatly assuaged and mitigated, or the time of its continuance shortened.  
4. That when Judgements do fall heaviest upon a People, yet by a due Preparation the burden of them may be greatly lightened. I shall speak something to each of these Observations, and then proceed to make some Application. And,  
1. We may observe hence, That it is the incorrigibleness of a People under former and lesser Judgements, which causes Almighty God to send more and greater. It is very evident from the Text and Context that this was the Case with the People of the Jows. For their not returning to their Duty after so many Chastisements is given as the Reason why God would proceed to a farther exercise of severity. And it is not so much God's indignation against sin that causes him to do thus, as his Love to his People and desire of their Reformation. For Affliction is found to be a very proper means in order to that End, and reduces those many times to their Duty, whom forbearance and indulgence would but have spoiled. And therefore this Discipline God chief exercises towards his own People, those whom he has most favoured with the knowledge of his Will, and that with an intent to bring them to a better mind by it. When there is no longer any hope of that, he than proceeds either to a total excision and destruction of such a People, or else leaves them wholly to themselves to follow the Conduct of their own Lusts, takes away the light from them, and lets them grope in darkness and blindness, till they so fill up the measure of their Iniquities, that in his wise Providence he judges it no longer fit to let them live upon the Earth, and so brings a sweeping destruction upon them. In the mean while that Reformation is the end he seeks in chastizing, and that where there is no hope of that, he is wont to forbear, we may learn from that Expostulation of the Prophet Esay with the Jews, for their stubbornness and backslidings; Why should ye be stricken any more, ye will revolt more and more. Elay 1.5. And we have no reason to wonder that those People whom God has favoured in a peculiar manner should be more especially exercised with a severe Discipline when they sin against the Mercy and Lovingkindness of God. Such have more to answer for, have more Talents entrusted with them; And we know 'tis usual with men to take it more heinously when their own Children or Favourites, or such as they have very much obliged, offend against them, than when 'tis done by others: And 'tis usual also for them, so long as they have any hopes, to seek the reclaiming of such by chastizing them. No wonder therefore if God proceeds in his dealing with men, according to the same Rules, and the same Principles of Reason which he himself has engrafted into our Nature. And hence it is that he tells this People of the Jews by his Prophet in the Chapter before that where my Text is. You only have I known of all the Families of the Earth, therefore will I punish you for your iniquities. Am. 3.2.  
And there are many places in the Prophets wherein we find this People highly taxed, and even reproached for their stubbornness and incorrigibleness, notwithstanding all the warnings God could give them. If you look into the History of them, the 17. Chap. of the 2d. book of Kings will give you a sad account of the Causes that moved God to give them over into the hands of their Enemies. At the 13. & 14. verses of that Chap. you read, how that the Lord testified against Israel and against Judah, by all the Prophets, and by all the Seers, saying, Turn ye from your evil ways and keep my Commandments and my Statutes, according to all the Law which I commanded your Fathers, and which I sent to you by my servants the Prophets. Notwithstanding they would not hear, but hardened their necks, like to the neck of their fathers, they did not believe in the Lord. And if you look into the Writings of the Prophets, 'tis endless almost to reckon up the many several places wherein God upbraids this People, with their stubbornness, and hardheartedness, and impudence in Sin. In the 48. of Isa. at the 5. I knew (says he there) that thou art obstinate, and thy neck is an iron sinew, and thy brow brass. And in the 6. of Jer. at the 10. ver. we have that Prophet complaining and expostulating to the same effect. To whom shall I speak and give warning that they may hear? Behold their ear is uncircumcised, and they cannot hearken, behold the word of the Lord is unto them as a Reproach, they have no delight in it. And when he gives them good Counsel at the 16. ver. of the same Chap. Stand ye in the ways and see and ask for the old paths, where is the good way? and walk therein, and ye shall find rest for your Souls; their answer is, (but they said) we will not walk therein. And we will not hearken, ver. 17. Just as you have it in the 2d. Chap. of the same Prophecy at the 25. ver. where is a lively description how they were bend and set upon their Idolatrous Practices, Withhold thy foot from being unshod, and thy throat from thirst, i.e. Forbear such Practices as will certainly bring thee to Poverty and Misery. It follows, but thou saidst, There is no hope, No, for I have loved other Gods, and after them will I go. It was but lost labour to dissuade them. Like that desperate Lover in the Comedian, who says of himself, Et prudens sciens vivus vidensque pereo nec quid agam scio. He saw destruction and misery before him but he could not refrain. This was a sad case. But God we see was resolved to try yet farther with his People whether they might not be reclaimed by the Rod. Therefore thus will I do unto thee. It was their stubbornness which made him take up this Resolution. But I proceed to the 2d. Observation, which was  
