A SERMON CONCERNING National Providence, Preached at the ASSIZES Held at AILESBURY IN BUCKINGHAMSHIRE March 13. 1693/ 4.  
By AB. CAMPION. D. D. Rector of Monks Risborough Bucks.  
Printed for Anthony Piesley Bookseller in OXFORD An. Dom. 1694.   

TO THE RIGHT HONOURABLE Sir JOHN HOLT, LORD CHIEF JUSTICE OF ENGLAND, AND One of their Majesty's most Honourable Privy Council.  
MY LORD,  
WIthout leave I presume to prefix Your Lordship's Name to this Discourse. That it was Preached, I myself stand accountable; but that it was Printed, It has Nothing to justify it but Your Lordship's Command, whom nothing can or does resist. For the greatest Obscurities of the Law, It's most sullen difficulties scatter before Your Lordship's Eye, as the Clouds before the Sun. The most intricate knotty Cases, You untie with that Ease and Dexterity, as that they seem of themselves to open. It is not in You to cut or force, It consists not with that sweetness of Temper, by which You so charm all You have to deal with, as that You seem most deservedly to inherit that Glorious Title of the Great Vespasian, of being the Darling of Mankind. For the very Curse of the Law You manage with that Tenderness and Indulgent Affection, as even that the Condemned go away satisfied, if not pleased. That I might not therefore appear the only stubborn Thing in Nature, I submit, and subscribe myself,  
My Lord, Your Honours most humble and obedient Servant, AB. CAMPION.   

A SERMON Preached at the Assizes, etc.  127. PSALM I. 
Except the Lord keep the City, the Watchman waketh but in vain.  
A GREAT and pregnant truth, that deserves to be fixed as a Motto to every Charter. It holds good in what ever sense we take the word City. It is true of all sorts of Societies, greater or less, families or Empires; From the little dirty Prince of a Cottage, to the proudest Monarch, that styles himself King of Kings and Lord of the whole Earth; of Him especially most true; so disproportionate are his abilities, to the weight of his burden, that except the Lord uphold Him, He is undone.  
It may perhaps be thought an unnecessary undertaking to prove or vindicate an overruling Providence. The world has generally appeared in some measure sensible of it; but yet it must be said, that it seems to have had but a disturbed Possession in the minds of Men, sometimes confessed, sometimes doubted of, or disputed against, but almost always practised against.  
The Epicurean was loath to put his God to the trouble of looking after the World, thinking all happiness to consist in a slothful ease and having nothing to do; like some Men of Quality and Fortune, conceiving all business a professed enemy to enjoyment, and a mark of Honour to be useless.  
The Stoic made his God a servant to something, or rather nothing; He knew not what, but called it Fate. But to put the best interpretation his Fate seems capable of; He represented his God, so tying up his own hands by his own positive peremptory Decrees, as that he thereby destroyed if not all Providence yet all Religion; (i. e.) all such Providence as is the true foundation of Religion. For if it were true that God took such an original care of all his Creatures, as from the beginning to appoint every one his portion by an irreversible Decree, what ever thanks may be due from such, who have a prosperous beneficial lot in this World, yet (as the Roman Orator well argued) it seems in vain to pray to, or implore the aid and assistance of their God in times of danger or distress, if all things were from the first sullenly fixed, so as not to have left to Himself liberty to secure the oppressed, reward the good, or punish the wicked: To which the Apostle assents as a thing fundamentally requisite to all Religion, 
Heb. 11.6.  That whosoever would come unto God, must believe that He is a Rewarder of such as diligently seek him.  
Some there are who under the Name of Fortune have fallen very foul upon Providence; For this they must mean if any thing; If Fortune be not a mere name, a fancy, a word without sense, an Invisible overruling Power must be understood thereby, which is the Providence we contend for. But yet how infamously does she stand branded for her blindness, her levity and inconstancy, her rashness, madness, and what not. So do fools under this feigned Name curse their God and reproach his Wisdom. Because they are kept strangers to the Counsels of the Most High, and discern not therefore the true reason of events, the affairs of the World appear to such  Creatures, as a mere jumble of action, and heap of uncertainties. This tempted the wise Philosopher to exclude the Providence of God from things done under the Moon, and had the things above the Moon been contrived according to his foolish scheme, he might much more justly have excluded Him thence too.  
But among Christians it is hoped there is little need of vindicating the Providence of God. Truly, if such I may call all those who have been baptised into the Faith, in no Age has the Being and Providence of God been more derided and scoffed at than in this. For God governs the World now in a spiritual manner, not by visible appearances of Angels or messages of Prophets; His footsteps are only to be discerned by the eye of Reason and Faith; He works by second causes, and under them lies concealed from careless or perverse minds that will not see. His Finger is only to be descried by their admirable concurrence and wonderful effects beyond the power of any visible cause. Such is the Art of God, or stupid blindness of Man, that He that does All things, is by vulgar eye seen to do Nothing.  
But even among the better sort of Christians, we may observe the sense of God's Providence to be very weak and faint; For were it hearty believed what mean the bleat of the sheep? whence those impatient complaints in times of Calamity or Affliction? Why so dejected, because the Clouds gather blackness? Why does the heart ache, the Countenance wax pale at every evil tiding; if they are verily persuaded that they are in the hands of God, a good God, their best Friend, and that nothing can befall them but what He ordains or permits what He knows and observes, and that no danger can be so great but that He has Power and Wisdom sufficient, and Goodness too, to extricate them out of the difficulty? This Doctrine hearty believed would work its wonders. Let us proceed therefore to view it, and its influence from the words I have read.  
Except the Lord keep the City, the Watchman waketh but in vain.  
Which words do naturally afford these Heads for the subject of our discourse.  
