The Bishop of ELY's FAST-SERMON BEFORE THE QUEEN. April 8. 1692. A SERMON Preached before the QUEEN, AT WHITEHALL, April VIII. MDCXCII. BEING THE FASTDAY APPOINTED By Her Majesty, to implore God's Blessing on their Majesty's Persons, and the Prosperity of their Arms both at Land and Sea. By the Right Reverend Father in God, SIMON Lord Bishop of ELY. Published by Her majesty's Special Command. LONDON, Printed for Ric. Chiswell, at the Rose and Crown in St. Paul's Churchyard. MDCXCII. A SERMON Preached before the QUEEN. NUMBERS. X. ix. And if ye go to war in the Land against the enemy that oppresseth yond, than ye shall blow an alarm with the trumpets; and ye shall be remembered before the Lord your God, and ye shall be saved from your enemies. THE World, we see, is made up of Vicissitudes and Changes; there being a season for every thing, a time to every purpose under heaven: a time to kill, and a time to heal; a time of war, and a time of peace, as Solomon speaks in ●●● Eccles. 1. etc. One of those doth but make way for the other: the true use of War being to seek a good Peace; and the ill use of Peace being wont to beget a War. My Text makes mention of both; their going to War being supposed in the beginning; and their being saved from their enemies and so settled in Peace, being promised in the conclusion of it. For it consists of three Parts. A Supposition; a Duty; and the sucoess of its performance. 1. The Supposition is double: that the Israelites, as well as other people might be oppressed by their Enemies; and that in this case they might lawfully go to War with them. 2. The Duty is single, though containing many in it: which is to blow an alarm with the trumpets. 3. The Success is again double, to be remembered before God, and to be saved from their enemies. I. I shall say little of the first of these; which is as true now as it was then. Unless all the world would become Christians, and those Christians likewise obey the Gospel; there will be such Injustice and Oppression, Violence and Rapine, as will make War necessary for the safety and preservation of those who are innocent. In an Ill-natured, Angry, and Covetous World, we must not expect that all men will be our Friends: and some people love themselves so much, that they have no affection left for their Neighbours. Nay, this very thing makes them hate others, because they love themselves so inordinately: They cannot be their own Friends, they imagine, unless they be other men's Enemies. Their own well-being consists in making others miserable. And they never think themselves to have Riches, Honour, Dominion and Greatness enough; if there remains any of these to their Neighbours. Now what greater service can be done to these ravenous Oppressors, than to broach such a welcome Doctrine as this; that the hands of good Christians are so tied up by their Religion, that they may not oppose their Ambition, Rapine and Cruelty by force of Arms? nor demand reparations by that way, when all other fairer means are ineffectual, for all the damages they have sustained, and are likely, without remedy, to endure forever? A fancy so absurd, that I do not think it worth the Confutation. But shall only note, that the Israelites extended this liberty, of going to War, which the Law gave them, a great deal too far: as Christians since have been apt to do. For they did not confine it to their necessary defence, or seeking redress of wrongs, and the casing themselves of the burden of Oppressors; but there being two sorts of War which they managed, one by the Divine Commandment (which was only against the seven Nations in the Land of Canaan, whom God for their abominable wickedness had doomed to utter destruction, and made the Israelites the Executioners of his Vengaence) the other at their own choice, against any other people, as occasion should require: their Doctors fancied it a sufficient reason for this later sort of War upon their Neighbours; merely to advance the Glory and Dominion, the Empire and Majesty of Israel (as their V Seld. de Jure. Nat. L. V c. 12. phrase is) though they had done them no manner of injury. Whic is the very notion, by which the Grand Oppressor of this Age governs himself, and justifies his Wars. But the ancient Christian Doctors, have taught us, better than those old Masters in Israel, or the new Christian Politicians. Among whom St. Austin fears not to call such a War, Grande Latrocinium a greater sort of Robbery, L. iv de Civ. Dei Cap. 6. a public Burglary (as I may call it in the language of our Law) which is so much the more Villainous because committed by Authority. Nay, it is an ancient Tradition recorded by Eusebius, Epiphanius. * In An●ora●●. and others, who received it from the East, that when Noah▪ divided the Earth among his Sons and Nephews, he bond them by an Oath, not to Covet, nor invade each others Territories: and whosoever transgressed the Law of this Oath, was solemnly cursed, by the very words of it, with all his Posterity, to utter Perdition. These were the old principles of Religion (unto which blessed be God, their present Majesties closely adhere) that Wars are not to be undertaken, but for the defence or the necovery of our rights. II. In which case, there was a duty incumbent upon the old Israelites before they began the War; which shall be the Principal Subject of my Discourse, together with the Success or Fruit of it, when Religiously performed. It was, to blow an alarm with the trumpets: which is the only phrase in my Text, that hath any difficulty in it, and must be explained a little, before any useful Instruction can be drawn from it. You read in the beginning of this Chapter, that God commanded two Silver▪ Trumpets to be made, which served for two uses: for the calling together of the Assembly, and for the journeying of the Camps, as the words are v. ●. When they did merely blow with them; that is, with a long, continued, equal breath, than they were to understand that the Assembly was summoned to meet together. In which there was this difference▪ that if they heard them both blow, than all the Congregation was to assemble; if one only, than the Heads or Captains alone of the thousands of Israel were to (gather themselves to Moses at the door of the Tabernaele, as you read, v. 3, 4. If they did not merely blow, but blow an alarm, that is, with a short, concife, and interrupted breath, not continuing the sound, but often breaking it; than it was for the journeying of the Camps, as you read v. 5, 6. So here was a Civil, and a Military use of them: Besides which, there was also a Religious. Which was twofold likewise; either to give notice of a Fast, or to give notice of a Feast: to call them together to pray and humble themselves before God; or to excite them to rejoice in his praise, and giving him thanks. Of their sounding for a Fast you read II. Joel 15. Blow the Trumpet in