Sermons and Discourses Volume 4, Sermon 2 – Title page 4
A Thankſgiving-Sermon FOR Our Deliverance by the P. of Orange.
EZRA ix.13, 14.
And 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; wouldſt not thou be angry with us till thou hadſt conſumed us, ſo that there ſhould be no remnant nor eſcaping?
I Am ſufficiently aware that the particular occaſion of theſe Words is, in ſeveral reſpects very different from the Occaſion of this Day's Solemnity. For theſe Words were ſpoken by Ezra at a time appointed for Publick and Solemn Humiliation. But I ſhall not now conſider them in that relation, but rather as they refer to that Great Deliverance which God had ſo lately wrought for them; and as they are a Caution to take heed of abuſing great mercies received from God; and ſo they are very proper and pertinent to the great Occaſion of this Day. Nay theſe Words, even in their ſaddeſt aſpect, are not ſo unſuitable to it. For we find in Scripture upon the moſt ſolemn Occaſions of Humiliation, that good Men have always teſtified a thankful ſenſe of the goodneſs of God to them. And indeed, the Mercy of God doth then appear above meaſure merciful, when the Sinner is moſt deeply ſenſible of his own Vileneſs and Unworthineſs. And ſo Ezra here, in the depth of their ſorrow and Humiliation, hath ſo great a ſenſe of the greatneſs of their Deliverance, that he hardly knew how to expreſs it; And haſt given us ſuch a Deliverance as this. And on the other hand, we find that good Men, in their moſt ſolem Praiſes and Thankſgivings, have made very ſerious reflections upon their own unworthineſs. And ſurely the beſt way to make Men truly thankful is firſt to make them very humble. When David makes his moſt ſolemn acknowledgments to God for his great Mercies to him; how doth he abaſe himſelf before Him; But who am I, and what is my people? And ſo likewiſe,1 Chron. 29.4. after he had ſummoned all the powers and faculties of his Soul to join in the praiſes of God, he interpoſeth this ſeaſonable meditation,Pſal. 103.10. He hath not dealt with us after our ſins, nor rewarded us according to our iniquities. The greater and more lively ſenſe we have of the goodneſs of God to us, the more we ſhall abhor our ſelves in duſt and aſhes; nothing being more apt to melt us into tears of Repentance, than the conſideration of great and undeſerved Mercies vouchſafed to us. The goodneſs of God doth naturally lead to repentance.
Having thus reconciled the Text to the preſent Occaſion, I ſhall for the more diſtinct handling of the Words take notice of theſe two Parts in them.
Firſt, Here is a Caſe ſuppoſed; ſhould we, after all that is come upon us for our evil deeds, and ſince God hath puniſhed us leſs than our iniquities deſerve, and hath given us ſuch a deliverance as this; ſhould we again break his Commandments.
Secondly, Here is a ſentence and determination in the Caſe; Wouldſt thou not be angry with us till thou hadſt conſum'd us, ſo that there ſhould be no remnant nor eſcaping? This is not ſpoken doubtfully, though it be put by way of queſtion; but is the more vehemently poſitive, the more peremptorily affirmative; as if he had ſaid, it cannot otherwiſe be in reaſon expected, but that after ſuch repeated provocations God ſhould be angry with us till he had conſumed us.
Firſt, Here is a Caſe ſuppoſed; ſhould we, after all that is come upon us for our evil deeds, and for our great treſpaſs; and ſince God hath puniſh'd us leſs than our iniquities deſerve, and hath given us ſuch a deliverance as this: Should we again break his commandments, and join in affinity with the People of theſe abominations. In which Words theſe following Propoſitions ſeem to be involv'd, which I ſhall but juſt mention, and paſs to the Second Part of the Text.
1. That Sin is the cauſe of all our ſufferings, after all that is come upon us for our evil deeds, and for our great treſpaſs. Our evil deeds bring all other evils upon us.
2. That great Sins have uſually a proportionable puniſhment; after all that is come upon us, there is the greatneſs of our puniſhment; for our evil deeds, and for our great treſpaſs, there is the greatneſs of our Sin. But when I ſay that great Sins have a proportionable Puniſhment, I do not mean that any temporal Puniſhments are proportionable to the great evil of Sin; but that God doth uſually obſerve a proportion in the temporal puniſhments of Sin, ſo that although no temporal puniſhment be proportionable to Sin, yet the temporal puniſhment of one Sin holds a proportion to the puniſhment of another; and conſequently, leſſer and greater Sins have proportionably a leſſer and greater Puniſhment.
3. That all the Puniſhments which God inflicts in this Life do fall ſhort of the demerit of our Sins; and ſeeing thou our God haſt puniſh'd us leſs than our iniquities deſerve. In the Hebrew it is, and haſt kept down our iniquities, that is, that they ſhould not riſe up againſt us. The LXX. expreſſeth it very emphatically, thou haſt eaſed us of our ſins, that is, thou haſt not let the whole weight of them fall upon us. Were it not for the reſtraints which God puts upon his anger, and the merciful mitigations of it, the Sinner would not be able to bear it, but muſt ſink under it. Indeed it is only ſaid in the Text, that the puniſhment which God inflicted upon the Jews, though it was a long Captivity, was beneath the deſert of their Sins: But yet it is univerſally true, and Ezra perhaps might intend to inſinuate ſo much, that all temporal Puniſhments, though never ſo ſevere, are always leſs than our iniquities deſerve.