First, That the care of the Watchman is not alone sufficient to keep the City.  
Secondly, That therefore it is to the Lord that the City owes its safety. And to excite us to render ourselves fitter Objects of God's care and Protection, I shall farther observe,  
Thirdly, That God watches over some Cities with a peculiar and distinguishing care. We begin with the First.  
I. That the care of the Watchman is not alone sufficient to keep the City, which is very evident,  
1. Because the Watchman's care is not sufficient to keep himself, except the Lord keep him he stands in a very unsafe place, and is likely to make but ill work of it.  
Had Man continued in a state of Innocence there would have been but little need of government. For where love and universal Benevolence had been the general practice of the World, and the only prevailing ambition, who should be most kind, most beneficial: There would have been no need of the Magistrate to decide the quarrels of Love; no use of the Sword to punish where there were no faults or injuries. Apparent therefore it is, that sin brought into the World the use of an armed Magistrate. When men's appetites grew irregular and boundless, and reason was not sufficient to restrain, than something more sharp and terrifying was requisite to check the outrages and villainy of fools and madmen. But herein lay then the infelicity of Mankind; had God left them to themselves, that very sinfulenss of nature which made Government necessary rendered man unfit to govern. For impossible it is that he should govern others well, who has not first obtained the government of himself, the dominion over his own passions. For if a Prince take his lusts with Him into the Throne, what mischief then will naturally ensue, the history of those Nations will inform us, where, out of judgement to the people, God has left such a Prince to the wildness of his own spirit.  
Little are most men ware how much corruption lies lurking in their natures, and what great enormities they might be guilty of, did God but place them in suitable temptations and leave them to the conduct of their own foolish hearts. It is a common observation how much the sentiments of men usually change with the alteration of their condition; Tu si hic sis, aliter sentias, Then was then, and now is now. Many men's virtues hold out pretty well in a private life, where they meet with few or but vulgar temptations, which would miserably fail them were they more exposed to stronger assaults. This admonishes us therefore not to be over-confident of our own integrity and present resolutions, and to cast a mantle over the miscarriages of those above us, who stand at difficult posts, and in slippery places; perhaps where they trip, we should have fallen. When the Prophet had by divine inspiration acquainted Hazael, 
2 Kin. 8.12.13.  what a villain he would prove; He astonished at the ugly character of himself, rejected it with abhorrency, but the Prophet to make good his charge only told him, Thou shalt be King over Syria; such an alteration of condition, if by God not duly qualified for the high Office, was enough to make him do he knew not what; what He could not at present believe true of himself.  
The necessary Royalties of a Crown do carry a violent temptation with them. That high Honour, that Sovereign Authority and Power, and those large Revenues, which are requisite for the ends of government, to be invested in the person that manages it, are not themselves to be duly managed, but by a mind extraordinarily fitted by the Father of Gifts and Graces.  
Small men have many restraints upon them, to keep them within due bounds. The lash of the Law, the frown and rebuke of their Superiors; the fear of blasting their reputation and hopes of preferment. The narrowness of their Fortunes may be a check to many, not well perhaps affording the necessary expenses of vice: for many vices are costly, at least if enjoyed to the best advantage. But to a Prince vice comes ready dressed, set off with all the witchcraft that cursed art and wealth can furnish it withal. Nature is racked to treat him with the most luscious and exalted pleasures; He is continually courted with gaudy temptations, improved to the utmost by the Devil's care and industry; for it is his masterpiece to debauch a King, the greatest interest of his Kingdom, so many are the ill consequences of it. Add to this that He is free from most of the common restraints of other men; the many hellish instruments also that He has about him to provoke and inflame his appetites, none to check or curb them. So that if He be not caught in the snares, it is a sign He has a good keeper.  
To what insufferable pride would his high Honour inflame the minds of meaner men? To see all the World to stoop and bow before Him, and caress him with awful solemnity, would be a strange poison to a common soul, it would infect it with giddiness and a most absurd vanity. It requires a mind rarely well poised, fortified with sovereign antidotes to preserve itself untainted from the most subtle penetrating charms of praise and flattery. But above all his temptations, methinks his necessary power is a most dangerous weapon, nothing seems harder for man than to use great power well. Never to oppress the Innocent or justify a bad cause by might, argues a generous mind, a Soul free from corrupt prejudice or partial affection. Great power is only fit for God, or for those that are like Him, that have Wisdom and Goodness to govern it. Power and ill nature are the essential qualities of a Devil. It is not in man: Necessary it is therefore that the Watchman be taught of God to use his sword aright, That the Vicegerent bear the Image of his God, as well in his gracious qualities, as in his Authority.  
