Chapman Mayor, etc. Cur. Special. tent. die Dominica xxi. die October 1688. Annoque Regis Jacobi Secundi Angl. etc. quarto.  
THis Court doth desire Mr. Resbury to Print his Sermon Preached this Morning in the Guildhall Chapel, before the Lord Mayor and Aldermen of this City.  
Wagstaffe.   

IMPRIMATUR  
Octob. 22. 1688. Z. Isham R. P. D. Hen. Episc. Lond. à Sacris.   

A SERMON Preached before the RIGHT HONOURABLE THE Lord Mayor, AND Court of Aldermen, IN GUILDHALL CHAPEL. On Sunday the xxi. of October. 1688.  
By NATHANAEL RESBURY, Chaplain to the Right Honourable James Earl of Anglesey.  
LONDON, Printed for W. Kettilby at the Bishops-Head in St. Paul's Churchyard. 1689.   

TO THE RIGHT HONOURABLE Sir john Chapman Lord Mayor of the City of London, And to the Court of Aldermen.  
My Lord,  
I Make bold to Present your Lordship and the Court of Aldermen, with a very plain Discourse, which should not have adventured this review, but in entire Obedience to your Lordship's and the Court's Commands for Publishing it. I confess it is a Noble Subject, and worthy every Man's Nicest Observation and Wisest thoughts. And your Lordship, with the whole Body of this Great City. have become a fresh Instance in the Argument, in the late Effects of His Majesty's good will toward you, and your re-instatement into your Ancient Privileges and Immunities. So that, (since you have thought fit so to order it) be pleased to accept this as an humble Congratulation.  
May your Lordship, with the whole Body under your Government, prove happy Instruments in the Ministries of Providence, to promote and further that most Holy Religion in the Life and Practice, the Profession and Enjoyment of which, it hath hitherto pleased the Divine Hand, to assert and vindicate against all open or Clandestine Attempts. It is the earnest Prayer of  
Your Lordship's Most Devoted, most Humble, and most Obedient Servant. N. Resbury.   

A SERMON Preached before the Lord Mayor.  Matth. VI 26. Behold the Fowls of the air, they sow not, neither do they reap, nor gather into Barns; yet your Heavenly Father feedeth them; are not ye much better than they? 
THese Words are part of that Collection of discourses, with which our Saviour entertained his Disciples in the Mount: wherein, after having laid down many and most excellent Instructions about a good life: about the nature and manner of performing that great Duty of Prayer, etc. He enters upon that most encouraging subject of Divine Providence, and the immediate Care that God hath over them, sufficient to quiet and lay asleep all those Fears and Presages they might have, about the great Straits and Dissiculties of Life they might expect to be reduced to, through the Rage and Spite of their Enemies, inflamed and embittered against them, upon the account of that New Religion they were then to advance in the World.  
Therefore I say unto you, take no thought for your life, what you shall eat, or what you shall drink; nor yet for your Body what you shall put on; Is not the life more than meat, and the body than raiment? Behold the Fowls of the air, etc.  
In the words we have these three Observables.  
1. The Concern that Divine Providence hath in the smallest Contingencies in this World. The very Fowls of the air are fed by his hand. Behold the Fowls of the air, etc.  
2. Much more the concern it hath in all Humane Affairs. Are ye not much better than they?  
3. Most of all in the Wellbeing of his Church: This I observe, by considering those to whom our Saviour directs his discourse, not only as men, but as his Followers; and those whom he designed to adopt and constitute as his Church. Of these as briefly as may be; in their Order.  
1. Consider we that Concern that Divine Providence hath in the smallest Contingencies in this World. Behold the Fowls of the air, etc. Our Saviour is preaching to them upon the Mount, and in the open air; and therefore probably took the occasion from things that were in their present view to treat his Audience, that by such familiar instances he might render himself more useful, and his discourses more impressive upon them. Thus, in this place, he observes from the flight of the Birds over them, the influence that Providence hath in feeding them; and a little afterward, from the prospect of the Fields and Meadows below them, he exemplifies upon the same argument; and from the verdure and beauty of the Fields and Lilies which the Divine Hand  and adorns, he gives them encouragement to expect clothing from God, v. 28.29. Consider the Lilies of the field, how they grow; they toil not, neither do they spin; and yet I say unto you, that Solomon in all his Glory was not arrayed like one of these: wherefore, if God so  the grass of the field, which to day is, and to morrow is cast into the Oven; shall he not much more  you, O ye of little Faith?  
