God's call to England, for thankfulness after gracious deliverances

But the misery of our condition had lain in our unreadiness to have encountered the King of Terrors, to have followed that amazing Messenger to the dreadful Tribunal of the Eternal God. ⟨p. 107⟩How unfit had we been to die at a moments warning? How miserable had thousands been to whom all space of repenting had been ended, whose present misery had been the beginning of eternal torments, whose unprepared Souls had been sent to the place prepared for the devil and his angels? Oh then that now we could lay to heart these Riches of Grace that continues a preparing space: Patientia poenitentiae expectatrix: His Patience expects Repentance. Let not our prolonged days be spent in provoking him any longer; let us not now be treasuring up wrath to the day of wrath.

But the misery of our condition had lain in our unreadiness to have encoun••ed the King of Terrours, to have follow'd that amazing Messenger to the dreadful Tribunal of the Eternal God. ⟨p. 107⟩How unfit had we been to die at a moments warning? How miserable had thousands been to whom all space of repenting had been ended, whose present misery had been the beginning of eternal torments, whose unprepared Souls had been sent to the place prepar'd for the devil and his angels? Oh then that now we could lay to heart these Riches of Grace that continues a preparing space: Patientia poenitentiae expectatrix: His Patience expects Repentance. Let not our prolonged days be spent in provoking him any longer; let us not now be treasuring up wrath to the day of wrath.

I might show you the greatness of this Deliverance, by the nearness of the Destruction; it was in articulo mortis, all was almost concluded, our Passing-bell rung, the day was presumed to be their own, and now delivered, as Daniel, è faucibus perditionis, from the very jaws of Destruction, from the very mouths of our Enemies. Oh wonderful goodness!

I might shew you the greatness of this Deliverance, by the nearness of the Destruction; it was in articulo mortis, all was almost concluded, our Passing-bell rung, the day was presum'd to be their own, and now delivered, as Daniel, è faucibus perditionis, from the very jaws of Destruction, from the very mouths of our Enemies. Oh wonderful goodness!

And most fitly might I mention the means of our Deliverance.

How did this sweetest Honey come from the Lions carcass? Men of their own Party must impart it to us; those of their own Conclave are means, under God, to deliver us from their own Counsels. Oh the wonderful Authority of God, that wrought on their Consciences so long benumbed! Oh the Wisdom of God, that works by contrary means! No Violence constrained them, but what the Almighty used with them; no Policy induced them, so much as Divine Power.

How did this sweetest Honey come from the Lions carcass? Men of their own Party must impart it to us; those of their own Conclave are means, under God, to deliver us from their own Counsels. Oh the wonderful Authority of God, that wrought on their Consciences so long benum'd! Oh the Wisdom of God, that works by contrary means! No Violence constrained them, but what the Almighty used with them; no Policy induced them, so much as Divine Power.

Use 2.

Vse 2.

Is it the design of God in delivering, to reduce from sin, and oblige to Holiness? Let us then examine our selves, whether we have answered these holy designs of our gracious God. Oh Reader, faithfully ask thine own heart, Have I not been as loose and profane, as vile and vain, as carnal and formal as ever I was before? What inducement hath this gracious preservation been to the reformation of my Life? What Sin have I faithfully forsaken? what displeasing Lust have I unfeignedly left? what spiritual Obedience have I closed withal, since I enjoyed this ⟨p. 109⟩unspeakable Mercy? Doth not thy Conscience accuse thee of thy regardlessness of it? Doth not thy heart smite thee, for not observing the Duties thou art obliged to by it? Ahasuerus would know what was done to Mordecai, for the good deed he had done for the Kingdom. Ask thy self, What good hath been done to God for all the good deeds he hath done for thee? What hath been done to him for his delivering of thee? Hast thou not sinned the more against him, and turned his Grace into wantonness? Is that a meet requital for his kindness? Are Pride, Drunkenness, Sensuality, fit Votive Tables for our merciful escapes? Oh let not this Mercy be lost for want of improvement, lest you never enjoy such another. Remember, exoneratio supplicii est oneratio officii; the laying off and freeing thee from punishment, lays obligations upon thee for dutiful Obedience. Mercies are to be like showers on Valleys, making them fruitful; as a grain of corn sown in the tilled earth, bringing forth a plentiful crop of expected fruit. God hath sown the seeds of his Mercies, let not the Devil reap a crop of Sin. Oh how might I plead with you, as loving Jonathan with ⟨p. 110⟩hard-hearted Saul, 1 Sam. 19.4. Let not the King sin against David, for he hath not sinned against thee; and because his works are good. Oh let not us sin against God; let us not rebel against him; he never dealt unjustly with us, but his deeds are good. He is ever working for us. He is ever heaping up Mercies, shall we sin against him? It will be better not to receive a Mercy, than not to be bettered by it. Oh come now and consider with your selves, say with thy self, Hath God in his Providence made me a freeman from Popish Slavery, and shall I make my self a Slave to Lusts, and a Vassal to the Devil? Shall God continue my Life, and shall I cast it away as worth nothing?