2d. The care of the Watchman is not alone sufficient to keep the City, because his best care cannot be commensurate to his work. It is too great, it exceeds his abilities, it transcends the natural power and reach of his Faculties. So various are the affairs of a Kingdom, as that they even overwhelm an humane understanding. It must be always upon the rack, distracted with perpetual cares and thoughtfulness; how to remedy this evil, prevent that threatening danger. His own understanding, as humane, is subject to infirmities and mistakes, and of what boundless ill consequence may a mistake prove in matters of such high importance; where the interfering interests of so many thousands are wrapped up? His own eye was it infallible cannot be every were; He must for the most part see with other men's eyes, and they may deceive Him. In his circumstances it is hard not to be deceived. Some men out of their own ignorance or mistake deceive Him, others out of design. As his eye so neither can his hand be every where to execute his purposes; Instruments therefore He must have; but honesty is not always engraven in the lines of the face. It is therefore a difficult matter for a Prince to know his Friend, and who is fit to be trusted. Let him be never so wise to contrive and direct, yet if his Instruments be false, He is deceived, and the City suffers. God was pleased to give his Apostles a power of discerning Spirits, of knowing the hearts of those, they entrusted with the care of Souls; but his Infinite Wisdom did not see this miraculous gift requisite for the support of civil government: for it may be reasonable to think, that that great concern, which men usually have for their temporal interests, and that interest particular men have in the public welfare, might be of force enough to engage men to be faithful to their civil trusts; if not, it is to be hoped that the Sword of the Magistrate may be of force enough to revenge the wrong. To this we may add; The ungovernableness of some men's spirits, their impatience of any yoke, do often render it very difficultly possible for the Watchman to keep the City in tolerable peace and good order. The unruly passions of some will neither suffer themselves to be at rest, nor the State to be long in quiet. Some Creatures are born to live in the fire, uneasy but when they are in flames; it is their hellish delight to be cherishing quarrels, and fomenting misunderstandings. Covetousness and ambition inflame some to the most daring attempts. Pride and Revenge will stick at no villainy to accomplish their ends. They are eager and violent whilst in pursuit of their cursed designs, and enraged if they suffer a defeat. What peace can there be in a State which has various parties struggling within its womb; with jealous eye watching each others motions, and always tugging for mastery; their spirits boiling against each other with fierce animosities; and this especially if Religion and pretence of Conscience be got into the quarrel? Conscience is the most uneasy thing to government, and that principally because it pretends an exemption from humane Jurisdiction, and appeals to the Bar of Heaven; where causes will not be tried till the day of Judgement, and then it will be too late to right the State. In such convulsions and tempests of State, what Pilot can steer the vessel safe? Truly only He who has the winds and seas at his command, and can with a word still the proud waves when they arise.  
It may be farther observed that in the course of public affairs, there are many things in the dark as to humane eye, of very uncertain consequence, doubtful and intricate nature, and therefore not in the power of a man to be managed as they ought. The Crown has sometimes secret ill-willers, which lay their plots often as deep as Hell for its ruin, only therefore to be discovered and prevented by Him that is there also. The success of the greatest undertake often depend upon very small accidents, mere contingencies; which does show how little the Watchman has to do in the Case. From all which I conclude, that the preservation of a Kingdom in peace and safety, is nothing less than a standing miracle of Providence.  
We are in innumerable instances both in our private and public capacities, highly indebted to the watchful Providence of God when we little know or think of it. Did not God by some secret influence overawe and curb the minds of the multitude, no Kingdom would stand long. If the popular Beast finds its own strength, the hands of Government would be too weak to restrain it, the violence and outrage of sinners would make Earth like Hell for confusion, in spite of the Magistrate's Sword. The Prince of darkness is very powerful, and has a terrible flaming sword; but he himself is a very ill Governor, and his people as ill subjects, and therefore they make very bad work between them, but yet they show us, what sinners would do, were they left to themselves.  
This World is a scene of good and bad, that the good may here have some tolerable abode amongst the Giants of the Earth, God by his Providence sets bounds to their rage. One ingredient of the miseries of Hell is, that sinners are there let lose upon one another, free from the restraints either of Grace or Providence; Devils and men to rage and tear, and be a mutual plague to each other. A true emblem of what our condition on earth would be, did God resign us up to the malice and madness of each others hearts. But our comfort is, that the wise and good God, takes the reins of this World into his own hands; if a man through weakness cannot govern the World, God can. If sinners will not be governed, they shall be governed till they go down to their own place. If the Watchman's care be not alone sufficient, let the City rest satisfied, the Lord keeps them, and their Watchman too, which brings me to my second general head.  
II. That the safety of the City is of the Lord.  
Safe it must be in his hands, if Infinite goodness, Infinite Wisdom, and Infinite Power be good security. For this Trinity is that natural notion which all have of a God, who own any. Such security they have therefore who have God for their keeper. His perfections do abundantly supply for the Watchman's defects. For He sees all things and can do all things. Whether God does take care for Cities, I think, is not to be doubted, except by such as would exclude Him altogether out of the world. An attempt sufficiently absurd, for if there were no God, I am sure there would be no Atheist to betray the secret. Creatures therefore I will presume to call all things besides Himself. But Creatures as such, are dependent beings and must be upheld, or they will sink into their primitive nothing. They stand in need of their Maker's hand as much for their support as their first composure. Characters of Divinity therefore are every where visible, not only in the Fabric and contrivance of every Creature, (of which the more we understand, the more we are rapt into admiration) but likewise in the conduct of them and their natural operations. For do we not see the motions and products of Mortal beings curious and regular, constant to themselves so that a Monster or false step in nature is a rare thing? But matter we are sure cannot move itself, much less can it direct its own motions, and these always with the highest art and regularity. We, that boast of our Reason, mistake and blunder at every turn, and are forced for the most part to review our work for fear of error; impossible it is therefore but there must be something besides Matter, to govern the Corporeal world, to manage all their internal motions and fermentations, and direct them all to their designed end. If every plant therefore, every being has not a peculiar Guardian Angel, some universal Superintendent there must be, some general Overseer of the works of nature; an Intelligent Being, call it by what name you please, the Plastic Power or Soul of the World, or what ever else, we contend not about words; but if we remove the great God himself from this immediate care, yet reason will drive us to Him at last.  
But what ever are the conceits of vain Philosophy, or the more vain Philosopher, who idly dreams of building a World without a God, yet Scripture the infallible Philosophy, assures us that the great God does not disdain to take care of the least of his Creatures, and thinks it no encumbrance to his Infinite wisdom to observe and govern all their concerns. 
Psalm 145.9.  The Lord is good to all saith the Psalmist his mercy is over all his works. He looks to the ends of the earth and sees under the whole heavens. 
