if his merciful inclination hath once made him intent upon it, he will never suffer any thing to divert it. His power, I say, is too great to be resisted; and so is his goodness, to be diverted from such a work.

Yea, and he not only takes care that it should be carried on, notwithstanding the troubles of the times; but also that it shall be carried on in some measure by them, or that they shall be in some sort subservient thereunto. For he so orders it, as that even by the troubles of the times,

2. By the means of such troubles too are particular souls, many times, stirred up, and made more serious and impressible; more apt to prize, and more ready to improve, all good seasons, which tend to spiritual edification, as they do occur. When the word of the Lord is more precious, when it is enjoyed upon very uncertain terms, it ought to be always so; and sometimes it is so, by God's gracious disposition. Then it is usually most savoury! then it is most operative, and doth most good! And so this work of building the church of God is carried on, not only notwithstanding, but even in some measure by, the troubles of the times. Some brief use we shall make of this, and so pass on.

I. We should learn from it not to account and reckon, that in times of trouble and difficulty there is nothing to be done, but to sit still; no further endeavours to be used, for the carrying on of God's spiritual building. Far be it from us to think so! For our own parts, we have reason thankfully to acknowledge, that it is somewhat a quiet time with us hitherto; but it is a troublous time in the world round about us; and too prone we are to stand at a gaze, as amazed persons, wistly looking round about us; and having our eyes in the ends of the earth, (as Solomon says concerning the fool,) and in the mean time to neglect our own proper work. We mind what others are doing, in their busy hurries up and down in the world; and do but little consider what we should be doing. Our own work lies still too much neglected, as if we had no such thing to do as the building up ourselves in our most holy faith; as if we had finished our work, and had nothing more remaining, nothing left us to do. And,

II. We should take heed too of mistaking our work in a time when there is so much of hurry and confusion in the world; and when things are so blundered, that it is not very easy to discern what is to be done, and what not; or what way is to be taken, and what not. There are many who are so very intent upon this or that little mean design, in reference to this building, that it very much disturbs those, who are serious and in good earnest in reference to the main of the work itself. And there are those, who think there can be no such building at all, unless it be all according to their own model; and that the building of Jerusalem is nothing else, but the building up of their own party; that they are all the church, and that none have a share and part in it but themselves. But the main things, which belong to the constitution of the church of God, must be in our eye, while we are promoting the building thereof according to our capacities, and in our several stations; and whatever tends to promote real and substantial truth and holiness, is what we should be most intent upon in this work. But then again,

Jerusalem was to be considered too under a civil notion; as it was a great and a famous city, very much favoured by Providence, and which flourished under the benign influence of it, through a long tract of time. And so we may by analogy enlarge our observation; and render the truth we observe applicable unto other cities and places, which are considerable, in some respects in the same circumstances, with Jerusalem. And the thing we have to observe, is,

the fixed purpose and active providence of God, who brings it about notwithstanding whatsoever difficulties. All this we have exemplified in Jerusalem, and it is applicable to other places. Jerusalem, you know, was reduced from the height of its prosperity and flourishing state, into a miserable ruin; and it continued in that desolate state according to the measure of time which God had appointed it. It was at length restored, repaired, rebuilt, and in a very troublous time. If you read over the books of Ezra and Nehemiah, which give us the history of that affair, which the prophecy in our text refers to, you will the time were directed in most express opposition to this work, the rebuilding of Jerusalem. There were those that bore ill will to that city, who sometimes mocked the builders of it, sometimes threatened them, sometimes stirred up the Persian princes against them, to hinder the work; representing to them that that city was anciently "a rebellious city and hurtful to kings," Ezra iv. 15. And though by this means they sometimes prevailed to have the work intermitted, yet by the favour of those very princes, some or other of them, God orders it that it is carried on, and brought to a perfect issue at last. The rebuilding of Jerusalem is enacted by a law, and enforced by other additional laws. You have Cyrus his decree; you have Darius his decree; you have Artaxerxes his decree, in the seventh year, and again in the twentieth year of his reign; if it was the same person, which I dispute not. So that by decree upon decree, is the carrying on of this work reinforced; and all by the favour of the princes of that empire, the power whereof was endeavoured to be engaged against it; and sometimes it was, in some degree, upon the solicitation of its enemies. And solemn acknowledgments hereupon are made to the great God, that he did put it into the heart of the king, to ordain and decree so and so, in reference to this affair, as you find in sacred history.