Here I might undertake the proof of Divine Providence, against the Epicureans of old, and the Infidels of this present Age; but I shall rather choose to suppose the thing, and spend that time I have in illustrating the Argument, believing that some useful Meditations upon so comfortable a Subject, may (in this place where Providence is (I hope) Universally believed, and perpetually experimented) be more proper and seasonable.  
And thus we may observe, throughout the whole Scriptures, this ascribed to Divine Providence, as feeding and supporting the meanest of Creatures, that his tender mercies are over all his works, Ps. 145.9. that he openeth his hand, and satisfieth the desire of every living thing, v. 16. that he giveth to the Beast his food, and to the young Ravens that cry, Ps. 147.9. That the Snow, the Frost, the Winds, and the Waters are gendered, do melt or flow, according to the directions of his Word, ibid. v. 16, 17, 18. Nay, our Saviour adds, that tho' two Sparrows are sold in the Market for one Farthing, yet not one of them falls to the ground without the appointment of Providence; and from thence argues the encouragement his Followers might have against all needless and unreasonable fears, Mat. 10.29, 30. And indeed, this, the Immensity of that Being, to whom we ascribe so Universal a Providence, secures us effectually in. So immense and boundless is his Nature, that he fills all places at the same instant, and beholds all things (as the Schoolmen express it well enough) uno actu & intuitu, with one act of his Almighty Eye. So that as he had the Ideas of all things to which he designed to give a Being, in his own great and comprehensive mind, a long Eternity before he suffered them to be produced; and this without any travel or burden upon his thoughts; so does he still observe all Things, and interpose in all Events, without any encumbrance of Business upon himself, because he is every where, and sees every thing, not successively, or one space of time after another, as we are fain to do, but at the same instant moment continually. And well it is for the World indeed, that it hath this Immense and Boundless Nature to depend upon, that this should have its influence upon the least and meanest of things, in the government and disposure of all their Natural Motions, for otherwise the very Species of things could not be long preserved. Such are the Natural Antipathies that some things have against one the other; such the Natural Tendencies in other things to consume and destroy themselves, that, unless Providence should have its perpetual Influence, in directing a Subserviency of one thing to another, in overruling Sympathies and Antipathies, in Ministering fresh Supplies for prevention of Decays, Nature might quickly spend itself off, and the whole World soon run into that Confusion and Jumble, which some have fancied was its first and ancient Original. There are not the smallest and minutest Causes of Things, but they have that interest in the great Chain and dependence of the whole, that were not these smallest things within the Concern and Management of Providence, the whole could not subsist. Hence Plato, upon this Argument, demonstrates, by the Examples of a Physician and a Mariner, how necessary it is for the Preservation of the whole, that there should be a wise and universal Inspection into the smallest parts. Thus the Physician, did he not observe and obviate the disorders in the Blood, or the least peccancy of Humour that disturbs and diseaseth his Patient, he might discourse never so Learnedly of the Nature of Diseases, of the Composure of the Body, and the Propriety of this or that Medicament, and yet the Sick Man falls under the burden of his Distemper into the Grave. So again, should not the Mariner make it his care, that every the least part of his Ship might be secured from leekage or foundering, he might run over all the Points of his Compass with a great deal of accuracy, he might tell of the position of such or such a Rock or Quicksand never so punctually, and in all other things foresee and provide against a Storm never so dextrously, and yet sink in a fatal wreck through the craziness of any one part: From whence (saith that Excellent Philosopher) it is unworthy of God to think, that he, who through an Infinite Understanding can take care of all things, should not by a wise inspection into smaller things, direct the Influence they have for the preservation of the whole.  