Is it the designe of God in delivering, to reduce from sin, and oblige to Holiness? Let us then examine our selves, whether we have answer'd these holy designs of our gracious God. Oh Reader, faithfully ask thine own heart, Have I not been as loose and profane, as vile and vain, as carnal and formal as ever I was before? What inducement hath this gracious preservation been to the reformation of my Life? What Sin have I faithfully forsaken? what displeasing Lust have I unfeignedly left? what spiritual Obedience have I closed withal, since I enjoyed this ⟨p. 109⟩unspeakable Mercy? Doth not thy Conscience accuse thee of thy regardlesness of it? Doth not thy heart smite thee, for not observing the Duties thou art oblig'd to by it? Abasuerus would know what was done to Mordecai, for the good deed he had done for the Kingdom. Ask thy self, What good hath been done to God for all the good deeds he hath done for thee? What hath been done to him for his delivering of thee? Hast thou not sinned the more against him, and turn'd his Grace into wantonness? Is that a meet requital for his kindness? Are Pride, Drunkenness, Sensuality, fit Votive Tables for our merciful escapes? Oh let not this Mercy be lost for want of improvement, lest you never enjoy such another. Remember, exoneratio supplicii est oneratio officii; the laying off and freeing thee from punishment, lays obligations upon thee for dutiful Obedience. Mercies are to be like showers on Valleys, making them fruitful; as a grain of corn sown in the tilled earth, bringing forth a plentiful crop of expected fruit. God hath sown the seeds of his Mercies, let not the Devil reap a crop of Sin. Oh how might I plead with you, as loving Ionathan with ⟨p. 110⟩hard-hearted Saul, 1 Sam. 19.4. Let not the King sin against David, for he hath not sinned against thee; and because his works are good. Oh let not us sin against God; let us not rebel against him; he never dealt unjustly with us, but his deeds are good. He is ever working for us. He is ever heaping up Mercies, shall we sin against him? It will be better not to receive a Mercy, than not to be better'd by it. Oh come now and consider with your selves, say with thy self, Hath God in his Providence made me a freeman from Popish Slavery, and shall I make my self a Slave to Lusts, and a Vassal to the Devil? Shall God continue my Life, and shall I cast it away as worth nothing?

Oh examine your selves how you have acted. Plato, seeing any disorderly, would say, Num ego talis? Am I such an one? Thou seest many go on in sin, ask thy self, Am not I such an one? Do not I go on in sin? What a folly is it in us, that we utimur perspicillis plusquam speculis, use spectacles to see other faults, more than looking-glasses to see our own? Learn the Art of Self-reflection, and that is the way to Self-reformation.

Oh examine your selves how you have acted. Plato, seeing any disorderly, would say, Num ego talis? Am I such an one? Thou seest many go on in sin, ask thy self, Am not I such an one? Do not I go on in sin? What a folly is it in us, that we utimur perspicillis plusquam speculis, use spectables to see other faults, more than looking-glasses to see our own? Learn the Art of Self-reflection, and that is the way to Self-reformation.