Zion, sanctific a fast, call a solemn assembly, gather the people, etc. And in the like terms the Psalmist proclaims a Festival LXXXI. Ps. 3. Blow up the trumpet in the new moon, in the time appointed, on our solemn feast day; For this was a statute for Israel, etc. The like you read XCVIII. Ps. 6. And thus my Text and the following words are to be understood; if we will follow the interpretation of the best of the Hebrews, who vouch it to be the sense of the Eldest times. For if blowing the trumpets here were not for a Religion's purpose, how could the effect of it be, God's remembering them, so as to save them from their Eemies? Can the bare sounding with them procure such a blessing? Without doubt there was something more in it, to which God makes such a gracious promise. And therefore though Moses speaks here of blowing an alarm (because it concerned the Soldiery) yet the Hebrews understand thereby, the calling all together unto a Fast; that they might humble themselves before God, and seek his face (i. e. his favour) when they were forced to betake themselves to their Arms; and appeal to Heaven, for the deciding, by this means, the controversy between them and their Enemies. And then in the beginning of the next verse, when he adds in the day of your gladness ye shall blow with the Trumpets, some of them understand that Clause, of their thanksgiving to God for Victory over their Enemies. Which was as reasonable, as their sounding upon their other solemn days, and in the beginning of their months, and over their offerings, and over the sacrifices of their peace-offerings; which are there likewise mentioned. As they were to blow with the trumpets; proclaim a Fast, that is, when they went to War: So they were to blow with them again, when the War was happily ended; that is, proclaim their thankfulness to God, for giving them such success as they desired. This exposition I shall follow, which makes these words, you see, an injunction to the Israelites for solemn fasting; before they took in hand so weighty an Affair, as making War upon their Enemies. For which end we are now here assembled: and I pray God we may perform this duty according to the full intent and meaning of this Injunction. For than we may hope God will remember us in the day of Battle, and Crown our Arms with such success against our injurious Neighbours, as he promised to the Israelites against their Enemies. Now by solemn fasting, you all know, is meant the setting some day a part for this purpose: which was always of two sorts. One private, which pious people enjoined themselves of their own accord, with respect either 2 ●am. 12. 16. IX. Dan. 3. to their own particular, or to the common concerns: of both which we have examples in Scripture. The other was Public enjoined by the supreme Authority: and those either stated and ordinary at certain times of the year (of which we find only one enjoined by God, in XVI. Leu. but four more enjoined by the Elders during their Captivity in Babylon VIII. Zech. 19) or extraordinary and unfixed, in time of some imminent danger or great distress: of which we have many examples, Tertul. de Jesui●. not only in Scripture, but also in Ecclesiastical Story, XX. Judg. 26. 2 Chron. XX. 3. VIII. Ezra. Of such a Public Fast, and of this latter sort, my Text speaks. For the blowing with the trumpets, signified the calling all the people together, as appears by the place before named in the Prophet Joel, V 16. Gather the people, sanctify the congregation, assemble the elders, gather the children and those that suck the breasts, etc. All were to appear before God, to Implore his Compassion, by their Cries and Tears. I say before God, because they were to be gathered together at the Tabernacle while it was standing, and afterwards at the Temple. Which is the reason of that expression XXXVI. Jerem. 9 Proclaim a fast before the Lord, to all the people of Jerusalem: That is, at the Temple; where his Majesty dwelled, and where they came together for Religious Worship. And accordingly he bids Baruch, v. 6. to go and read the words of the LORD in the ears of the people, in the Lord's house, upon the fasting day. After which example, we are all here now assembled before the Lord, in the place of his Worship and Service. And that we may understand what our business is, I shall as briefly as I can show you, First, what the Scripture means by fasting before the Lord; and consequently what will obtain his Blessing upon our Forces: Secondly, how fit and necessary it is, at such a time as this, to employ ourselves in this holy duty. I. Now the word Fasting in its ordinary signification imports no more than abstinence from all sorts of Food, for such a time as was appointed to that purpose. But being designed for a religious end, they used it, no doubt, as a Token and a sort of Confession, that they were not worthy of the common supports and comforts of life, not so much as of a bit of Bread; and consequently not worthy to live. They intended also thereby to afflict their Soul, as the Scripture speaks, to put themselves, if not to trouble and pain, yet into a state of Sadness and Mourning; as a just chastisement for their sinful pleasures. For which reason, the Jews understand by solemn fasting a great deal more than it literally expresses; viz. not only abstinence from all manner of refreshment, by so much as washing their Faces, or any thing of that Nature; but putting on sackcloth next their Skin (on some great occasions especially) lying in Ashes, rending their Garments, and such like acts of Humiliation. But we shall be very much mistaken, if we think this was the whole business of a fasting day, to deny themselves the comforts and refreshments of Nature. There was something more, and more excellent, in it; and that which was properly the worship of God: which were abstinence from food is not. And therefore, II. The intention of such a day was, to make solemn addresses to the Almighty, by Prayer and Supplication: which is frequently joined with fasting; and, when any blessing was obtained, never separated from it▪ I could direct you to a multitude of places both in the Old Testament and the New, and the Apocryphal Books * XII. Tobit 4. iv Judith 9 10. etc. VI Judith 21. , also, to this purpose: but a few may suffice. In the Chapter now read, for the first Lesson; 2 Chron. XX. 3. you find that when news was brought to Jehosephat of an invasion by a great multitude of several Nations, He feared and set himself to seek the Lord, and proclaimed a fast throughout all Judah. This was so much the business of such a day, that the Prophet Jeremiah speaks as if it was the thing for which fasting was immediately designed. XIV. 12. When they fast, I will not hear their cry. He doth not say he would not regard their fasting; but give no Audience to their Prayers: Which, it appears by this, was a great part of the employment