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
Calamities upon Nations but for the Punishment of some Publlick and National Sins And therefore a Christian Nation which professes the True Faith and Worship of Christ preserves the Reverence of Religion corrects and suppresses Vice may expect to be blessed with all external Prosperity for righteousness exâ—…alteth a nation it does so in its natural tendency and effects and it does so by the Blessing of God and therefore when God brings any Publick Judgments upon a Nation professing the true faith of Christ we have reason to take notice of God's Anger and Displeasure to enquire what is amiss among us what that accursed thing is which hath provoked God to Jealousy and made him take the Rod into his hand We have then reason to humble our selves before God to deprecate his Anger and Displeasure to turn from all the evil of our ways that hem ay return and be merciful to us But there is one thing worth observing which may be matter of Hope and Comfort to us at this time That God never delivered the Iewish Church into the hands of their Enemies to oppress them never carried them away into captivity excepting the last Destruction of Ierusalem in Punishment of their Sin in Crucifying their Messias but only when they were guilty of Idolatry A Corruption of Manners might bring other Judgments upon them but it was generally and I think always for their Idolatry that God made their Enemies rule over them and carried them captive into a Strange land This we have a summary account of Iudges 2. how that after the Death of Ioshua and those Elders who had seen all that God did for them they forsook the Lord and served Baal and Ashtaroth and the anger of the Lord was kindled against them and God deliver'd them into the hand of spoilers who spoiled them v. 11 12 c. For this Sin of Idolatry the Ten Tribes were carried away into a Perpetual Captivity and Iudah carried captive to Babylon which they were threatned with by the Prophets for their Whoredoms that is their Idolatries 2 4 5. ch of Hosea and this is the account the Prophet Ieremy gives of it Like as ye have forsaken me and served strange gods in your land so shall ye serve strangers in a land which is not yours 5. Jer. 19. Now in proportion to God's dealâ—…g with the Iewish Church we have â—…ason to hope That though a Church â—…nd Nation which professes the true â—…aith and Worship of Christ may be â—…everely punished for their other Sins â—…et while they preserve themselves â—…lean from Spiritual Fornication from all Antichristian Idolatries God will not Un-Church them nor deliver them finally up into the Power of Idolatrous Oppressors I am sure we of this Nation ever since the Reformation of Religion among us though God has made us smart severely for our other Sins have yet always found a watchful Providence defending us from all Attempts though contrived with Art and Skill and backed with Power to reduce us again under the Roman Yoke May the same Good Providence still watch over us and defend us and neither suffer our Popish Enemies to rejoice over us nor deluded Protestants to make dangerous and fatal Experiments 3dly When God did think fit to correct his People he always kept the Rod in his own hand and prescribed the Measures and Continuance of their Sufferings This is so plain from all the Promises and Threatnings of the Law and from the Examples of God's Providence towards Israel that there is no need to multiply particular Instances There was no Good not Evil befel Israel but by a particular Providence God inflicted Judgments on them when he saw fit and he removed them again He gave the Commission to Plague and Sword and Famine which they could not exceed In the 26. Levit. we may observe That God proportion'd his Judgments to their Sins When their Sins were grown so Publick and National as to deserve some Publick Judgments yet at first God threatens them with some more light and gentle Punishments but if they continued incorrigible he tells them he had more terrible Judgments in reserve for them which proves That God determines the Kinds Degrees and Continuance of his Judgments When David for his sin in Numbring the People had that hard Choice given him of seven years famine or to flee three months before his enemies or three days pestilence he answers Let me fall now into the hands of the Lord for his mercies are great and let me not fall into the hand of man 〈◊〉 Sam. 24. 