2. That when God is thus resolved; and Judgement is going forth against a People, they have then no other help or Remedy but a true Repentance. Alas what other can they have? All other Remedies must suppose God either impotent or ignorant. But this only supposes him Merciful and Gracious, and that his Goodness can overcome his Indignation and Displeasure when nothing else can. If we would seek to oppose ourselves against the strokes of his Anger, or to meet him in any other way, it must be upon a mad supposition that we are wiser or stronger than he, But this only supposes that there is a certain force and efficacy in Repentance, and a kind of Magic in Prayers and Tears, which Almighty God himself, such is his Goodness, cannot resist. Too many indeed when they see Evils acoming, are apt to put their whole Trust in other Remedies, and to think that their own Strength or Policy shall be able to put by the stroke; and God may permit the success sometimes to answer their Expectation, being entreated perhaps by others that behave themselves better. And this does but harden them in a vain conceit that 'tis they themselves and not the Providence of God that does it. But most certainly whenever God sets himself to punish or chastise a Nation, 'tis easy for him to bring it about, be they never so great, or strong, or well provided, or watchful against their Enemies. And therefore whensoever Judgements are threatened or Evil seems to be coming upon a Nation, though all fit and proper means and ways are to be vigorously used, whereby to ward off the Blow, yet if Repentance and Amendment of Life be not joined with them, there is little hope in them all, they are but broken Reeds, that may easily sink under us and deceive us. And the reason is because God the Supreme Orderer and Governor of all Affairs, finds no difficulty in overcoming any other opposition, except that of the humble Prayers and Supplications of a penitent People. And this brings me to the 3d. Observation that was made, viz.  
3. That though Judgements are never so peremptorily denounced, yet still there is a door of Hope open this way. For this is the ground of the Prophet's Exhortation in the words of the Text, Prepare to meet thy God, O Israel, viz. that thou may'st yet turn away his wrath from thee, and shorten at least or mitigate, if not totally put by the Judgements that are going forth against thee. For to this purpose Rab. David glosses upon the words. Praepara te & dispone ut obviam eas & exeas in occursum ejus per paenitentiam, & bona opera, & experieris bonitatem & benignitatem ejus, convertetque tibi mala in bona. Prepare and dispose thyself to go out and meet him, by Repentance and good Works; and then thou shalt experience his goodness and bounty to thee, and he will turn the threatened evil into good. And for confirmation hereof, in the Chapter next after this you have a promise of mercy still upon this condition that they would but seek the Lord with Penitent and humble Prayer. Seek the Lord and ye shall live. And this is most agreeable to the Declarations that God makes frequently in the Prophets concerning himself, and the manner of his dealing with men. Fury is not in me, says he, by the Prophet Esay, Isa. 27.4. He is not implacable but may be appeased if men will use the means. And therefore in the following ver. he declares how that is to be done; Or let him take hold of my strength that he may make peace with me, and he shall make peace with me. As much as to say, If at any time I seem to be enraged against a sinful People, yet let them but use the right means, let them but apply themselves to that which is the proper method to assuage my Anger, and they shall find the effect of it. He calls it a taking hold of his strength (this applying themselves to him by Humiliation and Prayer) because it is the only thing that renders him in a manner unable to punish those that do so; such is his Goodness and Compassion toward returning Sinners, that he cannot find in his Heart to execute the fierceness of his wrath upon them; but finds himself in a manner disabled, though it is not indeed from want of Power, but from want of Will that he forbears, or ceases to punish. He is not wont therefore to go to the utmost so long as there is any hope of a People's Amendment or Reformation; and so soon as that appears in any good degree, he gins to mitigate and withdraw his Judgements; according to that of the same Prophet Esay, In measure when it shooteth forth thou wilt debate with it; he stayeth his rough wind in the day of the East-wind, Isa. 27.8. In the former part of which words God is compared to a Vine-dresser, that prunes his Vine with discretion, lopping off the superfluous branches, but not hurting the body of the Tree. So God proportions his Chastisements to the end which he designs by them, which is indeed the good of his People, and therefore many times gives a check to his own Anger in the very middle, or stops when his hand was as it were lifted up to strike, and the fatal blow was within a little of being given, not considering so much what a sinful Nation has deserved, as what is most agreeable to his Wisdom and Goodness to do in the World. He stayeth his rough wind in the day of his East-wind. But I proceed to my 4th. and last Observation, of which but in a word.  
