Sermons, preached partly before His Majesty at White-Hall and partly before Anne Dutchess of York, at the chappel at St. James / by Henry Killigrew ...

The Twelfth Sermon.

PSALM CV.44, 45.

And he gave them the lands of the Heathen, and they inherited the la∣bours of the people:

That they might observe his Statutes, and keep his Laws.

THIS long Psalm is nothing but an E∣numeration or Recital of the Favours and Benefits conferr'd by God on Israel, even before it was Israel; beginning with the first Promise of the Land of Canaan made to their Fathers, when they were yet but a Family, and not a Nation; Wanderers from one Kingdom to another People, Sojurners in all places, where they found admittance, but Inhabitants of none. In which fleeting weak Condition, and obnoxious to many Evils, God greatly preserved them, as we read ver. 4. He suffered no man to do them wrong, yea he reproved Kings for their sakes.

And he delivered them not only from the Violences and Outrages of Men, but exempted them from the Judgments which himself sent on the Nations where they sojourned. For when a Dearth, as 'tis said Gen. 41. was on all Lands, i. e. the adjacent Countries, Canaan, Syria, Arabia, and Idumea, by a Gracious Providence he sent a Man before them to introduce them into Egypt, where he had made Provi∣sion of Bread for them: And though he suffered them in this place of Sojourners to be made Bond-men, yet when the determined Time of such his Counsel was expired, he raised up another Man, even Moses, who by ten Miraculous Judgments made the stub∣born Heart of Pharaoh stoop, and let them go free. And thus he brought them out of Egypt with a Mighty Hand, they being but imbellis turba, an un∣warlike Troop, a mixt Multitude of Men, Women, and Children, and conducted them with a Superna∣tural Cloud, which was a Shadow by Day, and a Light and Bulwark by Night: and when the Host of Pharaoh pursu'd them, he open'd them a Passage through the midst of the Sea, but overwhelmed the Egyptians presuming to follow them. Their Way then lying through the Wilderness, a place by Na∣ture barren of all Provisions, he made it fruitful by Miracles; spread a Table for them with Dainties, not afforded from the Earth, but from the Clouds; com∣manded a River to flow out of the Stony Rock, and to journey with them forty Years to refresh them and their Cattel. And when they drew near unto the Borders of the Promis'd Land, he inspired a third Heroick Per∣son to be their Military Leader, and by his Prowess and Conduct cast out the Heathen before them, and, to crown all his foregoing Mercies, he put them into actual Possession of the Land of Canaan; a Land that

was the Glory of Lands, ready till'd and cultivated, built and furnisht to their hands, with all manner of rich Moveables and Commodities, Dominis parantur ista, serviunt vobis, Provisions made for the Canaa∣nites, but enjoyed by the Israelites.

And now if any ask, Why was all this Munificence and Bounty showred on this People? what was the Design of the Almighty in making such a Profusion both of natural and supernatural Favours? The De∣claration of that is reserved to the last place, suspend∣ed to the End of the Recital of the Benefits, that it might look back to all that went before, and make a deeper and more lasting Impression in the hearts of the Receivers, and it was naturally this, That they might observe his Statutes, and keep his Laws. All the Families of the Earth had corrupted themselves again after the Floud, before God, and were either fallen into Atheism or Idolatry: but God determin∣ing in his Mercy never utterly to destroy Mankind a∣gain, resolved to take a contrary Course, to woo and soothe them to Vertue and Righteousness by his Fa∣vours; to add Benefits to the authority of his Com∣mands; Blessings to the Obedience of his Laws; Blessings, I say, and Benefits, not only in the ordi∣nary secret Course of his Providence, but, as Occasi∣on required, Openly and Miraculously: that Men might see 'twas wiser to worship the Living God, than to be Idolaters or Atheists, more advantageous to do his Will, than to bow to Stocks and Stones, or to be Slaves to wicked Spirits. And he made Ele∣ction of Abraham and his Seed after him to experi∣ment this his Gracious Method on: but with the De∣sign, that as he revealed his Power, Wisdom, and Goodness to them, they should be as a Nation of Prophets, Holy in themselves, and Preachers of Righ∣teousness

to the rest of the World. The Israelites thought, all the Wonders that were wrought for them, were only to pleasure and profit them, but they were principally to make known the Glory of God; and were Sermons, as well as Benefits; de∣signed not so much to gratifie their Carnal Affections, as to train them up in the Obedience of God's Laws. And he gave them the lands of the Heathen, and they in∣herited the labour of the People: that they might observe his Statutes, and keep his Laws.

