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THE BISHOP of St. ASAPH 's SERMON Before the KING and QUEEN ON THE FAST-DAY. II PETER III. 9.
THE BISHOP of Saint ASAPH is SERMON Before the KING and QUEEN ON THE FAST-DAY. II PETER III. 9.
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For the Lord is not slack concerning his Promise, (as some Men count slackness) but is long-suffering to us-ward, not willing that any should perish,
For the Lord is not slack Concerning his Promise, (as Some Men count slackness) but is long-suffering to usward, not willing that any should perish,
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but that all should come to Repentance.
but that all should come to Repentance.
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THE Word concerning his Promise, refers to that which went before in the fourth Verse of this Chapter:
THE Word Concerning his Promise, refers to that which went before in the fourth Verse of this Chapter:
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where it is plain that the Apostle speaks of Christ's Promise of his coming to Judgment:
where it is plain that the Apostle speaks of Christ's Promise of his coming to Judgement:
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that is indeed a Promise to his Elect, but is rather a Threatning to others; and therefore I shall rather call it a Prediction, which is a Word between both.
that is indeed a Promise to his Elect, but is rather a Threatening to Others; and Therefore I shall rather call it a Prediction, which is a Word between both.
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By Christ's Promise or Prediction, I suppose he means that in Matthew 24. where our Saviour foretells in one and the same Prophecy, both his coming to destroy Jerusalem, and his coming to judge the World.
By Christ's Promise or Prediction, I suppose he means that in Matthew 24. where our Saviour foretells in one and the same Prophecy, both his coming to destroy Jerusalem, and his coming to judge the World.
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It is the delay of this last coming of Christ, against which the Apostle foresaw that there would be an Objection, by Scoffers in the latter days.
It is the Delay of this last coming of christ, against which the Apostle foresaw that there would be an Objection, by Scoffers in the latter days.
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I shall not consider all the Answer that he gave them, nor any more than what lies before us in my Text;
I shall not Consider all the Answer that he gave them, nor any more than what lies before us in my Text;
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nor even that, with relation only to the Day of Judgment, but as it extends to all the Judgments of God;
nor even that, with Relation only to the Day of Judgement, but as it extends to all the Judgments of God;
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especially those that end in Destruction, as the Day of Judgment doth.
especially those that end in Destruction, as the Day of Judgement does.
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Of this, and all other such Judgments, saith the Apostle, For the Lord is not slack concerning his Promise, (as some men count slackness) but is long-suffering to usward, not willing that any should perish,
Of this, and all other such Judgments, Says the Apostle, For the Lord is not slack Concerning his Promise, (as Some men count slackness) but is long-suffering to usward, not willing that any should perish,
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but that all should come to Repentance. In my Discourse upon these Words, I shall proceed by these Steps and Degrees.but that all should come to Repentance. In my Discourse upon these Words, I shall proceed by these Steps and Degrees.
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First, I take it for granted on all Hands, That God is generally very slow in inflicting his Judgments.
First, I take it for granted on all Hands, That God is generally very slow in inflicting his Judgments.
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It is that which the Scoffers object; it is granted by the Apostle in his Answer:
It is that which the Scoffers Object; it is granted by the Apostle in his Answer:
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They agree in the Thing, they differ concerning the Reason of it.
They agree in the Thing, they differ Concerning the Reason of it.
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Therefore, Secondly, for the Reason, as these Scoffers would persuade themselves, it proceeds from God's slackness in his Government.
Therefore, Secondly, for the Reason, as these Scoffers would persuade themselves, it proceeds from God's slackness in his Government.
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But this the Apostle denies, that there can be any such thing in God.
But this the Apostle Denies, that there can be any such thing in God.
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What then should be the Cause of God's delaying his Judgments? This is that which we are chiefly to consider.
What then should be the Cause of God's delaying his Judgments? This is that which we Are chiefly to Consider.
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The true Cause (saith the Apostle) is, the Long-suffering of God: Of which, among many Reasons that might be given, he gives this for a Principal;
The true Cause (Says the Apostle) is, the Long-suffering of God: Of which, among many Reasons that might be given, he gives this for a Principal;
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it is from his Infinite Goodness.
it is from his Infinite goodness.
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It is his willingness by this means to save those whom a quicker way of Proceeding would destroy.
It is his willingness by this means to save those whom a quicker Way of Proceeding would destroy.
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For the use of all this, I am to shew;
For the use of all this, I am to show;
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First, How much we are wanting to our selves, if we are not ready to comply with his Goodness,
First, How much we Are wanting to our selves, if we Are not ready to comply with his goodness,
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if we are not willing to be saved, as well as God is willing to save us.
if we Are not willing to be saved, as well as God is willing to save us.
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Secondly, I shall shew how much it concerns us to take that which is the only way to be saved, that is, by a speedy and effectual Repentance.
Secondly, I shall show how much it concerns us to take that which is the only Way to be saved, that is, by a speedy and effectual Repentance.
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Lastly, For our Encouragement, I shall shew what Assurance we have, not only of Deliverance,
Lastly, For our Encouragement, I shall show what Assurance we have, not only of Deliverance,
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but of further Favours upon our Repentance, from that God who so earnestly desires it, that he seems to expose his own Glory, he suffers wicked Men to call his Truth and Justice in question, rather than not give time,
but of further Favours upon our Repentance, from that God who so earnestly Desires it, that he seems to expose his own Glory, he suffers wicked Men to call his Truth and justice in question, rather than not give time,
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and not use the utmost Means to save them from perishing in their Sins.
and not use the utmost Means to save them from perishing in their Sins.
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In the Design here proposed, I am to begin with that which is granted on all hands;
In the Design Here proposed, I am to begin with that which is granted on all hands;
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That God is generally very slow in inflicting his Punishments upon Sinners. I do not say, he is always so;
That God is generally very slow in inflicting his Punishments upon Sinners. I do not say, he is always so;
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for sometimes, nay oftentimes God doth otherwise, he takes Sinners in the Fact, and doth Execution upon the Place.
for sometime, nay oftentimes God does otherwise, he Takes Sinners in the Fact, and does Execution upon the Place.
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I need not mind you of the dreadful Examples in Scripture, of Corah, Dathan, and Abiram, of Ananias and Sapphira, and the like.
I need not mind you of the dreadful Examples in Scripture, of Corah, Dathan, and Abiram, of Ananias and Sapphira, and the like.
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We have oftentimes the Terror of such Examples before our Eyes.
We have oftentimes the Terror of such Examples before our Eyes.
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To see one killed in a drunken Quarrel, or in attempting a Robbery, or in ranging to satisfie his Lust;
To see one killed in a drunken Quarrel, or in attempting a Robbery, or in ranging to satisfy his Lust;
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to see a Sinner cut off in the first Act, or the first discover'd Act of his Sin:
to see a Sinner Cut off in the First Act, or the First discovered Act of his since:
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when this happens to any one, tho' we are silent as to his Eternal Estate,
when this happens to any one, though we Are silent as to his Eternal Estate,
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yet we cannot but say, there is a visible Judgment of God, by which such a one is taken away, suddenly, as by a whirlwind, in his wrath.
yet we cannot but say, there is a visible Judgement of God, by which such a one is taken away, suddenly, as by a whirlwind, in his wrath.
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And yet we cannot say, that he is a greater Sinner, than they are who have their Lives prolong'd in their Wickedness:
And yet we cannot say, that he is a greater Sinner, than they Are who have their Lives prolonged in their Wickedness:
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Nay, of the two, perhaps there is cause to fear their Condition much more than the other.
Nay, of the two, perhaps there is cause to Fear their Condition much more than the other.
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For thus much the Apostle seems to imply, when he admits there is that that looks like slackness in Judgment:
For thus much the Apostle seems to imply, when he admits there is that that looks like slackness in Judgement:
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for there could be no such Pretence, if the most or greatest Sinners were judged, and especially if they were judged early in this Life.
for there could be no such Pretence, if the most or greatest Sinners were judged, and especially if they were judged early in this Life.
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The Apostle rather seems to admit of the contrary;
The Apostle rather seems to admit of the contrary;
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and it sufficiently appears, by many Instances, that the greatest Sinners have had a long time given them before they have been called to account for their Sins against God.
and it sufficiently appears, by many Instances, that the greatest Sinners have had a long time given them before they have been called to account for their Sins against God.
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If any would see this proved by Examples, let him think of the worst Men mentioned in Scripture;
If any would see this proved by Examples, let him think of the worst Men mentioned in Scripture;
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he shall see how slow God hath been in bringing them to due Punishment.
he shall see how slow God hath been in bringing them to due Punishment.
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Of Heathen Princes, there is none that hath a worse Character upon him, than Pharaoh, a Monster of Pride and Cruelty, and Contempt of God;
Of Heathen Princes, there is none that hath a Worse Character upon him, than Pharaoh, a Monster of Pride and Cruelty, and Contempt of God;
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which brought down upon him all the Plagues of Aegypt, so famous in History. By the last of those Judgments he perisht:
which brought down upon him all the Plagues of Egypt, so famous in History. By the last of those Judgments he perished:
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but then it was long first; for all those Plagues came upon him in one Year;
but then it was long First; for all those Plagues Come upon him in one Year;
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and it was in the Sixteenth Year of his Reign, saith Eusebius from Manetho the Aegyptian.
and it was in the Sixteenth Year of his Reign, Says Eusebius from Manetho the Egyptian.
