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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56705	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.	Patrick, Simon, 1626-1707.	1692 (1692)	Wing P853; ESTC R22928	20,377	38

not death it self The righteous says Solomon are as bold as a Lyon XXVIII Prov. 1. they can look dangers undauntedly in the Face Whereas all the natural courage and boldness which abundance of natural spirits in a vigorous constitution of Body and Health may indue some men withall will grow faint and languish whensoever the terrors of an evil Conscience seize upon them and their guilt starts up and stares them in the face If a wicked man chance to reflect upon this one thing alone that he is issued forth into the field of danger without God more confident in his own strength than in the Power of the Almighty whom he doth not seriously acknowledge nor study to ingage it will amaze his spirit and quench his courage This will daunt him more than all the Enemies in the World and strike a greater terror into him than the noise of Cannon and the shrieks and groans of dying men And what man on Earth is there so resolute and confident so high spirited and a despiser of danger as to be able to secure himself from these invisible strokes of Heaven which will trouble and confound him and baffle him in all his enterprizes It is necessary then to make a man a throughly good Souldier that he have first conquer'd himself He that would fear nothing must in the first place fear God Unto which if we would all apply our selves with due seriousness we should have reason to expect that God would remember us as my Text speaks that is own us for his Friends and save us from our enemies Which he can do either by overcoming them or by overcoming their Enmity and making them Friends which is the best way of all For When a mans ways please the LORD he maketh even his enemies to be at peace with him XVI Prov. 7. III. This is the last part of my Text of which let me beg your patience while I give a short account It is possible indeed that success may wait upon the wicked but as they cannot reasonably hope for it so they will be in fear and dread whensoever they reflect upon their wickedness that at last they shall miscarry Whereas truly good men can never fail to have a good hope in God that whatsoever success they meet withal at present he will not abandon them utterly but turn even Crosses to their future advantage And who so happy as he that lives not in suspence and doubt about the final issue of things but can commit himself to God and to his wise Providence with an assured confidence that it shall go well with him at the last though his Faith and Patience be exercised a while with dubious or with adverse events It is the Observation of Isocrates * In A●chida●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 of holiness as they went out before the army saying Praise the LORD for his mercy endureth for ever They had a Prophet indeed who came and assured them of Victory but they who had none have done the same and it 's probable from this example For Cedrenus tells us that the ancient Christians used to sing in their Battles as if they would praise God for assured success before the Victory was obtained This was the issue of a pious Fast in those old times and we might see the same again did we not merely forsake our food on this day but likewise our sins If we would not only humble our selves before God to day but alway walk humbly with him I might with some confidence use the words of the Prophet in that place v. 17. and say Stand ye still and see the salvation of the LORD fear not nor be dismayed for the LORD will be with you He will certainly remember us and we shall be saved from the hands of all that hate us Not so speedily perhaps as we may desire but as soon as we are fit for the mercies he intends to bestow upon us and with such speed as is consistent with the wonted methods of his most wise proceedings We expected I remember to have seen Ireland reduced that year his Majesty went over thither and thought it very hard that after so much expence we did not see our enemies elsewhere humbled the last year But were we a much better people than I can suppose we are God might justly deferr the accomplishment of such hopes and yet be as good as his word here in my Text and in other places First That he may keep us in a continued dependance upon him and quicken us to pray with all prayer watching thereunto with perseverance and patiently waiting till he have mercy upon us Secondly That he may work in us a through Repentance Which alas is very imperfect and therefore so is our Deliverance Let us compleat the one and God will finish the other But while our Repentance remains so defective it is rather a wonder that God hath done so much than that he he hath done no more for us Particularly Thirdly God may justly defer to do all that I hope he intends till we become more sensible of what he hath done already He wrought a mighty deliverance for us not long