I shall observe in the Words these two things:

I. How or which Way God did confer the Lands and Labours of the Canaanites on the Israelites, viz. He gave them.

II. Why or for what End he gave them, it was for this one Great End, That they might observe his Statutes, and keep his Laws.

In the handling of the first of these, The Manner or Way of God's conferring the Lands and labour of the Canaanites, (there being many collateral Circumstances in it which highly magnifie his Gift) I shall not only reflect on the bare Donation, but also on the conco∣mitant Circumstances.

I. He [Gave] the Lands.

In the Translation we use in the Common-Prayer-Book, 'tis said they [took] the lands and labours of the Heathen in possession. But the Ex∣pression of their [taking them] in one Translation, and God's [giving them] in the other, amounts to the same thing: for a thing may be [taken] two ways, by Force, or by Gift and Reception. Now Is∣rael took the lands and labours of the Canaanites the second of these two Ways, by Gift from God. 'Twas

not their own Sword, as 'tis said, or their own Bow that subdued their Enemies, but God that fought their Battels. They took Canaan, as they took Jericho; the Walls of which, when they had walk'd seven times about it, by the miraculous power of God fell down. The Grecians painted Timotheus, the fortu∣nate Athenian Captain, lying cross a River with a Net in his hand, and Cities flowing down the Stream into it, to shew how Easie a Town-taker he was: after the like facile easie Manner did the Cities of Canaan flow into the possession of Israel. And if all Men would consider how they came possest of the Blessings they enjoy, they would find that even the Greatest of them came to them, in a manner, sitting still and without Pains. We think 'tis we that get them, that 'tis our Wit and Industry that acquire Riches and Honour, our Valour that conquers Nations, &c. but alas, we do but walk, as I may say, about the City, and long enough we might walk, and never take it, if God did not cast down the Walls of it, i. e. remove the Obstructions and Difficulties that stand in our way. Who can arrogate to himself that he had a hand in the bringing about the Mercies of the Year 1660, which we this Day commemo∣rate, when all our Endeavours were frustrated, when our Designs came home to us uneffectually, or with the Destruction only of the Undertakers, when the Royal Party grew unactive, and began to de∣spond? Then, even then, when all Humane Power was at a Stand, our King was restored by a Secret and Divine Hand, by means as surprizing and unhop'd for, as un∣deserved by us: he was not freelier bestow'd on us this Day in his Birth, than in his Restoration.

Secondly, The Substance or Matter of God's Do∣nation to Israel is worthy the reflecting on, he gave

them [the Lands and Labours] of the Heathen. 1. The Lands: The Gift of Lands to a people that were a kind of wandering Arabs, and who might have been denominated Sans-terre, Without-Land, as a Prince of our own Country was call'd on the same account, was no small Accommodation and Be∣nefit. But then the Land God gave to the Israelites was a Land flowing with Milk and Honey, with Oil and Wine, a Land whose Stones were Iron, and the Bowels of whose Hills Brass. For we must not judge of Palestine, by what Travellers report of it at this day, since it fell under the Subjection of its present barbarous Anti-Christian Lord, whose Foot treads Barrenness and Desolation where-ever he marches Victoriously; who ruines Lands, as well as Arts and Sciences; and puts the Country-men to flight, as well as the Scholar. But Palestine must be consider∣ed in the State 'twas in at the time God gave it, when not only the Bounty of Nature, but his special Blessing was upon it. And if Good Land be a Good Motive to love and serve God, we of this Nation need look no further for an Argument to do our Duty, than the very Ground we tread on: for that old Verse (Eng∣land excells in Mountains, Bridges, Fountains, Fair Churches, Women, Wool) however comprehensive, falls short in computing the numerous Blessings of this Isle. Our misery only is, that as our most malignant Enemies are forced to confess our Countrey to be bona Terra, a good Land, so the most candid Histori∣ographers cannot forbear censuring it for bringing forth malà gente, a naughty People, no way comport∣ing with the Excellence of the Soil; a People that are stubborn and prone to Rebellion, who think Sedition the best Physick for a Sick Government, and Seditious Persons the best Physicians: whereas the Diseases of

a State were never cur'd by turbulent Spirits, though many States have been subverted by them; and Hi∣story that tells of so many Kingdoms ruined by Re∣bellion, records none that was ever reformed that way.