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Among the Jewish Kings, the worst should be wicked Ahab; for of him the Scripture saith, There was none like him, that had sold himself to work wickedness;
Among the Jewish Kings, the worst should be wicked Ahab; for of him the Scripture Says, There was none like him, that had sold himself to work wickedness;
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and yet Ahab reigned above Two and twenty Years, before the Dogs had the licking of his Blood.
and yet Ahab reigned above Two and twenty years, before the Dogs had the licking of his Blood.
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In the New Testament, the worst Great Men we read of were, that Herod that would have killed Christ in his Infancy,
In the New Testament, the worst Great Men we read of were, that Herod that would have killed christ in his Infancy,
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and Pilate by whom he was crucified:
and Pilate by whom he was Crucified:
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But of them, Herod came to his end (which indeed was very horrible, as Josephus describes it) not till the Four and thirtieth Year of his Reign.
But of them, Herod Come to his end (which indeed was very horrible, as Josephus describes it) not till the Four and thirtieth Year of his Reign.
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And Pilate the Roman Governor, whom the same Josephus describes as a Man made up of Avarice and Cruelty,
And Pilate the Roman Governor, whom the same Josephus describes as a Man made up of Avarice and Cruelty,
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yet continued in his Government, and seem'd to enjoy himself in those Sins, for some Years after the Crucifying of our Saviour.
yet continued in his Government, and seemed to enjoy himself in those Sins, for Some years After the Crucifying of our Saviour.
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This forbearance of Persons, even the worst that ever liv'd, is not so strange, or would be less strange to us,
This forbearance of Persons, even the worst that ever lived, is not so strange, or would be less strange to us,
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if we consider'd, that Men have another Life;
if we considered, that Men have Another Life;
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and if they should go quite unpunisht here, as many do all their Lives, God knows where to find them at last:
and if they should go quite unpunished Here, as many do all their Lives, God knows where to find them At last:
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and then he can and will do them Justice; they shall pay both Principal and Interest together, in their Sufferings in the future Life.
and then he can and will do them justice; they shall pay both Principal and Interest together, in their Sufferings in the future Life.
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But for Nations, they have no other Life but this: Their Sins must be punisht here, or not at all.
But for nations, they have no other Life but this: Their Sins must be punished Here, or not At all.
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And therefore it may seem a little strange that they should have any forbearance: and yet so it is, that God is not in haste even with Them.
And Therefore it may seem a little strange that they should have any forbearance: and yet so it is, that God is not in haste even with Them.
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For Examples, I might, if I had time, name all the Nations that are recorded in History.
For Examples, I might, if I had time, name all the nations that Are recorded in History.
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But that doth not need, since we have one Nation which God hath set up for an Example to all the rest. The Jewish Nation.
But that does not need, since we have one nation which God hath Set up for an Exampl to all the rest. The Jewish nation.
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In that one, I might shew many Instances of this Doctrine: But these Three are more remarkable than the rest.
In that one, I might show many Instances of this Doctrine: But these Three Are more remarkable than the rest.
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First, When God had sworn in the Wilderness, That he would cut off all the Men of that Generation,
First, When God had sworn in the Wilderness, That he would Cut off all the Men of that Generation,
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yet he did it not presently:
yet he did it not presently:
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he gave them a time of Forty Years, and so long many of them lived before they came to perish in the Wilderness.
he gave them a time of Forty years, and so long many of them lived before they Come to perish in the Wilderness.
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Afterwards, when they were threatned with the Babylonian Captivity, which was in the beginning of Jeremiah 's Prophecy, in the Thirteenth Year of King Josias; yet after that, it was Forty Years before they were carried into Captivity.
Afterwards, when they were threatened with the Babylonian Captivity, which was in the beginning of Jeremiah is Prophecy, in the Thirteenth Year of King Josiah; yet After that, it was Forty years before they were carried into Captivity.
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Lastly, When John Baptist preached Repentance, and warned them to fly from the wrath to come, and told them, now the Ax is laid to the root of the Tree, now they were to stand or fall by their dealing with Christ at his coming.
Lastly, When John Baptist preached Repentance, and warned them to fly from the wrath to come, and told them, now the Ax is laid to the root of the Tree, now they were to stand or fallen by their dealing with christ At his coming.
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If they should reject him, it was determined that God would destroy their Church, and scatter their Nation.
If they should reject him, it was determined that God would destroy their Church, and scatter their nation.
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They did commit that great Sin, and yet it was again Forty years before the Sentence was put in execution.
They did commit that great since, and yet it was again Forty Years before the Sentence was put in execution.
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These are sufficient Proofs to shew that God is not in haste to execute his Judgment upon Nations.
These Are sufficient Proofs to show that God is not in haste to execute his Judgement upon nations.
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But to go higher yet, we see the same in his Proceedings against the World of Mankind.
But to go higher yet, we see the same in his Proceedings against the World of Mankind.
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We see in the Old World before the Flood, when all flesh had corrupted its way, when they were fully ripe for destruction;
We see in the Old World before the Flood, when all Flesh had corrupted its Way, when they were Fully ripe for destruction;
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yet then the destruction came not till after an hundred and twenty years warning, which (being to all Mankind) was as much as those three warnings of the Jews put together.
yet then the destruction Come not till After an hundred and twenty Years warning, which (being to all Mankind) was as much as those three Warnings of the jews put together.
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So slow is God to execute Judgment upon Sinners, especially such Judgments as are to end in their utter destruction.
So slow is God to execute Judgement upon Sinners, especially such Judgments as Are to end in their utter destruction.
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So that now the matter of Fact being clear, we are to find a Reason for it:
So that now the matter of Fact being clear, we Are to find a Reason for it:
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And here are two Reasons in my Text; here is the Scoffers Reason, that says it is slackness in God;
And Here Are two Reasons in my Text; Here is the Scoffers Reason, that Says it is slackness in God;
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here is the Apostles Reason, that says No, 'tis indeed his Patience and Long-suffering. The First is the Scoffers Reason, that which some would perswade themselves to believe;
Here is the Apostles Reason, that Says No, it's indeed his Patience and Long-suffering. The First is the Scoffers Reason, that which Some would persuade themselves to believe;
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they say Judgment is delayed, because God is slack in punishing of Sinners; this the Apostle denies, as a reason most unworthy of God.
they say Judgement is delayed, Because God is slack in punishing of Sinners; this the Apostle Denies, as a reason most unworthy of God.
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For, that is properly Slackness, when Offenders are not punish'd so much, or not so soon,
For, that is properly Slackness, when Offenders Are not punished so much, or not so soon,
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as would be necessary for the Ends of Government.
as would be necessary for the Ends of Government.
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What are those? to keep up Order, and Purity, and Peace, by the Exemplary punishing of Transgressors.
What Are those? to keep up Order, and Purity, and Peace, by the Exemplary punishing of Transgressors.
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These are the great Ends for which Judgment is design'd;
These Are the great Ends for which Judgement is designed;
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and to make delay of Judgment, so as to defeat these ends, or any of them, this is truly a slackness in Government.
and to make Delay of Judgement, so as to defeat these ends, or any of them, this is truly a slackness in Government.
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Now such a slackness as this cannot be thought to be in God. For this slackness must proceed from some defect or other;
Now such a slackness as this cannot be Thought to be in God. For this slackness must proceed from Some defect or other;
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either want of Knowledg, or of Will, or of Power to do Justice.
either want of Knowledge, or of Will, or of Power to do justice.
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Such defects as these we may suppose to be in Man. But every one of these is either a fault, or an Imperfection;
Such defects as these we may suppose to be in Man. But every one of these is either a fault, or an Imperfection;
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and that is enough to remove them from God, there can be no fault nor no Imperfection in him.
and that is enough to remove them from God, there can be no fault nor no Imperfection in him.
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How then shall we solve the difficulty that appears to us in the Text? For that God doth things as if he were slack, 'tis plain, and the Apostle confesseth it:
How then shall we solve the difficulty that appears to us in the Text? For that God does things as if he were slack, it's plain, and the Apostle Confesses it:
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and yet the Lord is not slack, saith the Apostle: how then? he is Long-suffering: I, that's a Reason worthy of God;
and yet the Lord is not slack, Says the Apostle: how then? he is Long-suffering: I, that's a Reason worthy of God;
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we should have guess'd at it if he had not told us, for it is most agreeable to the nature of God.
we should have guessed At it if he had not told us, for it is most agreeable to the nature of God.
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He is such a great and generous Being, as having all things in his power, can do his own Work when he pleases:
He is such a great and generous Being, as having all things in his power, can do his own Work when he Pleases:
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and he knoweth it, and therefore he will take his own time to do Judgment.
and he Knoweth it, and Therefore he will take his own time to do Judgement.
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He will do things never the sooner, nor later, whatever we think of it, for any provocation whatsoever.
