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 [Page 3] 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 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 [Page 4] 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 [Page 5] 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 [Page 6] 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 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 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.

[Page 7]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 [Page 8] 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 [Page 9] 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.

[Page 10]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, [Page 11] 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, [Page 12] 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,

[Page 13]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 [Page 14] 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 [Page 15] 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 [Page 16] 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, [Page 17] 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 their Ib. 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, [Page 18] 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.

[Page 19]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 [Page 20] 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.

[Page 21]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 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 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 [Page 22] 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, [Page 23] 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 [Page 24] 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 [Page 25] 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.

[Page 26]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 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 [...] 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 [Page 27] 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.

[Page 28] 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 [Page 29] 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 [Page 30] 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 [Page 31] 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 [Page 32] 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.