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A59890 A sermon preached at the Temple-Church, December 30. 1694 upon the sad occasion of the death of our gracious Queen, and published at the earnest request of several masters of the bench of both societies / by William Sherlock ... Sherlock, William, 1641?-1707. 1695 (1695) Wing S3361; ESTC R9689 7,956 16

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A SERMON Preached at the TEMPLE-CHVRCH December 30. 1694. Upon the Sad Occasion of the DEATH OF OUR Gracious Queen And Published at the Earnest Request of several Masters of the Bench of both Societies By William Sherlock D. D. Dean of St. Paul's Master of the Temple and Chaplain in Ordinary to His Majesty The Fourth Edition Edinburgh Re-printed by the Heirs and Successors of Andrew Anderson Printer to His most Excellent Majesty 1695. XXXIX PSALM 9. I was dumb and opened not my mouth because thou didst it THIS may be thought a very improper Text for the Feast of our Saviour's Birth when our Mouths ought to be filled with the Praises of GOD and sing with the whole Quire of Angels Glory be to God in the highest on earth peace good will towards men This indeed is that Peace which the World cannot give and which the World cannot take away whatever the External Appearances of Providence are here we find a safe Retreat and a never failing Spring of Joy For he that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things Who then shall separat us from the love of Christ Shall Tribulation or Distress or Persecution or Famine or Nakedness or Peril or Sword Nay in all these we are more than Conquerors through him that loved us For I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separat us from the love of God which is in Christ Jesus our Lord 8 Rom. 32 35 37 c. While our minds are warmed with such Thoughts as these we shall be able to bear up under the greatest Tryals if not with Chearfulness yet at least with Patience and a quiet Submission to the Will of God And if ever there were occasion for such Comfortable and Supporting Thoughts the Divine Providence has made it too necessary at this time to bear the lose of an Incomparable Lady our most Gracious Queen whose Death all Good Subjects must lament and I pray God forgive those that do not Such severe Providences as these will teach the greatest and most unbroken minds to serve the Lord with fear and to rejoyce with trembling But how severe soever Providence is in some particular instances the sense of the Divine Goodness in the Redemption of Mankind by the Incarnation and Death of his own Son should teach us to be dumband not to open our mouths because they all are his doings In speaking to which words I shall 1. Inquire what may be called the doings of the Lord 2. What it is to be dumb and not to open our Mouths 3. The force of this Argument to oblige us to a quiet and patient Submission under the greatest sufferings That it is God's doing 1. What may be called the Doing of the Lord This may be thought a very needless question for are there are there any Events Good or Evil which are not God's Doing If we believe a particular Providence we must answer No and yet some things are more peculiarly God's Doings than others are with respect to this present Argument as Gods Doing it is a reason for a quiet and patient Submission to the Divine Will In many cases men bring Ruine and Misery upon themselves by their own sin and folly and then they may thank themselves for it but have no reason to complain of Providence and when they cannot charge Providence with their misfortunes patience it self is not properly a Submission to God because their Sufferings are no more Gods Will than their sin and folly is If men destroy their Estates by profuseness and prodigality and their Bodies by intemperance and lust if ill-contracted Friendships indiscreet Bargains or an ungovernable Tongue perplex their Affairs and prove very troublesome or dangerous all this is owing not merely to Providence but to themselves and they must be contented to reap the fruit of their own doings and ought to implore the Divine Goodness and Providence to Deliver them from the evil Consequences of their own sin and folly Whatever evils we suffer which are not the natural or moral effects of our own sin or folly they are properly Gods Doings as inflicted by God either for the punishment of our sins or for the Tryal and exercise of our Virtues or to serve the wise ends of his Providence in the World Those Evils which we do not immediatly bring upon our selves God inflicts on us either by the ministry of wicked and injurious men or by the Disorders of Natural Causes or by some seeming casual and fortuitous Events for the Actions of Men the Powers of Nature and what we call Chance and Fortune are all in the hands of God and therefore all such events are more or less his Doings But if we may say that some things are more peculiarly the Cate of Providenc than others Life and Death are certainly so no man can be Born or Die without the particular Order and Appointment of God Our Saviour tells us Not a sparrow falls to the ground without our Father much less men and assures his Disciples that all the hairs of their head are numbred and their Lives are more Sacred than their hairs Some men are of opinion That God has absolutely Decreed the certain Term and Period of every mans Life But I know no Foundation for this either in Scripture or Reason nor does any man believe it but those who subject all mankind and all the Things of this World to irreversible Necessity and Fate which is the strength of the Atheistick Hypothesis though incautiously espoused by some men who are so far from being Atheist that I hope they are very good Christians And therefore I suppose these Christian Fatalists if I may so call them mean no more than what we all own That no Sparrow much less a man falls to the ground without our Father that God not only foreknows the period of every mans Life and by what means he shall Die but with infinit Wisdom and Justice Orders and Appoints it not by an absolute and unconditional Decree but as the Wise Determination of a Free and Just Providence And if God have any more concernment for Nations and Commonwealths than he has for particular men as we who can attend but a few things at once and therefore make the matters of greatest importance our more particular Care are apt to conceive than the Lives and Deaths of Princes must be more particularly Ordered and Determined by God because Nations it may be many Nations and Countreys more than their own are concerned in the consequence of it and of the more universal concernment any thing is the more we are apt to think it belongs to the Care of God For this reason some Philosophers have confined the Providence of God to the Heavens and Heavenly Bodies which have