He will do things never the sooner, nor later, whatever we think of it, for any provocation whatsoever.
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Nay, properly speaking, to provoke him is impossible, he is so infinitely above us. He is not capable of Anger or Passion;
Nay, properly speaking, to provoke him is impossible, he is so infinitely above us. He is not capable of Anger or Passion;
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nor can he fear that any Offender should escape the Eye of his Knowledge, or the Arm of his Justice.
nor can he Fear that any Offender should escape the Eye of his Knowledge, or the Arm of his justice.
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He can find us, and he can reach us, where ever we are. So that he hath nothing to hasten him, nothing to limit or prescribe him.
He can find us, and he can reach us, where ever we Are. So that he hath nothing to hasten him, nothing to limit or prescribe him.
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He may take his own time to do Justice, and he will do it, when it seems best to his Infinite Wisdom:
He may take his own time to do justice, and he will do it, when it seems best to his Infinite Wisdom:
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but that must be, when it is best to set forth the Glory of his Justice, or of his Mercy.
but that must be, when it is best to Set forth the Glory of his justice, or of his Mercy.
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His Justice and his Mercy, both these are chiefly set forth by his great Forbearance and Long-suffering.
His justice and his Mercy, both these Are chiefly Set forth by his great Forbearance and Long-suffering.
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First, The Glory of his Justiee is set forth by this way of Proceeding. The Justice of God is the same in all Acts of his Government.
First, The Glory of his Justice is Set forth by this Way of Proceeding. The justice of God is the same in all Acts of his Government.
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But it especially appears in his Judgments, that are visibly executed: And in them it is most highly exalted by his Longsuffering.
But it especially appears in his Judgments, that Are visibly executed: And in them it is most highly exalted by his Long-suffering.
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When God hath long forborn to punish a Sinner, notwithstanding the greatness and notoriousness of his Sins;
When God hath long forborn to Punish a Sinner, notwithstanding the greatness and notoriousness of his Sins;
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and at last (as it will happen at some time or other) God takes him in hand,
and At last (as it will happen At Some time or other) God Takes him in hand,
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and deals with him as he deserves;
and deals with him as he deserves;
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the Long-suffering of God, before he comes to this, is that which most redounds to his Glory.
the Long-suffering of God, before he comes to this, is that which most redounds to his Glory.
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It lets all Men see, that there was a just Cause of Punishment: that there was so continued a Cause, that the Offender would not be treated otherwise:
It lets all Men see, that there was a just Cause of Punishment: that there was so continued a Cause, that the Offender would not be treated otherwise:
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that he was not only set upon Evil, but that he could not be brought to any Good:
that he was not only Set upon Evil, but that he could not be brought to any Good:
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that he was past all enduring; not only wicked, but incorrigible.
that he was passed all enduring; not only wicked, but incorrigible.
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It will at last make even the Offender himself, either confess his Fault, or say nothing;
It will At last make even the Offender himself, either confess his Fault, or say nothing;
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for he cannot excuse it, he cannot but acknowledge the righteous Judgment of God.
for he cannot excuse it, he cannot but acknowledge the righteous Judgement of God.
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This is the Advantage that any Court of Judicature has by not giving Sentence in a Cause till the Cause is ripe for it.
This is the Advantage that any Court of Judicature has by not giving Sentence in a Cause till the Cause is ripe for it.
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Before that, being judg'd as it were while it was green, it would not do so well, the Justice of it would not appear:
Before that, being judged as it were while it was green, it would not do so well, the justice of it would not appear:
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many things would have been kept from coming out, by precipitate judging.
many things would have been kept from coming out, by precipitate judging.
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But when things are thoroughly examin'd, and when the matter is all out, when the Bottom of every thing appears,
But when things Are thoroughly examined, and when the matter is all out, when the Bottom of every thing appears,
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then the Sentence comes in its Season; then every one says, Now it is as it should be.
then the Sentence comes in its Season; then every one Says, Now it is as it should be.
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Even the Offender himself agrees to it: he stands convict, not only to the Court, but to himself.
Even the Offender himself agrees to it: he Stands convict, not only to the Court, but to himself.
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Then the Judge hath an universal Confession of his Justice:
Then the Judge hath an universal Confessi of his justice:
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when none can say, he was not just in judging so, nay, when 'tis evident, he had been unjust in judging otherwise.
when none can say, he was not just in judging so, nay, when it's evident, he had been unjust in judging otherwise.
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This a wise Heathen Writer, Plutarch, observes, is an Effect of the Long-suffering of God.
This a wise Heathen Writer, Plutarch, observes, is an Effect of the Long-suffering of God.
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Dion (saith he) that basely killed his Friend, if for that he had been cut off presently, would not have died so well,Dion (Says he) that basely killed his Friend, if for that he had been Cut off presently, would not have died so well,
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as he did a long while after:
as he did a long while After:
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when another Friend kill'd him with the same Dagger, then every one said, there is a God that avenges such things,
when Another Friend killed him with the same Dagger, then every one said, there is a God that avenges such things,
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Adonibezek, Jud. 1. 7. having treated so many of the petty Princes about him with that barbarous Insolence, of cutting off their Thumbs and great Toes;Adonibezek, Jud. 1. 7. having treated so many of the Petty Princes about him with that barbarous Insolence, of cutting off their Thumbs and great Toes;
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at last, when his own Thumbs and Toes came to be cut off in like manner,
At last, when his own Thumbs and Toes Come to be Cut off in like manner,
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then he could not but acknowledg Gods Justice: As I have done, (saith he) so God hath requited me.
then he could not but acknowledge God's justice: As I have done, (Says he) so God hath requited me.
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It were easie to abound in such Examples of Persons, that have been by the patience and long-suffering of God (to use the Apostles word) fitted for destruction; and then it hath justly come upon them, to the great satisfaction of all Men,
It were easy to abound in such Examples of Persons, that have been by the patience and long-suffering of God (to use the Apostles word) fitted for destruction; and then it hath justly come upon them, to the great satisfaction of all Men,
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and to the greater Glory of God. But of Persons, whoever reads History will meet with enough of these Instances;
and to the greater Glory of God. But of Persons, whoever reads History will meet with enough of these Instances;
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and whoever takes notice, will daily add to them by his own Observation.
and whoever Takes notice, will daily add to them by his own Observation.
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Perhaps every one may not observe it in National Judgments, (I mean final Judgments) for they happen not in every Age:
Perhaps every one may not observe it in National Judgments, (I mean final Judgments) for they happen not in every Age:
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and therefore I shall name some few of the most remarkable of them, and deliver you the Sense of Men that were then living, to shew you what they thought that suffer'd under those Judgments of God.
and Therefore I shall name Some few of the most remarkable of them, and deliver you the Sense of Men that were then living, to show you what they Thought that suffered under those Judgments of God.
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They confest upon abundant Conviction, the great Patience and Long-suffering of God, before he brought things to the extremity:
They confessed upon abundant Conviction, the great Patience and Long-suffering of God, before he brought things to the extremity:
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and they confess'd the Wickedness of their Nations, that run on in known Sins, till they even forc't God to these Extremities.
and they confessed the Wickedness of their nations, that run on in known Sins, till they even forced God to these Extremities.
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These things being considered together, have tended much to the magnifying of his Glory; and it has been acknowledged by them that writ whole Books to this purpose.
These things being considered together, have tended much to the magnifying of his Glory; and it has been acknowledged by them that writ Whole Books to this purpose.
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So namely for the Jews; in their first Captivity, it was seen and confest by Jeremy in his Lamentations: in their second Captivity, by Josephus, in his last Book of the Jewish Wars.
So namely for the jews; in their First Captivity, it was seen and confessed by Jeremiah in his Lamentations: in their second Captivity, by Josephus, in his last Book of the Jewish Wars.
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For the Roman Empire, which consisted of many Provinces, when all those were given up to the barbarous Nations, the just Judgment of God in it was acknowledged, by Jerom, by Austin, by Salvian, and divers others, in those Books which they wrote of God's Judgments on their several Nations.
For the Roman Empire, which consisted of many Provinces, when all those were given up to the barbarous nations, the just Judgement of God in it was acknowledged, by Jerome, by Austin, by Salvian, and diverse Others, in those Books which they wrote of God's Judgments on their several nations.
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Here particularly in this Island, when the Britains were over-run with the Saxons, Gildas gives God the Glory of it, in his Book of the Ruin of Britain. Likewise when those Saxons were over-run by the Danes, the crying Sins, that even forc't that Vengeance from God, were acknowledged and bewail'd by Lupus in his Book of Saxon Homilies.
Here particularly in this Island, when the Britains were overrun with the Saxons, Gildas gives God the Glory of it, in his Book of the Ruin of Britain. Likewise when those Saxons were overrun by the Danes, the crying Sins, that even forced that Vengeance from God, were acknowledged and bewailed by Lupus in his Book of Saxon Homilies.
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And lastly (to name no more) when Constantinople was taken by the Turks, both Franzes, and others that bewail'd the Calamity, ascrib'd it to the desperate Folly of their People, who, between a sordid and a seditious Humour, refus'd to serve their Prince either with their Purses or in their Persons.
