and rumours of wars among our neighbours) as from the security of our own hearts. We have not so much reason to fear their arms, as we have a slumbering spirit in our own bosoms.

But if these threatening evils be yet kept off, what are we the worse for being prepared? We lose no labour. It is worth our labour to be prepared to live or die, for good days and bad. We have been only doing what is our duty at all times. We should be always watching; for we know not when our Lord will come and call us. Therefore we have no reasonable pretence why we should indulge ourselves to sloth, and say; "Yet a little more sleep, and yet a little more." No, no; there has been a great deal too much already.

SERMON X.*

Daniel ix. 25.

-The street shall be built again, and the wall, even in troublous times.

THAT we may the better discern the reference of these words, we shall give you a very general and brief account of the contents of the chapter, which consists more especially of two parts; a prayer, and an answer thereunto. We have first, the prayer made by Daniel on the behalf of ruined Jerusalem, and captive Judah. The occasion of which we have an account of, premised in the first and second verses of the chapter; to wit, that at such a time as is there mentioned, Daniel did understand by the books (that is, no doubt, by consulting the writings of Jeremiah) how long the desolations of Jerusalem were to continue, and that God meant to accomplish seventy years in those desolations. Hereupon he knew that the time was near expiring. There was a way opened very far, for the restitution and deliverance of this people. The reign of Nebuchadnezzar was finished; and those of Evil-merodach and Belshazzar past; Cyrus had succeeded; and having taken Babylon, transferred the monarchy (which had continued for many years among the Assyrians) unto the Medes and Persians. This Cyrus is called the servant, or the anointed, of the Lord, (Isa. xlv. 1.) by whom he meant to make way for the deliverance and restitution of his people; and by that Darius also, who is mentioned in the beginning of this chapter, and who, as some conceive, was at this time a viceroy under Cyrus. b Hereupon he applies himself to serious seeking of God's face; and makes that prayer, which you find continued unto the twentieth verse of the chapter. From thence, unto the end of it, is

The answer to this prayer by the angel Gabriel, sent while Daniel was yet a praying. In which he acquaints the prophet with the measure and compass of that time, wherein the great things were to be done; which he now not only immediately prayed for, but which he further had a commission to acquaint him with; namely, that seventy weeks were determined for the bringing these things to pass, (manifestly weeks of years, as is the Scripture way of computation sometimes,) all which amount to four hundred and ninety years. Within the first seven of those weeks, that is, forty-nine years, the angel gives him to understand that Jerusalem should be rebuilt; namely, the street, that is, all the inward part, or the houses of the city; and the wall that should encompass it about: that after the expiration of sixty-two weeks, added to those seven, the Messiah should come; and that in the last week, even Preached at Haberdasher's Hall, September 2nd, 1678.

It plainly appears, that this sermon was preachad on occasion of the fire of the city of London, (which began September 2, 1666,) and its restoration again to its former splendour, in a few years' time. In order to illustrate some parts of this discourse, some account will be given of this affair, towards the conclusion of it, in a marginal note.

a I suppose the author means the Babylonians. For the Assyrian monarchy was dissolved, on the death of Sardanapalus, after it had s'ood above 1300 years, by Arbaces and Belesis. The latter of whom, who is also called Nabonassar, founded the Babylonish empire, which continued only 210 years; that is, to the time of Cyrus's taking the capital, who laid the foundation of the Persian monarchy.

b The opinion of those, whom the author alludes to, seems to be wrong, Darius, the Mede, was uncle to Cyrus, and without doubt is the same with

in the middle of it, he should be cut off. A prophecy tc which afterwards the event did so very punctually correspond, that a very noted philosopher speaking of it was wont to say, that surely that prophecy (as it was called) must have been written after the things were done.

