Sermon on 8 April 1692, Sermon
The Biſhop of ELY's FAST-SERMON BEFORE THE QUEEN. April 8. 1692.
A SERMON Preached before the QUEEN, AT WHITE-HALL, April VIII. MDCXCII.
BEING THE FAST-DAY APPOINTED By Her Majeſty, to implore God's Bleſſing on their Majeſties Perſons, and the Proſperity of their Arms both at Land and Sea.
By the Right Reverend Father in God, SYMON Lord Biſhop of ELY.
Publiſhed by Her Majeſtie's Special Command.
LONDON, Printed for Ric. Chiſwell, at the Roſe and Crown in St. Paul's Church-Yard. MDCXCII.
A SERMON Preached before the QUEEN.
NUMBERS. X. ix.
And if ye go to war in the Land againſt the enemy that oppreſſeth yon, then ye ſhall blow an alarm with the trumpets; and ye ſhall be remembred 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. &c. 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 ſetled 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 remembred 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-natur'd, 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 mens 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 tyed up by their Religion, that they may not oppoſe their Ambition, Rapin 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 theirV. 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 antient 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 publick Burglary (as I may call it in the language of our Law) which is ſo much the more Villanous 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 bound 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, then 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, then all the Congregation was to aſſemble; if one only, then 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; then 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 rejoyce in his praiſe, and giving him thanks.
Of their ſounding for a Faſt you read II. Joel 15. Blow the Trumpet in Sion, ſanctific a faſt, call a ſolemn aſſembly, gather the people, &c. 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, &c. 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 Religions purpoſe, how could the effect of it be, God's remembring them, ſo as to ſave them from their Eemies? Could 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 concern'd the Souldiery) 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 controverſie 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 burnt 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 then 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 enjoyned themſelves of their own accord, with reſpect either2 …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 Publick enjoyned by the ſupreme Authority: and thoſe either ſtated and ordinary at certain times of the year (of which we find only one enjoyned by God, in XVI. Lev. but four more enjoyned 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 Publick 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, ſanctifie the congregation, aſſemble the elders, gather the children and thoſe that ſuck the breaſts, &c. All were to appear before God, to Implore his Compaſſion, by their Cryes 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 dwelt, 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 Lords 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 ſhew 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 imploy our ſelves 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 ſackcloath 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 joyned 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. &c. 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 imployment 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 ſubjoyns theſe words v. 17▪ to ſhew 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 our ſelves and upon this whole Kingdom.
A very great work! A moſt weighty imployment! 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 hide 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 peoples 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 ſhew 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 voluptuouſneſ, 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, &c. 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 hid his face from them, and would not hear, LIX. …. And do not our iniquities, in like manner, teſtifie 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 our ſelves, 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 Vertues: 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 no 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 Mens 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 Blood-ſhed 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 Mens 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, jearing at holy things, and playing even with the Word of God it ſelf; it is the heighth of impiety, the filling up of a Peoples 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,
IV. 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 our ſelves guilty. An example of which you meet withall in the days of Samuel, who, in a great deſtreſs, gathered all Iſrael to Mizpeh, where they drew water and powred 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 our ſelves, 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 hypocriſie. Which the Pſalmiſt calls, flattering him with our mouth; pretending that fear and reverence of him which is not truly ſetled in our heart. Therefore ſee what he replies to this people, when they cryed 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, &c. 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 repented of the evil, &c. 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 ſpake 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 hide 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 doings from before mine Eyes, ceaſe to do evil, learn to do well, ſeek judgment, 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, &c.
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 publick 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, &c. 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, &c.
And thus Maimonides tells us, in aftertimes theirIb. Cap. …. manner was, upon their Faſting Days occaſioned by any Publick Trouble, for the Houſe of Judgment (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 Publick 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 Publick 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 Faſtings, 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 our ſelves▪ and not at all to him. Who is not honoured, while Prophane Wickedneſs openly appears, to the high affront of Piety and Religion, without check or Controulment.
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 our ſelves 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 entred 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 acknowledgment that God is the Soveraign Diſpoſer of all Events, ſo it is never more neceſſary to make this acknowledgment 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 publick acknowledgment which their Majeſties make, that there is a mind (to uſe the words offoreign 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 acknowledgment, likewiſe, of the Obedience we owe 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 dependance 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 fighting. 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, &c. (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 orders 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 our ſelves: as that admirable Prince David doth; who after all his wonderful atchievements makes the moſt humble acknowledgments to God, in the laſt of thoſe Pſalms now read, XLIV. 1, 2. &c. Bleſſed be the LORD my ſtrength, which teaches my hands to war, and my ſingers to ſight. My goodneſs, and my fortreſs▪ my high towre▪ 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 ſhaddow: and what can a whole Army of ſhadows do, without the power of God. Unto which I muſt and do aſcribe intirely 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 it ſelf. The righteous, ſays Solomon, are as bold as a Lyon, 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 indue ſome men withall, will grow faint and languiſh; whenſoever the terrors of an evil Conſcience ſeize upon them, and their guilt ſtarts up and ſtares 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 ingage) 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 enterprizes. It is neceſſary then to make a man a throughly good Souldier, that he have firſt conquer'd himſelf. He that would fear nothing, muſt in the firſt place, fear God. Unto which if we would all apply our ſelves, 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 mans 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 ſuſpence 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… foreignin 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 foreign, Nothing gives a man ſuchApud. 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 incouraged, 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 foreign 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 our ſelves before God to day, but alway 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 wonted methods of his moſt wiſe proceedings. 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 expence, 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 deferr 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 dependance 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 compleat 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 our ſelves, 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 it ſelf; 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 towring 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, then He will ſtill work wonderful things for us in righteouſneſs, as the Prophet ſpeaks: and Crown our deliverance with a Concluſion ſuteable 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 Judgments 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 Propheſy againſt the Land of Iſrael. The like you read, II. Micah 6. where the People ſaid, Propheſy not to them that propheſy: In the Hebrew (as the Margin of the Bibles tells you) it is drop ye not, &c. Thus Amos ſpeaks alſo, VII. 16. Thou ſayeſt, propheſy 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, &c. becauſe the Prophets do not denounce the whole anger of God at once; but threaten it by little drops.
So patient 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 reformed 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 alway endure to behold his Friends oppreſſed, and his Enemies triumph, but will in due time take Vengeance: as he three times repeats it, in the words immediately following, to ſhew 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, &c. the mountains quake at him, and the rocks are thrown down by him, &c. 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 irreſiſtable 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. Ʋnto 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 Politicks of that ſubtile Nation, quite fail them. They ſhall not be able to ſerve themſelves, by any of their wonted Artifices and Illuſions: but only expoſe themſelves the more to ſhame and diſgrace, by truſting to ſuch falſhoods 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 judgment; and thoſe that walk in pride he is able to abaſe, IV. 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.
End of the text · Simon Patrick, Sermon on 8 April 1692 (1692)