“What shall I render unto the Lord for all His Mercies? Bless the Lord, O my Soul, and all that is within me bless his holy Name.” And why? “Who forgiveth all thine Iniquities, who healeth all thy Diseases, who redeemeth thy Life from Destruction, who crowneth thee with loving Kindness and tender Mercies.” And when the same holy man of God had a mind to stir up the people of the Jews to set about a national reformation, as the most weighty and prevailing argument he could make use of for that purpose, he lays before them, as it were, in a draught, many national mercies, and distinguishing deliverances, which had been conferred upon, and wrought out for them, by the most high God. The psalm to which the words of our text belong, is a pregnant proof of this; it being a kind of epitome or compendium of the whole Jewish history: At least it contains an enumeration of many signal and extraordinary blessings the Israelites had received from God, and also the improvement they were in duty bound to make of them, viz. to observe his statutes and keep his laws.
To run through all the particulars of the psalm, or draw a parallel (which might with great ease and justice be done) between God’s dealings with us and the Israelites of old—to enumerate all the national mercies bestow’d upon, and remarkable deliverances wrought out for the kingdom of Great Britain, from the infant state of William the Conqueror, to her present manhood, and more than Augustan maturity, under the auspicious reign of our dread and rightful sovereign King George the Second; howsoever pleasing and profitable it might be at any other time, would, at this juncture, prove, if not an irksome, yet an unseasonable undertaking.
The occasion of the late solemnity, I mean the suppression of a most horrid and unnatural rebellion will afford more than sufficient matter for a discourse of this nature, and furnish us with abundant motives to love and obey that glorious Jehovah, who giveth Salvation unto Kings, and delivers His People from the hurtful Sword.
Need I make an apology before this auditory, if, in order to see the greatness of our late deliverance, I should remind you of the many unspeakable blessings which we have for a course of years enjoy’d, during the reign of his present majesty, and the gentle mild administration under which we live? Without justly incurring the censure of giving flattering titles, I believe all who have eyes to see, and ears to hear, and are but a little acquainted with our publick affairs, must acknowledge, that we have one of the best of kings. It is now above nineteen years since he began to reign over us. And yet, was he to be seated on a royal throne, and were all his subjects placed before him; was he to address them as Samuel once addressed the Israelites, “Behold here I am, Old and Greyheaded, witness against me before the Lord, whose Ox have I taken? Or whose Ass have I taken? Or whom have I defrauded? Whom have I oppressed? They must, if they would do him justice, make the same answer as was given to Samuel, “Thou hast not defrauded us, nor oppressed us.” What Tertullus, by way of flattery, said to Felix, may with the strictest justice be applied to our sovereign, “By thee we enjoy great quietness, and very worthy deeds have been done unto our nation by thy providence.” He has been indeed pater patriæ, a father to our country, and, tho’ old and greyheaded, has jeoparded his precious life for us in the high places of the field. Nor has he less deserved that great and glorious title which the Lord promises kings should sustain in the latter days, I mean, a nursing Father of the Church. For not only the Church of England, as by law established, but Christians of every denomination whatsoever have enjoyed their religious, as well as civil liberties. As there has been no authorized oppression in the state, so there has been no publickly allowed persecution in the church. We breathe indeed in a free air; as free (if not freer) both as to temporals and spirituals, as any nation under heaven. Nor is the prospect likely to terminate in his majesty’s death, which I pray God long to defer. Our princesses are disposed of to Protestant powers. And we have great reason to be assured that the present heir apparent, and his consort, are like minded with their royal father. And I cannot help thinking, that it is a peculiar blessing vouchsafed us by the King of Kings, that his present majesty has been continued so long among us. For now his immediate successor (though his present situation obliges him, as it were, to lie dormant) has great and glorious opportunities, which we have reason to think he daily improves, of observing and weighing the national affairs, considering the various steps and turns of government, and consequently of laying in a large fund of experience to make him a wise and great prince, if ever God should call him to sway the British sceptre. Happy art thou, O England! Happy art thou, O America, who on every side are thus highly favoured!
