A SERMON Preached At St. Paul's Covent Garden On the Day of Thanksgiving Jan. XXXI. 1688.  
For the great Deliverance of this Kingdom by the Means of his Highness the Prince of Orange FROM POPERY and ARBITRARY POWER.  
By SIMON PATRICK, D.D. Rector of St. Paul's Covent Garden.  
LONDON, Printed for Richard Bentley at the Posthouse in Russel-street in Covent-Garden. M DC LXXXIX.   

To the Right Honourable WILLIAM Earl of Bedford Knight of the Noble ORDER OF THE GARTER, My most honoured LORD and PATRON.  
My Lord,  
I Had not the least thought, either when I penned or preached this Sermon, to publish it to the World; but have been overcome to yield to it, after a long resistance (which is the reason it comes forth so late) by the importunity of a great number of my Parishioners: who persuade me, they shall reap some profit by the Reading, as, they tell me, they did by the Hearing of it.  
If they so do, they are bound very much to your Lordship for it: by whose Eavour I was promoted to this Place: where your Kindness hath not grown less to Me, but so much increased; That I cannot but take this Opportunity to assure your Lordship, it shall never be forgotten by,  
My Lord, Your most Humble and Affectionate Servant Simon Patrick. Feb. 7th 1688/9   
Psalm LXXV. 1. Unto thee, O God, do we give thanks, unto thee do we give thanks: For that thy Name is near, thy wondrous works declare. 
AS it is impossible to look upon the Curious Frame of the World, and consider the Admirable Contrivance and Harmony in every part; but we shall be inclined to Reflect upon a Supreme and Almighty Wisdom which was the Author of it: So we cannot take notice of the several Wonderful Events that fall out in the World, beyond all Humane Expectation; the strange Changes (for instance) and unlooked for Revolutions that there are in our own Affairs; but it will dispose us to confess the Providence of God, who with a Careful Eye doth superintend and see to the Government of every thing that he hath made.  
The First of these, is the Foundation of that Admiration, Reverence, and Awful Regard which we pay to the Divine Majesty: As the latter is, of that Devotion of Mind, which we express in Humble and Hearty Prayers and Thanksgivings to him. For were we never so sure, that there is a God who Created all things by his Power, yet we should not think of addressing our Supplications to him, and offering him our Thankful Acknowledgements; did we not also believe, that his Care extends itself even as far as this Earth, and reaches unto us the Children of Men.  
That's the ground of this Hymn, which the Divine Writer Composed, in consideration of some Remarkable Passage of that Providence.  
And that's the Occasion which hath brought us now together; to acknowledge with Thankful Praises, as wonderful (I am sure as unexpected) a turn in the Affairs of this corner of the World, as ever was. In which, if we do not see a Finger of God, it is because we are Blind, or, which is worse, shut our Eyes against the most evident Tokens of a Divine Hand. Which hath given us Reason, to express our Joyful Resentments, in such Words as these; Unto thee, O God, do we give thanks, unto thee do we give thanks: For that thy Name is near, thy wondrous Works declare.  
What the Occasion of this Hymn was, will be seen in the Progress of my Discourse. In the entrance of which, I cannot but take notice, that the Psalmist was so full of Admiration, Love and Joy, when he considered what God had done for them; that he was Transported thereby, out of the Method of common Writers. Who are wont to proceed from the Relation of Matters of Fact, to set down the consequents of them, and the Passions which they are apt to produce. But here his Heart was pressed with such a mighty Sense of God's Goodness, that he bursts out at the very first word, into as Pathetic a Strain of Thanksgiving to him, as can be conceived; before he Relates what he thanks him for. His Affection was suitable to the Benefits they had received; both were extraordinary, which Transported him to the greatest height of Devotion. And that doth not so much follow Art, as Nature; which can attend to nothing else, when it is possessed with Delightful Passions.  
According to which Method of the Psalmist; I shall in the First Place, Treat a while of the Duty of Thanksgiving. And then,  
Secondly, Proceed to show that the Works of God's Providence in the World, aught to excite us thereunto.  
And Thirdly, that the more wonderful those Works are, the greater, in all Reason, ought our Thankfulness for them to be.  
And Lastly, (if I have time for it) that we have this Reason for it among others; that when God doth any wondrous Works they are an earnest of some greater Blessings he further intends to bestow; if we do not unthankfully deprive ourselves of them, for his wondrous Works declare, that his Name is near.  

I.  
I begin with the Duty of Thanksgiving. About which you must not expect an exact Discourse; because it is not here to be considered in itself so much, as in order to something else. It will be sufficient to gather together such passages in this Book of Psalms, as will, in a plain and familiar manner, express the Temper of a thankful Mind; and show, withal, from whence it arises.  
I. And it gins in a diligent observation of the Benefits which are done unto us: Of which, if we take not a special notice, they will be like the things that pass by a Blind Man's Eyes, of which he never speaks, and with which he is not at all affected.  
Therefore after the Psalmist had so often Repeated this as the Burden of his Song, O that Men would praise the Lord for his Goodness, and for his wonderful Works to the Children of Men, (Psal. CVII. 8, 15, 21, 31.) he concludes all with these Remarkable Words, which show us the Fountain from whence these Devout Acknowledgements spring, Whoso is wise, and will observe these things, even they shall understand the loving kindness of the Lord. None but wise observers can have any Sense of God's Goodness, in the greatest Benefits which he bestows upon them: Especially in such Providences as were brought about by a long Chain of Events; one of which drew on another in a silent manner.  