14. That is he chose Peâ—…ilence before the Sword for Pestiâ—…ence is God's immediate hand and â—…ho the Sword be God's Judgment too â—…et it is put into the hands of men who gratify their own Lust and Rage and Revenge with it And yet tho God leaves more to man in this than â—…n any other Judgments he does not â—…ut the Sword wholly out of his own hands when he puts it into the hands of men but gives Laws to it as appears from the example of the King of Assyria whom God sent against Ierusalem To take the spoil and to take the prey and to tread them down like the mire in the street Howbeit he meaneth not so neither doth his heart think so but it is in his heart to destroy and cut off nations not a few wherefore it shall come to pass that when the Lord hath performed his whole work upon mount Zion what he himself not what the King of Assyria intended to do I will punish the fruit of the stout heart of the king of Assyria and the glory of his high looks 10. Isa. 5 6 7 12. Now God has the same tender care of a Christian Nation that he had of Israel He mingles our Cup for us he prescribes what we shall suffer and how long and he corrects as a Father not to destroy but to reform and this is a mighty comfort that whatever men threaten we are in the hands of God who has the Winds and Seas aâ—… his command who giveth Salvation 〈◊〉 Kings who delivereth David his Servaâ—… from the hurtful Sword Psal. 144. 10. The most powerful Oppressors are but the Rod of God's Anger the more fierce and savage Instruments God employs to correct us we may conclude the more angry God is but whatever the Rod is it is God that strikes whâ—… knows when to strike and when to spare We never have any reason to be afraid of men whatever their Power how great soever their Rage and Vengeance be but ought to pray to God as the Prophet does O Lord correct me but with judgment not in thine anger lest thou bring me to nothing Jer. 10. 24. O Lord rebuke me not in thine anger neither chasten me in thy sore displeasure have mercy upon me O Lord for I am weak O Lord heal me for my bones are vexed Psal. 6. 1 2. or as it is in Psal. 56. 1 2 3. Be merciful to me O
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
God for man would swallow me up he â—…ting daily oppresseth me mine eneâ—…es would daily swallow me up for they 〈◊〉 many that rise up against me O thou most â—…igh What time I am afraid I will â—…ust in Thee in God I will praise his â—…rd in God I have put my trust I will â—…t fear what flesh can do unto me 4thly When God does think fit to â—…rrect his People yet he always reâ—…oves his Judgments upon their sincere â—…epentance This was God's express â—…ovenant with Israel 26. Levit. 40 â—…1 42. If they shall confess their iniquiâ—… and the iniquity of their Fathers with the trespass which they trespassed against me and also that they have walkâ—…d contrary to me and that I also have â—…alked contrary to them and have brought â—…hem into the Land of their Enemies 〈◊〉 then their uncircumcised hearts be humâ—…led and they then accept of the punishment of their iniquities then will I remember my Covenant with Jacob and also my Covenant with Isaac and also my Covenant with Abraham will I remember and I will remember the land Thus in the time of the Judges when God for their sins delivered them into the hands of their Enemies when they cried to God he raised up Saviours for them Nay many times when their Repentance was not very sincere nor lasting yet in great goodness and compassion he spared them When he slew them then they sought him and returned and enquired early after God and they remembred that God was their Rock and the high God their Redeemer nevèrtheless they did flatter him with their mouth and they lied unto him with their tongue for their heart was not right with him neither were they stedfast in his Covenant but he being full of compassion forgave their iniquities and destroyed them not yea many a time turned he his anger away and did not stir up all his wrath for he remembred that they were but flesh a wind that passeth away and cometh not again 78. Psalm 34 c. So that how angry soever God be we have a certain way of appeasing his anger Nothing but sin can provoke a merciful God and a compassionate Father to punish He has a great tenderness for all his Creatures He doth not afflict willingly nor grieve the children of men and therefore he is more easily appeased than he is provoked judgment is his strange Work but he â—…ights in Acts of Mercy and seems â—…ased with an honourable occasion 〈◊〉 shew mercy without exposing his â—…ws and Government to contempt â—…d therefore Repentance and Reforâ—…tion will always appease him nay â—…metimes we see that the very shews â—…d appearance of a publick and solemn â—…pentance though it be not so sinâ—…re and hearty as it ought to be â—…akes him stay his hand and expect â—…r return And this is a great encouâ—…gement and a Powerful obligation on 〈◊〉 to return to God when he strikes 〈◊〉 humble our selves under