Job 28.24.  In him all things live, and move, and have their being, (tho' originally the saying of a Poet, yet is by the Apostle consecrated into a divine Oracle) All things are but sparks or streams of being, 
Acts 17.28.  from Him the fountain of all Being, and depend continually on Him as the rays of light on the Sun; if his face or influence be for a moment eclipsed, they vanish. He maketh the grass to grow; 
Psalm 104.13.  and clothes some of it more gloriously than Solomon in all his gaiety; There falls not a sparrow to the ground without his knowledge; 
Mat. 6.29.10.29.  His eye runs to and fro upon his Creatures giving them their meat in due season. 
Ps. 145.14, 15.  They as by instinct seem instructed in their duty and privilege. 
Ps. 147.9. Ps. 104.21.  For the eyes of all wait upon him. The young ravens cry to him, and he feeds them. The young lions seek their meat from God. In a word, the whole family of Heaven and Earth He every day provides for, 
Ps. 105.16. Acts 14.17.  filling every thing living with plenteousness, refreshing their hearts with food and gladness. But of all his Creatures Man is cherished as the darling of the family; at first fearfully and wonderfully made, by a consult, as some imagine, of the blessed Trinity; curiously wrought in the lower parts of the earth. Every part of Him formed with such exact superlative care of the Deity, 
Ps 139.13, etc. Matt. 10.30. Ps. 22.9.  as that God is by the Psalmist represented as writing all his members in his book; by our Saviour as numbering all his hairs. It is he that takes him safely out of the womb, and makes him hope upon his mother's breasts, conducts him through the paths of life; upholds him when feeble and gray-headed; 
Ps. 27.10.  when his father and mother forsake him. His soul is a most precious jewel of divine extract; It is a stream of Divinity, the Breath, the Image of God.  
If God take this care of the natural and single state of Man; we have less reason to doubt of his care to his political state, the Community of Mankind, if our Saviour's way of arguing be good. For if the Providence of God being extended to the grass of the field, or to sparrows, argues the care of God to be greater on the behalf of Man: so say I again, if God vouchsafe to take such care of Man in his natural and individual state, much more does he charge his Providence with whole Societies of Men; Nations and Kingdoms are his peculiar care, in which the dearest interests, the Lives and Fortunes of many Millions are involved.  
Tho' Man be a Creature of most wonderful composure, yet it is very observable, that by the same Infinite Wisdom it is contrived, that of all the Creatures of God, none so helpless as Man, so uneasy or unfit to be alone, being so full of wants, standing in need of so much care, such long attendance. Which infirmities do early instruct him in the duties of mutual love and kindness, and show him the abfolute necessity of imbodying into fraternities and civil Societies, for mutual defence and safety. That this is the will of his Maker, he by good consequence concludes, his natural state and condition making it very necessary: so wisely has God by means of his infirmities consulted the greater safety of Man, thereby constituting every Man his keeper. From all which it follows, that Cities or public Societies are of Gods making or designing, tho' the model of them may be in great measure left to humane contrivance; and for this reason therefore do they entitle themselves to his protection as being his Creatures, his Leviathans, in the government of which he appears most of all as God. For by setting bounds to mighty Empires; by some slight means scattering and confounding the most dreadful Armies; turning about Kingdoms as little things, as tho' they were but the sport of Providence; He shows the transcendency of his own Almighty Power. He holds the world as in the hollow of his hand, and all its prodigious massy Globes, with all their Myriads of Inhabitants, to us inconceivable either for their magnitude or number, are to him but as the drop of a bucket, or the small dust of the balance.  
As a farther demonstration, give me leave to observe, that all those duties which are essential to the well-being of a Society, are by God enjoined under the most weighty sanctions of Religion; they are the second Table, the one half of Religion. So that he that is peccant against any such rules of duty, does not only incur the wrath of the Magistrate but of God himself. Than which can there be a higher instance of God's care in keeping the City, than by enforcing civil duties with eternal punishments? One would think obedience to Magistrates well secured; when the offender stands not only exposed to the sword of Authority; but to that damnation too which is threatened to him that resists: and that that villain had need to be well baited or very stupid, who will venture to be a thief in spite of the gallows and of Hell-fire. Nay more, God has guarded the Temporal laws, by carrying his Spiritual laws up to greater height. The Magistrate punishes only the gross acts of Murder, Adultery, or the like; and humane laws are often too remiss to a fault; for not censuring severely enough reproachful provoking words, which naturally draw on blows, and break the harmony and peace of Societies: but a malicious thought, a lustful desire, an unjust coveting, God revenges with everlasting burn. So that if the sanctions of Religion had but tolerable effect, the Magistrate would have so little trouble as that the sword of Justice might rust in the scabbard. From whence it appears to be the high interest both of the Magistrate and the City to preserve Religion in due credit, and that professed Atheism and Debauchery, deserve the Gibbet more than Theft or Burglary, as striking more at the foundation of Government.  
To all this we may add several observable occurrences in public affairs, which plainly speak themselves the footsteps of a God, as when we see good men by surprise snatched out of eminent danger; raised by unexpected means to wealth and power. When an honest and good cause prevails by its own simplicity, against wit, and power, and all worldly advantages. When wise Politicians are infatuated and caught in their own snares. When hellish plots, and inhuman Murders are brought to light none knows how; 
Hab. 2.11.  betrayed by a stone in the wall. When persons notoriously wicked are pursued by a secret vengeance, tumbled down from their height of honour and power, into extreme disgrace and misery; When Tyrants and bloody Persecutors are observed to die by violent deaths, 
Lactant. de mort. Pers.  and usually under horrid tortures of Body and anguish of Mind; When things are grown insufferable, and nothing but a black prospect of evils, present themselves to view, then to see affairs turn gently about without visible force, or some unthought of Deliverer start up, and breaking through innumerable difficulties, rescue a Nation from slavery and bondage; When the Stars fight in their course, and the winds and weather and natural Agents, which are only in the hand of God, concur to promote the cause, and disappoint the Enemy: These and such like do demonstrate God to be concerned in the event. The truth is, if God do not exercise a National Providence, I know not what business we have here. Public worship supposes or proves God's care of the public, or proves itself to be vain and absurd.  
