Sermons Preached on Several Occasions, Sermon 10
The Tenth Sermon.
EZRA 9.13, 14.
After all that is come upon us for our evil Deeds, and for our great Treſpaſs; ſeeing that thou our God haſt puniſhed us leſs than our Iniquities deſerve, and haſt given us ſuch a Deliverance as this:
Should we again break thy Commandments, and join in Affinity with the People of theſe Abominations? Wouldeſt not thou be angry with us till thou hadſt conſumed us, ſo that there ſhould be no Remnant nor Eſcaping?
THIS Chapter contains Ezra's Addreſs unto God, A Sermon preached the Day the Fire began at Northampton.in which he confeſſeth and bewaileth the Sins of the Jews after their Return from the Captivity of Babylon, and more eſpecially their having joined themſelves in Affinity with Strangers, and married Wives of thoſe idolatrous Nations round about them, which was directly contrary to the Law of God, forbidding all ſuch Affinities and Alliances. Now this their Sin was ſo much the greaten, and ſo much the more difficult an Undertaking it was to put a ſtop to it, upon a threefold Account.
1. In regard of the general ſpreading of this Sin among them, and the great Multitude of ſuch as had contracted this Guilt. We find, Ezra 10.16, 17. that they who undertook the rolling away of this Reproach, and the reducing of the People to the Obſervation of the Law, were three full Months imployed in examining Offenders in this kind, and in taking Security from them that they would put away their unlawful Wives: Had not the number of them been very great, much leſs time would have ſufficed for tranſacting that Buſineſs.
2. In regard that they were not only the common, and the ordinary and inferiour ſort of People that had thus tranſgreſſed the Law, but the Princes and the Rulers had been chief in this Treſpaſs: And the Prieſts and Levites, Ver. 2. Chap. 10.18, 19, &c.as well as the Princes, had been deeply involved in this Guilt. Yea, ſo far had this Corruption prevailed among them, that there were found even of the Sons of Joſhua the Son of Jozadak the high Prieſt, that had taken ſtrange Wives, as in the ſame Place we are informed.
3. In regard that ſome of them that were in this Treſpaſs, had been ſo long married to Strangers, that they had Children by them. Ver. 44.In all theſe reſpects, I ſay, as their Sin was exceeding great, ſo it was a Buſineſs full of Difficulty to attempt the Reformation of a People in theſe Circumſtances, and ſo far ingaged in illegal Practices. But however Ezra being a Man full of Zeal for the Glory of God, and for the Good of that People, is not diſcouraged by all this. Notwithſtanding all the Oppoſition that he was like to meet with in this hard Service, he couragiouſly ſets about it, and through the Preſence of God with him, and the Bleſſing of God upon his Endeavours, he is ſucceſsful in his Enterprize, and ſees a deſirable Iſſue thereof.
You who have Opportunities put into your Hands of doing any thing for God, and for the Good of the Place where God hath caſt your Lot, ſuffer not the Apprehenſion of Difficulties to diſmay you: Ariſe and be doing what lies in you, and leave the Succeſs to God; Zech. 4.7.he that once ſaid, VVho art thou O great Mountain? before Zerubbabel thou ſhalt become a Plain; can go before you, and make the crooked Places ſtreight, and the rough Ways plain: he can moſt eaſily either remove all thoſe Difficulties that diſhearten you, or lift you above them: he often gives that Succeſs to zealous and ſincere Endeavours which not only anſwers, but far exceeds all our Deſires and Expectations. But then let's be ſure we take holy Ezra for our Pattern, and obſerve his Method. Being to undertake a great and difficult Buſineſs, he begins with Humiliation: he moſt affectionately confeſſeth, mourns over, and bewails the Sins of that People, the Reformation whereof he deſigned to attempt. The more deeply you can be affected with, and take to Heart the Sins, Diſorders, and Abuſes that you would remove; the more ſincerely, cordially and affectionately you can mourn over them, and lament them; the more Tears you can ſhed for them in your Confeſſions of them before God, the better Succeſs may you hope your Endeavours of Reformation will be attended withal. How paſſionately did Ezra lay to Heart the Sins of that People? As ſoon as he had heard how they had by illegal Affinities mingled themſelves with their idolatrous neighbouring Nations, how did he behave himſelf, and what deep Senſe of the Hainouſneſs of their Sin, and Greatneſs of their Provocation did he expreſs? VVhen I heard the thing, ſaith he, I rent my Garment, and my Mantle, and pluck'd off the Hair of my Head, and of my Beard, and ſat down aſtonied: And at the Evening-Sacrifice I aroſe up from my Heavineſs; and having rent my Garment, and my Mantle, I fell upon my Knees, and ſpread out my Hands unto the Lord my God, and ſaid, O my God, I am aſhamed, and bluſh to lift up my Face to thee, my God; for our Iniquities are increaſed over our Head, and our Treſpaſs is grown up unto the Heavens. And then he goes on in the ſame Extaſy of Affection, laying open God's unſpeakable Goodneſs to them, and the horrid Nature of their Provocation. And what's the Iſſue hereof, but ſuch a Reformation as a Man would wonder how it could ever be effected and brought about, conſidering how many the Offenders were, how great and conſiderable the Perſons of many of them were, and what ſtrong Temptations and Ingagements they had to make them unwilling to abandon their Sin. But upon Ezra's ſtrange and almoſt unexampled Humiliation, God was pleaſed to exert and put forth his Power in a ſtrange and extraordinary manner upon the Hearts of the Offenders, to prevail with them to diſclaim and renounce their Sin, notwithſtanding whatever carnal Motives and Conſiderations there were to endear it to them. If we could once attain to take Sin to Heart as he did, we might then expect to ſee better Fruits of our Endeavours after Reformation than yet we can. But this by the way.