If a Man's Eyes be closed, or if they roll about in unsteady and giddy motions, he cannot take notice of such Objects as present themselves unto him; nor receive their Salutations, with any Sense or Acknowledgement. And it's the same case, if a Man be lulled Asleep in the Lap of sensual Pleasure, or be grubbing like a Mole in the Earth: If he attend, I mean, only to his own Private Gain and Advantage; if he hath a thousand Projects in his Head for himself, which busy all his Thoughts, or be of a murmuring discontented Humour, at every little cross occurrence: This alone will turn his Thoughts from the Infinite Goodness of God, in the most Signal Blessings which he bestows upon the Nation wherein he lives. By which Means God will lose all the Praise of his Mercies, because they will not be at all observed or regarded by such ungrateful Souls. Who must first be disposed to be Serious, Sober-Minded, and Attentive to what is done in the World, and is of universal Concernment to it; before they can be made sensible of the loving kindness of the Lord.  
II. Which, when we observe, we must carefully remember and lay up in our Minds: Or else these two Mischiefs will ensue. First, that we shall have only a Flash of Devotion kindled in us, for a few moments. And Secondly, we shall thank the Divine Goodness only for present Mercies; but not for those that are past.  
We must imitate the Psalmist therefore, in that Admirable Hymn, Psal. CIII. 1, 2. saying, Bless the Lord, O my Soul, and all that is within me bless his holy Name. Bless the Lord, O my Soul, and forget not all his benefits. Of which there is no more remembrance in some men's Minds, than there are footsteps of a Bird newly flown by, left in the Air. One may as well go to search out the Path of a Fish in the water, as ask them which way God hath gone to do them good. So thin, so fluid, and inconsistent are their Minds, that they retain no impressions that are made upon them. A most fearful Example of which we have in the Israelites, who too soon forgot the Works of God, and remembered not the multitude of his Mercies, that they provoked him at the Sea, even at the Red Sea: At that very place, where they had been newly saved by a most miraculous Providence, Ps. CVI 7. 13.  
I beseech God, we may never be guilty of the like Horrid Ingratitude: Unto which there seems to be too great an Inclination in some among us; who a few Weeks ago longed and sighed for Deliverance from those Dangers, which were ready to swallow us up: And were no sooner delivered, but, as if nothing had been done for them, they fell a murmuring against their Deliverer; the great Instrument, I mean of their Preservation: Because every thing was not managed according to the model of their desires.  
This is an Humour we must endeavour to cure, if any of us have been infected with it: Because it makes us soon forget the Works of God; and that will make us unthankful. For a thankful Temper of Spirit must be made and maintained by considering, and often revolving those Observations of the Divine Providence, which we have reposited in our mind. We must frequently turn over, as I may say, the Leaves of the Book of Remembrance, which we have written in our Hearts, of the several Notes we have taken of the loving Kindness of the Lord.  
Which is so much of the Essence of Thankfulness, that when we would express the contrary, Ingratitude, we say Men are unmindful of their Obligations.  
Now that which will most impress the Benefits we have received upon our Minds, is the observation of those Circumstances where with they were Clothed, and came attended to us. As the manner how they were conveyed; and that they were unlikely to be effected by such means; that a Deliverance was unexpected and unlooked for; and yet the arrival of it most seasonable to save us from Ruin; and that there was nothing in us to invite it; but we rather deserved to be made more miserable: and yet God took compassion upon us, and made those very things contribute to our Salvation, which were designed for our Ruin.  
These and such like other Circumstances (which are very applicable to our present Case) will make God's goodness admirable in our Eyes: And that which strikes us with admiration will be longest remembered.  
III. When we would give solemn thanks to God for his Mercies, we must set ourselves to consider and ponder the worth and value, as well as count the multitude of them. We must weigh as well as number them.  
So the Psalmist teaches us, if we compare the LVII. Ps. 7. with the CXXXIX. 17. In the former he tells us, his Heart was fixed, his Heart was fixed (so steadfastly settled, that is, that he would not let it stir from this Work) and then he sang and gave praise. And in the latter he admires God's Mercies, first, as they are invaluable, O how precious are thy Thoughts towards me, O God; and then as they are innumerable, how great is the Sum of them.  
Thus if we apply our Thoughts to the present Deliverance, which God hath wrought for us, we shall find the Miseries from which we are preserved so innumerable, and consequently such a multitude of Mercies for which we are indebted; and those so dear, so precious, all that we are worth, either as Men, or as Christians, our Civil Rights, and Liberties, but especially our Holy Religion secured to us; that it is impossible not to have our Hearts affected with God's goodness at present; and if we keep those things in mind, not to give thanks unto him as long as we live, and praise him while we have any being. That's the next.  
iv We must by these Considerations affect our Hearts with God's Innumerable and Inestimable Mercies vouchsafed to us: And make them sensible of the Obligation which they lay upon us. So that we may say with David, Ps. LXIII. 3. etc. Because thy loving kindness is better than Life, my Lips shall praise thee. Thus will I bless thee while I live, my Soul shall be satisfied as with Marrow and Fatness; and my Mouth shall praise thee with joyful Lips. He speaks you see, of God's Benefits with such a sensible relish, as demonstrated he more than tasted the Sweetness of his Loving Kindness, and valued the Love that gave them more than the best and most excellent of them.  
We had need practice the foregoing▪ Duties well, of serious fixing our Heart, and setting a just value and due price upon God's Blessings; for otherwise we shall not be so affected towards him as we ought; nor make him those Returns of Gratitude which he expects. For such is the Imperfection of our Nature, we are least apt to mind and observe those things which are nearest to us, and in our quiet Possession: Our Souls being herein like to our Eye which sees nothing that lies upon it and touches it; but discerns it clearly, when the Object is removed to some distance from it.  
We mind not those Blessings while we enjoy them, and have them in our hands; which we hold to be very precious, when they are taken away and carried from our Embraces.  
