A41644:166
God's call to England, for thankfulness after gracious deliverances wherein is showed, that our deliverances, not answered with reformation, will be followed with sorest destruction / by Thomas Gouge.
London: printed for John Hancock, 1680
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
1. Is sinning after deliverance such heinous sinning? Behold then what crying sins are to be seen amongst us! Have we not sins of the greatest magnitude, who have mercies of the highest nature? Are not our sins worse than Sodoms, when our mercies are abundantly more than that enjoyed? Sins in England, are greater than sins in other Nations, that have not partaken of such signal favours as we. We wonder God bears with Antichristian Rome, with foreign Idolaters; Alas, their ⟨p. 127⟩sins are not of that nature that ours are. Our sins it may be are minoris infamiae, of lesser infamy, but majoris reatus, of greater guilt than theirs. Our sins are double; and the more our mercies increase, the more abundant aggravations belong to our sins. Are we not sinners above all, that have favours beyond any? Our sins that are small in abstracto, considered abstractly, are great in concreto, considering the circumstances of them. If small sins will not startle us, here are great sins then to amaze us. Oh let our sins that we have committed be more before us, that so the sense of their greatness may prevent our proceeding in them!
1. Is sinning after deliverance such hainous sinning? Behold then what crying sins are to be seen amongst us! Have we not sins of the greatest magnitude, who have mercies of the highest nature? Are not our sins worse than Sodoms, when our mercies are abundantly more than that enjoyed? Sins in England, are greater than sins in other Nations, that have not partaken of such signal favours as we. We wonder God bears with Antichristian Rome, with forreign Idolaters; Alas, their ⟨p. 127⟩sins are not of that nature that ours are. Our sins it may be are minoris infamiae, of lesser infamy, but majoris reatus, of greater guilt than theirs. Our sins are double; and the more our mercies increase, the more abundant aggravations belong to our sins. Are we not sinners above all, that have favours beyond any? Our sins that are small in abstracto, considered abstractly, are great in concreto, considering the circumstances of them. If small sins will not startle us, here are great sins then to amaze us. Oh let our sins that we have committed be more before us, that so the sense of their greatness may prevent our proceeding in them!
2. Hence see what need we have of great Repentance; an ordinary sorrow will not answer our extraordinary sins. Gravissima peccata gravissimis lamentis indigent. Greatest provocations call for greatest lamentations. Oh what tears and lamentations can be great enough for our horrid sins? What sighs can be deep enough for a Nation so deeply involved in sin? Should not our mourning be as in the mourning of Hadadrimmon, in the Valley of Megiddon, every family apart, every person apart? Should not Nineveh ⟨p. 128⟩be our president? Should not our England become a Bokim, and our Island be overflown with tears? Oh what floods of tears is there need of, to wash away our abominable pollutions! Oh what wailing and weeping should be in a Nation living and wallowing in such iniquities? Aut poenitendum vel pereundum. Repentance only can prevent our ruin; Repentance only can make justice to retreat; Repentance only can deliver us now delivered: But where shall we find it? Where are the weeping eyes, the mourning hearts? Oh that repentance might appear among us, lest judgments appear against us! Oh that we could lay our selves down at the feet of mercy by humiliation, that we may not be laid down in a dreadful desolation, by the hands of justice! Oh that a hearty repentance might prevent our hastening ruin! Oh that we might lie in breathing sweats of Godly sorrow, that we may not lie sweltering in our blood! Our sins reach up to Heaven, let our sorrow reach to heart. Oh that each part of unfeigned repentance might be really acted by us!
2. Hence see what need we have of great Repentance; an ordinary sorrow will not answer our extraordinary sins. Gravissima peccata gravissimis lamentis indigent. Greatest provocations call for greatest lamentations. Oh what tears and lamentations can be great enough for our horrid sins? What sighs can be deep enough for a Nation so deeply involved in sin? Should not our mourning be as in the mourning of Hadadrimmon, in the Valley of Megiddon, every family apart, every person apart? Should not Ninive ⟨p. 128⟩be our president? Should not our England become a Bokim, and our Island be overflown with tears? Oh what floods of tears is there need of, to wash away our abominable pollutions! Oh what wailing and weeping should be in a Nation living and wallowing in such iniquities? Aut poenitendum vel pereundum. Repentance onely can prevent our ruine; Repentance onely can make justice to retreat; Repentance onely can deliver us now delivered: But where shall we finde it? Where are the weeping eyes, the mourning hearts? Oh that repentance might appear among us, lest judgments appear against us! Oh that we could lay our selves down at the feet of mercy by humiliation, that we may not be laid down in a dreadful desolation, by the hands of justice! Oh that a hearty repentance might prevent our hastening ruine! Oh that we might lie in breathing sweats of Godly sorrow, that we may not lie sweltring in our blood! Our sins reach up to Heaven, let our sorrow reach to heart. Oh that each part of unfeigned repentance might be really acted by us!
