I.

I. For the firſt of theſe, my Text reſolves us, that there is nothing exempt from it; but it reaches to every Creature throughout the whole World: which are comprehended in theſe Words, The army of heaven, and the inhabitants of the earth.

By the former of which, the Army, or Hoſt of Heaven, the Holy Scriptures are wont to expreſs, both thoſe Beings in the Heaven, that are Inviſible, and thoſe that are Viſible, Viz. the Angels; and the Sun, Moon and Stars. Both theſe are called the Hoſt of Heaven; and with reſpect to both God is ſtiled, the LORD of Hoſts.

And Firſt, Let us look with our minds into the Inviſible World: The World of Spirits, both good and bad. For, that there are ſuch Beings hath been the Senſe of all Mankind, in all Ages, (as it were eaſie to ſhew, if this were a place proper for it) but the Holy Scriptures have given us the cleareſt and fulleſt account of them; not only informing us, but giving us particular Inſtances, how God rules and Governs them with an abſolute Authority: The good Angels obeying his Voice, and the Devils trembling at his Preſence. That is, he governs the good by his Will; and he reſtrains the evil by his Almighty Power. The good chearfully perform his Pleaſure; and the evil are conſtrained to do it: Being made to ſerve the ends of his Wiſe Providence, where they deſign to gratifie their own malice.

Out of thoſe Sacred Records therefore, I ſhall briefly lay before you the devout ſenſe which the moſt excellent Perſons have had of the extent of God's Providence; without entring into the other evident proofs we have of this Doctrine.

Read then, and conſider thoſe words of the Royal Pſalmiſt, (CIII. 20.) and they will inform you how God governs the Holy Angels. Bleſs the LORD, ye Angels that excel in ſtrength, that do his Commandments, hearkening to the voice of his words. Bleſs the LORD all ye his Hoſts, ye Miniſters of his that do his pleaſure. The like you read, in the very next Pſalm CIV. 4. He maketh his Angels Spirits; his Miniſter is a flaming fire. For, ſo did the Angels ſometimes appear; in a glittering and ſhining manner, like a flame of fire.

And hence it is, that they are ſtiled The Chariots of God; becauſe they are an Hoſt or Army to execute his Will and Pleaſure, Pſal. LXVIH. 17. The Chariots of God are twenty thouſand, even thouſands of Angels: the LORD is among them, as in Sinai, &c. And hence alſo they are ſaid, more particularly, to be Miniſtring Spirits ſet forth to Miniſter, for them who ſhall be Heirs of Salvation, 1 Hebr. ult. That is, they Miniſter to the Will of God, for the preſervation and ſafety of good Chriſtians: unto whom God deſigns a happineſs beyond this World, in his heavenly Kingdom; and therefore will not let them want his care of them, while they continue here.

And in like manner the ſame Soveraignty of God is repreſented in Holy Scripture, as Governing the Devils alſo: whom he aws and reſtrains by his Power. For, when he caſt them out of Heaven, for their Rebellion againſt him, he delivered them into Chains of Darkneſs, to be reſerved unto Judgment, 2 Pet. 11. 4. This Judgment they expect, and tremble at the Thoughts of it; becauſe they know they cannot avoid it: and thence are ſaid, to believe and tremble, 2 Jam. 19. And they expect it in Chains; feel, that is, the Power of God upon them, tying them up and reſtraining them; ſo that they cannot do what, nor go whither they pleaſe: but are like great Malefactors, who till they are brought before the Judge, are bound in Chains, and cannot ſtir; but whether their Keeper thinks fit to ſuffer them.

Thus we find they were perfectly ſubject to our Bleſſed Saviour; and by him, to thoſe whom he ſent to Preach the Goſpel: who at their return came and told him, Lord, even the Devils are ſubject to us, through thy Name, 10 Luke 17. They fled, when they did but hear of him; they quitted their Poſſeſſion when his Power approached: they were not able to ſtand before his Authority. Which is ſufficient to ſhew how God Rules the Inviſible World, in every part of it: over all the Hoſts of Angels and Legions of Devils, who cannot reſiſt his Word.

And now if we lift up our Eyes unto the Viſible Heaven, we behold there another Army, the Sun, Moon, and Stars, run̄ing the Courſe that God hath appointed them; and we read alſo of their ſtanding ſtill at his Commandment. For, he bringeth the Sun as a Bridegroom out of his Chamber, (ſaith the Pſalmiſt) and it rejoyceth as a ſtrong young Man to run a Race, XIX. 5. But if he pleaſes, he can ſtop its Courſe, and hinder its Motion; as he did in the Days of Joſhua, when he ſaid, Sun, ſtand thou ſtill upon Gibeon, and thou Moon in the Vally of Ajalon. And the Sun ſtood ſtill, and the Moon ſtayed, until the People had avenged themſelves upon their Enemies, X. Joſh. 12, 13. The Stars alſo are ſaid to have fought in their Courſes against Siſara, V. Judg. 20, by powring out, perhaps, ſome violent Storm upon him: which diſcomfited his numerous Army, and broke their Ranks, and put them into ſuch Diſorder, that it was apparent Heaven fought againſt them.