of such a day. And therefore when the Prophet Joel had called upon them to blow the trumpet, proclaim a Fast, gather all together, Elders and People, great and small (in the place before mentioned) he subjoins these words v. 17▪ to show what it was for: Let the Priests, the Ministers of the Lord, weep between the Porch and the Altar, and let them say; spare thy people, O LORD, and give not thine heritage to reproach; that the heathen should rule over them▪ Wherefore should they say among the people, Where is their God? For that purpose we are now assembled on this fasting day, to put up our humble and fervent Petitions unto the Divine Majesty; to cry earnestly to him for his Grace and Mercy; for his help and assistance; for good success of our Forces by Sea and Land; for a blessing upon ourselves and upon this whole Kingdom. A very great work! A most weighty employment! For which we had need seriously 〈◊〉, whether we be well prepared. Are we fit to appear before the Lord of Heaven and Earth? To be intercessors for a whole Nation? To bespeak his favour in those great actions that are on foot among us, and in the neighbouring world? Can such as we hope to prevail for a gracious Audience, of such important suits? May we not rather fear that he should hid his face, from such obstinate sinners? That he should cover himself with a cloud (as Jeremy speaks in his Lamentations III. 44.) that our prayer should not pass through? and that he should turn away from us, when we spread before him, our necessities or dangers, and implore his pity on us? Let us inquire, and make a diligent search into our hearts, whether we have not brought something along with us into his presence; which may obstruct the passage of our Prayers to the Throne of Grace; and render them ineffectual. Which leads me to the third thing. III. On their fasting days, every man, who hoped for acceptance with God, was bound to search and try his ways; to enter into the very secrets of his Soul, and see what he could find there displeasing unto God: which might cry louder for Vengeance, than his Prayers could do for Mercy. For which end their iniquities were declared and set in order before them, by the Prophets (if there were any) and those that instructed them▪ So I we read that Jeremiah sent Baruch (in the place before named) to read the words of the LORD in the people's ears, on the fasting day. And this charge is given to the Prophet Isaiah (as you will hear in the first Lesson appointed at Even Prayer,) LVIII. Isa. I. Cry aloud and spare not, lift up thy voice like a trumpet, and show my people their transgressions, and the house of Jacob their sins. When you have considered the Chapter, you will find he speaks of the day of the great Fast (which was a Sabbath of rest to them, on which they were to afflict their souls, XVI. Levit. 30, 31.) upon which he was to imitate the Trumpet, which had called them together; to sound a new Alarm in their ears; to rouse them from their security; to awaken them to a sight of their sins and move their▪ Hearts to set themselves against them, with all their might. And of what sins doth he admonish them? In the first place, he takes notice of their vain pretences to Religion. For though they sought God daily, and heard the Law, and observed the Ordinances of Divine Worship, yea, took▪ delight in approaching to God▪ (as you read v. ●.) yet they continued in their open disobedience to the rest of his commands? For they were notoriously unjust; Nay, many miserable Souls proclaimed their unmerciful Dealing and Cruelty. Thy were full of Strife and Debate▪ Hatred and Contention: And so given over to voluptuousness, that on the very day of their Fast they sound pleasure, as well as exacted all their labours (v. 3, 4.) and could not forbear to speak evil one of another, when they were all confessing their Sins to God. Their hands were defiled with blood, and their fingers with iniquity; their lips spoke lies, and their tongues uttered perverseness, etc. as you may read in the rest of the Chapter, and in that which follows. These Sins therefore the Prophet proclaimed in their Ears, with a loud voice: and told them it was in 〈◊〉 to Fast and Pray, while these Iniquities continued, and separated between them and their God; so that he hide his face from them, and would not hear, LIX. ●. And do not our iniquities, in like manner, testify to our faces (as another Prophet speaks, V Hos. 5.) that is, Are they not notorious, though we should seal up our Lips, and say nothing of them? Nay, search and examine, I beseech you, whether we be not worse than they? Do we seek the Lord daily? Dare we affirm this of ourselves, which the Prophet acknowledges they did▪ Do we delight to know his ways, as a Nation that doth righteousness, and forsakes not the Ordinances of their God? Can we say (as he confesses of them) that we ask of him the Ordinances of Justice, and take delight in approaching unto God? Alas, alas! these, I fear, are not become National Virtues: but too many of us are like that People in Malachi's time, who said of the Divine Service, What a weariness is it? What a burden is such a Day as this to us? And what great numbers, may we justly fear, are now wallowing in their Sins, when they should be rather humbling themselves before God, in Dust and Ashes? But let us suppose better things; that we are a People, who do not forsake the Ordinances of their God: Yet, Can we say that our Religion hath made a general Reformation of our Lives? How often have we approached unto God, and become no like● to him? How many Fasts have we observed, and forsaken not one Sin? Are we not still as unjust and uncharitable, as those that know not God? Or, Are we not lovers of Pleasure, more than lovers of God? Oh this love of Pleasure, How easily doth it bewitch men's Hearts, and draw them from their Duty? Idleness and Sports are apt to swallow up the most of their time. Besides, the Gluttony and Drunkenness, the Filthiness and Uncleanness, that are wont to attend upon a negligent and careless Life: The Quarrels also, and Contentions; nay, the Bloodshed and Murders, which they many times commit; when they are crossed in their Sinful Pleasures, or contradicted in their Drunken Humours. And what shall I say of the Oaths▪ and Blasphemies, where▪ with such men's Mouths▪ are too often filled? And, there is still a worse thing behind, which is▪ putting forth of the finger▪ and speaking of vanity, mentioned by the Prophet, v. 9 which seems to denote that there were Scoffers, and open Mockers among them: whose insolent boldness, when it proceeds to derision of Religion, jeering at holy things, and playing even with the Word of God itself; it is the height of impiety, the filling up of a People's iniquity. There is no Prophet now among us, who can confidently charge these Crimes upon this Nation; or tell us how far it is guilty of