Sermon Upon the Wonderful Deliverance by His Majesty from Assassination, Part 4

Sermon Upon the Wonderful Deliverance by His Majesty from Assassination · Part 4

p. 23IV. What remains must be by way of Improvement, This Truth is capable of each Improvement, had we but the skill to cultivate it: I shall endeavour to direct you in some few Particulars.

§. 1. Doth the watchful providence of God undertake to keep Israel, it will concern us to examine whether we be in that happy number that can lay a humble claim to this promise: and to the Protections contained in it? Many will catch at a Promise, and crowd into a Priviledge, that have no Right to them: God is a Sanctuary to all that duely fly to him, but not such a one as we had of old, where the most desperate Traitors, and Proffligate Murderers might challenge a Right to Protection, and Indemnity from Justice: Would we therefore know that we have strong assurance when we fly to him for Refuge.

1. Let us make it out that we are a Praying People. 'Twas this that procured Jacob the Name of Israel, 32. Gen. 28. That as a Prince he had power with God and had prevailed: Its the cheapest thing in the world to say over a Prayer, the hardest thing in the world to pray so that we may have power with God, and prevail for a Blessing. And 1. we find this in Jacob's Prayer, that he joyned Tears with Prayers, Confession of sins, and sorrow for sin, with his supplications for Protection. Hosea 12. 4. He wept and made supplication unto him: He was as willing to give God glory in his humiliation, as to engage God for his Protection: I hope we have not forgot, that the Providence of God which is wise and powerful in delivering, is holy also in the manner of his deliverance, he will be sanctified in us that he may be glorified in saving of us.

2. We may easily observe that Jacob's Prayer that made him Israel, was an importunate wrestling with God. Gen. 32. 26. I will not let thee go except thou bless me. A strange resolution; He will not; no he will not let the Angel go! What? though the Angel had said let me go! The Angel seems to Pray to Jacob for a Dimission, but Jacob is peremptory, he will not let him go; Upon these Terms did Moses wrestle with God for Israel. p. 24Exod. 32. 10. Let me alone that my wrath may wax hot against them. And God seems to offer him a Bribe to hush his Importunity. I will make of thee a great Nation. Suffer me but to destroy them, and I'le advance thee. No! Moses was of a more publick spirit than so. v. 11. And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people? and so he prosecutes his suit, and never leaves his point till he gains it. v. 14. And the Lord rep…nted of the evil that he thought to do unto his people.

3. There was yet a great secret which Jacob well understood, viz. that the Angels saying let me go! was not that he intended a departure, but that Jacob should wrestle more earnestly that he might not depart: Christ's seeming, and making as if he would have gone farther, Luke 24. 28, 29. Was only to invite them to constrain him to stay: Thus the Mother seems to withdraw her hand upon which the Child holds, and hangs; that the Child may hold the faster: She seems to depart, that it may cry the stronger after her.

4. There was a peculiarity in Jacob's Prayer, That he wrested with God in the strength of God: for so I would interpret that place. Hosea 12. 3. By his strength he had power with God, he had power over the Angel and prevailed. The direction of God in prayer is the best interpretation of this passage. Isa. 27. 5. Let him take hold of my strength, that he may make peace with me, and he shall make peace with me. As the Lords of the Philistims dealt with Delilah, Judg. 16. 5. To entice Sampson, and see wherein his great strength lay, that they might prevail against him, and bind him. So must we if we would prevail with God, learn wherein his strength lieth, that we may wrestle and prevail with him: Now God has graciously revealed to our Faith, that his strength lies in the great Mediator of the Covenant. Exod. 23. 21. My Name is in him: Seeing then the success of all Prayer lies in the Name of God, and that Name is in Christ, we must carefully use that precious, and prevailing Name, in all, the Addresses to God, that we may prevail.