Now consider, and compare the words of the text with the event, and the matter is plain; that it was by fixed purpose, and active providence, that the affair was brought to pass. The text says expressly, that "the streets shall be built again, and the wall, even in troublous times." As if it was said, Let not the more formidable aspects of the times discourage you, as to the belief of this; the thing shall be done notwithstanding. And it was done.

This also affords and challenges too an application; and there are several things which by way of inference we may collect, and gather for our own use. As,

I. We have this implied, that a place or city long favoured by God, may be reduced to a very ruinous condition by its own wickedness. The rebuilding of Jerusalem, and the prediction here that it should be built again as it is expressed, does suppose such a ruin. "The street shall be built again, and the wall." What! of Jerusalem? is there a mention of building that city again? This plainly implies then, that Jerusalem was in desolation. And so it was; and we are told plainly enough how it came to be so. Daniel, Ezra, and Nehemiah, and before them Jeremiah, in their solemn confessions and lamentations, do own the cause. They had sinned, they had deeply revolted, and therefore God had brought upon them all the evils that were written in the law of Moses. So they came into that desolate state. Their city was burnt with fire, and all reduced even into an utter ruin.

And it is our business this day to consider a like case to this. You know this has been the case of your city too. The mention of the rebuilding of Jerusalem bespeaks it to have been ruined before. And you can have no occasion to consider the rebuilding of London, but it will lead you to consider the foregoing ruin of it. That is our direct business, which lies in our way to consider; but especially the causes of it.

as that of London was? Can it be forgot how the lofty city was brought low; and how the more lofty flames triumphed over the riches, the pride, and the glory of it? The thing itself surely deserves and claims to be long remembered, and deeply considered and thought of.

But especially the causes of this desolation deserve to be considered: namely, the provoking, and the punishing cause; the wickedness of London, and the Divine wrath which was engaged thereby against it. The fury of those flames, those flames themselves were the indications and issues of the greater and more furious heat of lust, and the more intense and hotter fervour of Divine displeasure. And if it be considered, methinks it should even yet melt hearts to think, that there was wickedness more outrageous, and wrath hotter, unspeakably hotter, than those flames!

And we should have no reason to think that there was a disproportion in the deserving, to the punishing cause; if the particulars of those evils I allude to were to be recounted and reflected on. But I am afraid we are very apt to deal by the judgments of God, as we are too commonly wont to do with sermons. We hear them, and they move us (it may be, if at all) a little only for the present; and all the impression of them is soon lost and vanisheth, as if we had never heard them at all. The judgments of God are audible sermons. They have a voice. The Lord's voice crieth to the city, "Hear the rod and him who hath appointed it!" Micah vi. 9. Divine judgments are loudly audible, they have a crying voice; and it is strange that the voice of such a cry should be forgotten! that so dreadful an event of Providence should be but as a nine-days' wonder! that though the wound be healed, the scars should be worn out, and no remembrance left of it; but all returning to their former course, as if no such thing had been done among us!

But the consideration, as was said, of the thing that was done, would receive a great deal of weight by considering the doers; namely, God and ourselves. That the inhabitants of London should be, as it were, in a conspiracy to destroy London seems very strange. And yet was not that the case? How full have men's minds been of severity towards such, as they have thought, or suspected, to have been the designing instruments; but how merciful in the mean time to themselves! Every one added something to the burning; and especially every one that allowed himself in the ways of such sins, as we cannot but know are very provoking to his jealous eyes, and which God will least of all spare for, when they are found among them who profess his name.