them: But if they abound every where, they will certainly render our Sacrifices unacceptable unto God. And therefore let every one descend into his own Breast, and make a strict Inquisition there, into the state of his own Soul; and when he is acquainted with it, IU. The next thing in a Fast to the LORD is in genuously to confess and sorrowfully bewail, in the bitterness of our Souls, those sins of which we find ourselves guilty. An example of which you meet withal in the days of Samuel, who, in a great destress, gathered all Israel to Mizpeh, where they drew water and poured it out before the LORD, and fasted on that day, and said there, We have sinned against the LORD. But I cannot stand to open that place, and many more in the books of Ezra, Nehemiah and Daniel, which relate to this matter: because there is something further and more considerable, which requires my care to explain, and press upon your hearts. V And that is a sincere purpose of forsaking our Sins, and reforming our Lives according to God's holy Word: Which must accompany all the foregoing acts of Religion, to make them effectual. For to what end do we examine ourselves, unless it be to correct and amend whatsoever we find to be amiss? It is an unprofitable labour, to confess and bewail what is past, unless it move us to do better for the time to come. Nay, to pray to God for mercy, while we continue to provoke him to anger by our transgressions, is a perfect contradiction: and accounted by him no better than a piece of gross hypocrisy. Which the Psalmist calls, flattering him with our mouth; pretending that fear and reverence of him which is not truly settled in our heart. Therefore see what he replies to this people, when they cried to him saying, Thou, O LORD, art in the midst of us, and we are called by thy name; leave us not▪ XIV. Jerem▪ 9) Thus saith the LORD unto this people, thus have they loved to wander, they have not refrained their feet; therefore the LORD doth not accept them, he will now▪ remember their iniquities, and visit their sins. Then said the LORD unto me, Pray not for this people for their good: when they fast I will not hear their cry; and when they offer burnt offerings and an oblation, I will not accept them, etc. v. 10. 11, 12. When there was no true repentance, and resolution to turn from their evil ways; you see the Prayers of the Prophet himself were of as little avail for their safety, as their own Prayers and Sacrifices which they offered to him. And more than this, he expected their holy purposes should be performed: and that they should not content themselves with good resolutions; which many times are as soon broken, as they are made. When the people therefore, in their distress, lamented after the Lord, the good man tells them (1 Sam. VII. 2, 3.) if you do return to the LORD with all your heart then put away the strange Gods, and prepare your hearts unto the Lord, to serve him only: and he will deliver you. That is, Let us see the proof of your unseigned sorrow for what you have done amiss: let your fair promises and good purposes bring forth fruit meet for repentance: And accordingly you read, v. 4. Then the children of Israel put away Baalim and Ashtaroth; and served the LORD only: i. e. they did according to their resolutions. But one place may serve instead of a great many, XXXIII. Ezek. 3. 6. where the Watchman is commanded to blow the trumpet, and warn the people when he saw the sword coming. What was this, but to call them to Fasting and Humiliation; to Repentace and forsaking their Sins? So you find it explained v. 7. 8. (as you may read at your leisure) and observe how the Prophet is directed to treat with them in these terms, v. 11. Say unto them, as I live, saith the LORD God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel? This conversion from their evil ways, was the only means to save them: to which therefore the Prophet most earnestly importunes them. And thus Maimonides, a most learned Writer among the Jews, describes one of their fasting-days▪ in his Treatise upon this Subject * In Taani●oth. cap. 4. . An Elder, saith he, is appointed, who stands and calls upon the people to turn unto the Lord; speaking to this purpose. O my Brethren, it is neither your fasting, nor your Sackcloth, nor your Ashes, which will be able to turn away the anger of God from you: but your Repentance and good works must ensue, to do the business. Do you not find it so in the case of Nineveh? How do you read in their story? Look into the Book of Jonah, and observe how they proclaimed a Fast, and put on Sackcloth, from the greatest to the least III. 5. And the King caused it to be proclaimed throughout the City, saying, Let neither man nor beast taste any food, let them be covered with sackcloth, and cry mightily unto God: yea, let them turn every one from his evil way, and from the violence that is in their hands. v. 7, 8. And what the effect was, you may find, v. 10. God saw their works, and that they returned from their evil ways, and God repent of the evil, etc. Observe, Brethren, he doth not say that he saw their Sackcloth, and took notice of their Fasting, but that he saw their works, and that they returned from their evil ways. And so God speaks by the Prophet Joel, Turn ye unto me with all your heart, and with fasting, weeping, and mourning. Rend your hearts and not your garments; and turn unto the LORD your God; for he is gracious, who knows if he will return, and leave a blessing behind him. This, saith Maimonides, the Elder was required to speak with all his might; that he might humble their hearts, and turn them with a perfect Repentance. And after they had thus spent the Day in Prayer, hearing the word of God, and other Duties (which I shall mention in the next particular) all the People, he says, were wont to go into the Burying place; and there they wept and prayed again. And one spoke to them in this manner; Behold, ye shall all die and perish, like those whose Graves here lie before you; unless you be converted from your evil ways. Which is much what such a saying, as that of our Blessed Saviour's in the Gospel for this day, XIII. Luk. 3. 