And accordingly the Thunder, which is ſaid alſo to come out of Heaven, is called the Voice of God, (XXIX. Pſal. 5, 7, 8.) who is ſaid alſo in the firſt Leſſon appointed for this Day (2 Sam. XXII. 14. 15.) to ſhoot out Lightning, like Arrows; whereby David's Enemies were ſcattered. The Clouds of Heaven, likewiſe he is ſaid in other places, to make his Chariot, (CIV. Pſal. 3.) and to walk upon the Wings of the Wind: becauſe he hath often employed thoſe in terrible Blaſts, and furious Tempeſts, of Rain, and Hail, and ſtormy Winds; which as the Pſalmiſt elſewhere ſays, fulfil his Pleaſure.

II. And now if we bring our Thoughts down from the upper Regions of the World, unto theſe lower, wherein we live, we have the ſame devout Acknowledgments of all good Men, that he hath an abſolute Dominion there; and doth according to his Will among the Inhabitants of the Earth, as well as in the Army of Heaven. For, the Earth it ſelf is ſaid to tremble and ſhake before him, (2 Sam. XXII. 8. CIV. Pſal. 37.) as it did at the giving of the Law from Mount Sinai, and at other times. He Ruleth alſo the Raging of the Sea: when the Waves thereof ariſe, he ſtilleth them, LXXXIX. Pſal. 9. Nor is his Dominion limited to inanimate Creatures, but extends alſo to every living thing, to whom he opens his Hand, and ſatisfies their Deſire, CXLV. Pſal. 16. But the principal Inhabitants of the Earth are Mankind; to whom he hath given Dominion over all other Creatures, (I. Gen. 28.) and Rules over Men, as Men Rule over other things. For, he turneth Man to Deſtruction, and ſayeth, Return ye Children of Men, XC. Pſal. 3. He lifts up, and caſts down according to his Pleaſure. He ſets up one and puts down another: for, he is the Judge; whoſe Sentence none can reverſe.

Nor doth he Rule over Mens outward Concernments only; but ſways their Minds, and moves and influences their Hearts. For, the preparation of the Heart of Man, and the anſwer of the Tongue is from the LORD, XVI. Prov. 1.

Which is true, not only of mean Perſons; Men of low Degree, of eaſie and flexible Minds: but of the higheſt and mightieſt Orders; of the ſtouteſt and moſt undaunted Spirits; of Kings and Princes, of their great Captains and Commanders, their wiſe Counſellers, and deep Stateſmen, whom he frequently infatuates, and brings their Councels to nought, when they croſs his Will. For, with him is both Strength and Wiſdom, (as Job admirably ſpeaks) he leadeth Counſellers away ſpoiled, and maketh the Judges fools. He leadeth Princes away ſpoiled, and overthroweth the mighty. He removeth away the Speech of the Truſty, and taketh away the Ʋnderſtanding of the Aged. He powreth Contempt upon Princes, and weakneth the Strength of the Mighty, XII. Job. 16, &c. This was the Senſe of that Holy Man in the moſt ancient Times; and Poſterity made the ſame Obſervations. For, many Kings (ſaith the Son of Sirach) have ſet down upon the Ground; and one that was never thought▪ of hath worn the Crown. Many mighty Men have been greatly diſgraced: and the Honourable delivered into other mens Hands, XI. Eccluſ. 5. 6.

Nor, Laſtly, doth he Govern ſingle Perſons only; but Kingdoms alſo, and the greateſt Societies of Men. From whence he is called the God of all the Kingdoms of the Earth, 2 Kings XIX. 15. and ſaid to Rule over all the Kingdoms of the Heathen, (as well as over his People Iſrael) with ſuch a Power and Might, as none is able to withſtand, 2 Chron. XX. 6.

Thus I have as briefly as I could, repreſented the Extent of God's Dominion and Providence; which Rules over the whole World, Viſible and Inviſible: reaching to all things in Heaven, and to all in Earth; to all and every Creature, and to all the Concerns of every one of them.

II.

I proceed now to the Second thing I undertook, which is to ſhow the Way and Method of this Divine Government: whereby it will appear, that all this that I have Reported from the Holy Scripture, is evidently true; and cannot be denied by thoſe who believe God to be the Creator of Heaven and of Earth.

And here I ſhall conſider only theſe Four things,

First, That God ſees and knows all things throughout the World. Secondly, That nothing can come to paſs, but what he either effects or permits. Thirdly, He effects and permits nothing, but for wiſe and worthy Ends. And Fourthly, He certainly accompliſhes theſe Ends, and that by ſuch Means as he pleaſes.

I. First, I ſay, God ſees and knows all Things, all Perſons, and whatſoever appertains unto them; and that in all poſſible Meaſures, in Meaſures Infinite and Incomprehenſible by us: but which we are ſure to be true, becauſe he made and formed all Things; and therefore muſt be privy to every Motion which it is poſſible for them to have, and is preſent to every the ſmalleſt Inclination they make to any Motion. He knows their Nature; he underſtands the Vertue of every Cauſe; he perfectly comprehends what it can do, and how far it can go; he diſcerns its Intentions, and what it deſigns: Nothing can be concealed from him, but every thing lies naked, bare, and open before him. For, the Eyes of the LORD, ſaith his Prophet, run to and fro throughout the whole Earth, 2 Chron. XVI. 9. that is, his Knowledge comprehends all things, every-where.