And that it should be God's doing is never to be forgotten. That God should have such a controversy with a people, who had so long borne his name; and with a city, wherein he had so long dwelt! And yet, "shall there be evil in a city, and the Lord hath not done it?" Amos iii. 6. Are not we to acknowledge his own doing in the case? He is said to do, whatsoever creatures do; whatsoever second or subordinate causes do, while he has them in his hand, or in his power; either to restrain or let loose their inclinations and natural tendencies, as he pleaseth; though he do not prompt them to this or that thing. And again,

II. We may collect hence for our further use, that such a desolation and ruin, followed by such a restitution and recovery, is to be looked upon as an argument of the Divine displeasure not prevailing so far as unto a total rejection, and abandoning of such a people, or such a city.

d For the illustration of this and some other parts of this discourse, it may not be improper to give the reader a short account of what the author here alludes to; I mean, the ruin of the city of London by fire, and its sudden and wonderful resurrection again from its ashes. Of which surprising events many of our historians have given us a very pathetic account; though possibly some of my readers are not much acquainted with them, and consequently will not be able to read this sermon with equal pleasure and advantage. The dreadful fire, so often alluded to, began on September 2nd, 1666, near the place where the Monument now stands; by which one of the noblest and most magnificent cities in the world was turned into ashes in a few days. A raging east wind, we are told, fomented it to an incredible degree; which in a moment raised the fire from the bottom to the tops of the houses, and scattered prodigious flakes in all places, which were mounted so vastly high into the air, as if heaven and earth were threatened with the same conflagration. The fury, as an English historian observes, soon became insupportable against all the arts of men and power of engines: and besides the dreadful scenes of flames, ruins, and desolation, there appeared the most killing sight under the sun, the dis tracted looks of so many citizens, the wailings of miserable women, and the cries of poor children and decrepit old people, with all the marks of confusion and despair.

There was great displeasure against Jerusalem, and the breaking out of that displeasure into such a judgment and vengeance as came upon it, was indeed very formidable, if you consider that alone. But if you consider the promise, that "the street and the wall shall be built again," and that notwithstanding the greatest difficulties that troublous times may lay in the way of such a work; this shows it was not a displeasure to a total abandoning that city. And we for our parts have reason to acknowledge the Divine goodness in this, and that mercy hath been remembered in judgment: that there has not been upon the ruin of this city such a curse or malediction, as was that of Jericho; "Cursed be the man before the Lord, that raiseth up and buildeth this city of Jericho! he shall lay the foundation thereof in his first-born, and in his youngest son shall he set up the gates of it," Josh. vi. 26. We have reason, I say, to bless God that he has not so cursed us. And,

III. We may collect further, that much less is such a ruin (when by the Divine favour it is followed with such a restitution) to be looked upon as an argument against our religion; against the religion of our people, and our nation. Some might perhaps be too apt to make such an invidious interpretation and comment upon such a piece of providence; but the following issue of things is some refutation good enough for such an argument. And it was the occasion of Saint Augustine's writing those twenty-two books (as he himself testifies) concerning the city of God; that there were, in his time, such conceits and apprehensions, upon such a like event that happened to a famous city. For the Goths having invaded Rome and sacked and ruined that city; the pagan enemies, of that time, had an apprehension among them, and talked it commonly, that this ruin was fallen upon Rome, upon the account of its having become so much Christian, as it was at that time. It was the design, I say, of all those books to contend against the folly of such an opinion as that; at least this was the occasion of Augustine's writing them, and that design is carried on very much throughout them. And again we may note,

IV. That it argues a very favourable divine providence, when God does fixedly purpose, and effectually bring it about, that a city so desolated should be restored and raised again. God's hand ought to be acknowledged in the raising, as well as in the ruin, of such a city. Both were indeed alike strange as to our case. Before that desolating judgment came, in whose thoughts was it? who suspected such an event? As before that judgment came upon Jerusalem, that calamitous state and desolate judgment which befell that city, you find it said, "Who would have believed, that ever an enemy should have entered within the walls of Jerusalem?" So who would have believed that such a calamity was approaching as that of London's fire before it came? that all the power of this city should not be able to withstand the fire at first; but that it should diffuse, and spread so universally, so irresistibly; who, I say, would have thought it? And who would have thought that it should have been so soon raised up again? and how much besides, and beyond expectation was it ! As in reference to Jerusalem, who of those, who beheld it in its ruins, would have thought or hoped that they should again with so much joy behold Zion the city of their solemnities, and see Jerusalem, as before, a peaceable habitation? When God doth things not looked for, they ought to make the greater and deeper impression. When he bestows unexpected mercies, he