Use 3.

Vse 3.

Is it Gods design and desire to reduce us from sin by these merciful methods? Then let us not foolishly cause the Lord to use more forcible and fearful means, to effect this in us. Let us not force a gracious God out of his delightful ways of Mercy. Why should we make him be doing his works of Judgment, since he declares his unwillingness to it? Shall we turn his Sceptre into a Rod? Shall we drive away those precious Mercies by sinful courses, which, with mournful hearts and wringing hands, we shall be glad to be recalling? Shall we make our Showers of Mercy end in Floods of Vengeance? Shall we wrest the Sword of Justice out of the Sheath of Patience, and violently pull down Vengeance on our own heads? Will you tell the Lord, you are weary of his Mercies, and will never regard them? Will you declare in the presence of God, that if he will not pour out his Vengeance, and display his Justice, and make your Plagues wonderful, that you will not fear him, nor break off sins? Is your strength so great ⟨p. 112⟩to stand before his Anger, that you are resolute in provoking of him? Will nothing serve your turn but destruction, and desolation, and undoing judgements? You must either cease sinning, or God will cease waiting, and give over favouring of you. God speaks, Ezech. 6.9. how the Jews had broken him with their whorish heart; that is, he tells them, they should remember Eum quasi objecta quadam violentiâ à proposite abductum, & invitum planè adductum essë eorum persidia ut interrumperetur cursus misericordiae, Calv. That he was turned from his gracious purposes, with the violence their sins offered to him; and that it was by their perfidiousness he was brought to break off the course of his mercies. Thus God is broken off from ways of mercy, by our not breaking off our ways of sin.

Is it Gods design and desire to reduce us from sin by these merciful methods? Then let us not foolishly cause the Lord to use more forcible and fearful means, to effect this in us. Let us not force a gracious God out of his delightful ways of Mercy. Why should we make him be doing his works of Judgment, since he declares his unwillingness to it? Shall we turn his Scepter into a Rod? Shall we drive away those precious Mercies by sinful courses, which, with mournful hearts and wringing hands, we shall be glad to be recalling? Shall we make our Showers of Mercy end in Flouds of Vengeance? Shall we wrest the Sword of Justice out of the Sheath of Patience, and violently pull down Vengeance on our own heads? Will you tell the Lord, you are weary of his Mercies, and will never regard them? Will you declare in the presence of God, that if he will not powre out his Vengeance, and display his Justice, and make your Plagues wonderful, that you will not fear him, nor break off sins? Is your strength so great ⟨p. 112⟩to stand before his Anger, that you are resolute in provoking of him? Will nothing serve your turn but destruction, and desolation, and undoing judgements? You must either cease sinning, or God will cease waiting, and give over favouring of you. God speaks, Ezech. 6.9. how the Jews had broken him with their whorish heart; that is, he tells them, they should remember Eum quasi objecta quadam violentiâ à proposite abductum, & invitum planè adductum essë eorum persidia ut interrumperetur cursus misericordiae, Calv. That he was turn'd from his gracious purposes, with the violence their sins offered to him; and that it was by their perfidiousness he was brought to break off the course of his mercies. Thus God is broken off from ways of mercy, by our not breaking off our ways of sin.

The holy God is resolved to make us leave off sinning one way or other: if his goodness cannot gain us, if his mercies cannot induce us, his justice will come out against us, and by his mighty power he will rule us. Ezek. 20.33. As I live, saith the Lord, surely with a mighty hand, and an out-stretched arm, and with fury poured out, will I rule over you. God ⟨p. 113⟩will bring us into subjection by mercies or judgments; his fury shall do that his favour will not. But why should we cause the Lord to be so severe unto us? we weary man, but will ye weary God also? Let us be constrained to amendment by his love, or else he must curb us by tormenting punishments. It was said of Israel, Psal. 81.11. Israel would have none of me. Shall it be so said of England, that we refused and slighted what God gives, and what he doth in way of mercy? Shall it be said we will have none of his mercies, none of his deliverances? shall we not then have his judgments, and feel his vengeance?