In the Words that I have read, which are a part of Ezra's Addreſs unto God by humble and affectionate Confeſſion of their Sin, he ſpreads and lays open the Aggravations of it, together with the Danger and ſad Iſſues of it, if they ſhould ſtill continue in it. The Aggravations thereof are theſe three.
(1.) The great Severity that God had formerly ſhewed againſt them for their Sins, which is ſet forth and expreſs'd in the firſt Words; After all that is come upon us for our evil Deeds, and for our great Treſpaſs.
(2.) The merciful Tenderneſs and Compaſſion that God however even in that Severity was pleaſed to manifeſt towards them, in the next Words, Seeing that thou our God hast puniſhed us leſs than our Iniquities deſerve.
(3.) The ſingular Favour God had ſhewed them in reſcuing them from under thoſe Calamities which their Sins had brought upon them in the Clauſe following; And haſt given us ſuch a Deliverance as this. Theſe were the things by which their Sin would be greatly heightned: after ſo much Severity, Compaſſion and Kindneſs, to have returned to Folly, and to have broken God's Commandments again, was to have done as bad as they could, as the Prophet ſpeaks, and to have given their Sins all the Aggravations that they were capable of.
Then as for the Danger they expoſed themſelves to, that was no leſs than utter Ruine and Deſtruction. After this Mixture of ſevere and merciful Providences, ſhould we again break thy Commandments? wouldeſt thou not be angry with us till thou hadst conſumed us, ſo that there ſhould be no Remnant nor Eſcaping? They had indeed already broken God's Commandment in a grievous manner, and ſinned againſt him with an high Hand by thoſe unlawful Marriages. His meaning therefore is, ſhould we again break thy Commandment as we have done? Should we ſtill continue in our Sin, and obſtinately refuſe to be reduced to Obedience? If we ſhould ſtill perverſly and irreclaimably go on in our Treſpaſſes, wouldeſt thou not be angry with us till thou hadst conſumed us? Of theſe Particulars in order as they lie in the Text.
I begin with the Aggravations of their Sin, the firſt of which is the great Severity God had formerly ſhewed againſt them for their paſt Tranſgreſſions: After all that is come upon us for our evil Deeds, and for our great Treſpaſs; ſhould we again break thy Commandments? Here divers things are obſervable.
1. That Ezra and all thoſe who joined with him in this Confeſſion of their Sins, did endeavour to aggravate their Sins by calling in and laying together all thoſe Circumſtances by which the Hainouſneſs of them might the better appear. And this they did to the end their Hearts might be the more affected with them, and the more ſoundly humbled for them; as alſo that they might be the more willing to forſake them. And this is the Property of all true Penitents, they ever deſire to be throughly apprehenſive of the Evil of their Sins; and therefore they aggravate them to the utmoſt; in their Confeſſions charging themſelves fully with them, and laying as much Load upon themſelves as they can. They think they can never ſpeak enough againſt themſelves, nor ſufficiently diſcover and repreſent the Evil of their Ways, inſomuch that ſometimes they rather exceed than come ſhort herein, charging themſelves more heavily than there was cauſe for.