But the words that we are to consider concern what was done within the first seven weeks, or forty-nine years; for at the beginning of that time did the command go forth for the rebuilding of the temple and Jerusalem, as it was said it soon should. But the work was very soon after intermitted, as is reckoned, for about three years; and then despatched in the forty-six years that followed. Unte which the Jews have reference, more particularly speaking of the temple, "Forty and six years was this temple in building, and wilt thou rear it up in three days?" John ii. 20. As it was not a total destruction which it suffered afterwards; so it was not a rebuilding from ne ground, but a restoration, which it had by Herod.

This is that which is, in short, foretold to Daniel here, in reference to Jerusalem: that though it would be a troublous time, in which such a work should be attempted and carried on; yet the work should be carried on, and completed notwithstanding. And therefore what the words do more obviously present us with and offer to our observation, is;

That God takes care for the rebuilding of his Jerusalem, so as to effect it notwithstanding the troubles of the times.

But that we may consider the matter with more use and profit to ourselves, it is requisite that we understand, that Jerusalem was capable of being considered under a twofold notion; either as spiritual, or as civil. In the former sense, by the name of Jerusalem is usually in Scripture signified the church of God; and we are not to think that this sense was unintended in this colloquy, as I may call it, or interlocution about Jerusalem between Daniel, and the great God by his angel. Neither had Daniel a reference to it in his prayer, nor God in his answer by the angel, only considered upon a civil account; that is, as it had been a great, and an opulent, and a famous city, of much account in the world. It was not, I say, upon this civil consideration, merely, that either Daniel was so concerned; or that the great God did seem so directly, and with so special a care and providence, to concern himself about it; but as it was the seat of the Divine presence and worship, and had been the throne of his glory, though he had suffered it to be disgraced to a very great degree. And therefore both Daniel in his prayer, and the angel in his answer, speak of it under the name of the holy city, as you may see in the sixteenth, nineteenth, and twenty-fourth verses of this chapter, in which they do, as it were mutually and certatim interest one another. And so the thing we have to observe and consider, is this;

That the great God doth mercifully provide and take care, that the building of his church should go on, even in troublous times.

It will be worth our while to consider this point a little. The people of God are by the apostle Paul called his building. "Ye are God's husbandry, ye are his building," 1 Cor. iii. 9. The conversion of souls is the building the church. The growth and improvement of the converted, is the building up or edification of particular souls. Such building work as this the blessed God takes care should go on; should not be laid aside altogether, even in times of difficulty and trouble, but should go on notwithstanding. For the power is greater by which God doth manage such work, than that by which he can be resisted in it; and the mercy is greater with which he is intent upon it, than to be diverted from it. If he have such work to do, who shall let it? If he will work, who shall hinder him? And Cyaxares in Xenophon; who both engaged, according to that author, in the war against the Babylonians. But Cyrus, who was general of the Persian army, commanded at the siege of Babylon; and took that city by a remark able stratagem, of which Dean Prideaux gives an account, both from Hero dotus, and the eighth book of the Cyropedia of Xenophon. The city being taken, the whole Babylonian empire fell into the hands of Cyrus; who, as long as his uncle Darius, otherwise Cyaxares, lived, allowed him a joint title with himself in the empire; and out of deference to him, made him not merely a viceroy, but yielded him the first place of honour in it. Nine years are gene rally alloted by chronologers to the reign of Cyrus; the two first of which he reigned in conjunction with his uncle, and the seven following. (Dari being dead) he reigned as the sovereign and supreme head of the whole empire.

c The author undoubtedly means, in his public character.

if his merciful inclination hath once made him intent upon | the fixed purpose and active providence of God, who 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.

1. His under-agents, his instruments or builders whom he employs, have their diligence so much the more quick-find it was a very troublous time; and that the troubles of ened. Those that were employed in the building of Jerusalem, appeared so much the more eager and intent upon the work, by how much the more Tobias, Sanballat, and some others, did bend and set themselves against them in it. Yea, and,

as that of London was? Can it be forgot how the lofty There was great displeasure against Jerusalem, and the city was brought low; and how the more lofty flames tri-breaking out of that displeasure into such a judgment and umphed 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!