And as for Man, his Ways are before the Eyes of the LORD, and he pondereth all his goings, (V. Prov. 21.) for his Eyes are in every Place, beholding the Evil and the Good, XV. Prov. 3.

Nor are his outward Actions only expoſed to him; but all the Thoughts and Deſigns of his Heart: For, Hell and Deſtruction are before the LORD: how much more then the Hearts of the Children of Men? XV. Prov. 11. The moſt ſecret Imaginations of their Minds, the deepeſt Deſires of their Souls, all the Windings and Turnings of their Spirits, in their moſt retired Conſultations; even thoſe Motions which are not obſerved by themſelves, are all known to God. Whence thoſe Expreſſions in the Prophet Jeremiah XVII. 10. I the LORD ſearch the Heart, and try the Reins, even to give to every Man according to his Ways, and according to the fruit of his Doings. And in the Prophet Ezekiel, XI. 5. Thus ſaith the LORD, thus have ye ſaid, O Houſe of Iſrael: for, I know the things that come into your Mind, every one of them. Which declare, that God doth not only ſee and know what is ſubject to outward View; but the very Thoughts of mens Hearts alſo: yea, and every one of thoſe Thoughts, and the Entrance or Beginning of them.

II. But further, as he infallibly knows all things, ſo nothing comes to paſs, but what he either effects or permits: and permits, not becauſe he cannot, but becauſe he is not pleaſed to hinder it; for, he Acts everywhere according to his Will. There is a Providence in all things under his Government; but there is a Difference in the Exerciſe of it. That which is good and worthy of God in the Mind, and Counſels, and Actings of Men, that may and ought to be aſcribed to God, and to his Grace; as guiding, aiding, and aſſiſting therein. But that which is wicked in them, muſt not be thus aſcribed to him; as if he moved or excited them to it, (for, he cannot will any thing that is Evil) but only that he did permit it, when he could have hindred it: for the Accompliſhment of ſuch Ends, as thoſe wicked Agents did not think of. In both theſe are the clear Lines of Providence; though in different Characters.

For, how often do we Read of God's Working, what he pleaſes throughout the World? particularly CXXXV. Pſal. 5. 6. I know that the LORD is great, and that our LORD is above all Gods. Whatſoever the LORD pleaſed, that did he in Heaven, and in Earth, in the Sea, and all deep Places. Where as he effects what he thinks good; ſo nothing can be effected by any Agent, unleſs he think good to permit it. For, he aws the Thoughts, and reſtrains the Paſſions, and binds the Hands, and fetters the goings of Men; ſo that they cannot move a ſtep, but as he ſuffers them. Whence that of Jacob to his Wives, your Father hath deceived me, and changed my Ways ten times: but God ſuffered him not to hurt me, XXXI. Gen. 7. That is, let him proceed no further in his Projects then to ſhow his ill Intentions towards me. And thus David ſpeaking of the Patriarchs, and of God's reſpect towards them, and care of them, ſaith, he ſuffered no Man to do them wrong; yea, he reproved Kings for their ſake, ſaying; Touch not mine anointed, and do my Prophets no harm, CV. Pſal. 14. 15. The greateſt Reſolution can proceed no further, the ſtrongeſt Power can effect no more then the ſupreme Governor of all will allow.

III. And as nothing comes to paſs, but what he either effects or permits, ſo he effects and permits nothing but for Wiſe and Holy Ends. He that is infinitely Wiſe, cannot but Exerciſe that Wiſdom in all that falls under its View; for, did he not ſo, he were not infinitely Wiſe. And for the ſame Reaſon, he that is infinitely Holy, cannot but deſign moſt Holy Ends in all the Contrivances of his Wiſdom. From whence it is, that the Holy Books aſcribe the Event of Things not meerly to his Will, but to the Counſel of his Will. For, with him is Wiſdom and Strength, as Job admirably ſpeaks in the Chapter before-named, (XII. 13, 14.) he hath Counſel and Ʋnderſtanding. Behold, he breaks down, and it cannot be built up again; he ſhuts up a Man, and there can be no opening. Which he manifeſts to be true ſometimes, in ſuch ſurpriſing Ways, that the Prophet Iſaiah ſaith, he is wonderful in Wiſdom, and excellent in Working, XXVIII. 29. And Jeremiah, that he is great in Counſel, and mighty in Work, XXXII. 19. and as St. Paul Sums up this Matter, worketh all things after the Counſel of his own Will, I. Epheſ. 11.

Nor doth his Wiſdom manifeſt it ſelf in his Doings only, but in his Permiſſions too: in what he ſuffers to be done, even contrary to his own Commands. The Sinner intends one thing in the Sin he commits; and God intends another, in permitting it. The Sinner to gratifie his own Luſts, his Pride, his Rage, Ambition, Covetouſneſs, or Revenge: But God to magnifie his Juſtice, his Power and Wiſdom; whereby he puniſhes, corrects, amends, improves, and perfects Men; according as they are ſeverally Qualified for his Favour or Diſpleaſure.