But if all this be not yet enough to assure us of the care of God in keeping the City; will his own word be a sufficient testimony. He is in his own book frequently set forth as King of Kings, Lord of Lords, King of the world, Governor of all the nations of the earth; Ruler over the kingdoms of men; Pulling down one, setting up another. Judge of all Nations, 
Dan. 2.21.  his eyes beholding all the kingdoms of the earth. That the battle is not always to the strong, 
Eccles. 9.11.  That salvation is only of the Lord. Tell it among the Nations that the Lord reigns, let the earth rejoice. It would be endless to quote particular Texts to this purpose. In like manner the Historical and Prophetical books of the Bible, are full of most glorious Prophecies concerning the Rise and Fall of Empires. The Prophets are big with the burden of the Nations, as well as of Gods own people. We there see the reason of God's proceed with the Kingdoms of the earth. For the Spirit of God which indicted those holy books, knew the mind of God. In other Histories we have naked matters of fact barely laid down, but here is declared the Counsel of God, the Wisdom and Justice of his disposal of Kingdoms. Solomon has in short given the fundamental rule of Gods dealing with them; 
Prov. 14.34.  so that by righteousness a Nation is exalted. Never was there any Nation but flourished whilst it was victorious, but sin is the ruin of any people, it is the natural as well as the meritorious cause of it. Having thus, I hope, sufficiently proved Gods care of the City in general, and consequently their safety, I now proceed to observe.  
III. That God watches over some Cities with a peculiar distinguishing care. Tho' the Providence of God extends to all his Creatures, yet for some God is pleased to own a particular regard, and in a special manner to charge his Providence with them. For instance, such as are in distress and want, that have no friend in the world, when there is no help in Man, no comfort in the Creature, then are they fit objects of God's care, then is his season to appear. It pleases Him therefore to be styled a Father of the fatherless, an husband to the widow, a refuge for the oppressed. When the poor cry, the Lord heareth them, and delivereth them from him that is too strong for them. 
Prov. 22.23.  He pleads their cause. Which holds as well of distressed Nations as single persons; for there are many miraculous deliverances on record, which God has sometimes vouchsafed to a distressed people, from the jaws of a proud insulting enemy, snatching the trembling prey from between their teeth.  
So also for the Good and Pious for those that love and fear God, He has a professed kindness. No harm shall come nigh their dwelling. The wicked shall not approach to hurt them. The righteous cry and the Lord heareth them, and delivereth them from all their trouble. Good men by reason of their good qualities stand in nearer relation to God than that of Creatures; they resemble God as children their Father, and have a title therefore to his Paternal care. So in the old World, those pious families which retained the worship of the true God, were called the sons of God, in opposition to the sons and daughters of Men, and when the world was reduced to that pass, as to have but one righteous family, (as we know of) with what an amazing Providence were they saved, when the whole world beside was drowned for their wickedness?  
And if we proceed on farther in the History of the world; when mankind was again relapsed into an universal Idolatry and Apostasy from God, so that he seemed in a manner justled out of his own world, so had the Devil every where usurped upon him, engrossing all the worship of it to himself: Then as the best expedient to preserve himself a light to the world, was God pleased to pitch upon one family, even that of Abraham, to enter into a particular Covenant with him and his posterity, That if they would be his people, He would be their God. He then gave him an explicit promise of the Redeemer, the foundation of all mercies, and upon condition that he would walk before him and be perfect, God promised that he would be his Shield, his Protector from all his enemies, his exceeding great reward. Accordingly we afterwards find as if God had forgotten all the rest of his Creation; The Lord of Heaven and Earth, Oh wonderful Honour! assumes the name of Abraham and his family, into his own great Title, and was pleased in an eminent manner to style himself, The God of Abraham, the God of Isaac, and the God of Jacob.  
In prosecution of these glorious promises made to their Fathers, we afterwards find Moses caressing their posterity with their transcendent privileges, their near relation to God and his particular love to, and care for them. So Deut. 7.6. Thou art a holy and separate people unto the Lord thy God; The Lord thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth. So again Exod. 19.5. If you will obey my voice, then shall ye be a peculiar treasure unto me above all people, for all the earth is mine, yet I reject them all in comparison of my love and care for you. In like manner the Psalmist sings, The Lord hath chosen Jacob to himself, 
Ps. 135.4.  and Israel for his peculiar treasure, to this purpose in many other places, they are courted in the most endearing terms, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as the Segullah of God.  
In which word is included the most choice and best possession; any thing that is rare and precious; to be kept most carefully and charily; a peculiar treasure, his very jewels, as they are styled, Mal. 3.17. Nay farther, God was pleased to put himself into the relation of an Husband to them, they were his Spouse, and therefore to expect from Him the highest endearments suiting to that relation, therefore did He express himself as very jealous over them, and accused their departure from Him as notorious Adultery.  