Let us make a strict inquiry into our fins, commune with our hearts; let us ⟨p. 129⟩go the Circuit of our hearts and lives, and see the abominable sins to be condemned there. Let us read the Book of Conscience, and see what sins we there stand indicted for. As Letters wrote with the juice of Oranges, are not to be read but by the fire; Thus some have their sins written, and will not read them now; but shall at last read them by the fire of Hell. Lam. 3.40. Let us search and try our ways. Oh we are senseless of our sins; but aeger non sentiens periculosius laborat; a senseless sick man is most in danger. Oh open your eyes then, and see what disorders in heart, what wickedness in life! refuse not a sight of thy sins now; one day God will set them before thy eyes.
Disown not the Charges that are against thee, without reason. Let us no longer sew Fig-leaves on our sins. The impartial Judge of Heaven and Earth knows our crimes. Let us therefore return and say, Father I have sinned. Thus did those, Lam. 5.16. Woe be to us, we have sinned. David yielded the case to Nathan, I am the man: mayest thou not justly say, I am the man that have been nothing the better for deliverance; I am the man ⟨p. 130⟩or woman have gone on in Pride, Sensuality, without repentance, reformation? Defend not thy sins by excuses, but own them; be convinced without further demur, and condemn thy self as a guilty malefactor. Then let us pour out our tears, and open the Flood-gates of Godly sorrow; and if we would escape, let us be like those, Ezek. 7.16. Who were like Doves in the Valleys, mourning every one for their own iniquity. Oh that our proud hearts might yield to this work! Our dry eyes be filled with tears. Let us fill Gods bottle with our tears! What is weeping good for, but to testify our sorrow for sin? it cannot recover a dying friend, it may a dying Nation: it cannot stop the course of death, it may the coming of judgments. Open then the windows of Heaven, and break up the deeps, and let us make us a hearty weeping, as may prevent the heavy judgments our great sins are calling for.
Disown not the Charges that are against thee, without reason. Let us no longer sew Fig-leaves on our sins. The impartial Judge of Heaven and Earth knows our crimes. Let us therefore return and say, Father I have sinned. Thus did those, Lam. 5.16. Wo be to us, we have sinned. David yeilded the case to Nathan, I am the man: maist thou not justly say, I am the man that have been nothing the better for deliverance; I am the man ⟨p. 130⟩or woman have gone on in Pride, Sensuality, without repentance, reformation? Defend not thy sins by excuses, but own them; be convinced without further demur, and condemn thy self as a guilty malefactor. Then let us pour out our tears, and open the Flood-gates of Godly sorrow; and if we would escape, let us be like those,
Then let us make a holy resolution, in the strength of the Almighty, to cease from our sins. Say as holy Job, Job 34.32. If I have done evil I will, do it no more. With holy indignation reject thy former villainies. Oh let our souls be ⟨p. 131⟩raised to a deserved hatred of these great iniquities, and let nothing content us, but the utter ruin of our ruining sins. Let us not be dismayed at the difficulty attending that blessed work: 'Tis hard to destroy sin, but will it not be harder to be damned for it? If it be hard to bear the launching of those ranker'd wounds, what will it be to bear the smart of the envenomed arrows of divine justice for ever? Know also, thou mayest do all things through Christ that strengthens thee; then carry thy sins with the solemnity of penitential tears, to their eternal funeral. And unless this reformation shall attend thy repentance, thou repentest with an absurd contradiction. Optima poenitentia est nova vita: The best repentance is a new life. This is the repentance our heinous sins require; and all this is to be done in a more than ordinary way, because of the greatness of our sins.