Thus what Joſeph's Brethren did to ſatisfie their Envy, God ſuffered for moſt excellent Purpoſes: to ſave their whole Family, in a ſore and General Famine; and to accompliſh what he ſaid to Abraham, that his Seed ſhould long ſojourn in Aegypt: And thus the Invaſion of the King of Aſſyria was permitted by God, as a Chaſtiſement of the Jews for their many and great Sins: but intended by him, to fill his Coffers by Spoil and Rapine. O Aſſyrian, ſaith the LORD by the Prophet, the Rod of my Anger, and the Staff in your Hand is my Indignation, X. Iſa. 5. Did he then intend to ſerve God in this Expedition, and execute his Anger? No ſuch thing: For, thus it follows, v. 7. Howbeit, he meaneth not ſo; neither doth his Heart think ſo; but it is in his Heart to deſtroy, and to cut off Nations not a few. That is, to make all the Ravage he is able.

Thus you ſee that whatſoever Men deſign and intend, God always deſigns ſome Juſt, Wiſe, and Holy End; in all that he effects or permits in the World.

IV. And as he deſigns theſe Ends, ſo they certainly come to paſs; in deſpite of all Oppoſition, that contrary Powers can make againſt them: For, none can ſtay his Hand, or ſay unto, what doſt thou? And as none can withſtand his Power, ſo none can avoid his Counſels, or control his Purpoſes: For, there is no Wiſdom, nor Ʋnderſtanding, nor Counſel againſt the LORD, XXI. Prov. 30. But the Counſel of the LORD, ſaith David, ſtandeth for ever; and the Thoughts of his Heart to all Generations, XXXIII. Pſal. 11. And thus it ſtandeth againſt all Oppoſition and Contrivances of Men: For, there are many Devices in Man's Heart; but the Counſel of the LORD that ſhall ſtand, XIX. Prov. 21. And all the Skill wherewith any underſtanding Creature is or can be endued, all the Devices and Projects of Mens Hearts, are as ſubject unto his incomprehenſible Wiſdom, and the Counſel of his Will, as the Life, Being, and Motion of Natural Things. Which Subjection doth no way deprive them of all Liberty and Freedom, in conſulting, deviſing, and projecting: but only of Power to appoint ſuch Succeſs as they pleaſe, to their own Projects and Devices. And the more ample we allow the Sphaere of any Creatures Liberty to be, in deviſing and projecting; the more Admirable doth the Counſel of the moſt High appear, in directing and ordering its free Courſes, to ſuch Ends as he appoints.

Now theſe Ends God accompliſhes ſometimes by common and ordinary Means: ſometimes by Means wholly Miraculous: and ſometimes by ſuch as not wholly Miraculous, but have ſomething Extraordinary in them.

First, Sometimes by common and ordinary Means: as when the diligent Hand getteth Riches; and Slothfulneſs and Negligence brings Men to Poverty. When the Proud and Ambitions fall into a Snare, which intangles them in Deſtruction; and the Meek, the Humble, and Patient, inherit the Earth. Theſe Means commonly produce ſuch Ends; yet not without Succeſs from God: who ſometimes is pleaſed to hinder their Production; for Reaſons beſt known to himſelf. So the Son of Sirach hath obſerved, XI. Eecluſ. 14. Proſperity and Adverſity; Life and Death; Poverty and Riches, come of the Lord. The laſt of which he thus Explains in the foregoing Verſes; 11. 12. There is one that laboureth and taketh pains, and maketh haſte; and is ſo much the more behind. Again, there is another that is ſlow and hath need of help, wanting Ability, and full of Poverty; yet the Eye of the Lord looketh upon him for good, and ſetteth him up from his low eſtate. In theſe common things (particularly in Ploughing, Sowing, and Harveſt, &c.) we do not attribute to God ſo much as we ought to do; and one reaſon of it is, that we either are not converſant in the Holy Scriptures, or do not mind them when we read them. And the often repetition of the Words of Life (as an excellent Man of our own long ago obſerved) without due Reverence and Attention to them, breeds an inſenſibility or deadneſs in mens Souls.

II. Which is ſo true, that though God ſometimes produces the Ends he deſigns (as I obſerved in the ſecond place) by ſuch Means as are wholly miraculous; yet Mens Souls continue benummed and ſtupified, unleſs they ſeriouſly conſider, and lay them to Heart. For, thus he often Ruled among the Stubborn Jews: whom he ſeems to have Choſen, to be a Theatre of his Providence; in them to give a Demonſtration unto all the Nations of the World, and to all following Generations, of his Power Ruling every-where. Thus he delivered them out of the Hand of Pharaoh, by an out-ſtretched Arm, (as Moſes ſpeaks). Thus he paſſed them through the Red Sea; thus he fed and maintained them in the Wilderneſs; and at laſt brought them into Canaan, by a continued Succeſſion of Wonders wrought by his mighty Power among them; that all the Ends of the Earth might fear him.

III. But ſometimes he Works his Ends by a middle ſort of Means or Cauſes; ſuch as are not perfectly Miraculous, but yet have ſomething extraordinary in them.