2. Let us examine whether we are a people faithful to God and Christ, in keeping those precious things that are committed to our keeping, that so we may be confident that he will keep what we have committed to him: So did Israel; and whilst they so did might be assured that God would keep them. Rom. 3. 1, 2. What advantage then hath the Jew? and what profit is their of circumcision? much every way: chiefly, because that unto them were committed the oracles of God. A vast confidence that God should entrust them with his Oracles, with his Sanctuary, with his Ordinances, how well they kept them I must not now enquire; but this is certain, that so long as they kept these sacred things, Providence kept them: Let us also reflect how we have kept the Trust imposed in us, that from thence we may gather hope how God will keep us, and our concerns. Tim. 2. 1, 12. We know whom we have trusted, and that he is able to keep what we have p. 25committed unto him: But do we know our selves whom God has trusted, and if we have kept what God has committed to us in this day?

3. Can we? dare we by faith trust our God? There's nothing lays so great an engagement upon the Lord, as to devolve the weight of all our concerns upon him. Isa. 26. 3. Thou wilt keep him in p…fect peace, whose mind is staid on thee; because he trusteth on thee: Amongst the many great Reasons why God will not fail Israel, this is one, that Israel trusts in her God. And as it is a Reason with ingenious men that they will not fail their friends, because they depend upon them, so it is one Reason that God will not disappoint his Israel, because Israel depends upon her God. Israel is sometimes destitute of all outward helps: God then tries whether they can trust him without means: at other times Israel abounds with visible helps and means, he that tries whether she can trust him, in them, and with them. The Curse and Blast of Providence is not denounced against us, because we have an Arm of flesh, but because we make an idol of it, and make that which is but flesh to be our Arm, and departing in the heart from God. Jer. 17. 5.

'Tis an amazing thing that we read of Jehoshaphat. 2 Chr. 17. 12. That he waxed great exceedingly, and he built in Judah Castles and Cities of store. v. 13. And the men of War, mighty men of Valour were in Jerusalem, v. 14. Under Adnah General of Judah three hundred thousand. v. 15. Under Jehohanan the Captain, two hundred and fourscore thousand. v. 16. UnAmasiah two hundred thousand mighty men of valour. v. 17. And of Benjamin under Eliada a mighty man of valour, to hundred thousand armed men with bowe, and shield. v. 18. And under Jehoshabad, and hundred and fourscore thousand ready prepared for the War. Now if we cast up the total sum of these particulars, it arises to Eleven Hundred, and sixteen thousand fighting men Effective: And yet this very Jehosaphet, 2 Chron. 12. 20, 12. complains; O Lord wilt thou not judge them? for we have no might, against this great company that cometh against us, neither know we what to do, but our eyes are towards thee. Giving us to understand that he reckoned the greatest Host to be nothing without the Lord of Host to go with them, and march at the head of them.

4. Let's examine whether we are a people in Covenant with God. I know special care has been taken that these Nations should not be God's people in Covenant; Men are afraid of an Association, but it will do them no harm if God be not the bond of it, and his honour, and interest the great end of it: But this we may assure our selves, that if we send away our God we may as wisely disband our Forces, and lay up our Ships; we must be Gods vineyard if we expect his special protection. Isa. 27. 2, 3. In that day sing ye unto her, A vineyard of red wine: I the Lord do keep it; I will water it every moment; left any hurt it, I will keep it night and day: That is, I will neither slumber nor sleep.

p. 26And let this be our first way of improving this Truth: That seeing its most certain the watchful Providence has undertaken to keep his Israel, we should make it as certain that we are in the blessed number to whom the Promise is made, and to whom the Mercy of it doth belong.