The inscription on the famous pillar or monument, erected by that celebrated architect, Sir Christopher Wren, in memory of this calamity, tells us, "The fire with incredible noise and fury destroyed eighty-nine churches, among which was the cathedral of St. Paul; many public hospitals, schools, libraries, a vast number of stately edifices, thirteen thousand two hundred dwelling houses, four hundred streets, &c. The destruction was sudden; for in a short time the same city, which was seen in a flourishing condition, was reduced to nothing: and after three days, when the fatal fire had in appearance overcome all means of resistance and human counsels, by the will of Heaven it stopped, and was extinguished." This was a sight. as Dr. Calamy observes, that might have given any man a lively sense of the vanity of this world, and all the wealth and glory of it, and of the future conflagration of the world itself. I shall only add, without inquiring into the causes of this dreadful calamity, which the author has hinted at, in one part of this discourse; that all persons, as Echard tells us, were indefatigable in the great work of rebuilding, and making provision for the resurrection of this city: and that Sir Jonas Moor having raised Fleetstreet, according to the model appointed; from that beginning the city grew so hastily towards a general perfection, that within the compass of a few years it far transcended its former splendour.

* Abridgment of Baxter's Life, vol. i. p. 314.

expects impressions of deep and lasting gratitude; such impressions as are not to be worn out. For what! will we refer all these things to chance? or to mere human industry? Is it by a casual concurrence of accidents that such a thing as this is brought about? With respect to a particular house it is said, "Except the Lord build the house, they labour in vain that build it," Psalm cxxvii. 1. And will we disinterest God in so momentous a work as this is, the restitution of such a city? And again,

V. Take both the ruin and the restoration together, and we have mighty incentives and strong obligations to study more the pleasing of that God, and keeping of his gracious presence, who must be our keeper; the keeper of you, and your city. We read of a certain city in Italy, whose inhabitants chained the statutes of their gods to their particular stations; upon the apprehension they had of how great concern it was to the weal of their city to keep their deities among them, or that they should not be deserted and forsaken by them. I need not trouble you with the particular occasion of it. But,

God is only to be held and kept among us by bands of his own making; by his own covenant and his own promises, by which he is most strongly held, if we do not make a violent rupture ourselves, and break off ourselves from him. But it is much to be feared the Divine presence is little coveted, or desired; and it little appears that God hath a dwelling in many of the new-built houses of this city, where men little concern themselves whether they have God with them or no. How many families are there, who, after so monitory a judgment, and after so obliging a mercy, yet call not upon the name of the Lord! or wherein that wickedness dwells, which will not permit him a dwelling there! Is this just dealing, that when he provides you houses, you will not permit him a dwelling there? He furnisheth your habitations, and you spoil his. We find mention made of a people, who say unto God, "Depart from us; for we desire not the knowledge of thy ways:" (Job xxi. 14.) and yet he filled their houses with good things. Ungrateful and unworthy wretches! He fills their houses with good things, and they bid him begone. But, as it follows there," the counsel of the wicked is far from me," ver. 16. Let it be far from you also. That vile temper, that wretched disposition of heart, far be it from me! Let not my soul enter into their secret; into the secret of those, who have the heart so to requite the Lord! I only add, in the

VI. And last place, that such a ruin, and consequent restitution, are no assurance to such a place or city that it shall never be ruined again. Let us so far improve the instance of Jerusalem here. Upon such a prayer so solemn, and many a prayer besides offered up by spirits wrestling and deeply engaged about this business, here comes a gracious prediction and promise; to wit, "I will favour Jerusalem, the streets shall be built again, and the wall, and the work shall be carried on, let the difficulty be never so great, and the contestation against it never so high and earnest." Why, one would have thought Divine favour had been now so fixed to Jerusalem, that it should never have been off more. But how much otherwise was the case! Jerusalem suffered many a distress after this rebuilding. For after this it was harassed much by the Grecians, Syrians, Parthians, and the Romans; and by some of these several times. And last of all it was taken, and so dreadfully ruined, (I mean the destruction brought upon it by Titus,) that ever since one may go (as once was said of another place) and seek Jerusalem in Jerusalem, and all in vain. But God forbid that this should be the issue as to London! God grant that it may never be so! that the prevailing and growing wickedness of this city (for it seems to be growing) may never bring things to that pass, as that one may as vainly go to seek London in London.