But Hypocrites, unhumbled and impenitent Sinners, are of a different temper; theſe inſtead of aggravating their Sins, are wont to extenuate and palliate them. If they be forced to confeſs them, 'tis for the moſt part but by halves that they do it. If they cannot but acknowledg they have offended, yet they will do it with an Apology, or with an Addition of ſomething that may qualify and leſſen their Sin: They are indeed ſometimes overtaken, but 'tis very rarely; 'tis when they are drawn aſide by ill Company, or overpower'd by the Strength of Temptation; that they are not the only Perſons that are faulty in that kind; that ſome others that would be eſteemed much better than themſelves, are much more blame-worthy; that there is no Man but muſt have his Allowances, and that it would go hard with us all if all our Actions ſhould be narrowly ſcanned; and the like. Theſe and ſuch like are the Excuſes which they plead, and the Defences they make for themſelves, when they ſhould take ſhame to themſelves, and own their Exceſſes and Exorbitances in their full Magnitude, judging themſelves that they might not be judged of the Lord. Theſe partial and favourable, lame and imperfect Confeſſions of Sin, when ſome little Part is owned, but much more is denied; when Fig-leaves and ſpecious Pretences are ſtudiouſly ſought out to cover as much of a Man's Shame as is poſſible, are ever an infallible Argument that the Sinner was never duly humbled for that Sin for which he hath ſtill ſo much Kindneſs and Affection.
2. Another thing obſervable is, that Ezra, and thoſe other holy Men, that together with him made this Confeſſion, did impute all thoſe Miſeries and Calamities which they had ſuffered in the Captivity, unto their Sins: they did own their Sufferings as the Fruit of their Sins, and acknowledg their Tranſgreſſions to have been the meritorious Cauſe and Procurers of their Afflictions: After all, ſay they, that is come upon us for our evil Deeds, and for our great Treſpaſs. They were convinced, and did yield and aſſent that God's Intentions in bringing thoſe Evils upon them, were to puniſh them for their Sins. This Conviction and Acknowledgment was neceſſary for them, and is for us all in reference to our Afflictions; and yet 'tis very difficult to attain it. 'Tis neceſſary, becauſe without it we can neither be patient under our Afflictions, nor profit by them, nor rationally expect a good Iſſue out of them.
1ſt. Unleſs we be convinced that our Sufferings have relation to our Sins, and own them as the Fruits of our Sins, we ſhall hardly be able to undergo with Patience what is inflicted on us. To be ſure we ſhall want one of the moſt effectual Arguments to work Patience in us. 'Tis the Senſe of our Sins deſerving whatſoever is come upon us, and an Acknowledgment of the righteous Hand of God in bringing ſuch Afflictions on us for our Sins, that humbles and ſubdues our Hearts to God, compoſeth and quieteth our tumultuous Spirits, and gives check to all the Riſings of our rebellious Nature againſt God's Providence. It was the Senſe that Eli had of his own Guilt, and of the juſt Deſert of his own Sin, and the Sins of his Family, that made him ſo patient, quiet and ſilent, when that heavy Sentence was by Samuel pronounced againſt him and his, as that he had not a Word to ſay more, than only to profeſs his humble and meek Submiſſion to the good Pleaſure of God; It is the Lord, ſaith he, 1 Sam. 3.18.let him do what ſeemeth him good. And this is that which the Spirit of God calls the accepting of the Puniſhment of our Sins. Lev. 26.41.But if the Sinner be not convinced that he ſuffers for his Sins, and that his Tranſgreſſions have been the Procurers of his Afflictions, it cannot eaſily be but that his corrupt Nature ſhould rebel againſt God, and impatiently riſe up againſt his Providence as unequal, too rigorous & ſevere.
2dly. Neither can a Man profit by his Afflictions, unleſs he be convinced that his Sins have been the Cauſe of them, and that God ſtrikes at them in his Sufferings. Who can think himſelf concerned to amend and reform that, upon the account of his Afflictions, which he never diſcerned to be the Cauſe of them, nor can be convinced that they have any relation to it? But let a Man once be throughly apprehenſive of the Diſpleaſure of God againſt him for his particular Sins, and ſee the Hand of God in his Afflictions ſtriking at thoſe Sins, and then he will ſoon think himſelf highly concerned to rectify or remove out of the way that which hath done him ſo much Miſchief: He will think he cannot make too much haſte to quit and be rid of that for which he ſorely ſmarts already, and may yet ſmart more, unleſs by his ſpeedy Reformation he prevent it. When God had ſent a Plague among the Iſraelites for their murmuring, Moſes being deeply ſenſible of the fierce Wrath of God againſt them for that Sin, ſaith to Aaron, Numb. 16.46.Take a Cenſer, and put Fire therein from off the Altar, and put on Incenſe, and go quickly unto the Congregation, and make an Atonement for them; for there is Wrath gone out from the Lord, the Plague is begun. Go quickly, ſaith he, for Wrath is gone out from the Lord. A lively Senſe of the Anger and Diſpleaſure of God in your Afflictions for your Sins, will ſpeed and quicken your Endeavours to make your Peace with God, by anſwering the End of his Corrections.