§. 2. The next way of improving the Observation will be by way of Information: That seeing this Precious Promise of Protection is made to Israel. It will be the Interest of the …tate to be very kind to and Tendor of Christ's Church. These Promises appertain directly, and immediately to Israel, but the cruel Powers may shroud themselves under it, if they please to espouse the Cause of Christ, and engage for his Interest: under the Administration of the Jews, I conceive the Church, and State were commensurate: The Commonwealth of Israel was of the same demensions with the Church of Israel, I mean as it was visibly united in the same Temple, Sacrifices, under the same King, High-priest, and form of Government: If there be any such distinction now, as I am sorry that every utile, & honesta, were ever separated, so I am grived the Church and State should not hold a severe correspondence, to advance the name of our Common Lord. The Offices of Magistrates and Ministers are really distinct, but the Interest of both is united, and it lies in this to engage the Protection of Christ, to shelter themselves under that glorious Promise made to Israel, that her God will neither slumber nor sleep.

There have been great and causeless jealousies between the Civil and the Ecclesiastical Power; which have been fomented by those that would embarrass both, and provoke them to fall fowl upon one another: But if Church men would shew themselves obedient Children, Kings would approve themselves to be Nursing-fathers: And secure to them their Rights, if they were as ready to recognise the Princess Rightful Authority.

§. 3. A third way of Improving this Truth is, by way of Caution, and fair warning to Israel, That she abuse not this exceeding great and precious Promise of Protection by withdrawing her obedience from God: If we forsake him, and deal deceitfully in his Covenant, he can throw us up to the wide world, disdain to give us special Protection, cast us from under his Wing, and renounce us for being his people: He has warned Israel of this of old. 2 Chron. 15. 2. Hear ye me Asa, and all Judah, and Benjamen. The Lord is with you while ye be with him, and if ye seek him, he will be found of you: but if ye forsake him, he will foresake you. God has invested no Nation, with any promises of outward protection, and visible mercies, but they may possibly forfeit them, and God may justly make a seizure for that forfeiture, and cut off the Intail.

p. 27If a Prince may forfeit his Crown to the people, that people may forfeit their temporal All to God: we hold our Lives, of Liberties Sacred and Civil, by this Tenure that we give subjection of service to the Lord: we cannot have more, perhaps not so much plea for Divine protection, as Israel had: and yet we see that God cast them off from being a Nation. The Case is described with great Terror. Isa. 5. 1, 2, 3, 4, 5. My beloved hath a vinyard in every fruitfull hill, and he fenced it, and gathered out the stones thereof, and planted it with the choisest vine, and built a Tower in the midst of it; and also made a wine press therein: A fair parallel might be hence drawn between the Indulgence of God to them end us, but the Metaphors here used will easily expound themselves. Now observe the disappointment of God in his Vineyard. He looked that it should bring forth grapes, and it brought forth wild grapes. Which God himself interprets thus, v. 7. he looked for judgment, and behold oppression, and for righteous acts, and behold a cry. Hereupon God Appeals to their own Consciences to judge between him and themselves, v. 3. And now O inhabitants of Jerusalem, and men of Judah, judge I pray you between me and my vineyard. The Case was so plain on God s side that he fears not to refer the matter to their judgments. v. 14. What could have been done more to my vineyard that I have not done in it? What could be more done in a way of outward means than I have done for them? And what could they have done more against me? And because they durst not Traverse the Indictement, God proceeds immediately to sentence. v. 5. And now go to, I will tell you what I will do to my vineyard. I will take away the hedge thereof, and it shall be trodden down. v. 6. And I will lay it waste. It shall not be pruned nor digged; but there shall come up briers and thorns, I will also command the clouds that they rain no rain upon it.

Let us read and tremble at the example, lest we be made an example; a dreadful Instance, a fearful Monument of the Divine Vengeance against unsaitable returns for the Divine Protection.

§.4. We may and ought farther to make this improvement of the Point to be deeply humbled before the Lord, that our great provocations, our unanswerable returns have at day Time caused him to carry himself towards us, in his Providence, as if he did not only slumber but sleep.

There are some severe dispensations of the Almighty, which represent him as if he were a sleep. The Church prays, Psalm 44. 23. A wake O Lord, why sleepest thou? Arise cast us not off for ever. And it will be worth our inquiry; when it may be said that our God is a sleep? And how we may awake him?