4. That God many times works very great Deliverances for thoſe who are very unworthy of them; and haſt given us ſuch a Deliverance as this, notwithſtanding our evil deeds, and notwithſtanding our great Treſpaſs.
5. That we are but too apt, even after great Judgments, and after great Mercies, to relapſe into our former Sins; ſhould we again break thy Commandments. Ezra inſinuates that there was great reaſon to fear this, eſpecially conſidering the ſtrange temper of that People, who when God multiply'd his bleſſings upon them, were ſo apt to wax fat and kick againſt Him; and tho he had caſt them ſeveral times into the furnace of Affliction, though they were melted for the preſent yet they were many times but the harder for it afterwards.
6. That it is good to take notice of thoſe particular Sins which have brought the Judgments of God upon us. So Ezra does here; after all that is come upon us for our evil deeds, and for our great treſpaſs; and, ſhould we again join in affinity with the People of theſe abominations.
Secondly, Here is a Sentence and determination in the Caſe; wouldſt thou not be angry with us till thou hadſt conſumed us, ſo that there ſhould be no remnant nor eſcaping? Which Queſtion, as I ſaid before, doth imply a ſtrong and peremptory affirmative; as if he had ſaid, after ſuch a provocation there is great reaſon to conclude that God would be angry with us till he had conſumed us.
From whence the Obſervation contained in this part of the Text will be this, That it is a fearful aggravation of Sin, and a ſad preſage of ruin to a People, after great Judgments and great Deliverances, to return to Sin, and eſpecially to the ſame Sins again. Hear how paſſionately Ezra expreſſes himſelf in this Caſe, verſe 6. I am aſhamed, O my God, and bluſh to lift up mine eyes to thee, my God. Why? what was the cauſe of this great ſhame and confuſion of face? He tells us, verſe 9. for we were bondmen, yet our God hath not forſaken us in our bondage, but hath extended his mercy to us, to give us a reviving, to ſet up the Houſe of our God, and to repair the deſolations thereof, and to give us a Wall in Judah and in Jeruſalem; that is, to reſtore to them the free and ſafe exerciſe of their Religion. Here was great Mercy, and a mighty Deliverance indeed; and yet after this they preſently relapſed into a very great ſin, verſe 10. And now, O our God, what ſhall we ſay after this? for we have forſaken thy Commandments.
In the handling of this Obſervation, I ſhall do theſe two things.
Firſt, I ſhall endeavour to ſhew that this is a very heavy aggravation of Sin, and
Secondly, That it is a fatal preſage of ruin to a People.
Firſt, It is a heavy aggravation of Sin after great Judgments, and after ſignal Mercies and Deliverances to return to Sin, and eſpecially to the ſame Sins again. Here are three things to be diſtinctly ſpoken to.
1. That it is a great aggravation of Sin to return to it after great Judgments.
2. To do this after great Mercies and Deliverances.
3. After both to return to the ſame Sins again.
1. It is a great aggravation of Sin after great Judgments have been upon us to return to an evil courſe. Becauſe this is an Argument of great obſtinacy in evil. The longer Pharaoh reſiſted the Judgments of God, the more was his wicked heart hardned, till at laſt he arriv'd at a monſtrous degree of hardneſs, having been, as the Text tells us, hardned under ten plagues. And we find, that after God had threaten'd the People of Iſrael with ſeveral Judgments, he tells them,Lev. 26.13. that if they will not be reformed by all theſe things, he will puniſh them ſeven times more for their ſins. And if the juſt God will in ſuch a caſe puniſh ſeven times more, we may conclude that the Sin is Seven times greater.
What ſad complaints doth the Prophet make of the People of Iſrael growing worſe for Judgments.Iſaiah 1.4. Ah! ſinful Nation, a People laden with iniquity, children that have been corrupters, a ſeed of evil doers. He can hardly find words enough to expreſs how great Sinners they were; and he adds the reaſon in the next verſe, Why ſhould they be ſmitten any more? Verſe 5.they will revolt more and more. They were but the worſe for Judgments. This renders them a ſinful Nation, a People laden with iniquity. Iſaiah 9.13.And again, The People turneth not to him that ſmiteth them, neither do they ſeek the Lord of Hoſts; therefore his anger is not turned away, but his hand is ſtretched out ſtill. And the ſame Prophet further complains to the ſame purpoſe, When thy hand is lifted up they will not ſee. Iſaiah 26.11.There is a particular brand ſet upon King Ahaz, becauſe affliction made him worſe:2 Chron. 28.22. This is that King Ahaz, that is, that grievous and notorious Sinner: And what was it that rendr'd him ſo? In the time of his diſtreſs he ſinned yet more againſt the Lord; this is that King Ahaz, who is ſaid to have provoked the Lord above all the Kings of Iſrael which were before him.