3dly. Neither can you rationally expect to be freed from your Afflictions in a way of Mercy, until they bring you to the Sight of your Sins, and you look upon them as the Puniſhment of Sin: For till that be done upon you, your Afflictions are wholly fruitleſs, as having done no part of that Work, for effecting of which God ſent them. To underſtand why you are afflicted, and to ſee the Sins which God ſtrikes at in your Afflictions, is the firſt Step towards God's attaining his End in afflicting you. If this be not done upon you, nothing is done. And therefore you have no Reaſon to expect the Removal of them, unleſs it be to make way for ſome other more ſmarting Rod, which may effectually work that in you which God intended. But though in theſe Reſpects it be moſt neceſſary to ſee and own our Sins as the Cauſe and Procurers of our Sufferings, yet to do it is as difficult as 'tis neceſſary. For ſuch is the Pride and Stubbornneſs of our Hearts, that we are not eaſily brought to take Shame to our ſelves, and to acknowledg our own particular Sins to have been the Cauſe of our Sufferings, ſaying to our ſelves as God ſaith to Jeruſalem, Jer. 4.18.Thy VVay and thy Doings have procured theſe things unto thee. We are very unwilling to acknowledg our own Guilt, and would much rather lay the Cauſe of our Sufferings at any other Door than our own. And this we are eſpecially apt to do in publick and common Calamities. Theſe we aſcribe:
(1.) To Chance or common Providence, in which we do not think our ſelves particularly touch'd or concern'd.
(2.) To the Wickedneſs of ſome malicious and miſchievous Inſtruments, that were the Contrivers and Cauſers of our Sufferings.
(3.) To the Sins of others: The Provocations of ſuch and ſuch profligate and abominable Perſons drew down the Judgments of God upon the Place, and not our own Offences. As for our ſelves, we ſuffered only in the Croud, and becauſe we were found among thoſe who were to be puniſhed. Or,
(4.) If we acknowledg our Sins in the general to have been the meritorious Cauſe of our Sufferings, yet we deſcend not to Particulars, we charge not our ſelves with ſuch and ſuch Sins for which God hath been angry with us. And ſo our owning our Sin only in general as the Cauſe of our Sufferings, is but a formal thing, with which we are little affected. 'Tis little better than if we had ſaid, We believe indeed that we have deſerved all that is come upon us, but we know not how nor wherein. Ezra no doubt went a great deal further; 'tis not to be queſtioned but that he had in his moſt paſſionate Confeſſions, an Eye upon the particular Sins for which they ſuffered in Babylon. We may be ſure they were not Generalities only that ſo deeply affected him: he had upon his Heart the particular Inſtances of their vile Provocations, together with the Circumſtances of them; and ſo muſt we if we deſire to be affected with God's terrible Providences as we ought, and to take them to Heart in a right manner. Though what I am now ſpeaking concerns us all, yet there may be thoſe amongſt us who may think themſelves very little concerned therein.
1. Thoſe who though they have been Sufferers together with others, yet have been free from all thoſe foul and enormous Offences and high Provocations which many others have been guilty of; and poſſibly over and above their being free from the Guilt and Stain of fouler Sins, they have been ſuch as have made a ſtricter Profeſſion of Religion than moſt others. Theſe Perſons may be very inclinable to think that God did not particularly intend the correcting of them for their Sins, in the common Judgment that lighted upon the Place, but that they ſuffer rather upon their Neighbours Account than their own.
2. Of the ſame Opinion perhaps may they be tempted to be, who ſeem even as to outward things, to have gained by their Afflictions, and to be in a better Condition, as to Trade, than they were in before. 'Tis eaſy for ſuch, if any ſuch be, to entertain themſelves with a pleaſant Dream, that God only emptied them to the end he might fill them fuller than they were before; and that he had no other Deſign in pulling down their Houſes, than that he might build them up fairer. But let neither the one nor the other deceive themſelves. They would but flatter themſelves, if they ſhould think that God did not aim at their Sins in his ſevere Providences, as well as at the Sins of their Neighbours.
As for the former of theſe, though they may have been free from the fouler Abominations and crying Sins of the Place; and though they may have made a ſtrict and high Profeſſion of Religion, yet even ſuch may have been tainted with the Pollution of many Sins which may have had no ſmall Influence in procuring the heavy Judgments of God upon the Town. And their Sins, in reſpect of their nearer relation to God, and ſtricter Profeſſion, may have reflected more Diſhonour upon the Name of God, than many of thoſe Sins in others, which have otherwiſe had much more Flagitiouſneſs and Enormity in them.