Without serious Consideration and frequent Reflections, the more we have of the best things, the less we shall be affected with them. The Plentifulness of the Choicest Fare in the World, makes it no Dainties with us; but breeds in us such a fullness and satiety as makes it less esteemed. And so it is with all the rest of God's Blessings. Those which we commonly and constanly enjoy, though of never such value, move us little; unless we duly poise them in the Scales of serious Consideration. Witness that great Blessing of Health, of which it is pity we should not know the worth, without being Sick. And the Blessing of Liberty; which I beseech you let us learn to prize, without being made Slaves.  
V When our Hearts are thus affected wtth God's Mercies, and the Love from whence they flow; there Naturally arises in us an Holy Joy in God, which is the most agreeable Passion of all other, and disposes us to say; it is a good thing to give thanks unto the Lord, and to sing Praises unto thy Name, O most High. For this Joy is apt to burst out into Songs of Praise; and indicted all the Thankful Hymns we read in the Book of God.  
Such as that of the Children of Israel, when the Lord turned their Captivity, by an amazing Deliverance out of Babylon: Then was their mouth filled with Laughter, and their Tongue with Singing: Then said they among the Heathen the Lord hath done great things for them. The Lord hath done great things for us, whereof we are glad. Ps. CXXVI. 2, 3. It is not easy to enumerate all the like instances of Joy and Gladness for private as well as public Blessings, which produced Songs of Praise, as a part of their Thanksgivings. According to that of the Psalmist, Ps. LIX. 30. I will praise the Name of God with a Song, and will magnify him with Thanksgiving.  
VI But thankfulness doth not consist merely in these Devout and Joyful Songs: But in paying our Vows we made to God; either in the time of our Affliction and Trouble, or upon the first approaches of a Merciful Deliurance. For these are two Seasons which commonly engage Men in Pious Vows to God; when they are oppressed with Grief and Sorrow; or when they are suddenly eased and overflowed with Joy. And the discharge of these Vows God himself requires, as a Proof of our Sincere Thankfulness to him for his Benefits, Ps. L. 14. Offer unto God Thanksgiving, and pay thy Vows unto the most High. Which the Psalmist promises in Ps. CXVI. 17, 18. I will offer the Sacrifice of Thanksgiving, and will call upon the Name of the Lord. I will pay my Vows unto the Lord, in the presence of all his People. And makes the whole World speak the same Language in Ps. LXV. 1, 2. Praise waiteth for thee, O God, in Zion, and unto thee shall the Vow be performed. O thou that hearest Prayer, unto thee shall all flesh come. Not merely with Prayers, but with Dutiful Performance of their Vows.  
VII. And Good Men thought themselves bound upon such Occasions, to renew their Pious Resolutions, and tie themselves faster to God in holy purposes, to please him in all things; who was so gracious to them in such singular Benefits, as challenged their highest Praises. Thus you find David resolving, never to forget to thank God for his Mercies to him. Ps. XXX. 11, 12. Thou hast turned for me my Mourning into Dancing; thou hast put off my Sackcloth, and girded me with Gladness. To the end that my Glory may sing Praise to thee, and not be silent; O Lord my God, I will give Thanks unto thee for ever. And in the LXXI. Ps. 15, 16. he says, My mouth shall show forth thy Righteousness and thy Salvation all the day; for I know not the numbers thereof. I will go in the strength of the Lord God; I will make mention of thy Righteousness, even of thine only. Which is a Resolution to trust in God for ever, of whose Goodness he had had such large Experience: And never to depend upon any thing, but only his Power, Holiness, and Faithfulness, in performing all his Promises. Which engaged him in a further Resolution, to do the will of God in all things, and live suitable to his Obligations: Ps. CXVI. 7, 8, 9 Return unto thy rest, O my Soul, for the Lord hath dealt bountifully with thee. For thou hast delivered my Soul from Death, mine Eyes from Tears, and my Feet from falling. I will walk before the Lord in the Land of the Living.  
These are three proper Resolutions, to be made when our Hearts are dilated with Joy in God, for the Benefits he hath bestowed upon us, and we should endeavour to Seal such Resolutions upon our Hearts, in those Solemn Words of the Psalmist (which follow that affectionate Exclamation, What shall I render unto the Lord for all his Benefits towards me? v. 12. And his Resolution to pay his Vows in the Presence of all God's People, v. 14.) O Lord, truly I am thy Servant, I am thy Servant, and the Son of thy Handmaid, thou hast loosed my Bonds, Ps. CXVI. 16. Where he not only Solemnly Devotees himself to God's Service; but binds himself to be entirely his; as much as a Servant was his Masters, when he was Born in his House of the Body of his Slave; or as a poor Captive was wholly his, who had redeemed him from Thraldom, or rescued him out of the hand of an Enemy in which he was like to Perish. For that's the proper Notion of the word SERWS a Servant; one that is Saved and not Slain, when it was in the Power of a Conqueror to take away his Life. Such a one owing his very Being in this World, to him that Saved him from Destruction; stands bound in all the Duty and Service that it is possible to be performed by him, as long as he hath a day to live.  
VIII. But our Thankfulness is not completed, till we arrive by these Means, at such an habitual Sense of God's Goodness; as powerfully inclines us frequently to reflect upon it, and always to be making good our Promises and Resolutions of Obedience.  
Our first Thanksgivings are to conclude in a Thankful Disposition; which is the best Security for Future Performance.  
Constant thanks will flow from those, who are of a thankful Nature. Which will incline us to a comportment agreeable to the liking of those who have obliged us; that by a constant study to do what is pleasing to them, we may become more acceptable in their Eyes, and invite their further Favour. According to which, God himself declares, he expects our thankfulness should end in this; if we expect his endless Love. Psal. L. 23. Whoso offereth Praise, glorifieth me: and to him that ordereth his Conversation aright, will I show the Salvation of God.  
Whatsoever falls short of Obedience, is either but a Compliment, or no more than a good natured Fit.  
And as for Compliments, the more finely they are adorned, and trimmed up with Songs of Praise, with Vows and Protestations; the more Nauseous and Fulsom they are; because a studied piece of Flattery, which the Divine Majesty abhors.  