Thirdly, As God gave the Lands, he gave likewise [the Labour] of the Heathen into the possession of the Israelites: they entred into Houses which they built not, enjoyed Riches which they purchased not, reap'd Corn which they sow'd not: what our Lord said of his Disciples coming after the Prophets to preach the Gospel, What one man soweth, another reapeth, was literally true here. The Israelites came not into the Land of Canaan, as Planters do into a new-discovered Country, in vacuum, into a Void and Empty Soil: but as Students into a Colledge, or In∣firm persons into an Hospital, in plenum, into an Ac∣commodation of all things Necessary; where the Be∣nefactors have not been only Builders, but Founders of a liberal Maintenance; and provided Subsistence, as well as Reception. 'Tis the happy Lot of many in this Nation to come into the World provided of all things which the Life of Man can need, possess'd of Estates, not got by the Sweat of their Brows, but left them by the Acquisition of their Ancestors, so clear and disengaged, that they seem not to de∣scend to them, as Lawyers speak, res cum onere, the Estate with the Burden and Incumbrances, but res cum foenore, the Estate with the Emolument and pure Enjoyments of it. And such was the happy Condi∣tion of the Loyal Party of this Kingdom, upon the Blessed Restauration of his Majesty, that they were like New-born Heirs to great Fortunes; being not only call'd from a Fugitive Condition abroad, or delivered from Death, or the Apprehensions of Death

or Bonds at home: but had Preferments and Riches, Honours and Dignities added to the Gifts of their Lives and Country: God being not content, in the overflowing of his Bounty, to bestow on us only a Dry-Deliverance, but accumulated on our heads all other Good things. But whereas such boundless and unparallel'd Mercies required sutable Acknowledg∣ments on our Part, the multiplicity and greatness of our Benefactors have made us, like Israel, forget our Benefactor; and as they were waiward and froward on every Disgust, and lookt back again to Egypt, preferring their Bondage before the glorious Delive∣rance God had wrought for them: So we, as little sen∣sible of our Wonderful Restauration, upon every dis∣like to the Government, think better of our past Mi∣series, than our present Enjoyments; and, which is a Prodigy to hear, join hands with those that were our Oppressors, to bring our selves again into Sla∣very.

Fourthly, He gave [Them] the Lands and labour of the Heathen. The Persons to whom God was so li∣beral are worthy to be considered. God gave the seven Nations in promise unto Abraham, to be made good to his Posterity: but to say nothing of his Po∣sterity, whose Ingratitude is so well known, What was Abraham himself, for whose sake Canaan was promised, then when God call'd him out of Vr of the Chaldees? Even an Idolater as well as the Chaldees. For we must not take the Tradition of the Jews for a current Truth, who, because the word Vr sig∣nifies Fire, as well as it denominates a Country, tell us, That Abraham's coming out of Vr, was his Escape out of the Flames of Martyrdom, which he was cast into for opposing Idolatry. The Jews together with the Papists, though they otherwise hate them not

only as Christians, but as Idolaters, are always seeking a Reason in Man for the Motive of God's favour to him: whereas when God gives any thing, 'tis not for the Merit of the Person he gives it to. Yes, say they, he gave Abraham the promise of Canaan for his Faith so highly approved of in Scripture: But who gave A∣braham that Faith? They say, He was so ingenuous as to believe upon God's Call. Ay, but who gave him that Ingenuity? If it were a Good Gift, it came from a∣bove. We must look upon all God's After-Gifts, as we do upon those which we first and originally recei∣ved from him at our Creation, as proceeding from no antecedent merit on our Part that invited them: God gave no man Beauty, Sharpness of Wit, or any other Grace of Body or Mind, for any antecedent Graces that were in him: it were as absurd and ridiculous to say, That any one merited the Preheminences and Advantages he has above others, as to say, he could merit his Being it self before he had one: but as God's Goodness was the Fountain, so 'twas the sole Motive of his Endowments. Let no Man go say this Day a∣mong us, That 'twas for his Loyalty, and adhering to the true Religion, when so many were Schismaticks and Traytors, that God let him behold the Resto∣ration of the King and Church after their fatal Ru∣ine: but for his own Bounty sake, and the Reasons of his unsearchable Wisdom. For what could it profit any man to hold the Truth in Unrighteousness? to be Orthodox in Profession, as many boast themselves to be, and Ethnicks in Manners? Loyal to their Prince, and Vicious in their Lives?