2. It is likewiſe a ſore aggravation of Sin, when it is committed after great Mercies and Deliverances vouchſafed to us. Becauſe this is an argument of great ingratitude. And this we find recorded as a heavy charge upon the People of Iſrael, Judges 8.34, 35.that they remembred not the Lord their God, who had delivered them out of the hand of all their enemies on every ſide; neither ſhewed they kindneſs to the Houſe of Jerubbaal, namely Gideon who had been their Deliverer, according to all the goodneſs which he had ſhewed to Iſrael. God, we ſee, takes it very ill at our hands, when we are ungrateful to the Inſtruments of our Deliverance; but much more, when we are unthankful to Him the Author of it. And how ſeverely does Nathan the Prophet reproach David upon this account? Thus ſaid the Lord God of Iſrael, I anointed thee King over Iſrael, and delivered thee out of the hand of Saul, &c. And if this had been too little, I would moreover have done ſuch and ſuch things. Wherefore haſt thou deſpis'd the Commandment of the Lord to do evil in his ſight? God here reckons up his manifold mercies and deliverances, and aggravates David's Sin upon this account. And he was very angry likewiſe with Solomon for the ſame reaſon,1 Kings 11.9. becauſe he had turned from the Lord God of Iſrael, who had appear'd to him twice. However we may ſlight the mercies of God, he keeps a punctual and ſtrict account of them. It is particularly noted, as a great blot upon Hezekiah, 2 Chron. 32.25.that he returned not again according to the benefits done unto him. God takes very ſevere notice of all the unkind and unworthy returns that are made to Him for his Goodneſs.
Ingratitude to God is ſo unnatural and monſtrous, that we find Him appealing againſt us for it to the inanimate Creatures.Iſaiah 1.2. Hear O Heavens, and give ear O Earth! for the Lord hath ſpoken; I have nouriſh'd and brought up Children, but they have rebelled againſt me. And then he goes on and upbraids them with the Brute Creatures, as being more grateful to men than men are to God. The Ox knoweth his owner, Verſe 3.and the Aſs her Maſters Crib, but Iſrael doth not know, my People doth not conſider. And in the ſame Prophet there is the like complaint, Let favour be ſhewn to the wicked, Iſaiah 26.10.yet will he not learn righteouſneſs. In the land of uprightneſs will he deal unjuſtly, and will not behold the Majeſty of the Lord. Lord, when thy hand is lifted up, they will not ſee, but the ſhall ſee and be aſhamed. They that will not acknowledge the Mercies of God's Providence ſhall feel the ſtrokes of his Juſtice.
There is no greater evidence in the World of an intractable diſpoſition, than not to be wrought upon by kindneſs, not to be melted by mercies, not to be obliged by benefits, not to be tamed by gentle uſage. Nay, God expects that his mercies ſhould lay ſo great an obligation upon us, that even a Miracle ſhould not tempt us to be unthankful.Deut 13.1, 2. If there ariſe among you a Prophet, ſays Moſes to the People of Iſrael, or a Dreamer of dreams, and giveth thee a Sign or a Wonder, and the Sign or the Wonder cometh to paſs, whereof he ſpake to thee, ſaying, let us go after other Gods and ſerve them; thou ſhalt not hearken to the words of that Prophet. And he gives the reaſon▪ Verſe 5.becauſe he hath ſpoken to turn you away from the Lord God of Iſrael, which brought you out of the Land of Egypt, and delivered you out of the Houſe of Bondage.
3. It is a greater aggravation yet, after gteat Mercies and Judgments to return to the ſame Sins. Becauſe this can hardly be without our ſinning againſt knowledge, and after we are convinced how evil and bitter the Sin is which we were guilty of, and have been ſo ſorely puniſh'd for before. This is an argument of a very perverſe and incorrigible temper, and that which made the Sin of the People of Iſrael ſo above meaſure ſinful, that after ſo many ſignal Deliverances, and ſo many terrible Judgments, they fell into the ſame Sin of murmuring ten times; murmuring againſt God the Author, and againſt Moſes the glorious Inſtrument of their Deliverance out of Egypt; which was one of the two great Types of the Old Teſtament, both of temporal and ſpiritual Oppreſſion and Tyranny. Hear with what reſentment God ſpeaks of the ill returns which they made to him for that great Mercy and Deliverance.Numb. 14.32. Becauſe all theſe men which have ſeen my glory, and my miracles which I did in Egypt, and in the Wilderneſs, and have tempted me now theſe ten times, and have not hearkned unto my voice: ſurely they ſhall not ſee the Land which I ſware to their Fathers. And after he had brought them into the promiſed Land, and wrought great Deliverances for them ſeveral times, how does he upbraid them with their proneneſs to fall again into the ſame Sin of Idolatry?Judges 10.11, 12, 13, 14. And the Lord ſaid unto the Children of Iſrael, did not I deliver you from the Egyptians, and from the Amorites; from the Children of Ammon, and from the Philiſtins? The Zidonians alſo and the Amalekites and Maonites did oppreſs you; and ye cryed unto me, and I delivered you out of their hand: yet you have forſaken me, and ſerved other Gods; wherefore I will deliver you no more: go and cry unto the Gods which ye have choſen, let them deliver you in the time of your tribulation. This incenſed God ſo highly againſt them, that they ſtill relaps'd into the ſame Sin of Idolatry after ſo many afflictions and ſo many deliverances. Upon ſuch an occaſion well might the Prophet ſay, Thine own wickedneſs ſhall correct thee, Jer. 2.19.and thy ſins ſhall reprove thee: know therefore, that it is an evil and bitter thing that thou haſt forſaken the Lord thy God. It is hardly poſſible but we ſhould know that the wickedneſs for which we have been ſo ſeverely corrected is an evil and bitter thing.