When ſecond Cauſes are not proportionable to their Effects; when they produce things unexpected, and which ſeem altogether improbable; when leſſer things prevail over greater, weaker overthrow the Strength of thoſe that ſeemed in all humane Judgment to be far Mightier: here is ſomething that is very Extraordinary, ſomething that is Remarkable, a marvellous Hand of God; though nothing, perhaps, perfectly Miraculous. Read the Story of Eſther and Mordecai, and obſerve how they prevailed againſt the potent Intereſt, and dreadful Project of Haman, (in which the whole Empire was engaged) and you will find ſuch a Concurrence of ſtrange things, as will convince you, there was a wonderful Hand of God in it. Every one of thoſe Occurrences apart, may ſeem uſual and ordinary: as that King Ahaſuerus could not ſleep; and that he called for a Book to divert him, rather than Inſtruments of Muſick; and that they brought the Chronicles of the Kingdom, rather than any other Book; and that they read there, where Mordecai's good Deeds were Recorded, but had been forgotten by him; and that Haman ſhould juſt then come into the Court, when the King inquired what had been done for Mordecai; and ſhould himſelf unwittingly contrive the greateſt Honour to be put upon him; and appointed to be the Inſtrument of it: Theſe, and all the reſt, conſidered ſeverally and ſingly, alone by themſelves, cannot be called Extraordinary: but take them all together, in their intire Frame and Compoſure, it is ſuch as cannot be aſcribed to any but his Workmanſhip, who Created all things, by an aſtoniſhing Artifice.

Thus are things that ſeem unlikely brought to paſs by the ſecret Counſel of God, againſt the moſt powerful Intereſt, Contrivances, and Combinations that can be raiſed upon Earth.

And of this ſort were thoſe two great Providences of God, for which we bleſs him this Day; and are met here together to celebrate the Remembrance of them publickly, with our thankful Acknowledgments.

First, The happy Deliverance of King JAMES the Firſt, and the Three Eſtaes of this Realm, from the moſt Traiterous, and Bloody intended Maſſacre by Gunpowder.

Secondly, The happy Arrival of his preſent Majeſty on this Day, for the Deliverance of our Church and Nation.

The former of theſe was a Deliverance ſo wonderful, if it be conſidered in all its Circumſtances, that it can hardly be parallel'd in any humane Story. I will mention but theſe Two things,

First, The Inevitableneſs of our Danger, according to Humane Reaſon. Secondly, The Marvellous Manner of its Diſcovery and Prevention.

I. In the former of theſe, there are two Circumſtances, which ſhow the intended Deſtruction was Inevitable, if God by an extraordinary Providence had not interpoſed to prevent it.

They are the Secrecy of its Contrivance; and the Perſons by whom it was Contrived and Managed.

1. As to the Secrecy of the Contrivance, it was ſo great, that the Conſpirators themſelves boaſted of it, in the Letter which diſcovered all: wherein were theſe Words; They ſhall receive a terrible Blow this Parliament; and yet they ſhall not ſee who Hurts them. For, ſo ſecret was the Deſign, that though it had been long Working; yet it lay Concealed, without the leaſt Inkling of it, till within XII Hours of its intended Execution. It was a Work of Darkneſs, framed under Ground; where no Eye (but God's) could ſee them. They buried their Counſel in the Depth of the Earth; and bound themſelves likewiſe by the moſt Sacred Ties, never to diſcloſe, Directly or Indirectly, by Word or Circumſtance, the Matter propounded to them to keep Secret: Nor deſiſt from the Execution thereof; unleſs the reſt ſhould give Leave.

Thus every Man Swore that entered into this Conſpiracy, by the Bleſſed Trinity, and by the Sacrament; which then they received.

2. After this it was not likely they ſhould either Diſcloſe it, or Deſiſt from it; if we conſider Secondly, The Perſons ingaged in it: who were Men of deſperate Reſolution, as well as of deſperate Principles. They were all Inſpired with a falſe Religious Zeal; ſpurred on by a Fancy, that they were about an Action Meritorious; whereby they ſhould highly ſerve God, and his Catholick Church. Which ſo hardned their Hearts, that he who was firſt apprehended, was not ſo much as abaſht, nor expreſſed the leaſt ſign of Trouble; but only for this, that he had not done the Execution. When the reſt alſo came to Suffer for this Treaſon, they did not repent of it; nor beg Pardon: unleſs upon this Condition, that the Pope and the Church ſhould declare it a Sin. Which I do not find they have done to this Day.

Now how could Men of ſuch Principles and Reſolution, relent or think of going back; when they certainly believed they were ſet on Work by God, and were warranted by his Will; and infallibly guided by his chief Miniſter, to bring the greateſt Glory to God, and to advance his Religion? Theſe and the like Advantages, made the Diſcovery of this Conſpiracy ſo unlikely; that they were fully aſſured in their own Minds of the Succeſs.