And as God himself calls this Flattery of him (Ps. LXXVIII. 36. they slattered him with their Mouths. etc.) So fits of good nature, the more passionate they are, the more they are apt to flatter and abuse ourselves: by persuading us we have discharged the Duty of gratitude unto God, when we have only eased ourselves of a Burden, which at that present lay upon us.  
And indeed all Passions that come by sits, are apt to do us hurt; especially if they be very violent. It is a constant motion, which is most profitable to us. Thus Physicians observe, that the perspiration which is made by a violent Motion of the Body or Mind, is wont to weaken us: When that which is made equally all the day and night long, gives us strength and vigour. So it is in the Exercises of Devotion: The vehement Expressions men make of their Love and Gratitude in their Prayers and Praises only; the Heat they put themselves into, and the Labour they take to raise up a Passion, is nothing so Beneficial, as a constant Quiet sense of God's Love warming the Heart, and insensibly breathing forth itself, in the whole Tenor of a Man's Actions in a regular Life.  
The former, if he take not care, may prove hurtful; for by spending himself too much in one thing, he is the less able to perform his Duty in other matters. His Affections being all evaporated in that great Commotion; he afterwards grows so cold and feeble, that he can do nothing but sigh and groan that he is no better.  
But it is time to finish this part of my Discourse, which may be briefly reduced to these Four Heads.  
To the performance of this Duty of thankfulness, there is required,  
1. First, an Act of the Mind, to observe and take a true survey of all the Blessings which the Divine Goodness doth at any time confer upon us.  
2. Secondly, an Act of the Memory, to represent them again▪ as occasion serves, and set them before the Eyes of our mind. For that is the Treasury of those Observations which we make; the Storehouse in which we lay up the Notes of God's Mercies.  
3. Thirdly, an Act of Reason and Consideration; who it is that gives us all these good things; for what end; by what means, and in what measure, both as to their value and their number. Which when we have well performed, we shall be prepared for the fourth and last, which is,  
4. An Act of the Will; that must frame an Affectionate acknowledgement of God and of his great Goodness; binding us fast to him, by Acts of Love and joyful Devotion, by serious performance of our Vows, and hearty Resolutions perpetually to obey him.  
I will not stay to tell you what Title God hath to such Thanksgivings: But immediately pass to the Second general thing I propounded.   

II.  
That the Wonderful Works of God in the World, justly challenge from us our most grateful Acknowledgements. They ought, that is, to be so diligently observed, so faithfully remembered, so carefully laid to heart, and often Revolved; that we may be so affected with them, as to give continual Praise to God for them: With such Joy and Gladness, and such a sincere Performance of our Vows, as may testify the lively and lasting Sense we have of his Love, and engage us in his Service forever  
I will content myself at this time, with that Instance of God's Providence, unto which this Psalm itself directs our thoughts: In those discriminating Acts of God's Justice; whereby he makes a remarkable difference between one sort of Men and another; and renders unto them severally according to their Works.  
And those Acts of God's Discriminating Justice were twofold; having Respect both to the punishment of the wicked, and the Salvation of the Good. v. 7, 8. God is the Judge; he putetth down one, and setteth up another. For in the hand of the Lord there is a Cup, and the Wine is Red. It is full of mixture, and he poureth out of the same; but the Dregs thereof, all the Wicked of the Earth shall wring them out, and drink them. The words, I think, refer to the Insolent and Haughty behaviour of Senacherib and his Captains, who having got all the Fortresses of the Kingdom into their hands, except Jerusalem, and reduced that also into great Straits; insulted over Hezekiah and his People in a most imperious manner; till God the Righteous Judge took the matter into his Hand, and decided the Quarrel, by a most remarkable Vengeance, which humbled the one, and exalted the other more than ever. For though God's own People had, for a time, tasted of the Cup of astonishment, and felt the smart of sharp Afflictions (which is the meaning of those words, he poureth out of the same; upon them, as well as others) yet the Dregs of this Cup, the stupifying and intoxicating Ingredients, were reserved for their Enemies; who were made to drink them up to the very bottom; until they reeled, and staggered, and fell, and never risen up any more. Which is expressed again, in plainer words, v. 10. All the Horns, that is the power, of the Wicked will I cut off; and the Horns of the Righteous shall be exalted. In such Acts of these God ought to be admired and acknowledged; in his punishing the good some time, to make them better; and in destroying the bad, who can by no means be persuaded to become good.  
We of this Nation particularly have great reason, to observe these things at this time. For after a long invasion of all our just Rights and Liberties, the Popish Party had intruded themselves so successfully into all places of Trust and Authority every where; that they wanted but a little of making themselves Masters of these Three Kingdoms, and were just upon the Point of confirming all their Usurpations, by the Formalities of a Legal Establishment, in such a Parliament, as they were about, by all manner of indirect means, to pack together. When, behold, the outstretched hand of Heaven appeared against them, to confound the Babel which they had been so many Years a Building. On a sudden their long studied designs were dashed in pieces, like mere Bubbles, and that in a Moment.  
By which defeat the great Judge of the World, hath made a Notorious distinction between those who stood firm to their Religion and Liberties; and those that were about to betray them: And hath demonstrated to us all, that nothing is safe but what is just; that they are no better than Fools, who go about to separate Interest from Honesty; and that there is no such way to thrive as to keep in his ways, though they expose us to seeming disadvantages. For he hath taken the subtle in their own Craftiness, and ensnared them in the work of their own Hands: Whereby he hath rescued us from becoming a Prey to the Teeth of those ambitious and ravenous Spirits, who thought to devour us.  
