A sermon preached before the King & Queen at White-Hall, March the twelfth, 1689/90, being the fast-day by the Bishop of St. Asaph, Lord Almoner to Their Majesties. Lloyd, William, 1627-1717. 1690 Approx. 45 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A48853 Wing L2714 ESTC R20282 12402583 ocm 12402583 61299 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A48853) Transcribed from: (Early English Books Online ; image set 61299) Images scanned from microfilm: (Early English books, 1641-1700 ; 767:34) A sermon preached before the King & Queen at White-Hall, March the twelfth, 1689/90, being the fast-day by the Bishop of St. Asaph, Lord Almoner to Their Majesties. Lloyd, William, 1627-1717. [4], 32 p. Printed for Robert Clavell ..., London : 1690. Half title: The Bishop of St. Asaph's sermon before the King and Queen on the fast-day. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church of England -- Sermons. Bible. -- N.T. -- Peter, 2nd, III, 9 -- Sermons. Fast-day sermons. Sermons, English -- 17th century. 2003-11 TCP Assigned for keying and markup 2003-12 Apex CoVantage Keyed and coded from ProQuest page images 2004-12 Mona Logarbo Sampled and proofread 2004-12 Mona Logarbo Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion A SERMON Preached before the King & Queen AT WHITE-HALL , March the Twelfth , 1689 / 90. BEING The Fast-Day . By the Bishop of St. Asaph , Lord Almoner to THEIR MAJESTIES . Published by Their Majesties Command . LONDON , Printed for Robert Clavell at the Peacock in St. Paul's Church-yard . 1690. THE BISHOP of St. ASAPH's SERMON Before the KING and QUEEN ON THE FAST-DAY . II PETER III. 9. 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 , but that all should come to Repentance . THE Word concerning his Promise , refers to that which went before in the fourth Verse of this Chapter : where it is plain that the Apostle speaks of Christ's Promise of his coming to Judgment : 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 . 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. 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 . I shall not consider all the Answer that he gave them , nor any more than what lies before us in my Text ; nor even that , with relation only to the Day of Judgment , but as it extends to all the Judgments of God ; especially those that end in Destruction , as the Day of Judgment doth . 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 us-ward , not willing that any should perish , but that all should come to Repentance . In my Discourse upon these Words , I shall proceed by these Steps and Degrees . First , I take it for granted on all Hands , That God is generally very slow in inflicting his Judgments . It is that which the Scoffers object ; it is granted by the Apostle in his Answer : They agree in the Thing , they differ concerning the Reason of it . Therefore , Secondly , for the Reason , as these Scoffers would persuade themselves , it proceeds from God's slackness in his Government . But this the Apostle denies , that there can be any such thing in God. What then should be the Cause of God's delaying his Judgments ? This is that which we are chiefly to consider . 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 ; it is from his Infinite Goodness . It is his willingness by this means to save those whom a quicker way of Proceeding would destroy . For the use of all this , I am to shew ; First , How much we are wanting to our selves , if we are not ready to comply with his Goodness , if we are not willing to be saved , as well as God is willing to save us . 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 . Lastly , For our Encouragement , I shall shew what Assurance we have , not only of Deliverance , 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 , and not use the utmost Means to save them from perishing in their Sins . In the Design here proposed , I am to begin with that which is granted on all hands ; That God is generally very slow in inflicting his Punishments upon Sinners . I do not say , he is always so ; for sometimes , nay oftentimes God doth otherwise , he takes Sinners in the Fact , and doth Execution upon the Place . I need not mind you of the dreadful Examples in Scripture , of Corah , Dathan , and Abiram , of Ananias and Sapphira , and the like . We have oftentimes the Terror of such Examples before our Eyes . To see one killed in a drunken Quarrel , or in attempting a Robbery , or in ranging to satisfie his Lust ; to see a Sinner cut off in the first Act , or the first discover'd Act of his Sin : when this happens to any one , tho' we are silent as to his Eternal Estate , 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 . And yet we cannot say , that he is a greater Sinner , than they are who have their Lives prolong'd in their Wickedness : Nay , of the two , perhaps there is cause to fear their Condition much more than the other . For thus much the Apostle seems to imply , when he admits there is that that looks like slackness in Judgment : 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 . The Apostle rather seems to admit of the contrary ; 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. If any would see this proved by Examples , let him think of the worst Men mentioned in Scripture ; he shall see how slow God hath been in bringing them to due Punishment . 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 ; which brought down upon him all the Plagues of Aegypt , so famous in History . By the last of those Judgments he perisht : but then it was long first ; for all those Plagues came upon him in one Year ; and it was in the Sixteenth Year of his Reign , saith Eusebius from Manetho the Aegyptian . 