Preached September 8th, 1695.

This sermon, it appears, was preached on September 8th, 1695 being the day appointed by public authority for a general thanksgiving, particularly for taking the strong town and citadel of Namur, in Flanders, by King William: which place, as Bishop Burnet tells us, was so happily situated, so well fortified, and so well furnished, and commanded, that it made the attempt seem bold and doubtful. Namur had been taken by the French about three years before, in the view of a great army; which was looked upon as one of the greatest ac

SERMON XI.*

Psalm lxvii. 2, 3.

That thy way may be known upon earth, thy saving health among all nations. Let the people praise thee, O God; let all the people praise thee.

I TAKE it for granted, it is generally known that it is by public authority recommended to us, this day, to celebrate the praises of God, for the preservation and success vouchsafed to his majesty's person and forces abroad: and particularly, that God hath protected and guarded so precious a life, amidst all the dangers and deaths that threatened it in the siege of Namur; and given success to the design of taking that fortress.

And whereas the proclamation by the lords-justices appointing a thanksgiving on this day in reference to these great things, takes notice; that this protection of the king's life, and the success of his forces in that great undertaking, is justly to be looked upon as an answer to prayer, especially the prayers of that day of fast, that was appointed and observed in the beginning of the summer, with relation to this year's expedition: I do accordingly, at this time, intend to consider the second verse of this psalm, in connexion with the third: as I did on that fast-day consider it, in connexion with the first.

The words of the proclamation are to this purpose; "That whereas they did appoint a general fast to be kept through this kingdom, for imploring the blessing and protection of Almighty God in the preservation of his majes ty's sacred person, and prosperity to his arms, both at land and sea, which hath been observed accordingly; and forasmuch as it hath pleased Almighty God, of his infinite goodness, in answer to the prayers humbly and devoutly offered up to him, to grant to the forces of his majesty, and his allies, so great success in the taking of the town and castle of Namur: they do therefore, adoring the Divine goodness, appoint this day," &c.

Now, according to the observation that is justly made here, that God hath made the event to correspond so far unto prayer, I have, as hath been already said, determined to insist upon the second verse in connexion with the following, which run thus; "That thy way may be known upon earth, thy saving health among all nations. Let the people praise thee, O God! let all the people praise thee." Whereas on that day of public fast, I considered the second verse, in connexion with the first; he words of which are these: "God be merciful unto us and bless us, and cause his face to shine upon us; that thy way may be known upon earth, thy saving health among afl nations."

It was with this design that such mercy was petitioned for; or that God would be merciful unto us, and bless us, and cause his face to shine upon us. Which expressions, relating to a community of people, and their public affairs, import favourable aspects of Providence upon such a people, and such affairs; and that such requests were made, and such mercy supplicated for from heaven, with this design, that God's way may be known upon earth, his saving health among all nations. As this was the end and design of prayer, so the prospect, the expectation, and hope hereof, is made the great inducement, as well as the spring and source of praise. And what we aim at or seek for, is, that all people may every where praise God; that all nations may be glad and sing for joy, because he will "judge the people righteously, and govern the nations upon earth."

By the way of God we are to understand, the course of his economy in governing the world; but especially (as the expressions connected with it show) as it refers to the salvation of men. What our translation reads in two words, "saving health;" is but one in the Hebrew text, tions of that long reign. But though the fortifications, both in strength and in the extent of the outworks, were double to what they had been, when the French took the place; yet King William, after a short siege, retook that im portant town and fortress, in the view of a hundred thousand French, commanded by the famous Mareschal Villeroy which, as the fore-mentioned historian says, was reckoned one of the greatest actions of the king's life; and indeed, one of the greatest in the whole history of war.