These high caresses made the Jew insufferably proud, so as to look down upon, and greatly despise all the rest of the world as dogs and outcasts; that they only were God's Kingdom and particular concern, and all the rest of the Nations were (as they conceived) governed only by Angels as Gods Viceroy's. This was the ancient notion of the Jews, and continues amongst them to this very day. And it seems not to want some countenance from Scripture; for I cannot but observe that when God was angry with the Jews about their golden Calf, which was a sin scarce ever forgiven to that Nation, so highly did God resent it, of which the Jews too were so conscious as to own, that in all their judgements there was a spice of that disease; I say, that God then refused for that heinous provocation to go along with them Himself, but promised to send an Angel before them, Exod. 32.34. The consequence of which seems to be, that He did thereby cancel that near relation and special favour of being his peculiar people, and designed to leave them in the common condition of the rest of the Nations of the earth, namely, to be governed by an Angel only. Which Moses seemed very apprehensive of, and therefore most earnestly deprecated that severe sentence, 
Exod. 33.15, 16.  If thy presence go not with us, carry us not out hence. This appears to be the general notion of the world too, namely, that the supreme God did govern the Nations by Angels and inferior Deities, as His Viceroy's or Tutelar Daemons. This seems to be the meaning of the Angel and Prince of the Kingdom of Persia and Graecia in Daniel. 
Ch. 10.20, 1 Kings 20.28. 2 Kings 18.34.  Of the Gods of the hills and the Gods of the valleys. The Gods of Henah, Ivah, and Sepharvaim, namely, The Tutelars and Patrons of those places. And the Papists who are almost degenerated into complete Heathens, have their Patron Angels and Saints at this very day. Now according to this notion as the Angel allotted to this or that Nation was more or less powerful; so did the affairs of that Nation prosper or otherwise. For I cannot think that Senacherib as proud as He was, did intent to insult it over the supreme God; but only as He had found by experience of his own victories and great success; that the Guardian Angel of his Country, as He conceived) was more powerful than the Angels or Gods of all those Countries, He hitherto had to deal with; He did not doubt therefore but that he might be too hard for the Guardian Angel of Israel also; He little understanding that the great God of Heaven and Earth, was their particular Patron and Defender. But whatever becomes of this notion of the Vice-royship of Angels, it is most certain that Israel was God's particular care, his Inheritance.  
But it may be asked, What's all this to the purpose? God has certainly long since cast them off, How does it appear that God does now take a more particular care of one Nation than of another; which was the thing you undertook to prove? To this I answer, That what I have discoursed is to the purpose, because it has given you the reason of God's particular care for that people, and if the reason still hold, we may presume the consequence also; the reason of God's particular care of Abraham and his posterity, was founded upon the faith of Abraham in the promised Messiah upon the Covenant of his obedience, his Household being made the Church of God. So that if God has a Church still in being in the world, nay the same Church, children of Abraham's faith, tho' not of his loins; we may justly argue that they are as much Gods particular care as ever the natural Israelites were.  
Accordingly do we find the very same titles of indearment given to the Christian Church which before we observed of the Jewish. So that St. Paul Tit. 2.14. tells us, That Christ gave himself for us, that he might purify unto himself a peculiar people, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word signifies a people acquired, purchased for a possession to Himself, as a thing of great dignity and worth, a beloved, precious, most excellent people, His Estate, His Treasure, any thing that is dear to Him. So again, 1 Pet. 2.9. we find that great Herald after the same manner blazoning the Christians titles. Ye are a chosen generation, a royal Priesthood, or a Kingdom of Priests, (as it is phrased, Exod. 19.6. to which it refers) a holy Nation, a peculiar people, again, but expressed by another phrase in the original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but much to the same purpose, and signifies an acquired possession, 
1. Pet. 1.18.  dearly bought, even with the precious blood of the Son of God. It is a treasure, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a jewel, any thing that is laid up and preserved charily. for the word signifies saving or preserving, and they both of them are the full import of the Hebrew Segullah; and signify to us, that such a people are those whom God is resolved to keep most carefully, His dearest Children, His most valued Treasure. And truly if there be any difference in the title of the Jew and Christian to the particular favour of God, I have reason to think that the advantage lies on the Christians side, and that God has really more love and kindness for the Spiritual than for the carnal Israelite.  
For they were in many respects used as servants, kept at distance from their Master's secrets. They were treated as Children, with toys and ceremonies, and beggarly elements, subjected to laws and ordinances which were not good, which they were not well able to bear. But the Christians are by their Mediator used as friends, acquainted with the secrets of the Kingdom. They are treated as Men, have none but laws of the highest reason imposed on them. They are taught the perfection of duty, the mystery of godliness and have the Spirit of God given them, to enable them to be more than Men to live like those that are acted by God. Christ has also taken upon Him the relation of an husband, the Christian Church is his Spouse, He is the head also and we are the members of his body, his very flesh and his bones, 
Ephes. 5.30.  as his Apostle has taught us to express ourselves.  
But I suspect that it will still be objected, that I am not yet come up to the business in hand; no body questions but upon Spiritual accounts the Christian Church has greater privileges, and higher interest in God, than ever the Jewish had; but the care of God as to temporal matters, was that that I seemed most concerned to prove in my present undertaking, and here the Jew seems to have the advantage, his Covenant being more temporal than the Christians is thought to be. To this I answer,  
'Tis true that the Jewish Covenant was in many respects more temporal than the Christian; tho' theirs was the same Spiritual Covenant, but under a temporal disguise, and therefore no doubt a particular Jew might lay a more certain claim to temporal felicity, by virtue of his obedience than a single Christian can. For tho' the Christian has temporal promises as well as the Jew, yet they are but in the second place to be minded by him, and given with many limitations. God having afforded the Christian so clear a prospect of much better things for the encouragement of his obedience, and if God permit him to be hardly dealt with sometimes in this world, yet he knows that He both can and will reward him an hundred fold in another.  