II. And yet, now behold, how this Work of Darkneſs was brought to Light, even by themſelves; for, it could no other ways be Diſcovered: And that it ſhould be diſcovered by them, is little ſhort of a Miracle. For, you have heard how they were Bound by a ſolemn Oath, not to give the leaſt Intimation of it, Directly, or Indirectly, by Word or by Circumſtance. And yet ſo it was, that one of them, who was willing to work ſuch a Publick Miſchief, had a deſire to ſecure a private Friend from the Danger. And this againſt his own Intention; againſt his Reſolution; againſt his Oath, as well as againſt his Intereſt: Nay, and againſt the Judgment of their Oracle (F. Garnet, the Jeſuite) who had ſetled this Point in a deliberate Anſwer to this Queſtion propoſed to him; Whether the Innocent (that is, thoſe of their Religion) might be Deſtroyed with the Guilty, (that is, with thoſe of ours) when the Good that would come thereby would abundantly compenſate their Loſs? Unto which he gave this Reſolution, That they might: Nay, That it would be a thing of great Merit, if thereby ſome great Benefit would be procured to the Catholiques. Notwithſtanding all which contrary Obligations, one of them opened a little Crevice, whereby there was a way made to look into this Work of Helliſh Darkneſs.

This moſt certainly was the extraordinary Hand of God; and ought to be ſo acknowledged by us. It was not extraordinary indeed, that one of them ſhould Admoniſh an honourable Friend of a Danger; unleſs it were in this, that there ſhould be ſo much good Nature left in the Breaſt of a Man, who had conſented to the Ruine of his Country. But without queſtion, this was Extraordinary, that a Man under ſuch ſacred Ties of the ſtricteſt Secrecy, ſhould give the ſmalleſt Notice of a Danger; and that he ſhould expreſs his Mind in ſuch Terms as gave Apprehenſions of ſome unuſual hidden and unſeen Danger; and (Laſtly,) That the mind of the King ſhould be awakned to apprehend a Danger by ſome Blaſt of Gunpowder.

Theſe things ought to be aſcribed to that moſt watchful Providence of God, whereof I have been diſcourſing: which ſometimes in an extraordinary manner diſappoints the Devices of the Crafty; ſo that their Hands cannot perform their Enterprize. To this alone, the King and the whole Kingdom, aſcribe it in that Act of Parliament, which is appointed to be read in all Pariſh-Churches this Day: wherein they acknowledge, God was pleaſed by inſpiring the King's moſt Excellent Majeſty, with a Divine Spirit, to interpret ſome dark Phraſes of a Letter, above and beyond all ordinary Conſtruction, miraculonſly to diſcover this hidden Treaſon, not many Hours before the appointed time for the Execution.

They call it Miraculous in a large Senſe; becauſe it was Extraordinary, Wonderful, and Amazing, as miraculous Events are.

And therefore thoſe Proteſtants who would intitle a great Stateſman to the Diſcovery, have juſtly been thought to have a Spice of Atheiſm in their Breaſts; as a great Man obſerved, who lived in thoſe Days. They would have nothing (ſaith he) imputed to God; whoſe Hand was ſo viſible in this Diſcovery, that it could not be denied, but by aſcribing it to an Oracle of Ingelligence in thoſe times: who they ſay (without any other Authority for it, but their own) knew of this Conſpiracy long before, and let it go on; becauſe he could catch them, when he pleaſed.

But as this is for private Men to give the lye to the whole Kingdom, King and all; ſo it is to rob God of the Glory of his marvellous Works: and therein to be worſe then Heathens, who aſcribed ſuch ſtrange Events to ſome unknown God, or to the Goddeſs Fortune; rather than think, there was nothing but humane Contrivance in them. Far be it for any of us to entertain ſuch a Thought; which can ſpring from nothing but an unwillingneſs to believe that Doctrine of Providence, which Nebuchadnezzar himſelf here Proclaims to all the World; when he ſaith, He doth according to his Will in the Army of Heaven, and among the Inhabitants of the Earth, &c.

Nor is the Providence of God leſs apparent, in that other great Mercy, for which this Day is become Memorable, as might be ſhown in all the foregoing Particulars. But let it ſuffice to remember you in general, that when the Deſign of Deſtroying our Religion and Liberties, had been laid with great Secrecy, and carried on with ſuch Subtilty for many Years, that our Foot was in the Snare, before we perceived that it was laid for us; when the Nation had been ſo deluded by fair Promiſes, and by their own Credulity, that the Danger wherein we were, did not appear, till we knew not how to avoid it; When our Romiſh Adverſaries had gotten ſuch an abſolute Power over us, that it imboldned them to break through all Reſtraints of Law, and every other Obligation: Then, when we were in theſe Straits, God was pleaſed to raiſe up the Spirit of our preſent Soveraign, to enterprize our Deliverance; and with the hazard of his own Perſon, to endeavour our Preſervation.

And as nothing could Diſcourage him in this Undertaking (but though he was driven back by a Tempeſt at his firſt ſetting out, he calmly perſued his Reſolution, truſting in that Almighty Providence, unto which he had committed himſelf), So he found all things in the Iſſue ſucceed much beyond all Expectation. God turned the Hearts of the whole Realm to favour his Deſign ſo far, as to wiſh Proſperity to him in his Voyage hither. And he turned the Winds alſo to be ſo favourable; that if they had been abſolutely at his own Diſpoſal, he could not have commanded them to be more obſequious to him, then he found them. For, when he was brought to our Coaſt by a ſtrong Gale, in a very ſpeedy Courſe; and had over-ſhot his Port; the Wind changed immediately, and brought him back to his deſired Haven. Theſe are but a few of thoſe wonderful things, that concurred to his ſafe Landing here, on this Day eight Year, without any Oppoſition: And made him appear like an Hand out of a Cloud to reſcue us from our eminent Danger: being ſo befriended from above, that with an Handful of Men in compariſon, he ſtruck ſuch a Terror into his Enemies, that they melted before him, as the Wax before the Fire; and were ſcattered as the Duſt before the Wind. He was Received everywhere with the joyful Acclamations of the People: and in a ſhort time placed peaceably upon the Throne of theſe Kingdoms.