And lastly (to name no more) when Constantinople was taken by the Turks, both Franzes, and Others that bewailed the Calamity, ascribed it to the desperate Folly of their People, who, between a sordid and a seditious Humour, refused to serve their Prince either with their Purses or in their Persons.
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He had but a few hired Men to fight for him and his Kingdom. Yet they were more than he was able to pay.
He had but a few hired Men to fight for him and his Kingdom. Yet they were more than he was able to pay.
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So that having quite exhausted himself, having coin'd out his Altar-Plate, and at last gone from House to House to beg Money,
So that having quite exhausted himself, having coined out his Altar-Plate, and At last gone from House to House to beg Money,
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when his Soldiers mutinied for want of it; he was feign to venture his own Person against the Enemy.
when his Soldiers mutinied for want of it; he was feign to venture his own Person against the Enemy.
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And so when he fell, (as he did) under the Feet of the Enemy,
And so when he fell, (as he did) under the Feet of the Enemy,
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when over his Body the Turks entred the City, they were amazed at the incredible Wealth they found in it;
when over his Body the Turks entered the city, they were amazed At the incredible Wealth they found in it;
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they had such a Spoil, that it grew a Proverb among them, if any grew rich on a sudden, they us'd to say, he had been at the Sacking of Constantinople.
they had such a Spoil, that it grew a Proverb among them, if any grew rich on a sudden, they used to say, he had been At the Sacking of Constantinople.
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It was so sottish a thing, for a People to lose themselves for want of Money,
It was so sottish a thing, for a People to loose themselves for want of Money,
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when their Wealth was at the highest;
when their Wealth was At the highest;
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as if they feared not to perish, but to be a less Prey to their Enemy:
as if they feared not to perish, but to be a less Prey to their Enemy:
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It was such an Infatuation from God, that they that knew how vile a People they were, could not but applaud the Divine Justice in it;
It was such an Infatuation from God, that they that knew how vile a People they were, could not but applaud the Divine justice in it;
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they could not but acknowledge, it was the just Reward of their Sins.
they could not but acknowledge, it was the just Reward of their Sins.
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In all the Cases before us, if these Nations had perished sooner, or otherwise, God had lost so much of the Glory of his Justice.
In all the Cases before us, if these nations had perished sooner, or otherwise, God had lost so much of the Glory of his justice.
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It had not been so Illustrated, as it was by his great Patience and Long-suffering.
It had not been so Illustrated, as it was by his great Patience and Long-suffering.
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But Secondly, beside the Glory of his Justice, God shews forth his Mercy in it likewise.
But Secondly, beside the Glory of his justice, God shows forth his Mercy in it likewise.
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There is some kind of Mercy in it whenever he punishes:
There is Some kind of Mercy in it whenever he Punishes:
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in his Judgment he remembers Mercy (saith the Prophet.) 'Tis a Riddle to us now,in his Judgement he remembers Mercy (Says the Prophet.) It's a Riddle to us now,
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but hereafter we shall see it: God never cuts off a Sinner betimes, but even in that Judgment there is Mercy,
but hereafter we shall see it: God never cuts off a Sinner betimes, but even in that Judgement there is Mercy,
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though we see it not in this World. But God shews forth his Mercy in this World in Long-suffering, in forbearing of Sinners.
though we see it not in this World. But God shows forth his Mercy in this World in Long-suffering, in forbearing of Sinners.
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He shews his Mercy all the while he forbeareth.
He shows his Mercy all the while he forbeareth.
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When it is so long before he strikes, he shews how unwilling he is to strike at all.
When it is so long before he strikes, he shows how unwilling he is to strike At all.
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He would not do it if Men would take any warning.
He would not do it if Men would take any warning.
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He looks upon us as his own Creatures, Creatures that cannot live without him, no not one Minute of our Lives.
He looks upon us as his own Creatures, Creatures that cannot live without him, no not one Minute of our Lives.
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Good God! do we say he forbears us? He not only lets us live, but he keeps us, he maintains us all the while in our Being.
Good God! do we say he forbears us? He not only lets us live, but he keeps us, he maintains us all the while in our Being.
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All the while he waits to be friends with us, he would not have us dye in his displeasure:
All the while he waits to be Friends with us, he would not have us die in his displeasure:
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Every bit that we eat, every wink that we sleep, every thing we take to do us good, all are Witnesses on his side;
Every bit that we eat, every wink that we sleep, every thing we take to do us good, all Are Witnesses on his side;
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all do as it were attest to the Sincerity of his Protestations, As I live (saith the Lord) I will not the death of a Sinner,
all do as it were attest to the Sincerity of his Protestations, As I live (Says the Lord) I will not the death of a Sinner,
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Why will you dye? Yet turn your selves and live. Without turning from Sin there is no Living to God:Why will you die? Yet turn your selves and live. Without turning from since there is no Living to God:
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we must dye, that is, we must perish: Salvation it self cannot save us. The Law saith with great strictness, the soul that sinneth it shall dye.
we must die, that is, we must perish: Salvation it self cannot save us. The Law Says with great strictness, the soul that Sinneth it shall die.
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The Gospel hath but one way to relieve him, that is by Repentance unto life. It is that which Christ came for, to call Sinners to Repentance:
The Gospel hath but one Way to relieve him, that is by Repentance unto life. It is that which christ Come for, to call Sinners to Repentance:
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It was that which he Preached, Repent ye and believe the Gospel: It was that for which he died, that God might forgive us upon our Repentance.
It was that which he Preached, repent you and believe the Gospel: It was that for which he died, that God might forgive us upon our Repentance.
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This being therefore so indispensably necessary, the Apostle thought fit to express it in my Text,
This being Therefore so indispensably necessary, the Apostle Thought fit to express it in my Text,
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as the Condition on which we are to be saved, and no otherwise.
as the Condition on which we Are to be saved, and no otherwise.
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This is it which I am next to shew, as to our Repentance, in what manner we are helpt and assisted by the Long-suffering of God.
This is it which I am next to show, as to our Repentance, in what manner we Are helped and assisted by the Long-suffering of God.
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'Tis first the most likely way to bring Men to Repentance. Secondly, in Fact, it is that which oftentimes has prevail'd.
It's First the most likely Way to bring Men to Repentance. Secondly, in Fact, it is that which oftentimes has prevailed.
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Thirdly 'tis the last the only way it can be done: When this is gone, all is gone;
Thirdly it's the last the only Way it can be done: When this is gone, all is gone;
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there is no hope for them that have out-sinned the Patience and Long-suffering of God. First, it is a Rational way, the most likely to bring us to Repentance;
there is no hope for them that have outsin the Patience and Long-suffering of God. First, it is a Rational Way, the most likely to bring us to Repentance;
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because it giveth us divers things which are necessary for it;
Because it gives us diverse things which Are necessary for it;
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that is, First time to repent, and Secondly strong Motives to it, and Thirdly warnings to mind us of it.
that is, First time to Repent, and Secondly strong Motives to it, and Thirdly Warnings to mind us of it.
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These are things which we could not have otherwise. First, The Long-suffering of God gives us Time to repent:
These Are things which we could not have otherwise. First, The Long-suffering of God gives us Time to Repent:
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And time is needful to be had for any business, especially for a business of moment or difficulty, such as this is, to reclaim us from our Sins.
And time is needful to be had for any business, especially for a business of moment or difficulty, such as this is, to reclaim us from our Sins.
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It requires much time to do it well and effectually.
It requires much time to do it well and effectually.
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And therefore not knowing how much there is to come of our Life, we were best resolve upon it, and set about it immediately;
And Therefore not knowing how much there is to come of our Life, we were best resolve upon it, and Set about it immediately;
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but yet, when that is done, we are but entred into a State of Repentance.
but yet, when that is done, we Are but entered into a State of Repentance.
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Repentance is the change of our Mind and course of Life, in every thing that is amiss, from Sin to the Obedience of God.
Repentance is the change of our Mind and course of Life, in every thing that is amiss, from since to the obedience of God.
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It will require time to know our own ways, to know what God would have us do, and how to do it.
It will require time to know our own ways, to know what God would have us do, and how to do it.
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It will therefore require cool Blood and calm Thoughts: Perhaps that is more then heat of youth will afford.
It will Therefore require cool Blood and Cam Thoughts: Perhaps that is more then heat of youth will afford.
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It is a business that is to be done in retirement:
It is a business that is to be done in retirement:
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And it is not presently that one can bring himself to it, that one can disentangle himself from his Companions in Sin. It is a business that requires much attention and practice, to break himself of those Habits that have got the Power over him.
And it is not presently that one can bring himself to it, that one can disentangle himself from his Sodales in Sin. It is a business that requires much attention and practice, to break himself of those Habits that have god the Power over him.
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It requires so much the longer time to break our selves of them, by how much the longer we have continued in the Custom of our Sins.
It requires so much the longer time to break our selves of them, by how much the longer we have continued in the Custom of our Sins.
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If God should not afford us all the time that is necessary, it were but Justice, upon them that would not afford Time for God.