And as for the latter ſort, who may ſeem to have gained by their Loſſes: If that be the Condition of any amongſt us, let them not be too forward thence to conclude their Innocency. God may pull down in Anger, and wound in higheſt Diſpleaſure; and yet ſuch is his admirable Goodneſs and Compaſſion, that he may anon repent him of the Evils which he hath for our Sins moſt juſtly brought upon us, and with Advantage rebuild what he had pulled down, and ſo fully heal the Wounds that he had made, as to leave us in a better Condition of Health and Strength than he found us in. God by the Prophet Ezekiel foretelling the Return of the Iſraelites from Babylon, and their Re-eſtabliſhment in their own Land, promiſed to ſettle them after their old Eſtates, and to do better unto them than at their beginning. Ezek. 36.11.Now what think you? Might they when God had made good this Promiſe, thence infer, that God was never angry with them for their Sins, and that their Sufferings in Babylon were never intended as their Puniſhment? Their Caſe may be yours: God hath, it may be, ſince the Fire, dealt better with you than at the beginning; you are in ſome Reſpects perhaps in a better Condition than formerly, perhaps your Trade is doubled: Will you therefore now wipe your Mouths, and ſay you were innocent; you never offended God ſo as to have had any Hand in procuring his Judgments to be poured out upon this Place? Far be it from you to draw ſuch a proud Concluſion from God's gracious Providence towards you. Though God hath not only built you up again, but adorned and beautified you, and advanced you to a more ſplendid Condition than before, yet ceaſe not you ſtill to acknowledge and give glory to the righteous hand of God in pulling you down, and emptying you. Amid all your preſent Mercies and Advantages, be you ſtill found putting your mouths in the duſt, loathing and abhorring your ſelves for your evil ways, and from your hearts profeſſing, That as you were moſt juſtly pluckt down, ſo you might ſtill as juſtly have lain in Ruins and Aſhes, and have been made perpetual Deſolations, as God once threatned the Land of the Chaldaeans, Jer. 25.12.a place never to be inhabited any more.
And ſo much concerning the ſecond thing obſervable from this firſt aggravation of their ſins.
The Third Particular thence obſervable, is, That to return to ſin after we have been ſeverely puniſhed for it, and grievouſly ſmarted for it, doth much heighten our ſin, and render it much more provoking in the ſight of God. This is clearly implied in the form of ſpeech which Ezra uſeth; After all that is come upon us for our evil deeds, and for our great treſpaſs, ſhould we again break thy commandments? As if he had ſaid, This were a provocation of an high nature; far be it from any of us to be guilty of it.
There are theſe three things that greaten and aggravate our ſins committed againſt God; and notwithſtanding former great Severities againſt thoſe our ſins.
1. To ſin again in the ſame kind, after that we had grievouſly ſmarted for ſin, argues a great degree of hardneſs of heart. The ſcalled Child dreads the fire; and the very bruit Beaſts are afraid of medling with that for which they have been ſoundly beaten. And were there any tenderneſs upon the heart of man, he would not again eaſily be drawn to venture on that which he hath already paid ſo dearly for.
2. It argues an heart ſtrongly ingaged to ſin, and deſperately bent after it, which no former Severities will reſtrain, or hold in It ſhews a man is mad in love with ſin, that will out after it whatever it coſt him. 'Tis as much as if he ſaid, 'Tis true, I have already taſted of the bitter fruits of ſin; I can tell by experience what 'twill coſt me. But however, I muſt pleaſe my ſelf, I muſt gratify my ſinful deſires, my ſenſual and brutiſh Luſts, and I will, I am reſolved to do it, come what will of it.
3. It argues a ſlighting of the Anger and Diſpleaſure of the Almighty, and a contempt of his Rod. Herein a man's carriage towards God, is like that of a ſtubborn and incorrigible Child againſt him that chaſtens him. Though you make him ſmart, he cares not; correct him as long as you will, he is ſtill the ſame, and will do what he pleaſeth, do you what you will, or can, to reclaim him. Take heed of this aggravation of your ſins, you who have been Sufferers by the Fire, and all you who have any other way been ſeverely handled for your ſins. Beware how you have any more to do with thoſe ſins againſt which the fierce indignation of the Lord hath been ſo diſcovered, and his Word, as it were, revealed from Heaven. Keep at the greateſt diſtance from thoſe Sins; come not near the Borders or Confines of them; run away from all temptations to them. And that you may be preſerved from them,
1. Labour to know what they be. 'Tis now a good while ſince the dreadful Fire; though you were then in a miſerable hurry, full of dread, diſtractions, and confuſions, ſo as you had ſcarce the command of your own thoughts; though then you had not ſo much ſedateneſs and compoſedneſs of ſpirit, nor ſo much freedom and liberty as to ſit down and conſider, as to reflect and enquire into your ſelf, as to call your ſelf to an account, and find out the cauſes of God's fierce Indignation, yet ſince you have had time enough to do it. Have you done it? Have you gotten a ſight of all thoſe your particular Sins, by which the Wrath of God had been ſo highly incenſed againſt you? If you have not, if this work hath ſo long been neglected, if to this day you have never ſet about it; if ſtill you be ſtrangers to the reaſons of God's contending with you, yet be now at length perſuaded to make a narrow ſearch after all thoſe Sins which have been the procurers of ſo much miſery to your ſelves, and this place.
