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 ... Symon, Lord Bishop of Ely.
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:
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:
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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.
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.
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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.
Nay, this very thing makes them hate Others, Because they love themselves so inordinately: They cannot be their own Friends, they imagine, unless they be other men's Enemies.
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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,
that the hands of good Christians Are so tied up by their Religion, that they may not oppose their Ambition, Rapin and Cruelty by force of Arms? nor demand reparations by that Way,
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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,
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,
Among whom St. Austin fears not to call such a War, Grande Latrocinium a greater sort of Robbery, 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.
Among whom Saint Austin fears not to call such a War, Grande Latrocinium a greater sort of Robbery, a public Burglary (as I may call it in the language of our Law) which is so much the more Villainous Because committed by authority.
Nay, it is an ancient Tradition recorded by Eusebius, Epiphanius. 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:
Nay, it is an ancient Tradition recorded by Eusebius, Epiphanius. 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:
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;
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, etc. And in the like terms the Psalmist proclaims a Festival LXXXI. Ps. 3. Blow up the trumpet in the new moon, in the time appointed, on our solemn feast day;
For 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.
For if blowing the trumpets Here were not for a Religions purpose, how could the Effect of it be, God's remembering them, so as to save them from their Enemies? Could the bore sounding with them procure such a blessing? Without doubt there was something more in it, to which God makes such a gracious promise.
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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;
And Therefore though Moses speaks Here of blowing an alarm (Because it concerned the Soldiery) yet the Hebrews understand thereby, the calling all together unto a Fast;
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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.
And then in the beginning of the next verse, when he adds in the day of your gladness you shall blow with the Trumpets, Some of them understand that Clause, of their thanksgiving to God for Victory over their Enemies.
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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.
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.
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which was always of two sorts. One private, which pious people enjoyned themselves of their own accord, with respect either to their own particular, or to the common concerns:
which was always of two sorts. One private, which pious people enjoined themselves of their own accord, with respect either to their own particular, or to the Common concerns:
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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:
and those either stated and ordinary At certain times of the year (of which we find only one enjoined by God, in XVI. Lev. but four more enjoined by the Elders during their Captivity in Babylon VIII. Zechariah 19.) or extraordinary and unfixed, in time of Some imminent danger or great distress:
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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.
For the blowing with the trumpets, signified the calling all the people together, as appears by the place before nam in the Prophet Joel, V. 16. Gather the people, sanctify the congregation, assemble the Elders, gather the children and those that suck the breasts, etc. All were to appear before God, to Implore his Compassion, by their Cries and Tears.
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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;
and afterwards At the Temple. Which is the reason of that expression XXXVI. Jeremiah 9. Proclaim a fast before the Lord, to all the people of Jerusalem: That is, At the Temple;
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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:
And that we may understand what our business is, I shall as briefly as I can show you, First, what the Scripture means by fasting before the Lord; and consequently what will obtain his Blessing upon our Forces:
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;
But being designed for a religious end, they used it, no doubt, as a Token and a sort of Confessi, that they were not worthy of the Common supports and comforts of life, not so much as of a bit of Bred;
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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 putting on Sackcloth next their Skin (on Some great occasions especially) lying in Ashes, rending their Garments, and such like acts of Humiliation.
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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.
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.
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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,
2 Chronicles XX. 3. you find that when news was brought to Jehoshaphat of an invasion by a great multitude of several nations, He feared and Set himself to seek the Lord,
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.
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.
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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:
And Therefore when the Prophet Joel had called upon them to blow the trumpet, proclaim a Fast, gather all together, Elders and People, great and small (in the place before mentioned) he subjoins these words v. 17 ▪ to show what it was for:
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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;
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;
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,
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,
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 Jeremiah speaks in his Lamentations III. 44.) that our prayer should not pass through? and that he should turn away from us,
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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.
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 nam) to read the words of the LORD in the peoples ears, on the fasting day.