And therefore we ought to bless and praise him above all other People, in these acts of his Providence and just Government of the World: which can never be enough admired. For when God doth such things, he keeps, as I may call it, a little day of Judgement: the great day of all, which we expect at the end of the World, being a day of general separation and distinction, of the bad from the good; for which he prepares us before hand, and warns us to it, by the petty Sessions (as they may be called) which he holds in all Ages. Wherein he ascends his Tribunal and sits in the Throne, (as the Psalmist speaks) judging right: beginning that dreadful day, by remarkable punishments upon notorious and numerous offenders; and as remarkable preservations of those, who being oppressed by them, were in danger to suffer an utter ruin from their violence.  
By this he shows to all Men, that he will be partaker with none in their wickedness: But be they never so great, they shall be all confounded and perish who do unjustly, though for a time they may prosper and flourish in the World.  
Thus we have not only heard with our Ears, but our Eyes have seen it: and this very day bids us mark and observe, how gloriously God's Providence hath triumphed over the bold injustice, and daring usurpations and impieties of insolent Men.  
And it is a thing to be carefully noted by us, for this reason among other; that it may be a Caution to us, never to take any unlawful courses; but to make as exact a difference between good and evil in our practice, as God hath made in his Providence.  
We ought, in Prudence as well as Conscience to take warning by other men's miscarriages: and not be bold to encourage ourselves in an evil matter, because it is not presently punished.  
Optimum est aliena insania frui, as Pliny speaks: it's a singular happiness to reap the benefit of other men's Madness, and wild Extravagances.  
It's much better to be taught by other men's mishaps, than by our own.  
Wise men learn to beware by the disgrace and shame, which they see others suffer.  
As wholesome Remedies are drawn from Poison, so from the ruin of Men of evil Principles, honest Persons may derive Precepts for their direction.  
And the greater and the more Powerful they are who fall, and the stronger they seemed to stand by evil Practices; the more wonderful is the hand of God, and the more instructive when he throws them down.  
What is more amazing (says an eminent Historian) then to see a lofty Mountain, commanding over a goodly Plain, sink and swallowed up in a Moment? And yet it is not less strange to behold a Man of mighty Power, a great Collussus, surrounded with numerous Supporters, overthrown in an instant. This cannot but breed some astonishment for the present; though the Example, alas! be very much neglected: Posterity still trusting to their own judgement, and adventuring to walk the very same way; but with another pace, and more cautiously, they fancy, than those that went before them.  
One Ship alone, with happily returns from a long and dangerous Navigation, hath more power to encourage bold undertakers to attempt the like Voyage; than the Shipwreck of a hundred Vessels hath to divert them from it.  
For such is the vain conceit we have of ourselves, so apt we are to be flattered with our own Imaginations that no Man believes ill success is ordained for him; especially if he prosper in his evil way at the first attempt.  
But this their way is their folly; and who so is wise and hath the fear of God before his Eyes, will believe that no artifice, no power can secure him, who hath God for his Enemy: as they all have who are ungodly.  
Remember the Counsel of the Psalmist LXIl. 10, 11, 12. Trust not in Oppression, become not vain in Robbery, God hath spoken once, twice have I heard the same, that Power belongeth unto God: also unto thee, O God belongeth Mercy; for thou rendrest to every Man according to his work. That is, Let no Man oppress others, let no Man cousin and cheat, lie and dissemble, nor promote his end by any violence: for many a time hath God declared that he is the Governor of the World, who will see right maintained. His works have spoken more than once, that Power, Dominion and Strength belongs to him, and that no evil doer is great enough to defend himself against him: unto whom also belongs Mercy, which he will show to all good Men; for whom he hath the greatest kindness, and therefore will bless them and do them good: Because he renders to every one according to his work.  
And so I proceed to the Third General Observation,   

III.  
That the more wonderful the works of God are, the greater in all reason ought our thankfulness to be. Which the Psalmist denotes by the Repetition of his Gratitude, and doubling his words, unto thee O God, do we give thanks, unto thee do we give thanks: because his Power was so stupendiously great, in defeating of Senacherib, and all his Forces. The like you may read in the IX. Psal. 1, 2. where there are Four several Declarations of his resolutions to be thankful to God, for that marvellous act of his Providence in the overthrow of Goliath, the Champion of the Philistines, who boldly defied Israel. I will praise thee, O God, with my whole heart; I will show forth all thy marvellous works; I will be glad and rejoice in thee: I will sing praise to thy Name, O thou most High. In many other places, you may meet such repeated acknowledgements; particularly in the LXXII. Psal. 18, 19 Where he not only himself blesses the Lord, but wishes his Name may be blessed for ever; and that by all Mankind: which hearty desire he confirms with a double Amen, Amen and Amen.  
Now in this very Psalm, there are Two remarkable passages; which serve to illustrate the wonderfulness of those works mentioned in my Text: and may be applied to that wondrous Work, for which we give our thanks to God this day.  
First, In preserving and raising up good Men, when they were in their lowest depression?  
Verse 3. Below my Text. The Earth and all the Inhabitants thereof are dissolved: I bear up the Pillars of it. The whole Country, that is, was in a Flame, and such a terrible Combustion made, that it melted away, and one part of it was separated from the other. All the sodering, whereby they were united together was dissolved; so that the whole Frame of the Government was in a manner broken, and likely to come to utter ruin. But now the Pillarsof the Earth (that is, Men of excellent Virtue and of Authority, who are the Props of their Church and Country) were born up by a Divine hand, which kept them from falling. So the Jews call their Wise men; The Pillars of the World, and by the same Name St. Paul calls the chiefest of the Apostles two. Gal. 9 Such eminent Persons were supported in their constancy, when they were assaulted by the hand of Violence, and in danger to be shaken, nay subverted: And they by their prudent Advice, and pious Endeavours, by their Prayers and by their Tears, quenched those flames; and prevailed for a happy settlement again.  