1. Inquire when may it be said that God is a sleep.

It must be supposed that God cannot properly be said either to sleep or wake: for both of these cannot an Infinity, which it were Blasphemy to ascribe to an Infinite Being: But as God is said to Remember and Forget; p. 28which literally taken are implications of weakness: so God is said to sleep, and awake, which litterally understood, would ascribe to God a weariness.

1. Therefore God is said to sleep, when his enemies rage, and roar against him, and he does not vindicate his Honour by silencing their blasphemous Mouths with a Thunderbolt. Psal. 74.4. Thine enemies roar in the midst of thy Congregations, they set up their Banners for signs: They triumph in their victories; and presum the day is their own; upon this the Psalmist humbly expostulates with God. v. 10. O God! how long shall the adversay reproach? Shall the enemy blaphem thy name forever? And cries to God that he would awake and arise. v. 18. Remember this, that the enemy hath reproached, O Lord, That the foolish people hath blasphemed thy name. v. 22. Arise O God! Plead thine own Cause; Remember how the foolish man reproacheth thee daily; forget not the voice of thine enemies; the tumult of those that rise up against thee increaseth continually.

2. God is said to sleep, when neither the afflictions nor the prayers of his oppressed Israel can prevail for present deliverance. We should interpret our Friend to be a sleep if we cryed but he would not answer; and thus we interpret the providences of God; as if they supposed him to be a sleep when he neither hears our Cries, nor regards our Afflictions. Psal. 59. 3, 4. They lie in wait for my soul, the mighty are gathered together against me: They run and prepare themselves without my fault; awake to help me, and behold: And thus the Psalmist represents the matter, in Psal. 78.65. He gave his people over unto the Sword: and was wrath with his inheritance: their brests fell by the sword, and their widows made no lamentations. These were those astonishing dispensations, when the enemy roared, and his people prayed, and yet God seemed unconcerned in both; but at last God appears, God answers the supplications of the one, silences the blasphemy of the other. v. 65. Then the Lord awaked as one out of sleep: and like a mighty man that shouteth by reason of wine, and smote his enemies in their hinder parts, and put them to a perpetual reproach. Thus we cannot be perswaded that our God is awake till he gives visible, sensible demonstrations of his concernedness.

2. Inquiry, Let us therefore inquire how we may awaken our God, when he seems to sleep.

I. Direct. Search out diligently those sins, which cause God to act as if he were a sleep. Isa. 59.1. The Prophet lays it down as an eternal Truth. The Lord's hand is not shortned that it cannot save; neither his ear he…vy that it cannot hear: And this we must acknowledge, That he's always able to save, and always ready to hear: But yet v. 2. he proceeds. Your iniquities have separated between you, and your God; and your sins have hid his face from you that he will not hear.

When Omnipotency saves not, when Omniscience sees not, when Infinite Bowels, pitty not, yearn not, there must be a diligent scrutiny p. 29made into the reasons of such a dispensation: now the cause must needs be sin; but the question is what sin? And the Prophet, enumerates them. v. 3. Your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies; your tongue hath muttered perversness. v. 4. None calleth for justice, nor any pleadeth for truth: they trust in vanity, and speak lies; they conceive mischief, and bring forth iniquity. Let us then search out, repent of, turn from our iniquities, and God will hear, he will awake, a rise, and save us.

2. Direct. Let us watch unto prayer, persevere in it with a presing importunity. The case is deplorable if not desperate, when God is angry not only with the transgressions, but the prayers of his people; when God is displeased that we pray not, and yet displeased though we pray; when our Incense is an abomination to the Lord, and though we stretch out our hands and strain our voice towards his Throne, yet he will not hear. And yet this may be the case with a lazy lukewarm, fencal people. Psal. 80.4. O Lord God of hosts, how long will we be angry against the prayer of thy people? A sleepy prayer makes a sleeping God. Awake therefore and watch unto prayer, that God may awake and stir up himself for our salvation.

