Gospel denounces against â—…penitent Sinners every thing else 〈◊〉 it is a true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glad tidings 〈◊〉 great joy to Mankind It gives us 〈◊〉 many signal Tokens and Pledges of â—…e divine favour and such expresse â—…romises of Gods care of good Men 〈◊〉 this World and of the glorious reâ—…ards of the next as meer nature at â—…ost affords but very imperfect conâ—…ectures of that the Deist if he have â—…ny generous hopes of immortality â—…eft should be glad to have some betâ—…er assurance of immortal happiness â—…han nature gives and can think it no advantage that the Punishments of the next life are uncertain when the Rewards of it are as uncertain too if we will allow no other Evidence but the Light of Nature But I shall consine my self at present but to one thing which all Mankind are equally concerned in and which we can never be assured of but by Revelation and that is the certain pardon and forgiveness of Sin If God be holy and just a Sinner as all Mankind are must be punished except he be pardoned and therefore can have no good hopes towards God till he is assured of his pardon Now the meer light of nature gives us no absolute assurance of the pardon of Sin no not so much as it does that God will punish Sinners and therefore a Deist who rejects the Gospel Revelation cannot possibly be so certain that his Sins shall be pardoned as that he shall be punished for them The Holiness and Justice of God makes him an irreconcileable Enemy to all Sin and the only refuge Sinners have is in the Goodness of God but Goodness does not so necessarily prove that God will forgive Sin as Justice does that he will punish it For Goodness in its own nature must give place to Justice that is Goodness cannot pardon while it is unjust to pardon for an unjust Goodness is no divine Perfection So that the Goodness of God how great soever we conceive it to be and we cannot conceive it greater than it is does not necessarily prove that God must or will pardon Sinners but only that he will pardon Sinners when it is wise and just to do so but who can tell when God will think it wise and just to do so without a Revelation or who can tell what it is that makes it wise and just for a good God to forgive Sins A good Man does not always think himself bound to forgive those Personal injuries and affronts which are offered him much less is a kind and merciful Prince who is entrusted with the Administration of Justice and the Sacred Authority of Government bound to forgive every Malefactor out of pure good nature which would soon dissolve Government and make Authority contemptible and if we consider God as the Supreme Governour of the World it will satisfy us that to forgive Sins is not the immediate effect of goodness but must be tempered and accommodated to the Justice and Wisdom of Government which we understand so little of that we can never certainly learn from the meer light of nature when and upon what terms God will forgive Sin The general hope and expectation of Mankind is that God will forgive all humble penitent Sinners and yet I cannot find that any Man ever thought that meer Repentance was sufficient to obtain our Pardon for all Religions had some instituted Rites to appease their Gods which seems to argue that Natural Sense they all had that some Atonement and Expiation as well as Repentance was necessary to pardon Nor can Reason prove the contrary Repentance renders Men fit objects of mercy when no other reason hinders but the reasons of Government may supersede the Inclinations to shew mercy How often does a merciful Prince hang a penitent Malefactor without any blemish to the Mercy of his Government and if good Men and good Princes are not always bound to forgive Penitents then Repentance it self alone cannot entitle us to Mercy So that we can have no Security of the pardon of our Sins but by the Gospel of Christ wherein God has expresly promised the remission of Sins to all true Penitents in the Name and through the Merits and Mediation of Christ. Good God! what a consolation is this to Sinners who would be without the certain hopes of Forgiveness for all the World How terrible is it to believe that there is a just God who will punish Sinners without knowing or believing a Saviour did these Men duly consider Things they would think Deism to be the most dangerous State in the World which has no Covenant no Promise no Priest no Sacrifice which might be the Religion of the State of Innocence but is no Religion for Sinners Secondly Let us now consider the unreasonableness of Deism and how inconsistent it is with it self For to deny all Divine Revelation does extreamly weaken the belief of a God and to acknowledge the Being of a God makes it highly reasonable to believe a Revelation First That to deny all Divine Revelation does extreamly weaken the belief of a God A Deist indeed has this visible World for the Proof of a God as St. Paul argues The invisible things from the Creation of the World are clearly seen being understood by the Things that are made even his Eternal Power and Godhead Rom. 1. 