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 ; and yet Ahab reigned above Two and twenty Years , before the Dogs had the licking of his Blood. In the New Testament , the worst Great Men we read of were , that Herod that would have killed Christ in his Infancy , and Pilate by whom he was crucified : 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 . And Pilate the Roman Governor , whom the same Josephus describes as a Man made up of Avarice and Cruelty , yet continued in his Government , and seem'd to enjoy himself in those Sins , for some Years after the Crucifying of our Saviour . This forbearance of Persons , even the worst that ever liv'd , is not so strange , or would be less strange to us , if we consider'd , that Men have another Life ; and if they should go quite unpunisht here , as many do all their Lives , God knows where to find them at last : and then he can and will do them Justice ; they shall pay both Principal and Interest together , in their Sufferings in the future Life . But for Nations , they have no other Life but this : Their Sins must be punisht here , or not at all . 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. For Examples , I might , if I had time , name all the Nations that are recorded in History . 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 . In that one , I might shew many Instances of this Doctrine : But these Three are more remarkable than the rest . First , When God had sworn in the Wilderness , That he would cut off all the Men of that Generation , yet he did it not presently : he gave them a time of Forty Years , and so long many of them lived before they came to perish in the Wilderness . 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 . 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 . If they should reject him , it was determined that God would destroy their Church , and scatter their Nation . They did commit that great Sin , and yet it was again Forty years before the Sentence was put in execution . These are sufficient Proofs to shew that God is not in haste to execute his Judgment upon Nations . But to go higher yet , we see the same in his Proceedings against the World of Mankind . We see in the Old World before the Flood , when all flesh had corrupted its way , when they were fully ripe for destruction ; 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 . So slow is God to execute Judgment upon Sinners , especially such Judgments as are to end in their utter destruction . So that now the matter of Fact being clear , we are to find a Reason for it : And here are two Reasons in my Text ; here is the Scoffers Reason , that says it is slackness in God ; here is the Apostles Reason , that says No , 't is indeed his Patience and Long-suffering . The First is the Scoffers Reason , that which some would perswade themselves to believe ; they say Judgment is delayed , because God is slack in punishing of Sinners ; this the Apostle denies , as a reason most unworthy of God. For , that is properly Slackness , when Offenders are not punish'd so much , or not so soon , as would be necessary for the Ends of Government . What are those ? to keep up Order , and Purity , and Peace , by the Exemplary punishing of Transgressors . These are the great Ends for which Judgment is design'd ; and to make delay of Judgment , so as to defeat these ends , or any of them , this is truly a slackness in Government . Now such a slackness as this cannot be thought to be in God. For this slackness must proceed from some defect or other ; either want of Knowledg , or of Will , or of Power to do Justice . Such defects as these we may suppose to be in Man. But every one of these is either a fault , or an Imperfection ; and that is enough to remove them from God , there can be no fault nor no Imperfection in him . How then shall we solve the difficulty that appears to us in the Text ? For that God doth things as if he were slack , 't is plain , and the Apostle confesseth it : and yet the Lord is not slack , saith the Apostle : how then ? he is Long-suffering : I , that 's a Reason worthy of God ; we should have guess'd at it if he had not told us , for it is most agreeable to the nature of God. He is such a great and generous Being , as having all things in his power , can do his own Work when he pleases : and he knoweth it , and therefore he will take his own time to do Judgment . He will do things never the sooner , nor later , whatever we think of it , for any provocation whatsoever . Nay , properly speaking , to provoke him is impossible , he is so infinitely above us . He is not capable of Anger or Passion ; nor can he fear that any Offender should escape the Eye of his Knowledge , or the Arm of his Justice . 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 may take his own time to do Justice , and he will do it , when it seems best to his Infinite Wisdom : but that must be , when it is best to set forth the Glory of his Justice , or of his Mercy . His Justice and his Mercy , both these are chiefly set forth by his great Forbearance and Long-suffering . 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 . But it especially appears in his Judgments , that are visibly executed : And in them it is most highly exalted by his Long-suffering . When God hath long forborn to punish a Sinner , notwithstanding the greatness and notoriousness of his Sins ; and at last ( as it will happen at some time or other ) God takes him in hand , and deals with him as he deserves ; the Long-suffering of God , before he comes to this , is that which most redounds to his Glory . 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 : that he was not only set upon Evil , but that he could not be brought to any Good : that he was past all enduring ; not only wicked , but incorrigible . It will at last make even the Offender himself , either confess his Fault , or say nothing ; for he cannot excuse it , he cannot but acknowledge the righteous Judgment of God. This is the Advantage that any Court of Judicature has by not giving Sentence in a Cause till the Cause is ripe for it . 