If God should not afford us all the time that is necessary, it were but justice, upon them that would not afford Time for God.
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But when he doth give us Time, 'tis his infinite Mercy: and however we employ it, we owe this to the Long-suffering of God.
But when he does give us Time, it's his infinite Mercy: and however we employ it, we owe this to the Long-suffering of God.
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But secondly, Having Time to repent, that we may employ our Time aright, this Patience of God gives us great Motives to Repentance:
But secondly, Having Time to Repent, that we may employ our Time aright, this Patience of God gives us great Motives to Repentance:
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especially this, It makes us see that God is willing to save us; he is yet willing, after so many and so great Provocations.
especially this, It makes us see that God is willing to save us; he is yet willing, After so many and so great Provocations.
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What can work upon us, if we are not wrought upon by this? A just God, and most justly provokt, that might have cast us off long since,
What can work upon us, if we Are not wrought upon by this? A just God, and most justly provoked, that might have cast us off long since,
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as we did him: (And if he had cast us off, who had lost by it? Alas!
as we did him: (And if he had cast us off, who had lost by it? Alas!
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what can we add to him?) that he should wait, as it were, for leave to shew us Mercy;
what can we add to him?) that he should wait, as it were, for leave to show us Mercy;
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while we, either easily forget, or wilfully kick against him:
while we, either Easily forget, or wilfully kick against him:
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Yet that still he calls, and waits for us, giveth us Time and Opportunity to repent:
Yet that still he calls, and waits for us, gives us Time and Opportunity to Repent:
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the very sense of his Goodness, and the shame of our Ingratitude for it; these Thoughts chased together will work much upon any ingenuous Soul.
the very sense of his goodness, and the shame of our Ingratitude for it; these Thoughts chased together will work much upon any ingenuous Soul.
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But then farther, the hope that his Long-suffering giveth us, that God hath not yet done with us;
But then farther, the hope that his Long-suffering gives us, that God hath not yet done with us;
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he hath not quite cast us off;
he hath not quite cast us off;
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and the fear what may happen, if he should, as well he may, if we hold out longer:
and the Fear what may happen, if he should, as well he may, if we hold out longer:
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Then, how ill it would go with us, how much the worse for his Long-suffering hitherto.
Then, how ill it would go with us, how much the Worse for his Long-suffering hitherto.
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These, and sundry Thoughts more that his Long-suffering yields us, are the likeliest Motives to Repentance.
These, and sundry Thoughts more that his Long-suffering yields us, Are the likeliest Motives to Repentance.
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And thirdly, It giveth us warning besides, in sundry things that happen in the mean while:
And Thirdly, It gives us warning beside, in sundry things that happen in the mean while:
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Warnings on the one hand, by the Conversion of others; Warning on the other hand, by Gods Judgments on the Impenitent;
Warnings on the one hand, by the Conversion of Others; Warning on the other hand, by God's Judgments on the Impenitent;
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Warning by divers things that happen to our selves, and in our Families. All these are Calls to us from God, who speaks, not only by his Word, but by his Providence:
Warning by diverse things that happen to our selves, and in our Families. All these Are Calls to us from God, who speaks, not only by his Word, but by his Providence:
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It is as it were a Voice from Heaven that speaketh to us, Why will you die? Turn you, yet, turn you and live.
It is as it were a Voice from Heaven that speaks to us, Why will you die? Turn you, yet, turn you and live.
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But we are especially to observe those National Warnings that happen before his Wrath breaks out to extremity.
But we Are especially to observe those National Warnings that happen before his Wrath breaks out to extremity.
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Persons may be taken away without any warning:
Persons may be taken away without any warning:
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and if there seem to be any hardship in that, God may (and no doubt will) consider them for it in the future Life.
and if there seem to be any hardship in that, God may (and no doubt will) Consider them for it in the future Life.
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But for Nations, that have no future Life, I dare say that none were ever cut off without Warning:
But for nations, that have no future Life, I Dare say that none were ever Cut off without Warning:
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they have had Calls enough to bid them take heed, before they run themselves into destruction.
they have had Calls enough to bid them take heed, before they run themselves into destruction.
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Such Warnings were those to the Jews, first, by the Death of good Josiah, and then Jeconiah 's Captivity,
Such Warnings were those to the jews, First, by the Death of good Josiah, and then Jeconiah is Captivity,
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before the general Captivity of King Zedekiah and all his People.
before the general Captivity of King Zedekiah and all his People.
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Such were those they had again, in the taking of Jerusalem, first by Pompey, then by Sosius, before it was destroyed by Vespasian.
Such were those they had again, in the taking of Jerusalem, First by Pompey, then by Sosius, before it was destroyed by Vespasian.
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So the Britains in this Island had been over-run once or twice, and recovered, before they were driven out of their Country.
So the Britains in this Island had been overrun once or twice, and recovered, before they were driven out of their Country.
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So the Saxons being invaded by the Danes, had driven them out once or twice, and had an Interval of Peace, before they came to be a Conquered People.
So the Saxons being invaded by the Danes, had driven them out once or twice, and had an Interval of Peace, before they Come to be a Conquered People.
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So in that Instance of Constantinople, that People were sufficiently warned by two Invasions that the Turks made upon them,
So in that Instance of Constantinople, that People were sufficiently warned by two Invasions that the Turks made upon them,
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before that which ended in their Captivity.
before that which ended in their Captivity.
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On these, and all other Instances of this kind, I have only this to observe, (it is in some of those Writers before mentioned) That when their Nations saw themselves gone,
On these, and all other Instances of this kind, I have only this to observe, (it is in Some of those Writers before mentioned) That when their nations saw themselves gone,
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when they were gone past recovery, when they saw things come to extremity, when they found themselves as it were in the Talons of their Enemies:
when they were gone passed recovery, when they saw things come to extremity, when they found themselves as it were in the Talons of their Enemies:
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then they could reflect upon what pass't before; then they knew that heretofore they had Warnings;
then they could reflect upon what passed before; then they knew that heretofore they had Warnings;
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they remembred they had such and such Warnings from God:
they remembered they had such and such Warnings from God:
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then they called themselves Mad men, that would not take warning when it was given them.
then they called themselves Mad men, that would not take warning when it was given them.
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O that God would trust them once more! with their Country, and with their Estate, and their Liberty!
O that God would trust them once more! with their Country, and with their Estate, and their Liberty!
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Then, how wise, and how good they would be! But that was never to be tried:
Then, how wise, and how good they would be! But that was never to be tried:
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it is too late, when things are gone past all Remedy. The only way to escape that, is by Timely Repentance.
it is too late, when things Are gone passed all Remedy. The only Way to escape that, is by Timely Repentance.
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If ever any Warning doth good, it is by bringing us to timely Repentance:
If ever any Warning does good, it is by bringing us to timely Repentance:
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and whoever are preserved by that means, they know to whom to ascribe it, it proceeds from the Long-suffering of God.
and whoever Are preserved by that means, they know to whom to ascribe it, it proceeds from the Long-suffering of God.
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Secondly, As it is the likeliest way to reclaim us, so it is the way that has often obtein'd.
Secondly, As it is the likeliest Way to reclaim us, so it is the Way that has often obtained.
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Many, that have had Time, and Motives, and Warnings, (as I shewed you we have by the Long-suffering of God) have been wrought upon by them,
Many, that have had Time, and Motives, and Warnings, (as I showed you we have by the Long-suffering of God) have been wrought upon by them,
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and have repented of their Sins, and so escap't the Judgment to come. This, being matter of Fact, is to be proved only by Instances:
and have repented of their Sins, and so escaped the Judgement to come. This, being matter of Fact, is to be proved only by Instances:
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and of them it were easie to shew a great number, I shall chuse only two or three out of Scripture.
and of them it were easy to show a great number, I shall choose only two or three out of Scripture.
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The first shall be that of Manasses King of Judah, whose horrible Sins defil'd Jerusalem from one end to the other:
The First shall be that of Manasses King of Judah, whose horrible Sins defiled Jerusalem from one end to the other:
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and they are said to be his Sins for which God past that Sentence upon that People.
and they Are said to be his Sins for which God passed that Sentence upon that People.
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In that sinful Course he had spent Thirty years of his long Reign, (which was in all Fifty five years.) Had God cut him off sooner, (as justly he might) then he had undoubredly perisht in his Sins.
In that sinful Course he had spent Thirty Years of his long Reign, (which was in all Fifty five Years.) Had God Cut him off sooner, (as justly he might) then he had undoubredly perished in his Sins.
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But it was the Long-suffering of God that spared him.
But it was the Long-suffering of God that spared him.
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He was only chastised with a short hard Captivity, he took warning from that, he changed his Course, he turn'd a great Penitent:
He was only chastised with a short hard Captivity, he took warning from that, he changed his Course, he turned a great Penitent:
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The People did the like by his Authority and Example, which made some amends for the Hurt he had formerly given them:
The People did the like by his authority and Exampl, which made Some amends for the Hurt he had formerly given them:
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he that brought that Sentence upon them by his Sins, obtein'd a Reprieve for them by his Repentance.
he that brought that Sentence upon them by his Sins, obtained a Reprieve for them by his Repentance.