4. That where Judgements do fall heaviest upon a People, yet by a due Preparation the burden of them may be greatly lightened. Sometimes, yea too often, the bulk or body of a People show themselves to be so stubborn and obstinate in their Sins, that God is, as it were compelled to exercise great severities toward them. Yea many times they draw down Judgements upon themselves by their wickedness. And their sins are of such a nature, that unless God would interpose by an extraordinary power to hinder it, they must needs bring National Calamities upon them. And sometimes God has been so far provoked that he will hear of no intercession for them, but though Noah, Daniel and Job stood before him, it would be to no purpose. Now in such Cases as these there is no Remedy but Judgement must have its course. Yet good men are not therefore left in a hopeless or miserable Condition. They may prepare to meet their God going forth thus in Judgement against a People, and it will not only be a likely means to avert God's Wrath in time, but it will also be a means to lighten the Burden for the present, and enable them to bear it with Patience and Fortitude. For in a time of greatest Calamities, if a man have but peace with God and his own Conscience, it will be a mighty support to him. And though a man should be encompassed with the saddest spectacles of misery all about him, and see the ruin of his Country, and have a large share in it himself, yet so long as he has hope in God, and peace in his own Bosom, provided that he has truly repent of his Sins, and fitted himself for the Happiness of another World, such a one, though he cannot but be under much grief and trouble, yet he ought not to be accounted miserable. Every good man will have a tender and compassionate sense of the Miseries of others, especially any that are near him, and 'tis Natural for all men to have sense and feeling enough of those temporal Evils which themselves lie under. But nevertheless a quiet Conscience and a well-grounded hope in God are so strong a Cordial, and have such a mighty virtue in them as may be sufficient to keep a man's Spirits from sinking under his Burden. It was that that supported holy Job under all those grievous miseries and calamities which befell both him and all his Family. And tho' a man have not all the same Conscience of the Innocence and Integrity of his past life, that that good man had, yet if he be but truly penitent, and do really amend for the future, he may even be thankful for those temporal Evils which were the occasion of his so doing, and cheerfully submit to them, as but a just and necessary chastisement.  
But I proceed next to the second part of my discourse, to make some Application of what has been said. And every one of these Observations that have been made from the words will afford us some inferences deserving our Consideration. For,  
1. If Incorrigibleness be that which provokes God to send farther Judgements; then may we of this Nation have just cause to fear. For we cannot sure but be sensible that we have already tried God's Patience very far. He has punished us in divers of the very same ways that are here recounted in this Chapter, and which I repeated to you in the beginning of my Discourse. Not indeed by Famine: but by Pestilence, and by a dreadful Fire, so that the Remainders and the Inhabitants of this great City may justly be said, in the Prophet's Expression, to have been as a firebrand plucked out of the burning, and as justly I doubt we may add that which follows, yet have ye not returned unto me, saith the Lord. Since that time therefore we have fallen into many great troubles, through intestine Divisions, and Animosities between one Party and another, industriously cherished by those who designed the ruin of both: Many illegal and arbitrary things have been done amongst us for the bringing in those two most dreadful Evils (which ever go hand in hand together) Popery and Slavery. And though our Suffering in this kind was comparatively but little, yet it carried a high degree of Terror in it, when we saw ourselves in the hands of such men as would stick at nothing to bring about their Ends, and whose very tender mercies were cruel; When we saw the Foundation laid and expected nothing less than the erection of a French Model of Religion and Government. And truly when we were at the height of those our Fears, I must needs say that then, if any, was the time when we began to look somewhat like a reforming People. For when we thought we were like shortly to be deprived of the Public Worship of God in a known Tongue, People did seem a little more zealously to frequent it, when we saw and had occasion to consider more narrowly what the Doctrines and Principles of Popery were, we began a little more closely to adhere to those of the Reformation, and when we thought that all Protestants must be like to suffer together, we began to lay aside our quarrels and differences in a great measure, and promised ourselves we should not easily fall into the same again. And so merciful was God to us, that in a little time, when there was but this little Appearance and this good hope of a Reformation among us, he sent us a most gracious and wonderful Deliverance, the very thing that we wished for, and beyond our Hopes. And is it not a sad and an ill boding consideration to us that no better fruit should follow? May not God justly say to us as to Ephraim and Judah by the Prophet Hosea, O Ephraim what shall I do unto thee? O Judah what shall I do unto thee? For your goodness is as a morning Cloud, and as the early dew it goeth away. Is it not strange that men should so soon forget what were their thoughts in the day of their Affliction? Is it