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 : many things would have been kept from coming out , by precipitate judging . But when things are thoroughly examin'd , and when the matter is all out , when the Bottom of every thing appears , then the Sentence comes in its Season ; then every one says , Now it is as it should be . Even the Offender himself agrees to it : he stands convict , not only to the Court , but to himself . Then the Judge hath an universal Confession of his Justice : when none can say , he was not just in judging so , nay , when 't is evident , he had been unjust in judging otherwise . This a wise Heathen Writer , Plutarch , observes , is an Effect of the Long-suffering of God. Dion ( saith he ) that basely killed his Friend , if for that he had been cut off presently , would not have died so well , as he did a long while after : when another Friend kill'd him with the same Dagger , then every one said , there is a God that avenges such things , 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 ; at last , when his own Thumbs and Toes came to be cut off in like manner , then he could not but acknowledg Gods Justice : As I have done , ( saith he ) so God hath requited me . 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 , and to the greater Glory of God. But of Persons , whoever reads History will meet with enough of these Instances ; and whoever takes notice , will daily add to them by his own Observation . Perhaps every one may not observe it in National Judgments , ( I mean final Judgments ) for they happen not in every Age : 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. They confest upon abundant Conviction , the great Patience and Long-suffering of God , before he brought things to the extremity : and they confess'd the Wickedness of their Nations , that run on in known Sins , till they even forc't God to these Extremities . 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 . 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 . 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 . 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 . 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 . He had but a few hired Men to fight for him and his Kingdom . Yet they were more than he was able to pay . So that having quite exhausted himself , having coin'd out his Altar-Plate , and at last gone from House to House to beg Money , when his Soldiers mutinied for want of it ; he was feign to venture his own Person against the Enemy . And so when he fell , ( as he did ) under the Feet of the Enemy , when over his Body the Turks entred the City , they were amazed at the incredible Wealth they found in it ; 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 . It was so sottish a thing , for a People to lose themselves for want of Money , when their Wealth was at the highest ; as if they feared not to perish , but to be a less Prey to their Enemy : 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 ; they could not but acknowledge , it was the just Reward of their Sins . 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 . It had not been so Illustrated , as it was by his great Patience and Long-suffering . But Secondly , beside the Glory of his Justice , God shews forth his Mercy in it likewise . There is some kind of Mercy in it whenever he punishes : in his Judgment he remembers Mercy ( saith the Prophet . ) 'T is a Riddle to us now , but hereafter we shall see it : God never cuts off a Sinner betimes , but even in that Judgment there is Mercy , though we see it not in this World. But God shews forth his Mercy in this World in Long-suffering , in forbearing of Sinners . He shews his Mercy all the while he forbeareth . When it is so long before he strikes , he shews how unwilling he is to strike at all . He would not do it if Men would take any warning . He looks upon us as his own Creatures , Creatures that cannot live without him , no not one Minute of our Lives . 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 . All the while he waits to be friends with us , he would not have us dye in his displeasure : Every bit that we eat , every wink that we sleep , every thing we take to do us good , all are Witnesses on his side ; 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 , Why will you dye ? Yet turn your selves and live . Without turning from Sin there is no Living to God : 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 . 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 : 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 . This being therefore so indispensably necessary , the Apostle thought fit to express it in my Text , as the Condition on which we are to be saved , and no otherwise . 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. 'T is first the most likely way to bring Men to Repentance . Secondly , in Fact , it is that which oftentimes has prevail'd . Thirdly 't is the last the only way it can be done : When this is gone , all is gone ; 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 ; because it giveth us divers things which are necessary for it ; that is , First time to repent , and Secondly strong Motives to it , and Thirdly warnings to mind us of it . These are things which we could not have otherwise . First , The Long-suffering of God gives us Time to repent : 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 . It requires much time to do it well and effectually . And therefore not knowing how much there is to come of our Life , we were best resolve upon it , and set about it immediately ; but yet , when that is done , we are but entred into a State of Repentance . Repentance is the change of our Mind and course of Life , in every thing that is amiss , from Sin to the Obedience of God. It will require time to know our own ways , to know what God would have us do , and how to do it . It will therefore require cool Blood and calm Thoughts : Perhaps that is more then heat of youth will afford . It is a business that is to be done in retirement : 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 . 