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Another, and that indeed an unusual Instance, we have in Nebuchadnezzar King of Babel. Being a Heathen, from him nothing could be expected,
another, and that indeed an unusual Instance, we have in Nebuchadnezzar King of Babel. Being a Heathen, from him nothing could be expected,
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but the Duties of Natural Religion.
but the Duties of Natural Religion.
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But he was so far from living up to that, that he walkt by no Rule but his Lust,
But he was so Far from living up to that, that he walked by no Rule but his Lust,
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for Thirty six years of his Reign.
for Thirty six Years of his Reign.
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When after he had so long led the Life of a Beast, God made him like one in all things but his Shape,
When After he had so long led the Life of a Beast, God made him like one in all things but his Shape,
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for an extraordinary Instance of his Justice;
for an extraordinary Instance of his justice;
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then, being sufficiently humbled, he was restored to his former way of Living, and to the glory of his kingdom;
then, being sufficiently humbled, he was restored to his former Way of Living, and to the glory of his Kingdom;
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then excellent Majesty was added to him; then he was freed from all Bestiality, he became an excellent Man, a great Prophet,
then excellent Majesty was added to him; then he was freed from all Bestiality, he became an excellent Man, a great Prophet,
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as the Heathen Berosus tells us:
as the Heathen Berosus tells us:
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for which wonderful Change, (as himself saith) I prais'd, and extoll'd, and honour'd the great King of Heaven.
for which wondered Change, (as himself Says) I praised, and extolled, and honoured the great King of Heaven.
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But one Example more, that is of St. Paul, who declares it of himself, I. Tim. I. 13. I was a Reviler of Christ, a Persecutor of the Christian Religion, and insolently spiteful against it.
But one Exampl more, that is of Saint Paul, who declares it of himself, I Tim. I. 13. I was a Reviler of christ, a Persecutor of the Christian Religion, and insolently spiteful against it.
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How long he was so, he doth not tell us:
How long he was so, he does not tell us:
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but it seems not to have been a very short time, by that which follows, that he ascribes his Conversion to the Long-suffering of God.
but it seems not to have been a very short time, by that which follows, that he ascribes his Conversion to the Long-suffering of God.
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And he did hope his Case would not be singular. He hoped many would follow his Example.
And he did hope his Case would not be singular. He hoped many would follow his Exampl.
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He declared God had call'd him for that purpose, v. 16. where having said, Thus and thus I was formerly;
He declared God had called him for that purpose, v. 16. where having said, Thus and thus I was formerly;
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he adds, Nevertheless I obtained Mercy, that in me first Jesus Christ might shew forth all Long-suffering,
he adds, Nevertheless I obtained Mercy, that in me First jesus christ might show forth all Long-suffering,
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for a pattern to all them that shall hereafter believe on him to life everlasting. These Examples may suffice.for a pattern to all them that shall hereafter believe on him to life everlasting. These Examples may suffice.
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I could name many more, to shew how well God's Long-suffering is design'd, by the good it hath actually done, in reclaiming many Sinners, who without it must have perisht in their Sins.
I could name many more, to show how well God's Long-suffering is designed, by the good it hath actually done, in reclaiming many Sinners, who without it must have perished in their Sins.
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I shall add but one thing more, That it is the Last Means that God uses to bring us to Repentance.
I shall add but one thing more, That it is the Last Means that God uses to bring us to Repentance.
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When he hath first given Time and Opportunity for it; when he hath withal given sufficient Motives, and Means;
When he hath First given Time and Opportunity for it; when he hath withal given sufficient Motives, and Means;
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when he hath warned us whither we are going; when he hath done as much for us, as hath brought others to Repentance;
when he hath warned us whither we Are going; when he hath done as much for us, as hath brought Others to Repentance;
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then, after that, his Long-suffering is only to give us time to think deliberately upon it.
then, After that, his Long-suffering is only to give us time to think deliberately upon it.
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What one did not consider as it came, he may possibly reflect upon afterwards:
What one did not Consider as it Come, he may possibly reflect upon afterwards:
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either of his own proper Instinct, or by the Admonition of others, or upon some occasion that may rise;
either of his own proper Instinct, or by the Admonition of Others, or upon Some occasion that may rise;
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especially in Sickness, or some other Affliction, (if God be so gracious to send it upon him) and this is the Utmost that God intends by it.
especially in Sickness, or Some other Affliction, (if God be so gracious to send it upon him) and this is the Utmost that God intends by it.
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When a Foot, or a Finger, or any such Part, hath a Gangren upon it;
When a Foot, or a Finger, or any such Part, hath a Gangrene upon it;
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if the last Means that can be us'd, work no Cure, then the Limb must go off.
if the last Means that can be used, work no Cure, then the Limb must go off.
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But first it is to be numm'd, and so to be prepared for the Operation. That is all the remaining use of God's Patience to an incorrigible Sinner.
But First it is to be numbed, and so to be prepared for the Operation. That is all the remaining use of God's Patience to an incorrigible Sinner.
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It blinds and hardens him more and more, and so prepares him for everlasting Damnation. That is terrible indeed, and that comes on every Moment.
It blinds and hardens him more and more, and so prepares him for everlasting Damnation. That is terrible indeed, and that comes on every Moment.
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Damnation slumbers not, (saith the Apostle) though they do.Damnation slumbers not, (Says the Apostle) though they do.
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They do not think whither they are going, but they go never the slower for that.
They do not think whither they Are going, but they go never the slower for that.
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Or if they should, their Judgment would be the more furious when it comes. Long-slighted Patience turns into Fury:
Or if they should, their Judgement would be the more furious when it comes. Long-slighted Patience turns into Fury:
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and the longer it has been abused, the greater the Fury: and especially the Patience of God:
and the longer it has been abused, the greater the Fury: and especially the Patience of God:
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It is a fearful thing to fall into the hands of an incensed God; for our God, provok't to extremity, is a consuming Fire. It is a fearful thing to fallen into the hands of an incensed God; for our God, provoked to extremity, is a consuming Fire.
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Having said so much in the Explication of my Text, I dare not be so long in applying it as I would:
Having said so much in the Explication of my Text, I Dare not be so long in applying it as I would:
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and yet something must be said with respect to the Business of the Day;
and yet something must be said with respect to the Business of the Day;
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to humble our selves before God, for our Sins, and for the Sins of our Nation.
to humble our selves before God, for our Sins, and for the Sins of our nation.
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The Fountain of all our National Sins is the low Esteem that we commonly have of our Religion.
The Fountain of all our National Sins is the low Esteem that we commonly have of our Religion.
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This indeed is a thing to be complain'd of generally among us:
This indeed is a thing to be complained of generally among us:
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and it is much the worse, for this Aggravation, that it is joyn'd with great Unthankfulness to God.
and it is much the Worse, for this Aggravation, that it is joined with great Unthankfulness to God.
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God hath dealt most bountifully with us, above other Nations, in many respects;
God hath dealt most bountifully with us, above other nations, in many respects;
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but most of all in that which is the Crown of all his Blessings and Mercies.
but most of all in that which is the Crown of all his Blessings and mercies.
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We have the best Religion in the World;
We have the best Religion in the World;
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the Christian Religion (I know what I say) in the greatest perfection and purity, that ever was in any National Church.
the Christian Religion (I know what I say) in the greatest perfection and purity, that ever was in any National Church.
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And yet we are so far short of other Christians in the Value they have for their Religion, we so much undervalue ours, that for this, not only other Christians,
And yet we Are so Far short of other Christians in the Valve they have for their Religion, we so much undervalue ours, that for this, not only other Christians,
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but even Heathens shall rise up in Judgment against us. It shews we have low Apprehensions of God.
but even heathens shall rise up in Judgement against us. It shows we have low Apprehensions of God.
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We neither love him, nor fear him, as we ought to do.
We neither love him, nor Fear him, as we ought to do.
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If we did, how were it possible that so many among us should have so little or no regard to those Persons or Things that are dedicated to God,
If we did, how were it possible that so many among us should have so little or no regard to those Persons or Things that Are dedicated to God,
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and that are hallowed to his Name? 'Tis too visible, that this is the Disease of our Church;
and that Are hallowed to his Name? It's too visible, that this is the Disease of our Church;
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the Mother-Disease from which all her other Ailings proceed.
the Mother-Disease from which all her other Ailings proceed.
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From hence it proceeds, that some, seeing more Reverence for God, and for the Things of Religion, in Popery, have been drawn off to that gross Corruption of the Christian Religion.
From hence it proceeds, that Some, seeing more reverence for God, and for the Things of Religion, in Popery, have been drawn off to that gross Corruption of the Christian Religion.
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And in this they have been wonderfully confirmed, by seeing others take offence at some Things, which were certainly in the Primitive Church,
And in this they have been wonderfully confirmed, by seeing Others take offence At Some Things, which were Certainly in the Primitive Church,
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and which must be in all Churches that will keep up Order and Decency.
and which must be in all Churches that will keep up Order and Decency.