I shall name but one Circumstance more of God's Bounty to Israel, and little more than name it; and that is the Smallness of the Return he required for all his immense Favours, it was only, That they should

live according to his Holy Laws. A performance ra∣ther delightsom than burthensom, so natural and rea∣sonable, that a Wise man would close with the Con∣dition, upon the bare hearing it, without Stipulati∣on. Israels manner of Tenure of God's Favour was like our Tenure in the Church by Frank Alms; who for many comfortable, and too often envy'd Endow∣ments, are obliged only to send up Prayers and Thansgivings to God, and to perform such other Duties, as conduce to our Eternal Felicity. God's very appointment of so merciful a Return to Israel, was of it self a Singular Mercy. But because this falls into my second General Part, Why, or for what End God gave the Lands and Labours of the Heathen in∣to the Possession of the Israelites, I shall not prevent my self by enlarging on it before the time. And he gave them the lands and labour of the Heathen—(Why?)

That they might observe his Statutes, and keep his Laws.

Statutes and Laws are much the same in Sense, and seem here to be but two Names for one thing. Laws being so called from their binding Authority, and Statutes from their being establisht or decreed. Likewise the observing the one, and keeping the o∣ther, are but two Expressions again of the same Du∣ty: for by keeping the Laws is meant, that men should not wittingly violate them: and by observing the Statutes, that they should not transgress them through Ignorance or Incogitancy: as S^t Paul says in a like Case, Therefore we ought to give more earnest heed to the things we have heard, lest at any time we should let them slip.

But what were the Laws and the Statutes, for the keeping of which, God accumulated so many Extraordinary Benefits on Israel? The Jews had three Sorts of Laws, Judicial, which related to their Civil Affairs, the Tryals of Justice and punishing Criminals. Ceremonial, which belonged to Religion, as the Laws of Sacrifices, Observations of Days, Purifica∣tions, &c. Thirdly, the Moral Law, contained in the Ten Commandments. The two former Sort, though they proceeded from the same Divine Wis∣dom, and were established by the same Divine Autho∣rity, as the last; yet their Deductions being so re∣mote from their Principles, like the Branches or Twigs of a Tree from the Root, and their Reason and Equity not so discernible, they were enjoyed only as the Rudiments or Elements of a Science, not so much for themselves, as for a further End: And as such Rudiments or Elements are laid aside, when once the Science it self is attained: so the Judicial and Ceremonial Laws were laid aside, as soon as the End for which they were given was attained. But the Moral Law, quite of another Nature, is the very Transcript or Copy of the Eternal Law of Reason residing in God's own Breast, and can no more be abrogated, than Vertue and Righteousness can be ab∣rogated, it being the same thing with them. And therefore though God did require at the present, that All his Laws and Commandments, of what Kind so∣ever, should be kept and observ'd: yet it was the Moral Law for which he was chiefly concerned, the Law of Eternal and Immutable Goodness, not tempo∣rarily impos'd upon Men, but interwoven into their very Nature at their Creation, and which, though a long Night of Sin may obscure and dim the Chara∣cters of, nothing can utterly obliterate. 'Tis true

this Law was afterwards written on Tables of Stone, but that was but for the same Reason, that we write them now adays on our Church-Walls, to put men in remembrance of them, and to send them to con∣sult the Tables of their Hearts, where they were be∣fore engraved. But to proceed:

God's Laws, as my Text declares, go hand in hand with his Benefits; his Favours and Commandments are never divided, but where he confers his Bounty, he always exacts Obedience. Men are willing to think (as Israel did) that all the Good they receive from God, is merely for their Accommodation, and that he has no regard to his own Glory and Service in bestowing them: that the Sun was made only to give them Light, to distinguish their Seasons, and to ripen their Fruit, Corn, and Wine, and other Pro∣ducts of the Earth; to furnish their Tables, and re∣lieve their Necessities, &c. Whereas these were gi∣ven not only as Blessings, but as Documents and In∣structions; not so much to indulge the Outward, as to edifie the Inward Man; to bring the Partakers of them to the Knowledge, Fear, and Love of the Dei∣ty: and if we would reflect on the End of God's Be∣nefits, as well as barely on his Benefits, that which the Vine boasts of it self in the Parable, would be found true of all other good Creatures, viz. that they would cheer both God and Man at the same time, i. e. refresh and comfort indigent Man, and occasion Sacri∣fices of Thanksgiving and Obedience to the Almighty. 'Tis a Maxime even in the Gifts of Men conferr'd on one another, and grounded on good reason, Omne beneficium est propter officium, every Good-turn is for the sake of some Good-turn; and Gifts otherwise bestowed, are justly lookt upon as proceeding only from Weakness; as the Effects of Prodigality, or

some impotent Passion. And if any say, Benefits given on Design are by the Generous held base and sordid; that is only true, when the Design is Sinister and Unworthy, not when 'tis Noble and Religious, to promote Vertue, Friendship, &c.