Secondly, The Providence of God, was as marvellous on the other side; in pulling down the Wicked, when they were at their greatest height and exaltation, v. 4, 5. I said unto the Fools, deal not foolishly; and to the wicked lift not up the horn. Lift not up your horn on high, speak not with a stiff Neck. These words show, that the Folly of wicked Men made them prodigiously insolent, and so vain as to imagine it was impossible they should meet with a check; much less see their Power broken. But in the midst of these vaunts, they not only received a sudden rebuke, but had their horn (that is their Power) cur off and utterly disabled from doing any further mischief. Whereby the Almighty showed them their senseless confidence; and taught them (if they could learn) to be no more so bold and arrogant.  
The very same remark, the Psalmist makes in another place, upon one of these insolent, haughty boasters, viz. Cush the Benjamite VII. Psal. 16, 17. His mischief shall return upon his own head and his violent dealing shall come down upon his own pate. I will praise the Lord according to his righteousness, and will sing praise unto the Name of the Lord most High.  
You see the use which David's pious heart made of such wonderful deliverances. Which ought to be the more regarded, because the Divine Wisdom, on purpose, suffers things to come to such an extremity (the wicked to be lifted up so high, and the good laid so low) to make us sensible, that it is a divine hand whereby we are delivered; and that he may get himself a greater Name in the World; and excite all our hearts to the higher gratitude.  
And if these things may be applied at this day to any Nation in the World, I think, they may safely, and in the very first place, be applied unto us. For our Earth and the inhabitants thereof have been, in a manner, dissolved. The very foundations of our Government were about to be razed. The whole Fabric did not only shake and totter; but was upon the point of being buried in its Rubbish. When, behold, the hand of God supported it (by supporting the Spirits and assisting the endeavours of many good and great Men, who laboured to preserve it) and on a sudden hath broken in pieces the Power that pushed at it to overthrow it: and given us hope to see it shine in its Ancient Splendour and Glory. For the Cloud that covered us and filled us with Melancholy Apprehensions, is not only scattered; but dispersed without a Stormy Wind and Tempest. Salvation is come to us, by the help of that Illustrious Prince, whom God hath made the great Instrument of our deliverance, in a perfect Calm; without any considerable disturbance.  
We may take up the words of the Psalmist LXVI. 10, etc. Thou hast proved us, O God; thou hast tried us, as Silver is tried. Thou broughtest us into the Net, thou laidest affliction upon our Loins. Thou hast caused Men to ride over our heads, etc. but hast brought us forth into a wealthy place, a State, that is, of Liberty, Prosperity and Ease. And therefore every one of us should resolve, as it therefore follows, I will go into thy house with  Offerings, I will pay thee my Vows: Which my Lips have uttered, and my Mouth hath spoken when I was in trouble. Come, and hear all ye that fear God, and I will declare what he hath done for my Soul.  
And truly it is but just, that upon such a day as this, we should recount the wonders of God's Providence: for which we ought to give him our highest thanks.  
Come therefore, and hearken, while I declare what the Lord hath done for us, in this Church and Kingdom.  
First, he hath in a signal manner, vindicated himself, from the aspersion, of favouring unjust and irregular Courses. In which Men prospered so long, that they looked upon it as an encouragement to proceed: and presumed God was on their side; whom they entitled to every ill favoured Design and Practice of their own.  
Which now he hath so notoriously discountenanced, that all the World may see he is not the Author of Confusion, but of Peace: And every one of us may learn to avoid that which is Evil; though we should be invited by never such fair Opportunities to greaten ourselves, and to advance, as we may fancy, his Glory and the Interest of Religion, by unlawful means.  
Secondly, God hath also marvellously justified the Truth of his Holy Gospel here professed; and confounded the vain Traditions of Men, which arrogantly coping with it, and being made equal to it, were in danger to subvert it.  
We may truly say, the Bible Triumphs in this Deliverance; and hath gotten a glorious Victory over human Inventions: Which are no less confuted by this Divine Providence, than they have been by dint of Argument. For the bold Asserters of them were no less confident of their Prevalency, than of their Truth. Both were presumed, with equal assurance. Which may induce us to hope, there is no better Foundation for the one, than we are sure there is for the other: but that they both (their Principles I mean, and their Prevailing here) stand upon the like tottering Terms.  
Thirdly, God hath vindicated likewise our Religion from that Contempt and Scorn, which they cast upon it. The Northern Heresy, as they reproachfully called it, hath got the better of their Catholic Religion. The Suporters of which lately lifted up their horn so high, and pushed at our Church so furiously; as if they not only intended, but were assured, it should not stand much longer. But the Righteous Lord hath made them fall, by their own violence; and hath put this New Song into our Mouths (which is as proper now, as in the days of Old.) They are brought down and fallen; but we are risen and stand upright. XX. Psal. 8.  
Fourthly, whereby God gives us the fairest Opportunity, that ever was put into our hands, of healing all the Divisions and Breaches that are among good Men: if they have any heart to make use thereof. And we ought to rejoice and give Thanks, if it be but for the hope that we may become One: and no longer look upon each other as Enemies, but as Friends and Brethren; who ought to come to Terms of Agreement.  
Fifthly, He hath hereby also preserved the best Laws in the World: which contain the Wisdom of many Generations.  
Sixthly, And consequently hath put us into a way of settling the English Liberties: which were sealed by the Blood of many of our famous Ancestors, but in eminent danger, by one bold stroke, to be ravished from us.  
Seventhly, He hath revived likewise, by this means, the hope of all Protestants in the World; whose Eyes are upon us as the most potent People of that Religion, in whose prosperity they rejoice as in their own.  
Eightly, And why may I not add, that this Providence gives us hope to see some deeds of darkness brought to light: Whereby the innocence of such worthies will be vindicated, as have been unjustly defamed?  
Ninthly, All which God hath done for us, on such a sudden; that he would have been counted a Fool, who should have spoken of such a Revolution, a quarter of a Year ago.  