20. And this I grant is a very good Argument but loses very much of its Strength in the Mouth of a Deist For though it be highly reasonable to think that the World was made by that Supreme and Sovereign Being whom we call God yet had we no other notice of the being of a God but from this visible Creation had there never been any Commerce or Intercourse between God and Men had he never since the making of the World given any Signs or Tokens of his Power and Presence it would have been a very strong Praesumption that there is no God notwithstanding all the Arguments from the Frame of this visible World that there is one For it seems as unreasonable to think that there should be a God in the World and Mankind hear nothing of him see no visible Marks of his Care and Providence in matters of the greatest Consequence as the Worship and Glory of God and the Salvation of Mens Souls certainly are that they should receive no Notices of his Will what Homage he expects from them and what he will accept that there should be no Communication between Reasonable Beings and the Supreme Mind as it is to think that the World could be made without a God For what end did God make reasonable Creatures but to make himself known to them which is the highest happiness and Perfection of Reasonable Beings and can we then imagine that when God had made the World and made Man he should withdraw himself into Silence and Obâ—…curity and take no farther notice of Mankind nor make any other Discoveries of himself to them than what they can imperfectly
coâ—… cerns the Christian Church we maâ—… learn from the Epistles to the Sevâ—… Churches of Asia what it is provokâ—… our Lord either severely to punish us to remove the Gospel from us Tâ—… Church of Ephesus though she had aâ—… quitted her self well in many thing yet had left her first Love had abated very much of her Zeal and Fervour for the Name and Religion of Christ. The Church of Pergamâ—…s is threatned for suffering those among her who taught Idolatrous Worship and fleshly Lusts And the Church of Thyatira likewise for suffering the Woman Iezaâ—…el to commit Fornicatâ—…on and to eat things sacrificed to Idols The Church of Sardis made a glorious and pompous Profession of Religion but without the true Life and Spirit of it â—…e had a name to live but was dead And the Church of Laodicea grew very cold and indifferent even in the Profession of Religion as well as in the Practice of it she was neither hot nor cold 〈◊〉 lukewarm All these our Saviour summons to Repentance and threatens to punish or destroy them if they did not Chap. 2 and 3. of the Revelations The Application of all this to our selves is so obvious that I need not multiply Words about it We are that very Nation wherein all these Evils meet it is hard to name any Vice which is not openly committed amongst us without Fear or Shame Nay things are come to that pass that to be a modest Sinner to boggle at any Wickedness oâ—… to blush at it is as great a Reproach as to be Virtuous And though somâ—… Men are ashamed to own themselveâ—… Atheists yet to believe in Christ and to own any Reveal'd Religion or tâ—… talk seriously of Providence of God governing the World and punishinâ—… Cities and Nations for their Wickeâ—… ness is thought a Jest and I wiâ—… it were a Jest only among vile anâ—… mean People of no Fortune or Education whereas we often see that theâ—… Condition makes them modest and uâ—… taught Nature teaches them better tâ—… they are corrupted by the Examples 〈◊〉 Men of Wit and Figure in the Worlâ—… And as for those who pretend to Relâ—… gion it is a very melancholy Prospecâ—… to observe how little of the true Liâ—… and Spirit of Christianity there is 〈◊〉 mong them There is indeed Noiâ—… and Zeal and Faction enough amonâ—… some People and that makes others 〈◊〉 cold and indifferent The Tempers of thâ—… Church of Sardis and Laodicea thâ—… one that had a Name to live but waâ—… dead the other that was lukewarmâ—… make much the greatest Parties amonâ—… us and the very best Men I fear are too much inclined to the State of Ephesus which had left her first Love those great Passions and Ardours of Devotion which ought to inspire the Minds of Christians Let us then hear the Rod and tremble See how God dealt with the Iewish Church for these Sins see what our Lord hath done to the Churches of Asia and though we cannot say what God will do to us because we know not what wonderful Designs are in the Womb of Providence yet we know what we do and how God hath dealt with those who have done as we do which is too just reason to fear that he will deal so by us too unless we repent and reform which they did not For 2dly When the Judgments of God are upon us the Reformation must be universal too It concerns every Man