5. Except ye repent, ye shall all likewise perish. You see then, what is the great work of this day: Wherein no Exhortation is more proper, than that of Jeremiah to this People in his Lamentations, III. 40. Let us search and try our ways, and turn again unto the LORD. Do not presume of mercy without this; though you should perform all the other. But fear rather, lest that should be verified in us, which was said to the Jews, I. Isa. 15. When you spread forth your hands, I will hid mine eyes from you; when you make many Prayers, I will not hear you. A very lamentable case! to lose the favour of God, and all this labour likewise to obtain it. What should they do then? What course would God have them take? He informs them, in the very next words, Wash ye, make you clean, put away the evil of your do from before mine Eyes, cease to do evil, learn to do well, seek judgement, relieve the oppressed, judge the fatherless, plead for the widow. Come now and let us reason together, saith the LORD (now I am willing to be reconciled) though your sins be as scarlet, they shall be as white as snow, etc. From which words I am directed to another necessary part of a Solemn Fast, which is the last I shall mention. VI And that is, doing public Justice upon Notorious Offenders, by inflicting those Punishments upon Vice and Wickedness, which the Law requires. Judge the Fatherless: The Prophet speaks to the Rulers and Governors of the People, that they should see right done, and Abuses corrected. And accordingly you find, that upon their Days of Humiliation, this was a considerable part of their care. For when Samuel, gathered all the People to Mizpeh, where they kept a Fast (as I showed before) and confessed their sins, etc. the Day concluded with this, 1 Sam. VII. 6. And Samuel judged the children of Israel in Mizpeh. When Ezra, in like manner, mourned and did neither eat bread, nor drink water, he summoned all the People to come to Jerusalem, upon pain of forfeiting all their Goods, if they did not; and when they appeared, he examined who had taken strange Wives contrary to the Law; and he caused them to be put away; as you read X. Ezra 6, 7, etc. And thus Maimonides tells us, in aftertimes their Ib. Cap. ●. manner was, upon their Fasting Days occasioned by any Public Trouble, for the House of Judgement (as their Phrase is) to sit in the Synagogue of every City, and there examine the Lives of the Citizens, after Morning Prayer until Noon: And so they removed, saith he, the Stumbling-blocks of Transgression. They inquired, for instance, after the Men of Violence; those who had been Extortioners and Oppressors of others, whom they Excommunicated: They sought after the Scorners and those that despised the Law, whom they humbled; with all the like Offenders. And then from the middle of the Day till three a Clock, they recited the Blessings and Curses that are in the Law; according to what the Wise Man says, My Son, despise thou not the Chastening of the LORD. III. Prov. 11. And then, having read such Reproofs out of the Prophets, as were most suitable to the present strait wherein they were; Evening Prayer began; in which they spent the remaining part of the day, crying unto God with all their might. This certainly very much concerns all the Magistrates and Officers of Justice among us in this Kingdom: Who should blush to be found more remiss than those who lived under a lower Discipline. I wish I could lift up my Voice, and speak so loud, as to awaken every one of them, to chastise all Public Offenders; to do Justice strictly upon those who dishonour God, and are a Scandal to Religion. Stir up yourselves, and be Zealous for your God (as the Scripture speaks) Let not the Drunkards, the Blasphemers, the Prophaners of the Lord's-Day, who despise his Worship and Service, go unpunished. See good order kept in all Houses of Public Entertainment. Find out and suppress all places of noted Uncleanness. Make a strict Inquisition after false Weights and deceitful Measures. Discountenance Make-bates, and sowers of Discord among Brethren. And execute the severity of the Law against all open wickedness. This would be indeed to keep a Fast unto the LORD. This would be the ready way to make us an happy People. For though there might still be a great many sins committed among us: Yet they would not be National sins, nor be imputed to us as the guilt of the Kingdom; but every Man should bear his own Iniquity. Whereas, without such Reformation as this, or an hearty and honest endeavour after it, our Fast, and Prayers, and Lamentations, will serve only for marks of our insincerity, and of the mean Opinion we have of God: As if he could be moved with such Services; wherein we have respect only to ourselves▪ and not at all to him. Who is not honoured, while Profane Wickedness openly appears, to the high affront of Piety and Religion, without check or Controlment. This bold Commission of Sin without Correction, He will account the Sin of the Kingdom: And it will lie more especially at the door of the Magistrates and Officers of Justice; if they can, and yet will not redress such Impieties. For it was always an acknowledged Rule, That he who doth not forbid sin when it is in his power, doth in effect command it: and he that doth not punish it when it is in his power, incourages and upholds it. As we expect then the Blessing of Heaven upon us; as we wish the happiness of these Kingdoms, and desire that the great designs which are now on foot may thrive and prosper; let us every one, in our several Conditions, Relations, and Places, set ourselves seriously against Vice and Wickedness, and labour to root it out. For not only our Eternal, but our Temporal Interest is concerned in this, as I shall now endeavour briefly to demonstrate; by showing how rational and necessary it is, to perform this Duty, of which I have been treating; in the full extent thereof. That, you may remember, was the Second thing which I undertook to do; when I entered upon this part of my Text. And I shall not press you by general Reasons, but such only as particularly relate to those who are in a State of War. Who ought to consider in the First place, I. That as Fasting and Prayer are an open acknowledgement that God is the Sovereign Disposer of all Events, so it is never more necessary to make this acknowledgement than in a time of War: when his overruling▪ Power and Wisdom is most eminently apparent. For it hath been frequently seen, that a little Chance, as we call it, hath disordered mighty Armies: A small Accident hath turned the fortune of the Day. The mistaking of a word in Fights at Land; the shifting of the Wind in Fights at Sea, or some such like single event; hath sometimes ravished Victory from those, who had it just in their hands. There are innumerable instances in Story, of such sudden Contingencies; as have utterly defeated the fairest hopes. We have one, in the first Lesson for this Days Morning Prayer; where we read how three Nations that were combined against Jehosaphat, by a mistake of a Party of them, who were laid in ambush, fell upon one another, and were utterly destroyed by their own hands, 2 Chron. XX. 22, 23. Which is to be ascribed to the secret interposition of the Divine Power, which governs all things, both great and small: And by very little things, produces very great alterations. The skill and prudence of those that Command in Battles may do much; the Courage of the Soldiers is of great moment; the strength and number of Ships is very considerable. But (as one of the Heathens speaks) one single chance; that is (in the Christian Language) one turn of the