his mighty â—…nd for there is no other way to reâ—…ove his Judgments and this will do 〈◊〉 It is a vain thing to trust in Armies â—…d Navies in the Courage and Conâ—…ct of Princes and Generals when â—…ur Sins fight against us when God â—…efuses to go forth with our Armies â—…r no King is saved by the multitude of â—…n host a horse is a vain thing for safeâ—…y neither shall he deliver any by his â—…reat strength but the eyes of the Lord are upon them that fear him upon them that â—…ope in his mercies 33. Psal. 16 17 18. Nay the justice and righteousness of our Cause will not always secure 〈◊〉 of Success for those who have a very just Cause may deserve to be punished and then God may justly punish them and deliver them into the hands 〈◊〉 their Enemies God does not always determine what is Right and Wrong by the events of War for he is the Sovereign Judge of the World and may punish a wicked Nation by unjust Oppressors as he often did the Israelites The Profession of the true Religion will not always secure us when ouâ—… Sins cry for Vengeance When the Iews cried The Temple of the Lord 〈◊〉 temple of the Lord the Prophet told them They trusted in lying words for will ye steal and murder and commit adultery and swear falsly and burn incense to Baal and come and stand before me in this house which is called by my name and say We are delivered to do all these abominations 7 Jer. 4 10. To glory in the profession of the true Faith or in a vigorous opposition to the Errors and Corruptions of Religion when we are Atheists or Infidels in our Lives may make God punish us but is no reason on our part why he should save us but true and sincere Repenâ—…ance will save us We profess the sinâ—…ere Faith of Christ we fight in a just Cause if it be lawful to defend our â—…elves against the powerful Oppressor â—…f the Protestant that is the true Christian Faith and the Liberties of Europe and we have no reason to fear â—…ny thing but our sins Let us but reâ—…orm our Lives and put away the evil â—…f our doings and our Arms will be as Prosperous as our Cause is Just God will then gird our Princes and soldiers â—…ith strength to the battle will teach â—…heir hands to war and their fingers to â—…ght 5thly Faith and Prayer are more â—…owerful than Arms as it must necesâ—…arily be if God only gives Victory â—…nd Success This we learn from the â—…hole History of the Iews the Apoâ—…le to the Hebrews gives us a particular â—…ccount of the Power of Faith II. Heb. â—…2 33 34. Of Gideon and Barach and Sampson and Ieptha and David who â—…hrough faith subdued kingdoms wrought â—…ighteousness obtained promises stopped â—…he mouths of lions quenched the violence â—…f fire escaped the edge of the sword out of weakness were made strong waxed valivaliant in fight turned to flight the armies of the aliens Moses his Prayer was more powerful than Ioshua's Arms for when Moses held up his hands Israel prevailed when he let down his hands Amalek prevailed 17. Exo. II. Hezekiah's Prayer overthrew the Assyrian Army when Rabshekah came against Ierusalem and reproached them with their Trust in God We must not indeed expect such miraculous Victories as God gave to Israel but this makes no difference for the Power of Faith and Prayer is the same still and all Victory is God's still who gives Success as well by invisible Means and seeming Accidents as by the most visible interposal of a miraculous Power For God gave Israel miraculous Deliverances not because he could not save them without a miracle but because he would make it visible to all the world That he was their Saviour But still God hears our Prayers and answers them he is still the Saviour and Deliverer of all those who trust in him and hope in his Mercy and therefore the only sure way to conquer our Enemies is to prevail with God by
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
we suffer for if God has not sent them they can bring us no Message from God And yet most Men are in some degree infected with this Disease We suffer many Evils which we are not willing to ascribe to God and then we learn nothing from them but a little Worldly Policy and Prudence to take better care of our selves and our Affairs to be jealous and distrustful of Men or it may be to watch our Opportunities to revenge the Injuries we suffer and to return them with Interest And yet we profess to believe a Providence though it were as Honourable to God to deny his Providence as to deny his Sovereign Disposal and Government of all Events or rather they are both an equal Reproach to him For a Providence which does not take care of Creatures is little worth and we cannot say that God takes care of his Creatures if any Evil befals them without his Will and Appointment