salvation. And we know that from the same word comes that name Jesus, given to the great and eminent Saviour; who by a known and elegant metonymy, is hereupon again and again in Scripture called God's salvation. And judicious expositors understand this to be the highest intendment and ultimate meaning of these very words; that Christ, and God's design of saving sinners in and by him, may be more known in the world. And therefore, taking the foregoing supplication as I now state it, connected with the resolved duty of praising God, and the invitation of all to a general concurrence herein; and we have a sufficient ground for that observation, which I shall now recommend to you as the theme and subject of our present discourse,

That our souls should be greatly enlarged and highly raised in praising God for successes, and for favourable aspects as to our public affairs, from the hope, that thereby divine knowledge may more generally be diffused and spread in the world. I shall, in speaking to this,

I. Briefly show you what I mean by divine knowledge. II. Show you, that such means as are here intimated; to wit, the successes and favourable aspects of providence, with relation to the public affairs of such as profess the name of God, and design to serve his interest in the world, have a tendency to the spreading of such divine Knowledge among men. And,

III. I shall show, that the hope and expectation hereof is a very proper, and should be the principal, spring of our praises for such successes, and favourable aspects upon our common affairs. And so make application of all, as time will allow.

I. I shall briefly show you, what is here intended by divine knowledge. That is truly called such knowledge, whose object, and whose author, and whose nature are divine. And such I mean that to be, which I now speak of; and shall open to you in the terms of the text.

1. For the object of it; namely, God's way, and his salvation. The way of God, as I told you, is his economy, or course of dispensations in governing the world. And that takes in both religion and righteousness together, objectively considered; the knowledge of the true religion, and of all that men do mutually owe to one another. And we find that both are intended here in this context. That the general spreading of religion and righteousness is designed and aimed at, (with the desire and expectation of which the Psalmist's heart is so much taken up,) you may see from the seventh verse, which concludes the psalm. "God shall bless us, and all the ends of the earth shall fear him." This shall be the consequence of his saving us; his giving us success, or his making his face to shine upon us; that is, that as he blesseth us, men shall more and more be induced to bless him. That expression, "the fear of God," is, you know, a paraphrase of true religion: not only religion in general towards God, but even such religion as hath its foundation in Christ, the Saviour and Mediator between God and men. And this seems to be here intended in the words of the text, "That thy way may be known upon earth, thy saving health among all nations." There can be no such thing as religion in the world at all, which is not founded in the hope of mercy, as the spring and fountain; and of final felicity, as the end, that all shall result into at last. There could be no more religion upon earth, than in hell, if there were no hope of salvation. Men would but have the religion of devils, or fear God with a fear of horror. For the devils are said to believe there is one God, and tremble, (ppicosat,) that is, gnash their teeth for horror, James ii. 19. They tremble to think there is a power superior to them, which they cannot overcome; and that will take a just and eternal revenge upon them, for their insolent rebellion and wickedness.

It is then the knowledge of God's salvation, that giveth a rise and spring to religion; and without this, there can be no such thing as true religion in the world. But then also, that righteousness is comprehended within the compass of the object of this knowledge, as well as religion, appears from the same context; "Let the nations be glad and sing for joy, for thou shalt judge the people righteously, and govern the nations upon earth," ver. 4. As God, by the dispensation of the everlasting Gospel, requires and

teaches us to live righteously, as well as godly; so doth that knowledge, which he ingenerates and worketh in the minds of men, (wherever that teaching is efficacious,) produce righteousness towards one another as well as religion towards God. Both these I take therefore to be comprehended together, in the object of this knowledge; and so far it is divine. And,

2. It is divine also with respect to the author of this knowledge. The promise in the new covenant, which God said he would make with his people, and which is the connective bond of all that are his people indeed, is this; that they should be all taught of God. The passage is quoted from Jeremiah, chap. xxxi. 33, 34. by the apostle to the Hebrews; chap. viii. 10, 11. "For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts, and I will be to them a God, and they shall be to me a people. And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord; for all shall know me from the least to the greatest." And indeed if that were not designed and meant, we could not give a reasonable account, why this should be made the matter of request and supplication to him, that his way might be known upon earth, his salvation among all nations. But though this is a knowledge to be taught and given by God himself, yet he useth means in order thereto. But by how much the more overpowering his influences are, and by how much the brighter and more penetrating his light is, in begetting this knowledge, so much the less doth the instrumentality of the means appear herein, and God is seen in it so much the more. And then,