But, alas! How soon would this happy scene have shifted, and a melancholy gloomy prospect have succeeded in its room, had the rebels gained their point, and a popish abjured pretender been forced upon the British throne! For, supposing his birth not to be spurious (as we have great reason to think it really was), what could we expect from one, descended from a father, who, when duke of York, put all Scotland into confusion, and afterwards, when crowned king of England, for his arbitrary and tyrannical government both in church and state, was justly obliged to abdicate the throne, by the assertors of British liberty? Or, supposing the horrid plot, first hatched in hell, and afterwards nursed at Rome, had taken place; supposing, I say, the old pretender should have exchanged his cardinal’s cap for a triple crown, and have transferred his pretended title (as it is reported he has done) to his eldest son, what was all this for, but that, by being advanced to the popedom, he might rule both son and subjects with less controul, and, by their united interest, keep the three kingdoms of England, Scotland and Ireland, in greater vassalage to the see of Rome? Ever since this unnatural rebellion broke out, I have looked upon the young pretender as the Phaeton of the present age. He is ambitiously and presumptuously aiming to seat himself in the throne of our rightful sovereign King George, which he is no more capable of maintaining than Phaeton was to guide the chariot of the sun; and had he succeeded in his attempt, like him, would only have set the world on fire. It is true, to do him justice, he has deserved well of the church of Rome, and, in all probability, will hereafter be canonized amongst the noble order of their fictitious saints. But, with what an iron rod we might expect to have been bruized, had his troops been victorious, may easily be imagin’d from those cruel orders, found in the pockets of some of his officers, “Give no quarter to the elector’s troops.” Add to this, that there was great reason to suspect, that, upon the first news of the success of the rebels, a general massacre was intended. So that if the Lord had not been on our side, Great Britain, not to say America, would, in a few weeks, or months, have been an Aceldama, a field of blood. Besides, was a popish pretender to rule over us, instead of being represented by a free parliament, and governed by laws made by their consent, as we now are, we should shortly have had only the shadow of one, and, it may be, no parliament at all. This is the native product of a popish government, and what the unhappy family, from which this young adventurer pretends to be descended, has always aimed at. Arbitrary principles he has sucked in with his mother’s milk; and if he had been so honest, instead of that immature motto upon his standard, Tandem triumphans, only to have put, Stet pro ratione voluntas, he had given us a short, but true, portraiture of the nature of his intended, but, blessed be God, now defeated reign. And, why should I mention, that the loss of the national debt, and the dissolution of the present happy union between the two kingdoms, would have been the immediate consequences of his success, as he himself declares in his second manifesto, dated from Holyrood House? These are evils, and great ones too; but then they are only evils of a temporary nature. They chiefly concern the body, and must necessarily terminate in the grave. But, alas! what an inundation of spiritual mischiefs would soon have overflowed the church, and what unspeakable danger should we and our posterity have been reduced to in respect to our better parts, our precious and immortal souls? How soon would whole swarms of monks, Dominicans and friars, like so many locusts, have overspread and plagued the nation? With what winged speed would foreign titular bishops have posted over in order to take possession of their respective sees? How quickly would our universities have been filled with youths who have been sent abroad by their popish parents, in order to drink in all the superstitions of the church of Rome? What a speedy period would have been put to societies of all kinds, for promoting Christian knowledge, and propagating the gospel in foreign parts? How soon would our pulpits have every where been filled with those old antichristian doctrines, freewill, meriting by works, transubstantiation, purgatory, works of supererogation, passive obedience, non-resistance, and all the other abominations of the Whore of Babylon? How soon would our Protestant charity schools in England, Scotland and Ireland, have been pulled down, our Bibles forcibly taken from us, and ignorance every where set up as the mother of devotion? How soon should we have been depriv’d of that invaluable blessing, liberty of conscience, and been obliged to commence (what they falsely call) Catholicks, or submit to all the tortures which a bigotted zeal, guided by the most cruel principles, could possibly invent? How soon would that mother of harlots have made herself once more drunk with the blood of the saints, and the whole tribe even of free-thinkers themselves, been brought to this dilemma, either to die martyrs for (tho’ I never yet heard of one that did so), or, contrary to all their most avow’d principles, renounce their great Diana, unassisted, unenlightned reason? But I must have done, lest while I am speaking against Antichrist, I should unawares fall myself, and lead my hearers into an antichristian spirit. True and undefiled religion will regulate our zeal, and teach us to treat even the man of sin, with no harsher language than that which the angel gave his grand employer Satan, The Lord rebuke thee. . . .