to reform himself for a Nation can never be reformed but by the Reformation of particular Men who make up the Nation and therefore when we are summon'd to Repentance as the Judgments of God summon us all every Man must examine himself what he has to repent of and reform himself But yet there is great difference between a National and Personal Repentance and Reformation and they serve very different Ends. A Nation may be said to be reformed and God may in great Mercy remove his Judgments though what is never to be expected every particular Man do not repent and reform himself But then such a National Reformation requires the Execution of publick Justice against publick Wickedness to make Sin publickly infamous and to teach the greatest and most powerfuâ—… Sinners Modesty To banish if noâ—… Sinners yet Sin out of our Courts and out of our Streets and to make it once more seek for Night and Darkness foâ—… a Covering that Virtue may no longer blush in Company or need Apologies Nor Vice dare to brave it at Noon-day There has indeed of late been some Care taken by publick Laws and Royal Proclamations to punish the Prophanation of God's Name by accursed Oaths but yet in most Cases Men may be as vile as they please and as publickly so as they please and little or no notice taken of them nay they may talk and write what they please against God and Religion ridicule the History of Moses and the Gospel of our Saviour and the Mysteries of the Christian Faith and gain Credit and Reputation by it I hope there are not many Christian Nations in the World which in so publick a manner permit these things We have talk'd of Liberty of Conscience and Reformation to good purpose if the only Effect of it be a Liberty of ridiculing the Christian Faith which might make one suspect that all the Zeal some Men have express'd against Popery was at the bottom of it a Zeal for Atheism and Irreligion which the Discipline of Popery as bad a Religion as it is would not endure it is indeed well fitted to make Atheists and Infidels but will make Men have a care how they profess it And it is to be feared that this Scepticism and Infidelity and Contempt of Religion will prove a Back-door to let in Popery again upon us But to leave these Thoughts with those whose proper Care and Business it is whether a Nation will be reformed or not it concerns every particular Man to hear the Rod The Judgments of God warn us of his Anger and Displeasure against Sin that we may fly from the Wrath to come and we do not hear the Voice of the Rod nor improve Judgments to their true end if we do not so repent and reform as to save our Souls and this to be sure must be a Personal and an Universal Reformation And yet even with respect to present Judgments a Personal Repentance and Reformation is of great use for when the Judgment is Publick and National God many times makes a remarkable distinction between Persons Say ye to the Righteous it shall be well with them for they shall reap the fruit of their Doings Wo unto the Wicked it shall be ill with him for the Reward of his Hands shall be given to him Which is spoke with respect to Publick Judgments Isa. 3. 10 11. Which is a sufficient Encouragement for particular Men to repent and reform their Lives whatever others do But it is time to apply what I have now discoursed to the
lashâ—… of spiteful and envenomed Tongueâ—… But what a Loss has Religion and the Church of England in such a critical Time in the Death of such a Queen and such a Prelate I pray God make up this Loss In a word That great Passion which afflicts and oppresses our good King gives an unexceptionable Testimony to the incomparable Worth of our deceased Queen The too severe and visible Effects of it shew that it is not an ordinary nor a dissembled Passion Nor is it an ordinary thing for a Prince of so great a Mind who can look the most formidable Dangers and Death it self in the face without fear whom all the Powers of France cannot make look pale or tremble to sink and faint and to feel all the Agonies of Death in the dying Looks of a Beloved Consort All Story cannot furnish us with many Examples of such soft and tender Passions in such a warlike and fearless Mind and what but a mighty Vertue could so charm a Prince as to forget his natural Constancy and Resolution I 'm sure though we â—…y very dear for the Experiment 〈◊〉 the loss of an excellent Queen â—…e have so much the more reason 〈◊〉 think our selves happy in a â—…ng for a due mixture and tempeâ—…ment of such fearless Courage and â—…avery and such tender Passions is â—…e most perfect Composition of an exâ—…ellent Prince And now it may be you will tell â—…e that I have taken great pains 〈◊〉 confute my Text and that I â—…ave done it effectually for we â—…ght not to be dumb but may â—…ery justly complain of such a loss â—…s this This I readily grant That we â—…ay complain of such a loss but â—…his is no confutation of my Text. â—…e may