3. Direct. Let our prayers for former mercies, awaken our God in our present, and pressing exigencies, how can we expect that God should trust us with new favours, when we are so far in arrere for the old? Clear the former Scores, before you run on into new Debts. But I proceed.

§. 5. Let us yet farther improve this Observation: Is it true, that watchful providence is engaged, and has undertaken to keep his Israel, let's now see this Scripture, this promise fullfilled in our eyes: we that have heard the promise may now see it: if we have been of the froward temper of the Apostle Thomas, that we will not believe except we see, let our seeing teach us believing: We have had the word in our eye, we have it now in our hand: What the Text has told us God will do, our sense tells us now he hath done: Let me therefore set before your eyes what the Lord has done for us: Only bring with you eyes cleared from the scales of Ignorance, from the Jaundice of prejudice, and then come, and see the works of the Lord, say with the Psalmist. Psal. 86.8. Among the Gods there is none like unto the O Lord, neither are there any works like thy works!

There are two things God is sorely displeased with, and which we ought as deeply to be humbled for. That we neither see the hand of God, when it's stretched out against us, nor when its stretched out for us.

1. God is sorely displeased, that we see not his hand when its stretched out against us: God stretches out his hand, that he may not strike: he threatens, that he may not execute: he shews us the Rod, or the Sword that p. 30serious, and seasonable Repentance may prevent the Marshall Blow; But if we shut our eyes, and will not see, he will make us feel.

Isaiah 26. 11. Lord when thy hand is lifted up, they will not see but they shall see: God seems to use much formality in his approaches to judgment against a provoking people: 'tis thus described. Psal. 7.11, 12, 13. God is angery with the wicked every day: If he turn not, he will whet his sword; he hath bent his bow, and made it ready, he hath also prepared for him the instruments of death.

First, He draws his Sword, and will not repent? Then he whets his Sword, and will not hear that? The longer we delay, the sharper will his Sword be: Then he lifts it up, and will we not yet, not yet see? God seems loath to strike, and every pause that he makes is a call to us to lay down our Arms, to humble our selves; and accept of Conditions of Peace. Again, God takes his Bow, then he bends it, then singles out an Arrow from his Quiver: then he notches it upon the String; then he draws his Arrow to the head; and every motion in handling his weapon, is a warning, is a call to us to lay hold on his strength that we may make peace with him. But if nothing will do, the Sword must fall, the Arrow must fly; and then, O then! we are all dead men.

2. God is sorely displeased that we see not his hand stretched out for us: And are not we that blind and blind people: we see the Deliverance, but we see little of the Deliverer: We see men, but we see not God: We are forced to acknowledge we have been wonderfully delivered, but who acknowledges that it was the watchful eye of Providence which neither slumbers nor sleeps, that is the glorious Author of this deliverance. Now that I may help you a little to see God in this great Salvation, I will lay before you a few particulars; wherein you will see nothing but wonders.

I shall deduce all to these to two Heads.

The greatness of our Danger, the greatness of our Deliverance.

(1.) Let's consider the greatness of our Danger.

And certainly it begets a strange horror when we reflect upon it. As the Stories goes of a Gentleman, who being drunk, and in a dark night riding over a narrow Foot-plank at that time laid over a deep and rapid River; when in the morning he came to review the danger, it struck him with such lively apprehensions of it, that he fell down, and died. Really! It's enough to stupifie our Souls to reflect upon that peril wherein we all surely were, thought at present we are reprieved from it. And first, I am amazed and confounded, where the Devil could pick up, rake and scrape togather such a number of bloody instruments that should engage in such a vilanous design. That human nature should be degenerated to that degree, nay above all degrees of Barbarities, and Savage Cruelty, that the Tartars and Caniballs should be out done in bloodthirstiness, where though the one drink the blood of his Horse, the p. 31other eats the flesh of his captived Enemies, yet none of these blood thirsty Souls broach the Blood of their Prince.