Then let us make a holy resolution, in the strength of the Almighty, to cease from our sins. Say as holy Iob, Job 34.32. If I have done evil I will, do it no more. With holy indignation reject thy former villanies. Oh let our souls be ⟨p. 131⟩raised to a deserved hatred of these great iniquities, and let nothing content us, but the utter ruine of our ruining sins. Let us not be dismai'd at the difficulty attending that blessed work: 'Tis hard to destroy sin, but will it not be harder to be damned for it? If it be hard to bear the launching of those ranker'd wounds, what will it be to bear the smart of the envenomed arrows of divine justice for ever? Know also, thou may'st do all things through Christ that strengthens thee; then carry thy sins with the solemnity of penitential tears, to their eternal funeral. And unless this reformaon shall attend thy repentance, thou repentest with an absurd contradiction. Optima poenitentia est nova vita: The best repentance is a new life. This is the repentance our hainous sins require; and all this is to be done in a more than ordinary way, because of the greatness of our sins.
3. If sins after deliverance are so great, hence▪ see how near judgments may be unto us, because the measure of our iniquities will be so suddenly •illed. The patience of H•aven will soon be worn out with these daring provocations. As we ⟨p. 132⟩are heaping up Sin, the Almighty is heaping up Wrath; and the greater sins, the sooner the treasures of wrath will be full. The more fuel we bring, the sooner the fire will be kindled to consume us. The Lord in his mercy is waiting to be gracious, backward to judgment; but such iniquities will soon waste his patience, and provoke his wrath.
We read, Gen. 15.16. that the Lord delayed punishment, because the iniquity of the Amorites was not yet full. The measure of sin and wrath are often filling many years; and according as sins are aggravated, judgments approach faster or slower. Thus Joel 3.13. God calls for Sickles to be put in, because the harvest was ripe, the presses were full, and the fats did overflow. God will suffer sinners to stand till they are come to their full stature in sin, and then he cuts them down, and makes an end of them. Thus Christ speaks to the Scribes and Pharisees, Mat. 23.32. Fill ye up the measure of your Fathers. i. e. Ye will be filling up the measure of their sins, till the Lord comes and measures out judgment to you, according to the measure of your sins. Oh then what cause have we to fear, lest the Vials of ⟨p. 133⟩wrath should suddenly be poured out upon us! Is not the harvest of sin almost ripe? or will not these showers of mercy suddenly ripen it? And then the sickle must be put in; a bloody enemy let in among us, that shall cut us down as the reapers do the corn. Oh let us dread the approaches of vengeance under the increases of sin and wickedness! The measures of wrath have been long a filling; the iniquities of our fathers are laid up for us, and may be rewarded on our heads when the measure is full. We ripen apace for judgments now; destruction may be at the door ere we know.
We read, Gen. 15.16. that the Lord delayed punishment, because the iniquity of the Amorites was not yet full. The measure of sin and wrath are often filling many years; and according as sins are aggravated, judgments approach faster or slower. Thus Ioel 3.13. God calls for Sickles to be put in, because the harvest was ripe, the pressës were full, and the fats did overflow. God will suffer sinners to stand till they are come to their full stature in sin, and then he cuts them down, and makes an end of them. Thus Christ speaks to the Scribes and Pharisees,
May destruction come after deliverance? Then hence we may learn, that present impunity can be no evidence of our future safety. Mercies are not so inseparably entailed upon us, that justice cannot deprive us of them. Present prosperity may have a mournful ending in dismal ⟨p. 134⟩adversity. National, as personal salvation from present dangers, may end in destruction. The wings of our feathery confidence had need be clipped, when we fondly presume the Almighty to be ever bound to deliver such a people as we, because he hath once more graciously done it. 2 Pet. 2.9. God reserves the unjust to judgment. The bird that escapes the fowlers net for once, may be afterwards caught: we that are wonderfully preserved from the snares of hellish Plotters, may at last be made a prey, if we grow no more watchful. Our cloudy Heavens threaten new storms. The world is very full of great and unexpected mutations: The turnings of the wheels of Providence are very swift and various. We may now as suddenly be destroyed, as we have often been delivered. Jud. 5. After delivered, God destroyed those that believed not. The ship that evades the dangers of the Sea more than once, may be swallowed up in its Sands, or shattered by its Rocks at last.