not a wonderful thing that we should disagree and fall out again as much as ever, before we are got rid of the Common Enemy? And is it not a thing very provoking to Almighty God that we should bring forth no better fruit, after such warnings and so much mercy showed us? One would think the consideration of those dreadful Evils we have hitherto escaped, should make us look on ourselves as under some obligation to walk worthy of the good Providence of God, and the prospect of those Miseries that are before us, if our Enemies should prevail, should make us fearful of offending. He must be very blind, and I doubt wilfully so, that does not see and believe that if the late designs, that had so long been carried on against our Religion and Government had not met with that wonderful and seasonable interruption that they did, not we only but even all the Christians of the Reformation had in a little time, in all probability, been reduced to as deplorable a Condition, as those of France or Savoy have been. And shall any little Creature now that has got some nice and foolish scruples concerning our present settlement, and knows not what he would have himself, pretend to murmur and repine because God does not bring about his work just in the way that he would have it, and according to the model of his Fancy? Is it nothing to such narrow souls that the whole Protestant interest which was in a manner expiring, is now through God's wonderful Providence beginning to revive again, that the most ancient of all Protestant Churches, the poor Inhabitants of the valleys of Piedmont, that have born their Testimony through so many Ages, are already restored to the liberty of their Religion, and become a Terror to him that stirred up Persecution against them, and that there is hope the like may ere long befall our poor Brethren of France? Or do all these people deserve no consideration? Is it no matter what becomes of them? since that perhaps in all things they may not be just of our minds. So some Bigots seem to think who would cut themselves off from the Body of the Reformation. But certainly till we are reduced to a better temper of Mind, till we can love one another, and have a hearty Charity for all that hold the same Fundamentals of Christianity, though differing from us in lesser matters, provided they live but according to their profession, and till we ourselves learn to walk as becomes the Gospel, and to adorn the Doctrine of God our Saviour by a holy and exemplary Conversation, till this be done, we are not fit for a complete Deliverance; And 'tis no wonder therefore if God still continue to chastise us; If after he has brought us out of Egypt, he yet lead us about in the Wilderness, and cause us like the murmuring Israelites to consume our days in Vanity and our years in Trouble. Yea if he should make us to drink up the dregs of that bitter Cup which has already gone about in almost all the Reformed Churches round about us, we must acknowledge the Justice of his Providence in it; yea we ought to wonder at his Mercy if we escape it. But,  
2. From the 2d Observation that was made we may draw this Inference. That since when Judgement is going forth, and God is about to chastise a people, nothing else can deliver them but Repentance; We, who by reason of our former Impenitency and Wickedness have so much cause to expect severity, and who according to the present posture of our Affairs seem to be upon the brink either of a happy Deliverance or a miserable Downfall, aught to beware that we put not our Trust and Confidence in any other help or means so much as that. Many of us I doubt are too apt with the Jews to put their trust in Arm of Flesh, to reason from second Causes and Appearances without considering sufficiently how easily the Providence of God, if he be angry with us, and set himself against us, can blast and defeat all our likeliest and most probable Hopes. We may be apt to reckon upon the strength of our Forces, the number of our Confederates, the Valour of our King, the Situation of our Country and the like; but not only a little sense of Religion, and a small consideration of the overruling Providence of God, but even our own fresh experience may serve to convince us, that except we have him on our side nothing else can do us any good. For have we not lately been forced to turn our backs upon our Enemies in that very Element wherein we were wont to think our greatest strength lay? And though God has been pleased to bless us with better Success in Ireland (for which for ever praised be his Name) yet in the very manner of doing it he has showed us how easily he could have brought about a quite contrary event, and given us such a blow as was not to have been recovered. We may even tremble to think how near we were to ruin, when the Breath of our Nostrils, the Anointed of the Lord, so narrowly escaped that fatal Bullet, and how dismal the consequence must in all probability have been not to us only but to all the Protestant Churches abroad had he fallen by it. But if God be for us who can be against us? If he will undertake the defence and protection of any man, all the World cannot hurt him, though he walk in the midst of dangers, it is the same thing; A thousand may fall beside him, and ten thousand at his right hand, but it shall not come nigh him, as the Psalmist speaks of him whom God protects. It is good for us therefore to make our peace with God, and to put our Trust in him; To say with the Psalmist, I will not Trust in my Bow, neither is it my sword that shall help me. But it is thou, O God, who, we hope, wilt save us from our Enemies, and put them to confusion that hate us. All necessary and proper means indeed are to be diligently and vigorously used; For God will not help those that take no care to help themselves, when he has put into their hands the power and means of doing it; And we see St. Paul tho' he was before hand assured of the Event, being told by an Angel that God had given him all them that sailed with him, Acts 27.24. yet was careful nevertheless not to omit the necessary means of Preservation. But when all is done, our main Confidence must be, not in any force or strength of our own, but in the merciful Providence of God, who is always able, and never unwilling to deliver us if we are but duly prepared for it. To which purpose therefore the Inference that I make from my 3d Observation is this;  