I am next amazed that any of these should be found to be Englishmen: A people that have worn a name for better natured more civilized, better educated, and carrying something in their veins of the blood of a Gentleman. And that there should be any such Vipers bred in our own bowels that would tear their way through the womb of their native Country, to some slender pretentions of their own; and sacrifice the lives of their fellow Citizens, fellow Subjects to Rage, Zeal and Bigotry of the declared Enemy of our Nation.

But thirdly, it encreases wonder that any of this Conspiracy should call themselves Protestants, when they were pursuing a design that would have rooted out the Name and thought of their Religion, out of the Land, and if a Miracle had not interposed out of Europe: This one Consideration would justifie the highest passion against, and hottest detestation of their Villanies, who to all their malice and rage have added that of folly, contradiction and inconsistancy.

Fourthly, That they should single out for the Object of their Fury, a Prince whose Royal Clemency might have well thawed their hearts into some relentings; whose greatest Crime, (if it be a Crime) towards these Assaseines has been Compassion, Tenderness, and a wonderful connivance at their former Conspiracies; and we know not yet whether he may not relapse into the same Error; whose Sword has been hitherto only sharp and keen in the War. A Prince, who never refused to meet his Enemy in the open Field, but with Sword in hand, has been always ready to decide the great Controversie of Europe by a generous way of Battle.

Where are now our old Abhorrors? That generation of men, who caused Addresses? against Petitions for the setting of Parliaments? What proper imployments have they now for their Tallent of Abhorrences; here is that would surmount the indignation, and detestation of the most Phlegmatick Complexion, That men, that Englishmen, that Christians, that Protestants should plot against the Life of a Prince a Protestant Prince, whose Valour abroad, and Mercy at home might have won upon the most ferine, and barbarous temper.

Fifthly, What may yet agravate the guilt of these Conspirators, and raise our amazement is that there should be found any among the Clergy to abet these' horrid Impieties. It seems the Sword p. 32they used was a Two-edged one: A Flaming Sword, that cut both ways. Simeon and, Levi, brethren in iniquity, and instruments of cruelty. That a Priest should be found amongst us, that could satisfie the Conscience that there was no sin, that there was clear day, that there was merit, that there was supererogation, that there were not only Crowns of Reward, but Auroelae, Crowns Studied with Stars, which waited the Mertyrs; That should dare to Authorize both secret Treason, and open Rebellion, by giving Absolution in Articulo Mortis, before the world, in the place and moment of Execution, to convert Traitors into Martyrs; and translate them from Hell to Heaven, this is that I say which will justifie the severest reflections; and atone for our highest Transports of Indignations.

Sixthly, That which creates a passion mixt of Horror, and Abhorrence, is to conceive, (what yet no imagination can read) the bloody Consequences of this designed Assassination, if the ever watchful, and ever gracious Providence of the most Soveraign God had not prevented, what Blood-shed? what Plundering? what Burnings? what Desolations of all kinds had followed this fatal stroke? we cannot raise our thoughts to that hight, to take just measures of our misery. The profession of our Religion had been lost; a flood of Idolatry had overwhelmed us; many thousands must have left their native Country, if at least they had thus escaped the edge of the devouring Sword; and if there had been any place left for Refuge in foreign parts; But all the Ideas we can form to, our selves are far short of that hedious face of Ruine, which this effected villany would have presented to our eyes: we had been an Akeldema, a Golgotha, a Chaos, a Valley of dead Bones, of dried bones, without reasonable hope of Resurrection; what is there, whatever was there in the world that may serve to impour fancies, to help imagination, to give us a full prospect of this Tragical Scence of Misery? It would have let in upon us, an Enemy, Cruel, and Bloody; Haughty, and Insolent; Beggarly, and Covetuous, who to that old naturalized aversion to the Nation, have superadded the enmity begotten by an Actual War, and what mercy or pitty could we flatter our selves to expect from such an Enemy.

I have presented you with something of the dark side of the cloud, that you may a little view the bright side of it,

(2.) In the greatness of our deliverance.