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Some of these, by a fatal Mistake, calling our Church-Government, and all our Forms and Ceremonies, Popery;
some of these, by a fatal Mistake, calling our Church-Government, and all our Forms and Ceremonies, Popery;
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and hunting out for a purer Way of Worship, (as they call it;) have run out first into Schism,
and hunting out for a Purer Way of Worship, (as they call it;) have run out First into Schism,
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and from thence not a few into damnable Heresies:
and from thence not a few into damnable Heresies:
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and branding every thing that they dislike, with the Name of Popery and Antichristianism, they have not only divided and weakned our Church,
and branding every thing that they dislike, with the Name of Popery and Antichristianism, they have not only divided and weakened our Church,
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but they have added wonderfully to the Strength and Credit of Popery.
but they have added wonderfully to the Strength and Credit of Popery.
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From these Sects and Divisions have proceeded, in the first place, Disobedience and Rebellion against the Civil Government.
From these Sects and Divisions have proceeded, in the First place, Disobedience and Rebellion against the Civil Government.
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I speak plainly of that Rebellion that robb'd us of the best Christian King that ever was.
I speak plainly of that Rebellion that robbed us of the best Christian King that ever was.
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From thence we are to date the beginning of these following Evils; from thence the weakning and destruction of Church-Discipline;
From thence we Are to date the beginning of these following Evils; from thence the weakening and destruction of Church discipline;
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from thence the neglect of Catechism and Confirmation; from thence a contempt or low esteem of the Sacraments of Christ's own Institution;
from thence the neglect of Catechism and Confirmation; from thence a contempt or low esteem of the Sacraments of Christ's own Institution;
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from thence the general neglect of Family-duties, especially in the Education of Children and young People;
from thence the general neglect of Family duties, especially in the Education of Children and young People;
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from thence a general Corruption of Manners into Loosness and Licentiousness and Debauchery.
from thence a general Corruption of Manners into Looseness and Licentiousness and Debauchery.
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And in them that kept up a Sense of Religion, much of it has run out into Disputes, which led People to hate one another;
And in them that kept up a Sense of Religion, much of it has run out into Disputes, which led People to hate one Another;
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and occasion'd many among us, seeing so many things disputed in Religion, to think that all Religion is disputable;
and occasioned many among us, seeing so many things disputed in Religion, to think that all Religion is disputable;
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and so by degrees they were drawn into Irreligion and Atheism.
and so by Degrees they were drawn into Irreligion and Atheism.
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Whoever will be pleased to look Fifty years back, and give himself the trouble to think, what many of us have seen,
Whoever will be pleased to look Fifty Years back, and give himself the trouble to think, what many of us have seen,
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and all others may inform themselves;
and all Others may inform themselves;
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he cannot but know, that this which you have heard, hath been the true Course and Progress of our National Sin. He will see,
he cannot but know, that this which you have herd, hath been the true Course and Progress of our National Sin. He will see,
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for a great part of that time, such a Body of a Nation as the Prophet Esay describes, i. 6. from the sole of the foot to the head without any soundness in it.
for a great part of that time, such a Body of a nation as the Prophet Isaiah describes, i. 6. from the sole of the foot to the head without any soundness in it.
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To any one that feared God, it was a sad Prospect from thence, to the four and twentieth Verse of that Chapter; where God declares against his own People, Ah! I will ease me of my adversaries, I will avenge me of mine enemies.
To any one that feared God, it was a sad Prospect from thence, to the four and twentieth Verse of that Chapter; where God declares against his own People, Ah! I will ease me of my Adversaries, I will avenge me of mine enemies.
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Yet he did not execute that Sentence presently, but within an Age or two his wrath came upon them to the uttermost.
Yet he did not execute that Sentence presently, but within an Age or two his wrath Come upon them to the uttermost.
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Now who could tell all this while, but God might have pronounced the like Sentence against us,
Now who could tell all this while, but God might have pronounced the like Sentence against us,
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and that it might have been executed in like manner? God knows what it may come to in time.
and that it might have been executed in like manner? God knows what it may come to in time.
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But hitherto it has been forborn, I know not why. No Man can tell why it hath been forborn all this while.
But hitherto it has been forborn, I know not why. No Man can tell why it hath been forborn all this while.
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But God tells us in my Text, and elsewhere, that it is upon the account of his Long-suffering.
But God tells us in my Text, and elsewhere, that it is upon the account of his Long-suffering.
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God hath been indeed, he hath shewn himself, long-suffering to us-ward. And why is that? The Apostle tells us, because he would have no man perish,
God hath been indeed, he hath shown himself, long-suffering to usward. And why is that? The Apostle tells us, Because he would have no man perish,
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but that all should come to him by Repentance. Now to shew that God would have us come to Repentance;but that all should come to him by Repentance. Now to show that God would have us come to Repentance;
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that as he hath made us a Reform d Church, so he would have us a Reform'd People, a Pattern to all other Nations for his Glory;
that as he hath made us a Reform worser Church, so he would have us a Reformed People, a Pattern to all other nations for his Glory;
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that this is God's Design by his Patience hitherto, is as plain in the Course of his Providence,
that this is God's Design by his Patience hitherto, is as plain in the Course of his Providence,
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as if he had declar'd it to us by a Voice from Heaven.
as if he had declared it to us by a Voice from Heaven.
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What can be plainer than this, that he hath punisht us as a People whom he had no mind to destroy? It is plainer yet, by the Deliverances he hath given us:
What can be plainer than this, that he hath punished us as a People whom he had no mind to destroy? It is plainer yet, by the Deliverances he hath given us:
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having not only saved us from the brink of Destruction, but put it withal in our power to be the happiest People under Heaven.
having not only saved us from the brink of Destruction, but put it withal in our power to be the Happiest People under Heaven.
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In all the History I have read, I dare challenge any Man to shew where one Nation hath ever had two such Deliverances,
In all the History I have read, I Dare challenge any Man to show where one nation hath ever had two such Deliverances,
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as have hapned to ours, in one Age. First, for our Deliverance at the King's Restauration;
as have happened to ours, in one Age. First, for our Deliverance At the King's Restauration;
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what a Turn it was to this Nation? out of a most distracted Condition (in which we were ready to cut one anothers Throats) within a few Months to be a most flourishing Kingdom? How truly was it applied to that Change, what the Psalmist says, Ps. cxxvi. 1. When the Lord turned the Captivity of Sion, then were we like unto them that dream? We did not know whether we were awake or asleep.
what a Turn it was to this nation? out of a most distracted Condition (in which we were ready to Cut one another's Throats) within a few Months to be a most flourishing Kingdom? How truly was it applied to that Change, what the Psalmist Says, Ps. cxxvi. 1. When the Lord turned the Captivity of Sion, then were we like unto them that dream? We did not know whither we were awake or asleep.
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We could scarce believe what we saw at the King's Restauration. But for the use of that singular Blessing;
We could scarce believe what we saw At the King's Restauration. But for the use of that singular Blessing;
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as to that, we were truly like them that dream:
as to that, we were truly like them that dream:
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for no People that had been awake, would have lost such an Opportunity as that was, to have made themselves happy to all Generations. But alas!
for no People that had been awake, would have lost such an Opportunity as that was, to have made themselves happy to all Generations. But alas!
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instead of that, instead of growing wiser and better, we grew worse with Prosperity. The People grew drunk and dissolute upon it.
instead of that, instead of growing Wiser and better, we grew Worse with Prosperity. The People grew drunk and dissolute upon it.
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The Court was that and worse, they were intoxicated with Popery:
The Court was that and Worse, they were intoxicated with Popery:
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In favour to which, it was found necessary to promote Atheism and Infidelity among the Nobility and Gentry;
In favour to which, it was found necessary to promote Atheism and Infidelity among the Nobilt and Gentry;
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and for them that had a Sense of Religion, to divide them, and to exasperate them one against another.
and for them that had a Sense of Religion, to divide them, and to exasperate them one against Another.
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By these and the like means, we not only lost the Fruit of that former Deliverance,
By these and the like means, we not only lost the Fruit of that former Deliverance,
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but we were brought into a Danger as great, nay, greater than the former. For then, whatever we suffered, or feared, yet still we were not out of Hope.
but we were brought into a Danger as great, nay, greater than the former. For then, whatever we suffered, or feared, yet still we were not out of Hope.
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But there was no hope, if Popery had once prevail'd; there had been no more hope left for us, than for men in the Inquisition.
But there was no hope, if Popery had once prevailed; there had been no more hope left for us, than for men in the Inquisition.
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And how near was that danger of Popery? how impossible was it for us to escape? Nothing could have saved us from it, but Miracle.
And how near was that danger of Popery? how impossible was it for us to escape? Nothing could have saved us from it, but Miracle.
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It was a Miracle of Providence that delivered us from it. I shall not repeat what I have lately said here on that Subject:
It was a Miracle of Providence that Delivered us from it. I shall not repeat what I have lately said Here on that Subject:
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But this I shall say, which shews God's Design in it.
But this I shall say, which shows God's Design in it.