Thus God daſht in a Moment, the Projects that had been forming, no body knows how many Years. Their long-laid Deſigns miſcarried on a ſudden; when they thought nothing could hinder the Execution. A Deliverer was ſent unexpectedly to us, when we were ready to periſh; and without any contrivance of ours, we ſaw all the Contrivances of thoſe that hated us, utterly broken in pieces.

This we muſt acknowledge, was brought about by the ſingular Providence of God; who, when we were left in very great Confuſion, wrought things beyond our Hopes, into the happy Settlement we now enjoy. We cannot aſcribe ſuch a wonderful Revolution of Affairs, to meer humane Force, which was very ſmall: But to the omnipotent Hand of God, whoſe Kingdom, ſaith the Pſalmiſt, Ruleth over all: And who ſcattereth the Proud (as the Bleſſed Virgin ſpeaks in her Song) in the Imaginations of their Heart; putting down the Mighty from their Seats, and exalting them of low Degree, I. Luke 51. 52.

Of which Doctrine great Uſe may, and ought to be made; both by them whom God hath thus wonderfully defeated; and by our ſelves, whom he hath preſerved from their wicked Contrivances.

To the former, another Holy Woman hath given moſt excellent Counſel, in her Song, I. Sam. 11. 3. Talk no more ſo exceeding proudly, let not Arrogancy come out of your Mouth: for, the LORD is a God of Knowledge, and by him Actions are weighed. The Bows of the mighty Men are broken; and they that ſtumbled, are girt with ſtrength.

But we our ſelves are moſt concerned to make a right uſe of what hath been ſaid; and therefore, I ſay no more to others, but apply my ſelf to thoſe who enjoy the Benefit of theſe great Deliverances which God hath vouchſafed to us.

I.

And First, we ſhould all learn to live in a conſtant Senſe of God, and of his over-ruling Providence; and accordingly in all our Affairs, whether Publick or Private, to have a regard to him, to acknowledge him, and to put our whole Truſt in him: conſidering that he Governs the World, and Governs it according to his wife Will and Pleaſure. His Eyes behold all the Concernments of the Sons of Men: Nothing comes to paſs, but what he effects or permits among them: He effects and permits nothing, but out of Wiſe, Holy, and Excellent Ends; and whatſoever Ends he abſolutely purpoſes, thoſe he will certainly accompliſh: And therefore in all our ways, we ought, as I ſaid, to have a Reſpect unto him; and commit our ſelves and Undertakings unto the Direction of his good Providence: And above all things take care, that we be found in ſuch Courſes as he approves, and we may rationally hope he will Favour and Bleſs. For, there is not a greater Comfort in the World, than this Doctrine, if we render our ſelves capable of the Favour of his good Providence. Which is, by endeavouring that our Ways may be ſo pleaſing to God, that we may humbly expect he will ſucceed and proſper them; unleſs he intend ſome greater Good to us, by the Diſappointment.

II.

That's the next Uſe we ought to make of this Doctrine; to take the ſtricteſt care, that we never ſo much as deſign, much leſs undertake any thing, but what we know is agreeable to God's moſt Holy Will, and upon which we may look for his Bleſſing.

For, though he may permit Sinners to do Evil, and for the preſent to work their own Ends by it; yet, as this is no excuſe to thoſe Sinners, ſo it will prove no advantage to them in the Iſſue: Nay, he often daſhes all their Hopes, and ſpoils all their Projects in a Moment, when they little expect it. But if we Delight our ſelves in the LORD, and do good, (as the Pſalmiſt ſpeaks, XXXVII. 3. 4.) he will give us the Deſires of our Heart: or make even Diſappointments to prove advantagious to us, by that good Providence, which knows how to Work all things for the good of thoſe that love him. And on the other ſide, whatſoever Miſchief wicked Men deviſe againſt us, he will either wholly put it by, or let it proceed ſo far only, as to make his Wiſdom appear in their Defeat; or let it ſucceed to produce the greateſt Good to thoſe that fear him.

We muſt live therefore in the Fear and Love of God; in dutiful Obedience to our Soveraign, and to the Laws; and be juſt, and charitable, and kind one to another. For, in theſe, and ſuch like things, we are ſure we fulfil the Will of God; and therefore may promiſe our ſelves to be favoured by his Almighty Providence.

III.

Unto whom we are bound to be very thankful, for the proſperous Iſſues and Events of all good Deſigns in the World, whether of our own or other Men; and for the defeating of all wicked Contrivances: and more particularly thoſe wherein the publick Safety and Tranquility is concerned; eſpecially ſuch ſingular Providences of God, as we this day Commemorate.