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 rais eth up and buildeth this city of Jericho! he shall lay the foundation thereof in his first-born, and in his younges son shall he set up the gates of it," Josh. vi. 26. We hav reason, I say, to bless God that he has not so cursed us And,

III. We may collect further, that much less is such : ruin (when by the Divine favour it is followed with suc. a restitution) to be looked upon as an argument agains our religion; against the religion of our people, and ou nation. Some might perhaps be too apt to make such a invidious interpretation and comment upon such a piec of providence; but the following issue of things is som refutation good enough for such an argument. And, was the occasion of Saint Augustine's writing those twen ty-two books (as he himself testifies) concerning the eit of God; that there were, in his time, such conceits an apprehensions, upon such a like event that happened to famous city. For the Goths having invaded Rome an sacked and ruined that city; the pagan enemies, of tha time, had an apprehension among them, and talked it com monly, that this ruin was fallen upon Rome, upon the ac count of its having become so much Christian, as it was a But the consideration, as was said, of the thing that was that time. It was the design, I say, of all those books to done, would receive a great deal of weight by considering contend against the folly of such an opinion as that; a the doers; namely, God and ourselves. That the inhabit-least this was the occasion of Augustine's writing them ants 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 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 about, that a city so desolated should be restored and raised again. God's hand ought to be acknowledged the raising, as well as in the ruin, of such a city. Bah were indeed alike strange as to our case. Before that desolating judgment came, in whose thoughts was t who suspected such an event? As before that judgment came upon Jerusalem, that calamitous state and desolate And that it should be God's doing is never to be forgot-judgment which befell that city, you find it said, "Who ten. That God should have such a controversy with a would have believed, that ever an enemy should have onpeople, who had so long borne his name; and with a city, tered within the walls of Jerusalem?" So who would wherein he had so long dwelt! And yet, "shall there be have believed that such a calamity was approaching as evil in a city, and the Lord hath not done it ?" Amos iii. that of London's fire before it came? that all the pover 6. Are not we to acknowledge his own doing in the of this city should not be able to withstand the fire at case? He is said to do, whatsoever creatures do; what- first; but that it should diffuse, and spread so universaly soever second or subordinate causes do, while he has them so irresistibly; who, I say, would have thought it? And in his hand, or in his power; either to restrain or let loose who would have thought that it should have been so ston their inclinations and natural tendencies, as he pleaseth; raised up again? and how much besides, and beyond exthough he do not prompt them to this or that thing. And pectation was it !d As in reference to Jerusalem, who of again, those, who beheld it in its ruins, would have thought of hoped that they should again with so much joy bebold Zion the city of their solemnities, and see Jerusalem, as before, a peaceable habitation? When God dot things not looked for, they ought to make the greater and deeper impression. When he bestows unexpected mercies, he

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 tement, 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 fonders 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.

The inscription on the famous pillar or monument, erected by that celebrated architect. Sir Christopher Wren, in memory of this calamity, tells us. "The with incredible neige and fury destroyed eighty nine churches, strong whack was the cathedral of St. Paul; many public hospitals, schools, libraries, & 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 as of resistance and human counsels, by the will of Heaven it stopped, ard extinguished." This was a sight. as Dr. Calamy observes, that migh have given any man a lively sense of the vanity of this world, and all the weath 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 Echa us, were indefatigable in the great work of rebuilding, and making previsSKA hastily towards a general perfection, that within the compass of a few years if street, according to the model appointed: from that beginning the city grew far transcended its former splendour.

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

Fleet

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

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 all nations."

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 It was with this design that such mercy was petitioned comes a gracious prediction and promise; to wit, "I will for; or that God would be merciful unto us, and bless us, favour Jerusalem, the streets shall be built again, and the and cause his face to shine upon us. Which expressions, wall, and the work shall be carried on, let the difficulty relating to a community of people, and their public affairs, be never so great, and the contestation against it never import favourable aspects of Providence upon such a so high and earnest." Why, one would have thought D-people, and such affairs; and that such requests were vine 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 80 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

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 | teaches us to live righteously, as well as godly; so doth 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. Í shall, in speaking to this,