But yet let it be considered, that there is a great deal of difference as to these temporal things, between the state of a single Christian, and of a Christian Nation; the one a Creature of Eternity, the other of time; and a great deal of difference between rewarding and punishing of a Nation, and rewarding and punishing of National virtues and National vices. God may reward or punish a single person for his National virtues or his National vices in another world: But Nations are temporal bodies, and must therefore be dealt with after a temporal manner. If God then still exercises a National Providence, He must reward and punish Nations, for their public encouragement of virtue, and discouragement of vice, or the contrary. But Nations can only be rewarded or punished where there are Nations, and therefore only in this temporal life. To conclude then, If a Nation has a greater interest in the favour of God and his care, upon the score of becoming the Church of God, as we have seen: and a Nation is but a temporal thing, and therefore must be rewarded or punished after a temporal manner, and a Christian Nation also as much a temporal thing as ever the Jewish was; I cannot see any reason why a Christian Nation (tho' not a Christian person) should not have as good a title to the temporal promises of God, as being his peculiar chosen people, as ever the Jewish had. If so, than all Nations at this day that profess the true Religion, and live answerably to their profession, have reason to look upon themselves as under the special and distinguishing care of God, as to their temporal concerns, which was the thing I undertook to prove; that God takes a more particular care of some Cities than of others.  
Of this comfortable truth God has not left himself without witness in all ages. For have you not heard of an Invincible Armada scattered by an invisible Fleet, such was its smallness in comparison; and that that Ocean which was made to groan under its burden, was afterwards covered with its wrecks, by so visible a miracle as made the proud Spaniard profanely to cry out, That God was become a Huguenot? Have you not heard of a cursed Powder-plot to confound a Nation at a blow, as effectually as if the old Roman had had his wish, that they had all but one neck, and he the pleasure of cutting it off; and yet in the very nick of time, when just ripe for execution, was the mystery of darkness discovered, as by a bird of the air? Let them not disown the fact, the Child resembles the Parent: no beast could ever hatch such a dreadful destruction, but Rome or Hell.  
Have you not heard or seen a banished King riding without blood triumphant to his Throne, almost stunned with the joyful acclamations of his people, when it was the interest and the Religion too, of all that were in authority to keep him out?  
Have you not also seen the Reverse of this miracle, another King by the same hand chased from His Throne, that God might not be outrivalled in his own house by Saints and Angels; a powerful Army driven and disbanded by their own fears, flying when none pursued, from a handful of Men, many miles distant; the friends as well as the enemies of the cause standing as in a gaze, could neither find their hands, nor know their own resolutions, till God had done his work? A work of so strange a nature, considering all its circumstances, which I have not time enough to weigh, as that our successful Deliverer cannot but in cold blood stand amazed at the hardiness of his own undertaking, scarce to be accounted for by the rules of humane Policy; but that He found an impulse upon his Spirit, which He could not well resist. And I cannot but esteem it no small part of the miracle, that our neighbouring watchful Monarch, who is rarely found guilty of an oversight, should sit still so unconcerned whilst one of the most professed enemies he had in the world, got three Crowns, and those too from his only Friend. Certainly never did so sleepy a moment seize that Sagacious Prince, and can be attributed to nothing but a strong dose of Divine Opium. To our dissatisfied brethren therefore, I recommend the Counsel of old Gamaliel, that they have a care least haply they be found fighters against God. The Providence of God, tho' for several reasons it may not always be a good rule of action, yet may be a good rule of after-compliance. If God has a right to pull down one King and set up another, His finger when visible transfers the right, and his King must be submitted to; the change of circumstances necessarily inferring an alteration of duty. And the cases of Conscience which arise from matters of mere civil dispute, can be of no more validity, but must stand or fall with the fundamental controversy on which they are built, and can administer matter therefore for none but a State-Schism, the only one that ever was in the Church of God. In the late times the Providence of God appeared only to destroy; it established nothing. God was angry with Church and State, and destroyed them both: but when his Instruments had done his work, He regarded them no farther, but left them to their own confusions and distracted Counsels; like a sick distempered State, they tumbled about from this side to that, from one posture to another, every day almost bringing forth its new model of government: they could find no ease or rest, could fix no where, till they settled upon their old Basis again.  
If I have not pressed too much upon your patience, give me leave very briefly to draw an Inference or two from what has been discoursed.  
1. If the care of the Watchman be not sufficient, except God also keep the City, it much concerns us to engage the care of God over us, especially in stormy times, when the Kingdoms of the Earth are under such violent concussions. But how shall we do to insure our God to us? We have heard of some who have chained their gods to their Pedestals, that they might not departed from them. A conceit suitable enough for Idol gods; what ever need there was of it. But ours is an Almighty God, no material chains can hold Him. But yet by our devotions and obedience, the Almighty himself may be secured. So powerful was Moses in this kind, that God is pleased to express Himself as struggling to get lose from those fetters, that holy Man's prayers had cast upon Him; Let me alone, saith God, that my wrath may wax hot against this people. 
Exod 32.10.   
2. If God be King, it will concern us to own Him in his Authority, to honour his Name, observe his Laws, and punish those that transgress them. For if sinners are suffered to go unpunished, sin then becomes National. The Magistrate himself shares in the guilt, and the whole body stands obnoxious to the Divine vengeance. When vice is grown impudent, it is then fit only for the Magistrates rebuke; and the great King will severely require it at their hands, if they be not faithful to their trusts. Those that are ashamed of Him and his Cause, of such He has declared that He will be ashamed before his Father and the holy Angels. 
Luk. 12.9.  The Laws of God are the Laws of the Kingdom; let Magistrates look to the Crown and Sceptre from whence they receive their Commission, they will find the Cross there advanced; the Badge of Him who is our King's King, and from whom all Authority is derived.  