3. That since God is so gracious, that tho' Judgements be never so peremptorily denounced or seem never so likely to come upon a people, yet there is always a door of hope open to the Penitent. We should therefore magnify his Goodness, and set ourselves seriously to use the means of averting his Anger. It is that which is the end that God designs in chastizing a Nation, even to bring it to Repentance, and if the Threatening, and the Terror of his Judgements before they come, will but have that Effect, it will please him far better than if we force him to exercise severity first, and he will be glad to be excused from that his strange work, which he has so often declared he does not delight in.  
Almighty God seems now by his Providence to be doing great things in the World for the good of his Church, and the bringing down it's most cruel and implacable Enemies. He can, and we see does, make use of those who are no Friends to his Truth to bring about those good Ends which his Wisdom has designed; And if we will set ourselves to obstruct and hinder the good Work that he is doing, we may bring on ourselves a great deal of Trouble and involve ourselves in much Misery; But his work will be done, his Counsel that shall stand, and the opposition of foolish and wicked men shall but help to promote and establish it. How much better therefore were it for us, to reconcile ourselves to him by a hearty Repentance, and become the willing Instruments of advancing his Glory.  
There are some great and crying sins amongst us, which every one ought in his place, and those especially who are entrusted with Power, to set themselves against. We cannot be ignorant to what a height Vice and Debauchery has grown amongst us, having been I doubt purposely cherished, in order to the preparing us for a false Religion. It concerns us therefore not only to reform ourselves if we have been infected with the too general Contagion, but to set ourselves what in us lies to oppose the Torrent of Vice and Licentiousness, to declare openly our dislike of it, and to show it no manner of Favour or Countenance. It ought to be a sufficient Bar to any man's Advancement whatever he be otherwise, if he be known to be vicious and immoral in his Life. For we may easily see the Folly of trusting any thing in the hands of such Persons as have not the fear of God before their Eyes. Neither ought we to fear (as some seem to have done) that this will be the way to promote Hypocrisy; For admitting that it were so, yet it is a thousand times better, and more for the benefit of the World that Men should have but an outside and appearance of Godliness, than be openly profane and Irreligious. And besides, if it be once for a man's advantage and Reputation generally in the World that he appear sober and pious in his demeanour, no question but many more will be really and truly so, than would be otherwise where Vice is become fashionable.  
We should consider how our Vices and Immoralities have brought us within a little of utter destruction. And therefore if ever we hope for better times, 'tis absolutely necessary that we amend. If we have been seduced and led astray by ill Example, or carried down with the Torrent of Looseness and Licentiousness that has broke in amongst us, 'tis high time now at last to consider of it, and accept the Invitation that God gives us to become better. 'Tis time for every man to begin a Reformation of himself and his Family, and all as far as he has Influence, and therein to follow the Conduct and advance the Work of that Good Providence which seems now to be vindicating the oppressed Cause of True Religion, and which, though we have highly deserved God's Anger, yet has opened a way to us to become yet a very happy, if we will but be a reformed People.  
And I insist the more on this because I verily believe that were men's Vices and Debaucheries well cured, it would prove a great healing of all our Divisions and Differences; it being but too notorious that many seek to increase and set forward these, not so much for any real concern they have at the bottom for one side of the question or the other, as for fear that if we should agree there would in time be a more strict Rein of Discipline laid upon their Necks, and they should not be suffered to be so openly Profane and Licentious. This makes too many list themselves in that Party which they think will give least restraint to their beloved Vices, who in the mean time little concern themselves which side has the Truth, or so much as where the real difference lies. But certainly it seems a very plain case, that 'tis the Duty of every Christian, as to live according to the certain and uncontested Rules of Piety and Virtue, so to join himself in the worshipping of God with those who have the Advantage of a Public and Legal Establishment, so far as he may do it without Sin. And if but so much as this were well considered and conscientiously put in Practice, it were enough to make us a very happy Nation, and to Cure many of our worst Distempers.  