May destruction come after deliverance? Then hence we may learn, that present impunity can be no evidence of our future safety. Mercies are not so inseparably entail'd upon us, that justice cannot deprive us of them. Present prosperity may have a mournful ending in dismal ⟨p. 134⟩adversity. National, as personal salvation from present dangers, may end in destruction. The wings of our feathery confidence had need be clipt, when we fondly presume the Almighty to be ever bound to deliver such a people as we, because he hath once more graciously done it. 2 Pet. 2.9. God reserves the unjust to judgment. The bird that escapes the fowlers net for once, may be afterwards caught: we that are wonderfully preserved from the snares of hellish Plotters, may at last be made a prey, if we grow no more watchful. Our cloudy Heavens threaten new storms. The world is very full of great and unexpected mutations: The turnings of the wheels of Providence are very swift and various. We may now as suddenly be destroy'd, as we have often been delivered. Iud. 5. After delivered, God destroyed those that believed not. The ship that evades the dangers of the Sea more than once, may be swallowed up in its Sands, or shattered by its Rocks at last.
The reprieved malefactor may justly expect his deserved execution, after a little space afforded for preparation. And in truth, the relief our offended God hath ⟨p. 135⟩given us, seems more like a Reprieve, than a Deliverance; and cause we have most seriously to fear, that ere long we shall experience that Justice can destroy, as Mercy can deliver. Our impunity is not from Gods impotency, but patience; and that may soon be expired. We have cause to dread that awakening word, Josh. 24.20. If ye forsake the Lord, then will he turn and do you hurt, after all the good he hath done you. Our not returning under good, will make him turn to do us harm. Proceeding in sin will interrupt the course of mercies, and introduce successions of judgments. You may be surprised with sudden miseries, in the midst of your feigned safety. God will not always draw with cords of love. Hos. 11.3.4, 5. I drew them with cords of a man, with bonds of love; that is, I dealt with them in the most gracious manners, striving to draw their rebellious hearts into subjection; but since I cannot prevail, v. 5 They shall not go down to Egypt, they shall have no shelter there, but the Assyrian shall be their King, and the sword shall abide in their cities, and devour his branches. Thus may the dealings of God be changed, and cords of love ⟨p. 136⟩be turned to chastising rods, to lash the backs of stubborn fools. We cannot ensure the continuance of mercies, but by our compliance with the designs of God by them. That which was spoken to Ephraim, may fall upon us, Hos. 9.11. As for Ephraim, his glory shall flee away like a bird. We imagine we have mercies sure as a bird in the cage: but as the door being opened the bird flies away, so mercies will take their wings, and be gone from a sinful people. Trust not then to your present freedom, you may be enslaved; flatter not your selves in hopes of perpetual deliverance, destruction may come at last.
The reprieved malefactor may justly expect his deserved execution, after a little space afforded for preparation. And in truth, the relief our offended God hath ⟨p. 135⟩
3. Will this persistence in sin hasten such certain and miserable ruin! Then see what reason there is to shake off our pleasing but hurtful security, admitting some fearful thoughts, and affecting our hearts with apprehensions of our eminent danger. Unwilling we are to admit of such Truths near our decoying hearts, which may affect us with fear or grief: But 'tis far from the nature of wisdom to flatter our selves into ruin; or to fancy our selves secure in a glorious Paradise, till we be miserable in a desolate wilderness. ⟨p. 137⟩Three things, says Luther, will undo a Nation; Oblivion of Mercies, Politic contrivances, and Carnal Security. Well will it be, if these prove not our ruin at last.
3. Will this persistence in sin hasten such certain and miserable ruine! Then see what reason there is to shake off our pleasing but hurtful security, admitting some fearful thoughts, and affecting our hearts with apprehensions of our eminent danger. Unwilling we are to admit of such Truths near our decoying hearts, which may affect us with fear or grief: But 'tis far from the nature of wisdom to flatter our selves into ruine; or to fancy our selves secure in a glorious Paradise, till we be miserable in a desolate wilderness. ⟨p. 137⟩Three things, says Luther, will undo a Nation; Oblivion of Mercies, Politick contrivances, and Carnal Security. Well will it be, if these prove not our ruine at last.