But Natural Conscience sees the Hand of God in all the Evils we suffer Whatever the visible and immediate Causes and Instruments of our Sufferings are a guilty Conscience takes notice of the Divine Vengeance the Terrors of God take hold upon him and he trembles before his Judge though he do not see him he is afraid of God when he feels only the Hands of Men. And what is the meaning of this What is the Language of these guilty Fears but that whatever the Rod be that strikes it is moved and directed by a Divine Hand that the Wickedness and Injustice the Wrath and Fury of Men is no other than the Vengeance of God For why should the Evils we suffer from Men so terrifie a guilty Conscience had we not a Natural Persuasion that all these Evils are sent by God whoever are the Instruments of them Thus it is natural in all such Cases to fly to God for help Atheists themselves cannot wholly prevent this but when they are surprized with any sudden Dangers Nature is too quick and too powerful for their Philosophy and surprizes them into an Acknowledgment of God and a Providence which they must do Penance for when their Fright is over Sinners who forget God in Prosperity fly to him in their Distress remember that God is their Rock and the High God their Redeemer And if this be a Natural Acknowledgment of Providence as it certainly is it owns the Hand of God in our Sufferings as well as his Power to save for both equally belong to the Supreme and Sovereign Lord of the World and it is not meerly his Power to help which makes Sinners fly to God in their Distress but a Sense of his Anger in what they suffer They do not fly to God as Men do to a powerful Patron but as Criminals do to the Mercy of a provok'd Father or Prince When they fly to God it is to implore his Mercy as humble Penitents to appease his Anger that he may remove his Judgments and when we fly to the Mercies of God to remove the Rod it is an Acknowledgment that it is â—…e that strikes as well as he alone that can save And that Conscience judges right in all this however some Men may attribute it to a Superstitious Education is evident from Scripture which expresly tells us That God doth whatsoever pleaseth him both in Heaven and in Earth That none can stay his Hand or resist his Will or say unto him What dost thou That there is no Evil in the City which the Lord hath not done If Iob be stript of all his large Possessions in a day it is the Lord that gave and the Lord that taketh away If the mighty King of Assyria invade Israel and lay waste their Cities and Country he is the Rod of God's Anger and the Staff in his Hand is his Indignation Isa. 10. 5 6. Affliction cometh not forth of the Dust neither doth Trouble spring out of the Ground but God is the Iudge he putteth down one and setteth up another Psal. 75. 7 8. This shews us that whatever our Sufferings are it is God that appoints the Rod and then it must nearly concern us 2dly To hear the Rod what and to whom it speaks Now in this Case also Conscience and the Word of God are the best Interpreters of God's Judgments The Rod teacheth another way but teacheth the same thing that Conscience and Scripture teach us that is it proclaims aloud the Evil of Sin and God's Anger and Displeasure against it and calls us to Repentance and Reformation of our Lives When the Judgments of God are upon us Conscience knows their Errand and calls all our Sins to remembrance and sets them in order before us Nothing but Guilt makes us afraid of God and how quiet and secure soever Sinners are at other times the Judgments of God will awaken their guilty Fears and if Men will hearken to the Voice of an awaken'd Conscience it will certainly tell them why God strikes and we cannot take a safer Course than to reform those Sins of which our Consciences then accuse us All the Threatnings of Scripture are against Sin and all the Judgments there recorded especially Publick and National Judgments were inflicted for the Punishment of Sin and these are to be our Examples as they are the standing Rules and Measures of Providence God never punishes but for Sin though he may exercise particular good Men with difficult Trials and therefore when bad Men and a wicked Nation suffer they may certainly know the Cause they have sinned and God is angry and summons them to Repentance for this is the fruit of all to take away Sin The Voice of Judgments is the same with the Voice of Conscience and the Voice of God's Prophets Wash 〈◊〉 make ye clean put away the Evil of â—…our Doings from before mine Eyes Cease to do Evil learn to do well seek Iudgment relieve the Oppressed judge the Fatherless plead for the Widow Isa. 1. 