Thus much for the firſt part of the Obſervation, namely, that it is a fearful aggravation of Sin, after great Judgments and great deliverances to return to Sin, and eſpecially to the ſame Sins again. I proceed to the
Second part, namely, That this is a fatal preſage of ruin to a People; Should we again break thy Commandments, and join in affinity with the People of theſe abominations, wouldſt thou not be angry with us till thou hadſt conſumed us, ſo that there ſhould be no remnant nor eſcaping? And ſo God threatens the People of Iſrael in the Text which I cited before, wherefore I will deliver you no more. Judges 10.13.Wherefore; that is, becauſe they would neither be reform'd by the Afflictions wherewith God had exerciſed them, nor by the many wonderful Deliverances which he had wrought for them.
And there is great reaſon why God ſhould deal thus with a People that continues impenitent both under the Judgments and Mercies of God.
1. Becauſe this doth ripen the Sins of a Nation; and it is time for God to put in his Sickle when a People are ripe for ruin. When the meaſure of their Sins is full, it is no wonder if the Cup of his indignation begin to overflow. It is ſaid of the Amorites, four hundred years before God brought that fearful ruin upon them, that God deferr'd the extirpation of them,Gen. 15.16. becauſe the iniquity of the Amorites, was not yet full. When neither the Mercies nor the Judgments of God will bring us to repentance, we are then fit for deſtruction; according to that of the Apoſtle, Rom. 9.22.What if God willing to ſhew his wrath, and make his power known, endured with much long ſuffering the veſſels of wrath fitted for deſtruction? They who are not wrought upon neither by the patience of God's Mercies, nor by the patience of his Judgments, ſeem to be fitted and prepared, to be ripe and ready for deſtruction.
2. Becauſe this incorrigible temper ſhews the Caſe of ſuch perſons to be deſperate and incurable.Iſaiah 1.5. Why ſhould they be ſmitten any more? ſays God of the People of Iſrael, they will revolt more and more. Matth. 23.37, 38.How often would I have gathered you, ſays our B. Saviour to the Jews, even as a hen gathereth her chickens under her wings? and ye would not. Behold, your houſe is left to you deſolate, that is, ye ſhall be utterly deſtroyed; as it hapned forty years after to Jeruſalem, and to the whole Jewiſh Nation.
When God ſees that all the means which he can uſe do prove ineffectual and to no purpoſe, he will then give over a People, as Phyſicians do their Patients when they ſee that nature is ſpent and their caſe paſt remedy. When men will not be the better for the beſt means that Heaven can uſe, God will then leave them to reap the fruit of their own doings, and abandom them to the demerit of their Sin.
That which now remains is to apply this to our ſelves, and to the ſolemn Occaſion of this Day.
And if this be our Caſe, let us take heed that this be not alſo our Doom and Sentence.
Firſt, The Caſe in the Text doth very much reſemble Ours. And that in three reſpects. God hath ſent great Judgments upon us for our evil deeds and for our great treſpaſſes: He hath puniſh'd us leſs than our iniquities have deſerv'd: And hath given us a very great and wonderful Deliverance.
1. God hath inflicted great Judgments upon us for our evil deeds, and for our great Treſpaſſes. Great Judgments, both for the quality, and for the continuance of them. It ſhall ſuffice only to mention thoſe which are of a more ancient Date. Scarce hath any Nation been more calamitous than this of Ours, both in reſpect of the Invaſions and Conqueſts of Foreigners, and of our own Civil and inteſtine Diviſions. Four times we have been Conquer'd; By the Romans, Saxons, Danes, and Normans And our inteſtine Diviſions have likewiſe been great and of long continuance. Witneſs the Barons Wars, and that long and cruel Conteſt between the two Houſes of York and Lancaſter.
But to come nearer to our own Times, What fearful Judgments and Calamities of War, and Peſtilence, and Fire, have many of us ſeen? And how cloſe did they follow one another? What terrible havock did the Sword make amongſt us for many years? And this not the Sword of a Forreign Enemy, but of a Civil War; the miſchiefs whereof were all terminated upon our ſelves, and have given deep wounds, and left broad ſcars upon the moſt conſiderable Families in the Nation. — Alta manent civilis vulnera dextrae.
This War was drawn out to a great length, and had a Tragical end, in the Murther of an excellent King; and in the Baniſhment of his Children into a ſtrange Countrey, whereby they were expoſed to the Arts and Practices of thoſe of another Religion; the miſchievous Conſequences whereof we have ever ſince ſadly labour'd under, and do feel them at this day.