The holy God is resolv'd to make us leave off sinning one way or other: if his goodness cannot gain us, if his mercies cannot induce us, his justice will come out against us, and by his mighty power he will rule us. Ezek. 20.33. As I live, saith the Lord, surely with a mighty hand, and an out-stretched arm, and with fury poured out, will I rule over you. God ⟨p. 113⟩will bring us into subjection by mercies or judgments; his fury shall do that his favour will not. But why should we cause the Lord to be so severe unto us? we weary man, but will ye weary God also? Let us be constrained to amendment by his love, or else he must curb us by tormenting punishments. It was said of Israel, Psal. 81.11. Israel would have none of me. Shall it be so said of England, that we refus'd and slighted what God gives, and what he doth in way of mercy? Shall it be said we will have none of his mercies, none of his deliverances? shall we not then have his judgments, and feel his vengeance?

Use 4.

Vse 4.

Is this the design of God in delivering? then wisely make use of this as an Argument to invalidate all future temptations to sin. When sinful occasions offer themselves unto you, damp the hurtful influence of them by objecting to thy self the unreasonableness of sinning, after such mercies conferred upon thee. Thus Joseph did invalidate the eager assaults of his wicked Mistress, Gen. 39.9. How can ⟨p. 114⟩I do this great wickedness, and sin against God? He did not rashly admit the temptation, but consulted Conscience, and repelled it with this weighty Argument: How can I sin against a God that hath of late been so favourable to me, hath delivered me from death, and advanced me to honour? Oh I cannot slight so much kindness, to please a sinful humour: I will never do it. When then thou meetest with allurements to sin, take to thy self this corroborating dissuasive from it, and courageously oppose all unworthy motions to Rebellion by pondering on it.

Is this the designe of God in delivering? then wisely make use of this as an Argument to invalidate all future temptations to sin. When sinful occasions offer themselves unto you, damp the hurtful influence of them by objecting to thy self the unreasonableness of sinning, after such mercies confer'd upon thee. Thus Ioseph did invalidate the eager assaults of his wicked Mistriss, Gen. 39.9. How can ⟨p. 114⟩I do this great wickedness, and sin against God? He did not rashly admit the temptation, but consulted Conscience, and repel'd it with this weighty Argument: How can I sin against a God that hath of late been so favourable to me, hath delivered me from death, and advanced me to honour? Oh I cannot slight so much kindness, to please a sinful humour: I will never do it. When then thou meetest with allurements to sin, take to thy self this corroborating disswasive from it, and couragiously oppose all unworthy motions to Rebellion by pondering on it.

Inferences from the second Proposition concerning our proneness to sin after Deliverances.

1. Hence we see the absolute Necessity that there is of Divine Power, to render any means effectual to bring us from sin. However probable means may be to effect this end, they are not powerful enough without the cooperation of an Almighty arm superadded to them. If rational Arguments were sufficient, such as are drawn from infinite Mercy might be ⟨p. 115⟩enough to charm our Wills to a loyal Obedience to our God; but we see that outward Mercies, not conferring inward Grace, cannot accomplish such difficult work. The chiefest engine that draws the heart of man from sin, is Mercy; but 'tis the arm of God must fasten it to the heart of man, and Divine Power that can only attract him by it. Mercies are only cords, which Divine Power uses to draw men from sin. If Moral Persuasions were so wonderfully effectual in converting Sinners, as some would have them, it is strange men cannot overcome themselves to forsake their sins, by the consideration of the merciful Preservations, and gracious Deliverances the Almighty bestows upon them: Strange it is men cannot be persuaded to cease provoking God to Judgements, by the declaring his unwillingness to them by the experiences of deliverances from them. But how do we experience the ineffectualness of outward Mercies, whatever valid motives may be drawn from them! What need then is there to apply our selves most frequently to the Throne of Grace, for heavenly Influences on earthly Blessings?