2. Come we to consider; That if Divine Providence concerns itself in the smallest Contingencies in this World; how much more doth it in all Humane Affairs? Are not ye much better than they? And so we find the nature of the Argument is that which we call a minori ad majus. If concerned in the less, much more in the greater. Is not the Life more than Meat, and the Body than Raiment? i. e. If Providence hath concerned itself to give you a Life, can he not with more Ease and Likelihood give you Food? If he have Framed so goodly a Structure as the Body, can he not provide Clothing too? In pursuance of this, we may observe, First, how it pleases God to represent himself, as showing his regards to the Poorest and Meanest Station of Mankind, that hath been ever yet Created; Much more then, Secondly, may we suppose him, superintending the Affairs of whole Nations and Communities of Men, and those whom he hath Ordained as his Vicegerents therein.  
1. He hath shown his Regards to the very poorest and lowest Degree of Humane Nature; this we may observe in the Judicial Laws of his own framing amongst the Jews; he hath provided that the Glean of every Years Harvest and Vintage, should be of that Competency, as to become a sufficient support to them, Levit. 19.9, 10. where we find, at the end of that Law, this Sanction particularly, I am the Lord your God, i. e. I am both their and your Lord God; who own them as well as you under my Care and Government. I might instance further in that Law of the Sabbatical Year, wherein Provision was made, that the Land should have no Tillage, but of its voluntary Fruits, (which in Oliveyards and Vineyards might be very considerable) and of the shedded Seeds of Corn, (which in those Country's might without Labour come to an easy Maturity) abundant Provision might arise to the Poor who were in common to Enjoy it, Levit. 23.10, 11.  
And as he takes care for their Maintenance, so for their Defence too; in those severe Laws against their Oppression, either in withholding their Wages, or rigidly exacting too great a Pledge in their Necessity of Borrowing; or giving a just Cause against them to a Wealthy or Powerful Adversary; but I must not be too large here: However, I cannot but add under this Head, that in the first Revelations of the Gospel, the Blessed Founder of Christianity itself, put himself into that Rank and Station; chose out his Apostles from among Poor Fishermen; made the Lame and Blind (and those too Begging by the Highway side) the main Subjects of his Divine Miracles. Nay, this he made the Character of himself as the true Messiah, to those who were sent to inquire concerning him from John Baptist, the Blind receive their sight, etc. and to the Poor the Gospel is Preached, Mat. 11.5. In a word, 'tis the Poor to whom our Kindness or Churlishness in this World, will be made the great Standard of Judgement, in that Awful Day of our General Appearance at the Bar of God, Mat. 25.45. Insomuch as ye did it not to one of the least of these, ye did it not to me.  
2. If he hath shown his Regards to the Poorest and Lowest Degrees of Humane Nature, much more than to whole Nations and Communities of Men, to overrule all the Passions, Affections, the Love, the Hatred, the Ambition, the Courage, the Power, the Designs, and the Interests of Mankind, upon which the Hinge of all Humane Affairs do turn; so that this Community of People should be Preserved and Flourish, the other should Decay and Dwindle, Perish, and be Overturned according to the Pleasure of his Will. He hath the very Hearts of Kings, his Immediate Vice-Gerents, in his hands, to turn them as the Rivers of Waters, which way himself pleaseth. He raiseth some up for the Defence and Protection of his Truth and Interests in the World, and others, to show his own power upon them, in the violent Effects of their Obstinacy and Perverseness, and his Vengeance; as he is pleased himself to tell us in that Instance of Pharaoh, Exod. 9.16. This is very evident in all those Revelations of himself, which he made to his Prophets, pointing out so long beforehand, the Raising and Establishing such Kings and Kingdoms, Enlarging and Amplifying such Thrones and Empires, pulling down and Abolishing others; the Histories of which when we Read and Consult, if we look indeed no higher, we may observe the various workings of men's Passions, the Courage of some, and the Cowardice of others; the strange Vicissitudes of Fortunes in all: the wondrous mutability of Humane Affairs, the uncertain Condition of the Highest, and of the Lowest too. But then, look we into the Books of the Prophets, and there we find the immediate interest that Providence hath in all; four hundred years before pointing out a spot of ground wherein the Israelites should be fixed, and what kind of Nations should be rooted out to give them room; calling the very Person by name, whom he designed to make a Great and Illustrious Emperor, two hundred years before that Person had any Being.  