Our danger is a true glass wherein we may behold our Deliverance, and this presents us with many things that challenge our Admiration.

p. 331. It is truely admirable that the great God should touch the heart of any of the Conspirators to reveal the Conspiracy. A touch and but a touch of Gods finger has laid open the whole: None else could do it, none else would do it, and wise providence has so managed the affair, that none else should do it: It gives me no small concern that one of the Conspirators upon his Trial should plead that the Delators could be no good Evidence because they were participes Criminis: Accomplices with himself in the Design: Why! do such Plotters use to call in Strangers to bear witness to their Consultations? who was capable of revealing a Mystery of Iniquity, but they that were engaged in't? It was pleaded again, that the Witnesses were Papists: As if a generous Papist were not a credible Evidence against a Traiterous Protestant? Let these pretended Protestants blush that a Papist whose Religious Interest might lead him to Conspire our Ruin, should become our Instrument, to preserve us: when they whose Interest it was to secure it, should Conspire to destroy it, I am grieved that a Protestant should be found, that would be a Trator; I rejoyce that a Papist can be found that will Discover the Treason: But this was the Lords doing, and it is marvelous in our eyes.

2. It deserves our thankful admiration that watchful providence by preventing the Assassination, has also prevented the Invasion: These were members of the same Monster; links of the same Chain; and never did the Chimes so closly follow the striking of the Clock, as the latter had attended the former: We have double mercies, let us not put off God with flight, and single Praises.

3. And it is worthy our notice that Providence by this Deliverance, has more united us, amongst our selves: That what was designed for our Division and Destruction, has tended to our Strength and Union. Our Enemies by Associating for our common Ruine, have taught us to Associate for our Common Preservation. And 'tis well that we are taught wisdom this way, though it had been better, had we learnt it at cheaper Rates. I observe 'tis very lately that we were very full of discontents, fly-blown with Jealousies, and Fears, and these crawled about in murmurings and repinings at many things, at every thing, all which were fomented by our Enemies, to make us susceptible of their impressions, and desire of a change; and these were heightned by some odd Circumstances we laboured under, especially that vexation about the Coyn: Now it's clear p. 34that all these disquiets, these fretings of spirit that made the people uneasie are buried in the Grave of the Plot, and a calm Serene Temper succeeds in the place, while the people are taken up with the satisfaction of the King's preservation, and the Enemies Dissappointment.

Merciful Providence has sometimes put into our hands a junsture wherein our breaches might have been easily healed, our gaping wounds closed, all Pretensions, and interests adjusted, and the King might have served himself of the united hands, and hearts, and parts of all his Subjects; but hitherto God that gave us the season has not given us the Grace to see, and persue the things that belong to, and would make free your firm and settled peace. Once more the has put the price into our hands, and may he infuse wisdom into our hearts to improve it: O may we never fall under that Curse, Now they are hid from your eyes? The minds of all men, of any tollerable temper, seem inclineable to a Coalition; only that which hath let, will let, till it be taken out of the way. And let our gracious God in mercy to these poor Nations remove it.

4. That which renders our Deliverance more sweetly admirable, is that it came in the very nick of time, which might render it more dear and preious when the Conspirators design was just come to the birth, there was no strength to bring forth Miserecordia Domini inter Pontem & fantem, as Austin expresses it. God delights to show his saving skill in the utmost extremity; for now the design seemed full ripe: the Day set, the Instruments chosen, every one had his Post, the manner entirely concerted; Time, Place, all things adjusted, fixed, settled; only Providence was inexoreable and would not be drawn in. The last Orders were come from France, only the last from Heaven were wanting, which though they neither regarded nor expected them: was the blasting of the whole. I cannot but fancy how that Lyon would have raged and roared if he had survived the defeat, when David pluckt the Lamb out of his Paws, out of his Jaws, which in hope he had already devoured: I cannot but fancy that was the Confusion of that Modern Agent or Envoy, or for the greater grace, because he came from so great a Prince, call him an Embassador, who demanded Audience of a certain Queen, informed her that now the Prince of Orange was dead, and King James quietly seated upon the Throne of his Royal Ancestors of Blessed Memory, and what Bonefires, and ringing of Bells (if they have any) what drinking of Heats, what Triumphs followed these tidings, p. 35when the News came the King William was upon the Throne still; and King James in Calice still, and that London stands where it did still: May the enemies of Christ be ever thus found liars; and they that have evil will at Zion be filled with the Tortors of their own Disappointment.