1. Hence we see the absolute Necessity that there is of Divine Power, to render any means effectual to bring us from sin. However probable means may be to effect this end, they are not powerful enough without the cooperation of an Almighty arm superadded to them. If rational Arguments were sufficient, such as are drawn from infinite Mercy might be ⟨p. 115⟩enough to charm our Wills to a loyal Obedience to our God; but we see that outward Mercies, not conferring inward Grace, cannot accomplish such difficult work. The chiefest engine that draws the heart of man from sin, is Mercy; but 'tis the arm of God must fasten it to the heart of man, and Divine Power that can only attract him by it. Mercies are only cords, which Divine Power uses to draw men from sin. If Moral Perswasions were so wonderfully effectual in converting Sinners, as some would have them, it is strange men cannot overcome themselves to forsake their sins, by the consideration of the merciful Preservations, and gracious Deliverances the Almighty bestows upon them: Strange it is men cannot be perswaded to cease provoking God to Judgements, by the declaring his unwillingness to them by the experiences of deliverances from them. But how do we experience the ineffectualness of outward Mercies, whatever valid motives may be drawn from them! What need then is there to apply our selves most frequently to the Throne of Grace, for heavenly Influences on earthly Blessings?

How should we earnestly crave the concurrence of God's Omnipotency, for the bettering of us by the confluence of Mercies bestowed upon us? Isai. 48.17. The Lord teaches to profit. In the greatest abundance of Means and Mercies, we shall have no profit, without the aids and assistance of God; He must teach us to improve Deliverances, to gain by his Goodness. When cords of Mercy are put into our hands, let us lift up out hearts to the Father of Mercies, and cry, Draw us, and we will follow thee. When Mercies are sown like precious seeds most plentifully amongst us, let us implore the showers of Divine Blessing to make us fruitful by them. When such invaluable Talents are put into our hands, let us seek to the Almighty for strength to work with them. Plead with the Lord to deliver thee from sin, by his Deliverances; to give thee the incomes of his Grace, to improve thy Life miraculously continued to thee. Leave not the Throne of Grace, till Grace is given thee to leave thy sins: Cease not to importune the Almighty's help against thy sins, till he hath delivered thee from them, as he hath done from thine enemies. Acknowledge ⟨p. 117⟩thine own weakness, and so thou wilt engage the strength of God: Tell him with holy boldness, that now he hath given thee his Mercies, thou canst not be content without his Blessing with them. Let temporal Deliverance edge thy appetite after spiritual and eternal. Thou hast but half a Mercy, till thy Soul is bettered by a Deliverance, whether it be from Enemies, or Sickness, or any other distress or danger.

How should we earnestly crave the concurrence of God's Omnipotency, for the bettering of us by the confluence of Mercies bestowed upon us? Isai. 48.17. The Lord teaches to profit. In the greatest abundance of Means and Mercies, we shall have no profit, without the aids and assistance of God; He must teach us to improve Deliverances, to gain by his Goodness. When cords of Mercy are put into our hands, let us lift up out hearts to the Father of Mercies, and cry, Draw us, and we will follow thee. When Mercies are sown like precious seeds most plentifully amongst us, let us implore the showers of Divine Blessing to make us fruitful by them. When such invaluable Talents are put into our hands, let us seek to the Almighty for strength to work with them. Plead with the Lord to deliver thee from sin, by his Deliverances; to give thee the incomes of his Grace, to improve thy Life miraculously continued to thee. Leave not the Throne of Grace, till Grace is given thee to leave thy sins: Cease not to importune the Almighties help against thy sins, till he hath delivered thee from them, as he hath done from thine enemies. Acknowledge ⟨p. 117⟩thine own weakness, and so thou wilt engage the strength of God: Tell him with holy boldness, that now he hath given thee his Mercies, thou canst not be content without his Blessing with them. Let temporal Deliverance edge thy appetite after spiritual and eternal. Thou hast but half a Mercy, till thy Soul is better'd by a Deliverance, whether it be from Enemies, or Sickness, or any other distress or danger.