3. We have seen that if God has a more particular regard for any Nation, it is for the sake of his Church and true Religion amongst them. The Church is the Palladium, the safeguard of the State, the best way therefore to secure the State, is to preserve the Church in its purity, and so conformable to the primitive pattern, as God may know it to be his own Church, and not be provoked to remove his Candlestick from us. Tho' the Spiritual curse thereof would not perhaps be much regarded by hardened sinners, yet let such know that the Temporal Guard and Fence of the Nation, goes along with the Candlestick, and God leaves such a Nation to its own confusions or the ravage of its Enemies.  
History and experience abundantly confirm this. When the Jews forsook God, God forsook them. The Angel of the presence departed out of the Temple with a loud voice, saying, Let us be gone hence, 
Jos de Bel. Jud. L. 7. c. 12.  as their own Historian informs us. And then presently followed that fearful destruction, such remarkable vengeance, as never was the like from the foundation of the world, nor shall be till the day of Judgement. We might call in for witness all those Countries where Christianity once flourished; places which were once famous in History and renowned; but since their degeneracy and falling off from the faith, they have continued for many years in obscurity and slavery, and their Countries in great measure desolated, are become an habitation for Thiefs and Robbers, for Owls and Jackals. To be sure the more we have been God's favourites, the worse will our condition be when he comes to cast us off. Nothing provokes more than despised favours, You only have I known of all the families of the earth, therefore will I punish you for all your iniquities; punish you with an emphasis. Amos 3.2.  
What the measure of a Nations iniquities is, I know not, He only can tell, who knows how far He will be pleased to extend his own mercies. Most certainly where the light of the Gospel shines brightest, the date of Mercy will soon there be out, if not complied with. If so, I am afraid we may read our own destiny, and I almost tremble to inquire into it.  
Thou myself an unworthy Member of the Order, I must do my brethren that right as to own, that the Gospel of Christ was never since the Apostolic age more substantially and usefully preached, than in this our age and Nation, and the Press too did never more abound with pious and discreet practical discourses. And yet to our horrid shame, never did wickedness more abound, and this not common wickedness; for it is not enough now to be wicked, except it be in a way of triumph over Religion. Vice insults amongst us, it is the part of virtue to blush and sneak. The Devil seems to be here trying his masterpiece, and showing to what height he can possibly advance his Kingdom of darkness in the midst of the greatest Gospel light; as tho' it were his ambition to nose God in his own Kingdom, where Christ appears most of all to reign, and to bid defiance to Him; so impudently does vice rage in our streets.  
Scarce does a good Man now dare to venture into a mixed company, for fear of having some horrid oath, or some hellish curse belched into his face; it is great odds but he hears the name of God presently blasphemed, or some lewd dull jest upon a sacred text of Scripture, or some such filthy discourse as Sodom would have blushed at. And as tho' Comorrha and all that cursed Sisterhood were sprung again out of their ashes, and transplanted into England: we may see bargains for lusts driven in our streets, and the family-whore as publicly owned, perhaps jointured as the wife. And do not these things call aloud for some speedy remedy? For the City's sake, for God the keeper of the City's sake we beg it.  
And yet this is not all; tho' a wicked life be the worst of Heresies, yet to carry on all the despite that Hell can possibly manage against God, our Age and Nation grows now also infamous for the greatest Heresies. The conceited grinning Atheist laughs at the belief of a God, and scornfully pities the Psalmist for taking him for a fool. For great is the power of a jest in some heads, neither good sense or reason can stand against it. The malice of others is particularly bend against the Son of God, for attempting to save them from eternal perdition, some under the title of Theists deny his being, and deny his Gospel as a Fable, others make Cabals against His Godhead, and upon one pretence or other, the whole blessed Trinity is scoffed at as a Monster. And all this, besides a swarm of innumerable croaking Sects amongst us, who have some of them destroyed all difference between good and evil, and have weeded the most frantic opinions, and wildest dreams into their Religion. And dare we still plead our privilege with God as His Church, and claim the right of being his favourites? All our hope then is, That there are still some righteous left in Sodom, some who stand in the gap, who by their prayers and tears in secret, do screen the Nation from vengeance, do wrestle with God and prevail not to cast us yet out of His protection. To conclude.  
Lastly, If God keep the City, with what confidence may a good people triumph in their keeper? Let them but take care to continue His favour to them, what can in reason affright or dismay them? Fear of any thing besides God seems inconsistent with the Christian faith, even in the midst of the most pressing eminent dangers. Peter was sharply rebuked as one of little faith, 
Matt. 14.31.  for fearing when just sinking, almost swallowed up by the Sea. Their case cannot be desperate or without remedy, who have a God engaged to rescue and defend them. Nothing but sin can be the ruin of such a people, as Achior wisely told Holofernes, It is in vain to assault them, 
Judith 5.20, 21.  if their God be not first angry with them, it is kicking against the pricks. Happy are the people that are in such a condition; blessed are the people who have the Lord for their God. In perpetual triumphs they securely live, rejoicing in the Lord always. Nothing to cloud the serenity of their minds; nothing to disturb the cheerfulness, the gaiety of their humours; nothing to damp the briskness of their delights, their full satisfaction in their God and Patron. Let them but pray, and Kings with their Armies fly, and they divide the spoil. They only stand still and see the Salvation of their God in the confusion of their Enemies. They as upon a safe shore sit viewing those storms with which the world is tossed; spectators of the destruction and calamities of sinners, and approving of God's righteous Judgements; but the name of their God is to them a strong Tower, They run to it and are safe. Under their Vines and Figtrees they entertain themselves, with songs of praise and thanksgiving; telling their pleasant stories of all Gods wonderful works and mighty deliverances, Rejoicing always in His Salvation, and in the name of their God setting up their Banners. Thus is it with the City which God keeps, so shall it be with the people which the King of King's delights to honour.  
Glory be to the Father, and to the Son, and to the Holy Ghost;  
As it was in the beginning, is now and ever shall be, world without end. Amen.  
FINIS.