And when God was pleas'd in great mercy at laſt to put an end to the miſerable Diſtractions and Confuſions of almoſt twenty years, by the happy Reſtoration of the Royal Family, and our ancient Government; which ſeem'd to promiſe to us a laſting ſettlement, and all the felicities we could wiſh: yet how ſoon was this bright and glorious morning overcaſt, by the reſtleſs and black Deſigns of that ſure and inveterate Enemy of ours, the Church of Rome, for the reſtoring of their Religion amongſt us. And there was too much encouragement given to this Deſign, by thoſe who had power in their hands, and had brought home with them a ſecret good will to it.
For this great Treſpaſs, and for our many other Sins, God was angry with us, and ſent among us the moſt raging Peſtilence that ever was known in this Nation, which in the ſpace of eight or nine Months ſwept away near a third part of the Inhabitants of this vaſt and populous City, and of the Suburbs thereof; beſides a great many thouſands more in ſeveral parts of the Nation. But we did not return to the Lord, nor ſeek him for all this.
And therefore, the very next year after, God ſent a terrible and devouring Fire, which in leſs than three days time laid the greateſt part of this great City in aſhes. And there is too much reaſon to believe that the Enemy did this; that perpetual and implacable Enemy of the peace and happineſs of this Nation.
And even ſince the time of that dreadful Calamity, which is now above twenty years agone, we have been in a continual fear of the cruel Deſigns of that Party, which had hitherto been inceſſantly working under ground, but now began to ſhew themſelves more openly: and eſpecially ſince a Prince of that Religion ſucceeded to the Crown, our eyes have been ready to fail us for fear, and for looking after thoſe dreadful things that were coming upon us, and ſeem'd to be even at the door. A fear which this Nation could eaſily have rid it ſelf of, becauſe they that cauſed it were but a handful in compariſon of us, and could have done nothing without a foreign force and aſſiſtance; had not the Principles of Humanity, and of our Religion too, reſtrain'd us from violence and cruelty, and from every thing which had the appearance of undutifulneſs to the Government which the Providence of God had ſet over us. An inſtance of the like patience under the like provocations, for ſo long a time, and after ſuch viſible and open attempts upon them, when they had the Laws ſo plainly on their ſide, I challenge any Nation or Church in the World, from the very foundation of it, to produce. Inſomuch, that if God had not put it into the hearts of our kind Neighbours, and of that incomparable Prince, who laid and conducted that great Deſign with ſo much skill and ſecrecy, to have appear'd ſo ſeaſonably for our reſcue, our Patience had infallibly, without a Miracle, been our ruine. And I am ſure if our Enemies had ever had the like Opportunity in their hands, and had overbalanced us in numbers but half ſo much as we did them, they would never have let it ſlip; but would long ſince have extirpated us utterly, and have made the remembrance of us to have ceas'd from among men.
And now if you ask me, for what Sins more eſpecially God hath ſent all theſe Judgments upon us? It will not, I think, become us to be very particular and poſitive in ſuch determinations. Thus much is certain, That we have all ſinn'd and contributed to theſe Judgments; every one hath had ſome hand, more or leſs, in pulling down this vengeance upon the Nation. But we are all too apt to remove the meritorious cauſe of God's Judgments as far as we can from our ſelves, and our own Party, and upon any ſlight pretence to lay it upon others.
Yet I will venture to inſtance in one or two things which may probably enough have had a more particular and immediate hand in drawing down the Judgments of God upon us.
Our horrible contempt of Religion on the one hand, by our Infidelity and Prophaneneſs; and our ſhameful abuſe of it on the other, by our groſs Hypocriſy, and ſheltering great wickedneſs and immoralities under the cloak and profeſſion of Religion.
And then, great Diſſenſions and Diviſions, great uncharitableneſs and bitterneſs of Spirit among thoſe of the ſame Religion; ſo that almoſt from the beginning of our happy Reformation the Enemy had ſown theſe Tares, and by the unwearied Malice and Arts of the Church of Rome the ſeeds of Diſſenſion were ſcattered very early amongſt us; and a ſowre humour had been fermenting in the Body of the Nation, both upon account of Religion and Civil Intereſts, for a long time before things broke out into a Civil War.
And more particularly yet; That which is call'd the great Treſpaſs here in the Text, their joining in affinity with the People of theſe abominations, by whom they had been detain'd in a long Captivity: This, I ſay, ſeems to have had, both from the nature of the thing, and the juſt Judgment of God, no ſmall influence upon a great part of the Miſeries and Calamities which have befallen us. For had it not been for the countenance which Popery had by the Marriages and Alliances of our Princes, for two or three Generations together, with thoſe of that Religion, it had not probably had a continuance among us to this day. Which will, I hope, now be a good warning to thoſe, who have the Authority to do it, to make effectual proviſion by Law for the prevention of the like inconvenience and miſchief in this Nation for ever.