The Bishop of ELY's FAST-SERMON BEFORE THE QUEEN April 8. 1692. A SERMON Preached before the QUEEN AT WHITE-HALL April VIII MDCXCII BEING THE FAST-DAY APPOINTED By Her Majesty to implore God's Blessing on their Majesties Persons and the Prosperity of their Arms both at Land and Sea By the Right Reverend Father in God SYMON Lord Bishop of ELY Published by Her Majestie 's Special Command LONDON Printed for Ric. Chiswell at the Rose and Crown in St. Paul's Church-Yard MDCXCII A SERMON Preached before the QUEEN NUMBERS X. ix And if ye go to war in the Land against the enemy that oppresseth yon then ye shall blow an alarm with the trumpets and ye shall be remembred before the Lord your God and ye shall be saved from your enemies THE World we see is made up of Vicissitudes and Changes there being a season for every thing a time to every purpose under heaven a time to kill and a time to heal a time of war and a time of peace as Solomon speaks in ●●● Eccles 1. c. One of those doth but make way for the other the true use of War being to seek a good Peace and the ill use of Peace being wont to beget a War My Text makes mention of both their going to War being supposed in the beginning and their being saved from their enemies and so setled in Peace being promised in the conclusion of it For it consists of three Parts A Supposition a Duty and the sucoess of its performance 1. The Supposition is double that the Israelites as well as other people might be oppressed by their Enemies and that in this case they might lawfully go to War with them 2. The Duty is single though containing many in it which is to blow an alarm with the trumpets 3. The Success is again double to be remembred before God and to be saved from their enemies I. I shall say little of the first of these which is as true now as it was then Unless all the world would become Christians and those Christians likewise obey the Gospel there will be such Injustice and Oppression Violence and Rapine as will make War necessary for the safety and preservation of those who are innocent In an Ill-natur'd Angry and Covetous World we must not expect that all men will be our Friends and some people love themselves so much that they have no affection left for their Neighbours Nay this very thing makes them hate others because they love themselves so inordinately They cannot be their own Friends they imagine unless they be other mens Enemies Their own well-being consists in making others miserable And they never think themselves to have Riches Honour Dominion and Greatness enough if there remains any of these to their Neighbours Now what greater service can be done to these ravenous Oppressors than to broach such a welcome Doctrine as this that the hands of good Christians are so tyed up by their Religion that they may not oppose their Ambition Rapin and Cruelty by force of Arms nor demand reparations by that way when all other fairer means are ineffectual for all the damages they have sustained and are likely without remedy to endure forever A fancy so absurd that I do not think it worth the Confutation But shall only note that the Israelites extended this liberty of going to War which the Law gave them a great deal too far as Christians since have been apt to do For they did not confine it to their necessary defence or seeking redress of wrongs and the casing themselves of the burden of Oppressors but there being two sorts of War which they managed one by the Divine Commandment which was only against the seven Nations in the Land of Canaan whom God for their abominable wickedness had doomed to utter destruction and made the Israelites the Executioners of his Vengaence the other at their own choice against any other people as occasion should require their Doctors fancied it a sufficient reason for this later sort of War upon their Neighbours merely to advance the Glory and Dominion the Empire and Majesty of Israel as 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 by an Oath not to Covet nor invade each others Territories and whosoever transgressed the Law of this Oath was solemnly cursed by the very words of it with all his Posterity to utter Perdition These were the old principles of Religion unto which blessed be God their present Majesties closely adhere that Wars are not to be undertaken but for the defence or the necovery of our rights II. In which case there was a duty incumbent upon the old Israelites before they began the War which shall be the Principal Subject of my Discourse together with the Success or Fruit of it when Religiously performed It was to blow an alarm with the trumpets which is the only phrase in my Text that hath any difficulty in it and must be explained a little before any useful Instruction can be drawn from it You read in the beginning of this Chapter that God commanded two Silver Trumpets to be made which served for two uses for the calling together of the Assembly and for the journeying of the Camps as the words are v. ● When they did merely blow with them that is with a long continued equal breath then they were to understand that the Assembly was summoned to meet together In which there was this difference that if they heard them both blow then all the Congregation was to assemble if one only then the Heads or Captains alone of the thousands of Israel were to gather themselves to Moses at the door of the Tabernaele as you read v. 3 4. If they did not merely blow but blow an alarm that is with a short concife and interrupted breath not continuing the sound but often breaking it then it was for the journeying of the Camps as you read v. 5 6. So here was a Civil and a Military use of them Besides which there was also a Religious Which was twofold likewise either to give notice of a Fast or to give notice of a Feast to call them together to pray and humble themselves before God or