16 17. This is plain enough and sufficiently known if it were but sufficiently laid to Heart and this is all that we are concerned to know of the Judgments of God The secret and hidden Deâ—…gns of Providence which many times surpize the World with unexpecteâ—… Events are the Care of God anâ—… belong not to us till the Scene oâ—… pens and we see what part is alloâ—… ted us in it Whatever God be aâ—… doing we have nothing to do but tâ—… amend our Lives which will removâ—… the Scourge from us and entitle us tâ—… the Care and Protection of Providencâ—… Whereas to busie our selves with Poliâ—… tick or Prophetick Guesses at unknowâ—… Events to paint our Imaginations witâ—… black and frightful or with gay anâ—… charming Scenes of Things as despondâ—… ing Fears or sanguine Hopes inspire thâ—… Prophet can do us no good but may dâ—… a great deal of hurt to our selves anâ—… the World This is not the Voice oâ—… the Rod which makes no new Reveâ—… lations to us but only awakens thâ—…
particular Occasion of this Day 's Solemnity though possibly some may think that this Application comes too late it might have been very seasonable one or two and thirty Years ago while the Marks of this terrible Vengeance were fresh and visible when the Ruins of our Houses and Churches could only tell us where London stood and shew us its Funeral Pile where its Glory lay in the Dust When so many thousand Families felt the smart of their ruined Fortunes and were either forc'd to begin the World again or sunk irrecoverably under it This fiery Vengeance had a Voice then and a very terrible Voice enough to awaken the most stupid and Lethargick Sinners But when we see our City rebuilt more beautiful than ever as the little poor Remains of the old one witness When our Riches and Glory are increased beyond the Example of most former Ages it seems too late to lament over the Ashes and Rubbish of our fired City when there are no visible Remains of these Ruins to move our Pity or Sorrow And indeed were this the only Design of this Annual Fast it were high time to put an end to it or to turn it into a Thanksgiving Festival For it is in vain to expect that after three and thirty Years the return of this Day should revive and renew our Sorrows and Lamentations when our Ruins are removed our Losses repaired and those frightful Impressions which the sight of that devouring Fire made on us forgot and little left to put us in mind that our City was burnt but the Inscription upon the Monument and the sight of a New City with the several Dates of its Resurrection which must needs qualifie all melancholy and sorrowful Reflections on what is so long past But though the Design of this Solemnity is not to represent and act over again a new doleful Scene of Horror Confusion and Amazement which neither Nature nor Art can imitate as we saw it once on this Day without such another amazing Sight which God grant we may never see again till the General Conflagration yet it is of great use to keep up a lively Sense of such Judgments upon our Minds which become the Subject of Reason of cool Thoughts and wise Consideration when the Terror and Frightfulness of them is over Judgments could never make a lasting Reformation in the World were we concerned to remember them no longer than we feel their Smart but they are intended both for Punishment and Instruction the Punishment ends with the Smart and that puts an end to all whining and tragical Complaints but this alone is the Discipline of Fools or Brutes The Instruction is for Men and this is to last as long as Memory and Thought and Reason last What could the Fire of London teach us thirty three Years ago which it does not teach a wise Man still And what Thoughts and devout Passions became us then which are not still on this Day the proper Exercise of our Devotion When we saw our Churches and Houses in Flames when we saw those furious Torrents of Fire rowling down our Streets and despising all the Opposition that Humane Art or Strength could make as if they had known by what a Divine and Irresistible Commission they acted there were few Men to be found who did not express a great Fear and Reverence of the Power and Justice and terrible Majesty of God who did not see and own the Hand of God and the visible Tokens of his Displeasure and begin in good earnest to think of reforming their Lives and making their Peace with God who had now taken the Rod into his own Hand When we saw our Riches make to themselves Wings and fly away as an Eagle towards Heaven when we saw all our Pride and Glory the Toil and Labour of our whole Lives the Food and the Instruments of our Lusts vanish into Smoke and Dust this effectually taught us the Uncertainty of all present things and made us seriously consider what an ill State those were in who had nothing to trust