2. Another Parallel between our Caſe and that in the Text, is, That God hath puniſh'd us leſs than our iniquities did deſerve. And this acknowledgment we have as much reaſon to make for our ſelves, as Ezra had to do it in behalf of the Jews; Thou our God haſt puniſh'd us leſs than our iniquities deſerve. Thou, our God, haſt puniſh'd us; there is the reaſon of ſo much mercy and mitigation. It is God, and not Man, with whom we have to do; and therefore it is, that we the children of men are not conſumed. And it is our God likewiſe, to whom we have a more peculiar relation, and with whom, by virtue of our Profeſſion of Chriſtianity, we are in Covenant: Thou our God haſt puniſh'd us leſs than our Iniquities deſerve. He might juſtly have pour'd forth all his wrath, and have made his jealouſie to have ſmoak'd againſt us, and have blotted out the remembrance of us from under Heaven: He might have given us up to the will of our Enemies, and into the hands of thoſe whoſe tender mercies are cruelty: He might have brought us into the net which they had ſpred for us, and have laid a terrible load of affliction upon our loins, and ſuffer'd inſolent men to ride over our heads, and them that hated us with a perfect hatred, to have had the rule over us: But he was graciouſly pleas'd to remember mercy in the midſt of judgment, and to repent himſelf for his ſervants, when he ſaw that their power was gone, and that things were come to that extremity, that we were in all humane probability utterly unable to have wrought out our own Deliverance.
3. The laſt Parallel between our Caſe, and that in the Text, is the great and wonderful Deliverance which God hath wrought for us. And whilſt I am ſpeaking of this, God is my witneſs, whom I ſerve in the Goſpel of his Son, that I do not ſay one word upon this Occaſion in flattery to men, but in true thankfulneſs to Almighty God, and conſtrain'd thereto from a juſt ſenſe of his great mercy to us all, in this marvellous Deliverance, in this mighty Salvation which he wrought for us. So that we may ſay with Ezra, Since thou our God haſt given us ſuch a Deliverance as THIS: So great, that we know not how to compare it with any thing but it Self. God hath given us this Deliverance. And therefore, Not unto us, O Lord, not unto us, but to thy Name be the praiſe. For thou knoweſt, and we are all conſcious to our ſelves, that we did in no wiſe deſerve it; but quite the contrary. God hath given it, and it ought to be ſo much the welcomer to us, for coming from ſuch a Hand. It is the Lord's doing, and therefore ought to be the more marvellous in our eyes. It is a Deliverance full of Mercy, and I had almoſt ſaid, full of Miracle. The Finger of God was viſibly in it; and there are plain Signatures and Characters upon it, of a more immediate Divine interpoſition. And if we will not wiſely conſider the Lord's doings, we have reaſon to ſtand in awe of that Threatning of His, Pſal. 28.5.Becauſe they regard not the works of the Lord, nor the operation of his hands, he ſhall deſtroy them, and not build them up.
It was a wonderful Deliverance indeed, if we conſider all the Circumſtances of it: The Greatneſs of it; and the ſtrangeneſs of the Means whereby it was brought about; and the Suddenneſs, and Eaſineſs of it.
The Greatneſs of it; it was a great Deliverance, from the greateſt Fears, and from the greateſt Dangers; the apparent and imminent Danger of the ſaddeſt Thraldom and Bondage, Civil and Spiritual; both of Soul and Body.
And it was brought about in a very extraordinary manner, and by very ſtrange means: Whether we conſider the greatneſs and difficulty of the Enterpriſe; or the cloſeneſs and ſecrecy of the Deſign, which muſt of neceſſity be communicated at leaſt to the Chief of thoſe who were to aſſiſt and engage in it: Eſpecially the States of the Ʋnited Provinces, who were then in ſo much danger themſelves, and wanted more than their own Forces for their own Defence and Security: a kindneſs never to be forgotten by the Engliſh Nation. And beſides all this, the difficulties and diſappointments which happen'd, after the Deſign was open and manifeſt, from the uncertainties of Wind and Weather, and many other Accidents impoſſible to be foreſeen and prevented. And yet in Concluſion a ſtrange concurrence of all things, on all ſides, to bring the thing which the Providence of God intended to a happy iſſue and effect.
And we muſt not here forget the many Worthies of our Nation, who did ſo generouſly run all hazards of Life and Fortune, for the preſervation of our Religion, and the aſſerting of our ancient Laws and Liberties.
Theſe are all ſtrange and unuſual means; but which is ſtranger yet, the very counſels and methods of our Enemies did prepare the way for all this, and perhaps more effectually, than any counſel and contrivance of our own could have done it. For even the Jeſuits, thoſe formal Politicians by Book and Rule, without any conſideration or true knowledge of the temper, and intereſt, and other circumſtances of the People they were deſigning upon, and had to deal withal; and indeed without any care to know them: I ſay, the Jeſuits, who for ſo long a time, and for ſo little reaſon, have affected the reputation of the deepeſt and craftieſt Stateſ-men in the World, have upon this great Occaſion, and when their whole Kingdom of Darkneſs lay at ſtake, by a more than ordinary infatuation and blindneſs, ſo outwitted and over-reach'd themſelves in their own counſels, that they have really contributed as much, or more, to our Deliverance from the Deſtruction which they had deſigned to bring upon us, than all our wiſeſt and beſt Friends could have done.