2. Having found out thoſe ſins, have them often in your thoughts; and if it be poſſible, carry always upon your heart the impreſſions of that terrible Judgment, at leaſt be ſure that you often call it to mind, and renew the lively remembrance of it, and labour to preſerve the images and repreſentations of all the diſmal circumſtances of it in your mind; and then ſay with Ezra here in the Text, After all that is come upon us for our evil deeds, and for our great treſpaſs, ſhall we again break thy commandments? So ſay in reference to all your particular ſins; your filthineſs and uncleanneſs, your drunkenneſs and ſwearing, your profanation of the Lord's Day and Ordinances, your pride and gallantry, your covetouſneſs and earthly-mindedneſs, your unconſcionable dealing, and your diſhoneſt methods and artifices in the managing of your Trades and particular Callings; your ſcant Meaſures, and deceitful Ballances; your mingling, adulterating and embaſing your Commodities to impoſe upon the Buyer, and inhance your gain; your allowing your ſelves in diſſimulation, and lying, and falſhood, for your advantage; your laying aſide the golden Rule of our Saviour, and making no conſcience of dealing with others, as you deſire to be dealt with your ſelves; your ſeeking your ſelves, and your own things, with the diſregard of your Neighbours, and the neglect of the Publick good; your lukewarmneſs, coldneſs and indifferency in the things that concern the glory of God, and the common and great intereſts of this place; your not uſing your power, and the authority you are entruſted and armed with, for the due puniſhment of ſin, and the beating down and ſuppreſſing of vice; your unequal and partial dealing in the adminiſtration of Juſtice; your mutual animoſities, variances, envyings, emulations, and heart-burnings; I ſay, in reference to all theſe, ſo far as any of you may have been guilty of them, and in reference to all other ſins whatſoever which any of you may be convinced of as your own ſins by which you have contributed towards the drawing down of the late terrible Judgment of God upon this place; Say with Ezra in the Text, After all that is come upon us for our evil deeds, and for our great treſpaſs, ſhould we again break thy commandments? Should we again return to thoſe our ſinful practiſes that have laid this place in aſhes, and made it a ruinous heap? That have made it a by-word, and a Proverb, a gazing-ſtock, and an hiſſing, and an aſtoniſhment to all that paſs by, and that have cauſed the ears of all to tingle that have heard but the rumour and report of what the righteous hand of God hath brought upon us? O let's never think of taking up our former ſins, and cloſing with them again, after that God hath thus declared his anger againſt us for them, and by ſuch terrible effects of higheſt diſpleaſure, done almoſt whatſoever could be done to imbitter them to us, and diſingage us from them.
But beſides all this, to ſet our hearts at a greater remoteneſs from thoſe ſins, let's alſo make uſe of thoſe other Conſiderations which this Scripture affords us.
2 Therefore though God hath ſeverely handled us, yet he hath in wrath remembred mercy, and puniſhed us leſs than our iniquities deſerve. If we take a true eſtimate of his dealings with us, we cannot chuſe but diſcern much lenity and moderation, much tenderneſs and compaſſion to have been mingled with his ſeverity; and that in many reſpects.
1. He that turned your Houſes into aſhes and rubbiſh, and took away a great part of your ſubſtance, might have taken away all, and left you nothing.
2. He might by the ſame terrible Fire that deprived you of your Eſtate, have alſo deprived you of your Children and deareſt Relations. The loſs of one Child in ſuch a way of terrible Providence, would have troubled you more, and have gone nearer your heart than the loſs of all your Eſtate.
3. It might have been your own lot to have periſhed in the flames. God that mercifully ſpared you, and reſcued you from the violence of the fire, might by it have hurried you out of this World into Hell, and ſent you from one fire to another. This fire was terrible, but the unquenchable fire of Hell had been much more terrible.
4. Though you had eſcaped the fire, and been as a Brand pluckt out of the burning, yet ſuch impreſſions might the fright and danger you were in, have left upon you, that you might have loſt the uſe of your Reaſon, and have been as a Child, or Ideot, all your days.