Thus we find in Isaiah, who flourished 200 years before Cyrus was born, that saith of Cyrus he is my Shepherd, Isa. 44.28. And this he challengeth to himself, beyond the pretences of all other Gods. Who hath declared this from ancient time? who hath told it from that time, have not I the Lord? Isa. 45.21.  
And tho' in these later. Ages of the World, we have perhaps no Prophets, nor Sons of Prophets, amongst us; yet have we one standing Book of Revelations, wherein the Fate and Revolution of the Church, and of the World, is unalterably determined and described; where the Vicissitudes of our own Age may be read in the Event, tho' perhaps not so well understood beforehand in the Prediction itself. Where the Apostasy, the Idolatry, the Ambition, the external Splendour, and the Bloody Tyranny of the Church of Rome, is no doubt one great Subject of that Mystic Volume; which how dark and obscure soever it hath formerly seemed, and may yet seem, as to things that are not yet come to pass; yet the Events of Things give light into the Prophecy, wherein they are concerned, and assure us what an hand and direction Divine Providence hath had in all, and confirming to us that mighty foundation of Hope; that, as it hath pleased God, according to his Predictions of old, to throw his Church into a warm Furnace of Affliction for some Ages, yet that she shall come out like tried Gold, and Triumph in all her determined Glory, over all her Bloody and Insatiable Enemies. And this leads me to my Third and last Head, which I shall briefly Consider.  
3. That Divine Providence is most assuredly concerned in the Wellbeing of his Church. This I observe, by considering those to whom our Saviour directs his Discourse; not merely as Men in General, but as his Followers, and those whom he designed to Adopt and Constitute as his Church. Indeed, his whole management of this World, his turning and overturning, his raising up some, and putting others down, is all with peculiar respect to that part of Mankind, which he calls his Church. It is for her chastisement and correction, for her prospering and encouragement, for her amendment and reformation, for her increase and accomplishment, that all the great Affairs and Revolutions of this World, are directed by God. The Church is his immediate Care in all the applications of Providence in his Government of the World. This may appear,  
1. From that endearing relation he hath pleased to own and challenge to himself with this part of Mankind. He calls them sometimes his Children, sometimes his Peculiar People, sometimes his Inheritance, sometimes his Spouse; nay, and sometimes the very Apple of his Eye: all which must give them undeniable assurance, that God leaves not such, so nearly interested with him, to the wide World, to blind Chance, or to fortuitous surprisals of calamity and trouble befalling them; upon no other account, but because it is the Lust and Will of their Enemies it should be so. No, the blessed Lord of all, hath engaged the Ministry of his Angels for their Protection and Guardianship, that they are said to pitch their Tents round about those that fear God, Psal. 34.7. He hath told us that they are Ministering Spirits, sent forth to Minister to them who are the heirs of Salvation, Heb. 1. ult. All which is no mean instance of the Care he hath for, and the Concern he hath with them. But then,  
Secondly, it might be further illustrated, from the actual Experiences the Church hath in all Ages had of the Interposures of this Providence in its greatest extremities. This indeed, might run me into an History of the Church, which would far exceed the bounds of the time I now have. I will only observe to you, that both the History of the Scriptures, and other Books of Record handed down to us to this very day, do give us such memorable instances, of strange and unaccountable Deliverances in the near and immediate dangers that have seemed to threaten an unavoidable Overthrow; that they have Proclaimed the Finger of God in all; none but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, none but the ever-wakeful Care, none but the Almighty Power could have accomplished them. This very Church which it hath pleased God to Reform and Establish amongst us; what Stories have we to tell, what Footsteps and Impressions hath it pleased Divine Providence to leave, even amongst us, of its care and vigilancy, when the enraged and implacable Enemies have thought they had laid their Contrivances so deep, that no Eye could have pierced to the bottom of them; so strong, that no Arm could have broken them; with such precaution and foresight, that no length of Time should have weakened or defeated them: But (that I may use the Expression of the Apostle) he hath delivered us, and doth deliver, in whom also we trust that he will yet deliver us. To say the truth, considering that restless and unwearyed Rage and Inveteracy of successive Enemies from one Age to another, the combined and confederated interests of the greater part of Mankind, against what may always challenge the name of a little Flock; it is no mean instance of Providence that there is such a Community as his Church in Being in the World: To see how this toast and weatherbeaten Vessel, hath lived so many Ages in the midst of a Tempestuous Sea, where she hath sprung many a Leak, lost her Tackle, and frequently been upon the very point of Foundering by mere stress of Wether; the Winds and the Waves in mutual contention which should most effectually contribute to the Shipwreck; what account can be given why she had not been lost before this? but the interposure of Providence; who, that he might convince the World, that it is his Hand in all this, hath frequently turned what have been the designed Methods of her ruin, to prove the immediate Occasions of her Salvation and Deliverance: Nay, hath made the very blood of some to become the seed and propagation of others.  