Tenthly, And it is brought to pass with the loss of very little Blood; which I hope will not make this deliverance less, but more, valuable, because we come by it so easily.  
Eleventhly, Nay, more than this, God hath made our Enemies themselves the first, and not the mean est, Instruments of their own Destruction. All that they contrived against us, turned most manifestly upon their own Heads. Every step they took carried them backward; and set them further off from the end at which they aimed.  
Twelfthly, and lastly, we may hope that God hath vouchsafed these Blessings to us, as a return of many earnest Prayers, which have been made by good People among us.  
And therefore in all these regards, we ought to make the greater returns of Praise and thankful Obedience unto God. Who, if we prove ungrateful to him, can turn all our Joy into sudden Mourning, our singing into sighing; and instead of the garments of joy and gladness, cloth us with Sackcloth and Ashes: because of our unworthy behaviour towards so gracious and great a Benefactor.  
Let our Thankfulness therefore be great, in some proportion to his wondrous Works.  
1. First, in the Intenseness, as I may call it, and earnestness of our Minds, to praise him with our whole heart (as the Psalmist speaks cxi. Ps. 1, 2.) and to call up all that is within us to bless his Holy Name, ciii. 1. where the reason he gives for it (v. 6.) is very pertinent to our purpose; the Lord executeth Righteousness and Judgement for all that are oppressed.  
2. And Secondly, in the extension of it. The greater our deliverance is, the more the hand of God hath appeared therein, so much the more time should we spend in thinking of it, and labouring to affect our hearts with it: that so we may praise his Name for ever; saying with the Psalmist, cxlv. Ps. 1, 2. I will extol thee, my God, O King, I will bless thy Name for ever and ever. Every day will I bless thee, and I will praise thy Name for ever and ever.  
For great is the Lord, and greatly to be praised; especially in such Works as these, which we cannot sufficiently praise: and therefore should desire and endeavour, that Posterity may praise him for them, as it there follows, v. 4. One generation shall praise thy Works to another, and shall declare thy mighty Acts, etc.  
But we are most of all concerned to express our unfeigned Thankfulness, by a more solicitous care to please God, in an exact Obedience. Without which our Religious Services are but Hypocrisy: and may prove a dangerous deceit, making us cry peace, peace, when there is no peace; for there is no peace, saith my God, to the wicked.  
Especially if we should continue to do wickedly, after such obligations to reform; which will highly increase our guilt. According to that of Ezra when the People were joining themselves with the Heathen, after their deliverance from Babylon ix. 14, 15.  
Seeing that thou our God hast punished us less than our iniquities deserved, and given us such a deliverance as this: should we again break thy Commandments? Wouldst thou not be angry with us till thou hadst consumed us; so that there should be no remnant nor escaping?  
We have the greatest Reason in the World to dread this: and therefore let us fear the Lord and serve him, and obey his Voice, and not rebel against the Commandment of the Lord, and then shall we continue to follow the Lord (1 Sam. xii. 14.) that is, be an happy Kingdom; settled in the secured possession of our Religion, Laws and Liberties: and not fear what Man can do unto us.  
For God shows, by what he hath done already, that he hath a mind to do more. He will not leave his own work imperfect; but finish it in the firm establishment of what we enjoy; and in the Addition of other blessings, which may make these Churches and Kingdoms a praise in the Earth. For that his Name is near, his wondrous Works declare.   

iv  
This is a point I would gladly have pursued if there had been room for it: but the time will not suffer me to do much more than explain this phrase, Thy Name is near.  
The Name of God is in holy Language, God himself; who is therefore said to be near, when any wondrous Work is done; because it could not have been done without him.  
1. That's certainly imported in this Form of Speech, thy Name is near, etc. The Works are so strange, that they plainly speak thou hadst a hand in them; else they could not have been wrought. The disappointment of the crafty speaks God's Wisdom: the throwing down the mighty from their Seats declare his Power: the great benefits he bestows on his People shows his Goodness; his Punishments on the wicked proclaim his Justice: the unexpected Evidence of all these, manifests his Sovereign and  Dominion: the blowing away all the contrivances of many Years in a Moment, tells us there is a vigilant Providence, which sends deliverance in the opportunest Seasons: the very changes and mutations that are made in the World, are an argument of his immutable and unchangeable Nature, which carries on one constant design, of correcting Vice and encouraging Virtue. For he makes no Changes merely for the Love of particular Men; but for the Love of Religion and Piety: which he resolves to promote by other hands, when it is neglected by those who have Power to do it.  
2. But this may also be further suggested by this form of Speech; that we ought to look upon every wonderful Work of God, as a token of some other blessing he intends us, besides the present he bestows upon us. It's apparent, he approaches, and is desirous to join himself unto us, and (as the Scripture speaks) to be Our God, else he would not have done such strange things for us. This was the way in which Manoah's Wife reasoned; If the Lord were pleased to kill us, he would not have received an offering at our hands; neither would he have showed us all these things; nor would, as at this time, have told us such things as these.  
And may we venture to argue with ourselves after the same manner, when he doth any thing extraordinary for us: if he had a mind to destroy us, nay did he not bear a favour to us, he would not have taken such a seasonable care of us; and wrought such an unexpected deliverance, as this for us.  