Again, whereas my Text teaches us, that God makes use not only of his Laws, but of his Benefits to bring us to a Holy Life; not only employs his Au∣thority, but wooes and hires us to Righteousness: This shews that he is more than ordinarily concern'd in our Obedience, and that our yielding or denying it to him is not so Indifferent a thing as we make it. And if any ask, Why is the Almighty so concerned in the Actions and Behaviours of Men? Do their Vertue and Righteousness any way profit him? I an∣swer, Not at all: the Righteousness of Faith contri∣butes no more to his Happiness now under the Gospel, than Legal Righteousness did under the Law; his Essential Glory is no more augmented by our Spiritual Oblations, than his Being was sustained by the Bloud of Bulls and Goats: God is self-sufficient and self-happy, his Creatures receive all they have from his Fullness, and can confer nothing to him. That he is pleas'd to use so many Artifices and Endeavours to make Men Righteous, is for their sakes, not his own; 'tis his Goodness, not his Interest moves him to it; his Earnestness that we should live Holy Lives, is nothing else but his Earnestness that we should be saved. A petulant Inconsideration may wonder, why God was pleased to create Rebellious Man; but why he should desire to preserve him, when he had crea∣ted him after his Own Image, there is no temptation to wonder at, any more than to wonder that God should be Good; or, to use the Psalmist's expression, that the Righteous Lord loveth Righteousness. We

shall shew our selves wiser to adore the Wisdom of God, and to submit to his Will, than to cavil at his proceedings, especially if we consider the Danger there is in Disobeying him: for though he sollicites and courts us to a Holy Life, his Judgments always attend and stand by his Favours, and are ready to right any Wrong or Contempt that is cast upon them.

But now this being the End of all God's Mercies, That he may be Glorified in the Obedience of his Crea∣tures, how did Israel comply with this his Design? Why, truly, if we did not read it in his own Word, their Wickedness and Ingratitude, after so many and miraculous Benefits, would be incredible. There was no Sin or Abomination of the Heathen, Idolatry only excepted, that they were not guilty of. And why did I say, Idolatry only excepted? when they added Apostasie to their other Provocations, and multiplied Idols equal to the Gentiles: so that it may be said, God cast out the Canaanites for those that proved worse Canaanites; and that the Jebusites were better than the Israelites. And they went on despising God's Mercies, and frustrating the Designs of his Bounty, till at last they forfeited all his Mercies and his Boun∣ties, and became of the most happy and glorious People, the most Miserable and Despicable, even the Astonishment of all Nations. Neither need we to travel into the once Holy, but now Unholy Land to understand their Condition: for God has made their Punishment as far known, as they made their Sins and Provocations; and has sent them home to the very Doors of all the Nations of the Earth, to preach by their Example the Penalty of Ingratitude and Disobedience.

I have done with the Words, and that we may not amuse our selves with insignificant Invectives, or un∣concerning

Relations, in contemplation of God's Mercies in common to us with other Christians, and his particular, Signal, and distinguishing Favour to us this Day, not only above other Nations, but even above our own Predecessors, let us ask our selves these two Questions:

1. Whether the Mercies of God have not been Greater to us, than to Israel, or to any other Peo∣ple? And

2. Whether our Ingratitude to him has not been also Greater than any others?

1. That his Mercies to us have been Greater than to Israel or any other, will need no long or labori∣ous Proof: if the Mercies of the Gospel are Greater than those of the Law, the Substance of things more Excellent than their Shadows; if God's casting out the Israelites themselves for our sakes, as he cast out the seven Nations for theirs, and making the Jews but as Gibeonites to Christians, as Drawers of Water, and Hewers of Wood, be a higher Favour: If again his Be∣nefits to us exceed even those of our Fellow-Christi∣ans, if our Religion be purer, our Government happier, our People freer than theirs: If, lastly, the Blessings conferred on us of this Generation transcend even those of our Ancestors; the Deliverance of the King∣dom in no Age being able to parallel the wonderful Restoration of it in this.