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;
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;
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;
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;
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,
And so given over to voluptuousness, that on the very day of their Fast they found pleasure, as well as exacted all their labours (v. 3, 4.) and could not forbear to speak evil one of Another,
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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,
whither 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,
as a nation that does 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,
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,
but too many of us Are like that People in Malachi is 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,
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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,
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,
and forsaken not one since? 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? O this love of Pleasure,
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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;
Beside, the Gluttony and drunkenness, the Filthiness and Uncleanness, that Are wont to attend upon a negligent and careless Life: The Quarrels also, and Contentions;
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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.
nay, the Bloodshed and Murders, which they many times commit; when they Are crossed in their Sinful Pleasures, or contradicted in their Drunken Humours.
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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:
And what shall I say of the Oaths ▪ and Blasphemies, where ▪ with such Men's Mouths ▪ Are too often filled? And, there is still a Worse thing behind, which is ▪ putting forth of the finger ▪ and speaking of vanity, mentioned by the Prophet, v. 9. which seems to denote that there were Scoffers, and open Mockers among them:
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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.
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.
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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,
an Exampl of which you meet withal in the days of Samuel, who, in a great distress, gathered all Israel to Mizpeh, where they drew water and poured it out before the LORD,
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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,
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,
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;
and we Are called by thy name; leave us not ▪ XIV. Jeremiah ▪ 9.) Thus Says the LORD unto this people, thus have they loved to wander, they have not refrained their feet;
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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,
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 God's,
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.
and served the LORD only: i. e. they did according to their resolutions. But one place may serve instead of a great many, XXXIII. Ezekiel 3. 6. where the Watchman is commanded to blow the trumpet, and warn the people when he saw the sword coming.
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;
to Repentance 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, Says the LORD God, I have no pleasure in the death of the wicked;
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:
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:
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.
This, Says 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 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;
and there they wept and prayed again. And one spoke to them in this manner; Behold, you shall all die and perish, like those whose Graves Here lie before you;
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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.
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 you Repent, you shall all likewise perish.
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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;
But Fear rather, lest that should be verified in us, which was said to the jews, I Isaiah 15. When you spread forth your hands, I will hide mine eyes from you;
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.
What should they do then? What course would God have them take? He informs them, in the very next words, Wash you, make you clean, put away the evil of your doings from before mine Eyes, cease to do evil, Learn to do well, seek judgement, relieve the oppressed, judge the fatherless, plead for the widow.
Come now and let us reason together, saith the LORD (now I am willing to be reconciled) though your sins be as scarlet, they shall be as white as snow, &c. From which words I am directed to another necessary part of a Solemn Fast, which is the last I shall mention. VI.
Come now and let us reason together, Says the LORD (now I am willing to be reconciled) though your Sins be as scarlet, they shall be as white as snow, etc. From which words I am directed to Another necessary part of a Solemn Fast, which is the last I shall mention. VI.
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.
For when Samuel, gathered all the People to Mizpeh, where they kept a Fast (as I showed before) and confessed their Sins, etc. the Day concluded with this, 1 Sam. VII. 6. And Samuel judged the children of Israel in Mizpeh.
When Ezra, in like manner, mourned and did neither eat bread, nor drink water, he summoned all the People to come to Jerusalem, upon pain of forfeiting all their Goods, if they did not;
When Ezra, in like manner, mourned and did neither eat bred, nor drink water, he summoned all the People to come to Jerusalem, upon pain of forfeiting all their Goods, if they did not;
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;
III. Curae 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;
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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.
Stir up yourselves, and be Zealous for your God (as the Scripture speaks) Let not the Drunkards, the Blasphemers, the Profaners of the Lord's day, who despise his Worship and Service, go unpunished.
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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,
where we read how three nations that were combined against Jehoshaphat, 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 were utterly destroyed by their own hands, 2 Chronicles XX. 22, 23. Which is to be ascribed to the secret interposition of the Divine Power, which governs all things, both great and small:
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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;
the very appointment of such an Assembly as this, being a public 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;
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;
Who threatens to wound the head of his Enemies; of such an one as Goes on still in his Trespasses, LXVIII. Psalm 21. But never Are they in more danger than when by their Prayer and Fasting the devil is not cast out;
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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.