And then, if we conſider further, how ſudden and ſurpriſing it was, ſo that we could hardly believe it when it was accompliſh'd; and like the Children of Iſrael, when the Lord turned again the Captivity of Zion, we were like them that dream. When all things were driving on furiouſly, and in great haſte, then God gave an unexpected check to the Deſigns of men, and ſtopp'd them in their full cariere. Who among us could have imagin'd, but a few Months ago, ſo happy and ſo ſpeedy an end of our fears and troubles? God hath at once ſcatter'd all our fears, and outdone all our hopes by the greatneſs and ſuddenneſs of our Deliverance. O that men would praiſe the Lord for his goodneſs, and for his wonderful works to the children of men.
And laſtly, If we conſider the cheapneſs and eaſineſs of this Deliverance. All this was done without a Battel, and almoſt without Blood. All the danger is, leſt we ſhould loath it, and grow ſick of it, becauſe it was ſo very eaſy. Had it come upon harder terms, and had we waded to it through a Red Sea of Blood, we would have valued it more. But this ſurely is great wantonneſs, and whatever we think of it, one of the higheſt provocations imaginable: For there can hardly be a fouler and blacker Ingratitude towards Almighty God, than to ſlight ſo great a Deliverance, only becauſe it came to us ſo eaſily, and hath coſt us ſo very cheap
I will mention but one Circumſtance more, which may not be altogether unworthy our obſervation. That God ſeems in this Laſt Deliverance, in ſome ſort to have united and brought together all the great Deliverances which He hath been pleas'd to work for this Nation againſt all the remarkable attempts of Popery, from the beginning of our Reformation. Our wonderful Deliverance from the formidable Spaniſh Invaſion deſign'd againſt us, happen'd in the Year 1588. And now juſt a hundred years after, God was pleaſed to bring about this laſt great and moſt happy Deliverance. That horrid Gun-powder Conſpiracy, without Precedent, and without Parallel, was deſign'd to have been executed upon the Fifth Day of November; the ſame Day upon which his Highneſs the Prince of Orange landed the Forces here in England which he brought hither for our Reſcue. So that this is a Day every way worthy to be ſolemnly ſet apart and joyfully celebrated by this Church and Nation, throughout all Generations; as the fitteſt of all other to comprehend, and to put us in mind to commemorate all the great Deliverances which God hath wrought for Us, from Popery, and its inſeparable Companion, Arbitrary Power. And we may then ſay with the Holy Pſalmiſt, Pſal. 118.23, 24.This is the Lord's doing, it is marvellous in our eyes. This is the Day which the Lord hath made, we will rejoice and be glad in it.
Secondly, As the Caſe in the Text is much like Ours, ſo let us take heed that the Doom and Sentence there be not ſo too. If after all that is come upon us for our evil deeds, and for our great treſpaſs, and ſince God hath puniſh'd us leſs than our iniquities did deſerve; ſhould we again break his Commandments, and join in affinity with the People of theſe Abominations, would He not be angry with us till he had conſumed us, ſo that there ſhould be no remnant nor eſcaping? What could we in reaſon expect after all this, but utter ruin and deſtruction? We may here apply, as St. Paul does, God's Dealing with the People of Iſrael, to the Times of the Goſpel; for he ſpeaks of it as an Example and Admonition to all Ages to the end of the World.1 Cor. 10.6, 7, 9, 10, 11. Now theſe things, ſays the Apoſtle, were our Examples, to the intent we ſhould not luſt after evil things, as they alſo luſted; Neither be ye Idolaters, as were ſome of them, &c. Neither let us tempt Chriſt, as ſome of them alſo tempted, and were deſtroyed of Serpents. For the explication of this paſſage we muſt have recourſe to the Hiſtory, which gives this account of it. And the People ſpake againſt God, and againſt Moſes,Numb. 2.5, 6. Wherefore have ye brought us up out of Egypt, to die in the Wilderneſs? &c. impeaching God and his Servant Moſes, as if by this Deliverance they had put them into a much worſe condition than they were in when they were in Egypt. And the Lord ſent fiery Serpents among the People, and they bit the People, and much People of Iſrael died.\ But how was this a tempting of Chriſt? Neither let us tempt Chriſt, as ſome of them alſo tempted; that is, let not us, now under the Goſpel, tempt our Saviour and Deliverer, as the Iſraelites did theirs, by ſlighting that great Deliverance, and by ſpeaking againſt God, and againſt Moſes. Neither murmur ye, as ſome of them alſo murmured, and were deſtroyed of the Deſtroyer. And how far this may concern Us, and all Others, to the end of the World, who ſhall tempt Chriſt, the great Patron and Deliverer of his Church, and murmur without cauſe, as the Iſraelites did, at the Deliverances which He works for them, and againſt the Inſtruments of it, the Apoſtle tells us in the next words:V. 11. Now all theſe things happened unto them for Enſamples, or Types; and they are written for our admonition upon whom the ends of the World are come. Let us not tempt Chriſt; who is now beginning the Glorious Deliverance of his Church from the Tyranny of Antichriſt.
To draw now towards a Concluſion; I will comprehend my Advice to you upon the whole matter, in as few words as I can.