5. God might have made ſuch impreſſions of his Wrath upon your ſpirit by that terrible Judgment, as you might never have been rid of them, but have carried them to your Grave. You might have been not only a terror to your ſelf, but Magor Miſſabib, a terror to all about you, as long as you had lived. How mercifully and favourably hath God treated you amid his greateſt Severities, ſeeing none of theſe things have befallen you, or any of yours! O then go one ſtep further with Ezra in the Text, and ſay, After all that is come upon us for our evil deeds, and for our great treſpaſs, and ſeeing thou haſt puniſhed us leſs than our iniquities deſerve, ſhould we again break thy commandments?
3. God was not only pleaſed to deal mercifully and compaſſionately with you in that heavy ſtroke, puniſhing you leſs than your iniquities deſerved; not ſtirring up all his wrath, nor ſuffering his whole diſpleaſure to ariſe; but he hath alſo ſince been very gracious and favourable, kind and bountiful to you many ways.
1. Immediately upon that dreadful ſtroke, what rowlings of Bowels, and tender Compaſſions, did he cauſe in all the Countrey round about! What ſpeedy and plentiful Supplies in that difficult Seaſon, in that hour of your extream neceſſities, did God move the hearts of people to ſend you in from every quarter! Nobility, and Gentry, and Commonalty, Towns, and Villages in all the circuit round, ſtriving who ſhould do moſt for you, and whoſe Charity ſhould come moſt ſpeedily in for your preſent ſuccour and relief. What Moſes ſaith of that ſignal night in which God brought the Children of Iſrael out of Egypt, Exod. 12.4….It is a night much to be obſerved to the Lord, for bringing them out of the land of Egypt; this is that night of the Lord to be obſerved of all the children of Iſrael in their generations: The ſame, or the like, may I ſay of that day of your diſtreſs, when God in ſuch a ſtrange manner touch'd the hearts of all ſorts of People with a tender ſenſe of your ſad and deplorable Condition, and ſo enlarged their hearts and hands towards you for your relief and ſupplies; 'tis a day much to be obſerved to the Lord to give him the glory of that mercy; 'tis that day which deſerves never to be forgotten by you, or yours.
2. How kind and gracious was God to you in the mild and favourable Winter-ſeaſon that followed, when many of the poorer ſort were even houſleſs and harbourleſs, and when generally the Fewel that People had laid in for the Winter, had been conſumed by the fire. What a gracious Providence of God towards you was it, That when you had neither warm Houſes, nor proviſion of Fewel to defend you from the injuries of an hard Winter, the Weather ſhould be ſo mild and temperate as the like had ſeldom been known; and that through his goodneſs to you, you ſhould leſs need thoſe helps and defences againſt the cold which God had then deprived you of! Should a ſevere and ſharp Winter have followed the Fire, it could ſcarce have been poſſible but that many muſt have periſhed before the Winter had been over.
3. What Aſſiſtances and large Contributions have you had throughout the Kingdom towards the recruiting of your Loſſes, and the re-building of the Town! Though ſome miſcarriages and loſs there may have been in managing the Collections, and though all that you have received, bears not that proportion to your Sufferings and Loſſes which ſome have conceived it did; yet, I believe, there was never any inſtance of any Town in England burnt, or ruined, for which ſo large Collections have been made. So exceedingly, and almoſt univerſally throughout the Kingdom did God ſtir up, and open the hearts of people to commiſerate your Condition. God, who hath the hearts of all men in his hand, and turneth them as the rivers of water whitherſoever he pleaſeth, hath ſo toucht the hearts of Prince and People, City and Countrey, that all have contributed their aſſiſtances in an extraordinary and eminent manner towards your reſtauration. And as for the King's favour and bounty towards you, it hath been very ſignal ſeveral ways; the Inſtances whereof are very well known, and muſt for ever be remembred, ſetting aſide London the Metropolis of the Kingdom, I think he never did ſo much for any diſtreſſed Town in his Dominions, as for this. In all which you muſt look to God, and acknowledge him as your great Benefactor.
4. Through the favour of God, and the great helps you have had from thoſe inſtruments of your good which he hath raiſed up, the Town is now in a fair way of being rebuilt, and of being improved and advanced to a greater degree of luſtre and beauty, than ever it had before the fire: And moreover many of you, I hope, moſt of you, are in a good way of imployment, and livelihood, the Trade of the Town beginning to recover together with the Building.
5. It hath alſo pleaſed God to add another Bleſſing that ſweetens all your other Mercies, and gives you the comfortable enjoyment of them, and that is Health. There were great and juſt fears leſt the ſtraitneſs and inconvenience of poor Houſes, and narrow Rooms, into which, for want of better Accommodations, ſeveral Families were ſometimes enforced to crowd, might have occaſioned ſome Epidemical Diſeaſe in the Town; but in this alſo the wonderful goodneſs of God to the Town hath appeared, there having hardly ever been known ſo long a Seaſon of ſo much health in the Town as ſince the Fire.