There is a peculiar Precept of God by Moses belonging to this matter, which ought to be often pondered. XXIII. Deuteronomy 9. When the host Goes 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.
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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:
And we may hope he will do so, when in all our ways we acknowledge him, and live as becomes those who believe ▪ that let us devise what we please, it is the LORD who directs and order the success, XVI. Curae 9. XX. 24. V. And then to him we shall not fail to give all the praise, and ascribe nothing to our selves:
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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.
who After all his wondered achievements makes the most humble acknowledgments to God, in the last of those Psalms now read, XLIV. 1, 2. etc. Blessed be the LORD my strength, which Teaches my hands to war, and my singers to sighed.
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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:
My Goodness, and my fortress ▪ my high tower ▪ and my deliverer, my shield (observe how many words he uses to express his sense that he owed all to God) and he in whom I trust:
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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,
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,
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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.
and make us Fear nothing inordinately; no, not death it self. The righteous, Says Solomon, Are as bold as a lion, XXVIII. Curae 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;
Whereas, all the natural courage and boldness, which abundance of natural spirits, in a vigorous constitution of Body and Health, may endue Some men withal, will grow faint and languish;
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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,
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,
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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;
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;
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.
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.
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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:
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:
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,
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,
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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.
But of all the stories you ever read or herd 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.
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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,
Where After he had proclaimed a Fast, and made a most admirable Prayer to God (in which he briefly sets forth these two things, his trust in God, and the Justice of his cause) he was so mightily encouraged, that he ordained the people to go singing,
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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.
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.
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;
If we would not only humble our selves before God to day, but always walk humbly with him, I might with Some confidence use the words of the Prophet in that place v. 17. and say, Stand you still, and see the salvation of the LORD;
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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.
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.
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:
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. Ezekiel 2. Son of man, Set thy face towards Jerusalem, and drop towards 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:
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,
In the Hebrew (as the Margin of the Bibles tells you) it is drop you not, etc. Thus Amos speaks also, VII. 16. Thou Sayest, prophesy not against Israel,
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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;
Upon which words Saint Hieronymus hath this pertinent Observation, This is the Idiom of the Scripture, Quod non Whole Dei simul inferant iram, etc. Because the prophets do not denounce the Whole anger of God At once;
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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;
with those, for instance, of Nineveh and Babylon. And it may give us Some account of the Method, wherein it's likely he will proceed against the grand Oppressors's of this Age;
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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:
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:
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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;
He was sent to denounce utter destruction to the Ninevites, who had abused the Patience and goodness of God in the days of Jonah; by returning to those wicked works;
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,
in the description he makes of the Divine Nature, v. 2. God is Jealous; that is, he cannot always endure to behold his Friends oppressed, and his Enemies triumph,
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;
God is jealous, and the LORD revenges, the LORD revenges, and is furious, (that is, can do it suddenly and Easily when he Pleases) the LORD will take vengeance on his Adversaries;
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:
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 Hurricanes, Deluges and Inundations:
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!
So he concludes, in the very next words, what do you imagine against the LORD? to hinder, that is, the execution of his wrath, and to escape his vengeance. Alas!
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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:
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:
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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 it still remains true, what the next Prophet Says Concerning the Chaldaeans, who succeeded the assyrian Tyrants, The LORD is of Purer eyes then to behold evil ▪ and cannot look on iniquity 1. Habakkuk •• that is ▪ he cannot approve of the Violence and Cruelty of such Oppressors's, Who deal treacherously (as it there follows) and devour the men that Are more righteous than themselves.
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:
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:
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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.
but only expose themselves the more to shame and disgrace, by trusting to such falsehoods and Impostors as those, whereby they have long amused and deceived many of their Neighbours.
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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.
For he loves righteousness: but the wicked and him that loves violence his soul hates, XI. Psalm 6, 8. And will preserve the faithful, and plentifully reward the proud doer, XXXI. Psalm 23.