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 . 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. But when he doth give us Time , 't is his infinite Mercy : and however we employ it , we owe this to the Long-suffering of God. But secondly , Having Time to repent , that we may employ our Time aright , this Patience of God gives us great Motives to Repentance : especially this , It makes us see that God is willing to save us ; he is yet willing , after so many and so great Provocations . 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 , as we did him : ( And if he had cast us off , who had lost by it ? Alas ! what can we add to him ? ) that he should wait , as it were , for leave to shew us Mercy ; while we , either easily forget , or wilfully kick against him : Yet that still he calls , and waits for us , giveth us Time and Opportunity to repent : 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. But then farther , the hope that his Long-suffering giveth us , that God hath not yet done with us ; he hath not quite cast us off ; and the fear what may happen , if he should , as well he may , if we hold out longer : Then , how ill it would go with us , how much the worse for his Long-suffering hitherto . These , and sundry Thoughts more that his Long-suffering yields us , are the likeliest Motives to Repentance . And thirdly , It giveth us warning besides , in sundry things that happen in the mean while : Warnings on the one hand , by the Conversion of others ; Warning on the other hand , by Gods Judgments on the Impenitent ; 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 : It is as it were a Voice from Heaven that speaketh to us , Why will you die ? Turn you , yet , turn you and live . But we are especially to observe those National Warnings that happen before his Wrath breaks out to extremity . Persons may be taken away without any warning : and if there seem to be any hardship in that , God may ( and no doubt will ) consider them for it in the future Life . But for Nations , that have no future Life , I dare say that none were ever cut off without Warning : they have had Calls enough to bid them take heed , before they run themselves into destruction . Such Warnings were those to the Jews , first , by the Death of good Josiah , and then Jeconiah's Captivity , before the general Captivity of King Zedekiah and all his People . Such were those they had again , in the taking of Jerusalem , first by Pompey , then by Sosius , before it was destroyed by Vespasian . 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 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 in that Instance of Constantinople , that People were sufficiently warned by two Invasions that the Turks made upon them , before that which ended in their Captivity . 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 , 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 : then they could reflect upon what pass't before ; then they knew that heretofore they had Warnings ; they remembred they had such and such Warnings from God : then they called themselves Mad men , that would not take warning when it was given them . O that God would trust them once more ! with their Country , and with their Estate , and their Liberty ! Then , how wise , and how good they would be ! But that was never to be tried : it is too late , when things are gone past all Remedy . The only way to escape that , is by Timely Repentance . If ever any Warning doth good , it is by bringing us to timely Repentance : and whoever are preserved by that means , they know to whom to ascribe it , it proceeds from the Long-suffering of God. Secondly , As it is the likeliest way to reclaim us , so it is the way that has often obtein'd . 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 , 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 of them it were easie to shew a great number , I shall chuse only two or three out of Scripture . The first shall be that of Manasses King of Judah , whose horrible Sins defil'd Jerusalem from one end to the other : and they are said to be his Sins for which God past that Sentence upon that People . 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 . But it was the Long-suffering of God that spared him . He was only chastised with a short hard Captivity , he took warning from that , he changed his Course , he turn'd a great Penitent : The People did the like by his Authority and Example , which made some amends for the Hurt he had formerly given them : he that brought that Sentence upon them by his Sins , obtein'd a Reprieve for them by his Repentance . Another , and that indeed an unusual Instance , we have in Nebuchadnezzar King of Babel . Being a Heathen , from him nothing could be expected , but the Duties of Natural Religion . But he was so far from living up to that , that he walkt by no Rule but his Lust , for Thirty six years of his Reign . When after he had so long led the Life of a Beast , God made him like one in all things but his Shape , for an extraordinary Instance of his Justice ; then , being sufficiently humbled , he was restored to his former way of Living , and to the glory of his kingdom ; then excellent Majesty was added to him ; then he was freed from all Bestiality , he became an excellent Man , a great Prophet , as the Heathen Berosus tells us : for which wonderful Change , ( as himself saith ) I prais'd , and extoll'd , and honour'd the great King of Heaven . 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 . How long he was so , he doth not tell us : 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. And he did hope his Case would not be singular . He hoped many would follow his Example . He declared God had call'd him for that purpose , v. 16. where having said , Thus and thus I was formerly ; he adds , Nevertheless I obtained Mercy , that in me first Jesus Christ might shew forth all Long-suffering , for a pattern to all them that shall hereafter believe on him to life everlasting . These Examples may suffice . 