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It is a Providence, that hath not only brought us in Hope, but hath put us in actual Possession,
It is a Providence, that hath not only brought us in Hope, but hath put us in actual Possession,
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and hath given us Security for the continuance, as well of our Liberties as of our Religion.
and hath given us Security for the Continuance, as well of our Liberties as of our Religion.
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God hath put it again in our power by this Deliverance to be as happy a People as any is under Heaven.
God hath put it again in our power by this Deliverance to be as happy a People as any is under Heaven.
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Now he trys us a second time, whether we will walk worthy of his Mercy and Goodness.
Now he trys us a second time, whither we will walk worthy of his Mercy and goodness.
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He sheweth us, the end of his Long-suffering is that we may not perish. But if we will, there is no Remedy.
He shows us, the end of his Long-suffering is that we may not perish. But if we will, there is no Remedy.
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Now who would think, that God should put this to us, Twice, as you see he hath done, in one Generation? It is not to be hoped that he will deal thus with us a third time.
Now who would think, that God should put this to us, Twice, as you see he hath done, in one Generation? It is not to be hoped that he will deal thus with us a third time.
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And now, if you will take him at his Word, (so I call it, for his Providence is a Call to you from Heaven;
And now, if you will take him At his Word, (so I call it, for his Providence is a Call to you from Heaven;
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'tis as if he had said, Why will you die? Turn ye now and live.) To day,
it's as if he had said, Why will you die? Turn you now and live.) To day,
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if ye will hear his voice, Oh harden not your hearts. To day, do what you can, at this present.if you will hear his voice, O harden not your hearts. To day, do what you can, At this present.
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You can now take a firm Resolution, to comply with this Providence of God;
You can now take a firm Resolution, to comply with this Providence of God;
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to do your part, as he hath done his, to make this a holy and a happy Nation: first holy, and then happy; it can be no otherwise.
to do your part, as he hath done his, to make this a holy and a happy nation: First holy, and then happy; it can be no otherwise.
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To effect that, first begin with your selves:
To Effect that, First begin with your selves:
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and then engage others, as far as you can, to break off that Course and Progress of Sin that you have heard. To begin where I ended.
and then engage Others, as Far as you can, to break off that Course and Progress of since that you have herd. To begin where I ended.
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First, To take God's part against all Irreligion and Atheism; against them that question his Being, or his Word, or his Government.
First, To take God's part against all Irreligion and Atheism; against them that question his Being, or his Word, or his Government.
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He is the Enemy of God that doth this: he is not his Friend that can endure it to be done.
He is the Enemy of God that does this: he is not his Friend that can endure it to be done.
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Next, to purge the Nation of all Immorality:
Next, to purge the nation of all Immorality:
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and especially, of those scandalous Sins of Cursing, and Swearing, and Profaning the Lord's Day, of Drunkenness,
and especially, of those scandalous Sins of Cursing, and Swearing, and Profaning the Lord's Day, of drunkenness,
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and Whoredom, and all the like Abominations. These things defile the Land: they must be purged forth;
and Whoredom, and all the like Abominations. These things defile the Land: they must be purged forth;
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or else God will not dwell in it, he will not own us for his People.
or Else God will not dwell in it, he will not own us for his People.
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Now herein, blessed be God that hath put it in His Majesty's heart to begin that Work, which I trust he will perfect in due time.
Now herein, blessed be God that hath put it in His Majesty's heart to begin that Work, which I trust he will perfect in due time.
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He hath given that Order, which, if it be followed, will make a Reformation among us,
He hath given that Order, which, if it be followed, will make a Reformation among us,
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unless we are much wanting to our selves.
unless we Are much wanting to our selves.
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They are neither good Christians, nor good Subjects, that will not follow so good and so great an Example.
They Are neither good Christians, nor good Subject's, that will not follow so good and so great an Exampl.
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Then, it will be also necessary for us, to lay all uncharitable and unpeaceable Disputes and Animosities among Christians.
Then, it will be also necessary for us, to lay all uncharitable and unpeaceable Disputes and Animosities among Christians.
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However they may differ from one another in Opinion, yet let them joyn together so far as they are agreed:
However they may differ from one Another in Opinion, yet let them join together so Far as they Are agreed:
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in things that are manifestly for the Glory of God, and the Common good of Mankind;
in things that Are manifestly for the Glory of God, and the Common good of Mankind;
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and especially of that Society wherein they live.
and especially of that Society wherein they live.
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In such things we should first learn to Unite, and then we may hope that God in his good time may compose all our other Divisions.
In such things we should First Learn to Unite, and then we may hope that God in his good time may compose all our other Divisions.
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Particularly for them that are in the Communion of our Church, let them shew that they are not only of our Party, but of our Religion.
Particularly for them that Are in the Communion of our Church, let them show that they Are not only of our Party, but of our Religion.
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Otherwise they may help to save the Church, but for all that they will perish themselves.
Otherwise they may help to save the Church, but for all that they will perish themselves.
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If they are serious in Religion, they will shew it by their Attendance on God's Worship and Sacraments.
If they Are serious in Religion, they will show it by their Attendance on God's Worship and Sacraments.
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They will endeavour to be as constant and devout, as they would be if they saw him there, who, we know, is present with us at those Meetings.
They will endeavour to be as constant and devout, as they would be if they saw him there, who, we know, is present with us At those Meetings.
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They will shew it likewise by observing their Duties to Men for God's sake.
They will show it likewise by observing their Duties to Men for God's sake.
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First in Loyalty to Their Majesties, with all that Concernment that we owe Them, as the Instruments of our Deliverance:
First in Loyalty to Their Majesties, with all that Concernment that we owe Them, as the Instruments of our Deliverance:
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then in Obedience to Laws, which we cannot but value the more, as being sensible of our late Danger of an Arbitrary Government.
then in obedience to Laws, which we cannot but valve the more, as being sensible of our late Danger of an Arbitrary Government.
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They will shew it likewise, in being good Christians, as well as good Subjects: and that in all Points that belong to Men of their Rank and Condition;
They will show it likewise, in being good Christians, as well as good Subject's: and that in all Points that belong to Men of their Rank and Condition;
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in good Government of their Families, in good Education of their Children, in good Examples to all their Neighbours;
in good Government of their Families, in good Education of their Children, in good Examples to all their Neighbours;
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in Love to their Brethren, in Charity to all Men, in universal Purity of Life. Oh! if we could all attain to this!
in Love to their Brothers, in Charity to all Men, in universal Purity of Life. Oh! if we could all attain to this!
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if any number of us could do it! I will not say the whole Nation, but if a considerable part of it!
if any number of us could do it! I will not say the Whole nation, but if a considerable part of it!
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What Favours might we not hope, the whole Nation would have for their sakes? For the sake of Ten righteous Persons, we know, God would have spared such a People as Sodom. A Kingdom so much greater than Sodom, as ours is, must require a proportionable Number.
What Favours might we not hope, the Whole nation would have for their sakes? For the sake of Ten righteous Persons, we know, God would have spared such a People as Sodom. A Kingdom so much greater than Sodom, as ours is, must require a proportionable Number.
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A People so much more knowing as ours is, will require a yet much greater Proportion.
A People so much more knowing as ours is, will require a yet much greater Proportion.
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But yet, why may not God find so much a greater Number among us? I trust he hath done it, else he would not have spared us so long;
But yet, why may not God find so much a greater Number among us? I trust he hath done it, Else he would not have spared us so long;
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else we had long ere this, been as Sodom, and made like to Gomorrah. I trust God will still find such a Number,
Else we had long ere this, been as Sodom, and made like to Gomorrah. I trust God will still find such a Number,
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and that he will spare the rest for their sakes.
and that he will spare the rest for their sakes.
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If there be any hope, it must be from them that serve him, as you do in this Place.
If there be any hope, it must be from them that serve him, as you do in this Place.
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I beseech you go on to do it;
I beseech you go on to do it;
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and for fear God should not still find his Number, be careful to keep it up,
and for Fear God should not still find his Number, be careful to keep it up,
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for your own, and for your Childrens sakes. Hold fast the Profession of your Faith without wavering.
for your own, and for your Children's sakes. Hold fast the Profession of your Faith without wavering.
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Get in what Company you can into the Number. Exhort all others to join with you, in serving God.
Get in what Company you can into the Number. Exhort all Others to join with you, in serving God.
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Provoke one another (in the Apostle 's sense,) not to hatred and strife, but to love and good works. Provoke one Another (in the Apostle is sense,) not to hatred and strife, but to love and good works.
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Let there be no Emulation but this, who shall be the best toward God, the most knowing and exemplary Christians:
Let there be no Emulation but this, who shall be the best towards God, the most knowing and exemplary Christians:
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and forsake not the Publick Assemblies, as some do, who I hope in time will be wiser;
and forsake not the Public Assemblies, as Some do, who I hope in time will be Wiser;
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but exhort one another, and so much the more, as you see the day approaching:
but exhort one Another, and so much the more, as you see the day approaching:
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for yet a little while, and he that shall come will come, and will not tarry;
for yet a little while, and he that shall come will come, and will not tarry;
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and his reward is with him, to render to every man according to his works. FINIS.
and his reward is with him, to render to every man according to his works. FINIS.
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