Object. And this lays in our way the grand Objection that hath been frequently made, and sometimes by the very best of men; viz. Not only that all things happen alike to all, there is one event to the Righteous, and to the Wicked, etc. But that frequently it pleaseth God to order it, that the Scenes of the Wicked are all prosperous and gay in this World, whilst those of Good Men, those who are called and entitled God's Church and peculiar People, are all cloudy and discouraging; the one seeming to have been made only as Sheep for the others slaughtering. This once almost staggered even David's Faith, and put the Prophet Jeremy upon the arguing point with God. As for me (saith David) my feet were almost gone, my steps had well nigh slipped, for I was envious at the Foolish, when I saw the Prosperity of the Wicked, Ps. 73.2, 3. Righteous art thou, O Lord (saith Jeremy) when I plead with thee; yet let me talk with thee of thy judgements, wherefore doth the way of the Wicked prosper, wherefore are all they happy which deal very treacherously? Jer. 12.1. As to this we are to Consider,  
1. That the Afflictions even of Good Men, are oftentimes the fruits of their own do. There are many Promises for securing the good man's well-being even in this World, which as they have their several Conditions, so no question would be more illustriously accomplished here, did they not themselves by their own follies make them void, and of no effect. Thus their Poverty is sometimes the chastisement of their Pride and Covetousness; their Reproach and Contempt a just Recompense to their own peevishness, severe and affected distances, and the ill usage of other men's good Names. Thus Prov. 11. ult. Behold the Righteous shall be Recompensed in the Earth, much more the  and the Sinner. So that, as to these present Fruits which they reap of their own Follies, it is so far from bringing into Question the Care or Concern of Providence, that it enforces the Argument, and adds to the Demonstration; it shows how careful and vigilant a Father they are Governed by, that will by seasonable Chastisements reduce their Wander, and by a timely Discipline prevent their undoing themselves. By this shall the Iniquity of Jacob be purged, and this is all the Fruit to take away sin, Isa. 27.9. Whom the Lord loveth, he chasteneth, and scourgeth every Son whom he receiveth, Heb. 12.6. The Church itself may at some times need this kind of handling, as the Gold doth the Furnace, a Wound its Corrosives, or a Child the Rod: And it is so far from giving us any reasonable ground to mistrust Providence, while he permits his Church to fall under the severities of its Enemies, that it argues his greater Care, just as it doth the Wisdom and Concern of a Father, when he makes his Child smart under the correction of a Fault. However,  
Secondly, His Providence doth so effectually superintend the Affairs of the Church, that it doth most assuredly overrule in the Events of things, that the Issue shall be good; and this answers the whole Objection, We know (saith the Apostle) that all things shall work together for the good of those that love God, Rom. 8.28. This we may depend upon as an undoubted Truth, that all Things without us, Things which we have no Power over, nor can any ways Order or Influence ourselves, these certainly, how Dark and Unintelligible, how Contrary and Discouraging soever they may seem at present to us, yet such is the Care and Indulgence of Providence toward all His, that they shall conspire together in the End for their real Good; that is, that it shall be really better for us, that such or such were the circumstances of our Lives, than if they had been otherwise, or as we had propounded to ourselves. What if we ourselves should Die off in a State of Affliction, and not outlive the Storm, which it may please God to raise in our own Age; yet may our particular severe Allotments, have some considerable tendency to the well being of the General, in the present or succeeding Generation? We are not to limit the Issues of Providence to the bounds of our own time, for that may be upon the Wheel now, that may not be wrought off till some Ages hence; and yet what is at this time befalling his Church, may have its immediate conduciveness to that last upshot; and all this, because in the Management of that Infinite Providence, to whom one day is as a thousand years, and a thousand