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 shall add but one thing more , That it is the Last Means that God uses to bring us to Repentance . When he hath first given Time and Opportunity for it ; when he hath withal given sufficient Motives , and Means ; when he hath warned us whither we are going ; when he hath done as much for us , as hath brought others to Repentance ; then , after that , his Long-suffering is only to give us time to think deliberately upon it . What one did not consider as it came , he may possibly reflect upon afterwards : either of his own proper Instinct , or by the Admonition of others , or upon some occasion that may rise ; 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 . When a Foot , or a Finger , or any such Part , hath a Gangren upon it ; if the last Means that can be us'd , work no Cure , then the Limb must go off . 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 . 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 . Damnation slumbers not , ( saith the Apostle ) though they do . They do not think whither they are going , but they go never the slower for that . Or if they should , their Judgment would be the more furious when it comes . Long-slighted Patience turns into Fury : and the longer it has been abused , the greater the Fury : and especially the Patience of God : 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 . Having said so much in the Explication of my Text , I dare not be so long in applying it as I would : and yet something must be said with respect to the Business of the Day ; to humble our selves before God , for our Sins , and for the Sins of our Nation . The Fountain of all our National Sins is the low Esteem that we commonly have of our Religion . This indeed is a thing to be complain'd of generally among us : and it is much the worse , for this Aggravation , that it is joyn'd with great Unthankfulness to God. God hath dealt most bountifully with us , above other Nations , in many respects ; but most of all in that which is the Crown of all his Blessings and Mercies . We have the best Religion in the World ; the Christian Religion ( I know what I say ) in the greatest perfection and purity , that ever was in any National Church . 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 , but even Heathens shall rise up in Judgment against us . It shews we have low Apprehensions of God. We neither love him , nor fear him , as we ought to do . 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 , and that are hallowed to his Name ? 'T is too visible , that this is the Disease of our Church ; the Mother-Disease from which all her other Ailings proceed . 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 . And in this they have been wonderfully confirmed , by seeing others take offence at some Things , which were certainly in the Primitive Church , and which must be in all Churches that will keep up Order and Decency . Some of these , by a fatal Mistake , calling our Church-Government , and all our Forms and Ceremonies , Popery ; and hunting out for a purer Way of Worship , ( as they call it ; ) have run out first into Schism , and from thence not a few into damnable Heresies : and branding every thing that they dislike , with the Name of Popery and Antichristianism , they have not only divided and weakned our Church , but they have added wonderfully to the Strength and Credit of Popery . From these Sects and Divisions have proceeded , in the first place , Disobedience and Rebellion against the Civil Government . I speak plainly of that Rebellion that robb'd us of the best Christian King that ever was . From thence we are to date the beginning of these following Evils ; from thence the weakning and destruction of Church-Discipline ; 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 general neglect of Family-duties , especially in the Education of Children and young People ; from thence a general Corruption of Manners into Loosness and Licentiousness and Debauchery . 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 occasion'd many among us , seeing so many things disputed in Religion , to think that all Religion is disputable ; and so by degrees they were drawn into Irreligion and Atheism . Whoever will be pleased to look Fifty years back , and give himself the trouble to think , what many of us have seen , and all others may inform themselves ; he cannot but know , that this which you have heard , hath been the true Course and Progress of our National Sin. He will see , 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 . 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 . Yet he did not execute that Sentence presently , but within an Age or two his wrath came upon them to the uttermost . Now who could tell all this while , but God might have pronounced the like Sentence against us , and that it might have been executed in like manner ? God knows what it may come to in time . But hitherto it has been forborn , I know not why . No Man can tell why it hath been forborn all this while . But God tells us in my Text , and elsewhere , that it is upon the account of his Long-suffering . 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 , but that all should come to him by Repentance . Now to shew that God would have us come to Repentance ; 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 this is God's Design by his Patience hitherto , is as plain in the Course of his Providence , as if he had declar'd it to us by a Voice from Heaven . 