Such Admonitions as these if we would be persuaded to take, we need not at all question the good Effects of it. But if after all that God has done for us (by his Providence in a way of Chastisement or in a way of Mercy) there still appear no amendment among us, as we shall highly deserve, so I know no Reason but we should expect, to fall under severe Judgements. And tho' God may give us that success at present which he sees necessary to the carrying on other ends of his Providence in the World, yet we may assure ourselves of this, that he can never want means to punish us. And though we were totally delivered out of all the dangers that at present seem to surround us, yet more and greater Evils may still arise, and are like to do so, so long as Wickedness shall continue uncontrol'd, and our Lives unreformed.  
If too general an Impenitence shall still prevent our happiness (which God forbidden) and provoke him to exercise severity toward us, there is yet this Comfort to every particular Person, that will but be faithful in doing his Duty, that by a due Preparation to meet the Evil, the Burden of it may be greatly lightened, which was the 4th. Observation drawn from the words, and from it I shall only make this my last Inference, and so conclude, viz.  
4. That whatever evil may come upon us, it is our greatest Wisdom not to be taken unprepared. We see what Misery some would bring upon us. For we have too great cause to suspect there are those among us that cared not tho' they ventured the subjecting this whole Nation to a foreign Yoke of most miserable Slavery, so they might but have their Ends for the present. And we are confidently told what I am very loath to believe, and am resolved I will not believe till I see it evidently proved, that there are some who call themselves Protestant's, who yet stick not in a most lewd and flattering Address to invite the Common Enemy of their Religion and Liberty to rescue them from what they call a cruel Usurpation. But I cannot persuade myself that so great a Wickedness should enter into the Hearts of any number of Men that go under that Character. And if it did, I should think that in the next place they would apply themselves to the great Enemy of Mankind to free them from the Tyranny of God Almighty. But we have seen also that which gives us far more just cause to apprehend ourselves in danger; That our manifold Provocations and great incorrigibleness that has hitherto appeared may very justly expose us to heavy Sufferings. A general Repentance and Reformation would no doubt prevent any such thing; Yea the great Mercy that God has so lately showed us, is a manifest indication that he is not willing to deal with us as we have deserved. But since we cannot promise ourselves any security, 'tis our wisest-way to prepare for the worst. It will not be lost labour though it never come. We are never so fit for a prosperous condition as when we are ready if God call us to it to submit to an adverse, and can hearty pray that his Will may be done. If we have Peace in our own Consciences, and Peace with God, we are then ready to meet him in any of the Varieties of his Providence; and may say with the Prophet Habakkuk, Although the Figtree shall not blossom, neither shall fruit be in the Vines, tho' the labour of the Olive shall fail and the fields shall yield no meat, though the flocks shall be cut off from the fold, and there shall be no herd in the stalls, yet we will rejoice in the Lord, we will joy in the God of our salvation, Hab. 3.17, 18. But till we be reconciled to God, and have Peace with him, 'tis impossible we should be ever safe in any times amidst the manifold Vicissitudes of this Life. Let us labour therefore to obtain this Peace by a true Repentance and forsaking all our past sins, and by bringing forth fruits meet for Repentance; by Universal Righteousness and Holiness of Life, and more particularly at this time, by Charity and Almsgiving to such as are in need, which is a Sacrifice always acceptable and wellpleasing to God, and then especially most proper when we would appease his Anger, or implore his Blessing, or render our thanks to him for his great Mercy and Goodness to us; All which we have now occasion to do. I conclude therefore with those words of the Psalmist which are a great Encouragement to Liberality and Bounty to the Poor, especially in times when men are apprehensive of any Danger. Blessed is he that considereth the poor, the Lord will deliver him in the time of Trouble, The Lord will preserve him and keep him alive that he may be blessed upon the Earth, and will not deliver him to the Will of his Enemies.  
Now our Lord Jesus Christ himself, and God even our Father, which hath loved us and hath given us Everlasting Consolation and good Hope through Grace, Comfort your Hearts and establish you in every good Word and Work. To him be Glory for ever and ever.  
FINIS.