to but such vanishing Treasures and how reasonable our Saviour's Command is Not to lay up for our selves Treasures on Earth where Moth and Rust do corrupt and where Thieves break through and steal but to lay up for our selves Treasures in Heaven which are not subject to such Casualties which will make us bear such Losses better when they come and secure our eternal Interest When Men saw their Riches and Treasures vanish in a Cloud it naturally made them consider how much of this they owed to the Poor how much they daily spent upon their Lusts and how much they had unjustly got that is how much of what God had taken from them was not their own and how much they had abused the Gifts of God Very wise and pious Thoughts had they lasted and yet too plain to be missed by those who thought at all when they saw these Lessons written in bright Characters of Fire Now was all this do you think calculated only for Sixty six Is not God the same still a Just and Righteous Judge who is angry with the wicked every day though he do not every day bend his Bow and let fly his Arrows though he do not every day make the Earth tremble and quake and the very Foundations of the Hills to shake because he is angry though we do not every day see a Smoke go out of his Presence and a consuming Fire out of his Mouth though he do not upon every Provocation appear in his terrible Majesty riding upon the Cherubins and flying upon the Wings of the Wind. Methinks one such Example might serve us for some Ages without expecting or desiring to be summoned again to Repentance by new Terrors God is gracious and merciful slow to anger and of great kindness He delights more to display his Glory in Acts of Goodness and Bounty to his Creatures but Judgments are his strange Work which makes the signal Execution of them so very rare and the way to have them rare is not to forget them to learn Righteousness by the things which we have suffered to fear and tremble before that God who is so terrible in his Doings towards the Children of Men. But if the Fire of London was too long since to work upon our Fears at this distance though I confess I wonder how any Man who saw that Sight should ever forget it or remember it without a just Awe and Reverence of God but I say if these Impressions of Fear and Terror are lost let the Beauty and Glory of our New City our increasing Riches our flourishing Trade our Ease and Plenty teach us to Love and Reverence and Worship and Praise that God who in the midst of Iudgment hath remembred Mercy who hath pluck'd us as a Firebrand out of the Fire and hath not suffered our Enemies to triumph over us who said Down with it down with it even to the Ground This is the way to
perpetuate our Prosperity and Glory if the Remembrance of past Judgments teaches us to Fear God the Sense of his present Mercies to Love him and both to Obey him Which God of his Infinite Mercy grant through our Lord Iesus Christ To whom with the Father and the Holy Ghost be Honour Glory and Power now and ever Amen SERMON XIII THE Divine Presence IN Religious Assemblies Preach'd at the Cathedral-Church of St. Paul the First Sunday after Opening the QUIRE December 5. 1697. Psalm xcvi 9. O worship the Lord in the Beauty of Holiness WE have lately made our first Solemn Appearance before God in this House with all the External Solemnities of Worship and I hope with those Transports and Ardours of Devotion which such greaâ—… Occasions require Excepting thosâ—… Christian Feasts which contain the Mysteries of our Redemption by Jesuâ—… Christ Two more joyful Solemnitieâ—… could not well have met in One Day the One a Feast of Dedication the 〈◊〉 ther of Peace Blessed Union Maâ—… these Two be never parted May thâ—… Church enjoy Rest and Ease under thâ—… Gracious Influences of a Victorioâ—… Prince and may the Throne be estâ—… blished in Peace by its Love and Zeâ—… for God's House The Publick Solemnities of Worshiâ—… and the Publick Peace of Church aâ—… State are the most comprehensive Bleâ—… sings which we can enjoy in this Worlâ—… They are an Inferiour Accomplishmeâ—… of the Angelick Hymn at the Birth 〈◊〉 our Saviour Glory be to God in tâ—… Highest on Earth Peace Good Will 〈◊〉 wards Men. These are the Matter of our preseâ—… Joy which ought not to be confinâ—… to one short Day but to be had in peâ—… petual Remembrance as we hope aâ—… pray that these Blessings may be peâ—… petual But my present Design relates to God's House and that Worship which we must pay to God there O worship the Lord in the Beauty of Holiness 1. And first I shall begin with the Beauty of Holiness the right understanding of which may possibly turn some Mens Curiosity into Devotion There is I think no dispute but that by the Beauty of Holiness the Psalmist means the Tabernacle or Sanctuary for if David was the Penman of this Psalm the Temple at Ierusalem was not then built and thus it is applied in this Psalm ver 6. Honour and Majesty 〈◊〉 before him Strength and Beauty are in his Sanctuary and v. 7. Give unto the Lord the Glory due unto his Name â—…ing an Offering and come into his Courts which is immediately explained in the Words of my Text O worship the Lord in the Beauty of Holiness and thus the Seventy render it both here and in Psalm 29. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his Holy Tabernacle This was the peculiar Place of Worship under the Law which is called the Beauty of Holiness from that excellent and incommunicable Majesty which dwelt there There is such frequent mention madâ—… in the Old Testament of God's peculiâ—… Presence in some places above otherâ—… Of the House of God where he dwelâ—… where he places his Name where 〈◊〉 sits between the Cherubims and such 〈◊〉 peculiar Sanctity and Holiness for thâ—… reason attributed to these Places thâ—… no Man denies the Distinction and Hâ—… liness of Places under the Iewish Dâ—… spensation But there are too many whâ—… think that the Gospel of Christ has pâ—… an end to all such Distinction of Placeâ—… as it has done to all other Iewish Câ—… remonies that God has no othâ—… Church now but the Assemblies 〈◊〉 Christians and the Hearts of devoâ—… Worshippers in what Place soever theâ—… meet that to think God is more prâ—… sent or more acceptably worshipped 〈◊〉 one Place than in another is either Pâ—… gan or Iewish Superstition that to bâ—… have our selves with greater Reverenâ—… in a Christian Church than we do 〈◊〉 our own private Houses unless it be iâ—… the immediate Acts of Worship is nâ—… better than to worship Wood and Brickâ—… and Stone as if they had some peculiaâ—… Sanctity in them This as slight a Matter as some may think it is of mischievous consequence to Religion as it delivers Mens Minds from those awful Regards to the Divine Presence which ought to possess them when they approach God's House as is too often seen in a careless and irreverent Worship And therefore I shall take this Occasion briefly to represent this Matter which when truly stated will admit of little dispute To assert in loose and general Terms the Holiness of Places and that Religious Regard and Reverence which is to be paid to them may I confess give just Offence to Christian Ears as if the Place and House it self had such a Holiness that we must not only worship God in such a Place but that we must pay some Religious Reverence to the House it self with relation to God For if once we admit of any kind of Relative Worship I know not where we can stop but may as well worship Pictures and Images and Crucifixes as Holy Places upon account of their relation to God and Christ. But yet no understanding Christian will deny that we must worship God with all Humility of Soul and Body where-ever we know that God is peculiarly present to receive our Worship that if there be any such Places where God is thus peculiarly present we must approach his Presence and behave our selves while we continue there with all Religious Reverence and Devotion It is the peculiar Presence of God which is the only Holiness of any Place and which alone challenges our Religious Adorations And the reasonableness and necessity of this every one must own who acknowledges the peculiar Presence of God in the appropriated Places of Worship For if God be peculiarly present there to receive our Worship whenever we approach his Presence we ought to approach him with all the external Signs of Reverence which is not to reverence the Place but to reverence that excellent Majesty which is peculiarly present in that Place So that rightly to understand this Matter I must briefly explain the Scripture Notion of God's peculiar Presence in the Places of Worship and what Reverence such a Presence requires from us when we approach such Places First then I observe that though it be the constant Doctrine of Scripture that God is essentially present in all Places yet there are some Places which are peculiarly called his Presence and thus it has been ever since the Creation where-ever God manifested himself peculiarly present such Places were called his Presence and became the ordinary standing Places of Worship It does not seem improbable to me that though all Paradise might be called the Presence of God yet there was some peculiar Place even in Paradise it self where God did most ordinarily appear to our first Parents for we read in Genesis 3. 8. that when Adam and Eve had eaten the forbidden Fruit they heard the Voice of the Lord God that is the Eternal Word walking in the Garden in the cool