years as one day, 2 Pet. 3.8. What did all the Rage and Spite against the Primitive Church signify, (tho' then but a little Flock) but to add to its Numbers, and increase its Interest in the World? the Innocent Lives and the Heroic Deaths of the first Professors, won upon Bystanders, and oftentimes provoked them in a Rapture, to leap out of Infidelity into a Blessed Martyrdom; till at length the Roman Empire itself, wearied with its own insignificant Cruelties, submitted to the Religion it had so long pursued with Rage and Barbarism. What did all the Severities exercised in Queen Mary's days prove, but that, as the Banishment of some, issued in the Promotion and Enlargement of the Reformed Religion abroad; so did the Exemplary Courage of others in the Flames here, introduce the Universal Profession of it in this Kingdom! which I trust in God will never be rooted out more. Even particular Persons have so far outlived their own Sorrows, as to see and own that their Afflictions were the happy Ministries to their real well-being. Thus David reflects, It is good for me that I have been afflicted. And it is not conceivable, what an united Song to Providence, the mighty Choir of Happy Souls will be composing in Heaven, when they look back upon all the different passages of their Lives, upon all the mis-judged Appearances of this World, which they once Mourned and Repined under, when they see plainly what a tendency every thing that befell them had, to Qualify them for that State: It is an excellent Expression, a Good and Learned Man hath, nemo judicet de operibus dei, ante quintum actum. It is no good judging of the Plot till the Play be done. It is the last Act that discovers all the Intricacies, and brings all the odd and surprising Passages to a pleasing and joyous conclusion. And now, I shall conclude with an useful Reflection or two upon the whole.  
1. That we would hence learn to make it some part of our Business in the World, to be observing the Beauties of Providence. It was for this end that God made the World, and for this very end that he still interposes in the Affairs of it, that he might gain from the Rational part of his Creation, those just Revenues of Praise that are due to all the effects of his Wisdom, Goodness, Power, Justice, and Majesty, which he so visibly Multiplies upon us every day. It is an Excellent Reflection which the Moralist (tho' an Heathen) makes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. If we have our Wits and Reason about us, what would become us more than to praise the Deity, to speak well of him, and to give him thanks. Ought not (saith he) the Gardener when Digging, and the Husbandman when Ploughing his Ground, be still singing this Hymn, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. great is that God, that hath furnished us with these Instruments to Till the Ground, that hath supplied us with these Hands to labour out our Food and Support, but most of all, that hath endued us with Reason to Understand and Consider this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Since than I have Reason, I will praise my God as becomes me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and I do exhort you all to join Consort with me in the same Song of Praise. It was worth the Transcribing, to show how Noble a Resolution an Heathen could take up, of Praising his Maker in the Contemplation of Providence, a Copy the Christian need not be ashamed to write after. And certainly, nothing could be a more delightsom Employment, than to busy our Minds in comparing things with things, and tracing the Footsteps of Divine Wisdom and Goodness in the various Effects of differing Causes, and viewing the Beauty and Harmony that is in all at last. When this vast Fabric of the World was first Adorned and Finished from its rude and misshapen Mass, than the Morning Stars sang together, and all the Sons of God shouted for joy, Job 38.7. For all that God had made was very Good: Let us then be always bringing up the Chorus, that as all Things he hath made are Good, so all that he hath since done is Adorable and Praiseworthy; when we consider what Order hath been maintained, what great things have been all along brought to pass by hidden and improbable Means, we may justly break out frequently with that of the Psalmist, the Lord reigneth, let the Earth rejoice, and the multitude of the Isles be glad thereof.  