Oh what a fearless Age do we live in? we sleep on pillows stuffed with the fire of divine vengeance: We cry, Peace, Peace, and destruction is coming. How do we stupefy our Senses, fear our Consciences, lock up our Understandings, to keep out all fears in the midst of most dreadful dangers? What stupefying Opiums hath the Devil persuaded us to swallow, that makes us so mindless of approaching miseries? How do we fortify our selves with most fond presumptions against the threats of vengeance denounced from Heaven? Can fancied safety deliver our Nation from Enemies, when we have nothing else to secure us? Can empty boastings of conceited ability to defend our selves, prevent the assaults of Enemies, or deliver our Land from the ruin designed? Will security in sin be sufficient guard to preserve us from all Conspiracies? can neither God nor man do us any harm, whilst we imagine our selves out of danger? Oh nos miserrimos! Oh miserable ⟨p. 138⟩England! how do we surfeit with mercies, and wax sick with the kindness of Heaven, and yet say, It shall be well with us? How do we wound our selves, when the Lord is healing; and destroy our selves, when the Lord is delivering, and yet say. The Lord will go on to deliver? What Prosperity do we promise our selves, whilst God is threatening our ruin? What Halcyon-days do we vainly expect, though Miseries are ready to seize us? Oh the dreadful Dooms that are threatened to so stupid a people in the Word of the Lord! Oh the sad Calamities have come upon a people in this condition!
Oh what a fearless Age do we live in? we sleep on pillows stuft with the fire of divine vengeance: We cry, Peace, Peace, and destruction is coming. How do we stupifie our Senses, fear our Consciences, lock up our Understandings, to keep out all fears in the midst of most dreadful dangers? What stupifying Opiums hath the Devil perswaded us to swallow, that makes us so mindless of approaching miseries? How do we fortifie our selves with most fond presumptions against the threats of vengeance denounc'd from Heaven? Can fancyed safety deliver our Nation from Enemies, when we have nothing else to secure us? Can empty boastings of conceited ability to defend our selves, prevent the assaults of Enemies, or deliver our Land from the ruine designed? Will security in sin be sufficient guard to preserve us from all Conspiracies? can neither God nor man do us any harm, whilst we imagine our selves out of danger? Oh nos miserrimos! Oh miserable ⟨p. 138⟩
Is not this the posture our Enemies so greatly desire to find us in? What is their work, but to lull us asleep, and then to be butchering of us? What is the great contrivance at this day of the Papists, and such as affect them, but to suppress our fears by cheating devices? knowing our deepest security will be their greatest advantage. They know, our Throats will lye open to be cut by their cruel hands, when once we have emptied our hearts of solicitous thoughts of destruction. Hence, hence it is, instruments ⟨p. 139⟩are active to inform us deceitfully, that we are sufficiently provided against them: for this they instruct theirs and the Devils Martyrs to obtrude on the world the highest Protestations of Innocency: For this they strain their throats to swallow renouncing Oaths, which they will as certainly keep as ever they intended, which I fear was not at all. Hence they force themselves to a Parish-Church, that we may certainly think they cannot belong to the Romish Mother; and that we may fancy, they cannot go thence to contrive our miserable ruin. Oh then if this be their plot, how have they got us by it? How do we please our enemies, and promote their designs, by our sinful Security? But shall we not fear the Hammer and Nail will cleave our Pates, when Sisera-like we are drolled into sleep with a Lordly Dish of Butter and Honey? You may certainly believe this stupefying Opium will be like the poison of Asps at last.
Is not this the posture our Enemies so greatly desire to finde us in? What is their work, but to lull us asleep, and then to be butchering of us? What is the great contrivance at this day of the Papists, and such as affect them, but to suppress our fears by cheating devices? knowing our deepest security will be their greatest advantage. They know, our Throats will lye open to be cut by their cruel hands, when once we have emptied our hearts of sollicitous thoughts of destruction. Hence, hence it is, instruments ⟨p. 139⟩are active to inform us deceitfully, that we are sufficiently provided against them: for this they instruct theirs and the Devils Martyrs to obtrude on the world the highest Protestations of Innocency: For this they strain their throats to swallow renouncing Oaths, which they will as certainly keep as ever they intended, which I fear was not at all. Hence they force themselves to a Parish-Church, that we may certainly think they cannot belong to the Romish Mother; and that we may fancy, they cannot go thence to contrive our miserable ruine. Oh then if this be their plot, how have they got us by it? How do we please our enemies, and promote their designs, by our sinful Security? But shall we not fear the Hammer and Nail will cleave our Pates, when Sisera-like we are droll'd into sleep with a Lordly Dish of Butter and Honey? You may certainly believe this stupifying Opium will be like the poyson of Asps at last.