If God demonſtrate his Providence in any thing here in this World, (and I have proved he ſhows it in all things) he exerciſes it in the Governing▪ Defending, and Protecting of publick Perſons and Societies. And never was there a more viſible Appearance of the Divine Providence over a Kingdom; than in the Diſcovery and Prevention of the Gunpowder-Treaſon; and in the late Defeat which he unexpectedly gave to the ſame Conſpirators againſt our Religion and Liberties. Concerning both which Deliverances, we may ſay, as the Pſalmiſt doth in another caſe: They imagined a miſchievous Device, which they were not able to perform. They travelled with Iniquity, they conceived Miſchief, and brought forth Falſhood. They made a Pit, and digged it, and are fallen into the Pit which they made. For, the Event of the Gunpowder Conſpiracy, by the merciful Providence of the Almighty, proved the diſcloſer of it to be a falſe Prophet, and to have ſpoken Preſumptuouſly; when he ſaid in his Letter; That God and Man had concurred to Puniſh the Iniquity of thoſe Times; by that Blow which they intended. The Blow, bleſſed be God, fell upon themſelves; and they ſuffered the juſt Puniſhment of their own Iniquities. In the Snare which they laid, was their own Foot taken; and they fell by their own Wickedneſs: but we eſcaped as a Bird out of the Snare of the Fowler: the Snare was broken, and we were delivered.

So that I may ſay as King JAMES did upon this Occaſion, Whereas they thought to Extirpate us and our Memory; their infamous Memory ſhall by this means remain, to the End of the World. Ʋpon the one part, and upon the other, God's great and merciful Deliverance of his Anointed, and of us all, ſhall remain in never-dying Records: And the ſame God grant, that it may be Engraven in Marble-Tables of Thankfulneſs in our Hearts.

IV.

But we muſt not expreſs our Gratitude meerly in rendring Praiſe and Thankſgiving unto the Author of our Deliverances; but in the faithful Improvement of them alſo to his Glory: by the ſincere Love and Practice of that Holy Religion, which hath been ſo often, in ſuch a marvellous manner preſerved, and ſtill is continued to us.

A Religion which teaches us to Worſhip God moſt purely; and to believe all things that he hath revealed unto us; to Honour and Obey the King alſo, moſt conſcientiouſly, next to God: for, it acknowledges no Superiour to him, in theſe his Realms and Dominions; nor will let us believe, that any body can diſpenſe with the Duty we owe him. A Religion which abhors private Conſpiracies and Rebellion, as much as it doth Hereſies and Schiſms. Which leads us in the way of the truly Catholick Church of Chriſt; which doth not allow us to do any Evil, for the obtaining the greateſt Good. In ſhort, a Religion which is wholly Built upon the undoubted Word of God, and not upon the uncertain Traditions of Men.

Unto this therefore let us adhear with a ſtedfaſt Affection, and unſhaken Fidelity. Let us preſerve this moſt carefully, which hath been wonderfully preſerved by God. And there is no way to preſerve it like a ſincere Practice of that Piety which it teacheth us: In which let us endeavour to grow more and more; and be quickned to it by theſe Two Motives.

First, That the Work of Reformation it ſelf, was at firſt Effected by an extraordinary Providence of God; through mean and weak Inſtruments: when many greater Perſons, who wiſht for a Reformation, thought it impoſſible to be brought about. Secondly, That it hath been here among us, in as extraordinary a manner preſerved; by the ſame Almighty Providence, whereby it was wrought. So our Fore-fathers have teſtified unto us, who ſaw this day which God himſelf made Memorable, by the marvellous Deliverance which he vouchſafed to them. And ſo we our ſelves are able to teſtifie, who have again ſeen his Salvation upon this very day; which he hath made anew, to be a day of Praiſe to him, and Bleſſing to us.

Let us be afraid of Provoking ſo gracious and bountiful a Benefactor, by obſtinate Diſobedience to his holy Laws: which he hath bound upon us by ſuch endearing Obligations. Let us cheerfully do his Will; who hath done for us according to our Hearts deſire. This was the End for which God vouchſafed ſuch wonderful Deliverances unto Iſrael, as are Recorded in the CV. Pſalm, That they might obſerve his Statutes, and keep his Laws. So that Pſalm concludes, and the very ſame, no doubt, God expects from us: who ought to charge ourſelves with theſe Two things.

First, To preſerve the Memory of what God hath done for us: For, he hath ſo done his marvellous Works, that they might be had in remembrance, as the Pſalmiſt ſpeaks, CXI. Pſal. 4.

And Secondly, To conſider, that then we remember them as we ought, when we remember his Commandments to do them. Then we may have a good hope, that the LORD who hath been mindful of us, will ſtill bleſs us, he will bleſs the Houſe of Iſrael, he will bleſs the Houſe of Aaron. He will bleſs them that fear the LORD, both ſmall and great, CXV. Pſal. 12. 13. For, the Mercy of the LORD is from everlaſting to everlaſting, upon them them that fear him; and his Righteouſneſs unto Childrens Children. To ſuch as keep his Covenant, and to thoſe that remember his Commandments to do them, CIII. 17, 18.