complain and give Ease â—…nd Vent to our Sorrows by such Complaints while we do not complain against God and accuse him foolishly To submit to the Will of God which is here exprest by being Dumb and not opening our Mouths does not signify not to feel our Losses and Sufferings or not to complain of them but not to reproach the Divine Providence noâ—… to cast off our Hope and Trust in God Iob felt his Sufferings and complained of them in as moving and tragical Expressions as any other Man could and yet is proposed to us as an Example of admirable Patience because he did not charge God foolishly nor cast off his hope in him This we never can have any reason for for whatever we suffer it is a wise and merciful Providence which inflicts it But yet Mankind are very apt when they suffer hard things either to deny a Providence or which is more absurd and unreasonable to reproach it for if there be a God he is Wise and Good and Merciful and Just which is the Notion all Mankind have of God and if this God governs the World all Events are ordered with Wisdom Justice and Goodness and all thinking Men in cool and sober Thoughts will be ashamed to quarrel with such a Providence But yet we are very apt to ask Questions which we cannot easily answer and then to make our own igâ—…rance an Objection against the Diâ—…ne Providence As in the Case before us the â—…dden and untimely Death of an â—…cellent Princess who had Strength â—…d Vigor of Age which promised 〈◊〉 much longer Life and who â—…ould certainly have done great â—…ood to the World as long as she â—…ad lived but is cut off in the â—…igor and Strength of Age and all â—…er Thoughts even all her great â—…d excellent Designs of doing Good 〈◊〉 the World perish with her â—…hile Tyrants and Oppressors live â—…o be the Plagues and Scourges of Mankind Now though we do not know â—…he particular Reasons of such Proâ—…idences yet it is easy to frame some general Answers which may â—…atisfy all the Friends of Providence If the Objection relates to our selves who suffer by this Loss there is a very plain Answer to it but a very terrible one That God is Angry with us and by the untimely Death of an excellent Princess who made it her whole Study and Design to do us Good threatens his Judgments against us if we do not take Care to prevent them by a timely Repentance If the Objection relates only to the untimely Death of an excellent Princess that she should so suddenly be snatched away from the Joys and Pleasures of a Throne this is no Objection at all at least not aâ—… Objection fit for Christians to make For can we think that the greatest and most happy Monarch loses any thing by the Exchange if he be translated from Earth to Heaven That the Joys of Paradise are not greater than a Crown Our good Queen did not think so who knew what an Earthly Crown meant but was willing to part with it for Heaven who saw Death approaching without fear and prepared to receive its Stroke with that calmness and sedateness of Mind as nothing could give but an innocent Conscience and much greater Hopes But as for our selves though we must acknowledge that we have reâ—…eived a very great Loss in the â—…eath of an excellent Queen yet we â—…ave no reason to quarrel at Proâ—…idence while God preserves our â—…ing to go in and out before us â—…e had indeed perpetual Day and â—…o sooner was one Sun withdrawn â—…ut another ascended our Horizon â—…ith equal Lustre and Brightness â—…his was a peculiar Happiness â—…hich we never had before and â—…hich the Necessities of our Affairs â—…equired now but though God has â—…ut us short in this we have a King still the Terror of France â—…nd the Protector of Europe a King whom Affection as well as Blood has Naturalized to us who loves our Nation and our Church which he has once delivered and God grant â—…e may live long to settle and proâ—…ect both We have no reason to fear our Enemies either at home or abroad while a Prince is at the Helm who wants neither Counsel nor Courage especially if we follow that noble Example which the Two Houses of Parliament have set us to give him such fresh Assurances of our Fidelity as may strengthen his Hands against his and our Enemies Abroad and make him easy and safe at Home To conclude This is God's doing and it becomes us to be dumb and not to open our Mouths because he has done it He is the Sovereign and Unaccountable Lord of the World who shall say unto him What dosâ—… thou Life and Death are in his hands the Fates of Princes and Kingdoms That he has done it should be a sufficient Reason to us to submit because though he does things great and wonderful and beyond our Understanding yet he never does any thing but what is wise and good This I 'm sure is the most effectual way to turn even the severest Judgments into Blessings to reverence God and to humble our selves under his mighty hand and implore his Mercy to repair those Breaches he has made upon us We must not complain of