Divine Providence can do more than them all. Thus far then, Blessed be God, we are in the right; the very appointment of such an Assembly as this, being a public acknowledgement which their Majesties make, that there is a mind (to use the words of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato) an eternal mind, which is the King of Heaven and Earth; governing and ordering all things every where: And our meeting together, at this time, being a solemn Recognition of that Supreme Authority and Providence of his. Whereby we declare our sense of humane weakness, though never so well armed and bravely appointed: And disclaiming all confidence in the arm of flesh, testify to the World that we hope not for Salvation from thence; but from the living God, whose favour is at all times to be most humbly implored; but then especially, when not only Men, but the Wind and the Seas, Storms and Tempests; nay, all other things, may rise up against us. And we ought further to consider that, II. Our Fasting and Prayers, being an acknowledgement, likewise, of the Obedience we own to Almighty God in all things; there can be nothing of more dangerous Consequence, than to persist in our Rebellion against him; after we have made such open Confessions of his Supremacy, and of our dependence on him, and the need, in which we stand of his favour and help. Upon which account, we ought to take care that these Religious Addresses to him, be attended with such a Reformation, as I have now mentioned, before we venture to engage with our Enemies. That so we may have no more Enemies, than they to oppose us: But we may be in peace with Heaven, when Men make War upon us. For he is in a bad condition, who hath a great many Enemies, to deal with all at one time: And he in a worse, who carries a secret Enemy along with him in his Armies; as all those do who go in their sins, to sight with their Opposers. And thence it follows; that none are in so dangerous a condition as those, who have God for their Enemy: Who threatens to wound the head of his Enemies; of such an one as goeth on still in his trespasses, LXVIII. Psal. 21. But never are they in more danger than when by their Prayer and Fasting the Devil is not cast out; but they still resolutely persist in their Disobedience. Before we blow the Trumpet then of War against our Enemies; we ought in all reason to proclaim War against our Sins. It is our highest interest, to call up all the Forces of our Souls (if I may so speak) to encounter these, and tread them down under our Feet: before we take the confidence to look our other Foes, who are not so deadly, in the Face. There is a peculiar Precept of God by Moses belonging to this matter, which ought to be often pondered. XXIII. Deut. 9 When the host goeth forth against thine Enemies, then keep thee from every wicked thing. III. By which means we shall be disposed to manage all other Wars, after a Christian manner. We shall not commit any injustice or violence when we go to redress it: nor exercise Cruelty, when we take in hand to punish it. We shall never be guilty of that, of which we complain: but fight like those, that hate fight. We shall love even our bitterest Enemies; and wish we could conquer them by that weapon, rather than any other. But if that cannot be, we shall be able, however, which is the next thing considerable, iv To place a good hope in God, that he will take our part, and send us Auxiliaries from Heaven, when men rise up against us. The race is not to the swift, nor the battle to the strong, etc. (as the wise man observes IX. Eccles. II.) but time and chance happeneth to them all. It is God only, as you have heard, that can make opportunities favourable to us, and cause things to fall out advantageously on our side; yea, make little means bring mighty things to pass: And we may hope he will do so, when in all our ways we acknowledge him, and live as becomes those who believe▪ that let us devise what we please, it is the LORD who directs and order the success, XVI. Prov. 9 XX. 24. V And then to him we shall not fail to give all the praise, and ascribe nothing to ourselves: as that admirable Prince David doth; who after all his wonderful achievements makes the most humble acknowledgements to God, in the last of those Psalms now read, XLIV. 1, 2. etc. Blessed be the LORD my strength, which teaches my hands to war, and my singers to sight. My goodness, and my fortress▪ my high tower▪ and my deliverer, my shield (observe how many words he uses to express his sense that he owed all to God) and he in whom I trust: Who subdueth my people under me. LORD, what is man that thou takest knowledge of him? Or the Son of man, that thou makest account of him? Man is like to vanity: his days are as a shadow that passeth away. As if he had said, LORD, what am I? what is the best or greatest of men, that such things should be effected by them, as the subduing so many people, as have submitted unto me. Alas! we are but vanity; a mere shadow: and what can a whole Army of shadows do, without the power of God. Unto which I must and do ascribe entirely all the victories which have been won over great and strong Nations, by such a feeble creature as I am. And thus Jonathan a Friend of David's speaks to his Armour-bearer 1 Sam. XIV. 6. Let us go over unto the Garrison of these uncircumcised; it may be the LORD will work by us. For there is no restraint to the LORD to save by many, or by few. VI With him therefore if we can make friendship, by abandoning all his Enemies, it is visible that this good hope in God, will inspire us with true Valour, and make us fear nothing inordinately; no, not death itself. The righteous, says Solomon, are as bold as a Lion, XXVIII. Prov. 1. they can look dangers undauntedly in the Face. Whereas, all the natural courage and boldness, which abundance of natural spirits, in a vigorous constitution of Body and Health, may endue some men withal, will grow faint and languish; whensoever the terrors of an evil Conscience seize upon them, and their guilt starts up and stairs them in the face. If a wicked man chance to reflect upon this one thing alone, that he is issued forth into the field of danger without God (more confident in his own strength, than in the Power of the Almighty, whom he doth not seriously acknowledge, nor study to engage) it will amaze his spirit, and quench his courage. This will daunt him more, than all the Enemies in the World: and strike a greater terror into him, than the noise of Cannon, and the shrieks and groans of dying men. And what man on Earth is there, so resolute and confident, so high spirited and a despiser of danger, as to be able to secure himself from these invisible strokes of Heaven? which will trouble and confound him; and baffle him in all his erterprises. It is necessary then to make a man a throughly good Soldier, that he have first conquered himself. He