2. But withal let us especially be careful, so to behave ourselves toward Providence, as to Entitle ourselves to his Peculiar Care, that he may concern himself to overrule all things for our Real Good. This Doctrine of Providence hath a twofold prospect. The Light Side of the Cloud opens itself, towards those that have the Conscience of Serving and Fearing God, but the Dark Side of it turns upon them, who provoke him by the perpetual violation of his Law. Such as live Viciously, and in a daily contempt of his Just and Reasonable Commands, as they are sure of the Eye of Providence attending and viewing them, so they may as reasonably expect the weight of his hand in their Punishment. Solomon tells us, Righteousness exalteth a Nation, but Sin is the reproach of any People, Pro. 14.34. There is nothing can put us within the compass of danger, but the Witness that our own Wickedness may bear against us in the presence of God. It is observable, that tho' Canaan had been most Faithfully and Irrevocably promised to Abraham, yet his Posterity could never dispossess the present Inhabitants, till they had filled up the measures of their sins, which was 400 Years after that Promise was made. And our Blessed Saviour, tho' he knew the fatal Period appointed for Jerusalem, yet he bids them even fill up the measure of their Fathers, Mat. 23.34. And this was forty years after they had committed that horrid Wickedness of cutting off their own Messiah. God forbidden that we should be esteemed by Providence, as having filled up our measures yet! But let me tell you, we live in an Age that seems considerably ripened in the Excesses of Wickedness. An Age, wherein the serious part of Religion seems grown so much out of date and fashion, that it becomes hardly worth the while so much as to dissemble it. An Age, wherein men have no reluctancy of showing the worst side outermost, and the Formalist thinks fit to throw off all his Disguises, when the Atheist can talk boldly, and the Hypocrite looks upon his Visors and Shapes of Religion as too demure, and so, rather cross than promote his Interest; when good men themselves grow languid and remiss, as to all the true Fervour of Religion; and see it so universally unpractised, that they have a kind of Modesty and Restraint upon themselves, as ashamed to appear singular in the warm and devout part which every one Ridicules. O would God, that while the Rod is as yet but shaking over us, and the Cloud but rising that threatens a Storm, we may awake from the Lethargic state that we are in; we may argue ourselves into a speedy and Universal Reformation, from whatever Divine Providence hath discerned amiss in us. That our Profaneness, contempt of Religion, Intemperance, Pride, Uncleaness, Oppression, rending the Name of God with Oaths and direful Imprecations, neglect of his Worship, mutual Hatred and bitter Animosities etc. may no longer lay us open to the Vengeance of Heaven, that it break not out upon us, and there be no remedy. Thanks be to God, a just zeal for Truth and the simplicity of the Gospel, hath of late something revived amongst us, the dying Spark hath reinkindled, and took new flame from the opposition it hath met with; O that a new Zeal for the life and Practice of that Holy Religion we profess, might revive too; that men would but generally apply themselves to live as they profess to believe, than might we expect to be the Darlings of Providence, we should quickly then find him bringing Light out of our Darkness, Good out of our Evils, and Order out of all our threatened Confusions.  
3. Having taken care by our Universal Repentance and Amendment of Life, to Entitle ourselves to the peculiar care of Divine Providence, let us live upon the comforts of this Doctrine, that Providence doth concern itself in the well-being of his Church. Let us trust in God, and cast all our care upon him who careth for us. Let us resign ourselves to his wise Conduct in all things, in patience possessing our Souls, using all the means for our Peace and security that are warrantable and required, leaving the whole Success to him that Governs the World, who will take care of his own Glory, which ought to be our greatest End, and will not fail in the Issue, to make us reap the Fruits of these our humble dependences. Which God of his Infinite Mercy grant, etc.  
FINIS.