6. There is yet one thing more that crowns all your Mercies, and that is, That God affords you his Goſpel; a Mercy, which of it ſelf alone were enough to make you ample amends for all your Sufferings, though God ſhould ſtrip you of all other Comforts, and give you only the bread of adverſity, Iſa. 30.20.and the water of affliction.
Now then, God having done all this for you; having raiſed you out of the duſt, and ſet you upon your feet once more, and loaded you with ſo many Favours; what remains but that now you add what Ezra further adds in the Text, and ſay full out with him, After all that is come upon us for our evil deeds, and for our great treſpaſs; ſeeing thou our God haſt puniſhed us leſs than our iniquities deſerve, and haſt given us ſuch a deliverance as this, ſhould we again break thy commandments? Wouldeſt thou not be angry with us till thou hadſt conſumed us, ſo that there ſhould be no remnant, nor eſcaping? I beſeech you let us all labour to ſay ſo from our very hearts, and with the ſame holy indignation againſt our ſins, and ſtrength of reſolution to forſake them, as he did; and then he that hath begun to do us good, and carried on his work of mercy thus far, will no doubt perfect it to his own glory, and our comfort.
But ſeeing our danger is ſo great, if we return to our folly after ſuch terrible Judgments, and ſignal Mercies, give me leave to caution you againſt ſome of thoſe ſins which we are moſt in danger of.
1. Now that your Town begins to riſe again with greater beauty and luſtre, take heed of being lifted up. Be not high-minded, but fear, leſt for your ſins God lay you low, and level you with the ground once more. You know what Solomon ſaith, Prov. 16 18.Pride goeth before deſtruction, and an haughty ſpirit before a fall. The odious ſin of Pride hath formerly been imputed to this place. And doth it not begin to bud again, as the Prophet ſpeaks, notwithſtanding all that God hath done to humble us? If it do not, what means our apparrelling our ſelves above our rank and quality? what means our forwardneſs to come as near as we can to every vain Faſhion, and immodeſt Dreſs, which our looſe times have taken up? How is it that we cannot content our ſelves with ſuch comely Apparrel, and modeſt Dreſſes, as become a People that have not long ſince been among the pots, and lain in the aſhes; and whereby we might be Patterns of modeſty and ſobriety to others?
2. Take heed of making too much haſte to recover and repair your Loſſes by any unlawful Artifices, or unjuſtifiable Methods of gain. Solomon again hath taught us, Prov. 28.20.That he who maketh haſt to be rich, ſhall not be innocent.
(1.) Take heed of ſetting unreaſonable Prizes upon your Commodities. Do not ſo far deceive your ſelves, as to think your Loſſes now juſtify you in demanding what Rates you pleaſe. That were a very ill uſe of that heavy Judgment that hath been upon you. Content your ſelves with moderate gain; ſo ſhall you riſe again more ſurely, though more ſlowly.
(2.) Take heed of dealing hardly with the Poor, and oppreſſing them in thoſe ways in which you make uſe of them. Let them have what is fit, and pay them well for their labour. Though your own gain for the preſent may be ſomewhat the leſs, yet both your Comfort and the Bleſſing of God upon what you have, will be ſo much the greater. Never think your ſelf a loſer by uſing a poor man well, and giving him with the moſt, rather than with the leaſt, for the ſervice he doth you.
3. As for you, whoſe Calling lies in giving entertainment to others.
1. Take heed that you for your advantage make not your ſelves partakers of other mens ſins, by entertaining idle and intemperate perſons at unſeaſonable hours, or by giving them more drink than is fit. This were the ready way to debauch the Town, and draw upon you the Curſes of thoſe Families that may be ready to ſtarve at home, while bad Husbands loſe their time, and miſpend their Money in your Houſes, by which their Relations ſhould be ſupported. Can you think that what is thus gained, will ever proſper with you? Would it not bring the Curſe of God upon all that you have?
2. Above all, take heed of making your Houſes, the harbour and rendezvouz of leud and filthy Perſons. Hath God for the ſins of Sodom inflicted the Judgment of Sodom upon you; and dare any ſet up, and carry on the ſame trade again in contempt of God, and in open defiance of his Judgments? If ſuch impudent and daring Sinners ſhould be ſtill found amongſt us, it were enough to ſet the Town on a light flame once more. Let ſuch perſons tremble to think what awaits them, if nothing will reform them.
Laſtly, Be you all in general perſuaded to lay aſide your mutual Animoſities and Contentions, which have been, and ſtill are, the great reproach of this place; Be kindly affectionate one towards another, with brotherly love, as the Apoſtle exhorts. Be all of one mind, ſtudy peace, and the things that make for peace. Live in peace, and the God of peace and love ſhall be with you.