that would fear nothing, must in the first place, fear God. Unto which if we would all apply ourselves, with due seriousness, we should have reason to expect that God would remember us (as my Text speaks) that is own us for his Friends; and save us from our enemies. Which he can do either by overcoming them, or by overcoming their Enmity and making them Friends; which is the best way of all. For, When a man's ways please the LORD, he maketh even his enemies to be at peace with him. XVI. Prov. 7. III. This is the last part of my Text; of which let me beg your patience, while I give a short account. It is possible indeed that success may wait upon the wicked; but as they cannot reasonably hope for it, so they will be in fear and dread, whensoever they reflect upon their wickedness, that at last they shall miscarry. Whereas truly good men can never fail to have a good hope in God; that whatsoever success they meet withal at present, he will not abandon them utterly: but turn even Crosses to their future advantage. And who so happy as he, that lives not in suspense and doubt about the final issue of things? but can commit himself to God, and to his wise Providence, with an assured confidence, that it shall go well with him at the last; though his Faith and Patience be exercised a while with dubious, or with adverse events. It is the Observation of Isocrates, * In A●chida●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in several places of his Orations (and he lived almost to an hundred years of age, and so could the better take notice of the carriage of things in his own Country) that the conclusion of all the Wars in Greece were not according to the strength of their Forces, but also according to the justice of their Cause. For though there were different successes in the intermediate Acts, which made some men doubt which side was in the right, yet the Catastrophe (as they speak) the Conclusion of those tragical Commotions declared the righteous Cause Victorious: and they who were unjustly oppressed, were vindicated into their ancient liberties. But however that be, there is no greater truth than what was said by Cassius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nothing gives a man such Apud. A●ppian. hope in War, as to have right on his side. God and my right, is the best inscription that ever was in any Escutcheon; and the greatest support of a Christian Prince. But of all the stories you ever read or heard of, there is none like that which reports the confidence and assured hope of Jehoshaphat King of Judah, in the first Lesson this day, which I have often mentioned. Where after he had proclaimed a Fast, and made a most admirable Prayer to God (in which he briefly sets forth these two things, his trust in God, and the justice of his cause) he was so mightily encouraged, that he ordained the people to go singing, when they went to fight with their numerous enemies. A marvellous confidence in God's Power and Goodness; which inspired them with such hope of success, that they sung their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or song of triumph beforehand, as you read 2 Chron. XX. 21. When he had consulted the people, he appointed singers unto the LORD, that should praise the beauty of holiness, as they went out before the army, saying, Praise the LORD for his mercy endureth for ever. They had a Prophet indeed who came and assured them of Victory; but they who had none have done the same, and it's probable from this example. For Cedrenus tells us, that the ancient Christians used to sing in their Battles; as if they would praise God for assured success before the Victory was obtained. This was the issue of a pious Fast in those old times: and we might see the same again, did we not merely forsake our food on this day, but likewise our sins. If we would not only humble ourselves before God to day, but always walk humbly with him, I might with some confidence use the words of the Prophet in that place v. 17. and say, Stand ye still, and see the salvation of the LORD; fear not, nor be dismayed, for the LORD will be with you. He will certainly remember us, and we shall be saved from the hands of all that hate us. Not so speedily perhaps as we may desire: but as soon as we are fit for the mercies he intends to bestow upon us: and with such speed as is consistent with the wont methods of his most wise proceed. We expected, I remember, to have seen Ireland reduced that year his Majesty went over thither: and thought it very hard that, after so much expense, we did not see, our enemies elsewhere, humbled the last year. But were we a much better people than I can suppose we are, God might justly defer the accomplishment of such hopes; and yet be as good as his word here in my Text, and in other places. First, That he may keep us in a continued dependence upon him; and quicken us to pray with all prayer, watching thereunto with perseverance, and patiently waiting till he have mercy upon us. Secondly, That he may work in us a through Repentance: Which alas! is very imperfect; and therefore so is our Deliverance. Let us complete the one, and God will finish the other. But while our Repentance remains so defective; it is rather a wonder that God hath done so much, than that he he hath done no more for us. Particularly, Thirdly, God may justly defer to do all that I hope he intends; till we become more sensible of what he hath done already. He wrought a mighty deliverance for us not long a go; when we were not able to deliver ourselves, nor deserved to be delivered by him. But so it is that our angry fits of discontent, because we were not delivered in our own method, and after our way, have made us not to take sufficient Notice of the Deliverance itself; and of that mighty hand of God, which (as we sing in our daily Hymn, which I wish we would mind) hath scattered the proud in the imagination of their hearts. It is hard to find a greater instance of this any where, than here in this Nation: where men that had proudly projected the alteration of the whole frame of our Government, and of our Religion, and in their own opinion had laid their design so strongly that they thought it could not be defeated; were scattered and dispersed in a moment: and all their towering imaginations confounded, and brought to naught. This was certainly the LORD's doing; which ought to have been marvellous in all our eyes. And when it is, than He will still work wonderful things for us in righteousness, as the Prophet speaks: and Crown our deliverance with a Conclusion suitable to its Beginning. Besides all this, Lastly, We must consider, that God is not wont to pour out his indignation all at once, even upon those whom he intends to destroy: But consumes them by degrees. Whence that remarkable Phrase very frequent in the Prophets, who are said to drop, when they were sent to denounce God's