3. The nature of this knowledge, as well as the object and the author of it, must be understood to be divine too; inasmuch as it is plainly intimated to be efficacious and transforming knowledge, so as to make the subject like the object; that is, so as to make men appear like so many representations of God himself in this world; with respect to their holiness towards himself, and mutual love, equity, and righteousness one towards another. This is the meaning of his writing his law in their heart. For whereas his law is all gathered up (as it is by our Lord himself) into this double summary of loving God with all our hearts and souls, our minds and strength, and loving our neighbours as ourselves; to have this divine knowledge, in truth and reality, is to have it so efficaciously operative, as to transform the very soul into this twofold love; and so accordingly to frame this world and the minds of men every where into compositions of love towards God, as the supreme good, and towards one another, in obedience and subordination to him. And this is that divine knowledge, which the text and context do manifestly intend. But,

II. We are to show you how successes, and the favourable aspects of providence, relating to the public affairs of those who profess his name and espouse his interest, tend to propagate such knowledge as this in the world: that is, according to the expression in the text, to make it universal, so as that God's way may be known in all the earth, and his salvation unto all nations; and that true religion, and the fear of God, may take place unto the utmost ends of the earth, according to the conclusion of the psalm. And when we behold God in such favourable aspects and appearances, how much does the hope revive, and rise in our souls, that this shall be the final issue of things! namely, that God shall be thus known in all the earth so as to be every where worshipped, and subdue the nations of the world to his equal, mild, and merciful government. I shall proceed here by these two steps:-1. I shall take notice to you, that we have a great deal of reason to hope for this end; and, 2.-That we may observe an aptitude in such means to subserve it.

1. We have a great deal of reason to hope for this end; as a thing, which God ultimately has in design, and will effect. We find several unaccomplished, prophetical scriptures of this import, as that " The earth shall be full of the knowledge of the Lord, as the waters cover the seas," Isa. xi. 9. And so operative will be this knowledge, that besides the impressions of religion which it shall make upon the souls of men God-ward, it shall also impress a universal peaceableness and righteousness upon men's

minds, towards one another; so as that men shall generally agree to "beat their swords into plough-shares, and th ir spears into pruning-hooks: nation shall not lift up sword against nation, neither shall they learn war any more," Isa. ii. 4. Such will be the powerful efficacy of this Divine knowledge, that it shall transform the world into love and kindness, benignity and goodness; as God himself is love, and the supreme and all-comprehending goodness.

And we see also a passage in the prophecy of Isaiah, which hath a more particular reference unto Christ: "Behold my servant whom I uphold; mine elect in whom my soul delighteth; I have put my Spirit upon him, he shall bring forth judgment to the Gentiles. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth" (unto victory it is read in the New Testament, Matt. xii. 20.)" He shall not fail, nor be discouraged, till he have set judgment in the earth; and the isles shall wait for his law," Isa. xlii. 1-5. How far we are concerned in that I shall not insist to show; though many have made their observations upon that expression of the isles waiting for his law, and applied it to these islands that lie so near to one another, and wherein we are so much concerned. This however was a thing to be gradually done, but withal it was to be certainly and surely done; namely, that judgment should at length be set by him in the earth. This expression plainly imports the universality of the effect, and not as if it were this or that single spot, to which such an effect was to be confined; though, in strictness of speech, if it were any where known in the world, it would be known or set in the earth. But that cannot be the design of the expression as it is generally explained; but that the earth in general is to be the subject of this great effect: and the expressions, though they are wont to be applied to the case of particular souls, yet they have a more diffusive applicableness, which is not to be overlooked. "A bruised reed shall he not break, and the smoking flax shall he not quench." A meiosis is acknowledged in these words; the meaning of which is, that he shall be so far from bruising the reed, that he shall strengthen it; he shall be so far from quenching, that he shall more and more inflame, the smoking flax. This, I say, besides its being particularly applicable to the case of individual persons, must be understood also to have a general reference to the state of the Christian interest. That though it be low and languishing, and many times like a bruised reed, or a little smoking flax, where the fire is ready to expire and go out, yet it shall not be. That bruised reed shall grow stronger, and that smoking flax shall be blown up into a flame; and so will go further and further on, till the effect shall measure with the earth, and have no other confines and limits than that; till he shall set judgment in the earth, and have wrought that general transformation in the world, that all eyes shall see the salvation of God.