Let us uſe this great Deliverance which God hath given us, [ſuch a Deliverance as this] from our Enemies, and from the Hand of all that hate us; not by uſing Them as they would have done Us, had we fallen under their Power, with great Inſolence, and Rage, and Cruelty; but with great Moderation and Clemency making as few Examples of Severity as will be conſiſtent with our future ſecurity from the like Attempts upon our Religion and Laws: And even in the Execution of Juſtice upon the greateſt Offenders, let us not give ſo much countenance to the ill Examples which have been ſet of Extravagant Fines and Puniſhments, as to imitate thoſe Patterns which with ſo much reaſon we abhor; no, not in the Puniſhment of the Authors of them.
And let us endeavour, for once, to be ſo wiſe, as not to forfeit the fruits of this Deliverance, and to hinder our ſelves of the benefit and advantage of it, by Breaches and Diviſions among our ſelves. As we have no reaſon to deſire it, ſo I think we can hardly ever hope to underſtand Popery better, and the Cruel Deſigns of it, than we do already, both from the long Trial and Experience which we have had of it in this Nation, and likewiſe from that diſmal and horrid View which hath of late been given us of the true Spirit and Temper of it in One of our Neighbour Nations, which hath long pretended to the Profeſſion of the moſt refin'd and moderate Popery in the World; but hath now at laſt ſhewed it ſelf in its true Colours, and in the perfection of a perſecuting Spirit; and have therein given us a moſt ſad and deplorable Inſtance, of a Religion corrupted and degenerated into that which, if it be poſſible, is worſe than None.
And ſince, by the undeſerved Mercy of God to us, we have, upon ſuch eaſy terms in compariſon, eſcap'd their Rage and Fury; let us now at length reſolve, never to join in affinity with the People of theſe Abominations; ſince our Alliances with them by Marriage have had ſo fatal an Influence, both upon the publick Peace and Tranquility of the Nation, and upon the Welfare alſo of private Families. I have known Many Inſtances of this kind, but hardly ever yet ſaw One that prov'd happy; but a great many that have been pernicious and ruinous to thoſe Proteſtant Families in which ſuch unequal, and, as I think, unlawful Matches have been made: Not that ſuch Marriages are void in themſelves, but yet for all that ſinful; becauſe of the apparent Danger and Temptation to which thoſe of our Church and Religion that enter into them do evidently expoſe themſelves, of being ſeduc'd from their Religion; not by the good Arguments which the other can offer to that purpoſe, but by the ill Arts which they have the Confidence and the Conſcience to make uſe of in the making of Proſelytes.
And let us pay our moſt hearty and thankful Acknowledgments, chiefly and in the firſt place to Almighty God, the Bleſſed Author of this Deliverance; and under Him, to that happy Inſtrument, whom God hath been pleaſed, in great pity to this ſinful and unworthy Nation, to raiſe up on purpoſe for it, his Highneſs the Prince of Orange; and to that end did in his All-wiſe Providence lay the Foundation of our then future Deliverance, in that auſpicious Match which was concluded here in England, about eleven years ago, between this Renowned Prince and our Excellent Princeſs.
This is that moſt Illuſtrious Houſe of Naſſau and Orange, which God hath ſo highly honoured above all the Families of the Earth, to give a Check to the Two Great aſpiring Monarchies of the Weſt, and bold Attempters upon the Liberties of Europe: To the One, in the laſt Age; and to the Other, in the preſent. As if the Princes of this Valiant and Victorious Line had been of the Race of Hercules, born to reſcue Mankind from Oppreſſion, and to quell Monſters.
And laſtly, let us beſeech Almighty God, all whoſe Ways and Works are perfect, That he would eſtabliſh that which he hath wrought, and ſtill carry it on to further and greater Perfection. Which, after ſuch an Earneſt of his Favour and Good Will to us, we have no reaſon to doubt but that he is ready to do for us; if by our own fickleneſs and inconſtancy, diſguſting the Deliverance now it is come, which we ſo earneſtly deſir'd before it came; if by our ingrateful Murmurings and Diſcontents, by our own fooliſh Heats and Animoſities, kindled and carried on by the ill deſigns of ſome, working upon the tenderneſs and ſcruples of others, under the ſpecious pretences of Conſcience and Loyalty: I ſay, if by ſome or all theſe ways we do not refuſe the Bleſſing which God now offers, and defeat and fruſtrate the merciful Deſign of this wonderful Revolution; God will ſtill rejoice over us, to do us good, and think thoughts of Peace towards us, thoughts of good, and not of evil, to give us an expected end of our long Troubles and Confuſions. But if we will not know, in this our day, the things which belong to our Peace, our Deſtruction will then be of our ſelves; and there will be no need that God ſhould be angry with us, for we ſhall be undone by our own Differences and Quarrels about the Way and Means of our being ſaved; and ſo be angry with one another till we be conſumed. Which God, of his infinite Goodneſs, give us all the Grace and Wiſdom to prevent; for his Mercies ſake, in Jeſus Chriſt, to whom, with Thee, O Father, and the Holy Ghoſt, be all Honour and Glory, Thankſgiving and Praiſe, both now and ever. Amen.
Of Forgiveneſs of Injuries, and againſt Revenge. A SERMON Preached before the QUEEN AT WHITE HALL, March 8. 1688/9.