Which is a Meditation that renders the Goodness of God, most admirable in our Eyes; when we consider he is not content to bestow a single benefit upon us. There are none of his blessings that come alone; but are accompanied with a numerous train of good things, which follow and attend every one of them; if we will hearty receive the present Favour that he doth us. We find this true in his Spiritual Blessings. He not only prevents us with the Blessings of his Goodness, and is found of them that seek him not: but when we do set ourselves, seriously and diligently, to seek after him, he not only graciously meets us (as the Father is said to do to the Prodigal Son) but is desirous to dwell with us, and to take up his abode in us. He would not give so little as a Pardon to a returning Sinner; but his Holy Spirit; the joys and comforts of an holy Life; an assurance of eternal Bliss. All his Laws likewise whereby he governs us, not only gives inward Peace and Satisfaction to our minds, when we are ruled by them; but the happiness of our Bodies, and of our Families, and of whole Kingdoms and Churches, inseparably twisted, with the faithful observance of them. For by these we come to be united in the most sweet and pleasing Relations of Familiars and Friends. Nay, his whole Religion, if we would receive it, secures the rarest Friendship among Men that is imaginable. It Sows the Seeds of Love and Kindness, of Peaceableness and Christian Communion, of mercifulness and good works, in their highest Perfection: which must needs spring up into such a Familiarity, as the Heathens themselves, accounted the greatest Blessing in the World.  
There is nothing more demonstrable than this, and it is no less plain, that as all his Spiritual Blessings draw Temporal along with them: so likewise the outward Blessings he bestows, are intended as pledges, not only of more Mercies of the same kind; but likewise of diviner and nobler favours to our Souls.  
There is no deliverance he gives us from temporal Calamities, but he designs should draw us nearer to him, who is the Fountain of all Good. He would give us himself together with it; he would fill us with his love; and increase our confidence in his goodness; & make us more fruitful in all good Works; and dispose us to such a sense of him and of our duty, that we may be every way happy, together with all those who enjoy the same Blessing in common with us.  
This is the Use we ought to make of all the marvellous▪ Works of God, which have been done among us; far surpassing all our expectations. They declare that God is near us. He comes to see what entertainment we will give him. He opens the door, to see how we are disposed to receive him. But let us not presume, he is only near; we may put him away, and his Mercy from us. We may shut the door against those divine Blessings, those heavenly Graces, which he would introduce into our Hearts.  
3. On these let us set our affections; and since God's presence with a People is the greatest matter of praise, as these words intimate (for he gives thanks for Gods wondrous works, upon this account, because they declared him to be with them) let this be the principal cause of our joy this day: because we hope true Religion will be more than ever promoted; unfeigned godliness countenanced; profaneness and debauchery every where kerbed; regular and orderly piety encouraged; all our unnatural heats quenched, and our rigours abated; brotherly love and kindness, peace and concord firmly established.  
For if we rejoice merely, because we hope peace and quietness will be secured; plenty and abundance flow in upon us; trade and commerce quickened; riches increase and grow to a greater height; and the strength and power of the Nation much exalted; we may justly fear we shall have none of these long to rejoice in: but God will find some way, as unexpected as our deliverance, to punish us for our ingratitude to him.  
Did not Jerusalem presume it was for ever secured, after such a miraculous preservation as that in the days of Hezekiah, for which the Psalmist, it is probable, in my Text, gives the highest thanks to God? And yet this very City, in process of time, was burnt with Fire (not to mention the preceding calamities, before this came) the Temple destroyed, and the People carried Captive into a strange Land.  
And after God had inspired the heart of Cyrus to send them back to their own Country, and given them such favour in the sight of the Heathen, that they built their City, and their Temple again, and grew a very great Nation: it's very likely that sleepy and careless minds might dream, they were now under such a peculiar care of Heaven, that no evil should henceforth befall them. And yet they were again miserably harazzed and afflicted by Antiochus, with a rage against them, that differed little from madness.  
The very same Confusions hath impiety made in the Christian World, and that by the hands of contemptible Instruments. Those that they despised, and thought themselves able to resist (though they had been far stronger than they were) got the the Mastery of them; when the Sins of Christians had taken their Defence and Protection from them.  
Many Examples of which have been observed by divers Authors out of Salvian. What was it, saith he, that abandoned Spain to the Vandals? Were they the strongest of all the barbarous Nations? No such matter; but God would show these two Things. First, how much he hated the lusts of the flesh: for he delivered the impure, filthy Spaniards, into the hands of a chaste People: And then he put them under the yo●e of the weakest Enemies: that he might show it is not strength which prevails, but something else: they being overrun, not by the force of their sluggish Enemies, but by the Power of their own vices.  
And how came France also to be vanquished? Why, at that time it was but one great gulf of riot, one Brothel-house of filthiness and uncleanness.  
And when some objected and said, these Goths and Vandals are all Arian Heretics: sure God will give us the better, who are good Christian Catholics: Alas! replies that good Father, what a folly is it to rely on this fancy? what do you talk of being good Catholics, when almost all Religion is dirided by us? what can the Prerogative of a Religious Name profit us? what good can it do us, to boast that we are the Faithful, and they the Heretics? When we live as wickedly, as the wickedest Heresy can make us; & we ourselves could be no worse, if our Opinions were as bad as theirs?  
Once more, how came these People to take the confidence to invade afric? had they an infinite number of Legions, whereby they might hope to prevail? No, we are expressly told, by good Authors, that they were very small forces, wherewith they wasted themselves over to those shores. But it was an hand from above (saith Salvian) which carried them thither, to punish the horrid Vices of those Countries: the whole Territory of afric, being nothing less, than one huge House, wherein all vices met and dwelled together.  
It is a madness then (unless we could show some privilege & protection we have, to secure us from those punishments which have come upon others) to plung ourselves into ●●ose vices; that Irreligion, that Filthiness, that Debauchery, which hath undone so many.  
They are the more deadly in us, after such a deliverance as this. They will cry to Heaven for vengeance on such Miscreants as are not satisfied to have undone a Kingdom once or twice; but in defiance of all that they have seen with their eyes, as well as of what they have heard from the Report of ancient Times, will proceed on still in their Trespasses, to undo it, over again.  
God of his infinite Mercies enlighten our Eyes, that we may see these things; and strike our Hearts, that we may consider them; and implant in us such a reverend Sense of himself, and of his righteous Providence; that we may fear before him, and obey him for our Good, all the days of our Lives, Amen.  
FINIS.