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2. We may also discern an aptitude in such means, as we speak of, to serve this end: that is, when there are favourable aspects of providence upon those that espouse the interest of God in the world; in opposition to the irreligion, the anti-christianity, and the unrighteousness, that obtain therein, and too generally take place. By the consideration of several things that concur, you may discern an aptness in such means to serve this end. As consider, (1.) That the minds of men do naturally sink into atheism, or irreligion and a deep oblivion of God, when things run on in one course and tenor with a still, uninterrupted stream. Nothing is plainer, or more obvious. Because, from the creation of the world to this day, the course of nature hath been so constant, steady, and uniform; therefore men have been apt to say, "Where is the promise of his coming?" 2 Pet. iii. 4. And so when the series of providence is generally equal to itself, or because men have no changes, therefore they fear not God, Psal. Iv. 19. (2.) God hath himself declared, that in such a case as this he will be known by the judgments which he executes, Psal. ix. 16. And when they are judgments of such a kind, as to ensnare men in the works of their own hands, (to use the following words,) and when men's violent doings are turned upon their own pates, the Lord is then known by the judgments which he executes. I know not the Lord, (said Pharaoh, Exod. v. 2.) neither will I obey his voice; but by judgment upon judgment, and plague upon plague, he made him know him before he had done with him. He could at length say, "The Lord fighteth for Israel, against the Egyptians," Exod. xiv. 25.

(3.) Men are more confirmed in their atheism, or in undue thoughts of God, (which comes upon the matter all to one,) when the course of providence seems to favour un righteousness; or to run counter to a righteous cause. Then it is that they say, "God hath forsaken the earth; and if there be any God at all, he is surely a God that taketh pleasure in wickedness; he liketh our violence, our injurious and wrongful dealing to mankind; and even to them, who call themselves after his name." Thus because judgment, upon men's works of that kind, is not speedily executed, therefore are the hearts of the sons of men fully set in them to do evil, Eccles. viii. 11. For they say, "Tush! God seeth not, neither is there any knowledge in the Most High;" as such men are brought in speaking in the tenth and ninety-fourth Psalms: that is, this is represented as the sense of their hearts, which to him, who reads the sense, immediately impressed upon the mind, is equal to speaking; for he doth not need that they should put it into words. God reads it as it lieth there. But then,

(4.) When the course and tenor of providence in these respects alter, it tends both to revive and rectify the notions of God in the minds of men; I mean, when it alters so as to animadvert upon manifest and palpable unrighteousness and iniquity in the world, and to favour a righteous cause.

this is.

Moreover, we are told that upon the sounding of the seventh trumpet (which most agree hath not been sounded yet) all the kingdoms of this world are to be the kingdoms of our Lord and of his Christ, Rev. xi. 15. And this will be in answer to what was predicted long before, in the second Psalm. Ask of me and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession, Psal. ii. 8. So that as to the end we have a great deal of reason to hope for it, which I proposed to represent to you in the first place.

most part victorious, generally governing in the minds of men; so as that the truths they hold, they hold in unrighteousness, Rom. i. 18. But affliction, and the cross rencounters of providence, revive the sleeping principles of religion; which are bound up in a torpid and stupifying state. Men begin to bethink themselves, when they find themselves in perplexity and distress. And when the wise man in Ecclesiastes (chap. vii. 14.) bids us in the day of adversity to consider, he speaks according to the natural tendency of the thing; because there will be a greater aptitude in the minds of men to consider, when things are adverse to them, and run quite contrary to their inclination. And,

The notion of a God is not only hereby revived, but in some measure rectified too. They, who before thought God did countenance their way, now find, that this was a