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 : having not only saved us from the brink of Destruction , but put it withal in our power to be the happiest People under Heaven . In all the History I have read , I dare challenge any Man to shew where one Nation hath ever had two such Deliverances , as have hapned to ours , in one Age. First , for our Deliverance at the King's Restauration ; 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 . We could scarce believe what we saw at the King's Restauration . But for the use of that singular Blessing ; as to that , we were truly like them that dream : 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 ! instead of that , instead of growing wiser and better , we grew worse with Prosperity . The People grew drunk and dissolute upon it . The Court was that and worse , they were intoxicated with Popery : In favour to which , it was found necessary to promote Atheism and Infidelity among the Nobility and Gentry ; and for them that had a Sense of Religion , to divide them , and to exasperate them one against another . By these and the like means , we not only lost the Fruit of that former Deliverance , 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 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 . 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 . It was a Miracle of Providence that delivered us from it . I shall not repeat what I have lately said here on that Subject : But this I shall say , which shews God's Design in it . It is a Providence , that hath not only brought us in Hope , but hath put us in actual Possession , and hath given us Security for the continuance , as well of our Liberties as of our Religion . God hath put it again in our power by this Deliverance to be as happy a People as any is under Heaven . Now he trys us a second time , whether we will walk worthy of his Mercy and Goodness . He sheweth us , the end of his Long-suffering is that we may not perish . But if we will , there is no Remedy . 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 . And now , if you will take him at his Word , ( so I call it , for his Providence is a Call to you from Heaven ; 't is as if he had said , Why will you die ? Turn ye now and live . ) To day , if ye will hear his voice , Oh harden not your hearts . To day , do what you can , at this present . You can now take a firm Resolution , to comply with this Providence of God ; 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 effect that , first begin with your selves : 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 . First , To take God's part against all Irreligion and Atheism ; against them that question his Being , or his Word , or his Government . He is the Enemy of God that doth this : he is not his Friend that can endure it to be done . Next , to purge the Nation of all Immorality : and especially , of those scandalous Sins of Cursing , and Swearing , and Profaning the Lord's Day , of Drunkenness , and Whoredom , and all the like Abominations . These things defile the Land : they must be purged forth ; or else God will not dwell in it , he will not own us for his People . 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 . He hath given that Order , which , if it be followed , will make a Reformation among us , unless we are much wanting to our selves . They are neither good Christians , nor good Subjects , that will not follow so good and so great an Example . Then , it will be also necessary for us , to lay all uncharitable and unpeaceable Disputes and Animosities among Christians . However they may differ from one another in Opinion , yet let them joyn together so far as they are agreed : in things that are manifestly for the Glory of God , and the Common good of Mankind ; and especially of that Society wherein they live . 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 . 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 . Otherwise they may help to save the Church , but for all that they will perish themselves . If they are serious in Religion , they will shew it by their Attendance on God's Worship and Sacraments . 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 shew it likewise by observing their Duties to Men for God's sake . First in Loyalty to Their Majesties , with all that Concernment that we owe Them , as the Instruments of our Deliverance : then in Obedience to Laws , which we cannot but value the more , as being sensible of our late Danger of an Arbitrary Government . 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 ; in good Government of their Families , in good Education of their Children , in good Examples to all their Neighbours ; in Love to their Brethren , in Charity to all Men , in universal Purity of Life . Oh! if we could all attain to this ! if any number of us could do it ! I will not say the whole Nation , but if a considerable part of it ! 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 . A People so much more knowing as ours is , will require a yet much greater Proportion . 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 ; else we had long ere this , been as Sodom , and made like to Gomorrah . I trust God will still find such a Number , and that he will spare the rest for their sakes . If there be any hope , it must be from them that serve him , as you do in this Place . I beseech you go on to do it ; and for fear God should not still find his Number , be careful to keep it up , for your own , and for your Childrens sakes . Hold fast the Profession of your Faith without wavering . Get in what Company you can into the Number . Exhort all others to join with you , in serving God. Provoke one another ( in the Apostle's sense , ) not to hatred and strife , but to love and good works . Let there be no Emulation but this , who shall be the best toward God , the most knowing and exemplary Christians : and forsake not the Publick Assemblies , as some do , who I hope in time will be wiser ; but exhort one another , and so much the more , as you see the day approaching : for yet a little while , and he that shall come will come , and will not tarry ; and his reward is with him , to render to every man according to his works . FINIS .