2. And secondly, I fear 'twill be as easily made to appear, our Sins have been also Greater than any be∣sides. For if Israel and Others were Ungrateful, we have been even Despiteful to our Gracious God and Benefactor; sinn'd, as 'twere, out of a Pique to the Divine Goodness, more than out of infirmity; whereas they were Idolaters, we have been Atheists; whereas they only forgot their God, we have derided

ours; and not only denied him by our Wicked Lives, but denied him in Words to have any Being. A∣gain, if Israel and others have defiled themselves with the Sins of the Flesh, our Nation is polluted from one End to the Other with Riot and Debauchery: we being not contented to commit the Shamefullest of all Sins, but we must leave Trophees of them; af∣fix to whole Streets of our Cities the Names of those Nefanda, those infamous Crimes, which, as the Apo∣stle says, ought not so much as to be mentioned a∣mong Christians. If others have Murmured after their Eminent Benefits and Deliverances, we have mutinied and been Seditious after ours; turned our Thanksgivings and Glorifications of God into Libels against the Government; our Vows of Loyalty and Obedience to the King, into Conspiracies and Treasons against his Life.

And what do we promise our selves after these things? That though God spared not his own People, but took the Forfeiture of the Lands of the Israelites, as well as of the Canaanites, for the greatness of their Transgressions, yet that he will spare us as more Precious to him? Let us not deceive our selves, the Greater has been God's Bounty to an Ungrateful People, the Greater will be the Displeasure he shews to them. Saint Paul, Rom. II. brings in God dis∣planting one Nation for their Iniquity, and planting in another; cutting off, and graffing-in; after the manner of a Husbandman or Gardener, who places and displaces his Trees, according to their fruitfulness or unfruitfulness; and he expresly tells us, That we that are but Wild Branches graffed into the Olive-tree, have no reason to boast our selves against the Natural Branches and to be high-minded, but to fear: For if God, says he, spared not the Natural Branches,

take heed lest he spare not you. 'Tis not so much the Contingency that is in the Nature of the things of this World, as the Sins of Men that make them un∣stable; the Fortunes of Kingdoms are not tost like the Waves of the Sea, lift up one while to the Clouds, and then carried down again to the Center by the force of Winds; but according to their Righteous∣ness or Unrighteousness God pulls down one, and sets up another. Neither are they governed by the Power of Stars: The Jews have an excellent Say∣ing, Non est Planeta Israeli, Israel has no Planet, i. e. though God gave up the Heathen oft-times to be go∣verned, like the Plants of the Earth, by the Influ∣ences of Stars, because they trusted in such Vain things: yet he orders and disposes the Affairs of his faithful People immediately himself. And 'tis a mere Vulgar Conceit, that Comets cause Wars and Chan∣ges of States; Divine Philosophy tells us, Mens Sins occasion God to send Comets, and to fill the Sky with Prophetick Prodigies. We affect to look as far beyond our selves as we can for the Causes of our Evils, but they are to be found nearer at Home, and arise out of our own Breasts; the Heavens are not the Authors of our Misfortunes, i. e. the Conjuncti∣ons or Revolutions of the Celestial Bodies, but our own Wicked Lives; and the surest Prognosticks are to be made from the Innocence or Guilt of a Nati∣on, and not from the Face of the Sky. Let no Man think I cast a Cloud upon the Glory of this Day, Il∣lustrious in the Birth, Illustrious in the Restoration of our most Gracious King; that instead of exciting, I affect to damp the Publick Joy by Ill Bodings; un∣less he also supposes, that the Blessings of a Nation cannot be rightly commemorated and celebrated without Noise and Inconsideration, Tumult and

Riot, Excess and Debauchery, setting-light by Sin, and forgetfulness of Religion. A sad and severe Re∣flection on our Unthankfulness to God for the Singu∣lar Mercies of this Day, with a serious Resolution of our better Acknowledging them by a future Holy Life, will add more Lustre and true Joy to it, than the Bravery and Feasts, the Bells and Bonfires, and all the other Pomps that solemnize it. For let us consider, That every Wise Agent works to some End or other, and that not only the Words we have heard this Day explain'd, but the whole Tenour of Scri∣pture concurs in this, That the End and Purpose of God's bestowing Benefits on a Nation, is to make them Righteous and Holy; and that the only Expe∣dient on our part to secure a Continuation of them, is to have a strict regard to our Duty; that Obedi∣ence is the best Preserver of our Happiness; and the Means always to keep God's Favour, is always to keep his Laws.