§. 6. If watchful Providence undertakes to keep his Israel, then let us be exhorted, to Praise, and Prayer.

(1.) Be exhorted to praise that God, whose ever watchful Providence has discovered, and defeated the Contrivances of the Enemies; when a Promise is converted into Performance; then Believing must be converted into Thanksgiving.

Psal. 124.6, 7. Blessed be God who hath not given us up a prey to their teeth: our soul is escaped as a bird out of the snare of the fowler; the snare is broken, and we are delivered. Where you have the Enemies of the Church compared to a Beast of Prey for their Cruelty; and to a Fowler for their Subtilty.

1. The Enemies of Israel are compared to a Beast of Prey; and a most dreadful and terrible one, he is described in the Vision. Dan. 7.7. After this I saw in the night visions, and behold a fourth Beast, dreadful and terrible, and strong exceedingly, and it had great Iron Teeth; it devoured, and broke in pieces — And it had ten horns. This is that Beast of which Israel is now in danger, unto this Monster holy Providence has seen it fit, and just to deliver up a considerable part of the World; and to leave a great part of the visible Church to be trampled under its feet: For our parts, God has delivered us in these Nations for many years from becoming its prey; but how often have we been in its Paws: though by Miracles of Mercy, we have been delivered from its James. Being therefore delivered out-of the Mouth of this Lion, out of Teeth of this Beast, lets own our selves monuments of great mercy, and raise up to our Savour monuments of praise.

2. The Enemies of Israel are compared to a sly fowler: and he goes secretly to work; he has Baits to allure us, he has Nets to take, and hold us: And let the poor delivered Bird that has escaped the Snare, and Net, mount up to Heaven on the wings of Faith, and Love, with the notes of praise, singing its Almighty Deliverer, for the Snare did not fail, did not miss to catch us, only a gracious and powerfull hand of providence, broke the Snare and we are delivered.

(2.) Let us be exhorted to pray unto our God, that he who has delivered us, and doth deliver us, would proceed still to deliver p. 36us. That our King our Nobles, our Magistrates, our Ministers, may be still preserved from the unwearid Machinations of our Enemies. Let us pray with David, Psal. 141.9.10. Keep me from the snare which they have laid for me, from the grins of the workers of iniquity. Let the wicked fall into their own nets: while I with all escaph. Amen. And they have fallen, some of them, into their own nets; they that thirsted for blood, have had blood to Drink. The venomous Spider has been caught and swept away in the sine nets she spun out of her own Bowels; Providence has overratcht them in their own Politicks, foold them in their own Counsels, and out shot them in their own Bow: They that drew the Sword of Cruelty, have perished by the Sword of Justice; and may we ever keep up the spirit of servent Prayer, that God would deliver us from, but not deliver us up to their merciless Mercies.

Amen.

Books Printed for John Barns, at the Crown in Pall-Mall. 1696.

DEcus & Tutamen: or, Practical Godliness the Ornament and Muniment of all Religion. Being the Subject of several Sermons Preached at Westminster, upon Titus 2. 10.

Duty and Interest United in Prayer and Praise for Kings, and all that are in Authority. From I. Tim. II. 1, 2. Being a Sermon Preach'd at Westminster, Upon the late day of Thanksgiving, Sept. 8. 1695.

Both written by the same Author.

FINIS.

End of the text · Vincent Alsop, Sermon Upon the Wonderful Deliverance by His Majesty from Assassination (1696)