Judgements against a People, XXI. Ezek. 2. Son of man, set thy face toward Jerusalem, and drop toward the holy places: So it is in the Hebrew; which (to make out the sense) we translate, drop thy word, and Prophecy against the Land of Israel. The like you read, II. Micah 6. where the People said, Prophecy not to them that prophecy: In the Hebrew (as the Margin of the Bibles tells you) it is drop ye not, etc. Thus Amos speaks also, VII. 16. Thou sayest, prophecy not against Israel, and drop not against the house of Isaac. Upon which words St. Hierom hath this pertinent Observation, This is the Idiom of the Scripture, Quod non totam Dei simul inferant iram, etc. because the Prophets do not denounce the whole anger of God at once; but threaten it by little drops. So patiented is the Goodness of God, that he doth not presently suffer, his whole displeasure to arise; but punishes those by little and little whom he intends to ruin: That they may have time to repent and save their Souls, though they shall by no means save their Temporal Estate. Thus he dealt with all the proud Tyrants of old; with those, for instance, of Niniveh and Babylon. And it may give us some account of the Method, wherein it's likely he will proceed against the grand Oppressors of this Age; particularly him in these Western parts of the World. Whose Humiliation (which so many Nations groan for) is not to be expected, perhaps, by a sudden pouring of the Vials of God's Wrath upon him, all at once: But drop by drop, as the Prophets speak. Till the time come, that the sins of that insolent Nation be ripe: And then God no longer proceeds in this leisurely Method, but is wont to pour out his Indignation in larger measures, to a speedy destruction. If you please, for a conclusion, look into the Prophecy of Nahum: Where you will find all this declared more fully, and admirably expressed. He was sent to denounce utter destruction to the Ninivites, who had abused the Patience and Goodness of God in the days of Jonah; by returning to those wicked works; which for a time they reform upon his Preaching. Therefore this Prophet tells them from the LORD, 1. 9 He will make an utter end, affliction shall not rise up a second time. That is, one blow should strike them down; and there should be no need of a second to perfect their overthrow. But hitherto it had been much otherwise, as you may see in the beginning of that Prophecy: Which is very remarkable for the account it gives of the way of the Divine Providence; in the description he makes of the Divine Nature, v. 2. God is Jealous; that is, he cannot always endure to behold his Friends oppressed, and his Enemy's triumph, but will in due time take Vengeance: as he three times repeats it, in the words immediately following, to show the certainty of it. God is jealous, and the LORD revengeth, the LORD revengeth, and is furious, (that is, can do it suddenly and easily when he pleases) the LORD will take vengeance on his adversaries; and he reserveth wrath (till the time proper for it) for his Enemies. The LORD is slow to anger, i. e. to execute his displeasure; and great in power, to do it when he thinks good; and will not acquit the Wicked; i. e. not suffer them to escape, though he long forbear them. And when he doth come to execute his anger, it is in a terrible manner; after there hath been long forbearance. So it follows, The LORD hath his way in the Whirlwind, and in the Storm, etc. the mountains quake at him, and the rocks are thrown down by him, etc. with an overflowing stood will be make an utter end of the place thereof, and darkness shall pursue his enemies. The Prophet, that is, could not tell how to represent the dreadful vengeance God took of those, who had tired his long suffering Goodness, better than by Storms and Hurricans, Deluges and Inundations: which sweep all before them with such an violence, as is impossible to be opposed. So he concludes, in the very next words, what do ye imagine against the LORD? to hinder, that is, the execution of his wrath, and to escape his vengeance. Alas! all your contrivances to avoid the stroke, will prove vain imaginations, foolish devices; when he designs to ruin you. So it follows in the next words, which I read at first, He will make an utter end; and affliction shall not rise up a second time. Which he repeats again v. 12. Though I have afflicted thee (by various sorts of punishments) I will afflict thee no more: But this once, that is; for it shall be a concluding stroke, that shall utterly confound thee. Thus the Lord did with that Great King (as he would needs be called) the King of Assyria. And thus, we may rationally expect, he will treat all other haughty Tyrants: who assume to themselves the name of Great▪ only because they are so strong, as to be able to crush their weaker Neighbours. For it still remains true, what the next Prophet saith concerning the Chaldaeans, who succeeded the Assyrian Tyrants, The LORD is of purer eyes then to behold evil▪ and cannot look on iniquity 1. Habakk ●● that is▪ he cannot approve of the Violence and Cruelty of such Oppressors, Who deal treacherously (as it there follows) and devour the men that are more righteous than themselves. For how bad soever the Israelites were in those times; the Chaldaeans were much worse. And I hope I may say the same of this sinful Nation, with respect to our injurious Neighbours. Unto whom the Cup of the LORD's right hand shall (at last) be turned: and shameful spewing shall be upon their glory, II. Habakk. 16. Then let them set their cunning wits on work, to imagine and devise all the means they can invent, to save themselves from drinking of that Cup, they shall not be able to turn it away: but be so intoxicated with it, that they shall Reel and Stagger, and Stumble at noon day; being unable to see the things that belong to their peace. Then shall all the fine Politics of that subtle Nation, quite fail them. They shall not be able to serve themselves, by any of their wont Artifices and Illusions: but only expose themselves the more to shame and disgrace, by trusting to such falsehoods and impostures as those, whereby they have long amused and deceived many of their Neighbours. For there is no wisdom, nor understanding, nor counsel against the LORD, XXI. Prov. 30. All whose works are truth, and his ways judgement; and those that walk in pride he is able to abase, IU. Dan. ult. For he loveth righteousness: but the wicked and him that loveth violence his soul hateth, XI. Psal. 6, 8. And will preserve the faithful, and plentifully reward the proud doer, XXXI. Psal. 23. In which humble confidence, let me conclude as he there doth, v. 24. Be of good courage, and he shall strengthen your heart, all ye that hope in the LORD. To that great LORD, Father, Son, and Holy Ghost, three persons and one God, be Glory and Power and Dominion, both now and for evermore. Amen. FINIS.